An Answer to Blasphemous Cavillations by an Anabaptist

ANSWER.

WE are not ignorant, nether yet do ye dissemble, whom ye accuse, but how justly you term our doctrine error, and us careless, at this time I omit to speak because that after we shall, have occasion more largely to comō with you in that mater. Only at this present I demand of you with what conscience can you burden us with the odious name of stoical necessity, which so often most impudently ye lay to our charge in this your moste ungodly and confused work: seeing that no men do more abhor that deuelishe opinion and profane name then we do? It is easy to persuade you as I suppose that we dissent not from the judgment of the reverend servant of Christ Jesus John Calvin (whom ye in scoffing and despite use to term and call our God.) And therefore from hencefurth to put silence to your venomous tongues and to cause your impudency more appere to such whose eyes Satan hath not blinded with like pride and malice as in you are more then evident: I will faithfully recyte his words and sentences in this behalf written thus in his Christian institutions.

Those (saith he, that study to make this doctryn meaning of God's eternal providence and predestination odious falsely do calumniate, that it is the Paradox, that is doubtful and hard opinion, of the Stoiks who did affirm that all things chanced and come to pass by fatal or mere necessity. The which also was ob • ected to saint Augustine. As touching us, we do not willingly debate nor strive for words, nevertheless in no case admit we nor receive the term which the Stoics used in latyn called Fatum. Aswel because it is of the number of those words, the profane and unprofitable nouities whereof Paul willeth us to avoid, as also because that by hatred of it, our enemies go about to charge the verity of God. As touching the opinion, we are falsely and maliciously burdened therewith: for we imagine not a necessity which is contained within nature by a perpetnal conjunction of natural causes, as did the Stoiks, but we affirm and menteine that God is Lord, moderator and Governor of all things, whom we affirm to have determined from the beginning according to his wisdom what he would do, and now we say, that he doth execute according to his power what so ever he hath determined. Whereof we conclude, that not only the heaven and earth and creatures insensible, but also the coūseles, and the willes of men are governed by his providence, so that they tēd and are led to the scope and end which he hath purposed. He proceedeth further answering the obiectiō which may be made, saying: what then, is there nothing done by fortune and chance? I answer. That well and godly it is written by Basilius called the great: That fortune and adventure are the words of paynims, the signification whereof ought in no wise to enter in to the heart of the faithful. For is all prosperity be the benedictiō of God, and adversity, his malediction, there remaineth no place the fortune in such things as come to mē. And further to the end of that section he bringeth forth the mind of Augustine concerning fortune, whereof parchance we may after somewhat speak. This one sentence is sufficient to convict both your master and you of malicious envy and most unjust accusation: for herein doeth not only John Calvin, and we all with him abhor from the term of Fatum called destiny, but also from that diabolical opinion which the Stoics maintained. When I consider what should be the caus that thus maliciously ye should burdē us with that which so plainly by word and writing we oppugn, I am compelled to suspect, that either ye understand not the nature of the term which ye lay to our charge, or else that ye have a further fetch, then at the first sight doth appere.

We plainly do affirm, that the opinion of the Stoics is damnable and falls: for they did place such power in the sterres and in their oppositious, that impossible (they affirmed) it was to change or avoid that which by their constellation and influence was appointed to come. In so much that they held, that Jupiter himself (whom they called the great, and supreme God) could neither alter nor stop the operation of the sterres and the effects that should follow therevpō: and so they affirmed, that the mutatiōs of kīgdomes the honors of some men, the deiectiō of others, and finally that both vice and virtue were all together in the power of the sterres. Against this pestilent opinion strongly and learnedly disputeth Augustine in diverse places, but chefely in his fifth book of that work entitled of the city of God: affirming, that only by the providence of God are kingdoms erected, maintained and changed: that sterres have no power, neither to incline man to virtue nor to vice: that such blasphemies ought to be repelled from the ears of all men. Which sentences, because they do most perfectly aggre with gods infallible word, we reuerentlye embrace, and constantly do believe: And so, why that ye should thus impudently accuse us of that which we never thoght, wise men may wonder. O say, you, ye take away the word of Stoicall necessity, but yet ye affirm the self same thing which they affirmed. I answer: if ye can make no difference betwixt the omnipotent, moste perfect, most just, and immutable will of God, and the opposition of sterres, called constellation, you have evil profited, not only in God's scoole, but also in those arts, in which 〈◊〉 of you would seme to be subtle. Do we affirm, that of necessity it was, that Pharaoh after many plagues sustained, should with his great host be drowned? that Nebuchadnezzar should be trāsformed in to a brute beast? that Cyrus should first destroy Babylon, and after proclaim liberty to the people of God (after their long and dolorous captivity) because the influence of the sterres did lead them to that end? or do we not rather most constantly affirm, that the eternal counsel of God, his immutable decree, and most holy will (which only is the most perfect rule of all justice and equity) did bring all these things to pass by such means as he had appointed, and by his Prophets fore spoken? But here you storm, crying in your accustomed fury: What is this else but stoical necessity, to make God's will the only cause of all things, be they good or bad? How dull and ignorant you are, if ye cannot make difference betwixt God's will and that necessity which the Stoics mainteaned, I have before touched, and how maliciously ye impute unto us, words and sentences, whereof ye be never able to convict us, shall shortly God willing) be declared. But by this I perceive where the shoe doeth wring you. If God's will, his counsel, his providence and decree bear rule in the actions of mannes lief, then foresee you and fear, that your free will shall be brought into bondage: and so can ye not come first to the perfection of Angels, and in process of time to the justice of Christ by the means of your free will. Whether I wrongously suspect you, and so have erred in my judgment, your own words shall after witness. For seeing that we have plainly proved, v ^t most unjustly and moste maliciously ye accuse and traduce us of the vane opinion of the Stoics, I will proceed to that which ye call our first error, after that I have (for the better instructiō of the simple reader) declared, what we understand by Prescience, Providence, and predestination, which terms do so offend you, that ye can not hear them named.

When we attribute prescience to God, we understand, that all things have ever been and perpetually abide present before his eyes, so that to his eternal knowledge nothing is bypast, nothing to come, but all things are present, and so are they present that they are not as conceived imaginations or forms and figures, whereof other innumerable things proceed (as Plato teacheth that of the form and example of one man, many thousands of men are fashioned) But we say, that all things be so present before God, that he doeth contemplat and behold them in their verity and perfection. And therefor it is, that the Prophets often times speak of things being yet after to come, with such certainty, as that they were already done. And this prescience of God do we affirm to be extended to the universal compass and circuit of the world, yea and unto every particular creature of the same.

God's providence we call, that souerane empire and supreme dominiō, which God always keepeth in the government of all things in heaven and earth contei • ed. And these two (that is, Prescience and providence) we so attribute to God, that with the Apostle we fear not to affirm, that in him we have our being, •• uing, and lief: We fear not to affirm, that the way of man is not in his own power, but that his foot steppes ar directed, by the eternal: That the sortes and lots (which appere most subject to fortune) go so forth by his providence: That a Sparro falleth not upon the ground without our heavenly father. And this we give not to God only prescience by an idle sight, and a providence by a general moving of his creatures (As not only some Philosophers, but also mo then is to be wished in our days do) but we attribute unto him such a knowledge and providence, as is extended to everyone of his creatures. In which he so worketh, that willingly they tend and incline to the end, to which they are appointed by his. What comfort do the sons of God receive in earnest meditations hereof this time will not suffer to entreat. But at one word to finish, alas to what misery were we exponed, if we should be persuaded, that Satan and the wicked might or could do anything, otherwiese then God hath appointed: Let the godly consider.

Predestination (whereof now this question is, we call the eternal and immutable decree of God, by the which he hath once determined with himself, what he will have to be done with every man. For he hath not created all (as after shall be proved) to be of one condition. Or if we will have the definition of Predestination more large: we say, that it is, the most wise and most just purpose of God, by the which before all time he constantly hath decreed to cal those whom he hath loved in Christ, to the knowledge of himself and of his son Christ Jesus, that they may be assured of their adoption by the justification of faith, which working in them by charity, maketh their works to shine before men to the glory of their father, so that they (made conform to the image of the son of God) may finally receive that glory, which is prepared for the vessels of mercy. These latter partes (to wit of vocation, justification of faith▪ and of the effect of the same) have I added, for such as think that we imagine it sufficient, that we be predestinate, how wickedly so ever we live. We constantly affirm the plane contrary: To wit, that none living wickedly, can have the assurance, that he is predestinate to lief everlasting. Yea although man and Angel would bear record with him, yet will his own conscience condemn him, unto such time as vnfeanedly he turn from his wicked conversation. These terms I thoght good in the beginning to explain, to the end that the reader may the better understand our meaning in the same, and that we be not after often compelled to repeat thē again. Now to that W ^c ye call the first error.

THE ADVERSARIE.

God hath not created all men to be saved by any manner of meannes, but before the foundation of the world he hath chosen a certain to salvation which is but a small flock, and the rest which be innumerable he hath reprobate and ordained to condemnation. Because so it pleaseth him.

ANSWER.

They are not only reputed liars and called falls witnesses, that boldly and planelie affirm a lie in plane and express words, but such also as in reciting the minds of other men, change their meaning by altering their words, by adding more then they spake, or by dyminishing that which might explain the things that remained obscure or more fully might express the mind of the speakers. And in all these three vices are you criminal in this your first accusation or witnessing laid against us. For our words ye have altogether altered: to them ye have added, and from the ye have diminished that which ye think may aggravate and make odious our cause. And therefore I say, ye are detestable liars, and malicious accusers. For probation hereof I appele to our writings, be they in latyn, freēche, Italiā, or english (in so many tongues this mater is writ̄) if that any of you be able to bring forth our propositions in any of thē in this your form, and containing your whole words, I offer to make satisfactiō unto you, (whether ye will be word or writīg) y ^• I have hieghly offended in calling you detestable liars. But if ye be never able to show any such words used by us (as plane it is ye be not) thē yo ^r master Castalio and you both are far from y ^t perfectiō (to speak no more bitterly) w ^t ye pretend. For ye are manifest liars: and whose sonnes they are called, you cannot be ignorant, accusing mē of that they never ment. For thus formeth Castalio his first falls accusacion against Master Calvin. God hath created to perdition the most part of the world by the naked bare and pure pleasure of his own will. And this same ye affirm in mo words more impudently patched▪ so both you and he do add to our words of your own malicious mind. These sentences: God hath created the most parte of the world, which is an innumerable multitude, to perdition, only because it so pleased him, you steall from our words, and suppress that which ever we join whē we make mention of gods predestination, to wit, that he hath created all things for his own glory. That albeit the cause of gods will be incomprehensible, secret, and hid frō us, whē of y ^• same mass he ordained some vessels to honor, and sō to destructiō, yet it is moste just, most holy: and most to be reverenced. Now to y ^• further declaratiō as well of o ^r mind as of your shameless malice, I shall recite some s̄etēces of master Caluī, as doth that godly and learned mā Theodorus Beze against the crafty surmyse of your master Castalio. I say (faith John Calvin) with Augustine, that of God they were created whom without doubt he fore knew to go to perdition: and that was so done because so he would. Why he would, it appertaineth not to us to inquire, who cā not comprehend it: neither yet is it convenient, that the will of God shall descend and come down to be decided by us. Of the which so oft as mention is made under the name of it, is the supreme and most hie rule of justice nominated. And further we affirm, that which the scripture clearly showeth, to wit, that God did once by his eternal and immutable counsel appoint, whom somty me he should take to salvation, and also whom he should condemn to destruction. We affirm those whom he judgeth worthy of participation of salvation to be adoptate and chosen of his free mercy for no respect of their own dignity: but whom he giveth to condemnation, to the same he shuteth up the entres to life by his incomprehensible judgment. But yet by that judgment, that neither cannot may be reproved. And in another work. If we be not ashamed saith he of the Gospel, it behooveth us to confess that which therein is manifestly taught, that is, that God of his eternal good pleasure, whose cause dependeth upon none other, hath destinate to salvation whom it pleased him, the rest being rejected And whom he hath honored with his free adoption, those he illuminateth by his Spirit, that they may receive the life offered in Christ: Others by their own will so remaning unfaithful, that being destitute of the light of faith, they continue in darkness. Also that which saint Augustine writeth: So is the will of God the hieghest rule of justice, that what so ever he will in so far as he willeth it, it is to be holden just. Therefor when the questiō is why did God so? It is to be answered: Because so he would. But if thow proceed asking, why he would, thow sekest a thing greater and more hie then God's will, which cannot be found. And after saith he: We must ever return to the pleasure of his will, the cause whereof is hid within himself. But to make this mater more evident, I will adduce one or two places mo, and so put end to this your forged accusacion for this time. In his book which he wri •• th of the eternal predestination of God, thus he saith. Albeit that God before the derection of Adam had determined for causes hid to us, what he was to do, yet in scriptures we read nothing to be condemned or him, except sin. And so it resteth, that he had just causes (but hid from us) in rejecting a part of men: for he hateth nor damneth nothing in man, but that which is contrary to his justice. Also writing upon Isaie the 23. chap. upon these words: The Lord of hoostes hath decreed, to profane the pride of all the noble ones &c▪ he saith, let us learn of this place, that the providence of God is to be considered of us, that to him we may give the glory and praise of his omnipotecie, for the wisdom and the justice of God are to be joined with his power. Therefore as the scriptures teach us, that God by his wisdom doth this or that, so do they teach us a certain end why he doth this or that: for the imagination of the absolute power of God which the scholemen have invented, is an execrable blasphemy: for it is as much as they should say, that God were a tyrant, that appointed things to be done not according to equity but according to his inordinate appetite. With such blasphemies be the schools replenished, neither yet differ they from the Ethnics who did affirm, that God jested or did sport in the maters of men. But we are taught in the school of Christ, that the justice of God shyneth in his works what so ever they be, y ^t the mouths of all men may be stopped, and glory may be given to him alone. And therefor the Prophet rehearseth just causes of this destruction (meaning of the destruction of Tyrus) that we shall not think that God doth anything without reason. Those of Tyre were ambitious, proud, auaricious, lecherous, & dissolute.

What is he so simple, which may not now consider and understand, what was your malice and deui • ish intenion▪ in patching up this your first accusation? not the zeal of gods glory, as you falsely pretend: but the hatred which ye have conceived against them who have sought your salvation. For if ye had meant anything simply, ye should not have added that which ye be never able to show in our writings: neither yet can ye laufully prove, that we have spoken the same in reasoning with any of you. We (so taught by the scriptures) with reverence do affirm, that God, for just causes albeit vnknowē and hid to us, hath rejected a parte of men. But you (making no mention of any cause) affirm, that we hold, that he hath created the most part of the world (which is innumerable) to no other end, but to perdiction, in which shameless lie your malice pa •• eth measure: For neither do we rashly define the number of the one nor of the other, howbeit the scripture in divers places affirmeth, Christ's •• ocke to be the little flock, the number to be few, that findeth the way that leadeth to life▪ this notwihstanding (I say) we use not boldly, to pronounce, whether of the nobres shall be the greater, but w ^t all sobriety we exhort the people committed to our charge, not to follow y ^• multitude to iniquity. For if they do, there is no multitude that can preuale against God. And so to us in this behalf ye are greatly injurious. But yet in y ^e second parte, your malice is more manifest: for ye burdē us, that we should affirm, that the end of the creation of the reprobate, was none other but their eternal perditiō. From which calumny master Calvin clearly purgeth us in these words. All ought to know (saith he) that which Solomon saith, y ^t God hath created all for him self, and the wicked also to the evil day. Cōsider and mark, that we (instructed by the holy Gost) do first affirm, that the cause and end why the reprobate were created, neither was, nor is not, their only perdition (as ye burden us) but that the glory of God must needs appere and shine in all his works. And secondarely we teach, that their perdition doeth so depend upon gods predestinatiō, that the just cause and mater of their perditiō is found within them selves, and that albeit the decree and counsel of God be incomprehensible to men's understanding, yet nevertheless it is most just and most holy. And thus have I so plainly and in so few words as conveniently I could expound in what pointes ye are malicious liars, what ye have added of hatred to our words, and what ye suppress that the equity of our cause should not appere to men. God grant you (if his good pleasure be) with greater modesty to write, and with more humility to reason in those hieghe mysteries, which far surmount the reatch of man's capacity. But now I proceed to the preface of your confutation which thus beginneth.

THE ADVERSARIE.

The confutation of the first error.

To prove this true, they can bring forth no plane testimony of the word. For there is no such saying in the holy scripture that God hath reprobate man afore the world: But the sentences which they allege be far set and forged, contrary to the meaning of the holy Gost, as God willing it shall plainly appere. And where scripture will not serve, they patch their tale with unreasonable reasons for their hole intention is contrary to true reason.

ANSWER.

In very deed, if all were true w ^c ye have heaped up in your unjust accusation, I for my parte, would not ashame to confess, that more were affirmed then plane scriptures do teach: but your additions which before we have touched, being removed, and that added which of malice ye have omitted, I hope, that our propositiō shall be so plane and simple, that the reasonable man (if he be godly,) shall neither lack good reason nor plane scriptures to confirm the same. Albeit that ye are bold to affirm, that we have neither scripture nor good reason, and that our whole intētion is contrary to true reason. But now let us form our own propositions. God in his eternal and immutable counsels hath once appointed and decreed whom he would take to saluatiō, and whō also he would leave in ruyne and perditiō. Those whom he elected to salvation, he receiveth of free mercy without all respect had to their own merits or dignity, but of undeserved love gave thē to his only son to be his inheritance, and thē in time he calleth of purpose, who as his sheep obey his voice, and so do they attain to y ^• joy of that kingdom which was prepared for them before the foundations of the world wer laid. But to those whom he hath decreed to leave in perdition, is so shut up the entry of life, that either they are left continually corrupted in their blindness, or else if grace be offered, by them it is oppugned and obstinately refused, or if it seme to be received, that abideth but for a time only, and so they return to their blindness and crooked nature and infidelity again, in which finally they justly perish.

Becaus the hole controversy standeth in this whether God hath chose any to lief everlasting before the begīnīg of all times leuīg others in their just perditiō, or not, my purpose is first by plane scriptures to prove the affirmative, and after in weighing the same and other scriptures, that by God's grace shall be adduced, so plainly as I cā to show unto you, what horrible absurdity, inevitably followeth upon your error in which ye affirm, that God hath chosen no man more one then another▪ that either your blindness removed, ye may turn with all humility to the eternal sonne of the eternal God, against whom you arm yourselves, or else that your damnation may be the more so dayne and just, for your refusal of the plain light offered. That God hath chosen before the foundation of the world, witnesseth the Apostle, saying: Blessed be God the Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessing in heavenly things by Christ as he hath chosen us in him before the foundation of the world was laid, that we should be holy and without blame before him by love. Here the Apostle in express words affirmeth that God hath chosen a certeī number, (for he speaketh not to the hole world,) as you either ignorantly or else maliciously do after allege, but to his beloved congregation of Ephesus who with all obedience had received the word of lief offered, and with great patience had continewed in the same even after the departure of their Apostle from them yea after his bōdes and impresonnement. Such I say doeth the Apostle affirm that God hath chosen, and that before the foundations of the world were laid: So that we have God's election before all beginning plainly proved. Here might I bring forth many places but I having respect to brevity stand content with this one place. That this he hath done once in his eternal and immutable counsel without respect to be had to our merits or works (which you allege to be causes of God's election) witnesseth the same Apostle proceeding as followeth: who haeth pr • destinat us, that he should adoptat us in children by Jesus Christ according to the good pleasure of his will that the glory of his grace by the which he hath made us dear, by that beloved may be praised. In whom we have redemption and by his blood remission of sin according to his abundant grace, of the which he hath plentifully poured upon us all wisdom and prudence, opening to us the secrete of his will according to his good pleasure which he purposed in himself to the dispensation of the fullness of times, summarely to restore all things by Christ both those that be in the heavens, and those that be in the earth, by whom we are chosen in a portion or lott, predestinate according to the purpose of him by whose power are all things made, according to the decree of his will, that we should be to the praise of his glory. Here the holy Goste as it were of set purpose, forseing man's unthankfulness useth words not only moste proper, but also most vehement, and often repeteth the same, to beat down all pride and arrogancy of man presuming to arrogate any thing to himself in the mater of his salvation. He first saith: God hath pr • destinate. And lest y ^t some might have thoght as you folowīg the Papists, do now blasphemously affirm that so he did in respect of our worthiness, of works, or faith, in one sentence he secludeth all which is without Christ Jesus and without himself, saying: he hath predestinate us to adoptate us in children by Christ Jesus in himself, according to the good pleasure of his will. If Christ Jesus, yea if God the Father, his eternal counsel, his decree and purpose, be other then our worthiness, our faith, our quality, or our good works, then neither for thē nor in respect of any of them were we chosen to life. For plainly he affirmeth that by Christ in himself according to his good pleasure which he had purposed in him self, were we adoptate to be children yea and that according to the purpose and decree of his will. Here have you the same and mo words then we used. For here are those words: the purpose of his good will, that he hath purposed in himself to predestinace and adoptate us in childrē▪ which words do most lively express that which we affirm. But yet perchance ye lack the proof of this parte, that God in his immutable counsel hath once chosen. For after, I perceive, y ^t this doeth much offend you. I trust ye will not reject the testimony of S. James, for ye seme vpō his words much to leā. And he saith, that every good and perfect gift is from above, discending from the Father of light, with whom there is no variableness, neither shaddowing by turning, he hath (saith he) of his own will begotten us by the word of verity. If with God, as he affirmeth, there be no variableness, then must his counsel be immutable. If in him there be not, now dareknes and now light, but that as he dwelleth in the light which is inaccessible, so are and ever have ben all things present in his sight. Then in his eternal counsel there falleth neither ignorance nor repentance: and so what he once decreed, that he faithfully will perform to the praise of his own glory. But if ye will not admit my reasons, then must I bring unto you plain scriptures. That God hath chosen before the foundations of the world, that he hath predestinate, purposed, and decreed, to adoptate us in childrē, is before proved. The Prophet I saiah from the forty chapter of his prophecy to the end of the same, entreateth chefely these two arguments, upon the one part to comfort the afflicted, and despised church (which then was sore oppressed and after was to be led captive to Babylon.) Upon the other part to threaten just vengeance as well upon the contemners of grace offered, as also upon the cruel enemy. The estate of the church was such, that all hope of liberty, redemption, and comfort was taken from them. They were as dead carions, buried in disperation, against the which the Prophet continually fighteth, calling them from the contemplation of the present miseries, and from the sight of such impediments as to them appeared to stop their liberty, to the infallible promise of God, and to his counsel, which he affirmeth to be constant, and to his love which is immutable. And therefor so often doeth he repeat. It is I the eternal, who hath created the heavens, 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 servant (he meaneth, of Isaiah and of his other Prophets, who in his name promised deliverance to the people.) and I will perfourm the counsel of my messengers. I say to Jerusalem be thow inhabited, and to the walls of Zion be you built. By these and many other places the Prophet traualed to lift up the people from the pit of desperation in which they were to fall by reason of their grievous calamity and long captivity, and that he might with more efficacy persuade the same, he bringeth them to the league made with Abraham, to the remembrance of their wonderful deliverance out of Egypt: and to the lenity of God which their Fathers had found at all times. But in vane had all his labor ben if gods counsel, decree, and purpose had ben changeable. For easily they might have objected: to what use serveth us the promise made to Abraham, or the kindness of God which our fore fathers tasted? We have refused God and therefor hath he refused and rejected us, he hath broken his league and covenant with us. But against all these desperate voices, and against your blasphemous error, who affirm that gods counsel and purpose changeth, as man doeth, • ighteth and preuailleth the Prophet, Saing: My cogitations are not your cogitations, neither are your ways my ways (saith the eternal). But like as the heavens are hyer then the earth so do my ways excel your ways, and my thoghtes your thoghtes. And the word y ^t pas • eth forth of my mouth, shall not return void to me. But it shall do what so ever I will (note and give glory to God) and it shall prosper in those things to the which I have sent it: I doubt not but that the godly reader doeth clearly se the mind of the Prophet to be, to rebuke the vanity of the Jews believing that gods counsels, covenant and love, were subject to such mutability as they them selves were in there counsels love, and promises. But the Prophet maketh so much difference betwixt the one and the other as is betwixt the heaven and the earth, and doth further affirm, that as the dew and rain do not fall and come down in vane, so shall not the word which God s • eaketh (which is of more excellency then all creatures) lack his effect: but it shall work the will of God, and shall prosper as he hath appointed it, and that because it is God who hath spoken that, which was purposed in his eternal and immutable counsel before all times. Upon this ground and foundation (that is upon God's immutable love and counsel) build •• h the Prophet the salvation and del • nerance of the church, as more plainly he speaketh in these words: For this shall be to me as the waters of Noah: for as I have sworn, that the waters of Noah shall no more ouergo the earth, so have I sworn, that I shall not be angry at the neither yet rebuke thee: Rather shall the mountanes leave their place, and the hills shake, then that my goodness shall leave thee, or that the covenant of my peace sh • ll waver (sai •• h the eternal, who ha • h compassion upon • he). Which only one place is sufficient to prove what so ever we have affirmed, that is, that gods counsel, love, and goodness, towards his church, is immutable. For the example and the similitude which he bringeth in, are most plane and evident. The waters have never universally over flowē the earth, since the days of Noah to whō he made his covenant to the contrary, and yet no les iniquity (yea greter) hath reigned in all aeges since, then did before. What is the the cause that the like or greater vengeance is not taken? The certainty no doubt of his promise, which he hath made to his church in Christ Jesus his only well-beloved. The montanes we se in all tēpestes and storms do keep their place, they do not flitte, neither yet are they shaken with the v • hemencie of winds. But if they should (saith the eternal) my goodness shall not leave thee (ô mercy without measure) neither shall the covenant of my peace shake nor waver. Thus I suppose, that the godly reader doth perceive and se, that we lack not scripture (as ye affirm) to prove, that gods love and counsel towards his elect is stable, and that because it is grounded upon himself and not upon us, as, (to your cōdamnation, if by times ye repent not) ye falsely imagine. 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: Hear me ô house of Jacob, and all you residue of the house of Israel, who are borne of me from the womb, and borne of me from the birth: and even to the aege I am he (the same God) and even to the white hears I shall bear, I have done, and I shall bear, yea I shall bear and deliver. What words can be more vehement and more plain to prove, that the love of God can never change from his elect? For that is his conclusion which he collected upon the former partes, Saing, I shall bear, and I shall d • lyuer. And why? because I have born you. Is this a good reason: that God shall deliver because that he hath once born? How so ever it seme to the Anabaptist, it seemeth good to the holy Gost. And David and Job did with the like remembrance comfort them selves in their greatest tribulations. The one saying, Thow art he that hast drawn me forth of my mothers womb. In thee have I trusted hanging upon my mothers breasts: upon the was I cast from the birth: from my mothers womb thow art my God. In these words David did arm him self against the horrible temptations, which did assault him in those moste grievous persecutions which under Saul he sustained. For so must not that Psalm be interpreted of Christ and his passion, that David had no portiō of it: by the which when to his own judgment and to the judgment of all men also, he appeared to have ben oppressed, he gathered new strength and comfort by y ^e benefits of God, which before he had received. And so he concludeth here: Thow that art the author of my life, thow that didst norish and preserve me even in the midst of darkness, will • continue my God still and so shalt thow deliver me. What is the reason of this conclusion? David himself doth express it saying: O Lord thy mercy is everlasting, thow shalt not leave the works of thine hands. In which words David from the midst of troubles is lift up to the contemplation of gods nature: who as he chooseth of free mercy and bestoweth his gifts upon his children, before that either they can deserve thē or yet know them, so doth he continue the same moste constantly to the end unto the members of Christ's body, and upon this same ground alone stayed the faith of Job in his most extreme anguish for in these words he doeth as it were complain to God. Thy hands have made me, and facioned me wholly round about 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 again? Hast thou not poured me out as milk and turned me to cruddes like chese. Thou hast clothed me with skin and flesh and joined me together with bones and synewes. Thou hast given me life and grace and thy visitatiō hath preserved my spirit. Thogh thou hast hid these things in thine heart I know tha •• t is so with the▪ Here it is plain, that Job fighteth against desperation which vehemently did assau • t him by reason of his pains intolerable. And in his battle he apprehēdeath this hold: God hath begun to show mercy unto me which in many things I have felt, and I still depend and hang upon the same, therefor my God may not dispyse the works of his hands. And so far proceedeth he in this disputation, till that he maketh this conclusion (which God after did approve.) I know (saith Job) that my revenger liveth, whom I shall se, yea my n • cis shall se him, and none other. Upon what ground I say did this faith of Job stand? No doubt upon this, that gods counsel is stable, and that his love is immutable towards such as once he had taken in to his safeguard. And if ye doubt that this is rather our collection then the plain sentence of the holy Gost, confer our proposition with the former words of Isaiah, and let it be judged by them. And if that yet ye cry that we have brought forth no plain scripture affirming that the counsel of God is immutable, then hear what the same Prophet saith. It is I (saith he (that from the beginning show the things that be last and from the beginning those things that be not done. It is I that do speak and my counsel is stable. and what so ever I will, that I do. Consider and behold that the Prophet affirmeth the counsel of God to be stable, yea to be so immutable, that neither could the tyranny of the enemies neither yet the former sins of the people, neither yet their present unthankfulness stop God from showing his mercy. Becaus that his infinite goodness found away even in the midst of death to manifest his own glory. Such as by malice be not altogether blinded, having any exercise in the scripptures of God, may easily perceive, that I have wrested no parte of the Prophets mind. For continually one thing doth he beat in their ears, to wit, that God will show mercy, will deliver, and will be Savior unto them for his Names sake for his promise made to Abraham, and for the glory of himself. But now shortly let us hear two or three places of the new testament spoken to the same purpose, and so let us put end to this part. Our master Christ Jesus plainly affirmeth, that all which the father gave him, should come unto him, pronouncing that who soever cometh he • old not cast him forth, but will raise him up and give him life. For this (saith he) is the will of the Father that hath sent me, that I shall lose nothing of all those which the Father hath given to me, but that I might raise them up in the last day. for this is the will of him that hath sent me, that all that seeth the Son and believeth in him, may have life everlasting. Of those words of our master, it is evident, first that the Father hath given some to th • Son Christ Jesus, yea and also that some be, that are not given. But of that after. And sec • ndarely that it behooveth the same to come unto him, for so he affirmeth saying. All that my father gave unto me, shall come unto me. He leaveth it not in doubt, but plainly affirmeth they shall come. Thirdly the end and fruit of the commīg is expressed: to wit, y ^• they obtain life everlasting. Which to them that of the father are given and of the Son received, is so sure, that Christ Jesus himself pronounceth, y ^t out of his hands is none able to pluck them away. Plain it is, that the counsel of God is stable and his love immutable towards his elect, because (all other conditions set apart) Christ affirmeth, that the life everlasting pertaineth to thē that are given by God, and received by him in protection and safeguard. But more plainly doth he speak in that his solemn prayer: for after that by diverse means he had comforted the sorrowful hearts of his disciples, he giveth comfort to the whole church: Affirming, that he did not pray only for those that there were present with him, but also for all those that should after believe (by their preaching) in him. These words he added for our singular comfort: I have givē unto them the glory which thow hast given to me, that they may be one as we are one, I in them and thow in me, that they may be made perfect in one, and that the world may know, y ^t thow hast sent me and y ^t thou hast loved thē as thow hast loved me. O that our hearts could wit •• out contradictiō embrase these words: for thē w ^t humility should we prostrate our selves before our God, and with unfeigned tears give thanks for his mercy. Three things in these words are to be observed, first that the same glory which God the Father hath givē to his Son, the same hath he given to such as believe in him: not that either Christ Jesus had then the full glory, as he was man (for as yet he had not overcome the death) neither y ^• his elect at any time in this life can attain to the fruition of the same, but that the one was as assured in gods immutable counsel as was the other. For as the head should overcome the bitter death, and so triumph over Satan the author thereof, so should his members in the time appointed, as he doth further express, saying: I will (Father) that where, that I am, there also be those which thou hast given unto me, that they may se my glory. The second is that so stre • t and • ere is the conjunction and union betweixt Christ Jesus and his members, that they must be one, and never can be separated. For so did Christ pray, Saing: That they all may be one, as we are one. I in them and thow in me, that they may be made perfect in one. Let the conjunction be diligently marked: for much it serveth to our come • ort. As the Godhead is inseparably joined with the humanity in Christ Jesus our Lord, so the one that is the God head, neither could nor can leave the humanity at any time. how bitter that ever the storms appeared: so cā not Christ Jesus leave his dear spouse the Church, neither yet any true member of the same. For that he includeth under the general word (all) for any accidēt, how horrible that ever it be, that came to pass in their life. And albeit that this appere strange, and also a doctrine that may seme to give liberty to sin, yet may not the children of God be defrauded of their food, because that dogs will abuse the same. But of this we shall (God willing) after speak. The third thing to be noted, is, that the love of God towards his elect given to Christ is immutable. For Christ putteth it in equal balance with the love by the which his Father loved him. Not that I would any man should so understand me, as that I placed any man in equal dignity and glory with Christ Jesus touching his office. No that must be reserved wholly and only to himself: that he is the • lie beloved, in whom all the rest are beloved: that he is the head, that only giveth life to the body: and that he is the souerane prince, before whom all knee shall bow. But I mean, that as the love of God the Father was ever constant towards his dear Son, so is it also towards the members of his body, yea even when they are ignorant, and enemies unto him, as the apostle witnesseth Saīg: God specially commendeth his love towards us, that when we were yet sinners, Christ died for us: much more being justified now by his blood, we shall be saved by him from wrath. For if when we were enemies we were reconciled to God by the death of his Son, much more we being reconciled shall be saved by his life. To some, these words may appere contrary to our purpose, for they make mention of a reconciliation, which is not made, but where there is enemitie and dissention. But if they be righteously considered they shall most evidently prove that, which we affirm, which is, that God loved the members of Christ's body, even when they are ignorant, when they by them selves are unworthy and enemies. For this is his first proposition, that we being justified by faith, have peace with God by our Lord Jesus Christ. Where he maketh mention of peace, he putteth us in mind of the dissension and war which was betwixt gods justice and our sins. This enemitie (saith he) is taken away, and we have obtained peace. And le • t that this comfort should • suddenly euanish, or else that men should not depely wey it, he bringeth us to the eternal love of God, affirming that God loved us when we were weak. Where we must observe, that the apostle speaketh not universally of all men, but of such as were and should be justified by faith▪ and had the love of God poured in to their hearts by the holy Gost which was given unto them. To such saith he. if God did love us when we were weak and his enemies, much more must he love us when we are reconciled, and begin in faith to call him father. The Apostle affirmeth, that our reconciliation proceeded from gods love: which thing saint Johan more plainly doeth witness in these words: In this appeareth the love of God towards us, that God hath sent forth his only Son into the world that we should live by him. In this I say is love, not that we loved God, but that he loved us, and hath sent his Son the propitiation for our sins. so that both those apostles in plain words do speak, that which before I have affirmed to wit, that God loved the members of Christ Jesus even when they were enemies as well touching their knowledge and apprehension, as also touching the corruption of their nature, which was not regenerate. And so I conclude as before, that the love of God to vardes his elect is stable and immutable, as it which beginneth not in time, neither dependeth upon our worthiness or dignity: which truth is contrary to that which I perceive ye hold and affirm. Thus far (I trust) we have sufficiently proved, and that by plain scriptures, and by no patched unreasonable reasons (as the author of your book accuseth us.) That God hath his elect, whom in Christ Jesus he hath chosen, and that of decreed purpose, to give them life. Which purpose, counsel, and love of God is sure stable, and immutable. Now resteth to prove, that God hath rejected some, and also to note the absurdities which follow upon your doctrine, and so shall I not be compelled after in the discourse to spend time and travel to confute your error.

That God • ath reprobated any, appeareth to you horrible. Yea, and ye affirm, God to be more cruel then any wild beast, if so he did. For thus ye writ in your book as followeth.

THE ADVERSARIE.

God hath givē to all his sensible creatures a natural inclination to love their births, then doth God also love his birthe as he saith, shall I cause other to bear and shall not I also bear? Lykewise shall God make other to love their births, and he not love his own birthe? Man is the birthe and child of God created to his own image and similitude (as the Prophet saith have we not alone father? Hath not one God made us? And Paul saith: we are the generation of God. Wherefore God loveth his own birthe, that is man. Then did he not reprobate, and cast away man afore he was. For that were a proof, that he hated and abhorred his own birthe above all other. Now there is no wild beast, much les any man which would bring forth their birth to destruction. How much les then becometh it the goodness of God to make and bring forth like to his own image and similitude unto perpetual • confusion?

ANSWER.

How bold, how shameless, and how blasphemous thou declarest thyself (I speak to thee and they cōpagnions that collected these blasphemies) It shall shortly appere after that I have by gods grace with simple perspecuity declared the truth.

Trew it is that to the natural man nothing appeareth more absurd, nor more repugnant to good reason (as men term it) then that all shall depend upon gods will and appointment for so think they, that God cannot avoid the suspicion of injustice, yea say they he cannot be purged nor made free from malice and cruelty. But such as entering within them self do but in a parte consider what is their own condition, what is there ignorance, and how far they are inferior to y ^• angels in justice and knowledge, to his holy angels (I say) that be most obedient and continually stand before his face, and yet nevertheless do cover their faces, and of very reverence neither dare nor will rashly behold the brightness of his glory. If further we shall consider y ^t as in God, his wisdom, his power, his goodness and mercy are infinite, so are his judgments and justice (in the self most righteous) incomprehensible to the dullness of our wits. For as his wisdom and power far surmounte all that we can imagine, so are his judgments and justice a great depe (as David affirmeth, and in the book of Job, is plainly described) able to swallow up and utterly to cofounde all our senses. Alas, shall I, whose corporal eye is so feeble and weak, that directly it cannot behold the son which is a visible creature, but that it shall be blīded and dasylled: shall I, I say, direct the eye of my mind (corrupted by sin) to measure and cōprehēde the brightness of his justice, who dwelleth in the light inaccessible? If man could impose or prescribe to God a law and measure of wisdō, power, mercy, and goodness, so y ^t none of thē should otherwise be in his eternal God head, the mā could understand & approve: the some appearance might they have to bring his justice (which is no les infinite and incomprehensible then the others) under the censure and examination of their judgment and reason. But what bold and foolish presumption is this? that man, who knoweth not fully what lie • h within his own heart, shall without all reverence enter to judge the secrete mysteries, the full knowledge whereof doeth only abide in the eternal God head. That impudently he shall pronounce: this cannot be just, because we do neither se nor understand the cause of the justice. God grant us greater humility, more reverence and fear (which righteously is called the beginning of wisdom) then that so rashly and proudly we shall presume to damn that which we understand not. Lest that doing the contrary, that malediction pronounced by • saiah fall vpō us, where he saith: Woe 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 hands, woe be to him that saith to his father, what shalt thow beget?

This I thoght expedient briefly to admonish the godly reader, before I did enter in to plane battle with the adversary. Beseching further such as do not err in this article of set purpose and malice but rather of ignorance and simplicity, not to be offended, as though I did stomach against them, if at any time I shall handle the impudent writer or collector of this book (whose nature is better known unto me then unto many of them) according to his malicious frowardness: But now shortly to the mater. The proposition and conclusion of this writer are both one: to wit, God hath not rejected nor reproba • ed any man. His reasons and arguments (as the reader may perceive) are: for that were against the nature of God, w ^e he thus proveth, God causeth others to bear and therefor he beareth. And so bringing his argument frō this similitude: God maket • beasts love their births: therefor • eloueth his births: but all men are the births o • God. For God is the father of Adame, of whō are all mē borne. Therefor he loveth all mē. If he loveth, thē did he roprobate none, for that should declare, that he hated and abhorred, and were more cruel then a wild, beast. These be thy arguments, (blasphemous mouth) In answerīg whereto if I shall seme to exceed modesty, let the godly consider, that thy horrible blasphemies are intolerable. And first I call the heaven and earth, the insensible creatures, and the judgment of reasonable men to witness with me, how beastly be thy cogitations of the eternal God head: when thou sayest. God must love his births, because he hath given a natural inclination to all beasts to love their births. If thy reason be good, then must God forget some of his births in their youth, and reject all care of thē. For that same nature giveth God to some fowls, as y ^e book of Job doth witness in these words (speaking of the Estrich) which leaveth his eggs in the earth and maketh them hot in the dust, and forgetteth that the foot might scatter them or that the wild beast might break them. He showeth himself cruel unto his young ones as they were not his and is without fear as if he traualed in vain. For God hath deprived him of wisdom and hath given him no parte of understanding. If thy reason I say be good, God must love his birth, because he causeth all other beasts love their births. Then I say, it must also follow, God shall forgett, and hardly entreat some, for such nature and inclination hath he given to some of his creatures as is plainly proved. I do mean (thow wilt say) of love only: but the scripture (which either ignorantly, or else maliciously thow corruptest) declareth the contrary for thow wilt make God to bear, because he causeth others to bear. That scripture I say thow doest peruerte, as thow doest all the rest. For what the Prophet of God applieth to the miraculous restauration of the church which then was most afflicted, that thow doest allege to make God have like asrections with brute beasts. And that neither thou nor any other shall have occasion to report, that I accuse the wrongfully. I will recite the hole words of the Prophet, who thus speaketh: Before she hath traueled of child birth she hath borne, and before that doloure come, she brought forth a man, who hath heard the like? or who hath seen the like unto this? was y ^e earth built (he meaneth set in order) in one day? was there ever a nation borne at once, and yet Zion hath traualed of child birth, and at once hath she brought forth hir children, he addeth the cause of this supernatural multiplication and felicity, Saying: shall I bring to a strait? and shall I not cause to bear? saveth the eternal? shall I cause to bear and shall) make restraīte saith thy God, They are more then blind which do not se, that God in these words hath neither respect to the natural inclination of beasts, neither yet to any common love that he beareth to his creatures. But to that incomprehensible and unchangeable love which he beareth to his church: the multiplication, the joy and felicity whereof, he will at once bring forth in such sort that his elect shall never remember to their grief that they sustained any passion or pain: Let the indifferent reader compare this interpretation with the plane words of the Prophet: and so let thyself judge, how irreverently thow doest abuse the moste comfortable words of the holy Gost, to establish thy error. But let it be, that thow didst mean of love, and of no affection else, Art thow becume so bold, and impudent, that thow darrest subject God, to the law, lymites and bounds of nature? To speak the mater more plainly. I ask of the first if thow wilt deny the love of God to be perfect except that he do for all manner of men that which beasts naturally do for their births. Secondarely if thow filthy earth darest burden God in his presence with cruelty) as now thow doest in thy blind raige, if he hath not created and made all men of equal estate condition and dignity. Thirdly if thow shalt stand in judgment, and lay injustice to his charge, if he show mercy to whō he will, and also indurate and make hard who he will. For all these three, will I plainly prove, that God doeth, first y ^t he doth not for his dearest children to our judgment, that which beasts naturally do for their births, I trust thyself will easily confess. For the Tygar, the bear, the Lyon and others do so tender their whelps, that even against the strength of man (were he never so valiant) will they fight for defense of their young ones, but we do se that God commonly doth so permit his dearest children to the cruel appetites of the most wicked men, that for a season he appeareth to have forgotten them, and to have turned his face and countenance from them. And shall we therefor think, that gods love is not perfect or that his power is diminished or his good will towards his childrē changed? God forbid. But this say you doth not offend us, but that God should reprobate any man whom he created to his own image and similitude that we cā not bear, for it repugneth to his love and justice. Well of your first reason which you draw from nature, I suppose we have obtained that God is not bound in all things to follow the natural love 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 us wey your seconde reason. man saith your book is, the birthe, and child of God created to his own image and similitud (as the Prophet saith) wherefor God loveth his own birth (that is mā) Then did he not reprobate and cast away man afore he was: for that were a proof that he hated and abhorred. Omitting your ignorance by the which ye apply generally to all men those promesses which the Prophet Malachi spake to the people of God. Let it be granted unto you that as all men were created in Adam, so God some manner of way is their father: what will or can ye thereof conclude. That God loveth all say you. If you understand and affirm that equally God loveth all because all were created by him, the common experience and the diversity of gods gifts shall reprove your vaniti • for unto one man we see greater gifts given then unto other, some we se verteouse and others given to nothing but to iniquity. If you say, he loveth them in that he offereth unto thē his grace which when they refuse, then beginneth he to hate them, you have proved nothing of your intent, and further the plain scripture confuteth this your error. and first I say that before ye can prove your conclusion to be good, ye must prove that all men stood, do stand, and be born in the same perfection that Adame was created in. For it doth not follow, that God still loveth all men, because he loved Adam (created to his own image and similitude.) The reason is. Adam did fall from that image, became rebellious inobediēt, and slave to the devil. And in the same damnation wrapped all his posterity. So that now from Adam we can clame nothing, but sin, wrath, death, and hatred, as the apostle affirmeth, that of nature we were all the sons of wraeth. If ye allege that the apostle speaketh in that place, of man as he is corrupted in Adame, and so justly deprived from gods favor, then I demand of you (if man doth yet stand in Adame) which if ye confess, the holy spirit shall convict you of alie. For by the mouth of the Apostle he affirmed that by one mā sin entered in to the world and by the means of sin death came upon all men, so that in the first man Adame (who fell from his purity, have we neither love, justice, nor life, but y ^e cōtraries, to wit hatred, sin, and dea • h. But God as he had chosen his elect before all beginning in Christ Jesus his Son, so hath he placed these gifts in the second Adam alone▪ that of his fullness we may all receive even grace for grace. And thus ye may easily perceive, how vane be your arguments which you judged most strong. Your first, drawn from nature and natural inclination, proveth nothing, because that God who is always free, cannot be subject to the laws of nature. Albeit that for our weakness he some times useth similitudes taken from nature. Your second is like vain, seeing that neither Adam himself did stand in his perfection, neither is any of his corrupted seed as he is the sō of Adam borne in that condition and dignity: But contrary wise, we must refuse flesh, and blood, nature and our first Adā, if ever we shall be partakers of life. This only were sufficient to confute, both your unreasonable reasons. But that, here after ye shall have no accasion to complain of obscurite, neither yet that we relent in any parte, I will first simply propose what we teach and believe, and there after by gods grace evidently prove the same. You make the love of God common to all men and that do we constantly deny, and say that before all beginning God hath loved his elect in Christ Jesus his Son and that from the same eternity he hath reprobate others: whom for most just causes in the time appointed to his judgment he shall adiuge to torments and fire inextinguible. Here you stomak, and storm, here ye cry blasphemy, and here you say, that we affirm that, which cannot be proved by gods scriptures. How sure is the probation of the former part, let the indifferent reader judge by that which is all ready spoken. Let us now come to the second. And that ye shall not think that I shall more depend upon arguments and reason then upon scripture, I will begin with scripture, and let arguments and reason serve only in stead of hand maids, which shall not command but obey scripture pronounced by the voice of God. After that by rebellion man was spoiled of all graces, and that the contrary vices had taken place and possession in the hearts of both these miserable creatures, of Adam I mean, and of the woman. God pronounced this sentence against the serpent. Because thow hast done this, cursed art thow amongst all the beasts of the earth. I shall establish enemitie betwixt the and that womā, betwixt thy seed, and her seed. That seed shall break down thy head and thow shalt break down his hele. As I suppose no man will be so impudent, as to deny that this is the voice of God, pronouncing and promising, that he will stablish and put a battle, where none was appering to be: for Satan before had obtained such victory, and so had vanquished both the woman and Adam, that they could never have resisted that servitude by them selves. And therefor doth he disclose the bowels of his mercy, and doth communicate with them that counsel which was secrete with him self before all beginning. And if ye demand, How can it be proved, that this was his eternal counsel? I answer because, that he in whom there is no changeing nor variableness, hath now pronounced it: and whether this reason be sufficient or not in answering to your objection we shall after consider. Now resteth it only to be observed, whether it was the will of God or not to make a difference betwixt man and man. Plain it is that before his face as touching the first birth, there standeth but one lompe, or mass (as saint Paul termeth it) and yet from the same are two sedes appointed to spring, which are the two churches: The elect contained under the seed of the woman, and the reprobate or malignant church comprehended under the name of the serpentes seed. To the one is promised victory, to the other is denounced by the irrevocable sentence of God the▪ broosing of the head, which is destruction and confusion. I think ye will not say, that he was constrained there to by any force exterior as we speak, seeing he is the eternal which changeth not, ever abiding Lord over all creatures, who may and doth perform what so ever he will in heaven and in earth. Then of necessity it must follow, that this battle is appointed by his will. And that do the words plainly bear. For he saith not I know that there shall be a battle, or I will suffer and permit [as you use to interpret such places] a battle to be, but he plainly saith, I will put and stablish the battle and enemitie, declaring thereby, that as he was the force, strength, and the conductor to the seed of the woman so would he most assuredly give victory to the same. Which thing S. Augustine diligently did note, and godly admonished. Affirming, that our condition in Christ Jesus is now better and more sure, then before was the condition of Adam in his own free will. For that, that he had non other strength, but that which might be and was overcome. But we have the strength that is invincible because it is the power of the eternal. This one place I say doeth most evidently prove, that God willingly maketh a difference betwixt man and man, appointing to the one sort victory, and lief, to the other subjection and death. But yet ye reply this cannot be proved to be the eternal counsel of God. for it is pronounced in respect of the faith works and obedience of the one, and in respect of the infidelity vicious living and inobedience of the other. Your objection (which here I now entreat that after I be the les troubled) hath two members, the former will I now touche, abiding better opportunity for the other. Where ye allege, that this cannot be proved to have been the eternal counsel of God, because it was pronounced in time, your reason appeareth (and is) more then foolish. For what is he that against he plain scripture of God will affirm this reason. The kingdom of heaven s • albe given 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 plain voice of Christ condemn this vain reason: Or if I should say: the death of Christ was four thousand years after the beginning, therefore the lamb was not killed from the beginning. Were not this most foolish▪ and contrary to the plane scriptures? But is not the contrary reason most sure▪ most true and strong? God in time hath p • onounced, and his sentence being once pronounced, most cōstātly doth he execute the same: Therefor it was his e • ernall and immurable counsel. As our election was purposed and decreed in gods eternal counsel before the beginning of all times, and yet from aege to aege was the same revealed 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 proved in Christ Jesus before all time? Even so is it in this mater, the sentence by the which the battle came forth first to the knowledge of man was temporal. But the stability and continuance of it plainly proveth, that is was and is the eternal purpose and counsel of God. But yet more depely to dis • ēde in to the mater. Was it the eternal purpose and counsel of God to create the world and so to make man to his own image and similitude? I suppose that every reasonable man will confess that so it was. Then do I ask if God was ignorant what should become on all mankynd before that any creation was? so to affirm is to deny his eternal knowledge, wisdom, and God head: he did know and forsee his end▪ and yet he did creat him, then if it was not his eternal counsel that to his glory this difference and diversity should be in mankind which then was but one lompe or mass, why did he not give unto him such strength, as could not be overcome? It shall nothing releue nor help you, to shift with the Papists, alleging, that God gave him free will and aboundāt graces by the which he might have resisted and ganestand all assaults and temptations if he would, that we deny not But yet we ask why did not God give unto him the will to resist, or why did he not so bridle Satan, that he might not have tempted him? I trust ye will not with the Manicheis affirm, that there was a power greater then the power of the good God, and that this wicked power did for a time overcome the power and destroy the counsel of the good God who was creator and lover of mankind. For that were plainly to deny the omnipo • encie of our God. If you say (as after ye write) that God did one • y permit and suffer his fall, ye have said nothing to the purpose: for still I demand, whe • her he did suffer it willingly or unwillingly. If ye sa • willing • y, then are ye caugh in the snare which ye would avoid. If ye say it was against his purpose and will, thē fall ye in to t • at horrible blasphemy of the manicheis, denying gods omnipotent power, And if yet ye would escape, imagining God to loke and behold the end of the mater, and yet neither willing the one nor the other, then fall ye into the blasphemy of Epicurus who although in plain words he durst not deny God yet did he affirm, that he regarded not the works of men, but did idly occupy the heavens. But how far this repugneth to our faith, who believe God to be omnipotent, not only because he may do all things, but also because that it is he that created light and darkness, good and evil, and finally that worketh all in all things according to the purpose of his good pleasure: let such as be but meanly exercised in the scriptures judge, and so (I say) that man's fall and the difference that came to our knowledge by the same, was no les determined in the eternal counsel of God then was his creation. And that in this sentence is yet most evidently to be espied. For if God had not purposed in himself to establish this battle and so to make a difference perpetual, why did he not holy restore man again to honor to puretie, and innocence? Why did he not stay the fountain of sin in our first father? why did he suffer his first corruption by propagation to come to his posterity? was it because he lacked power? or was it not rather as the Apostle doeth teach us, that he wrapped all in vnbeleif, that he might have mercy upon all? tha he might she • mercy to whō he would, and harden also whom he would? If these things do displease you, remember first that they are the voices of the holy Gost, and secondarely call to your mind the condition of mankynd, to wit that both you and we (compared with that sovereign majesty) be but worms here creping on the earth, and therefor can we not clim up to the • e • uē▪ and so reason or ple • d w ^t the almighty. Call to mind I say that question of the Apostle, calling man to the consideration of himself in the same ma • er, Saing, O man • hat art thow that thow maest answer in contrary to God? that is, contend or plead with him? This sentence I sa • ought to humble us, and make us rather to tremble at the remembrance of his judgments then rashly, and with proud stomockes to damn that, which we are not able to apprehend. But let us yet prosecute this mater further, to the end that we may se if that this hath been and is the constant will of God, and that plainly declared by his word that this former difference be kept in all aeges.

No other difference was made then this general, till the days of Abraham, and then a more special and expreise difference was made, for that which before was common to the woman's seed, was then by the expressed voice of God appointed to Abrahā and unto his seed: in these words: In thy seed shall all the nations of the earth be blessed, I will bless the and multiply thee, such as bless y ^e , shall I bless, and such as curse the shall I curse. In w ^c words is no les the battle, then the benediction established. For as all nations were pronounced to be blessed in his seed (which as the Apostle doeth interpret was Christ) so is it pronounced, that there shall be some that shall curse, and therefor shall be accursed of God. Yea it is plainly spoken that four hundredth years should his seed and posterity be evil entreated in a strange cuntrey, nevertheless the p • ople whom they shall serve shall I judge (saith the lord). So have we again the difference plainly confirmed by the voice of God. But yet God proceedeth one degree further, and in Abraham's seed he maketh difference. For in Isaac (saith he) shall thy seed be called, by the which voice he did seclude both Ishmael, and the rest of his carnal sons from that honor: affirming that from none of them should the benediction come, but only from Isaac which was the son of promise (and not of nature only). But that difference was most evidently declared in Isaakes two sons, being yet in their mothers boson▪ before they had done either good or bad, as the Apostle affirmeth. It was said by the voice of God, the elder shall serve the younger. By which voice of God revealed, did Isaac and Rebecca plainly understand, what was the cause of the battle which the mother felt in her bosom and womb: to wit, that because from her womb were two people's and nations to proceed, which could not be of equal honor and dignity. For the one had he determined in his eternal counsel to elect for his peculiar people, the other to reject, and to leave them in the common corruption as the other nations: as the sequel in process of time did evidently declare. For the Edomites discending of Esau were cut of from the body of the church and became manifest enemies to the posterity of Jacob because that their father was subject to Jacob and pronounced to be his servant, Such as understand this place of corporal service and wordly riches or dignity only, do nothing else but show their own ignorance corrupting the meaning of the holy Gost. For saint Paul in the 9. chapter to the Romans after that he hath affirmed that the promise and • lection of God were sure (albeit that many of the carnal seed had refused Christ preached, ) he bringeth in this former sentence, to remove all sclāder: Saing, All are not sons, because they are the seed of Abraham, that is those that be y ^e sonnes of the flesh, are not therefor the sonnes of God: but those that be the sons of promise are accounted for seed. And so to prove that which before he had affirmed, to wit, hat all were not Israelites that came of Israel, he added these words. Not only this, but also whē Rebecca had conceived of one, our father Isaac, while the children were not borne, while they had neither done good nor evil (that the purpose of God should by de according to electiō, not of works, but of the caller) it was said to her: The elder shall serve the younger. Such as be not more then blind, may easily perceive, that the Apole looketh to another end, then to wordly dignity. For his purpose was not in that place to dispute and reason who should be riche in this world and who should be poor, who should be lords temporal, and who should • be servants, but his purpose and m • nd was to declare t • whom did that benediction promised unto Abraham appertain, and to whom it did not appertain. So that the holy Gost speaking by saint Paul is a commentary of the words spokē to Rebecca. And I doubt not, but so she did understand them. To wit, that y ^t promise which appeared to have ben common with all the seed of Isaac (of whom it was spoken) In Isaac shall thy seed be called, was now restrained and made proper to one head, and to the people discending of him, that is to Jacob, who after obtained the name of Israel. So that both the people's neither were reputed, neither yet in very deed were the Church and 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 privilege of his church, The other was cast owt as strangers, upon the one remained the benediction, of the which the other was deprived. In this manner, I say did both Isaac, Rebecca, yea Jacob, and Esau in process of time understand this oracle of God. But yet because this former place of the Apostle is by many evil understand, and by some maliciously wrested from the simple meaning of the holy Gost: in as few and plain words as I can, I purpose to declare how aptly and properly the Apostle useth the testimony and words of Moses. Christ being preached to the iewes who were reputed the chosen people of God, to whom, and for whose comfort and deliverance the Messiah was especially promised: The most part of the iewes remained unfaithful, refused the Savior, who was sent, blasphemed him, and cruelly did persecute him and his menbres. This could not be without a great offēse and sclāder to many thousands both of the Jews and gentiles. The Jews puffed up with pride because they were the peculiare people, because to them were given the law, promesses, and oracles, did brag and boast, that God could not reject thē, except • hat he should be found a liar. For to Abraham and to his seed had he made a promise. And the gētiles might be troubled with the like cogitations: for they might think, if God shall refuse his own people which so many years, he tenderly had norished, what stability can we loke for, though we should receive this Christ preached. Against both these sortes of men most valiāt • y fighteth the Apostle, and most aptly alledgeth the scriptures to the confutatipn of the one and comfort of the other. First against the Jew he reasoneth, that albeit they be Israelites after the flesh, yet it may be, y ^t they be not the verey israelites of God, neither yet is God endeb • ed unto thē, though they be descended of Abraham. The reason is, that God made no promise to the hole seed of Abraham, but to a parte of it, to Isaac. And if they should say: but we are of Isaac, he granting that, doeth nevertheless prove, that God doeth not choose y ^e hole seed of Isaac, but in the mothers womb (as said is) by his own decree, he made the difference. And if further they should reply, ô but we are of Jacob, he then cometh to the proof of his first proposition, affirming, that albeit they were of Jacob, yet did it not thereof follow that they were all the elect people of God. for what prerogative (would he say) can Jacob, have above his father Isaac, or what can Isaac have above Abraham? Abraham who many years faithfully obeyed God, could not obtain that all his posterity (no not Ishmael for whom he prayed) should be reconed to be his seed: Neither could Isaac obtain the same: but God appointed and did chose whom it pleased him. And shall Jacob have greater prerogative thē had they both? shall he that of grace was preferred to his brother, when neither the one had done good, neither the other had done evil, give that privilege to all his posterity, that without exception they shall be the chosen people of God? No (will the Apostle conclude) but God no • after the revelation of his dear Son Christ Jesus doeth make the same difference in the posterity of • acob, that sometimes he made in the seed of Abraham and Isaac. That is: he chooseth whom it pleaseth him, and rejecteth also such as in whom he hath no pleasure, and that not only amongst the Jews, but also amongst the gentiles and that to make the riches of his glory know̄ towards y ^e vessels of mercy which he had prepared unto glory: whō he hath called, even us not only of the Jews but also of the gentiles (as the Prophet Osee saith) and so to the end of y ^e chapter he establisheth the faith of the gentiles, and cōforteth them affirming, that their vocation and election was fore spoken by Moses and the Prophets, and therefore that it was not a thing that came by chance, but was appointed in the eternal counsel of God, and therefor in his conclusion, he assureth them, that such as believe in Christ Jesus, shall never be confounded. This simply, but truly (I doubt not) have I explained the mind of the Apostie in the former place, which is: That gods election dependeth not upon man upon his will, purpose, pleasure, or •• gnitie, but as it is free proceeding from grace, so is it stable in god • immutable counsel, and is revealed to gods elect, at such time as he knoweth most expedient. But because that of this we must after speak more, now we recurne to our former purpose. From the beginning we hear, that God maketh a difference: first by that general division, separating and setting apart the seed of the woman from the serpents seed. After calling Abraham (neglecting as it were, the rest of the whole world) in Abrahames seed he maketh plain difference, secluding Ishmael, that he should not be heir with Isaac: But most especially in the womb of Rebecca, making the difference betwixt the two children and their posteri • ie. Which difference did continue even to the days of Christ Jesus, in such • irmitie, and stablenes, that neither could the sins of the Pa • riarches, the subtle cruel • ie of Pharaoh, the inobediēce and grudgeing of the people, their apostasy and defection from God by manifest idolatry, nor finally their long bondage and captivity, alter or change this immutable counsel of God: that the elder should serve the younger, that the Messiah should cō of the tribe of Judah, & that of the loins of David should spring forth one to fit upon his seat forever. And this difference which God by his own voice did stablish before the coming of his dear Sōne Christ Jesus did the same Christ Jesus our master (appering in flesh) ratify and confirm. For he plainly 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 give it to dogs. By which two sentences he maketh an express difference bet • ext the sheep and • he goats, and betwixt the children and the dogs. He feareth not to say to the faces of those that boasted them selves to be the sons of Abraham, ye are not of God for, if ye were of God, ye should love me, but ye are of your father the devil and his desires ye will obey. As this sentence is fearful, so may it appere verey bold. For they might have obcted as they did: are we not his creatures, created to his own image, are we not the seed of Abraham? Do we not bear the figure of circoncision? are we not collected in Jerusalem, and do we not frequent the temple? yes verily, but none of all these things made them to be of God, in such sort as Christ denied them to be of him. For all these things may the reprobate have commō with the elect. But Christ denied them to be of God, that is, to be the sons and wessels of his mercy elected in his eternal counsel, borne of him by the spirit of regeneration, by the which their stubborn blindness being removed, and they made obedient, durst be bold to call him Father. In this sense Christ denieth them to be of God. If any think that their wickedness and willful refusal of grace offered was the cause that they were not of God, as I neither excuse their manifest rebellion, neither yet deny it to be a most just cause of their condemnation, so utterly deny I that their perse • sins were the only or the chief caus of their reprobation. For Christ himself feareth not to assign another cause: Saing, Therefor ye do not hear, because ye are not of God. If they had heard, that is, received and believed Christ Jesus and his doctrine, their sins had ben purged and their blindness removed. But him could they not receive. And why because they are not of God. But to the obiectiō, that the fore knowledge of good works, or of rebellion to come, should be the cause why God doth elect, or reject, we shall • (God willing) af • er ans • ere. Now only I mind to follow that which I have purposed, which is that Christ Jesus himself maketh a plain and manifest difference betwixt one sort of men and another. How often doth he affirm that, his sheep do hear his voice, that he knoweth • hem, and that they know him, y ^t it hath pleased the Father to give the kingdom to the little flock. That many are called and few chosen. That some there be whom Christ Jesus never knew, no not enen when they wrought greatest miracles. In all these and many places mo it is evident, that Christ maketh difference betwixt one and another. but one place most notable all others I will shortly touche, and put end to this mater. Christ Jesus in that his most solemn and most comfortable prayer (after other things) sa • eth, I have manifested they name to the men whom thow hast given to me of the world. They were thine, and thou hast givē them unto me, and they have kept thy word. And shortly after: I pray for them, I pray not for the world, but for them whom though • hast given unto me: Because they are thine. If in the hole scriptures there were no mo places to prove that in the Eternal counsel of God there is a difference of one sort of mē from another, this only one were sufficient. For first he maketh mention of men given unto him by the Father, who were (as he before affirmed) chosen owt of the world, and why were they givē unto Christ? 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 would do to the end for them, he had opened unto them the name (that is the mercy goodness, constant truth and perfect justice) of his heavenly father, which doctrine they had received and kept, as they that were the ground appointed to bring furrh frui • in abundance. He did pray for thē, that they should be sanctified and confirmed in the verity. The virtue of w ^c prayer is perpetual and at all times obtaineth mercy in the presence of his fathers throne for his elect. And lest that any doubt should remain as that these graces were common to all the world, in plain and express words he affirmeth, that he prayed not for the world but for those [saith he] whom thow hast given unto me. If any deny a plane difference here to be made betwixt one sort of mē and another, 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 present I omit: For of these precedents I suppose it be evident, that in the eternal counsel of God there was a difference of mankynd even before the creation, which by his own voice is most plainly declared to us in time. Now to that objection which Pighius that pestilent and peruers Papist (and you all after him) doth make. To wit, that God did predestinate according to the works, and faith which he foresaw to be in man. I might object to the contrary that if Predestination proceedeth from gods purpose and will (as the Apo •• le affirmeth it doth) that thē the purpose and will of God being eternal, cannot be moved by our works, or faith which be temporal. And that if the purpose of God be stable and sure, that then can not our works being unsure, be the cause thereof. But to avoid prolixity and tediousness, I will by plain scriptures prove, that of free grace did God elect, that of mere mercy doeth he call and of his only goodness without all respect had to our dignity (as to be any cause first moving him) doeth he perform the work of our saluatiō. And for the proof of the same, let us take Abraham and his posterity for example. Plain it is, that he and his seed were preferred to all the nations of the earth, the benediction was established to spring from them, the promise of the land of Canaan was made unto them, and so were they extolled to the honor and dignity of gods peculiar people. But let us consider what either faith or obedience God found in them which might have moved him thus to prefer them to other na • ions. Let us hear Moses. The Lord they God (saith he) hath chosen the, that thow should dest be a peculiare people to him above all the people's which are upon the face of the earth: God hath not so vehemently loved you and chosen you because you are mo in number then other nations (seeing ye are fewar then all other people) but because he hath loved you, and would keep the oath which he made to your fathers. And after it followeth: Say not in thy heart, my power, my strength, and my hand have prepared this abundance to me, and think not in thy heart, it is for my justice, that the Lord hath brought me into this land. Of these places it is plain, that Moses leaveth no cause neither of gods election, neither yet of performance of his promise in mā, but establisheth it altogether upon gods free love and good pleasure. The same did Joshua in that his last and most vehement exhortation to his people a little before his death, in which plainly he affirmeth, that Abraham and his father were idolaters before they were called by God, w ^c place Ezekiel the Prophet most evidently declareth rebuking the vnthākfull defection of the Jews from God, who of mercy had givē thē life, honor, and dignity, they of all others being the most unworthy. For the saith: Thus saith the Lord God to Ierusalē: Thy habitatiō and they kīred is of Canaā thy father was an amorrhean, and thy mother an Hittite. and in thy nativity whē thow wast born thy nauill was not cut, thow was no • washed wi • h water, to soften the, thow was not salted with salt, neither yet was thow swaddled in clowtes. By the which the Prophet signifieth that all was imperfect, all was filthy all was corrupt and stinking as touching their nature. he proceedeth: none • ie pitied the to do, any of these unto the, for to have compassiō upon the: but thou wast cast out 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, and I said unto y ^e whē thou wast in thy blood (y ^t is in thy filthy sins y ^u shalt live. And this he repeteth, to the end, y ^t he may beat it more deeply in their minds. I saith the Lord) said unto the being in thy blood thou shalt live, and so he proceedeth, declaring, how that God did multiply them, did give unto them beauty strength honor and dignity. These three places do plainly witness what perfection God did find in this people whom thus he did prefer to all others. And what obedience did they render unto him after the vocation of Abraham, the hole Histories do witness. for perfection and obedience was not found in Abraham himself, yea neither in Moses nor in Aaron, but contrary wise, the inobedience of all we find noted, to the same end y ^t Moses hath before spokē, to wit, that none shall boast that either justice proceeding or following was the cause why God did choose and elect that people. For how shall God choose for that, which the holy Gost plainly denieth to be in any man discending of the corrupt seed of Adam. For Isaiah plainly doeth affirm, that all our justice, is as a clothe most polluted and spotted: If our justice be polluted as the Prophet, affirmeth it to be, and God did predestinate us for our justice, what followeth, but that God did predestinate us for that, which was filthy and imperfecte: But God forbid y ^t such cogitations should take place in our hearts. God did choose us in his eternal purpose for his own glory, to be manifested in us, and that he did in Christ Jesus in whō only is our full perfection (as before we have said). But let us yet hear some testimonies of the new testament. saint Paul to his disciple Timothy saith. Be not ashamed of the testimony of our Lord, neither be thow ashamed of me who am his prisoner but be thow partaker of the afflictions of the Evēgile, according to the power of God, who hath made us safe and hath called us with an holy vocation, not according to our works but according to his purpose and free grace, which was given to us by Christ Jesus, before all times, but now is made patent by the appering of our Savior Jesus Christ. Here plain it is, that neither are we called, neither yet saved by works, much les can we be predestinate for them, or in respect of them. Trew it is, that God hath prepared good works tha • we should walk in them: but like true it is, that first must the tree be good, before it bring forth good fruit: and good can never the tree be, except that the hand of the gardener have planted it. To use herein the plain words of saint Paul, he witnesseth that we are elected in Christ, to the end that we should be holy and without blemishe. Now seeing that good works spring forth of election how can any man be so foolish as to affirm, that they are the cause of the same. Can the stream of water flowing from the fountain, be the cause of the original spring? I think no man will so hold nor affirm: even so it is in this mater: for faith, and a godly life that ensueth our vocation, are the fruits proceeding from our election but are not to the causes of the same. And therefor the Apostle, to beat down all pride, asketh what hast thow • mā which thow hast not received? And if thou hast received it, why gloriest thow, as though thow hadst not received it? The Apostle in that place speaketh not of one or two graces, but what so ever is necessary to salvation, that he affirmeth to be received, and that of free grace, as he yet more plainly doeth witness saying. Of grace are ye saved, by faith, and that, not of yourselves, it is y ^e gift of God, and not of works, lest any should glory. Now if man hath nothing but that which he receiveth of grace, of free gift, of favor, and mercy, what odious pride, and horrible unthankfulness is this, that man shall imagine, that for his faith and for his works God did elect and predestinate him to that dignity? even as if two or three beggars chosen from the number of many were of the liberal mercy of a Prince promoted to honor, should after brag and boast, that their good service was the cause that the Prince did choose them, Shuld not every wise man mock their vanity, yea might not the Prince justly deprive them for their arrogant unthankfulness? Might not the Prince have left them in their wretched estate? And what then should have become of their service? Is it not evē so with mā lost in Adam? (whose fall in gods prescience and purpose was before his creation) of which mass or lompe God of his own free grace did choose and predestinate vessels of his mercy prepared unto glory, that they should be holy (as before is said) shall these thē that find mercy to work good words, boast, as though works were the cause thereof? God forbid. For if the posterity of Abraham did not obtain the inheritance of the land of Canaan for any justice that was in them? yea if God did not choose them neither to the temporal nor eternal felicity, but of love and free grace only, as Moses doth witness, how shall we think, that the Eternal inheritance, or gods election to the joy and life everlasting, dependeth upon any qualite within us. Wonder it is, that the Apostle saint Paul entreating this mater of gods free election, was ignorant of this cause, if it be sufficient. For by that means in few words he might have put silence to many dogs which then(as men do now) barked against this doctrine. For if he had said: God hath chosen afore all times to the participatiō of life a certain number, because he foresaw that they should be faithful obedient to his commandments and holy in conversation: and upon the other parte he hath rejected and reprobate others, because he foresaw that they should be unfaithful, disobedient, and unclean of life, this I say (if those causes had been sufficient) had ben a sensible manner of doctrine: But the Apostle alledgeth no such reason but first beateth down the pride of man (as before we have touched) and there after brusteth forth in this exclamation. O the hieght of the riches of the wisdō and knowledge of God, how incomprehensible are his judgments, and how vnsear cheable are his ways? This exclamatiō (I say) had been vain, if either works or faith foresene had been the cause of gods electiō. S. Augustine doeth mock the sharp sight of mē, that in his days begā to se more depely then did y ^e holy Gost, speaking in y ^e Apostle. And we fear not to affirm, that the men w ^c this day do attribute electiō or predestination to any virtue, or quality within man, do hold & defend (to their great danger) that which none inducd with the Spirit of God hath left to us written within the holy scriptures, either yet that any of the chosē shall cōfes in their greatest gloric. Let the hole Scriptures be red and diligently marcked, and no sentence (rightly understand) shall be found, that affirmeth God to have chosen us in respect of our works, or because he fore saw, that we should be faithful, holy and just. But to the contrary many places shall we find (yea evē so many as entreat of that mater) that plainly affirm, that we that we are freely chosen according to the purpose of his good will, and that in Christ Jesus. And what shall be the confession of the hole body assembled when they shall receive the promised glory, is expressed in these words of the 24 elders, who casting their crowns before him that sitteth upon the throne, do say. Worthy art thow (o Lord and our God) to take honor and glory and power. For thow hast created all things, and by thy will they are and were created. And after they fall before the lamb and sing a new song saying: Worthie art thow to take the book, and to open the seals thereof: for thow wast killed, and hast redeemed us to God by thy blood, and hast made us to our God kings and priests and we shall reign upon the earth. No mention is here made of any worthiness of man: the creation is givē to God, and that all things are in that perfect state which thē the chosen shall possess, is attributed to his will. The death of the lamb is assigned to be the cause of the redemption, yea of that great dignity to which they are promoted. I am fully persuaded, that if any cause of gods electiō, and of the fruit proceeding of the same, were or could be in mā, that the holy Gost, who is author of all justice, would not have defrauded man of anything which of right did appertain unto him. But seeing that in no place the holy Gost doeth attribute any parte of man's salvation to his own merits or worthiness, I fear not to affirm, that this pestilent opinion is the instigation of Satan, laboring by all means to obscure the glory of Christ Jesus and to retain man in bondage, whom he infected with that first venom which he made hī to drink, Saing, ye shall be as gods. Thus far with such plain simplicite (as it pleased God to minister unto me for the time) have proved, y ^t gods electiō is Eternal, y ^t it is stable, y ^t he hath made a difference, betwixt one sort of mē, and another, w ^c difference although it came to know ledge of mā in time, yet was it in gods purpose and counsel before all time no les thē his creatiō was. And last y ^t gods electiō depēdeath neither vpō o ^r works nor vpō our faith, but proceedeth frō his Eternal wisdō, mercy, and goodness: and therefor is it inmutable and cōstāt. Now shortly will I go through (if God permi me) y ^e reasons of yo ^r book, Nothing vpō y ^e one parte, y ^e imperfections of y ^e same, and vpō y ^e other, yo ^r ignorance, or else malice in corruptīg y ^e scriptures.

THE ADERARIE.

To prove this similitude good and to show how much his love towards his children excedeth the love of all creatures towards their birt • es he saith: Can a woman forget the child of her womb, and not pity the same whom she hath borne? And though she do forget it, yet I will not forget the. Here he speaketh not only to the elect (as some say) but also to them which did for sake and dispyse him as there. Alas for these disobedient children (saith the Lord) that they will take counsel without me. Here he calleth the wicked which heap sin upon sin▪ and were disobedient, his chiidren. Christ saith, If ye when ye are evil cā give your children good gifts, how mmch more your heavenly father? After the same manner may I reason with you (careless by necessity) if none of you though y ^e be evil, would beget a child to misery how much les would God which is all good beget and creat man his own image to perpetual pains? Here we may se how much this noghtie opinion is contrary to nature and to reason. and that it is contrary to the word, God willing I will prove. If God hath ordained the most part of the world to be damned, then were his wrath greater thē his mercy. But the scripture witnesseth that his mercy is over all his works, and that God is slow unto wrath and ready unto mercy, so that his wrath is extended only to the third and fourth generation, but his mercy to the thousand generatiō wherefor thus (saith he): A little while I have forsaken thee, but with great mercifulnes shall I take thee up unto me. Wh • n I was angry I hid my face from the for a little ceason but through everlasting mercy have I pardoned thee. And David saith, his wrath endureth but the twinkling of an, eye and his pleasure is in life. heuines may well endure for a night, But joy cometh in the morning. And so Moses called him a merciful and gracious God, long suffering, and keeping mercy in store for thousands. By these scriptures and many mo, it is evident, that gods mercy is greater then his wrath, contrary to their sainges.

ANSWER.

How blasphemous be your similitudes, your selve may consider, if malice have not utterly blinded you, for I have all ready proved that God is not bound to the laws and bounds of nature, and how shamefully ye do abuse the scriptures which ye allege, few words shall declare. Ye deny, that God doeth speak here to his elect in the place of isaiah the Prophet, but to all mē in general: and even to those that had forsaken him, as ye would seme to prove by the words of the same Prophet spoken • efore in his thirty chapiter. First (I say) that those two places do no more agree, then do those words of Christ spoken after his resurrection: Go to my brethren and tell them: I pass up to my father, and unto your father, and unto my God and unto your God, and those which he spake before his death, against Capernaum, Bethsaida, and Corosaim, or unto Jerusalem against whom he pronounced woo and malediction, because they did not know the time of their visitatiō. For in the former place God speaketh to Zion which long had been waist and to his people, which long had been oppressed. And to the end that the reader may better understand how deceitfully ye withdraw and steall the words which explain the hole mater, I will bring forth the words of the Prophet. Reioise (saith he) • heavens: and reioce thow earth • you mountanes breast you forth in gladness, for the eternal hath conforted his people and shall have mercy upon his poor ones. Zion hath said, the Lord hath left me and my Lord hath forgotten me, May a woman forgett her child that she shall not have compassion upon the son of hir bosom, but let it be that they forget (nevertheless I shall not forget the, for lo in these my two hands have I engrafted the, and thy walls are forever before me. If these comfortable words were spoken in general to all men (as ye affirm) let indifferent men judge: If all men were Zion, that long had lain desolate, if all were his people that long had been oppressed in the captivity of Babylon: If all did so complain, that they thoght God to have forgotten his league and promise, which of mercy he made with them: And finally, if all have this promise, that their deliverance is joined with gods infinite power, thē is your application, to be approved, but if God did make a plain difference betwixt Israel and all nations in the earth, if he had chosen his habitation in Zion, and if he will keep promise with the afflicted for his own names sake, be they never so unworthy, then are ye to bold to give the honor and prerogative of the children and heirs, to strangers and bastards. The words which ye allege of the thirty chapter make nothing for your purpose: for albeit he speaketh to those that were inobediēt, yea that were treasonable traitors, yet had they the name, the title, yea the honor and dignity of gods people, and among them, were some of gods chosen children: for whose comfort (after long affliction sustained in Babylon) were those other words spoken And so except that ye be able to prove that the people of Israel and the city of Jerusalem had no greater prerogative even in the time of their greatest blindness and unthankfulness (before the coming of Christ Jesus in the flesh) then had other nations, ye conclude nothing. But yet wonder it is, that ye can make no difference betwixt the times, in which the one, words and the other were spoken. The woe was pronounced (you say alas which the text hath not) against them, what time they had declined from God, when they toke counsel of them selves when they could not abide the admonitions of the Prophets: but the comfortable promise of delyuerāce was made, after that vengeance was poured forth upon the proud contemners, and after that the hole body was sore tormented by great oppression and long impresonement. Do ye not think that their might be great alteratiō in that people within the space of an hundredth years? for so long was it betwixt the days of the Prophet and the days of their last captivity under Nabucadnezer, after which time also did this former promise of gods remembrance of thē only 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 holiness he had promised deliverance? Do ye think that because the same Prophet speaketh both • the sentences, that therefor they do appertain to one estate and condition of people? I have proved the contrary by Christ's plain words. For his mouth pronounced destruction against Jerusalem, and yet sendeth he the joyful tidings of his resurrection to his disciples with that most singular comfort that God remained unto them both God, and father: and evē 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 beseech you the scriptures of God with greater reverence. The words of Christ ye likewies falsify. for he speaketh not of any common love which he beareth to all mē, but affirmeth, that our heavenlie Father giveth good things, or as Lucas affirmeth, giveth the holy Gost to such as ask of him. Ye must prove first, that all ask in faith, and according to his will (which be the peculiar perogatives of the childrē of God) before that Christ's words can serve for your general multitude, either yet that you shall thereof be able to prove that God loveth all men a like.

Ye take your pleasure in reasoning with us, whom ye term Careles by necessity. I will not recompense raling with raling, but I pray God that thow (the writer of this book) show hereafter greater diligence in godliness, then of many days thow hast done where so ever thow hast hanted. We use not to subject God to our corrupt affections, but with reverence and fear we leave to his godly wisdom the ordering of his creatures, neither yet can you be able to prove, that we either by word or writing have affirmed, that the principal end of any mannes creation was perpetual pain. But we affirm, as before we have declared, that God for himself and for the manifestation of his own glory hath created all things. But of this we must after more largely speak.

The final conclusion which ye collecte of nature, is that God hath created none to misery nor pain. For that your master Castalio feareth not most blasphemously to affirm, saying, y ^t if he hath so done, he is more crewell thē any wolf. O heaven and earth revenge this blasphemy.

That man which here suffereth misery and much clamitie, yea and that also shall be adiuged to the fire inextīguible, is created of God, or (as you affirm) is the birth of God: I suppose yourselves will not deny. And that he suffereth all miseries; by gods just judgments, and by his will expressed in his word, the scripture b • areth record. For God saith to the woman, in sorrow and dolor shalt thou bear thy children. To the man: In the sweat of thy face shalt thow eat thy bread, and also: cursed is the earth for thy sake. Which (and many mo places) plainly witness, that God hath inflicted pain upon man whom he hath created. You answer: That did God for the sin of man, I confess: But yet is your foot fast in the snare. For after sin, man ceased not to be the creature, & (as ye will term him) the birth of God If thē God; be subject to the law of nature (as before we have said) and now again repeat, that your vanity and ignorance may the more appere, so that he is bound to do the self same thing to his births, that nature moveth us to doto our childrē. I ask first why did God suffer man created to his own image to fall in to sin? assuredly no natural father will wittingly and willingly suffer his children to fall into apit or dongeon to destruction. And secondarely I ask, why did not God (who is omnipotent, having all wisdom and goodness) provide another medicine for man, then by death to overcome so many miseries? Thirdly if God would that none should be borne to misery, 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 permit it to infect all his posterity? There is no shift that here can serve you. For if you say, God was provoked by the sins of the posterity, which he did forese to be in them, so to do: I answer, that he foresaw nothing, which his eternal and infinite power might not have removed and remedied, if so had pleased his godly wisdom: for then as now, was he the God. who alone may do what so ever he will in heaven and in earth. And further I say, that the fountain being shet up, the flowing of sin by natural propagation should have ceased. To gods permission we shall after answer. To put end to his mater, if ye consider nothing else in the great variety of gods works but the only misery of the sufferer, and sin which (we deny not to be a cause of the same) ye have no better profit • d in the school of Christ, then had the disciples, whē seeing him that was born blind, they demanded this question, Master (say they) who hath sinned, whether this mā or his parents? that he should be born blind? No other cause did they se of his misery but sin. And to thē it was strange that any man could sin so grievously before he was borne, that for the same he should be punished with perpetual blindness during his life. And that he should suffer such misery for the offenses of his Parentes, appeared to them to repugn to gods justice, and to that sentence which before he had pronounced by the Prophet Ezekiel affirming, that the son should not bear the iniquity of the father. But Christ Jesus in correcting their error, giveth to you a profitable lesson if ye can receive it: affirming, that neither he, neither yet his Parents had sinned that so he should be borne, but that the glory of God should be manifested in him. If gods glory be declared and made manifest even by the miseries which some creatures sustain: Dare you therefor accuse God of creweltie? Consider your bold foolishness, and repent your blasphemies before that vengeance strike.

After that ye have concluded as you think, our opinion to be naughty, by arguments drawn from nature, you make a bold promise to prove the same by plain scriptutes: And yet your first entrance is but by a reason not well grounded upon these scriptures which ye allege. Thus ye write: If God hath ordained the most part of the world to perdition then were his wrath greater then his mercy, but the scripture witnesseth that his mercy is over all his creatures. Ergó (will ye conclude) He hath not created the most part of the world to perdition. To prove that gods mercy is greater then his wrath, ye bring forth the words of David. Psal. 30. & 45. Isaiah. 54. and of God himself proclaiming his own name unto Moses: for these words are not the words of Moses (as ye allege) but were spoken by God himself in the ears of Moses.

To the Major I have answered before, that falsely ye burden us, that we affirm that God hath ordained y ^e most parte of the world to perdition: for we presume not to define what number God shall save, and how many he shall justly condemn, but with reverence we do refer judgment to him, who is the universal creator, whose goodness and wisdom is such that he can do nothing but wisely, and whose justice is so perfect, that his works are exēpted frō the judgment of all creatures. But the second part affirming that if God condemn mo then he shall save, that then his wraith is greater then his mercy, is so irreuerēt, so bold, and blasphemous, y ^t scarcely could I have thoght, y ^t y ^e devil himself could have imagined a more manifest blasphemy. Who hath given the balance into thy hands? (I speak to the most blasphemous writer) to pōder and wey gods mercy, and wraith after thy corrupt judgment? if thow claimest the help of these former scriptures they prove no more that which thow pretendest, then if thow shouldest affirm that God shall save the devil, because his mercy is above all his creatures. We do not deny but y ^t y ^e most wicked men are participant of gods mercy in temporal felicity (yea and y ^t far above his chosen childrē) that he maketh his son to shine vpō the good and bad, that with long suffering he calleth them to repentance and delaieth their most just cōdamnation. But what wilt thow hereof conclude, that God hath ordained mo to saluatiō, thē to perdition? or else is his wraith greater thē his mercy? Blasphemous 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 punishment is due to such as go about to bring the eternal God and his incomprehensible judgments under y ^e thraldō of their corrupt reason. But leaving thee, I return to those, whō gladly I would instruct, and to thē I say: that the words of David and of Isaiah do speak of that rich and inestimable mercy, which God layeth up in store for his chosen children: to whom although God sometimes show himself severe and angry, yet endureth that but for a short, space, but his mercy is everlasting, and his goodness infinite, by the which he marrieth his chosen children to himself forever, and whether that these words be only spoken to the elect, or else that they be generally spoken to all, let the holy Gost decyde the controversy. After that David hath affirmed that God is liberal merciful, patiēt and of great gentilnes, and also that he is good to all, and that his mercy is over all his works, that the eyes of all creatures look upon him, and that he is just in all his works: by which sentences he praiseth the goodness, the mercy, and the providence of God in the regiment & government of his universal creation, which goodness and mercy do so abound, that the innumerable iniquities of mankind and his detestable ingratitude cā not utterly hinder the same from the creatures. After these common mercies (I say) whereof the reprobate are often̄ partakers, he openeth the treasure of his riche mercies which are kept in Christ Jesus for his elect: Saing, the Lord is nigh to all that upon him, to all that call upon him in verity: he doeth the will of those that fear him, and he heareth their cry, and saveth, thē. The Lord keepeth all those that love hī, but he destroyeth all the wicked. such as willingly delight not in blīdnes, may clearly se, that the holy Gost maketh a plain difference betwixt the graces and mercies which be cōmō to all, and that sovereign mercy which is immutably reserved to the chosen children, and further that the Lord himself shall destroy the wicked, albeit his mercy be over all his works. And so that mercy by the which God pronounceth to gather his Church is everlasting, and is not cōdmō to y ^e reprobate, but is only proper to y ^e flock of Christ Jesus. The words of God spoken unto Moses do no more serve your purpose then do the other. For God in his law expressedly doeth witness to whom it is that he will show mercy to thousands, to wit to those that love him, and keep his commandments, and upon whom will he prosecute the iniquity unto the third and fourth generatiō vpō those (saith he) y ^t hate me. If here of ye conclude y ^t his mercy towards all is greater then his wraith ye conclude amis. For ye confound those whom God hath separated and divided, he promiseth mercy to the thousand generation of those that love him and threateneth to punish the iniquity of the fathers to the third and fourth generation upon those that hate him. Hereof justly ye can no further conclude, but that the mercy of God is greater towards those that love him, thē his wraith against those that hate him. And so far will we confess with you. but if you abide in your error, concluding as you plainly do in this your book, that the wrath of God must be greater then his mercy except that he save mo then shall be condemned (as some of your sects hath lately affirmed) we fear not to affirm that your blasphemy is intolerable. Or if you think (as some allege upon Origen that) because gods mercy is infinite and extendeth unto all his works, that therefor the reprobate cannot but once obtain mercy. The plain scripture cōuicteth you. For it affirmeth, that the wraith of God abideth vpō the unfaithful, that their fire shall not be quenched, and that their worm shall not die. If ye shall understand that the elect hath nothing which they receive not of mercy, and that the punishment of the reprobate is most justly deserved, you shall not measure gods mercy and his wraith by the multitude nor by the number, but ye ought to consider that where none is worthy of gods mercies by their own merits, yet hath it continued from the beginning and shall continue unto the end, ever extending the self to gods children being in misery. and so this mercy must far surmount all wraith and judgment: for where the wraith of God once kindled against sin ought to have consumed and devoured all, mercy preualeth, and delyuereth those that justly might have been condemned. And in this sense (say we) that gods mercy far surmounteth his judgments, which interpretation if you admit not, we will send you to reason with God, and to impugn the same, if you be able by manifest scriptures. Now to the rest.

THE ADVERSARIE.

Of all sortes and Sectes of men, I have judged them to be most abhorred which are called Athei that is to say, such as deny that there is any God. But now me think these careless men [ 1] are much more to be abhorred, my reason is because they be more injurious to God then the (Athey) for he is les injurious to a man [ 2] that believeth that he is not, then they he which calleth him a cruel mā a tyrant, and an unjust person, so are they les injurious to God which believe that he is not, then they which say he is unmerciful, [ 3] cruel, and an oppressor. Now what greater cruelty, tyranny, and oppressiō can be, then to creat the most parte of the world [ 4] to everlasting damnation, so that by no manner of mean they can escaip, and avoid the cruel decree and sentence against thē. Seeing [ 5] the Philosopher Plato judged them unworthy to live, and to be suffered in any commō wealth which spake evil of God, what ought our judgments to be of such men which have so wicked and opinion of God? what so ever our judgment be of them, and what so ever their deserving be, let us labor rather to win them then [ 6] to lose them. But forasmuch as he which toucheth pitche is in danger to be defiled there with. Therefor ought we to walk warely with such men, that we be not defiled and infected of them. Specially seeing that now a days this horrible doctrine doeth freate even as the disease of a cankar which infecte from one member to another until it hath occupied the hole body without it be cut away, even so this error hath already infected from one to an other a great number. The lord grant them the true meaning and understanding of his word, whereby they may be healed, and the sickness cut of, the member being saved.

ANSWER.

Becaus that in all this your long discourse, ye more show your malice (which unjustly against us ye have conceived) then y ^t either ye oppugn our belief, either yet promote your falls opinion. I will not spend the time to recompense your despite. Only this I will offer in the name of all may brethren, that if you be able in presence of a lawful judge and magistrate evidently to convict us, y ^t either we speak evil of God, either yet y ^t by our writings, preaching or reasoning, it justly can be proved that our opinion is evil, of his eternal majesty, power, wisdom, and goodness, that then we refuse not to suffer the same punishment which you by the authority of Plato judge us worthy of. Yea we further offer our selves willingly to vnderlie the verey death which God by his law hath appointed to all blasphemers provided that you refuse not to vnderlie the same penalty, if falsely ye accuse us. What is your studies to win us, and whether our doctrine be horrible 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 ordained a verey good thing to destruction? Then God delighteth in the destruction of that which is very good. Man at his creation was a just and innocent creature▪ for afore the transgre • sion [ 1] there was no evil neither in Adam nor in us, and think you that God ordained his just and innocent creatures to condemnation? [ 2] what greater tyranny and unrighteousness can the most wicked man in the world, yea the devil himself do, then to condemn the innocent and just person? Hereby may we se that these careless man by more abominable then the Athei, which believe there is no God. But these affirm God to be as bad as the devil [ 3] yea and worse: for as much as the devil can only tempt a man to death, but he can compel none to fall unto cōdamnation, but God may not only tempt, but also compel • y his eternal decree the most part of the world to damnation. And hath so done (as they say)▪ so that of necessity and only because it was his pleasure and will: then must God be worse then the devil. For the devil only tempted men to fall, but God compelleth them to fall by his immutable decree. Oh horrible blasphemy.

ANSWER.

Becaus that before plainly and simply I have declared our judgment of gods eternal election, and most just reprobation in all these your dispitefull arguments, I will only show your malice, ignorance, and proud vanity. This is your argument, God created man a very good thing therefor he did not ordain him to destructiō. your reason is: for that is contrary to his justice, to ordain a good thing to destructiō. I answer if ye be able to prove that man stood in the same goodness, perfectiō and innocētie (he and his posterity whom so hieghly ye praise) in the which he was first created, then will I confess your argument to be good. But if man (albeit he was created good) did yet willingly make himself evil how can it be contrary to the justice of God to appoint punishment for transgression, which he did not only fore se by an idle speculation, or yet suffer and permit against his omnipotent, will, but in his eternal counsel for the manifestatiō of his own glory had decreed the same. Against which, albeit ye cry horrible blasphemy till your brains drop out, yet have we Moses Exod. 9. Isaiah. 6. Solomon and Paul to absolve us from your cruel sentence. For they do affirm that God hath created all things for his own glory, and the wicked to the day of destruction, that he raised up Pharaoh that his power might be shown forth in him: that he blindeth the eis and hardeneth the hearts of some, so that they can neither hear nor se that they may convert: That God hath prepared both vessels of mercy and vessels of wraith which places albit some of them seme not to appertain to the creation, yet if they be justly weighed it shall evidently appere that the hardness of men's hearts, their blindness and stubborn malice are not only punishments of sin, but also are the effects of reprobation, like as faith, obedience, and other virtues be the free gifts of God given in Christ Jesus to those whom he hath elected in him. But yet to your argument, which thus ye amplify: do ye think that God ordained his just and innocent creatures to damnation? what greater tyranny and unrighteousness can the most wicked man in the earth, yea the devil himself do? then to condemn a just and an innocent person.

I answer (as before) that your argument is naught worth. For you conclude more then ye be able to prove of your two former propositions: which be those. God created man a very good thing. Trew it is, and God reprobated mā and shall also condemn him whō he created good, I grant also. Therefor he damned the good thing which he created, or that thing which is very good, I deny the conclusion. For before damnation there cometh a change in man, so that he of very good, became extreme evil, and so gods just judgments found nothing but that which is evil to condemn. You form your reason, as that God had so created mā good, that he by no means after could be made evil, which last part is falls, and so you are deceived. If ye cannot se just causes why God should make that thing very good which after should become exttreme evil, accuse your own blindness, and desire of God to repres in you that presumption and pride, which against the eternal Son of God you have conceived, and so your eyes shall be illuminated and you shall se first that because the creator is infinitely good, that therefor it behooveth the creatures in their original creation to be good. And so I doubt not was the devil created good, but in the verity, he stood not. And secōdarely that because the just judgments of God were no les to shine in the damnation of the reprobate: then his infinite mercy was to be praised in the vessels of honor, it behooved the one and the other to be innocent and good in their creation. For if the original had been evil, God justly could not have after damned that which he had made no better. but so we must confess that it was good that (yet willingly corrupting the self) mā made away to the most just executiō of gods eternal counsel. And last that the eternal purpose of God might in time be notified unto mā, w ^c was that God would bestow greater liberality, show greater love and mercy in the redemption of mā justly damned then that he did in his creation. Of nothing he did creat him (for his corporal substance was made of the dust (which sometimes was not) to his own image and similitude, to him he gave the dominion of all creatures, these were documents of a true love. But if they be compared with that love, which in Christ Jesus we receive and that of free grace, they are no thing. For what is the dominion of earthly creatures in respect, that we shall reign with Christ Jesus forever? what were the pleasures and fruits of Paradise in comparison of those heavenlie joys which saint Paul affirmeth cannot enter in to the heart of man? If man had stand perpetually in Adam, neither had the love of God so wonderously been notified unto us, neither yet had place ben granted to his free grace and mercy, w ^c we receive in Christ Jesus. For mercy properly hath respect to misery. But y ^e chief comfort of gods children is, that as they fell in Adam, so are they new transferred in another that is in Christ Jesus, to whom they are given, and who (as before we have proved) hath so received them from the hand of his Father that he shall give lief everlasting to so many as the Father hath given him. If ye (I say) cannot admit these reasons, why it behooved mā to be created good, and yet after to fall in to sin and merserie, accuse yourselves, storm not against God. for he will not be subject to your reason & judgments: your horrible blasphemies against God, and your dispitefull raling against us at this time I will omit. and how impudently ye leap from the purpose of gods reprobation to the execution of his judgment, shall be spoken, in weighing this your reason which thus followeth.

THE ADVERSARIE.

The scripture witnesseth that we did fall in Adam. for damnation came of one sin unto 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 unto salvation [ 1] and lief. And to confirm this we have many testimonies in the word, which prove us to be elected chosen, and predestinat [ 2] to lief afore the fall, but none that prove any man to be abiected, cast away, damned, and reprobate afore sin by which death entered into the world. Paul to the Ephesians saith. God did choose us in Christ before the foundations of the world were laid, and ordained us before through him to be heirs unto himself, and were t • erunto predestinat. I pray you show me any testimony of the scripture which so manifestly proveth 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 up of the son unto the going down of the same. he made both small and great and careth for both a like for they be all the work of his hands. And Esdras saith, it was not gods will that man should come to naught. but he prepared lief for them. The holy [ 5] Gost saith that God hath not made death neither hath he pleasure in the destruction of the living. for he created all things that they might have their being, yea all the people of the earth hath he made that they should have health and their should be no destruction in them and that the kingdom of hell should not be upon earth. what can be more plainly and more directly spoken against this error? In another place saith the holy Gost: God created man to be vndestroyed: and again God ordained man that he should order the world according to equity and righteousness, and execute judgment with a true heart, doeth God ordain [ 6] man to rule the world according to righteousness whom he reprobated? Do men gather grapes (as Christ saith) of thorns and [ 7] figs of thistles? even so every good tree bringeth forth good fruits. But a corrupt tree bringeth forth evil fruit, a good tree cannot bring forth badd fruit, neither can a badd tree bring forth good fruit. Matth. 7. Either make the tree good, and the fruit good, or else the tree evil and his fruit evil. Either grant man at his creation to be righteous and good, and then I think ye will abhor to say that God afore the foundations of the world did reprobate his good and righteous creature, or else grant him at his creation to be an evil and unrighteous creature. Could then righteous judgment come of such an unrighteous tree? further if man at his creation was an evil things then was he not the creature of God. For God saw all that he had made, and they were very good, if man at his creation or afore was reprobate, and ordained unto death, then was man guilty afore the transgressiō: for God damned none but such as be gyltie. If he was guilty afore his transgression then was he a sinner being yet innocent and just. afore he ever consenteth or committed sin. And so consequently of this error, I may infer many no such absurdities as should offend any faithful man's ears.

ANSWER.

As no man of hole judgment did ever deny that in Adam we did fall, so I think you and your sect set a part there hath ben none that ever did affirm that in Adam we were predestinat to lief everlasting. True it is y ^t we stood in Adam, created in his loins, but I suppose that ye will not hold that the children had greater privilege then had the father. Adam did not so stand, but that he was subject to the law, the transgression where of made him dettour to death. To speak the mater more plainly, Adam did so stand that he might (and did) fall as the event declared. and 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 standing unto saluatiō and lief. Assuredly these reasons appear meruelous, strange to me, and principally that which ye bring forth of falling and standing: for it hath in the self plain contradiction. for if we fell in Adam to death, how can we stand in him now unto lief. If you had said as that our fall was to damnation and death, so should our standing have ben to saluatiō and lief, ye might have had some probability. For your error had only stand in this, that ye do not con • ider that Adam was not created to stand forever in him self▪ and much les his posterity in him. But when ye say as our fall is to death, so is o ^r standing unto lief, you plainly speak, what so ever ye think, that yet either in Adā, either in our selves we both fall and stand. But this do we utterly abhor, for we fear not plainly to confess that we have no assurance either of standing either yet of lief but in Christ Jesus alone in whō we be engrafted, and without whō we cā do nothing. In few words to repeat the answer of your former obiectiō, In Adā did no mā stand otherwise thē he did. But he did stand w ^t condition to fall and y ^t evē to death: Therefor in Adā did none stand to lief. The commō sense of mā will approve y ^e first part of this my argument. for who cā think that any discēding of Adam by his means could have greater liberty thē he hī self had? And the event and that which followed declareth the verity of the second part. For not only upon Adam saith the Apostle cam death. But evē from him descended death unto all. How then could any stand in him to lief? Let reasonable men consider.

To prove that all were predestinat and chosen in Adā before the foundations of the world were laid, ye bring forth the testimony of Paul written in the first chap. to the Ephesians, which we before have entreated, and therefor here I only will open your falshed. Wonder it is that shame should be so far past you: that where the holy Gost plainly affirmeth, that we were elected and; chosen in [ 2] Christ Jesus before; the foundations of the world were laid, that this election ye should affirm to be made in Adam. If you object that you specify not Adā: I answer that is all a like: for of your former arguments it easily may be espied whom ye understand. 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 perceive that your meaning is, that we were all predestinat to lief in Adam. For else you had said nothing to prove your own purpose. For we affirm that we were elected before the foundatiō of the world was laid. But the controversy standeth, in whom. We affirm and most constantly believe, that in Christ Jesus the eternal Son of the eternal Father, were we elected before all times. This ye cannot abide and therefor ye seek all means to obscure the glory of him to whō the Father hath given all power in heaven and in earth: sometimes ye say (as now I have declared) that this [ 3] election was made in Adame: But whill that this will not serve you, ye run to another shift alleging that the Apostle speaketh here of a general election of the hole world, and a not of any certain election which should abyd forever, and so in shifting from one danger ye fall into another as after in examining of that your vain reason more evidently shall appere.

Ye instantly require that we will show any testimony of the scripture that hath reprobate any before the foūdations of the world. If it be the pleasure of God to give unto you the spirit of wisdom and of revelation by the knowledge of hī self, that the eyes of your mind may be illuminated that ye may know what is the hope to the which he hath called you, and how rich is the glory of that inheritance, which he hath prepared for his saints, ye shall require no place more plain, nor more evident then the same, which most ignorantly, or else most maliciously ye do abuse, for if there be any difference betwixt the saints, the faithful, that be blessed with all spiritual benedictiō, betwixt those (I say) y ^t were elected in Christ Jesus before all times, that in time be called, and by the power of the holy spirit do give obedience to the caller, and so are made citizens with the saints and household of God, as they that are built upon the foundation of the Prophets and Apostles: if any difference (I say) be betwixt these former, and these in whom the prince of this world doeth work all filthiness and rebelliō, whom he holdeth captive at his pleasure, who cannot repent their detestable lives, and therefor are reputed strangears from the common wealth of Israel. And further if ye will believe Christ Jesus affirming and reioising that it pleased his Father to hyde the secretes of his kingdom from the prudent and wife, and to reuele the same to little ones, and that because it was his pleasure: I trust ye shall confess that those scriptures be plain enough to prove that as some were elected before the foūdatiō of the world was laid, so likewies were there others reprobated, as the final end of both doeth witness: But how ye wrestle against this argument we shall after hear: and how plainly I have proved sō to be elected and others to be reprobated, read before and judge with indifferēcie. If ye will conclude that God hath [ 4] no certain election, neither yet that he hath reprobated any, because that he hath no respect of persons, and because he calleth the world from the rising up of the son to the going down of the same, because he made both small and great, and careth (as ye falsely allege) for both a like, your affirmatiō may well be bold, but I think, that your probation shall be sclender. But first I must except against you, as against falls witness. for you allege more upon Elihu thē in the book of Job he affirmeth. For he saith not that God careth for all a like. But saith that his eyes are upon the ways of man, and that he doeth se all his goinges. And that neither you, neither any other shall have occasion to complain of me, that unjustly I accuse you, of falsifying the plain text, I will recite both the purpose and the words: Job in vehemēcie of disputation against his three friends, who constantly did affirm that God provoked, by his sins, had poured forth those sodane and strange plagues upon him: Job I say in refelling this their accusation, and in confuting their reasons, did enter into the secretes of gods inscrutable judgments further thē it became any creature to do: and did seme to burdē God with injustice in defending his own innocētie. At which reasons Elihu offended after that the other three were put to silence taking vpō him to reprove Job affirmeth that the wisdom, the power, the justice and the judgments of God were incomprehensible, that God could do nothing unjustly how that ever it appeared to man's judgment, and amongst other things he saith: wilt thou say unto a king, thou art wicked, or unto princes, ye are ungodly. How much les to him that accepteth not the persons of Princes and regardeth not the riche more then the poor? For they be all the work of his hands? They shall die suddenly, and the people shall be troubled at midnight, and they shall pass forth and take away the mighty without hand, for his eyes are upon the ways of man and he seeth all his goings. Thus have I noted partly y ^t none shall think that these words may seme to favor your error, and partly that your vntruethe in wrasting such places may more manifestly appere. Ignorance of the tongues may be some caus in you, but in some of you I can manifestly prove that malice blindeth knowledge, and compelleth you to speak and write against your understanding. God touche your hearts with true repentance and give you his holy spirit with greater reverence to entreat his scriptures. But now to the scriptures that ye allege (God say you) hath no respect of persons. Ergo will ye conclude, he hath no election. Your conclusion is falls, and my reason is, because that gods free election depēdeath not upon the persons of men, but upon his own promise and good will▪ But to make this mater more sensible: I will make an argument directly against yours. God respecteth not the persons of men. But yet amongst men is found great diversity both in virtue and in vice. Therefor there must be some cause from whence this diversity proceedeth. Of the first part I know ye doubt not, and the second parte is confirmed by common experience and by evident scriptures. for how diverse be the inclinatiōs of mē, none cā be ignorant, except such as do not observe the same. Such as attribute the caus of such diversity to the sterres and to the influence of the Planetes are more then vain: education and up bringing doeth somewhat bow nature in that case: but neither of both is the cause of such diversity: for how many have been norished in virtue together, and yet have after fallen to moste horrible vices, and in the same perished? And contrary wies how many have been wickedly brought up, and yet by grace attained to an holy conversation. If the cause of this diversity (I say) shall be inquired and sought, it shall not be found in nature. for thereby were and are we all borne the sons of wraith: if in education and up bringing, we se how often̄ that faileth. The cause thereof thē must be of necessity without man. To make the mater yet more plain by an exēple, Paul preached Christ Jesus, to be the only Savior of the world both amongst the Jews and gentiles, to some his preaching was the savor of lief, and to others it was the savor of death. from whence cometh this diversity? from the obedience, will, and faith of the one, say you. and from the stubborn inobedience, and infidelity of the other: you say somewhat, but not all. for true it is that faith and an obedient will, is that which we call Causam propinquam, that is the next cause to our apprehension: but what is the cause that the will of one is obedient, and the will of the other stubborn, that the one doeth believe and the other doeth blaspheme: How so every do shift, the holy Gost in many places plainly affirmeth the cause not to be in nature nor yet to proceed of man, nor of his free will, but to be the free grace of the caller, as Christ Jesus doeth witness: None can come unto me except my Father draw him: No mā can se the kingdom of God except he be borne again, 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 hearts of so many as he hath ordained to lief, to aduerte and believe the things that be truly preached: As those that be the sheep of Christ Jesus, who hear his voice and know the same. These and many places mo, do most plainly declare, what is the cause that some believe and others believe not: to wit, that some are born of God, and some are left in nature, some are sheep, & some are goats. the hearts of some are touched and opened by the finger and Spirit of God, as it was said to Peter: flesh and blood hath not revealed this unto the, but my Father which is in the heaven, and the hearts of others left in their own blindness and hardness. If ye demand how is it then, that God respecteth not the person of man? I answer if ye did understand a right what is ment by acceptation of persons, or what it is to respect persons ye should not doubt in this behalf.

Acceptatiō of persons is when an unworthy person is preferred to a worthy, either by corrupt affection of those that do prefer him, either yet for some quality or external beauty that appeareth in man. As if to the office of a king or of a bushope, should one be elected, that neither hath godliness, knowledge, wisdom, nor yet the spirit of government, because he is riche, noble of blood, fare and lusty: and the persons having gifts much more excellent should be contemned: this is called acceptation of persons. As Samuel seeing Eliab and considering his beauty, and stature doeth boldly pronounce in his own heart, assuredly before the Lord, this is his anoīted. Such acceptation of persons is not with God. for neither looketh he to blood, riches, nobility, virtue, strength nor beauty temporal in his eternal election, but only to his own good will, and eternal purpose by the which he hath elected us in Christ Jesus. If ye shall consider the same place depely ye shall find that none within the hole scriptures of God more confuteth your error then it doeth. For as God respecteth not the person of mā, so respecteth he nothing, that is or can be within man, as the chief cause of his election. For what can God forese, consider or know to be in man that good is which floweth not from his free mercy and goodness, as it is written: we are not sufficient of our selves to think anything that good is but all our sufficiency is of God, who worketh in us both to will and perform. Then if all virtue what so ever be in us, be the work of God, can the work following, be the cause of gods eternal purpose? If the cause and the effects proceeding of the same, be things diverse, then are our virtues and fruits not the cause of gods election, but are the effect and fruit which of the same proceed, and spring as the Apostle doeth witness saying: God hath chosen us that we should be holy, and without blame And Christ Jesus: saith you have not chosen me but I have chosen you, and have appointed you to go, and to bring forth fruit. This I am compelled oft to repeat, because in it most shamefully ye err, arrogating to your seluses that which is proper to gods only mercy and free grace. If you understand this former place of scripture which affirmeth that God hath no respect of persons as your book doeth witness, to wit, that God careth a like for all, that he no more loveth the one, thē the other, except that it be for their obedience, the hole scripture of God doeth witness against you. Was the love of God no greater to Abraham and to his posterity, then it was to the rest of the nations? Moses and David do witness the contrary: Saying: he hath not done so to any nation, and his judgments he hath not shown to them, only the, hath he chosen of all nations and people, that be upon the face of the earth, that thow shouldest be unto him a peculiar people. And what was the cause of this their dignity and prerogative before we have declared, to wit, no virtue, no obedience, no good quality that was in them, but only his free love, free grace, and undeserved mercy, as he hī self doeth plainly affirm? I will have mercy upon whom I will have mercy, and saint Paul: it is neither of the willer, neither yet of the runner, but of God that showeth mercy to such as pleaseth him. And thus I say you cannot justly nor rihtly conclude, that God hath neither chosen nor reprobated any man, because he hath no respect of persons. for as before I have said, his eternal election dependeth neither upon man, neither yet upon anything that is within mā, but is purposed in himself, and established in Christ Jesus, in whom we are elected, because that in our selves there neither was neither yet could be any worthiness, which could merit or deserve such honor and dignity. And so God respecteth not the persons of men, their virtues, nor qualities in their election, but finding them all equal in creation, and corruption maketh difference betwixt them, according to his eternal purpose, respecting Christ Jesus and not their merits. How that ever the proud and ungodly storm at this, I nothing doubt, but the children of God do thereof receive moste singular consolation as that it is the chiefest cause why that without all trembling and fear, they stoop before his Majesty, and giving thanks for these inestimable benefits do crave of his mercy such a puretie of lief as becometh [ 5] his children.

To your scriptures which ye allege from the book of wisdom and from Esdras (his fourth book), I will shortly answer. That albeit ye will ten thousand times deck and decore them with the title of the holy Gost, I will not the more creditt them. Not that I deny but that in them there be things contained, profitable to edification, but if that therefore ye will upon any place written within them, conclude a doctrine contrary to the rest of the canonical scriptures, I will answer with the ancient writers, that they were not written, that upon them should our faith be established. Lett thē serve, if so please you to exhortation, but for confirmation of any doctrine shall they never serve unto me. Neither yet this do I say, that I do think any of these places (rightly understand) to make anything for your purpose, but that I will by gods grace, give ever that reverence unto the verity of God, that the voices of men shall not with me be cōparable unto it.

It may be greatly suspected what some men now a days do meā to ascribe that to y ^• holy Gost which the authors them selves did only ascribe to their own diligence and trauelle, and were also compelled to ask perdon of the readers that they could not attain, no not even to the propriety of the tongue in the which they did write. Vseth the holy Gost I pray you whose power lowseth the tongues of the dumb, in that manner to be suppliāt unto mē, and for his imperfection to beg pardon at their hands? Consider, and impute nothing upon the holy Gost, which becometh not the Majesty of God. but lest that ye should complain that yet your scriptures are not resolved, I will give you a general answer to all, which is this. That neither the book of wisdom, neither yet Ecclesiasticus, neither yet Esdras in these places that be alleged do entreat anything of election, or reprobation, but the writers in all those places which ye allege do study to amend the corrupt manners of their aeges, and to impose silence to the wicked tongues of many. of whom some accused God as author of sin which entered in by malice of the devil, who did corrupt the good creature of God created to his own image to reule in equity and justice. who doeth not se but that this writer, who so ever he was, retaineth himself, within the reach of man's understanding, laboring to convict their conscience which maliciously imputed unto God, that which he did not work in them? But that they of their own free will did follow and obey iniquity, and that therefor they should suffer their just condemnation. And that this my interpretation of their minds is true, let their own words witness for thus it is writē.

They have said with them selves, not righteously iudgeīg our lief is troblesom and short, neither is there any remedy against the death of mā, neither hath he been know̄ that hath returned from the helles, we were b • rn without purpose, and we shall be as we never had ben • or the spirit is but a smoke in our nosethrels &c. in pro • es of time our name shall come to oblivion, neither yet shall any man remember our works. Therefor let us use the present prosperity, Let us oppress the poor man being just, let us not spare the widow, neither yet lett us re • erence the long aeged and white hears of the ancient, but let the strength of our power, be the law of justice. and so far forth he accuseth their open tyranny, and then concludeth these things, they thoght and did err, for they were blinded by their own malice: neither have they know̄ the mysteries of God (I wonder that ye marked not this place) neither have they hoped for the reward of holiness. for God created mā to immort • litie (here I note your falsehood: for ye write God created man to be vndestroyed) and made him to his own similitude. Now let the indifferent reader judge, whether you or I do nearer attain to the mind of the writer you (I say) that do affirm, that he denieth that God hath either elected or reprobated any man, or I that deny that to be any parte of his mind, but say, he reproveth man's malicious blasphemy and manifest impiety.

[ 6] The argument which ye gather of the nynthe chapter of the same book, and would seme to confirm by the words of Christ spoken in the seventh of Matthew, hath no greater force then the former, for the writer defineth not what God had determined in his secrete and eternal counsel, but what he hath expressedly committed to man's charge by his law, and by his holy Spirit speaking in his Prophets, and that himself doeth plainly witness. For after that he hath asked wisdom righteously to judge the people committed to his charge he thus speaketh: what man is he that knoweth the counsel of God or that can comprehend in his mind, what God would? The cogitations of mortal men are fearful and our opinions deceauable, &c. scarcely by conjecture can we attain, to the things that be in earth, and w ^t trauale find we those things w ^t be amongst our hands. But who shall search out those things y ^t be in the heavens, and who knoweth they counsel, except that thow shall give wisdom and from the highest places shall send thy holy Spirit: for so the ways of those that dwell upon earth have been directed, and they have learned those things that have pleased the. Cry now as pleaseth you, that because man was made lord over creatures in earth (for that is the verity of the text) to reule the world in holiness: That therefor there was no man reprobated, and he writer will answer for himself and will affirm, that he searcheth not what God hath determined in his eternal counsel, and what shall become of every man, (for that confesseth he to be incomprehensible), but he declareth what God commandeth in his law, and what he hath expressed by his holy Prophets. To the which if man be found inobedient resteth no excusation (seeing that gods will is manifestly declared) as Moses saith in these words. The secretes appertain to the Eternal our God but those things that be revealed appertain to us and to our children forever, that we may do all the words of this law.

Your arguments which ye think most strong gathered [ 7] of these words in the 7. and 12. of Matthew are most weak and vain. For as we do not deny that man was created just, so do we constantly affirm that in justice he stood not, but became altogether unjust, and therefor God did not condemn man before he was guilty, as you falsely gather of our doctrine. Wonder it is, that ye se not degrees and just causes which come betwixt the purpose of reprobation, and the just condemnation of man. This is your argument: God purposed to reject man before he was created. Ergo he did damn him before he was criminal or glitie. Your consequent is falls far no part of gods judgments was put in execution before man did sin. for grace was offered to Adā after his fall: Cayn was admonished and rebuked of his cruelty, his posterities and seed had raged in their fury, and finally all flesh had corrupted their ways before that gods vengeance and most just judgment were poured forth and put in execution against the rebellious and unthankful world. If you be able to prove that the sentence of death was executed upon Adam before he offended, or that Cayn was accursed by gods mouth before he had murdered, then hath your argument some appearance. but if the just causes of condemnation be found in man, and so found in man that God in vowies can thereof be accused: then ought you to be ashamed to burden us with that which ye yourselves most foolishly collecte. And further ye shall understand that as the Apostle putteth certain degrees and causes which are sensible unto us, betwixt the eternal election of gods childrē, and their glorification, even so put we the contrary degrees and causes betwixt the reprobation and the just condemnation of the wicked. for as those whom God hath chosen before all times, in time he calleth, and that of purpose to Christ Jesus his sonne, and whō thus he calleth he justifieth and that more and more until that flesh and the corrupt affections thereof being mortified, they attain to their glory. So by the contrary be the reprobate, either left all together in blindness, never called to the light and knowledge of gods free mercy, or if they be called they either do condemn it, or else sodanly fall from the same, and so abiding in their corruption do still heap sin upon sin till at the last their measure being full, God executeth this most just judgments against their continual rebellion. Inferre now as many absurdities as please you upon our doctrine. you proceed.

THE ADVERSARIE.

You say that God reprobated and ordained man to damnation the most parte of the world afore the foundations 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 created in one estate that is after the image of God to lief, then if your opinion be true the ordinance of God in his election afore the world is not cōform to his ordinance in the creation. And the h • lie Gost saith: If I build up again that which I have cast down before I declare myself to be a transgressor: if God created man to his own image unto lief whom before the creatiō he had reprobate and cast away, declareth he not thereby himself to be inconstant and a trāsgressour. Ye cannot escaip here with your bare solutiō, where ye say afore the world, God hath not ordained all but some unto damnation, for in our creation all were ordained unto lief, for so much as we were all created after the image of God of the ordinance of God in our electiō afore the world. The Apostle writeth [ 3] thus. we be blessed saith he with all manner of spiritual blessings in heavenly things by Christ according as he hath chosen us 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 always one. For as we are chosen in Christ Jesus, so we are created in Christ Jesus, and as we are chosen to be holy and without blame, so are we created unto good works. Wherefor gods ordinance in his holy electiō, and his mighty creatiō, is one, and of like strength and surenes. further seeing we be (as the Apostle saith) both elect and created in Christ Jesus. and forasmuch as there is no damnation [ 5] to them that are in Christ Jesus, then is there no damnation either in the election or creation.

ANSWERE.

Because that as well your forged lies as the vanity of your reasons have ben declared I will not trooble the reader with repetition of the same. And will also touche the rest of these your arguments 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 understand that we were all created in one estate, that is in that estate which shortly was to change, because that God had so determined in his eternal counsel, that by the fall of one, his infinite mercy towards his chosen, and severe judgment towards the vessels of wraith should evidently appere in the time appointed by his wisdom. If this I say you understand that we were all created in one estate I will not contend with you. Albeit in verey deed in that self same mass there were at once vessels of mercy and vessels of wraith. But because ye open yo ^• mind, in the contrary part saying: That we were created in Adam after the image of God to lief, I am compelled utterly to dissent from you and fear not to affirm that because none did stand to the end in that image, but all fell evē to death in Adam: that therefor neither in Adam neither yet in that image as Adam had it, was any created unto lief, but in Christ Jesus were all the chosen predestinate to lief everlasting, even before that ever Adam was created as the Apostle plainly doeth witness. Where ye go about to prove by our opinion the ordinance of God in his election before the world, not to be conform to his ordinance in the creation and so consequently God to be a transgressor and inconstant, ye declare yourself not only ignorant, vain and foolish, but also irreuerent and blasphemous against gods majesty. for ye (so far as in you lieth) spoil him of his Godhead making him to change his counsel, purpose, and ordinance even so oft as the creatures do change: where we by the contrary labor to explain, and not to escaip any violence of your darts by a bare solution (as ye allege) but by the plain scriptures openly we do affirm that as our God is eternal incomprehensible, and immutable so are his counsels constant, subject to no immutability nor change: constant I say in God himself, how so ever things change to our apprehensiō. And therefor we say that neither in his election before the world, neither in his creation of man to his own image and similitude, was it his eternal counsel, purpose nor ordinance that all the posterity of Adam should be saved. And so can ye not prove that God destroyed anything which he had built. Albeit to note one thing by the way: Paul would not have been so bold, as to have made himself check mate with God, he did not (I say) accuse God of inconstancy, neither did he appoint him to be a transgressor although he built the ceremonies under the Law, and destroyed them again. But to our purpose. 〈◊〉 I say destroyed nothing which he had built. True it is that man destroyed that image which God had built, but that building of God was but temporal, and for a time only, but the perfect building of his church was in Christ Jesus, built before the foundations of the world were laid: which building God never destroyed nor shall destroy, but shall cōsummate the work to the praise of his holy name. To him be glory.

In your hole reasoning of the words of the Apostle [ 3] you do err in this point, as before I have noted, that ye make common to all, that which y ^e holy Gost maketh peculiare to gods elect. for ye must first prove all to be saints [ 4] by vocation, all to be blessed with spiritual benediction, and to have obeyed, and all to be built upon the foundatiō of the Prophets and Apostles before y ^t ye be able to prove that all were elected and predestinate in Christ Jesus before all times. That we are created in Christ Jesus unto good works, is not to be referred (as ye think) to the common creation of all men in Adam, but to the new and spiritual regeneration which gods children have in Christ Jesus: for the which David did pray, saying: a cleā heart creat in me (ô God) which is no less called the creation of God, then was the first creation of man. for as man in his creation, neither wrought, neither yet could deserve to be created so honorable as he was, but did suffer the power of God to work even as it pleased his wisdom to perfourm the work. So in our new creation unto good works the only grace and power of God worketh not only the beginning, but also bringeth to perfection, so that what so ever be good, holy, or just in us, is gods creation and not our work. God open your eyes that ye may se that neither in Adam neither yet in our selves, were we created to good works, but in Christ Jesus alone. And then I think ye will not so much boast of your free will.

Your last, as after ye do reason is a plain Paralogisme, [ 5] that is a Sophisticall and falls argument: for it standeth on four terms against the use of all good and solid reasoning. For thus ye proceed: Saing, we be elect and created in Christ Jesus, and seeing there is no condemnation to them that be in Christ Jesus, then is there no damnation neither in the election nor creation. Here be plainly four terms. for in your Major that is in the first part of your argument ye say not, we were elected and created in our election, and in our creation, but we were elected and created in Christ Jesus. The second propositiō is most true to wit that there is no condemnation to them that be in Christ Jesus, to such as walk not after the flesh. but what can ye conclude hereof, that no damnation (say you) is in election nor in creation? I say your conclusion is falls and vain for you change your terms, putting in the last part these two words: Election and creation, where ye ought to have rehearesed these words: Christ Jesus: for thus you may well proceed, we be elected and created to good works in Christ Jesus, but to them (saith the Apostle) that be in Christ Jesus there is no cōdamnation, Ergo to such as be elected and newly created in Christ Jesus there is no damnation. This argument is formal and true. but omitting your foolishness which oftener I am compelled to show then gladly I would, I go forward with your words.

THE ADVERSARIE.

If God reprobated man afore the foundation of the world, then God reprobated man before he offended. And if God reprobated and damned man afore be offended, then is death, the reward of gods ordinance afore the world, and not the reward of sin. But the Apostle teacheth us that by sin death entered into the world and also that death is the reward of sin. I pray you doeth either gods law or man's law condemn any man afore he hath offended? I am certain ye are not able to prove it to be sothen ought you to be ashamed to burden God with such unrighteous judgment. Doeth not God rather forgive the offense already committed? Let him be your God which condemneth the innocent afore he offend. But he shall be my God which perdoneth and forgiveth the offense already committed which in his very wraithe doeth think upon mercy. And so with Job will I conclude, The great God casteth away no man.

ANSWER.

How ignorantly and how impudently ye confound the eternal purpose of gods reprobation with the just execution of his judgments I have before declared and therefor here only resteth to admonish the reader that most unjustly ye accuse us in that ye say: that we hold and teache that God damned man before he offended. This you be never able to show in any of our works. for constantly in word and writing we affirm that man willingly fell from God, and made himself slave to Satan before that death was inflicted upon him. and so neither make we death the reward of gods ordinance, neither do we burden him with unrighteous judgment. But say with the Apostle, that death is the reward of sin, and that our God is righteous in all his works. and therefor be ashamed and reap̄t your manifest lie. That God forgiveth the sin committed, and doeth remember mercy even when he appeareth in his hot displeasure to punish his Church, with thanks giving and joy we acknowledge. But that thereof ye cōclud▪ (as ye say w ^t Job) that the great God casteth away no man, we cannot cease to admonish both you and the readers, that either ignorantly, or else maliciously ye corrupt and deprave the mind of the speaker in that place: Elihu saith not as ye allege. The great God casteth away no mā, but saith: Behold the mighty God casteth away none that is mighty and valiant of courage, He main teneth not the wicked, but he giveth judgment to the afflicted. And in this behalf your master Castalio (who notwithstanding that he useth to take large liberty in translation, where anything may seme to serve his purpose) is more circumspect and more faithful then you be. for thus he translateth that place. Althogh that God be excellent yea excellent and strong of courage, yet is he not so dissolute, y ^t either he will keep y ^e wicked, or deny judgment to the poor. Althogh I say, y ^t here is a greater liberty thē I would wish a faithful translater to use, yet hath he not so corrupted y ^e sense as ye have done. Elihu reasonīg against Job affirmeth that albeit y ^e power of God be infinite, yet cā not his works be unjust, but that they are wrought in all perfectiō of justice. how beit that often (as we be dull and blind) we do not understand nor se at the first the causes of the same, yet God giveth daily declaration of his justice, in that the preserveth and sometime exalteth the verteouse, that before were afflicted, and deiecteth from honors the wicked and the cruel oppressors. Be judge your self what this serveth for your purpose.

THE ADVERSARIE.

Some other be that grant that sin was à cause why man is reprobate, and there with they hold that gods absolute ordinance is also the caus, this saying containeth contradiction in itself: for if it be gods absolute ordinance. then is it not in respect of any other thing, but as they say because it hath so pleased him, if they meant that gods ordinance is the cause why sinners suffer death, or that God ordained that sinners for their sin should suffer death, I could agre with them. but that were contrary to that which they have said, that God absolutely ordained any man afore he was, yea afore the world to death because so it pleased him. for if death be the reward of sin, and for offense, and sin we do die, then [ 2] cometh not death by gods absolute ordinance. And if I do grant that both gods absolute ordinance and also sin are the causes of damnation after your meaning, mark well what inconvenience followeth thereof. first ye must grant me that gods ordinance is the principal and chiefest cause, (for it cannot be inferior to any other cause) secondly ye will grant that the first or principale cause called Causa Causae, is the cause of the second and inferior cause called [ 3] cause causate, so to conclude, gods ordinance which is Causa causae, shall be the cause of sin which is Causa causata. As for a familiar example, the heat of the son, and the dew, cause the ground to be fruitful, and God also is the cause thereof for he maketh the barren ground fruitful, but forasmuch as God is the principal and first cause, he must be also the cause of the same which is but the second cause. Thus it is clearly proved that if gods ordinance were the cause of reprobation then gods ordinance should also [ 4] be the cause of sin, and God should be autor of evil, contrary to the hole scripture, contrary to the opinion of all godly men, and contrary 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 needeth to be given to these your most unjust accusations, then those which we before have given. for neither do we so vnreuerētly speak nor write, neither yet do we understand nor affirm, that gods absolute ordinance is the principal cause of reprobation, of sin, and of damnation: but simply we do teache, that God in his etternall counsel for the manifestation of his own glory hath of one maste chosen vessels of honor, whom before all times he hath givē unto Christ Jesus, that they in him should receive lief. And of the same mass 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 confess and knowledge not to be in mā, but to be the free grace and the free mercy shown and freely given to us in Christ Jesus, who only is appointed head to give life to the body. Why the others were rejected, we affirm the cause to be most just: but yet secrete and hid from us, reserved in his eternal wisdom to be revealed at the glorious coming of the Lord Jesus. This one thing do we (compelled by your blasphemous accusations) repeat oftener then we would: to the end that indifferent men may se what doctrine it is, which you so maliciously impugn.

How so ever ye join gods absolute ordinance and sin together, we make so far division betwixt the purpose and eternal counsel of God (for absolute ordinance we use not in that mater) and the sin of mā, that we plainly affirm: that mā when he sinned, did neither look to gods will, gods counsel, nor eternal purpose: but did altogether consent to the will of the devil, which did manifestly ganesay gods revealed will. And therefor do we affirm that neither was the purpose nor counsel of God any cause of sin: but we say with the Apostle that by one man did sin enter into the world. The cause whereof was the malice of the devil, and that free consent of man to rebelliō, whose will was neither enforced neither yet by any violence of gods purpose compelled to consent, but he of free will and ready mind left God and joined with the devil. Conuict us now (if ye can) that we make gods absolute ordinance (which manner of speaking I say we abhor) to be the principal cause of sin.

[] Albeit that ye would be seen subtle in adding your▪ Logical terms Causa causae, and Causa causata, yet doeth your similitude which ye bring forth for demonstration of your purpose declare that either ye have not learned or else that ye have forgottē the chief and principal point of right reasoning, which all reasonable men confess to be, rightly to divide. For if ye cannot divide betwixt the will of God working all things for his own glory, and the operation of creatures, be they Son, Moon, sterres, rayn or dew, who can work nothing but as God hath appointed, I will not follow you as a God.

We say not that gods ordinance is the cause of reprobation, but we affirm that the just causes of reprobation are hid in the eternal counsel of God, and known to his godly wisdō alone: but the causes of sin, of death, and damnation are evident and manifestly declared to us in the scriptures to wit, mannes free will consenting to the deceivable persuasiō of the devil, willful sin, and volūtarie rebellion, by which entered death into this world, the contempt of graces and gods mercies offered with the heaping up of sin upon sin, till damnation justly came. These causes I say of sin, death, and damnation, are plainly noted unto us in gods holy scriptures. But why it pleased God to show merice to some, and deny the same to others, because the judgments of God are a deuoring depthe, we enter not in reasoning with him, but with all humility render thanks to his Majesty for the grace and mercy which we doubt not but of his free grace we have received in Christ Jesus our only head.

When you shall further charge us that we make God autor of evil, we have good hope plainly to convict your vennemous tongues of a most malicious lie. Now to your words.

THE ADVERSARIE.

The Lord reasoneth with the inobedient Israelites which did forsake him saying: O my people what have I done unto the? or wherein have I hurt the, give me answer? If the Israelites had ben so well learned as you, they might have answered, Lord thow hast preordinate us by thy immutable decree to fall away from the, so that of necessity we must perish, in this hast thow hurt us with an incurable wound.

ANSWER.

How so ever we be learned if ye betimes repent not your vnreuerēt scoffing, and jesting at gods eternal predestination, ye shall learn in experience, that the immutable decree of God, is most just by the which y ^e fire which never shall be quenched is prepared for the devil and his angels, and for all such as with trembling do not fear his godly Majesty, and with sobriety do not contemplat his judgments incomprehensible. And thus I leave your blasphemous boldness to be repressed by the power of him whose judgments you mock.

THE ADVERSARIE.

Now I intend with the help of God to answer to the arguments which they that be entangled with this error use to allege for the proof thereof, leaving such as be▪ but vain, and ingender rather contention then edifying, answering to such as some most weghtie collected of certain places of the scriptures whereby it may be thoght that they may be deceived, beseching the gentill reader to wey the mater with an indifferent balance, and first hear before thow refuse, and God willing thow shalt not repent the of thy labor. but forasmuch as the autor and maȳteners of this error do often make mention of election, whereby they would cloke their absurditeis, I will first declare how election is taken in the scriptures three manner of ways, that is generally, specially, and most specially of all. first we be all chosen and created in Christ Jesus as Paul witnesseth to the Ephesians in the first and second chapter, and conform to this election he lightened all [ 3] them that cam into the world, and calleth all men to repentance both great and small, riche and poor, Jew and gētil, male and female, of all estates, without respect of any person. And all that [ 4] be thirsty he calleth to come to the water of lief. Secondly he commandeth them which come at the first calling to renounce father and mother, wief and child with all other earthly things, yea and them selves also. This is the secounde election where there departed an innumerable multitude which will not forsaik such things [ 5] but for their own lusts. Here departed Cayn with the monstrouse Giātes, cruel tyrants, and bloody hypocrites, and all persecutors which shed innocent blood. here departed Epicurus with all his belly gods: among which was the riche glotton which despised Lazarus, there departed Sardanapalus accompanied with venus, and all that be drowned in the lusts of the flesh. Among which was Herodias. There departed Cresus with many rich welthie persons: among which was the rich young man of whom we read in the Gospel, that with a sorry countenance he departed frō Christ. There departed Tarquinius the proud with such as be puffed up with the Pomp, glory, of this world. Among which [ 6] was Herod • of whom we read in the Acts of the Apostles, that for his pride he was stricken of God and eaten of lyse. There departed Demetrius the silver smithe with such as will not forsak • their filthy lucre. Amongest which were the master and mastres of the damsel possessed with a spirit that prophesied. There departed a hole band of Stoics with their destiny plaing fastor loose, and that of necessity, which passeth all iuglers coming. Among them are all such as defend that of mere necessity a few noneber must be saved, and of mere necessity all the rest of the world must be condemned. Who so abideth this seconde election and calling, Christ commandeth them to take up their cross and follow him. And thus to continue to the end: this is the third and last election of which saith the Lord: I have chosen the in the fire of tribulation. here the seventy disciples departed, for they can [ 7] not abide this hard saying, here doeth Judas trudge, they which remain suffer great assaults, in so much that some time they turn there backs to their enemies (as the Apostles did, when Christ was taken) and there do worthy soldiers stagger, stumble, and fall: as Peter when he denied his master, and swore he knew him not, And Thomas could in no wies believe that Christ was risen, and had obtained victory. yet they which at the voice of their capteyn rise up, and turn again, and fight laufully, even unto the end, they are chiefly above all others called elect and chosen because they continuing unto the end obtain that whereūto they are chosen, and they follow the lamb whether so ever he goeth: it is a hard thing that any such be deceived, and fall away, forasmuch as they first are illuminated from ab • ue, and have forsaken all, yea them selves, and have altogether submitted them selves to the gou • rnance of their Lord and capitē Christ. They daily obtain [ 8] such victory of their enemies, that their warfare is now become easy. And in hope they have to subdue by the aid and counsel of their Lord, all their enemies their joy and comfort is so great, that they esteem all earthly pleasure (which should draw them back) but vane, foolish displeasante and beast • like, happy is he which understandeth this to be true, not only by sp • culation, but also by experience. These three kinds of election are plainly set surth in the history of Gideon, which being w • ll and duly understanded confyr to the world.

ANSWER.

Before ye enter to confute our arguments as ye boldly promise, ye affirm that electiō is takē in the scriptures three manner of ways. That is (as you say) Generally, specially, and most especially of all, which division with the probation of the same is so foolish, so falls, and so far from the purpose, that unless ye should have occasion to calūniat, that so much of your book I passed over with out answer, I would not spend the moment of an hour in answering the same. For how little do the words of Paul serve for your general election in the confirmation of your eight reason▪ and after also, I have declared. And I leave to be proved of your parte by the evident testimony of any scripture, that God so oft electeth to lief everlasting as he commandeth man to refuse himself or else as he giveth his further grace to such as he hath called to the knowledge of himself, and of his only beloved Son Christ Jesus. That there is a general vocatiō by the which the world by some manner of means is called to the knowledge of God and a vocation of purpose which apperte • neth to gods children only I find in scriptures. But that there is any election to lief everlasting, except that which is and was in Christ Jesus in the eternal counsel of God before the foundation of the world I am assured that neither scripture affirmeth, neither justly can it be gathered upon any sentence of the same. That the true light (which is Christ Jesus) illuminated all men coming in to this world we confess: but what will ye thereof conclude. Ergo say ye: all are elected in him to lief everlasting: I deny your consequence. And say that albeit man be endued w ^t the light of reason and understanding which no doubt proceedeth from Christ, and is not of nature only, yet doeth it not therefore consequently follow that every man that hath reason is elected in Christ to the lief everlasting. if ye ask, for what purpose then doeth their lightning and illumination serve thē, the Apostle doeth answer you, that they may be inexcusable: w ^c reason, if it satisfy not your curiosity, quarrel with the holy Gost. If you be able to prove that all that be called, do earnestly repent, and that all be thirsty to whom the waters of lief are offered, ye have said somewhat to prove a general election. But and if it be evident that a great number do rather repyne against the truth, nor repent their iniquity, which it reproveth, and that mo do either seme to have no thirst to righteousness, or else do drink of the stinking pudles of man's doctrine, then that they will receive those wholesome waters of lief w ^c Christ Jesus giveth to his Church, then have you proved no part of your purpose. And wonder it is y ^t in y ^e words of y ^e Prophet and in y ^e words of our master Christ Jesus also, ye se not a plain difference made. for y ^e Prophet calleth not all indifferently to drink of these waters, but such as do thirst. And Christ restreineth his generality to such as did trauale and were burdened w ^t sin: such I say he confesseth himself to call to repentance. But to such as were just and hole, he affirmeth that he was not sent. And so yet once again I affirm that the scriptures of God make but mention of one Election to lief everlasting. I am not ignorant that Saul was elected to be king over Israel and Judas also to the office of an Apostle: but whether thereof, you be able to convince that they were both elected to the lief everlasting in Christ Jesus, before that they did offend (for so you affirm) I remitt you to your proof. I fear not to prove that by the verity himself, Judas is called the devil, long before that the holy Gost maketh any mention, that it entered in to his heart to betray his master.

It may appere to some that in heaping of your exemples and histories, which ye adduce for your especial election (as ye term it) ye rather delight to renew your memoire, then substancially to prove your purpose. For if a mā should thus reason against you. The sheep of Christ which by the eternal purpose of God, be especially elected to lief, hear his voice and with reverence do know and obey the same. But these whom ye rehearse, did hear the voice (as ye allege) but neither did they know nor obey it, Ergo they were not the sheep elected and especially chosen. if thus I say any man should reason, prepare for your answer. And farther how ye be able to prove that Sardanapalus, Croesus and Tarquinius the proud can be placed in this rank of your especially elected, I can se no good reason. for except that calamity and gods just vengeance did follow their insolency, filthy lief, and pride, I find in histories no special message sent unto them from God. But this ye may understand by some secrete revelation which ye have received of late in your perfection.

That ye place us with the hole band of the Stoics who with their destiny play fast or loose and that of necessity which as you say passeth the conning of all iuglers. Althogh we do not greatly fear the force of your sentence, yet must we appeal to a more righteous and indifferente judge, that is to the Lord Jesus: to whom all judgment is givē. and in y ^e meā time we further must require such as be indifferent in this mater to judge betwixt you and us, whether y ^t we or ye be those y ^t play fast or loose in that which ye skoffingly call destiny and stoical necessity, and we call gods eternal election and purpose immutable. We affirm that gods election in Christ Jesus is so certain and his eternal purpose to save his church is so constant, that against the faith of gods elect shall not the Portes and gates of hell preuale in the end: that neither can lief nor death, things present nor to come separate and disseuer us from the love of God which is in Christ Jesus. That this foundation is stable the Lord knoweth his own: and therefor shall everyone that incalleth the name of the Lord depart from iniquirie. for we are not called to uncleanness but unto sanctification and holiness by the power of that Spirit who raised from death Jesus the great Pastor of our souls, which holy spirit freely by faith (which also is the gift of God) doeth so reule and reign in our hearts, that albeit the flesh lusteth against the spirit yet are we assured of victory by the only power of him, who hath overcome the world. This is our doctrine, faith and professiō. But you affirm as after plainly ye write, that none is so elected in Christ to lief everlasting, but that he may fall, become a reprobate and finally be condemned, and contrary ways, y ^t none is so reprobate in gods eternal purpose, but that he may become elect and so be saved. That in God there is neither election nor reprobation but according to man's disposition: so that when men have good motions, and be godly disposed God doeth elect thē, and write their names in the book of lief, but when they change and turn to iniquity he doeth reprobate them and blotteth out their names out of the book of lief. Let now all creatures judge betwixt us and you whether of the two play fast and loose and surmounte iuglers in cunning. Frome the third kind of election, which ye call most especial how you be able to prove that the seventy disciples did so depart from Christ that there was no difference betwixt them and the trudging of Judas (as ye term his horrible treason) be judges yourself. In the sixth of John 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 seventy whom he sent to preach or others who for a time did follow him it is not expressed, neither yet doeth the text say that all his disciples fell from him, but many departed. further it appeareth to me very rash judgment to pronounce that none that departed from Christ at any time in his lief before his death upon the cross, did at any time after, return unto hī, but that all such did remain in damnation with Judas. For I find that all his Apostles did fly and leave him, and yet we know they were called again. And so also do we find were two of the disciples to whom Christ appering betwixt Jerusalem and Emmaus did first instruct them and after revealed himself unto thē. This I note to give you occasion to be more circunspect in so weghtie maters.

Towardes the end of this parte, thus ye write (of those whom you say have subjected them selves altogether to the government of their Lord and capteyn): they daily obtain such victory of their enemies that their war fare is now become easy, and in the hope they have to subdue by the aid and counsel of their Lord all their enemies, there joy and comfort is so great that they esteem all earthly pleasure, which should draw thē back, but vain.

These words augment in me that suspicion which before I noted to wit that ye have a further fetch in this mater then your rude scholars understand at the first: to wit that everyone of you shall become Christ's, so perfect and cleā, that in you even in this lief shall rest no enemy to be overcome except death only and that this is the opiniō of your greatest Angels I am able to prove by sufficient testimony, I mean by their own hand writings. But how far S. Paul was from that perfection, yea even when he was ready to be offerred in sacrifice for the testimony of Christ Jesus, he eshamed not to confess, thus writing to the Philippians, after that he had affirmed that all justice which before he looked for in the law was become to him as domage and dung, to the end that he might win Christ, and be found in him not having his own justice which was of the law, but that which was by the faith of Christ Jesus. he addeth: Not as though I had already attained to the mark, (understanding to that justice which he hoped for) either that I am already perfect, but I follow if I may comprehend that, for whoes sake I am comprehended of Christ Jesus. Brethren I think not with my self to have attained to the mark, but one thing I do forgetting that that is behind I endeuore myself to that which is before. here the Apostle, who had foghten somewhat longer thē some who now can brag of an easy battle, confessed, he was not yet perfect, neither yet that he had attained to that estate, that is to the resurrectiō of the dead to the which he daily did contend. The other poison which in these your former words I espy, and therefor of conscience must admonish my brethren is: That ye be proud contemners of the free graces of God offered to man in Christ Jesus. for with the Pelagians and Papists ye are become teachers of free will, and defenders of your own justice. for how coldly ye speak of Christ Jesus and his power, these your words may witness. They are in hope (say you) to subdue their enemies by the aid & counsel of their Lord, are you become so strong and your warfare so easy that the counsel of your captein is sufficient for you to conquire your enemies? you suddenly did repent that ye had confessed that the aid of your Lord was necessary for you: and therefor to mitigate and extenuate that, immediately ye add by the counsel of their Lord. Is this I pray you vnfeanedly to confess that without Christ ye may do nothing, that of your selves ye be not able to think one good thoght? That it is he that beginneth and to the end performeth the work of our salvation? God of his great mercy and for Christ Jesus his sons saik, preserve his Church from your pestilent vēnom. What ye mean by the history of Gedeō in the (which say you) well and duelly understanded be your three kinds of Election plainly set forth, because ye yourself do not express, I will not divine. The copy which came to my hands was in that place imperfecte. for after the former words it had only written Confyr to the world. And because I will not take upon me to alter anything in your words I leave them to be corrected by yourselves, and your mind further to be explained in that point: if so it shall seme good unto you. Ye proceed saying.

THE ADVERSARIE.

The first argument of them which abuse gods holy predestination is easily soluted, their argument is this. where so ever there is election, there is also reprobation of the same sort. But God elected some men afore the foundations of the world. Ergo he reprobated some other men afore the world. The first part of this argument is false, That where so ever there is election, there is also reprobatiō of the same sort. for gods election afore the world hath no respect unto his contrary reprobation afore the world. Yea there is no such word nor phrase in the hole scripture but gods election afore the world, is general to all men, as his calling is general without respect of persons. This is all ready sufficiently proved, yet some of you do grant gods calling to be general, but not his [ 3] election. And in this ye accuse God of hypocrisy, you would make him a dissembler like unto yourselves, which often times with your mouth do offer and promise that which ye mind never to perform. [ 4] But God is faithful which is willing to perform all that he promiseth even to them that refuseth him. And though they attain not the promise because of their vnbeleue, yet all the time of their calling be they in the general election, as those whom the king called to the marriage, Notwitstanding they came not, yet were they chosen to be partakers of the marriage, and the servant [ 5] to whom the master forgave all his debts, was chosen notwithstanding he attained not that, whereunto he was chosen, but became a reprobate, abusing the goodness of his master. God is no hypocrite, which calleth men owtwardly, and forgiveth debts only with the mowth, but evē from the heart, willing to give 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 saith their stifneck which hath an iron vain and their brows of brass which dispyse the goodness of God, they became cast awayes, Becaus (as saint John saith) they love darkness better then light, And as Esdras saith thei kept not that which was sow̄ in them. whereof we may gather that they become reprobates, because they rather refuse the grace offered and grafted in them, then that they are ref • sed. Notwithstāding both may be conveniently spoken: for because they have forsaken me, I will also forsake them, saith the Lord. And again saith the holy Gost. Cometh not this unto the, because thow hast forsaken [ 6] the Lord thy God. further that this is untrue, where so ever there is election there is also reprobation of the same kind, it may be easily proved by the inconueniēce which cometh thereof. Christ is the elect and chosen of God, As then: Behold this may servant upon whō I lean, my elect in whom my soul is pacified. And in another place. Thow art my witness saith the lord, and my servant whom I have chosen, and wile you say therefor that there be mo Christ's which be reprobate. for ether this saying, where so ever there is election, there is also reprobation of the same kind is false, or else there must be mo Christ's. That were much like to the saying of a Jew which when he had talked with a faithful man very much concerning the temporal and wordly dominion and honor of Messias, the Christian proved by the prophecy of Daniel, and also by the prophecy of Isaiah that Messias should be evil entreated even of the Jews, and put to death as an offender. Here the Jew being driven to a narrow shift rather then he would apply and confess the truth, he rather confessed that there should come two Messias of whom the one should be dispysed, and the other magnified. And if ye be so minded that rather then ye will depart from your error, ye had leuer confess mo Christ's (of which some be chosen, and the others reprobate) Surelie then I think it is no faithful man's duty to reason with you.

ANSWERE.

Easie it is in deed to solute those arguments w ^c in our names ye falsely forge either by adding such patches as in our writings cā never be found, or else by so perverting our minds, yea and the mind of the holy Gost that if possible it were, ye would obscure the brightness of the son, and take from creatures, the benefitt of the same, to the end that in your darkness ye might still remain. And therefor • cannot but complain of your devilish malice which causeth you to peruerte and writhe words well spokē and reasons godly and substancially made.

Shew if ye can in any of our writings that we affirm that where so ever there is election there is also reprobation of the same sort. Shew that clause I say of the same sort and I will confess that ye have red more then I have done, of that mater, which nevertheless I hardly can believe. But to the end that the simple reader may understand how we do reason of election and reprobation by the contrary effects I will adduce not our reasons lately invented, but twenty years ago committed unto writing by that notable instrument of God John Calvin, who thus speaketh, wonder it is saith he that Chrysostom did not call to mind that it is the election of God w ^c maketh difference betwixt men. We fear not to grant that which S. Paul in great constancy doeth affirm. To wit that all together are wicked and given to malice, but with him we add. That by the mercy of God it cometh to pass tha • we abide not in wickedness. Therefor seeing that naturally we all labor w ^t a like sickness. These only receive health and amend to whom it hath pleased the Lord to put to his curing hand, others whom by his just judgment he passeth by, do languishe in their corruptiō, till they be consumed. Neither yet from anywhere else doeth it come that some continue to the end, and others fall in to the curse which was begun. for because that persuerance itself is the gift of God, which is not commonly given to all: but he freely giveth it to whom it pleaseth him. If the cause of the difference be sought, why some constantly continue, and why others fall away by instabilitie, none other cause may be assigned, but that the eternal God susteineth and strēgthneth the one sort, by his own power, that they perish not, and unto the others he giveth not the strength, that they may be documētes, and witness of mans incōstācie &c. Thus use we to reason by y ^e diversity w ^c we sein mē y ^t one sort are elect and others are reprobate and not as ye ymagin us to do. We say that nature hath made us equal as concerning corruption, and yet we se great diversity amongst men. We ask what is y ^e cause of this. If ye answer education w ^c some Philosophers do, that will be prouen falls, as before I have declared: if ye say man's free will, we proceed demanding who giveth the good will, if ye allege man himself, the scripture proveth you liars saying it is God that worketh the will and the performance. if God be granted (as he cannot be denied) to be the only author of all goodness, then ask we, why giveth he the good will to the one, and not to the other. If ye answer because the one receiveth grace and the other doeth refuse it, ye have said nothing to the purpose. for we still demād, if God may not (if so it pleased his eternal wisdom) frame and form the will of the one to as great obedience as the will of the other: fret and fume as ye list: this ye cā not deny, except that ye will be blasphemous deniers of his omnipotent power. Now of this manifest diversity which we se in mankind, we conclude that God hath as well his elect whom of mercy he calleth, by faith justifieth, and by his holy Spirit sanctifieth, and in knowledge of himself and of his Son Jesus preserveth to the end, and so in the end shall he glorify them: as also that he hath his reprobate, whom for just causes he leaveth to them selves to lāgwish in their corruption, to pass from iniquity to iniquity, till that they come to perdition, as they that are prepared vessels of wraith. If this ye be not able to convince, I send you to fight with your own shadow. for our reasons do stand as I have shortly rehearsed which you be never able to move. Trew it is that John Calvin thus writeth: Inter electos & reprobos mutua est relatio, That is betwixt the elect and the reprobrate (saith he) there is a mutual relation, that is the one hath a contrary respect to the other, so that the election of the which the Apostle speaketh, cā not stand except we should grant that God hath set apart one sort of men whom it pleased him from another sort. You hear no mention in these words of your patch, Ther is reprobation of the same sort, which I know either ye, or else your Master Castalio forged. Becaus ye would not forgett your merry tale of your Jew, ye boldly deny that gods election hath respect to his contrary reprobation. But when ye should come to the plain demonstration thereof, ye are compelled to fly 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 justly might be rejected. for if this be a good reason: Election hath no respect to his contrary reprobation, because the words 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 word nor phrase, that in plain words affirmeth: that Lot sinned committing incest with his daughters. Consider the vanity of your reasons and be ashamed. Ye cannot deny, but this word Election is red in the scriptures: And so oft I say can ye not deny except that willingly ye will corrupt the mind of the holy Gost, but that it hath respect to his contrary reprobation, as by the phrases which ye impudently deny to be in the scrip • ures is most evident. As when Paul saith: hath God then rejected or refused his people? God forbid. God hath not refused his people whom he knew before. And so alledgeing the like to have been in the days of Helias, he saith: even so in this time there were a residue or a few number left according to the electiō of grace, that is according to the free election, and not according unto works. And after he saith that which Israel seeketh, it hath not attained unto: but the election hath attained unto it: but the rest were blinded, whether that this phrase doeth not plainly prove that election in this place hath respect to his contrary, reprobation, let the indifferent reader judge. The election (saith saint Paul) hath attained (understanding the illumination which God did promise) but the rest were blīded. If ye will not suffer that this blinded rest: whom God justly had rejected, shall be called reprobate, study ye for a more gentle word. for we must use such as the holy Gost hath taught us. But yet one phrase or two mo: I shall have mercy, saith God to Moses, upon whom I will have mercy. And Paul feareth not to add his contrary saying: and whom he will he maketh hard hearted. And again what if God willing to show his wrath and to make his power known hath suffered with long patience the vessels of wrath made ready to damnation: and that he might declare the riches of his glory on the vessels of mercy which he had prepared unto glory. If mercy, lief, the vessels of mercy, and glory have contrary, respect to severity, to destruction, to the vessels of wraith, and of dishonor, then can it not be denied but that election, (from the which all these former graces flow to the elect) hath contrary respect to reprobation. I omit the rest of the phrases which be common in scripture and make plain difference betwixt the elect and reprobate, because before I have noted diverse and after must be compelled to repeat the same. How sufficiently ye have proved your general, special, and most special election, let the readers judge by that which is answered to your eight unreasonable reason, and to your 13. vanity.

That impudent blasphemy which maliciously ye lay to our charge shall God (without spedie repentance suddenly revenge upon your own heads) blasphemous mouth, I write to thee whose corrupt manners, fr • indly and secretly I have rebuked, but whose malice I now know. Canst thow not be unthankful unto man, except that also thow pour forth thy vennom against gods Majesty? Impudent liar (which of us hath promised unto the or unto any of thy pestilent sect, that which he hath not performed? Examin thy conscience, and deny if thow canst, but more hath been performed unto the, then ever was promised, yea even when thow diddest deserve to have been abhorred of all honest men: and yet without fear or shame doest thow accuse us that we should accuse God of hypocrisy and that we would make him a dissembler like unto our selves. The Lord for his great Names saik either purge thy heart, or sodenlie repress that vennome in the and in that pestilē • sect, to his own glory, and to the comfort of his Church. Repent, repent (I say) or else shortly shall thow fele what it is to contristate and make • orowfull the Spirit of God, be the instruments, in whom he worketh never so weak.

If of every Parable and similitude ye will conclude as largely as ye do here to wit, y ^t because in a Parable it is said that a king called many to the marriage, Ergo God elected all by his general election. Then it shall follow that all lords and masters shall alow and praise their stewards and servants, that deceive them. for so is affirmed in a parable, that one lord did to his steward. If we shall rather believe Christ Jesus then you, then we shall thus conclude: Many are called, but few chosen. wonder it is that ye can not se the difference betwixt these words: The king called many, and God chose all. I am ashamed of your ignorance. Of gods constant fidelity, of his promises of the causes why y ^e reprobate are more and more blinded, we have before somewhat spoken and after will have occasion to repeat the same.

When ye would be seen most crafty and subtle, then appeareth most your ignorance and vanity. To prove an absurdity in our doctrine, thus ye reason: If where so ever election be, there is also reprobation of the same kind (this last patch, I say, is your malicious addition, but let it stand for a testimony of your untruth) if then say you Christ be the elect and chosen of God (as the scriptures affirm him to be) then must it needs follow, that there be mo Christ's of whom • ome must be reprobate: and thereupon ye bring in your foolish tale of your Jew.

First I answer, you according to your merry disposition, which I perceive did titill you in writing this part: That if ye can make no difference betwixt election, and elect, then I would ye were committed again to some quick and sharp Pedagoge who with sharp rods would let you fele what difference there is betwixt Agentem & Patientem. Assuredly your vnreuerēt jesting in these secrete mysteries of our redemption, and these scoffing tantes in malice casten out against the eternal Son of God, and his undoubted verity, deserve none other answer. but yet partly to let your ignorance appere, and partly for the instructiō of the simple, I will prepare myself to answer with greater modesty then your malice deserveth. I have said before that this patch, upon the which ye gather your absurdity is none of our doctrine. for we have neither written nor yet taught: that where so ever is election, there must also reprobation be. of the same kind: but simply we say that election hath respect to his contrary reprobation. But to grant you somewhat, and not to hold you so streit, let it be that so we had written, what should rightly thereof follow? that there must be mo Christ's, of whō some must be reprobate, say you, because that Christ is called the elect of God, I answer in this your argument, ye use two fallaces, that is falls and deceatfull apperances of a truth, which are but manifest lies. The former, you change the terms, putting elect and reprobate in the minor and in the conclusion, where we put election and reprobation in the Major, which is not lawful in a good argument. for where we say (as ye affirm) where so ever is Election, there must also reprobation be ye infer, Christ is the elect of God, Ergo there must be mo Christ's, of whom some must be reprobate. Who seeth not here the changing of the terms. Let your argument proceed in order, and co • clude what ye list. Where so ever is electiō there must also be reprobation. And add if ye list, of the same kind, but Christ is election (thus must you proceed if that ye keep the form of a good argument). Prove your Minor and conclude what ye please. Thus doeth your vain and foolish sophistry compel me to trouble the simple with the terms of the arts, which most unwillingly I do.

The seconde falla • and deceat, lieth in the ambiguity and doubtful understanding of this patch (which ye craftelie forge) of the same kind, for if we had so spoken or written, yet is our understanding far other then you imagine. That is we apply not these words of the same kind to the particularitie of persons, and of every especial man that is elect, but to the hole mass, as by saint Paul we are taught. To make the mater more sensible I will lay myself for exēpell, for I will not, nor dare not so • rreuerētly jest w ^t the majesty of my God, and of his dear son Christ Jesus as ye do. You reason against us, as that we did understand your addition of the same kind of every particular person a part, as thus: I John knoxe do constantly believe, that as of mercy and free grace it hath pleased the goodness of my God, in time to call me to his knowledge, and so to remove my blindness and unbelief that in a part I se his fatherly love towards me in Christ Jesus his Son, so do I most certenlie believe that in the same Christ Jesus, of free grace he did elect and choose me to lief everlasting before the foundation of the world was laid. Ergo by your understanding I must also believe that there is another John knoxe of the same kind, having the same substance with the same qualiteis, proprieties and conditions that I have, that was reprobated and so must be damned. Who seeth not here your vanity, yea your most malicious cauilation, who labor to impute upon us that which did never enter into our hearts. We with all reverence and fear believe and teach that God of one mass that is of Adam, hath prepared some vessels of mercy, honor, and glory, and some he hath prepared to wrath and destruction. To the vessels of his mercy in his eternal counsel before all times, he did appoint a head to reule, and give lief to his elect, that is Christ Jesus our Lord, whom he would in time to be made like unto his brethren in all things sin except. Who in respect of his human nature is called his seruante, the just seed of David, and the elect in whom his soul is well compleased. Because as I have said, he is appointed only head to give lief to the body, without whom there is neither electiō, saluatiō, nor lief to man nor to Angel. And so in respect of his humanity frō the w ^c he in no wies can be separated he is called y ^e elect. Cōclude now if you cā. there must be mo Christ's of whō sō must be reprobate I will make a more sure and more true conclusion, then you do, which is this: God of one mass hath elected some men to lief in Christ Jesus, Ergo there was left of the sa • me mass another sort, under another head the devil, who is the father of lies and of all such as continue in blasphemy against God. Gather now what absurdities ye ca •

THE ADVERSARIE.

An other argument gather they forth of gods prescience, but I will first borrow an argument of them concerning the prescience of God. And then God willing I shall answer to theirs. Paul saith: Those which God knew before, he also ordained them before that they should be like fashioned unto the shape of his Son, that he might be the first begotten Son among many brethren, but God knew all men before, Ergo be ordained all men before, that they should be Christ's brethren like fashioned vnt • him. The first parte of my argument is Paul's saying, The seconde ye cannot deny, and the conclusion is formallie inferred of both the partes. Labor either to solute my argument without any ambiguity whereby ye may satisfy others, or else forsaik the error which it improueth.

ANSWER.

Because ye desire your argument to be soluted at your own request I will take some pain: God grant it may profit. Your argument containeth in itself the fallax which is called of Equiuocation, for this word knowledge or this sentence: whom God did for know in the words of Paul, which be in your Major or first propositīon, do not signify the self same thing that these words, but God knew all men before, which you put in your minor or second proposition. And so because that there be four terms which in the schools be called scopae dissolutae, the argument is deceatfull and falls, although the form appere good. Thus I trust in your own conscience you think your argument fully and rightly soluted. but yet that neither ve shall have occasion to bark again, neither yet that the simple reader shall take pain to read these vain arguments withou • all fruit, I will add somewhat more, and will plainly prove my solution to be good. In the first proposition I say, where saint Paul saith, whom God for • knew, the same he before ordained: that the holy Gost meaneth of that fore knowledge of God which is joy • ed with his eternal love, which before all times he did • ear to his elect, as of the words of Christ Jesus and of the words of the same Apostle in diverse places before is declared. And with this fore knowledge which is joined with his love by the which his elect were appointed to be made like fashioned to their head Christ Jesus, did never God fore know nor foresee Cain, Judas, nor none other reprobate to appertain to him. I do not deny but that as all things ever were present before the eyes of his Majesty, so did he both foreknow, foresee, and before ordain the end of all creatures: but other wies I say doeth God fore know his elect, of whō S. Paul only speaketh. If it doeth offend you that I affirm that God did never fore know y ^c reprobate as he did his elect: I have my assurance of Christ Jesus, of his own plain words, saying, to the falls prophets I never knew you, depart from me ye workers of iniquity. Note well that Christ affirmeth that he never knew the falls prophets, no not even when they did prophecy, cast out devils, and did many wondrous things in the name of Christ If he had said I know you not, ye might have shifted with this your accustomed cavillation, that was by reasō of their sins, which after they committed, but he leaving no doubt saith I never knew you, and therefor I fear not to affirm that God did never foreknow Judas, as that he knew Peter. Cōsider and be sober. Ye go forward to our argument and say.

THE ADVERSARIE.

There argument concerning gods preascience is this. God knoweth all things before they be don • , gods presciēce or forknowledge is infallible, Ergo of necessity all things must come to pass as they do: which being granted, they which perish, of necessity they do perish. If of necessity then is it by gods ordinance, because so he willeth and so he hath ordained: This argument seemeth probable at the first blush. But I pray the reader to mark first how these men put no difference betwixt the foreknowledge of God and his will. for they suppose, that what so ever God foreseeth he also willeth, but there supposition is untrue. for god foreseeth the death of the sinner, and yet he will not the death of the sinner, bu • rather that he repent and live. Christ did foresee the destruction of Jerusalem, and yet did he not will it, for he wept and be waled it, God did foresee the fall and final destruction of the Israelites, and yet would he not it. As he witnesseth himself: saying wherefor willye die, O ye house of Israel, seeing I have no pleasure in the death of him that dieth.

ANSWER.

What we do teach of gods prescience, of his providence and predestination, and how that his omnipotent will which we fear not to affirm to be the necessity of all things doeth differ from stoical necessity, with the which ye burden us, we have before declared, and therefor remitting the reader to the same place: I say to you. that if ye imagine in God a prescience, and foreknowledge, which is idle and separated from his will, that then ye fall into the blasphemy of Epicurus: and if that you say (as plainly ye do) that he foreseeth things to come, which he will not, that then ye deny the omnipotenci • of his power. Choose which you will, the verity will convince you. To prove that he foreseeth and knoweth many things to come, which he will not, ye adduce the place of Ezekiel, where God affirmeth, that God will not the death of a sinner, The weeping of Christ upon Jerusalem, and the compleint of God against the house of Israel. To which I shortly answer at this time because that after we must have to do with the same mater, that simply (that is having no further respect but to punishment only) God will neither the death of the sinner, neither yet the destruction of Jerusalem, nor of the house of Israel, but in respect of his glory to be shown in their just punishment, and of his verity and sentence to be approved, always stable and constant, why that God shall not will both the death, and destruction to come upon the stubborn inobedient, I se nother absurdity to follow neither scripture repugning: but after in answering to your distinction which ye make the betwixt gods will and his permission I purpose to entreat this mater more largely. You proceed saying.

THE ADVERSARIE.

Secondly these men think that gods foreknowledge causeth all things to come to pass of necessity, which is also untrue. for knowledge of things past, of things present, and of things [ 1] to come dependeth of the thing that is known, and not the thing of knowledge. As I know that Paul before he was called, he was a persecutor of Christ's Church, but Paul was not a persecutor because I knew it, but I knew it because he was a persecutor: I know that in the month of July shall be harvest, yet shall not harvest 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 compel me to write: for I had liberty either to write or not to write, not because he knew that I should write, therefor did I write, but because I was to write, therefor knew he that I should write. Thus ye may se how they do err which affirm that gods foreknowledge causeth all things to come to pass [ 2] of necessity. for as God doeth foresee that men will do 〈◊〉 so doeth he also foresee that they may leave the evil undone, 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 have obtained more then twelve legions of Angels, and yet God did know that he should not obtain them: also God did know that Christ should not pray for twelve legions of Angels, and yet he might have prayed as he [ 4] saith himself. Of this it is manifest that notwithstanding the for knowledge of God things may come to pass otherwiese then they do. Wherefor it followeth that God's foreknowledge causeth no necessity. Pilate had power to crucify Christ, or to let him go: which Christ denied not, but rather affirmed it saying he had that power srome above, and although Pilate, did not deliver Christ, notwithstanding he might have done it. Ananias sold his possession, and yet he might have not sold it: he brought a parte of the price thereof to the Apostles, which he might have retained to him. as Peter witnesseth that the price thereof was in his own power, Many such other exemples may I bring forth whereby it should appere manifest that notwithstanding the fore knowledge of God, things be done which might not be done, and things be not done, which might be done.

ANSWERE.

Albeit that ye be so blinded that ye can put no difference betwixt the foreknowledge, will, and power of God, which all are perfect in himself, as is his eternal God head, and the foreknowledge, will, and power of man or creatures which he imperfect and weak by reason of mannes corruption, yet I doubt n • t but that all reasonable men shall sodanly espy your vanity, who dare be so bold as to affirm that because your knowledge was not the cause that Paul was a persecutor, that therefor the foreknowledge of God, his eternal purpose counsel and will w ^c we, never separate, did no more in that mater, then did your bare knowledge. by the same reason ye may conclude • ^t God wrought no more w ^t Paul in preaching to the Gentiles, thē did your knowledge, for y ^e reasō is a lik strong. But he himself, will not be so vn • hankfull, but will confess that from his mothers womb he set him a parte, and called him by his grace to the end that he might reuele his Son Christ Jesus by him: for the which he vnfeanedly thanked the goodness of God, who made him strong in Christ Jesus to be faithful in that office, and ministry, I am not ignorant that other ways doeth God work in the hearts of his elect, the work of their salvation, and other ways in the reproba • e. for in the hearts of his elect effectually and by the power of his spirit doeth he so work in them the motions that be aggreable to his holy commandments, that they strive and contend against their natural corruption: but justly leaving the reprobate to them selves and to sathā their father, they willingly follow without all violence or compulsion of gods parte, iniquity and sin: and so finally the way of perdition to the which • hey naturally are inclined. But yet if any will affirm that therefor gods fore knowledge doeth but Idly behold that they will do, and that in his eternal purpose, counsel and will, he will one thing, and they will another, so that their will preuale against his, he shall not escap the crime of horrible blasphemy, as before I have said, and here [ 2] after also must more largely entreat. Of your knowledge what shall come in July and of your liberty to write I only answer this: that albeit God did not compel you to write, for there to your wicked will was beent: yet because he foreknew, and also hath fore spoken that of necessity it was, that heresies should come, that the elect might be tried, it was not altogether against his will, that ye should manifest yourself, and that we should patiently suffer your unjust accusations.

Your wrestling and wrangling with the words of [ 3] our master Christ Jesus to Peter, is so far from the purpose of the holy Gost, that I am partly ashamed in your behalf. Doeth Christ in that place absolutely affirm, that either he might pray for xii legions of Angels, either yet that his Father would or might give them to him then, to deliver 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 defend by his sword him whom the Father had givē into the hands of his enemies, of determined purpose to die for our sins? and so did he conclude contrary to your mind; to wit, that impossible it was that either he should pray for any Angels, to deliver him at that time, either • et that his Father should send any for that purpose: for because it was other ways determined in his eternal and immutable counsel, as 〈◊〉 plain words he witnesseth saying: But how then shall the scriptures be fulfilled in which it is fore spoken, that so it behooveth to be.

In the words of Pilate and in Christ's answer ye show the like ignorance as before. for there upon ye conclude what Pilate might have done, and yet did not the same, where as the purpose of Christ Jesus was to reprove the proode arrogancy of the vain man, who did usurp to himself authority, rendering unto God neither honor nor glory, but boasting himself of his power, he thoght all things lawful, which it pleased him to do. Against which pride and unjust unthankfulness, Christ absolutely denieth that he should have had any power over him, except it had been givē to him from above. By which words and sentence he did put him in mind that he should make accounts, what judgment he pronounced, not to the Emperor only, but to the sovereign God who as he hath appointed and established autoriteis, so shall he severely require of their hands an accompt, if under his name they use tyranny or pronounce falls judgment. This I doubt not is y ^e true and simple meaning of y ^e text, and not as ye ignorātly or else maliciously collect, y ^t Christ affirmed that Pilate had power not to adjudge him to be crucified, but to deliver hī. The holy Gost affirmeth y ^e direct contrary saīg: of a truth in this city have cōuened against thy holy Sōne whom thow hast anointed, Herod and Pōtius Pilate with the gentiles and the people of Israel to do what so ever thy hand and counsel have before decreed to be done. Now let the indifferent reader judge which of our collections and conclusions is most strongly proved. Ye affirm that Pilate had power not to crucify Christ: and I say that he was appointed in the immutable counsel of God to be one of the wicked instruments, by whom the Son of God should innocently suffer the death of the cross. But how little doeth this releue the willful sin of Pilate shall after be declared.

Evē such liberty and power, as ye had to write these former and subsequēt blasphemies, had Ananias of his land, and money received for the same. For as you being infected with heresy, malice, and envy, did willingly write and utter your vēnom: so he being auaricious and a dissembling hypocrite did of a free, consenting heart reserve a portion to himself, offering a parte to the Church of God, with protestatiō that it was the hole some, thinking therebie to have obtained the commendation and praise which hypocrites deserve not. But what was gods purpose, counsel, and will in that behalf, is evident, to wit that we shall abhor and avoid hypocrisy, that we shall not abuse the simplicity of our brethren, neither yet make protestation of that thing before men, affirming that to be true which our own conscience knoweth to be falls. But now to the rest.

THE ADVERSARIE.

Here I think it is good to answer to their objections, which they collect of Peters denying of his master. If these things, which God foreseeth to come to pass, say they, may be left undone. then notwithstanding that Christ did foresee that Peter should deny him, Peter might yet have not denied him. I answer that [ 1] notwithstanding Christ did foresee that Peter should deny him yet was not Peter compelled thereto, but might have not denied Christ (well say they) then should Christ have ben a liar for he said that Peter should deny him: I answer that notwithstanding that Christ so said▪ yet might Peter have not denied him • and Christ notwithstanding should have ben no liar, the like example have we in the first book of Samuel, David asked counsel at the Lord, if Saul would come to Keyla, and the Lord said he will come down: [ 2] then said David will the men of keyla deliver me and the men that are with me into the hands of Saul: And the Lord said they will betray you. Then David with his men departed from key la, which when Saul heard he left of from his interprise and come not to Keyla. Here we se that neither gods foreknowledge which is also conform to his saying, neither yet his prophecyeing did take liberty from Saul, from the men of keyla, neither from David and his m • , nother did Saul come to keyla, neither the men of keyla betrayed David as the Lord had spoken, And David had liberty with his men to avoid the danger notwithstanding God had spoken, it should come to pass, so all they had liberty yea even after God had pronounced what should be done. [ 3] In so much that their doings were plain contrary to the prophecy of God, And yet was God true. for he did foresee that if David did not depart from keyla, using such liberty as God had given him, he with his men should be betrayed into the hands of Saul, and I pray you might not Peter like wise using his liberty avoid the bushopps house, and so never been tempted to deny Christ? Yes I am sure as well as David avoided Keyla.

ANSWER.

If you be able to prove that David stood in also hot a contention against God, as Peter did against his master Christ Jesus: that David affirmed the expressed contrary to that which God had pronounced, and that God had appointed the certain time as well when Saul should come as when the men of keyla should betrey him, then might ye have had some color to have compared and matched the denial of Peter with the flȳg of David. But if Peters denial was with a dooble affirmation pronounced by the mowth of Christ Jesus: and if the sentence of God both touching the coming of Saul and touching the unthankfulness of the men of keyla, was conditional, ye be more the • bold that take vpo • you to join together things so diverse. Christ's words to Peter were neither spoken nor meant under any condition, but were pronounced as followeth. Verelie, verelie I say unto the, that the cock shall not crowe till thow shall deny me thrice. Which words leave neither liberty, freedom nor power to Peter to provide for himself, that this sentence should not be true, but the words and answers spoken to David were according to his questions, which were first, if that brute of Saul's coming was true, and if the men of keyla, to whom he had shown such thankfulness of late before, should become so ingrate that they should betrey him into the hands of Saul • And God did answer that Saul should come down, and that the citezens of keyla should betray him. But I trust ye will not be so impudent as to deny, but that both these affirmations were spoken conditionally to assure David of his doub • es, and to give him aduertisment that neither he should abide the hasard of Saul's coming, neither yet co • mit himself and his mē of war to the fidelity of those that were in keyla. Be judges now yourselves how far different be the words spokē to Peter, and the words spoken to David. Ye proceed.

THE ADVERSARIE.

But now to return to our purpose. if I shall grant that all things of mere necessity must come to pass according to the prescience and fore knowledge of God, then had Adam afore the tra • sg •• ssion no free will, but of mere necessity did he offend, forasmuch as God did foresee his fall. Then had Christ no free will: for God [ 1] did foresee all that Christ was to do, then is God bound himself and hath no liberty to do nor leave undone that which he doeth, forasmuch [ 2] as he foreseeth all his own works. This belike you will make a goodly wise God. God save us from such dangerous and horrible errors, and give us steadfast and perfect faith to believe [ 3] not only that he is but also that he is an omnipotent God. Which freely after his own good pleasure doeth and may do, or leave undone what so ever pleaseth him.

ANSWER.

Before I answer to the absurdities, which of our doctrine ye collect, I must in few words put you in mind, that very foolishely ye join the free will of Adame with the free will of Christ Jesus, and with the liberty of God. for Adams will was never so free but that it might (as that it did) cō to thralldom, which weakness you be never able to prove at any time to have been in Christ's will. further the will of Adam was always under the impire and threatening of a law, to which subiectiō I thi • k ye will not bring God. But now to your absurdities.

If (say you) I shall grant that all things of mere necessity must come to pass according to the prescience and foreknowledge of God, then had Adam afore his transgression no free will, your illation, or consequence is falls. for the fore knowledge and prescience of God did neither take away free will from Adam, neither yet did compel it by any violence, but did use it as an ordinary mean, by the which his eternal counsel and purpose should take effect. but for the better understanding hereof, we must aduerte and note that which before we have touched, and promised after more largely to entreat the same. to wit that gods prescience and foreknowledge is not to be separated from his will and decree, For none otherwies doeth God foresee things to come to pass but according as he himself hath in his eternal counsel decreed the • same • for as it appertaineth to his wisdom to foreknow and foresee all things that are to come, so doeth it appertain to his power to moderate and reule all things according to his own will: neither yet herefor doeth it follow, that his fore knowledge prescie • ce, will or power, doeth take away the free will of his creatures, but in all wisdom and justice, (how ever the contrary appere to our corrupted judgments) he useth them, as best it pleaseth his wisdom to bring to pass in time, that which before all time he had decreed. To the which purpose and end, they (I mean the creatures and their willes) what so ever they purpose to the contrary, or how ignorantly that ever they work it nevertheless do volontarely, and as it were of a natural motion incline and bow to that end to the which they are created. To make the mater more plain, let us take the creation and fall of Adam with the creatures that served in the same, for example. For what chief end did God create all things (of Solomon and Paul we have before declared) to wit for his own glory to be shown: the glory I say of the riches of his mercy towards the vessels of mercy, and the glory of his justice and most just judgments towards the vessels of wraith. And that this eternal counsel of God should take effect as he had purposed, mā was created righteous, wise, just and good, having free will, nother subject to the thralldom of sin, nor of Satan at the first creatiō: but sodanly cometh Satan enemy to God, and to mā, his good creature, and first poured in vennom into the heart of the woman, which afterward she poureth into the heart of Adame: to the which both the one and the other, without all violence used of gods part, doeth willingly consent: and so conspiring with the serpent do accuse God of a lie, do fully consent to vendicat or challenge to them selves the power of the God head of mind a • nd purpose (so far as in them lay) to thrust down, and depose him from his eternal throne. Here we se how the creatures and their willes without compulsion, do serve gods purpose and counsel. for Satan was neither sent nor commanded of God to tempt man: but of malice and hatred did most willingly and gredely run to the same: the will of man being free before, was not by God violently compelled to obey Satan: but man of free will did consent to Satan and conspire against God. And yet was the fall of man not only foresene and fore known of God, but also before decreed for the manifestation of his glory. Let us yet take another example that the mater may be more evident. The death of Christ Jesus for man's redemption, was decreed in the eternal counsel of God before the foundations of the world were laid as we were elected in him, and as he was the lamb killed from the beginning, which death also was decreed in the same counsel of God to be in a certain time appointed: And that so certainly that neither could the malice of any creature prevent the hour appointed of God thereto: neither yet could any policy or chance impede or transfer the same to any other time. For how oft Christ was afore assaulted, the Evangelists do witness: But always his answer was: my hour is not yet come. And what impedimentes did occure immediately before his death, is also evident. The feast of Easter was instant, the fame of Christ was great, the favor of the people, with public voices was declared, and the counsels of the hie priests and seniors had decreed that to avoid sedition his death should be delayed, till after that feast: But all these were shortly overthrown, and Christ did suffer in the verey time appointed as he before had forespoken. But now to the instruments which serve in this mater, and whether they were compelled by God or not. Judas we know was not one of the least: and what moved him, the holy Gost doeth witness, to wit his auariciousnes. The scribes, Pharisees, Priests and Seniors and people, led, some of malice and envy, some to gratify their ruelers, and altogether of set purpose to crucify Christ, do consent with Judas. Pilate albeit he long refused and by diverse means studied to deliver Christ, yet in the end for fear of displeasure, as • well of the priests and people, as of the Emperor, he willingly without all compulsion of gods part, pronounced an unjust sentence of death against Christ Jesus which his soldiers also most willīgly did execute. This I say we se that the creatures and their willes without all compulsion do serve gods counsel and purpose. Here I know that ye think that either I write against myself or else that I conclude a great absurdity. for if I say that God did nothing but foresee these things and so permitted them (as after you speak) to follow their own train, that he worketh no more, but as a simple beholder of a tragedy, then do I aggre with you and if I do say (as in verey deed I do understand and affirm) that the eternal counsel and purpose of God did so reule in all these things, that rather they did serve to gods purpose and most just will, then fulfill their most wicked willes: then will you cry blasphemy, and say that I deliver the devil, Adam, and all the wicked from sin, of the which I make God to be author. To the first I have answered before, that as I separate not gods foreknowledge from his counsel, so do I affirm that he worketh all in all things according to the purpose of the same his good will: and yet that he useth no violence, neither in compelling his creatures, neither constreining their willes by any external force, neither yet taking their willes from them: but in all wisdom and justice, using them as he knoweth most expedient for the manifestation of his glory, 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 things which it would not: as if a pudique and honest matron or chaste virgins should be deprehended alone by a wicked and filthy man, who with violence and force (though the will of the woman did plainly repine) did deflowre and corrupt her. This is violence done to will and she of necessity was compelled to suffer that ignominy and shame, which nevertheless she most abhorred. Do we say that God did (or doeth) any such violence to his creatures? Did he compel Satan to tempt the woman when his will was contrary thereto? Did the will of Adame resist the temptation of the woman and did he so hate and abhor to eat of that fruit, that it behooved God to compel his will repugni • g thereto, to eat of it, and so to break his commandments? or did he not rather willingly hear and obey the voice of his wife? Cōsider I beseech you how plainly we put difference betwixt violence, which you call mere necessity, and gods secrete counsel and eternal purpose. But yet ye cry, wherein thē did mā offend? who can resist the will of God? why doeth he complein: seeing that his counsel and purpose by such means is brought to pass? Do ye not understand 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 against God &c. But lest that ye complein (as your commō custom is) of our obscur • tie and dark speaking, I will evē in one or two words declare why the creatures offend even when they serve most effectually to gods purpose. To wit because that they neither have the glory of God in their actions before their eyes, neither yet mind they to serve, nor obey gods purpose and will. Satan in tempting man studied nothing to promote gods glory: Man in obeyīg the tēptatiō looked not to y ^e counsel of God: Judas, Ananias, Pilate, the soldiers, and the rest had nothing les in mind then man's redemption to be performed by their coūsells, and wicked works. And therefor, of gods justice were they everyone reputed sinners, yea and some of them reprobated forever. if these reasons do not satisfy you, yet shall they be a test • monie what is our doctrine: and as I trust shall also be a reasonable contentation to the godly and simple reader. More would I have spoke • 〈1 page duplicate〉 〈1 page duplicate〉 in the same mater, and so to have put end unto it at once: but because that after, by the reason of your most unjust accusations, I will be compelled to have to do with you again, I abide opportunity. Now to your reasons: Mannes will I say in the self remained free, notwithstanding that God in his eternal counsel had decreed his fall, and that because no violence, as before is declared, was done unto it. The will of our master and Savior Christ Jesus, notwithstanding the immutable decree of his death, appointed to be at a certain time, was so free that albeit, the power of nature might have given unto him mo years of lief: and also that the human nature did abhor the cruel and ignominious death, yet did he subject both his will and the power of nature, unto the will of his heavenly Father, as he doeth witness, saying: Not that I will (father) but let that be done which thow willest.

Wonder it is that ye cannot se how gods will can remain in liberty, except that he abide in suspense or dowte, and so daily and hourly change his purpose and counsel, as occasion is offered unto him, by men and by their actions. If this be to make God bound and to take from him liberty, to affirm that as he is infinite in wisdom, infinite in goodness, infinite in justice, and infinite in power: so doeth he most constantly, most freely, most justly and most wisly bring that to pass, which in his eternal counsel he hath determined. If this (I say) be to take from God freedom, wisdom and liberty, as ye do rail, I must confess myself a transgressor. But if your cogitatiōs and foolish conclusions of his eternal God head be (as alas to manifestly ye declare yourselves) so profane, so carnal, and so wicked, that long you abiding in the same, cannot escaip gods just vengeance. Repent before that in his anger he arrest and declare that your justice, • where of so much ye brag, is manifest blasphemy against his dear Son Christ Jesus. God the father of our Lord Jesus Christ preserve his small flock, from your pestilent vennom, and most dangerous heresies, and stop your blasphemous mowthes, that thus dare ieaste upon God, as if he were one of your companions saying, Then is he a goodly wise God, Then is God bound himself &c.

THE ADVERSARIE.

The third argument gather they upon that which is written to the Romans the ninthe chapter afore the children were borne that the purpose of God by election nught 〈◊〉 , it was said, the elder shall serve the younger • as it is written, Jacob have I loved, but Esau have I hated for the true understanding of this scripture, we must know first that these words, The elder shall s • rue [ 1] the younger, are not spoken of Jacob and Esau (for as concerning the flesh, Esau did never serve Jacob) but they are spoken of two nations which were to come of them, as the Lord said to R • becca, Not two men but two nations are in thy belly: and these words afore the children were born, are not to be referred to the sentence which followeth, Jacob have I loved, but Esau have I • ated. for there [ 2] was no such thing spoken afore their birthe (as thow may plainly se in Genesis) but that was spoken many years after by the Prophet Malachi, Not of Jacob and Esau, but of two nations, of the Israelites and Edomites, as the Prophet Malachi expou • death, which we may well understand of the true Church and of the maligna • t church: if that had been spoken afore their birthe, then had the Lord not said, Jacob I have loved and Esau I have hated in the preterit tense, but Jacob shall I love and Esau shall I hate, [ 3] in the future tense. As in the other sentence he saith, the elder shall serve the younger, and not the elder hath served the younger. Now the Lord loved Jacob of his own bountefull goodness and fregrace, [ 4] Esau he hated because of his wickedness, for the Lord abhorred all wicked doers. As Moses saith it is not for thy righteousness sake, or for thy right heart that thow goest to possess their land, but for the wickedness of these nations, the Lord thy God doet • cast them owt before the, even to perfourm the word which the Lord thy God swore unto thy fathers Abraham Isaac and Jacob. Here we se how that the Isra • lites receive the la • d of p • omes, not for their own righteousness saik, but only by the bountesull goodness of God. Again the Canaanites are cast owt of the same land not because it was gods pleasure, or that he delyted in their fall but for their abominations which they co • mitted against God, so that y ^t Jacob is belo • ed, it cometh of the free grace, and goodness of Go • and that Esau is hated, it cometh of his own evil deserving, conform to the saying of the Lord, Thy destruction O Israel is of thyself, and thy health cometh of me.

ANSWER.

Your cold and unsavory exposition which • ye (following the profane subtilitie of Castalio) make upon the words of the Apostle written in the nynth chapter to the Rom. is neither able to justify your error, neither yet to improve the doctrine, which vpo • the same we collect and gather, which is this: That as God by his free benediction separated the people of Israel from all nations of the earth, so did his free election make difference betwixt the men of the same people of whom he did freely choose some to salvation, and did appoint others, to eternal condemnation. Secondarely, that of this his free Election there is none other cause, nor foundation, but his mere goodness, as also his mercy, which after the fall of Adame doeth without all respect, had to their works receive and embrasse whom it pleaseth him. Thirdly that God in this his free election is bound to no necessity to offer the same to all indifferently, but contrary wies he passed by such as it pleaseth him, and whō it pleaseth him he receiveth. These propositions (I say) are so evident in Paul's words that they never can be moved by your malicious and ignorant wresting of the text: for in everyone of Paul's sentences, he striveth directly against your error. for where he saith: Rebecca conceived of one, that is of our father Isaac, he secludeth all cause that might have been by accidents, which come in time, either in the father or in the mother: and in these words when the chidlren were not yet born, and had neither done good nor evil, he secludeth all respects that cā be alleged to have been in the children. But where he saith, that the purpose of God might abide according to election, not of works, but of the caller &c, is plainly denied merits, dignity, or works to come, to be any caus of gods free election. For if he would have persuaded men to have believed that God had elected some in respect of their good works to come, and had rejected others for their evil works only, which he foresaw that they should do: Paul had not so vehe • ētly urged these terms and sentences: That the purpose of God might abide according to election, not of works &c. but he should simply have said. God hath chosen some in respect of their good works, which he foresaw they should do, which therefor he would reward first with his election, and after with his kingdom. But the plain contrary way to this, we se the Apostle useth, pulling man altogether from contemplation of himself, to God, to his free mercy, to his free grace, and eternal purpose, and also to his most depe and profounde judgments. Imagin what shift so ever ye can, ye shall never be able to avoid this plain simplicity of the Apostle.

With what face can ye deny, that these words, the elder shall serve the younger, are not spoken of Jacob and Esau, seeing that the Apostle in plain words doeth affirm that they were spoken and meant of the two children, before they were born? He saith not before the two nations were born, but before the childrē were born. Your reason is because as concerning the flesh Esau did never serve Jacob, I answer neither yet did God say: the elder shall serve the yonget in the flesh: but simply did pronounce: The elder shall serve the younger. But well do ye declare what is your understanding of dominion and servitude, be it in flesh, or be it in spirit.

Was it no kind of servitude I pray you yea even in the fl • she, that Esau was compelled to beg po • age at Jacob, and for the same to sell all title of his birthright? was it no thralldom, that with crying owling, and furious roars, he was compelled to beg the benediction, which Jacob had gotten, and yet could not obtain it? Did not his heart fele subjection when he seeth his father so constant in preferring Jacob to him, that by no means he would retreat or call back one word. We do not deny but the diversity was also established betwixt the two nations: but that the heads should be secluded, that are ye never able to prove. But rather the battle, which did begin in the mothers womb, was established, and confirmed by the oracle of God to continue betwixt the posterities of those two heads. Did Rebecca, and Isaac after he did se gods providence and will to be contrary to that which he had purposed (which was to give the benediction to Esau) did they, I say, understand that Jacob had no parte in that promise touching his own person? The words of Isaac do witness the contrary: for he saith, I have established him lord over the &c. By the same reason which ye make I may prove that these words were not spoken of their posterities, for during longer time, then either did Jacob or Esau live, the Edomites did not serve the Israelites in the flesh: which did only begin in the latter days of David, and did continue, to the days of Joram (son of losaphat) when they departed from that obedience: neither yet were they ever after that, brought into subjection again. but be therefore • the oracles, and promises of God vain? Yea had they not their effect, both in the one people, and in the other, even when the one was in moste miserable bondage: first in Egypt, and after in Babylon: and whē the other was in greatest felicity to man's appearance? yet before God, was that sentence true: The elder shall serve the younger. For he had further respect, then the present estate, as the Apostle doeth declare, that all the faithful Patriarchs had. Jacob would not have interchanged the comfort, which he received in his first journey, f • ō his fathers house, for all the wordly joy, Y ^• Esau possessed: for in se • g that scale or ladder, God fitting upon the head of it, the foot of it touching the earth, upon the which did Angels ascēd and come down: and in hearing that most joy full and comfortable voice: I am the God of Abraham thy father & of Isaac: the land whereupō thow slepest, I will give to the, and to thy seed &c. and lo I am with the and will keep the whether so ener thow goest, and will bring the again into this land. In seeing and hearing these things. I say, did Jacob understand, that the benediction of God extended further then to temporal things, yea that rather it did extend to that union & conjunction, which was betwixt God and man in that blessed seed promised, then to the possession, of the land of Canaan. for the one did neither Abraham, Isaac, nor Jacob possess in their lives, neither yet their posterity many years after: but the joy of the other, did all the elect fele, and see and did rejoice as Christ Jesus doeth witness, of our father Abraham.

That these words Jacob have I loved, but Esau have [ 2] I hated are not written in Genesis, neither yet are spokē of God unto Rebecca none of us denieth: but that which ye thereof infer, to wit that therefor they are not to be referred to that sentence, which Paul alledgeth, before the childrē were borne, and yer they did either good or badd, proceedeth either of your blind ignorance, or else of your malicious despite, which agai • st the free grace of God, ye have conceived, for establishing of your own justice.

Trew it is, these words were spoken by Malachi the Prophet, after the reduction of the people from the captivity of Babylon. But when we have a little considered the scope and purpose of the Prophet, then shall we first consider whether he did vnsterstand the love of God, and his hatered, to appertain to the two people's only, and not also to the two original heads. And after we shall see whether the mind and plain words of Paul will suffer and bear your interpretation or not.

Shortly after, that the people of Israel, I mean, the tribes of Judah, Benjamin, and I • eui, were by the miraculous work of God, after the bondage of 70. years set at liberty and brought again to Jerusalem, in which they did re-edify the temple, repair the walls, and begin to multiply, and so to grow to some strength within the city, and land: they fall to their old nature, I mean to be vngrate and unthankful unto God. the people were slothful: and the priests, who should have provoked the people to the remembrance of those great benefits, were become even like to the rest. The Lord therefor did raise up his Prophet Malachi (who was the last before Christ) sharply to rebuke and plainly to convict this horrible ingratitude of that unthankful nation, who so shamefully had forgotten those so great benefits recently bestowed upon them. And thus beginneth he his prophecy: I have loved you (saith the Lord) in which words he speaketh not of a common love which in preserving and feding all creatures, is commo • to the reprobate. but of that love by the which he had sanctified and separated them from the rest of nations to have his glory manifested. But because they (as all vngrate persons do) did not consider wherein this his love towards them more then towards others did stand: he bringeth them to the fountein, demanding this question: was not Esau brother to Jacob (saith the Lord) and nevertheless Jacob have I loved and Esau I have hated, and this he proveth not only by the diversity of the two coūtreis, which were give • to their posterities, but also by that that God continually shown hī self loui • g to Jacob and to his posterity, reducing them again after long captivity, declaring himself as it were enemy to Edom, whose desolation he would never restore, but would destroy, that which they should go about to build. Let now the godly reader judge whether that the mind of the Prophet was to seclude Jacob, in his person from the love of God, and Esau from his hatered: or that it was not rather to rebuke the unthankfulness of the people, who did not consider that undeserved love, which God did show to their first father, whiles he was yet in his mothers bosom. for where he saith, was not Esau brother to Jacob, he would put them in mind that Jacob had no prerogative above Esau, yea that the was inferior to him as co • cerning the law of nature, and therefor that he ought to have been subject unto him: but God of free grace did prefer the younger to the elder, which love and preferment he constantly did keep to his seed after him.

This I am assured can no godly man deny to be the verey meaning of the Prophet. Trew it is that he doeth include both the people's, the one loved, and the other hated. But what reason is it that the heads shall be secluded? seeing that the beginning of the diversity did first appere in them, and the Prophet plainly saith: Jacob have I loved, and Esau have I hated. Now to the mind of the Apostle you say that these words: afore the children were born, are not to be referred to the sentence which followeth: Jacob have I loved, Esau have I hated: and the cause ye add as we before have declared. I answer that the most just judgments of God are fearful, and your blindness ought to admonish all men to examine them selves with what conscience they go to entreat gods secrete mysteries. If that sentence, before the children were born ought not to be referred to these words: Jacob have I lo • ued, and Esau have I hated, I pray you to what words ought they to be referred? Did the Apostle speak thē at all adventure, without respect to anything following? I trust ye will grant as much as God spak, to wit that before the children wer born God said, The elder shall serve the younger. and then I pray you answer whether ye think, that the preferment of Jacob to Esau proceeded from love or from hatred? or if the subiectiō of Esau to his brother was not a declaration of gods hatred? If you deny, yet will the Prophet condemn you, as before we have proved, ye can not escaip with the solution which a writer defending free will giveth, which is this: That there mention is made only of temporal and carnal benedictiō, meant under the name of love, and of poverty with barrenness of ground understand by the name of hatred, which solution is so cold, that it perisheth in the self for I think no man to be so blind, but that he seeth the mind of the Apostle to be beent upon the spiritual benediction, as in his hole disputation is evident. But let it be that the corporal benediction (which we utterly exclude not, be there understand and ment, yet that neither helpeth him nor you. for where so ever gods establyshed love is, there is lief, where so ever his established hatred is, there is death: but upon Jacob and upon his seed (spiritual I mean) was established the love of God, as the Prophet affirmeth, and our Apostle most pro foundely alledgeth: and upon Esau, and upon his posterity was established and confirmed the hatred: Ergo • upon him and them remained death. Cōsider now how that the Apostle after these words: The elder shall serve the younger, joineth this sentence: as it is written, Jacob have I loved, but Esau I have hated. In which words the holy Gost agreeth together the words of the Prophet, and the words of God spoken to Rebecca, and maketh the one to interpret the other. for where God saith, the elder shall serve, that expōdeath the Prophet, God hated Esau: and where he pronounceth dominion to the younger, that the Prophet explaneth saīg: Jacob have I loved. And when did God thus love the one, and hate the other, pronouncing the one to be Lord and the other to be servant? While they were yet (saith he) in their mothers womb, and before they had either done good or bad. Denie now if ye can, that the former words ought not to be referred to the subsequentes. your malicious minds compel me often to repeat one thing.

[ 3] Your reasoning of the preterit and future tense, is so foolish, that it needeth no confutation. For we confess that God spake not those words to Rebecca, but that the Prophet, as is declared, spake them after: by the which he sendeth them to the ancient love of God. which begā before that ever their father could know or serve God. In which is to be noted, that he maketh neither mentiō of A • raham nor of Isaac, but of Jacob, and of Jacob in his mothers womb, to pull down this pride, which ye with the Pelagians and Papists have conceived of your works, going before, and foresene by God to follow in you. But the Prophet of God did so daūton the stowt hearts of that his people (were they in other things never so wicked) that they did not allege, that any cause was either in their father, or in them, why that they, or he should be preferred to other nations, and specially to the Edomites, who descended from Esau in all things like to Jacob, gods only grace excepted.

[ 4] I praise God that so far ye will confess of gods eternal truth, that it was not for their righteousness, that Israel received the inheritance, but only because God freely loved their fathers. But why so sodanly ye slyde from the principal purpose, leaving Esau and his posterity, a • d do enter to speak, why y ^e Canaanites were cast forth, • se no just cause. for neither doeth Moses, in the first oracle of God, neither the Prophet Malachi, in explaining the same, neither yet our Apostle in applying both those places to the spiritual benediction, lay the seed of Jacob against the Cananires, but Jacob is set against Esau, and the people discending from the one, against the people that descended from the other. The question there might justly have been demanded: what prerogative hath Jacob above Esau? Moses the Prophet and the Apostle do answer, assuredly none, except only grace, which made difrence betwixt them, whom nature in all things had made equal. for both were come of Abraham, both of one father, both of one mother, both conceived at once, both fostered under one climate, region influence of sterres, and yet it was said. The elder shall serve the younger.

We know that the Canaanites came of a cursed father, whom if Paul should have compared with the Israelites, they should have complained of injury done unto them • And his reasons had been easily dissolved. for if he had said, y ^e electiō of God is free, and hath respect to no works, and had brought in the seed of Abraham elected, and the seed of Cham rejected and accursed, for probation of the same, they sodanly should and justly might have replied, Cham mocked his father, and therefor was he and his posterity accursed, and so had God respect to works: But the Apostle looketh more circumspectly to so grave a mater, and therefor did choose such an example, as wherein, the wit nor reason of man can find no cause of inequality. Of this I thoght good to put you and the readers in mind lest perchance ye should imagine, that as great cause of reprobation was found in Esau before he was born, as Moses layeth to the charge of the Canaanites. And so I perceive in a part ye do. for in the end and after ye have affirmed that the cananites were cast owt of the land by reason of their wickedness, ye return to Esau (repenting yourselves I trust that so imprudentlie ye had slipped frō one linage to another). And these words ye affirm, That Esau is hated, it cometh of his own evil deserving conform to the saying of the Lord: Thy destruction ( • Israel) is of thyself, and thy health cometh of me.

In which affirmation, and pretensed probation of the same I find no les negligence in you, then before I have show̄ and provē: for as most impudētly before ye confounded y ^e seed of Abraham, who by gods own mowth was blessed, with the seed of Cham, who in expressed words was accursed: so here ye confound Israel elected of God to be his people in Jacob, with Edom rejected from that honor in their father Esau, before that either the one did good or the other did evil. The words of the Prophet which ye bring to prove, that Esau was hated for his evil deserving, were neither spoken to him nor to his posterity, but they were spoken to that people whom God had preferred to all nations of the earth, to whom he had shown his manifold graces, and to whom he had been salvation and help, even in their most desperate calamity. But then fore their defection from him and for their Idolatry committed, were become most afflicted and miserable, daily tēding to further destructiō. To these I say, and not to Esau nor yet to his posterity did God say: ô Israel thow hast destroyed thyself, or ô Israel it hath destroyed the, for so is the hebrew text, for in me is thy health. In w ^c words he repressed the grudgeing and y ^e murmurīg of the people, who in their misery did rather accuse God of cruelty thē reap̄t or acknowledge their sins, and Idolatry to be the cause of their ruyne: as in Ezekiel well may be seen. to such God saith, Israel thow art in moste extreme misery, thy honor is decayed, and the glory of thy former aige is now turned to ignominy and shame. What is the cause? it lieth not in me. for as I am eternal and immutable, so is not my hand shortened this day, neither yet my power diminished, more then when I did deliver the from the bondage of Egypt. In me is thy health now, as, it was then, if that thy sins did not make separation betwixt the and me. Plain it is first that here no mention is made of Esau, nor Edom, but of Israel only, and secondarely that God speaketh nothi • g in this place, why he did first elect Jacob, and reject Esau, but why it was that Israel which some times was honorable, and feared of all nations, was then become most miserable, and afflicted on all sides. Except that you be able to prove that Esau committed as manifest Idolatry before he was borne, and before that Jacob was preferred unto him, as Israel did before they came to destruction, y • have proved nothing of your affirmation. further I say that if Esau was hated for his evil deserving, then must it needs follow that Jacob was loved for his well deserving by the argument following of the nature of the contraries.

But that directly repugneth to the words of Moses, to the interpretation of all the Prophets and to the mind and strong reasons of the Apostle, who plainly deny works by past or to cum, to be any cause of gods free election. Trew it is we be elected in Christ Jesus to be holy, and to walk in good works, which God hath prepared. But every reasonable man knoweth, what difference there is betwixt the cause and the effect. Election (in which I include the free grace and favor of God) is the fountain from which springeth faith, and faith is the mother of all good works. But what foolishness were it therefor to reason: My works are the cause of my faith; and my faith is the cause of my election. Thus gently I put you in mind with greater reverence and circūspection to interpret and apply the sacred word of God. Thus ye proceed

THE ADVERSARIE.

Their fourth argument, Hath not the potter power over the clay even of the same lompe to make one vessel unto honor and another unto di • honor of this they infer that God hath ordained and made some to salvation and some to destruction and damnation [ 1] But for the more perfect understanding of this place afore thow go any further read the xviii chapter of leremie, and thows • alt perceive this to be the meaning. As the Potter hath the clay in his hand, so hath God all men in his power: and as the potter breaketh the vessel, wherein is found an incurable fault, so God destroyeth the man in whom there is found obstinate wickedness [ 2] which cannot be amended. It is not the meaning of this place that God without any just cause doeth make any man to destruction. for as the Potter maketh no vessel to break, yet not withstanding he may, but he will not lose both his clay and his labor, [ 3] but only breaketh such as will not frame to be good, notwithstanding he made them to be good. As every good artificer would his work were good, so God created no man to lose him, but only loseth them which will not be good whom he created to be good: as [ 4] the Lord saith, I planted the a noble vine ā • a good root, whose seed is all faithful. how art thow then turned into bitter, unfruitful, and strange grapes? God would all men were good, and that all men should be saved, forasmuch as he is good himself, and all that he maketh is good, But as the Potter maketh of the same clay, some vessels to serve at the table, some in the kitchen or in the [ 5] priuey: so God hath some men to be in the body of Christ, as eyes, ears, and hands, as Princes, Prophets, Apostles, some to be as fete and other secrete partes as laborers, and other of the inferior sort, for whom he hath not bes • towed so many and so excellent [ 6] gifts: yet mus • t thow understand that it is not all one thing to be made to be broken, and to be made to vnhonestvses, Every vessel which is e • ill is broken, whether it be made to honest or dishonest uses: yea though it were made of gold. And as it appeareth plainly in Jeremiah where the Lord saith so, though Conias the son of Ioacim King of I • da were the signet of my right hand, yet will I pluk him of. and thereafter this mā Conias • halbe like an image robbed and torn in pieces: hath a mā any thi • g appointed for a more honest use, the • his signet? yet seest thow that if it become noght, [ 7] it shall be broken & distroied. Again every good vessel whether it be made to honest or di • honest uses it is kept and not broken. As • e the Potter and he shall answer the, ihat he will be loath to break any vessel, but if any chance to be naught, he showeth his power in breaking of it. Ask the husbond man, and he shall answer the that he planted no fruit tree to be barren, but if it chance to be barren, he cutteth it down, and plāteth another in stead of it. Ask the Magistrate, and be shall answer the, that it is not his will to kill any of his subjects, for he would that they were all good, but if any become a thief and murderer, he showeth his power evē over him in killing him, Even so saith God, I will not the death of the sinner, but rather that he convert and live, I will not that any man be evil, and therefor I forbid all evil, but [ 8] if any man contrary to my commandment and will, of his own free chose and mind refufe the good which he might have accepted, and doeth the evil which he might have left undone, then do I show my power over him, in that I ca • t him away like the shardes of a naughty Pott which serve • h to no good use.

ANSWER.

Why for the more perfect understanding of Paul's mind, any man should rather read the words of Jeremiah writrē in the xviii. chapter of his prophecy then the words written in xlviii. chapter of the Prophet Isaiah, I se no just cause. for plain it is that the Prophet Ieremi • in that place hath no respect to gods eternal Election. he disputeth not why God hath appointed in his eternal counsel • om to lief, and some to death, but retaineth himself within the limites and bounds of the mater, which the • he entreated. Which was to assure the Jews that God would eye •• them from that same land, which to Abraham he had promised and had given to his posterity, and yet would he preserve the • to be a people such as he thoght good. This doctrine was strange, and to many incredible. for it appeareth to repugn to gods promise, who had pronounced that to Abraha • , and his seed he would give y ^t land forever. Much trooble ad contradiction (as may be seen) did y ^e Prophet suffer for the teaching and affirming this former doctrine. And therefor it pleased the mercy and wisdom of God by divers means to strengthen and confirm him in the same. Amōgest w ^c this was one, V ^t commanding hī to go down to a potters house, he promised to speak w ^t him there. That is, to give unto hī further knowledge and reuelatiō of his will, who when he cam, found the potter as is writē making a clay pott upon his rote • and turning whele. which Pot in his presence did break, but the Potter immediately gathering up the Pot sherdes, did fashion and for me it a new, and made it a nother vessel, even as best pleased him: And thē came the word of y ^e Lord vpō y ^e Prophet saying, may I not do unto you ô house of Israel, even as this Potter doeth. Behold ye are in my hand, ô house of Israel • even • as the clay • is in the hand of the Potter. By which fact seen, and words after heard, was the Prophet more confirmed in that, which before he had taught. To wit, that God for just causes would destroy ad break down the estate and policy of that common wealth, and yet nevertheless would repair and build it up again to such an estate, as best pleased his wisdom, as the sequel did declare, for that great multitude corrupt with sin, he hrak down dispersing and scattering them amongst diverse nations, and yet after he did collect, & gather them together, and so made them a people of whom, the head of all justice, Christ Jesus did spring.

But what hath this to do with the eternal election of God by the which he hath elected some to lief everlasting, whom our Apostle calleth vessels of mercy, and hath left others in their own corruption and perpetual condemnation. And so I say because that Jeremiah entreateth one thing, that is a temporal punishment and the mutatiō which shortly should follow in Jerusalem, a • d the Apostle intreath another as before is said, the one can be no exposition to the other. but rather the Apostle hath respect, or at least alludeth to the saying of Isaiah, which thus speaketh: Woe to be to him that striveth with his maker, the vessel of clay with the Potter of clay, Shall the clay say to his potter: what makest thow: In which words (as before we have more largely spoken) the Prophet, and the Apostle following his phrase, represseth the pride of man, who compared to God is much more inferior to his majesty, 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 diversity of pots. and therefor of right hath God more power over man, then hath the potter over clay. This I doubt not to be the mind of the holy Gost, in both the places. In which similitude, is further to be considered, that as the Potter doeth no injury to the clay, what form soever he giveth 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 just causes doeth make any man to destruction: none of us doeth hold the contrary for we affirm that the causes of reprobation are most just, but yet we say, that they are incomprehensible to man.

That ye give to God no greater power nor none other [ 3] will, then to your good artificer, consider with yourself, how vndiscretely ye match his eternal God head (whose power is infinite, and whose determined will, no creature can resist) with creatures that be but impotent, unwise, a • d often̄ dissapointed of their purpose and will. Trew it is that no artificer, willingly, would lose his clay and labor, but is compelled to break those that be faulty. But this proceedeth partly from his ignorance, who did not before know and se the fault which was in the mater, and partly of his impotency, who cannot, at his will otherwies, remedy the faulty vessel, but only by breaking the same. But dare ye, or will ye impute upon God those imperfections? so ve seme to do, for this ye write: So God created no man to [ 4] lose him, but only loseth them, that would not be good, whom he created to be good, as the lord saith: I planted the a noble vine.

The chief end of man's creation, we have before declared to be the glory of God, which if you cannot se sh • ne in the just condemnation of the reprobate, accuse your blīdnes. That God created the reprobate, to the day of destruction, Solomon affirmeth, as often before is said. But that he was created, to be good, that will not the words of the Prophet, w ^c ye adduce prove. for in y ^t place, there is no me • tio • made of creatio • but of plātatiō, w ^c is a th • g far different from creatiō. The substance w ^c was before is planted, y ^t by manuring, and trauale of the plāter, it may be better, but creatiō importeth the being of the substance, w ^c before was not. And so the Prophet in this place, w ^c ye allege to prove that God created all men to be good, meaneth no such thing, but only rebuketh the Israelites, who long after their creatiō were pla • ted by the hand of God a • d were cōtinualy watered by his Prophets, and yet did they bri • g forth no better fruit. How that God would all mē were good, and also that all me should be saved, we shall God willīg after speak. How that God remaining good forever, ma his creature fell from his original goodness, I have before 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 betwixt the vessels w ^c y ^e potter mak • th, some to serve y ^e table and some y ^e kitchi • g, or privy, of w ^c he breaketh none, but such as be faulty, ye utterly dissagre frō the mind and plain words of the holy Gost. for S. Paul calleth not the vessels of honor, princes, or prophets, and Apostles, and the vessels of dishonor, the laborers and inferior sort of mē, but the one he calleth y ^e vessels of mercy, and the other he calleth y ^e vessels of wrath. The one he feareth not to affirm to be prepared and ordained to destructiō, y ^t the severe judgment of God against sin may appere in thē: the other to be prepared to glory, y ^t the riches of his mercy may be praised forever. This plain simplicity will not the Apostle recant, neither yet thereof (God assisting us) will we be ashamed, how so ever ye raige and blaspheme the verity. And this I say that your difference betwixt honest and dishonest vessels, and betwixt those that shall be brokē, and not be broken, is altogether besides the purpose of the Apostle. And so of Conyas son of loacī ye cā prove no more but y ^t God would deprive hī from his kingdom, and from y ^t seat of David, in w ^c unworthily he did reign. If he was the reprobate, thē although he was king, yet was he the vessel of dishonor for these words, although he were y ^e signet in my right hand, are not spokē to declare y ^t in verey deed he was the signet in the hand of God, but are spokē against the foolish presūptiō of hi • , a • d of the Jews, w ^c liuig most wickedly, did yet nevertheless brag, and boast that God could not leave the seat of David void: but y ^t one of his seed must forever sit on it. And this is evident, if the text be well marked. for where he saith although he were the signet, he sufficietly declareth, y ^t so he was not, and so I say y ^t those words prove nothing of yo ^r purpose. for first must ye prove y ^t because he was a king, therefor he was a vessel of honor, in such sēse, as S. Paul speaketh. And secōdarely, ye must [ 2] prove y ^t he was elected to the lief everlasting because it is said, that albeit he were a signet, in y ^e right hand of God, yet should he be plucked of: w • e by plain scriptures to do, will be more then hard for you, how so ever that ye brag, that ye will prove all your purpose by scriptures. Where ye send us to ask of y ^e potter, of y ^e husband mā, and of y ^e Magistrate, if any of thē would willīgly break his vessel, plāte a tree to be barren, or kill any of his subjects, we send you, as before to ask counsel at the plain scriptures whether • in God there is not a greater knowledge, greater power, and a justice more perfect although it be incōprehēsible to o ^r dulsēses, thē y ^t their is in y ^e potter, husbōd mā, or Magistrate.

How that God will not the death of the sinner, but rather that he may convert and live, we shall shortly God wilīg after speak. And therefor omitting that which indigestly you heap together, I proceed to that which followeth.

THE ADVERSARIE.

Where ye reply w ^t that it lieth not in mannes will or ronning, but in the mercy of God, I answer, by the same sentence y ^t we may both will and rōne, which is contrary to your hole purpose and doctrine, [ 1] and yet saith the Apostle, our saluatiō depēdeath of the mercy of God, for it is his free gift. The Gentiles w ^c for their, wickedness wer reject of God, in vain should they either will or run w ^t out God extēded his mercy towards thē, as he doeth now presently, Lyke as on the other side the Jews which for their sins be now abject, in vain should they either will or rōne without it pleased God to extend his mercy over thē, as he shall do after that the fullness of the Gentiles become in, as witnesseth Paul▪ for there we must under stand that whē it pleased God to offer us his mercy, yet without we [ 2] both will and run, we shall not obtain the reward, notwithstanding neither for our willing or ronning, are we worthy to receive salvation. for it is the free gift of God, which he giveth to us only [ 3] for his own mercies saik. God offered salvation to Jerusalem not for the deserving, but of his m • rcie, yet obtained they not salvation, because they would neither will nor run. As Christ saith, how often would I have gathered thy children, as the hendoeth her chekens, and thow wouldest not, so the scribes and the [ 4] Pharisees made the counsel of God towards them of none effect, for they despised it. God's will was to save them, but they would [ 5] neither will nor run, but keep still their old pass • so they perished. Wherefor unto our salvation is required chiefly the mercy of God, as the only sufficient, and the efficient cause thereof, whereby we being unworthy and his enemies, be reconciled and received unto the feloship of the saints. Secondly is required that we both will and run not as the cause, but rather as the effect an • fruit of our reconcilia • ion, declaring our selves to be thankful for the benefits which we have freely without our merits received, otherwies the kingdo • shall be • aken from us again, and given to such as shall bo • h will and run, bringing forth the fruts thereof.

ANSWER.

Your ancient father Pelagius, conjured enemy to the free grace of God, did brag and boast, as you do, that in man there was a will, and a ronning. But the probation of both is one, that is to say, your affirmation must suffice for authority. You boldly write, that of those words of the Apostle, neither it is of him that willeth, neith • r yet of him that ronneth, but of God having mercy, it is plain that we both will and run. But how is this proved? your long discourse (in which it seemeth that ye have forgotten yourself) proveth no part of your purpose. for the question is not, what either the Jew, or y ^e gētill doeth (Imeā) after they have received the grace of God. For thē we confess that they have (yet not of thē selves) a will and study to walk in godliness: but the question is whether this will and study which now by grace, they have received was any cause of their election: the contrary whereof we have before proved. We do not imagine the faithful menbres of Christ's body to be stocks or stones insensible without will or study of godliness▪ but we affirm that it is God that worketh in us the good will, and the good thoght. for of our selves we are not sufficient to think one good thoght. We further affirm, that except with all humility, the free grace offered with thanks giving be received, that they serve nothing to the salvation of the cōtemners. But therewith we add, that it is God only, who taketh away the stony and stubborn heart, and giveth to us a fleshy heart. In which he by the power of his holy Spirit writeth his law, maketh us to walk in his ways, draweth us to his Son Christ Jesus, giveth us into his protection. I mean as faith assureth us in our conscience and so we acknowledge God alone by Christ Jesus his son to be the beginning, the middes, and the end of our sanctification, godly lief, and salvation. I for my part do yet again praise God that his verity is of that strength, that sometimes it will compel the very enemies, to bear testimony to it. And I pray God to retain you in that mind, that vnfeanedly, you may believe and cōfes, that what virtues or good motions that ever be in you, be the only effects or fruits as ye call them of your reconciliation, and neither cause of your election, nor yet of your justification.

That Jerusalem and the scribes refused grace, and therefor justly were condemned, we consent with you. but that ever it was the eternal counsel and will of God to give them life everlasting, that we constantly deny. Our reasons we have before alleged, and after will have occasion to repeat some again. And therefor we proceed. Thus ye write.

THE ADVERSARIE.

Here with great vehemency ye allege these words of Paul, who hath ben able to resist his will, of which saying, ye infer [ 1] that God without any cause known to us hath reprobated, and damned many, against which will, no man can resist. These words did Paul write because he did foresee, that of his former sainges some devilish disposed persons would take occasion to [ 2] burden God with unrighteousness, as ye do, making him the author of evil: 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 cannot be resisted, therefor of mere necessity by the immutable decree of God, so many do perish. further ye this affirming [ 3] God to be the cause of damnation only, 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 us, if any sin be committed, and surely for my parte were it not I abhor your horrible doctrine, wherewith ye cruelly affirm gods ordinance to be the cause of damnation. I would not medle further in this mater, but with reverence behold the works of God. forasmuch as I se thanks be to God no work of God, wherī his mercy doeth not clearly shine. But if your saying were [ 4] true then were his works full of cruelty, misery, damnation and destruction, Now as touching this saying, who is able to resist his will, we must learn what is gods will, If you ask the Lord he will answer you, it is not my will that any man sin, neither is [ 5] it my will that the sinner die, but rather that he amend and live, but if he will not amend but continue in sin, him will I punish, and him may I also punish having power above all men, as the potter over the clay. Wherefor when any man suffereth justly for his trespass, he ought not to accuse God and say who can resist his will▪ as God would 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 just and full of mercy. against which will is no man able to resist. for either must they repent and amend or else they must suffer. As [ 7] the potter would gladly make of his clay a good vessel, but if it will not frame he breaketh it and casteth it away, and as the king would all his subjects to be obedient unto his laws: yet the unworthiest slave in his dominion hath power to break the kings laws. Notwithstanding whē he suffereth for his offense the kings will is fulfilled, evē so though God both wille hand cōman [ 8] death us to observe his law, yet have we power to offend against the former parte of his will, otherwies we should all observe • he will of God, and be saved, and so should there be no reprobate. But when for our disobedience, we be punished, the will of God is fulfilled, which will is both good and just, and therefor ought no man to accuse it and say who is able to resist his will. No more thē clay, when it framed not to be a good vessel, doeth accuse the potter of breaking it.

ANSWER.

Ye be not able to prove, that in any vehemency we [ 1] allege those words of the Apostle in other sentence, thē he wrote thē, for all praise and glory be unto God the merciful giver, we have not so little profited in the school of [ 2] Christ Jesus, that we would wrest the words of the holy Gost to a contrary sense. We are not ignorant that the Apostle pronounceth these words in the person of carnal mē, who hearing that God hath mercy upon those that he will, and that also he maketh hard hearted such as he will, do storm and furiously cry, wherefor thē doeth he cōplein, who is able to resist his will. These words I say do we not [ 3] urge to prove our doctrine. for where we affirm, that the only will of God, is the perfect reule of all things, which be done, and are to be done in heavē and in earth, we build our doctrine upon evident testimonies of the scriptures, and upon the chief principalles of our religiō and faith. David and Isaiah do both aggre, that our God who dwelleth in heaven doeth what so ever he will in heavē and in earth, that he formeth light and doeth creat darkness, that is, giveth as well prosperity as adversity. Daniel affirmeth that the supreme God distributeth kingdoms as best seemeth to his wisdom, and Solomon doeth witness that against the Lord there is no counsel can preuale. The necessary principalles of o ^r faith do teach us, that as in God there falleth no ignorance, so in him there is no impotency. He doeth not as it were in suspēse and doubt, behold the event and chance of things, ronning after to seek remedy: but that in wisdom hath he disposed all things: willing nothing which he may not, and doeth not bring to pass in time, according to his eternal purpose: and working, nothing which is not most just, howbeit the causes thereof be hid from us. Of these and many mo scriptures and necessary principalles of our faith do we ground our doctrine, and not upon that one place, spoken in the rebuke of the stubborn and rebellious disputers with God. ye burden us that we [ 2] accuse and make God to be the author of evil, and the cause of damnation. That we cause many breast owt and say, [ 3] since his will and pleasure no man is able to resist, let him lay it on himself and not to us, if any sin be committed. [ 4] And last ye affirm that if our sainges be true, that then are gods works full of cruelty, misery, damnatiō, and destructiō, and so of two things, ye accuse us, and the third ye affirm inevitably to follow of our doctrine if it be true.

Here after I will not greatly labor to confute thy arguments which is a thing most easy even to any godly man, how beit he had never seen art nor studied the same. But seeing that thow and thy most pestilent sect, be not content maliciously to sclander those that in such a case be most innocent, but that also with most impudent mowthes ye vomit forth your horrible blasphemies against gods majesty, I will most earnestly and most vnfeanedlie require of all reulers, Princes, Magistrates, and governors who in the fear of God do ruele, above their subjects, that as they will answer in the presence of the Lord Jesus, for the administration of justice committed to their charge, that indifferently they judge betwixt you and us. To wit that if we can evidently be convicted, of those crimes which ye most maliciously, and most unjustly lay to our charge, that then judgment without mercy be executed against us. But and if ye fail in your probation, and also if ye cannot prove cruelty to be in gods works, supposing that our doctrine remain (as that it is) true and stable, that then such order may be takē, for repressing of your vennemous tongues, that neither ye be permitted thus openly to blaspheme gods Majesty, neither thus maliciously to sclander innocents, and to offend y ^e ears of all godly hearers. And to the end that mē shall not think, that being at this time accused, we begin to devise new defenses or excuses of our selves, I will faithfully and simply bring forth of the works (as some what I have done before) of that singular instrument of Christ Jesus in the glone of his Gospel, John Calvin such sentences as shall make plain to all men, what our opinion is of God, of the fall of man, of the woēderous work of our redemption, and of the most just rejection and damnation of the reprobate.

Thus saith he, dependeth the perdition of the reprobate, vpō the predestination of God, that the cause and the mater is altogether found in them, the first man fell, because the eternal judged it expedient, why he judged it, we know not, yet certē it is that he so judged it not, but that he saw the glory of his name thereby, to be illustrate. when that thow doest hear the mention of gods glory, there also remember thow justice to be: for of necessity it is, that just must y ^t be, which deserveth praise. Mā therefor falleth (gods providence so ordaining) but yet he falleth by his own fault. for God of short time before had pronounced that all, which he had made were verey good. from, whence thē came such wickedness to mā, y ^t he so traterously declyned frō his God? Lest that it might have been, through that, that it proceeded from the creation, God approved by his own commendation, wha • so ever he had made. Therefor did man corrupt by his own malice, that pure and clean nature, which from God he had received. and by his fall he drew his hole posterity to perditiō. Therefor let us rather behold the evident cause of damnatiō in the corrupt nature of mankind: then that we shall pretend to search it being his and utterly incomprehēsible in the predestination of God. neither yet let us be ashamed, so far to subject the capacity of our understanding to the incomprehensible wisdom of God, that in many of his mysteries we acknowledge and confess our selves to be ignorant. for learned and blessed is the ignorant of those things, which to understand and know is neither lawful neither yet possible in this life. The appearance of knowledge in such things, is a kind of madness. These be the words of this most godly writer. from whose judgment none of us doeth dissent in this mater. For frō him we must confess, except that we would in concealing the truth declare our selves to be unthankful, that we all have received comfort, light and erudition, as from gods good instrument. who yet thus further proceedeth There be three things (saeth he) in this mater to be considered, first that the eternal predestination of God by the which he had decreed what should become of all mankind, (yea and of every man) even before that Adam fell, was sure and appointed: Secondly, that Adame for his defection was justly adjudged to death, and last that in the person of him that then was lost, was damned his hole posterity. and yet nevertheless God did freely choose of the same such as upon whom it pleased him to bestow the • onor of adoption, and yet after in the same place he saith when we speak of predestination, I have constantly taught and this day do teach, that from thence we ought to begin, that justly are all reprobate left in death, who were dead and damned in Adame, that justly they perish who by nature are the sons of wrath. And therefor that none hath cause to complein of gods rigorous severity, seeing that all do bear the cause of damnation within them selves. for if we shall come to the first man we shall find that willingly he fell, and so by his one faule, he brought perdition to all his posterity. And albeit that Adam fell not, but that God both knew and ordained the same, yet serveth that nothing, nether to extenuat and excuse his crime, nether yet to wrap God in society of the same: for alwaes must we look to this, that he spoiled himself of the righteousness which he received from God, that willingly he made him self servant to sin and to Satan, that without compulsion he cast himself headlong in to destruction and death. yet resteth one excuse, to wit that he could not avoid nor fly that which was decreed by God: but his voluntary transgression is sufficient to his condemnation, nether yet is the secrete counselle of God the proper and natural cause of sin, but the free and plain will of man. And there for seeing that man findeth in himself the cause of his misery, what shall it profit him to seek it in the heaven. And after albeit that men by long compassing about, purpose to delude them selves, yet can they never make them selves so brutishe and dull but they shall fele the sense of sin graven in their hearts. Therefor in vain is it, that ungodliness goeth about to absolve man, whom his own conscience damneth. In so far as God willing and knowing permitted man to fall, the▪ cause may be secrete and hid, but unjust it cannot be. And yet he further writeth, this saith he is to be holden without all controversy, that sin was ever hateful to God, for most rightely doth this commendation, wherewith of David he is commended aggre to him: that he is a God that would not iniquity, but rather in ordaining the fall of mā, his end and purpose was good and most right, from the which the name of sin abhorreth. howbeit I say that so he hath ordained the fall of man that I utterly deny him to be the author of sin. Let the indifferent reader judge with equity: if justly we be accused of that blasphemy, which so openly we abhor. but yet in the same book he bringeh forth a testimony of Augustine who thus writeth, These be the great works of God (saith Augustine) brought to pass in all his willes, and so wisely brought to pass that whill the nature of Angel and man had sinned, that is, had done not that which he that is God would, but that which the self (meaning the creature) would: yet not the les by the same will of the creature, by the which that was done, which the creator would not, did he fulfill that which he would, he being infinitely good, using well those things that were evil, to the damnation of them, whom he justly had appointed to pain, and to the salvation of those whom mercifully he had predestinate to grace. In so far as to them pertained they did the thing which God woe • d not: but as appertaining to gods omnipotency they might by no means have done that, for even in that, that they did against the will of God, the will of God was done in them, and therefor great are the works of the Lord (brought to pass in all his willes) that by a woēderous and unspeakable manner, that thing should not be done without his will, that yet is don against his will. fo • it should not be done if he did not suffer it. And of a truth he suffered it not vnwilingly, but willingly. And a litil before saint Augustine saith, it is not to be doubted, but that God doeth well, permitting those things to be done which are evil. for he suffered not this, but in his just judgment. Albeit therefor that these things which be evil in so far as they ar evil, are not good, yet nevertheless it is good, that not only good things, but also that evil things be. for if that this were not good that evil things should be, by no means should they be permited to be by the omnipotent good, to whom no doubt, it is a like easy not to suffer the thing which he will not to be, as to do that thing which he will: except we believe this, the beginning of our faith is endangered, by the which we profess our selves to believe in God the father almighti • &c.

And in the end to answer to these calumnies which ye have taken forth of Pighius that papist, John Calvin concludeth, if ever I had said that it came to pass by the instruction or motion of the spirit of God, that the first man did alienat himself from God, and not that rather I have in all places defended, that man was pricked thereto by instigation of the devil and by the motion of his own heart, thē meritably might Pighius and his cōplices have railed against me. But seeing that I removing frō God the verey cause of the actiō, do also remove from him all crime, so that man only is subject as well to the crime as to the punishment: wickedly and maliciously is this laid to my charge that I should say that man's defection and fall is one of gods works. But yet lest y ^t one thing should appere to lack of our full doctrine, I will recite his words, which he writeth against the libertines in the 14 chapter of that work, we do not deny (saith he) but that all things are done by the will of God. In so much that whē we declare wherefor he is called omnipotent, we give to him an effectual power in all his creatures, and we teach that as once he created the universal world, so also that he governeth the same. And that his hand is always at the work, that he might keep all things in their estate, and dispose them after his will. And to the end that I may expre •• e the same more easily, I say, that God is to be considered three manner of ways to work in the administration or his creature. first there is an universal operation by the which he directeth all creatures according to the conditiō and propriety which he gave to everyone, when he formed them and this government is nothing else but that which we call the order of nature. for albeit the unfaithful know nothing in the disposition of the world, but that which they se with their eyes. And therefor they make nature as she were a goddess to have impire and dominion over all: yet is this praise to be given to the will of God • that it only doeth moderate and govern all things. Wherefor when we se the son, the moon, and the sterres fulfill their course, Let us understand that they obey God, that they execu • e his commandment, yea and that they are guided by the hand of God. And also when we se the course of earthly things, all things are to be ascribed to God. The creatures are to be esteemed but as instruments in his hand which he applieth to the work, even as pleaseth him. The scripture doeth often make mention of this universal providence, that we may learn in all his works to give glory unto God. But chiefly in us doeth God commond this his power, that we shall know it in our selves, to the end that we may be purged of arrogancy, which sodanly useth to arise in us, how son we forgett our selves to be in his hands. Hereunto appertaineth that, which Paul said to those of Athens: It is he in whom we live, are moved, and have our being. By the which he would admonish us, that except God up hold us by his hand that unable it is for us to stand the least moment of time. for even as the soul dispersing her strēgthe through the hole body, moveth the menbres, so are we qwickened of God, form whom only we obtain what so ever strength or power we have. But this universal operation of God impedeth not, but that every • reature in heaven and in earth retain their own nature and quality, and also do follow their own inclination. The second manner by the which God worketh in his creatures is that he appointeth them in obedience of his goodness, justice, and judgment, sometimes to help his servants sometimes to punish the wicked, and sometimes to examine the patience of his servants, or to correct [ 2] and chasten them with a fatherly affect • on: as when he will give us abundance of fruits he giveth rain in his time, he sendeth heat by the son, and bright and clear days, as also he useth all other natural means as instruments of his liberality. But when he pulleth back his hand, the heaven is made like brass, the ea • th is iron, and so it is he that sendeth thonder, frost, hale: and also it is he that is the cause of sterilitie and barennes. Therefor what so ever the Ethnics and ignorant did attribute to fortune, we assign to the providence of God. Not only to that universal operation, of the which we have before spoken: but to his especial ordinance by the which he governeth all, as he knoweth it to be most expedient and profitable: and this he teacheth when by his Ptophetes he saith that he created darkness and light, that he sendeth death and lief, that neither good nor evil can chance but frō his hand. In so much that he saith that he doeth govern and direct the lots: Yea if that any mā by chance and not of set purpose be slain, he auoweth himself to be the cause of his death, and that so he had appointed that we shall judge nothing to come of fortune, but that all cometh by the determination of his counsel. And further it displeaseth him whē we esteem anything to proceed from any other. so that we do not behold him, and know him not only the principal cause of all things, but also as the author appointing all things to the one part or the other by his counsel.

Thus let us then conclude that prosperity and adversity, rayn, winds, hale, frost, fare wether, abundance, hunger, war, or peace, to be the works of God, and that the creatures which be the inferior causes, are only instrume • tes which he hath in redines to execute his will, which he so useth at his pleasure, that he leadeth and moveth them to bring to pass what so ever he hath appointed. Moreover it is to be noted that not only he thus useth his insensible creatures, that by them he worketh his will, but also men them selves, yea and also devils, insomuch that Satan and wicked men are executers of gods will: as he used the Egyp • ians, to punish his people, and a little after, he raised up the Assyrians and other such to revenge the sins of his people we se that he used the devil in tormenting Saul, and in deceauing Ahab. which things when the libertines doheare, rashly and without judgment beholding no further they conclude, That now the creatures do no more work, and so horribly do they confound all things nether do they only mingle and mixed the heavens with the earth, but also they join God with the devil. and that chanceth unto them because they do not observe two most necessary exceptions. The former is that Satan and the wicked are not so the instruments of God, but that they also do their own partes. Nether must we imagine 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 their part. which thing the scripture most evidently declareth, for as it pronounceth that God will whissill, and blow as it were the trumpet to call and bring forth to battle the unfaithful, so ceaseth it not to make mentiō of their own counsel, and ascribeth to thē both a will and a work, which they did execute under the decree of God. The other exception of the which these unhappy libertines take no head, is, that there is a great difference betwixt thework of God, and thework of the wicked whē that God useth him in stead of ā instrument. The wicked mā is provoked to iniquity ether by avarice, anbitiō, envy, or cruelty nether yet looketh he to any other end or purpose, and therefor the work taketh the quality from the root, from the which it springeth, that is from the wicked affectiō of the mind, and the mischievous end which he looketh unto: and therefor justly is it judged evil. but God altogether hath a contrary respect: to wit, that he may exercise his justice, to the conservation of the good to use his favor and gentilnes towards the faithful, and that he may punish such as have deserved. Consider how we must make difference betwixt God and man, that upon the one parte we shall behold his justice, his goodness, and his judgments: and upon the other part we shall consider in the self same work the malice and envy of the devil and of the wicked. Let us take a bright and clear glass in the which we may behold these things. When the message of the loss of all his goods came to Job, the sodan death of his sons, and so many calamities, which all at once fell vpō him. He doeth acknowledge that he was visited by God saying: The Lord gave all these things, 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 devil procured all these things? and did not he understand by narration of his servants that escaped, that the chaldeis had driven away his bestial and flocks? Did he commond those brigandes and spoilers? or ought we to excuse the devil? because that all these calamities proceeded from God. Not so, for both we and he do, and did understand that there was a great difference betwixt their purposes: And therefor he (yet damning the evil) said the Name of the Lord be blessed. The same may we say of David: but at this time it sufficeth, that God so worketh by his creatures, and so doeth use them to his providence, that the instrument, by the which he worketh, ceaseth not to be evil. And albeit that he convert the malice of the devil and of wicked men to good, yet they therefor are neither excusable, neither yet clean from sin: and their works are wicked, and to be damned. for all works take their quality of the purpose and the will of the author. Who so ever maketh no distinction betwixt these things, maketh an horrible confusion. And such be the libertines, who as before is said, do not only join the devil, in society with God, but also, do transform him in to God: judging his works worthy of praise, under this color, that he doeth nothing, but that which is appointed by God: But contrary wies we ought to observe, that the creatures do woe • k their own works in this earth: which works according as they were directed to this or that end, so are they to be judged either good or evil: and yet God governeth and doeth moderate all things, and guideth them also to a right end. He turneth the evil into good: or at least God working by the goodness of his nature, draweth as it were by violence some good, forth of that which in the self is evil. So doeth he use the devil that he doeth not mixe himself with him, neither to be in felowshipe with him, neither yet with his wicked fact, neither that his justice shall put away the nature of the devil. for as the son sending forth his beams, and heat to the carrion, and so engendereth in it some corruption, draweth to itself neither corruptiō neither yet any filthiness: neither yet doeth the son by his puretie and birghtnes, so purge the cariō, but that it remaineth stinking and corrupt: so doeth God so work by the wicked, that the justice, which is in hī doeth not justify thē, neither yet is he defiled by their wickedness and corruptiō. The third kind of gods operation consisteth in the gouernāce of the faithful, in whom he liveth [ 3] and reigneth by his spirit. In so far as we are corrupt by original sin, we be like to the dry and barren ground, which produceth no good fruit. for our judgment is corrupt, our will rebellious, ever ready to evil: and finally our hole nature is nothing elles but a lompe of sin. And therefor not only can we not apply our selves to any good action, but we are not able, nor sufficien • to conceive one good thoght (as Paul doeth witness) but if we be able to an • thing of necessity that must proceed frō God. It is he therefor that worketh in us both to will and to perform: he doeth illuminate us, and lead us to the knowledge of himself, he draweth us to himself, and by softening our hearts, he formeth new hearts in us. further it is he who moveth in us a desire of prayīg, he giveth power and strength to resist all the temptations of Satan, and maketh that we do walk in his commandments. But yet we must consider, that of nature, we have both will, and election: but because they are both depraved, by sin, the Lord reformeth thē, and of evil maketh them good. That we therefor be apt to discern, that we have a will, that we do this or that, this is a natural gift: but that we can chouse, desire, or do nothing but that which is evil, that cometh of the corruption of sin: that we thirst to do good, that we have some power to execute the same, this proceedeth from the supernatural grace, by the which we are regenerate, and newly born to a better and more godly life. Behold then what God worketh in his children: first putting away their perverse nature, he cōducteth and guy death thē by his holy spirit, in obedience of his will. But these drunken or rather furious libertines crying, that all things are wrought by God, do make him author of evil. And further even as the nature of the evil were changed, when it is cloaked under the couerture of gods name, they affirm it to be good. in the which they do greater injury, and cōtume lie unto God, then that they should transfer his power and justice to another. For seeing there is nothing more proper unto God, thē is his goodness: it behooveth first y ^• he should utterly deny himself, before that he can work evil: which thing, these blind libertines attribute unto him. And assuredly the God of these men is an Idole, which ought to be more execrable, then all the idols of the Gentiles. And so forth to the end of that chapter he proveth that God committeth no sin in none of the wicked of the earth &c. Thus far have I recited the mind and most part of the words of that godly writer, written by him now twelve years ago, against the libertines. By the which the indifferent reader may judge whether that justly you accuse him and us, that we make God author of sin. In the name of God, and of his dear Son Christ Jesus (whose glory ye study utterly to suppress) I require as before of all those that be placed in authority by his word, whose hands he hath armed with the sword of justice, that earnestly as they will answer before his fearful throne of judgment, they take trial in this mater, that if we be found either in life, either yet in doctrine, as we be accused, that God may be glorified in our just punishments: but if we cannot be convicted (as we fear neither trial nor judgment) that then our accusers may acknowledge their offense.

The second thing which is laid to our charge, is that we cause many other to breast owt and say. Sithe his will and pleasure no man is able to resist, let him lay it on himself and not upon us, if any sin be committed.

If the blasphemies of the ungodly should be laid to our charge, because that we teach a doctrine most true, and most comfortable to the childrē of God: then cannot the Apostle saint Paul be excused, for the same blasphemies were vomited first against him, and the doctrine which he taught: Som crying, let us do evil, that good may come of it: others, let us abide in sin, that grace may abound: & sō furiously roaring (as ye do) did dispitefully cry, wherefor doeth he cōplean, who cā resist his will? But was the doctrine therefor damnable? or was the Apostle criminal, for teaching the same? I suppose ye will be more favorable in this cause, then so rashly to condemn him, whom God hath absolved. If then our doctrine cannot be impugned by the plain scriptures of God, why should we sustain the blame of other men's blasphemies? Howbeit in very deed the blasphemies of none come so plainly to our ears, as yours do▪ for the verey Papists, and the insolent of the world are yet ashamed, so impudentlie to lie vpō us. Who although they will not follow the puretie of the doctrine taught by us, yet either are they put to silence, by the power of • he holy Spirit, or else they in • ent some coulorable lies, and do abstain from such open blasphemies, as you cast owt against God, and us.

We lay to your charge (say you) none other thing then ye yourselves do conf • sse, for ye affirm that God worketh all things according to his will and pleasure.

We answer that maliciously and deuilishly ye wrest our words contrary to our mind. for always we make a most plain difference betwixt the will of God, and the will of the wicked, and betwixt the purpose counsel and end of God and betwixt the purpose and end of man. as in all this hole process before entreated the indifferent reader may well consider.

If ye continue in your blindness and furiously cry: But ye af • irme that without his will and against it, nothing is done, therefor that men think, that even when they sin, they obey gods will. I answer by the words of the same writer whō before I have alleged: Touching the works which we commit, the will of God is to be considered, as he himself hath declared it: for in vain hath he not given his law, by the which he hath discerned good from evil. As for example when he commandeth no man to be hurt, no man to be injured, but that equity and justice be indifferently kept to all, that no man steal, defraud his brother, that none commit adultery, fornicatiō or filthiness, but that every man keep his own vessel in sanctification and honor. Here is the will of God evident and plain. What further pleaseth him, in these cases ought no mā to inquire. for we know, that if we do these, and other things that be commanded, and do abstain from all things that be forbidden, that then we obey the will of God. And if we do not that, we cannot be acceptable to him. If that any man shall steall, or commit adultery, 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 commandment of God, by the which he was taught what was gods will, he hath done against his will. Let all men now judge, if that we give occasion to man, to flatter himself in sin, and to think, that when they committee iniquity against the express commandment of God, that then they obey his holy will. If any demand, whether that anything can be done against gods will: that is, if God may not, if he would stay and impede the sin of man: before I have answered by the mowth of Augustine, and now again by John Calvin that nothing is, nor can be done, which he may not impede, if so it please his wisdom, yea utterly we must eschew, that we inquire not of his providence, which is hid from us, when that the question is of our duty. His word declareth unto us what he approveth, and what he condemneth, with that we ought to stand content, and by the same, ought we to reule our lives, leaving the secretes to God, as by Moses we are taught. To make the mater more plain, the case supposed, that I be tempted with concupiscence, and lust a nother man's wife, in the which I long strive, and in the end▪ fathan objecteth to me this cogitation, follow thy purpose, for by that means, thow maest perchance be further humbled, and after thow maest taste more abundantly the mercy, 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 providence of God? God forbid. for that besides the violating, or breaking of his commandment were horrible temptation of his godly majesty, and so in one fact, were committed dooble impiety. The sins I know of gods derest children are grievous▪ and many, and wondrous is the providence of God, working in his saints, but never, or seldom it is, that such perilouse cogitations preuale against them: for the spirit of God so rewleth in them, tha • commonly this sentence of Salomō is before their eyes: such as unreverantly search out gods Majesty, sha • be oppressed by the glory of the same. And so must it needs come to pass, as John Calvin affirmeth, that the pride of such must be punis • ed, and that with an horrible punishment, the pride of those I say, shalle punished, who not content with the will of God revealed (to the which they will not be obedien • ) delight to mount and fly above the skies, there to seek the secrete will of God. With what faces can ye now lay to our charges, that we give occasion to men to flatter them selves in sin, or yet to think that in committing iniquity, they obey gods will? Ye allege perchance that the common people read not our writings, and therefor they cannot understand our judgment in this case. I answer, the more impudent and blasphemous are you, who so defame us in the ears of the unlearned multitude, that to them ye make both us and our doctrine odious, before that ever it be known or examined. But yet for further discharge of our selves against your most unjust accusations, and for the better instruction of the simple, I will adduce another testimony from the writing of the same faithful servant of Christ Jesus, John Calvin, and so put end to this your second calumny. In his commentary vpō the acts of the Apostles the 2. chap. writing vpō these words of Peter, affirming that by the determinat counsel and prescience o • God, was Jesus • betrayed and crucified, by the hands of wicked men, because (saith he) Peter appeareth to mean, that wicked men obeyed God, whereof of two absurdities, one must needs follow: to wit, that either God is the author of evil, or that men committing all kind of iniquity do not sin, because they seme to obey God. I a • s • er, that wicked men do not obey God how so ever it be that they put in execution those things, which God hath with himself appointed. for obedience proceedeth from a voluntary affection, which earnestly thirs • eth to please God, bu • we know y ^t the wicked have a far other purpose. moreover no man obeieth God, but such as hath his will known. Obedience then dependeth upon the knowledge of gods will. And so as the will of God is revealed in his law, so likewise it is evident, that who so ever transgresseth against his will revealed, hath his conscience to witness against him, that neither he doeth the will of God. neither yet that he obeyeth him. To the second • e saith, I constantly deny that God is author of eui • l: for in this word evil there is the notation and proprie • ie of a wicked affection, which never falleth nor can fall in God. The evil work ought to be judged by the purpose and end, to the which every man tēdeath in his actiō. When men commit theft, or murder, therefor • they sin, because they are thieves and murderers. In the theft and murder, there is wicked counsel, which never tendeth to please God, but to saciate their inordinate appetites. But God who useth their malice, is to be placed in glory above them. for he looketh to another end: for the one he will punish, and the patience of the other he will exercise. And so he never declineth, nor boweth frō his own nature, y ^t is from a most perfect righteousness. So that Christ was betrayed and crucified, by y ^e hands of y ^e wicked, it was done by y ^e ordinance of God. But the treason and the slaughter, w ^c by them selves were most odious and wicked, ought not to be judged nor accounted the work of God. Let men whose minds, the devil hath not inflambed in hatred and malice against God, against his simple truth, and against the professors of the same, now judge whether that we affirm God to be author of sin, or if we give any just occasion that man should glory in wickedness, either yet that they shall burden God w ^t the same. And I appele to thy own conscience (thow unthankful unto men and open traitor to the verity, which once thow professed) whether that thow oftener then once hast heard with thine ears, and that in open audience of many: That if any should take boldness to sin in hope of mercy, that the cup, which they should drink, should be most bitter. [ 3]

Now to that which ye affirm, and we most constantly deny. You affirm that if our sayings be true, that then are the works of God, full of cruelty, misery, damnation and destruction.

As before I have noted somewhat, which maliciously ye sclander us, so will I plainly and simply in short and seuera • l propositions, set forth the some of that doctrine, which we teach and profess, and that you so blasphemously oppugn, to the end, that Ruelers and godly magistrates, and you yourselves also may clearly se, what we believe and affirm. which being considered and compared with gods scriptures, if your affirmation be found true, then refuse we not punishment worthy for blasphemers. But if ye of malice against gods truth spewing forth the corruptiō of your stinking stomockes infected with pride, and with contempt of g • ace, have affirmed that, which ye be not able to prove: our earnest request is, as before that your vennom may be repre • sed betymes.

These propositions following have I translated forth of the work writ by that learned and godly man Theodorus Besa. against the calūnies of your capteyn Castalio.

The first proposition, God effectually worketh and bringeth to pass all things, according to the counsel of his own will.

[ 2] This counsel doeth God execute in certain momētes of time: nevertheless the counsel itself is eternal, and passeth before all things, not only in time (as it that is before all time) but also • n order. for otherwies the will of God should not be the principal and first reule of gods counsel, but rather the qualities of things foresene, and foreknowen, and moving God to take this counsel, or that, should prescribe a reule to • he will of God.

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

This counsel is not put in moderation and in direction [ 4] of chance, or fortune, but it hath an effectual and working strength in all things, as Paul speaketh.

[ 5] This strength and efficacy is attributed to God working, but it is not sa • d to be of God. therefore by this word efficacy, or streng • h is not declared any nature and power given by God the creator to the things that be created, that they should do this or ha • , but thereby is understand the power of God, which he hath in himself to do all things.

[ 6] This universal particle, all in the words of Paul, can by no manner of excep • ion, be restreinend but that God in that part, shall be judged idle, as Epicurus did falsely affirm. And if we shall say that anything is done, which God may notimpede, the shall he be spo •• ed of his infinite powere. So that the cōclusiō is sithec • that God [ 7] him self, even as it hath pleased him, to determyn all things to come from eternity, even so he workth by his own power, that the same things come to pa •• e in their time, as he willeth. Of these things not withstanding none [ 8] of those blasphemies doth follow, were with we be burdened: to wit, that God is the author of sin ether that he delighteth or willeth iniquity: ether that Satan or men doing wickedly, do obey God: ether in so far as they do evil, that they do the thing that God will, and therefor are blameless. Let such blasphemies be far not only from our mow • hes, but also from our cogitations and thoghtes.

That none of these blasphemies necessarely may [ 9] be concluded of ouredoctryn, may thus be proved.

God put • eth in execution the counsels of his [ 10] will by second causes and mid instruments, not as bound unto them, as the Sto • kes did affirm but, freely and potētly making, moving, and directing them, as it pleaseth his wisdom.

Of those instruments there are two principal kinds. [ 11] The one hath lief and moving, the other be without lief, which ra • her be moved, by the force of others, then move thē selves. There be two sortes of those that have lief, the one be i • dued with reason and judgment, the other be without reason and are only carried by the blind force of nature.

Those that be without lief, and those also that [ 12] have lief, but lack reason can nether be said to do well nor evil, but those that use them as instruments may be said ether to do well or evil.

Those that have lief endued with reason are [ 13] ether Angels or mē. The angelles be of two sortes, some good some bad. but as for men all by nature are evil: But by grace they are so separated, that some are utterly evil, some partly good: to wit, in so far as the Spirit of God hath sanctified them.

Such as in any action are moved by their own [ 14] inward motion, justly may be said to work, and therefor in that kind of instruments falleth the difference of good and of evil works, nether yet properly, in that respect may they be called instruments, but the causes efficiēt.

[ 15] An evil action I call that which hath not the revealed will of God for the assurance and end, and by the contrary, the work is good, when the worker looketh to obey gods express commandment.

[ 16] These same although they be causes, in so far as they work by their own proper motiō, yet are they in another respect called instruments, in so far as they are moved by another. As when the hangman by the commandment of the magistrate killeth a man, or when by instigation of the devil, mē hurt others, or whē at the commandment of any, we do ether good or evil to any mā.

[ 17] In this kind of actions, it is evident, that one work is attributed to two, to the one, as to him that worketh by an instrument, and to the other as to the worker by motion or commandment: such workers are instruments not simply as the hāmer or axe is in the hand of the smithe or hewer, but they are such instruments, as also move by their own inward motion.

[ 18] And for this double respect, a double work appeareth some times to be done: In so much that the one may be laudable, and the other wicked. As if the magistrate shall commit an offender worthy of death to the executor of justice. This work is praise worthy of all good men. But if the lictor inflābed rather with envy, avarice, or any other wicked affection, then looking to the commandment of the judge, shall kill the same offender, most certain it is, that before God he cannot avoid the crime of murder.

[ 19] Now let us apply these things to God, whose efficacy before we have proved to work in all things without exceptiō, and so that by those things, which he hath made as by instrumen • es, he executeth in time what so ever he hath decreed from eternity.

[ 20] What so ever God worketh is good: seeing from him who is infinitlie good, no evil thing can proceed: but he worketh a • l things, therefor all things be good, inso far as they ar done by God. And that difference of good and evil hath only place in the instruments, and in those of whom we have spoken in the 14. proposition.

For if those instruments be good, and if their actions [ 21] look to the revealed will of God, they do well, and God also doth well by thē. wherefor that work is always good. as when the good angelles execute that which God commandeth, and holy men do follow God calling them.

Euil instruments (evil I say) not by creation but by [ 22] corruption, in so far as they work always, they do evil, and therefor justly do they incur the wrath of God. But in so far as God worketh by thē, they ether by ignorance, or else against their purposes serve to the good work of God. But God himself, by what so ever instruments he worketh, worketh at all times well.

And so he worketh by those instruments that not only [ 23] he permitteth and suffereth them to work, nether doth he only moderate the event or chance: but also he raiseth them up, he moveth, 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 things God doth righteously and without any injustice.

For whē the wicked man sinneth, ether against himself [ 24] ether against any wicked person, God without any sin, doth, and bringeth to pass, that the wicked man shall take vengeance upon himself, or that evil men shall take vengeance upon other wicked men, who have deserved punishment. And this one and other work of God is most just, and by such exemples of his judgments, God erecteth and comforteth his afflicted.

How oft that evil men hurt good men, the wicked mē [ 25] sin, and in the end they suffer just punishment: and yet by them, nevertheless doth God chasten, instruct and confirm his own: and by the manifest enemies of his Church doth God make glorious his Church.

Yet can it not be said, that those evil instruments [ 26] do obey God. For albeit that God worketh his work by them, yet they so far as in them lieth, and as concerning their own counsel and will, do not the work of God, but their own work: for the which meritably they are punished. Albeit what so ever God worketh by the wicked is good, yet what so ever the wicked men work is evil.

[ 27] Nether is the consequent good, God worketh all things, Ergo he worketh sin, for the name of sin is not but in the vicious and faulty quality, which is altogether in the instrument that worketh.

[ 28] By reason of this corrupted quality, the work which in the self is one, some manner of way is double, and may be divided: Insomuth that the one, that is the just work of God, derectly fighteth and repugneth against the unjust work of man.

[ 29] God nevertheless far other ways worketh by his good instruments, thē he doth by his evil instruments. for besides that by his good instruments he worketh his work, the good instruments also do their work, by that strength and efficacy, which the Lord ministereth unto them. And God also worketh his work by them, and in them he worketh to will and to perform. but by the evil as by Satan and wicked mē, in so far as they are not regenerate as oft as God doth execute the just counsels and decreis of his eternal will, he declareth his own strength, and efficacy, in his work by them, which they do ether ignorātly, or else against their purpose. And yet in so far as they work, God worketh not in thē, but he louseth the bridle to Satan: to whom by his just judgment he giveth them over, to be moved and possessed forward to all iniquity, that they may be carried to perdition, even by the instigation of the devil and by their own proper will.

Thus have you briefly the some of our doctrine in this mater, which if ye be able by manifest scriptures, or yet by good arguments from the same deduced, to improve: thē cā we not refuse to make satisfactiō, as the Church of Christ Jesus shall require of us. But if that unjustly ye have accused us, and have further imputed cruelty upon God, by reason that his judgments most just in them selves, are to your senses incomprehēsible, thē can we not of conscience cease to require of you a greater modesty, and also of the lawful Magistrate an order to be takē that your malice and vennon may be repressed: assuring them, that if by times your enterprises be not impeded that they shall shortly fele what confusion, ye have of long fostered in your breasts. your poison is more pestilent, thē that of the papistry was in the beginning. God for his mercies saik preserve his Church, and purge your hearts to his glory.

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 saved. Before I have declared that this difference must we make betwixt God and man, be he never so potēt, that God hath such power over his creatures, that he reuleth them at his pleasure: and is not a simple law giver, which only can devise good laws and give commandment, that they may be kept, but can not, though he would, frame the hearts of his subjects to obedience. Such imperfection (I say) can we not admit in our God, who doth and hath done what so ever he will in heaven and in earth. And so your similitude of the king commāding, and of the poorest sclaue offending, halteth and is imperfect. for God hath greater power over all creatures, yea even over the king himself, thē the king hath over his sclaue. for the sclaue, when he hath offended, by some means he may escaip the kings hands, and so the punishemēt of his laws: But so cannot the king, the hands of God. Consider the inequality betwixt God and mā, I say, and then I trust your judgment shall ether be reformed, or else ye cōstreined to devise more solid reasons.

I have not learned in the scriptures to call the corruption of our nature, by the which we rebel against gods commandment power, but rather impotentie, and thralldom. But ceasing to contend or strive for terms, I wonder, what ye meā, by your conditional, which thus ye form: otherwies that is, if we had no power to offend against gods will we should all observe the will of God, and be saved: and so do you conclude, there should be no reprobation, I will not commonly scoff at you (as your foolishness deserveth) but here I must say, that this your reason is no better then if I should affirm that there is no difference betwixt fowls of the air, and the rest of the creatures of the earth, because that if all creatures had wings, and like agility, that then all creatures should fly as well as the fowls, and so should there in that case be no difference. Your reason hath no greater strength: for it standeth only upon conditionalles whereof ye justly can conclude nothing. Prove if ye can, that it was, and is the immutable counsel of God that all should be saved and thē ye may prove that there shall be none reprobate. But now we follow, as ye proceed.

THE ADVERSARIE.

As for the sentence of Paul: God willing to show his wrath, to make his power known suffered with long patience, the vessels of wrath ordained to damnation, &c. it is direct contrary to your error not withstanding ye abuse it to maintain the same. For seeing as Paul saith, God suffered them with great patience, he is sorry for them: if he be sorry, thē hath he no pleasure in their destructiō: and that wherein he hath no pleasure, he willeth it not and that w ^c he willeth not, he doth not ordain it. Wherefor seeing God suffered thē with great patience to fall, he hath not ordained [ 1] thē to fall: y ⁿ dispisest, saith S. Paul, y ^e riches of gods goodness and patience andlōg sufferāce, not knowing that y ^e kindness of God leadeth the to reap̄tāce. behold here the cause why God suffered with [ 2] long patience, is that we should repent and amend. If they had ben absolutely ordained to damnation afore the foundation of the world▪ then God knew they should never repent, and amend. to [ 3] what purpose then suffered he them with long patience? Notwith standing this is plain ynowgh▪ and conform to the word▪ yet ye despising what so ever is contrary to your mind, ye stik fast to the literal sense of th • se words, ordained to damnation, which words be spoken after the common manner of speaking, as they be called after the common phrase of speech, ordained to damnatiō, whose end is damnation, we use 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 mind to bear him to be hanged. Such phrases have we verey many in the scriptures, as Exod. 11 Pharaoh harkened not unto you that many wonders may be done in the land of Egypt. forasmuch as the wonders done in Egypt were grievous to Pharaoh, he did not disobey the intent that mo wonders which were plagues should come upon him, but this was the issue of his obstinate inobedienco. Exod. the XIX who so ever giveth his seed unto Moloch, let him be slain, because he hath given of his seed unto Moloch to defile my Sanctuary and to pollute my holy Name. The Israelites did not sacrifice their children to Moloch to defile the lords sanctuary and to dishonor the Name of God, but to worship Moloch, notwithstanding that was the issue and end of their sacrifice unto Moloch, that the Lord's sanctuary was defiled and his Name dishonored. Thereby Jeroboam made the two golden claues whereby he made Israel sin to anger the Lord God of Israel. The cause why Jeroboam made the two golden claues and his intention was not to anger God: but he thoght that if the people should go up and do sacrifice in the house of the Lord at Ierusalē there hearts should return to Roboam king of Judah wherefor he made two golden calves to make the people sacrifice at Bethel, whereupon followed the wrath of God. Of their silver and gold have they made them images to bring themselves to destruction, The Israelites made them images thinking thereby to be saved and not destroyed: yet their destruction followed thereof. Jeremiah saith Omy mother, alas that ever thow diddest bear me to be a brawler, and a rebuker of the hole land. Jeremiah's 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 come not together to condemnation: the Corinthians came not together to the intent to purchesse thereby condemnatio • , but of their abuses in coming together followed their condemnation. By these places and many others, we may understand the phrase of scriptures: That they be ordained to damnation whose end is condemnation, which they receive not by the will of God, which would all men to be saved, but as a just reward for their sins. As the traitor which suffereth ought not to impute his death to the sentence which the judge justly hath given against him, but to his own offense and treason, so when we for our sins be ordained to punishment, we ought not to impute it to gods fore ordinance which is both good and full of mercy, but to our own offenses. And seeing (as S. Paul saith, God suffered them with great patience, their damnation cometh not by the counsel and will of God, for which he is sorry as he saith by the prophet Jeremiah. I have been sorry for the so long that I am werie. will ye say that God werieth himself, suffering and sorowing for them, whom he had reprobated afore the world surly I think that though ye hitherto have unadvisedly said so ye will from hence forth say so no more, which God grāte in time that ye werie not the lord also with sorowing for you.

ANSWER.

As your cogitatiōs of God be gross and carnal, so be your judgments in this place of scripture deceuable and most erroneouse. Esteme it no injury, that I affirm your cogitations of God to be carnal and gross. For I can evidently prove, that some of you affirm and maintain, that God hath eyes, fete, hands, arms, and finally all proportion of man: that he sleepeth and doth again awake, that he forgetteth and after doth remember, that he is mutable, and doth in very deed repent.

If these cogitations of the e • ernall God be not carnal: yea if they be not wicked, and devilish, let the godly indifferent reader judge,

In this your long gradation, which ye make upon the words of Paul, ye cōclud contradiction to the holy Gost, and to the plain words of the Apostle. For the Apostle meaneth and plainly speaketh: that albeit God doth long suffer and delay the judgment of the reprobate yet cease they not to be vesse • les of wrath, as they that are ordained to perdi • ion. But you conclude the contrary affirming, that he hath not ordained them to fall. And so because you conclude directly against the holy Gost, I cannot cease to say, that your collectiō is erroneouse. But to give an answer more full and large, in examining the partes of your gradatiō, I will show your error and the cause thereof. first you say: seeing God suffered them with great patience, he is sorry for them. here I say in your first foundation lieth your error, and the cause thereof is, that altogether ye are ignorant of gods nature, in whom nether falleth such sufferance, such patience, nor such sorrow, as you grossly imagine. God is omnipotent, and is compelled to suffer nothing, which he hath not appointed in his eternal counsel, he is a Spirit, and free from all such passions, as creatures be subject unto. for in his eternal Godhead, there is nether patience subject to pain, nether yet sorrow annexed with angwishe and grief. But when such passions be attributed unto God, it is for the weakness of our understanding, that the holy Gost doth subject himself in langage, and tongue to our capacity.

Ye take liberty to yourself in divers other phrases, to explain them as you please, yea even against the plain scripture. And why will ye not permit, that such phrases be so understand, as nothing be judged upon gods Majesty, which doth not aggre, with his godly nature? ye do far abuse the mind of the Apostle: for he doth not infer as you foolishly and wickedly do, that because God did suffer with great patience, therefor he was sorry, but saith, he did suffer the vessels ordained to destruction, that upon the one sort his wrath and power, and upon the other (that is, upon the elect) the riches of his glory might be known. This were sufficient to put silence to your folie. But yet somewhat to instruct the simple, I will some what trauale to make these words of the Apostle sensible and plane.

He had before concluded: that God would have mercy upon whom he would have mercy, and whom it pleased him, those did he harden. As this sentence far surmounted man's capacity, so might it engender some doubts, in the hearts of the verey godly. For they might have reasoned if that God will finally destroy all the reprobate, to what purpose are they now permitted to triumph, and to trooble the elect of God? In answering to which doubt, the Apostle assigneth three reasons, why God with great patience, suffereth the vessels of wrath. To wit that his power, his wrath, and the riches of the glory of his mercy more evidently may appere & be known. For if God should sodanly from the bellies of their mothers, take away the reprobate, or if he should in the beginning of their malice so break down their pride, that they could not proceed against him, nether should his power appere so great, nether yet his wrath so just and so holy. But when he doth suffer them, as he did Pharaoh, from one mischief to proceed to another, often removing his plagues, and so declaring himself easy to be entreated, even unto such time, as their malice and raige do carry them, as it were openly to dispyse God, and his power, when then, I say, in one moment God potently doth over throw the force & strength of his enemies, as y ^t he did of Pharaoh, Sennacherib, Balsasar, and of others. then is his godly power, and most just wrath more evidently known, then that he should ether have repressed them in the beginning, ether yet have taken them away, before their malice began to bud. For hereby doth he not only admonish others of the certain destruction of all those that continue in cruelty, but also giveth to his Church most singular comfort, letting them se that his providence, and power watcheth for them, even when the raige of the enemy appeareth to deuore all. And so do they se what is gods mercy towards them. Further whē the elect aduisedlye do consider what be gods severe judgments against the inobedient, and do consider how prone and ready they them selves be of nature to rebelliō against God, except they were cōducted by his spirit, they come to a more lively feling of gods free mercy & grace: by the which only they are exempte from the rank and society of the reprobate. Albeit that these ends & causes of gods long suffering, of the vessels of wrath, do not satisfy you, yet I doubt not but gods afflicted childrē will, and do take comfort of the same. you thus proceed in your sophistical Sorites. If he be sorry (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 ordain it. wherefor seeing God suffereth them to fall with great patience, he hath not ordained them to fall.

Your foundation being falls, your hole building falleth by y ^e own weight. Before ye proceed any further, ye must prove, y ^t God did suffer in the vessels of wrath, that which he nether could nor might remedy, and therefor that he fell in grief and sorrow, that his power was no greater and his wisdom no perfiter. Woe be to your blasphemies, for they compel me to write, that which I gladly would not.

I have before said that God nether hath pleasure in destructiō, nether yet that he will the death of the sinner absolutely, y ^t is having none other respect, but to their torment and pain only. But albeit pride and malice will not suffer you to grant, that God hath created all things for his own glory: yet will not he be suppliante unto you, that ye shall suffer him to use his creatures, at his own good pleasure.

Where upon these words of the Apostle: doest thow dispyse the riches of gods goodness, not knowing that the kindness of God leadeth the to repentance, ye infer, that the cause why God suffereth with long patience is that we should repent and amend. If you understand that God suffered his elect, even in the time of their blindness, yea and after their horrible falls and offenses with great lenity and gentleness, to the end that afterward they may repent, I do aggre with you. for so he did with David, Manasseh, Paul, and many others, who after their conversion did not dispyse gods lenity, but did magnify and praise the same, as in all their confessions may be red. But if you understand Paul's words so, that God hath none other end in that his long suffering, but that the reprobate shall repent and amend their wickedness, because the holy Gost assigneth other causes (as before we have declared) I must prefer his judgment and sentence to yours. To your irreverent bold and furious question, in which ye a • k to what purpose did God suffer them with long patience, whom before he knew should never repent nor amend, I can answer none other wies, then I have done before, except that this I add: that if ye be not content that gods just wrath and great power shall as well be manifested, both in this world, and in the life to come, upon the vessels of wrath, as that his mercy, & the riches of his glory shall be praised and extolled in the vessels of mercy, that experience (which the common proverb calleth maistres to fools) shall teach you, that it nothing profited the Gyantes, of whom the poetes do speak, to heap up mountane upon moūtane, of purpose to besiege Jupiter in the heavens. To use the words of scripture, if be times ye cease not, so unreverantly to questiō with God, you shall fele forever, what torment is prepared, for such as with humility, cannot be subject to his judgments incōprehēsible, for if ye shall constrein his Majesty to give you a reason, which ye may understand and apprehend, what do you elles thē go about to spoil him of his Godhead?

We stick none other wies to the literal sense of these former words of the Apostle then the rest of scriptures permit and do teach us. But how proper be your phrase and common manner of speaking, by the which ye labor to obscure the plain words of y ^e Apostle, we briefly shall examine. Ordeined to damnation (say you) after the common manner of speech, doth signify no more, but whose end is damnation. To grant you some what, I would know of you, who hath ordained damnation, to be the end of the reprobate: I perceive by your example, that ye dare not say, God: for thus ye say, we use to say of a man, that is cast to be hanged, this mā was born to be hanged, notwithstanding that was not his mothers mind to bear him to be hanged.

Besides the foolish rudeness of this example, I wonder at your madness, that you can never make difference betwixt God and earthly creatures. Dare you say, that God hath no greater power, nor foreknowledge in directing and appointing his creatures to their ends, then the mother hath to direct, forse, and appoint the end of her child? after that she hath born him, she knoweth not what shall be his natural inclination: although she instruct and correct him, yet can she not bow and expel his crooked nature: when he is absent from her presence, she seeth not his conversation. If he be deprehended in theft or murder: and so cast to be hanged, she cannot (although she would) deliver him from the hands of the judge. But is there any of these imperfections in God? Consider yet, and let reason at length put silence unto your foolishenes.

Where of the words of Moses, of Hosea's, Jeremiah, and Paul, and of the fact of Jeroboam, ye go about to prove, that phrase in that sense, w ^c ye adduce, to be common in scriptures. I, am in doubt whether that first I shall lament yo ^r blind ignorance, or abhor & detest yo ^t abhominable lies, & horrible prophanatiō of gods most holy word.

It is impossible • ^t ignorance hath so blinded you all, y ^t none of you cā se y ^e diversity betwixt though semaner of speeches: God hath suffered y ^e vessels of wrath ordained to destruction, & these, Pharaoh shall not hear you, y ^t many wonders may be wrought, &c. Give not of thy seed to be offered to Moloch, &c. I will set my face against such ā mā, & I will rout him out, from the midst of his people, because that he hath given of his seed to Moloch, that he might defile my Sanctuary, & prophain my holy Name. And so forth of all the rest. for only the place of the Apostle after the english phrase and speech may be rightly translated, to condemnation, I appeall to thy conscience thow manifest corruptor of gods scriptures, if in all the places, by the alleged there be not this particle, Vt, which is a causal, and not the preposition, In, which is in the words of. S. Paul. And hath malice so bereft the of knowledge that thow canst make no difference, betwixt those two dictions or words. The Lord of his mercy preserve his Church frō so bold & so deceatfull teachers. If altogether thou haddest been ignorant, with sorrow of heart, I could have lamented thy foolishenes: but pererauing y ^e of set purpose and malice, willingly to corrupt gods plain scriptures, that thow may blind the more easily, the eyes of the simple, with grief, and dolor, I say, that better it had been for the, never to have been born, thē thus obstinately to fight against gods plain truth. And that in such fury, that where from the scriptures, thou canst have none assurance for thy error, yet so thow darest wrest them, y ^t they may seme to serve thy purpose. Where so ever thou canst 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. Paul, vessels of wrath prepared or ordained to destruction. This is sufficient to show to the learned, yea even to such, as do but understand the firstprinciples of their grammar, thy infidelity and crafty deceat, in this mater. But because such as understand nothing in the latin tongue, cannot hastily espy 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 punishment of sin, and so to make sin to cease: will thow therefor say, that this particle, To, in the former place, where I say I am appointed to death, and in the second place where I say, to sele the punishment of sin, and to make sin to cease, are all one phrase, and ought a like to be resolved? I suppose thow wilt not. for in the first place, it cā be none other wies resolved but thus, I am appointed to death that is, I must needs die: but in the second place, two causes of death be assigned: for where I say, to fele the punishemen • of sin, I understand, that one cause of death is, that I and all mē may fele, how horrible is sin before God: and in this last I understand that death so putteth an end to sin, that after it may not trooble the elect of God. The phrase of S. Paul is much more different from all that thow adducest, then be these phrases before alleged, one differen • from another. for where he saith, vessels of wrath ordained to destruction, he signifieth the final end of the vessels of wrath, to be ordained, and before determined in gods eternal counsel. And in all these places: to provoke the Lord, to anger, to defile my Sanctuary, to kyndle gods wrath against Israel: to make Israel sin, and such like, are their actions signified to be the causes of gods anger, gods wrath, and why he reputed his Sanctuary polluted. Thus thy frowardness causeth me to trooble the simple reader. The place of leremie though v maliciously doest peruerte, for it cā be in nowies so translated. But what tongue so ever thow doest follow thow must say woe 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 Paul, 1. Cor. 11. serveth nothing for thy purpose. for albeit there be a preposition, ad, which truly may be translated, To, yet that speech is far differente, from the former speech of the Apostle for where he saith: Eat at home that ye come not together to condemnation, he doth admonish them of the danger, which they know not, w ^c was that such inordinate, and riatouse banqueting joined with the contempt of the poor, without repentance must bring condemnation. if thow list reply & allege that thow stickest not so much to the terms, as to the mater▪ for in all these former speeches, man pretended one thing but another thing ensued. What canst thow thereof conclude? but that gods purpose, sentence, and mind, is not subject to man's purpose and intention. True it is, that nether Pharaoh did resist Moses of purpose to be plagued, nether did Jeroboam erect the calves that Israel should be destroyed, but yet because God had so before pronounced inevitably plagues and destruction did follow their inobedience. If hereof ye will conclude, as ye seme to do, that those whose end is condemnatiō, receive not that by y ^e will of God, because ye conclude that which neither ye have proved, neither yet go about in this place to prove, I will not trouble myself, with answering for this present. But whē ye shall go about to prove that God will all men to be saved (as ye affirm) I hope by gods grace, to answer sufficiently. For as we doubt not but gods judgments are holy, and most just, so we know that the conscience of the wicked shall fele in them selves, and nowhere elles, the causes of their condemnation. Neither yet did any of us ever hold, believe or affirm, that any reprobate, shall have that liberty in the hell to quarrel with God, of the secrete causes of his condemnatiō: for the books shall be opened, and the secretes of all hearts shall be revealed.

To the suffering, patience, and sorowing of God, I have 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 words of Jeremiah which ye allege, can have no such sentence, as ye do gather. for he doeth not speak of any passion, that was in God, as touching his eternal Godhead: but only doeth appeall to the conscience of the people, how oft God had not only rebuked, but also from time to time corrected them, ever calling them to reap̄tance, and suspēding their last punishment, how beit that they continually from evil fell backward unto worse. And so at length was God werie oftener to repent: that is to say, at once he would pour forth his just vēgeāce, which before so oft he had threatened. Let the first chapter of Isaiah be commentary to this place, and I trust the sentence shall be plain. For there he affirmeth, that in that people there was no hole part, that is all order and policy was almost confounded, Jerusalem was in a manner left desolate, by the manifest plagues which had apprehended it. but yet there was no true conversion unto God. And here he saith, thow hast left me (saith the Lord) and I have therefor lifted up myn hand upon the, and have scattered the. I am werie in repenting, that is, that I have spared the so long. I shall scatter them with the fan, even unto the gates of the earth (that is to the uttermost parte) I have made my people desolate, and I have destroyed them: nevertheless they have not turned frō their ways. I trust y ^t every reasonable man will consider, y ^t those words be rather spoken, to admonish the people, how God by all means had provoked them to repentance, then to declare unto us, what nature or passions God hath in himself, as ye do. For so appeareth in this your question. Will ye say, that God werieth himself suffering and sorowing for them, whom he had reprobated before the world? Surlie I think, that though ye hitherto have unadvisedly said so, ye will from hence forth say so no more. And so ye end this portion with a prayer. To the which we answer in few words, that albeit we will not take upon us, to define, what after this shall your cogitations be, yet will we not cease to pray to God, that your hearts being humbled with greater reverence, ye may not only think, but also speak of gods hie Majesty, of his judgments most holy, most just, and utterly in this life in comprehensible to our dull senses. But now we go forward to that which followeth.

THE ADVERSARIE.

Now must we declare the saying of S. Luke so many as were ordained unto life did believe, where we must understand, that as they that will not obey the truth, are called in the scriptures ordained to damnation, as is sufficiently proved before, so they which willingly receive the truth, and coople the word with faith, working by charity are called, ordained to life. Where ye [ 1] do reply so: predestination is without any condition, I grant predestination to lief, is the very free gift of God, without any condition. [ 2] Notwithstanding, we cannot come to life, but by the way which leadeth unto life. As he which received the one talent of his master, received it of a free gift without his deserving, but because [ 3] he did not walk in the way appointed by his master, his talent was taken from him again. And as afore by the free benefitt [ 4] of his master he was chosen unto life, so now because he did not walk in the way, which leadeth unto life he is ordained to • damnation. The prodigal son is received of his father, not for • his deserving, but of the free goodness and benevolence of his father, • et is it required of him, that he walk hereafter as an obedient son which if he did not, the latter fall should be worse then the first. Predestination therefor is the mere gift of God, afore the [ 5] foundation of the world, at the which time nothing could be commanded unto us, yea afore we either have faith, or • ls by hearing of the word we may have faith, no spiritual comandemēt is givē us but whē by hearing we may receive faith thē is the way of saluatiō opened unto us, in w ^c we must walk, if we will be saved. And yet followeth it not, we must walk in the way which leadeth unto salvation, Ergo for walking the way of salvation, we are [ 6] chosen and accepted. for S. Paul saith, I am guilty to myself in nothing, but therefor I am not justified. If a learned Physician seeing one in danger of death, whom he can and may help, offereth Phisick to the patient, able to restore him to his health, and therewith prescribed the patient a diet, now that the phisicion giveth physic to the patient, it cometh only of his own goodness, But if the patient do not order himself according to the prescript of the Physician, the physic shall not help him. And though he observe good diet, yet ought he not to repute the receiving of his health to himself, but to the Phisicion. for though it lieth in the pacientes power to hinder his health, yet it is not in his power to give him self health. So Christ our Physician offereth healthful physic to us all, and there with prescribeth our diet, which if we do not observe the Phisick shall not auale us. And though we observe it, yet ought we not to attribute our health to our selves: but to the liberality of our Physician Christ, which of his mere mercy hath made us hole, wherefor to return to our argument, they are ordained unto life so many as will gladly walk in the way which leadeth unto life, that is true obedience, and they do believe as S. Luke saith.

ANSWER.

The place of saint Luke which ye study to corrupt, is written in the 13. chapter of the Acts of the Apostles. The light whereof is so clear, that you be never able to obscure the same. And therefor I will not spend much time in cōfutation of your vanity. for the simple truth of the history shall disclose the same. Paul coming to Antioch in Pisidia did vpō the Sabbath ēter in to the Sinagoge of the Jews, and therein preached a sermō most profound▪ most effectual, and most comfortable. In the which by plain scriptures he proved that the same Jesus which was crucified at Jerusalem, was the Messias promised, and the only Savior of the world. At which doctrine many of the Jews being offended, and yet some embrasing the same, Paul the next Sabbath preached to the hole multitude of the Jews and Gentiles assembled together: But when plain contradiction was made by the Jews, who did blaspheme Christ Jesus, Paul and Barnabas taking boldness said to the Jews: first it behooved to speak to you the word of God, but because ye reject it, and judge yourselves unworthy of the life everlasting, behold we are turned unto the Gentiles. for so hath the Lord commanded us. At which words the Gentiles rejoiced, and glorified the word of the Lord, and did believe (saith the text) so many as were ordained to the life everlasting. Who is be so blind that doeth not se, that in these words the holy Gost assigneth the plain cause, why some do believe, and others do blaspheme, and remain unfaithful? The cause why some believe is, because they are ordained to the life everlasting, as they that are the sheep of Christ Jesus: therefor they hear, and believe his voice, the others as they are left in the power of the deuīll (as they that are never given to Christ, to the end, that they may receive life) remain in blindness, and so by contradiction and blasphemies, declare them selves, whose chilren and generation they are. None of us do, nor yet ever did deny, but that the elect of God do willingly receive and obey the truth, and that the spirit of God so worketh in their hearts, that not only they believe, but that also they are made fruitful, yea and that from justice, they proceed to justice. But as the hole praise of this we give to God, arrogatīg no part of it to our selves, so we constantly affirm that nether faith, neither works, neither yet any quality that is, or that God forsaw, to be in us, is the caus of our predestination or electiō to life everlasting, as before we have sufficiently proved.

Ye are so inconstāt, now granting predestination to be the free and mere gift of God, without any condition of our works: and immediately after ascribing it to our obedience and walking in the way, that leadeth to life. In this your inconstancy, say, I cannot tell how to handle you One thing I se, to my great comfort, that the glory of Christ Jesus, is so manifest, and the power of his truth so invincible, that he will reign, in the midst of his enemies. The devils them selves must acknowledge and openly confess, that he is Lord, and the only Son of the living father: and the adversaries of his truth, even when they fight most outrageously against the same, are compelled, to give testimony to it, as you do here in diverse places: as whē ye say, it followeth not, y ^t because we must walk in y ^e way, that leadeth to life, that therefor, for walking in the way of salvation, we are chosen (and as you write) accepted. But because (I say) that your inconstancy doeth straight carry you to denial of this, I cā the les credit, that this be a true confession proceeding from an unfeigned heart: but rather that it is the mighty power of the verity, which (will ye nill ye) compelleth your mowthes, to give witnessing upon her part, against yourselves. God grant I may be deceived, in this my judgment. for him I take to record, that I am no otherwies enemy to any of you, then in so far, as ye declare yourselves manifest enemies to y ^e free grace of God, and to the glory of y ^e eternal Sōne of y ^e eternal father of Christ Jesus our Lord and only Savior. Becaus there is nothing in this your last part, w ^c I have not before at large declared in diverse places, I will only note those things in the w ^c we do not aggre with you. First we use not to call predestinatiō the free gift of God, but we call it the eternal and immutable counsel of God, in which he hath purposed to choose to lief everlasting, such as pleased his wisdom in Christ Jesus his Son.

Secondly we say, that ye are never able to prove by the parable of the talentes, that any reprobate was chosen in Christ, to life everlasting.

Thirdly that we find neither contract neither condition betwixt the loving Father, and the prodigal son in his admission to his former dignity, neither do we so understand the parable, as that the said son newly received to mercy, would after, of stubbornness, vnthākfully depart from his father. But rather we think, that as he had felt what misery he sustained, by following his own counsels, he would in times coming with all diligence attend the counsels of his father.

Your mind is dark to us and your writing obscure, [ 5] where that ye say before we have faith, or by hearing of the word, can have faith, no spiritual commandment is given unto us. and also the words of saint Paul, appere not to be well applied: for there he entreateth nothing of election, but only affirmeth, that in the dispensation of that ministry committed to his charge, he knew himself guilty in nothing &c. but because these be of small importance, I only put you in remembrance of them.

Last your similitude betwixt your Phisitiō offering [ 6] medicin, and prescribing diet to the patient, who may receive and keep it, at his pleasure, and so recover health, and preserve his life, or else reject and break it, and so procure his own destruction: and betwixt Christ Jesus who (say you) being our Physician, offereth healthful phisike unto us all, and therewith prescribeth our diett, which if we do not observe, the phisike shall not auale us &c. This similitude in one respect doeth altogether mislyke us. For it taketh from our sovereign Lord, his chief glory and honor. for in no wies can we abide, that his mighty power, and operation, by his holy spirit, shall be compared to the power of any creature. We say not, we teach not, nor believe not, that Christ Jesus doeth only offer medicin, and prescribe a diet, as a common Physician, leaving the using and observation of it, to our will and power. But we affirm that in the hearts of his elect, he worketh faith, he openeth their eyes, he cureth their leprosy, he removeth, and overcometh their inobedience, yea by violence he pulleth thē forth of the bondage of Satan, and so sanctifieth them by the power of his holy Spirit, that they abide in his verity, according as he hath prayed for them, and so continue they vessels of his glory, forever. And herein we dissēt frō you as afterward more plainly shall appere in discussing of this which you thus term.

THE ADVERSARIE.

The second error of the careless by necessity.

The elect though they sin grievously▪ yet are they never owt of the fau • r and electiō of God, neither cā they by any means finally perish. So that Adam when he transgressed, and David committing adultery and homicide were favored even then and beloved of God, and never owt of election nether could they be. Again the reprobate as Saul and Judas were never in the favor and election of God, neither could they nor none other reprobate attain unto salvation.

ANSWER.

The truth of this proposition doeth nothing excuse your malice, and hatered: for albeit there be no sentence in it contained, w ^e being rightly understand, is not aggreable to gods word, yet of what purpose and mind ye have gathered these sentences, leaving those that should explain the same, it easily may appere, by that vennom which ye spew forth against us, to make us odious to all the world as here followeth.

THE ADVERSARIE.

The confutation of the second error.

Here you se, how they devide all men into two sortes, one elected or chosen which by no means can perish, and the other rejected or reprobate before the world, so that by no means, can they be saved. What can the devil wish his members to teach more for the advancement of his Kingdom, then this? What can be invented to provoke men to live a careless, and libertyne life, more [ 1] then if they be persuaded that neither well doing availeth or pleaseth God nor evil doing doeth hinder unto saluatiō. this is as much as if one should counsel the patient to refuse all healthful Phisick and good diet and so willfully to be the occasion of his own death. for if they be (say they) of the elect sort, though they do commit theft, fornicatiō, adultery, murder or any other sin, yet be they still so beloved and favored of God, that they cannot finally perish. And if they be of the reprobate sort (say they) neither repetance, amendment of life, abstaining from evil, neither fasting prayer Alms nor other good deed can auale. for they be so hated of God before the world, that by no means they can obtain his favor, but of mere necessity, do what they can they must perish, seeing it is so saith the natural mā let us set the cock on hoope and let the world slyde, let us eat and drink, for tomorrow shall we die. so the people sit down to eat and drink, and then rise up to play, why masters [ 2] have ye no conscience thus to cause the people of God to sin, se ye not how ye be led with the same spirit that Balaam was led withal when he counseled to give occasion of sin to the people, I [ 3] know ye will answer, that I mean not so. Mean what ye list, and do what ye can, yet this is the issue and fruit of your doctrine, and who so ever is thus corrupt by you, without he repent he shall die the death, but God shall require his blood of your hands. Mark well your disciples how many of them endeuore thē selves to bring forth the fruits of repentance, how many of thē seek for power to crucify the flesh with the lusts and concupiscence thereof. How many of thē cā we perceive by their conuersatiō, that they have cast of the old mā, and put on the new mā, walking sincerely in their vocation and the true fear of God. but if they accustom to frequent your congregations, as the papists do the mass, thē be they faithful brethren, I hold my peace, of that ye use to have respect [ 4] of persons preferring the welthie, which if they be liberal, though they be drowned in many vices, you use to help up such sores with this saying: There is none during this life that cā be know̄ to be in the election, be he never so virtuous, nor any owt of the electiō be he never so unrighteous, after this manner ye do heall thē up, so that they need not to indeuor them selves to bring forth the fruits of lively faith, for the surest tokē of their electiō they think to be, that they be of your congregation. but Christ saith in that [ 5] shall all mē know that ye are my disciples if you do what so ever I cōmand you, and again ye shall know thē by their fruits. for a good mā owt of y ^e treasure of his heart bringeth forth good things yet ye say no mā cā be know̄ to be either in the election or owt of the election during this life, and for proof hereof ye allege the saying [ 6] of Paul▪ the devil doeth transform himself into an Angel of light. to which I briefly answer, that God doeth never trāsforme hī self into an Angel of darkness, wherefor so long as ye walk in darkness 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 wickedness whereby it appeareth, that ye be not sent frō God. for ye by your doctrine give occasiō to the people to sin. And the Lord saith, if they had been in my counsel they had turned my people, from their evil ways and wicked imaginations, but such lips, such letuce, [ 7] such disciples, such masters. of your chief Apollos be persecutors on whō the blood of Seruetus crieth a vēgeāce. so doeth the blood of others mo whom I could name. but forasmuch as God hath partly already revenged their blood and served some of their persecutors, with the same measure where with they measured to others, I will make no mention of them at this time. And to declare their wickedness, not to have proceeded of ignorance and human infirmity but of endured malice, they have for a perpetual memory of their cruelty set forth books affirming it to be lawful to persecute, and put to death such as dissent from them in controversies of religiō, whom they cal blasphemers of God. notwithstanding they, afore they came to authority, they were of an other judgment, and did both say and write, that no man ought to be persecuted for his conscience saik. but now they are not only become persecutors, but also they have given, as far as lieth in them, the sword into the hands of bloody tyrants. Be these I [ 8] pray you the sheep whom Christ sent forth in the midst of wolves? can the sheep persecute the wolf? doth Abel kill Cayn • doeth David (though he might) kill Saul? shortly doeth he, which is born of the spirit kill him which is born after the flesh? Mark how ye be fallen in to most abhominable tyranny, and yet ye se it not. [ 9] Thus I am constrained even of conscience to write. That if it shall please God to awaik you owt of your dreā, that ye may perceive how me error haeth drowned you in mo errors, and hath brought you to a sleping security, that when ye walk evē after the lusts of your hearts thirsting after blood and persecuting poor men for their conscience saik, ye be blinded, and se not yourselves, but say tushe, we be predestinat what so ever we do, we are certē we cā not fall owt of gods favor. A wake therefor and look what danger ye be in, and how by your poisoned doctrine ye infect the people of God, and draw them to a secure, idle, and careless life.

ANSWER.

The crimes laid to our charge in this mater be heinous. For first we are accused that we provoke men to a careless and libertine life. So that by us the people do nothing, • uteate and drink and rise up to play.

That we have no conscience, but being led with the spirit of Balaam give occasion of sin to the people.

That none other fruit doeth ensue our doctrine, • ut liberty to sin, for our disciples are cruel murthe • ers, subject to all iniquity, respecting persons, and flattering sinners.

And last, y ^t by our poisoned docttrine, we infect the people, and bring thē to a secure, idle, and careless life.

Because I will omit no notable part of your book to ouerslippe without some reasonable answer, I will follow youre order, although it be confused. If you be able by plain scriptures, to prove a third sort of mē, which nether be elect, nether yet reprobate, then shall we learn of you, other wise to devide. But if God by his first voice pronounced in this mater, made menciō but of two sedes. and if Christ Jesus whē he shall come shall set one army on the right hand, and another upon the left hand, without mention made of any third sort of men, we cannot repent, nor yet call back the truth of our doctrine, albeit that ye in despite and fury cry.

what can the devil wish his members to teach more for the advancement of his kingdom then this? what can be invented more to provoke men to live a careless and libertine life, more then if they be persuaded that nether well doing availeth or pleaseth God, nor evil doing hindereth unto salvation. and so forth ye proceed in youre first accusacion.

Before I have required, and yet again do require of God's faithful lieutenants in earth, I mean of lawful Magistrates, who rule in gods fear, whom ye utterly study to abolish, and deprive, of them I say, I have required justice to be ministered betwixt us, and you, without respect of persons.

Let the heaven and earth (if men will not) yea let God and his holy Angels, in whose presence we walk, bear record and witness how vniustely and maciously ye accuse us, that we provoke the people to a careless & libertine life. If ever it can be proved, by our doctrine, or writing, that we affirm, that there is no difference betwixt virtue and vice, that the one nether pleaseth God, nether yet the other doeth displease him, let us without mercy die the death. But and if the hole scope of our doctrine tend to the contrary, yea if our lives & conversation (how so ever the devil doeth blind your eyes) be such, as they only may convict your blasphemy. And last, if the order of that city where this doctrine is taught, be such in punishment of iniquity, and that without respect of person, that the like justice hath never been executed against open offenders sithence the days of the Apostles, in any Christian come wealth. Then can we not cease to desire that this your former blasphemy may be revenged upon your own heads.

We do not deny but this is one part of our doctrine, that as God's counsel is immutable, so is his election sure and stable, insomuche that the elect cannot finally be reprobated, nether yet that the reprobate can ever become elect no more then the wheat can become darnel or darnel become wheat, but do we add no more then this? do we teache men to set cock on hoope, and so to let the world slide as scoffingly ye write? or do we not rather continually affirm, that as God of his great mercy, hath called us to the dignity of his children, so hath he sanctified us, and appointed us, to walk in pureness and holiness all the days of our life, that we shall continually fight against the lusts and inordinate affections, that remain in this our corrupt nature, that if we find not the spirit of Christ working in us that then we can never be assured of our election? for the conscience of all such as without bridle follow iniquity, can never be assured of God's present favor during the time that they delight in sin, finally none of your anabaptistical sort, require greater obedience to be given unto God, and unto his law, then we do, except that ye put your scollers in vain esperance, that by the power of their own free will, they may at length come to such perfection as no sin shall stire in them. But we by the contrary attributing all to the free grace of God do affirm that continually in this life, we must confess, that sin so remaineth in us, that except that God, for Christ Jesus saik did pardō the same, his wrath justly should be kindled against us. Let all our writings and the hole some of our doctrine bear record whether thus we teache or not. And are not the lives and honest conversation of many thousands (we praise God of his great mercy) professing the same doctrine, able to convince your malicious impudency. how many have left their countries possessions and lands, and for liberty of their conscience only, do live a sober and contētible lief? how many have givē, & daily do give their lives, & blood, for the testimony of Christ's truth, and for that they will not defile them selves with idolatry?

And yet thou ashamest not to ask how many of thē can we perceive by their conversation, that they have cast of the old man, and put on the new man walking sincerely in their vocation. shall not the great multitude of Christ's dear martyrs, of late in England (thou wilt not say, that they were all anabaptistes) the long patience of our brethren in France, and that cruel persecution of late risen in Italy, Naples, and Spain for Christ's truth only, put thy venomous tongue to silence?

If I should demand of thee which of the two did moste mortify the flesh, he that for conscience sake leaveth country friends, riches and honors, or he that to gape for worldly promotions, or yet for any other purpose doeth cover himself with Esau's clothes (I use your own terms) and so denying what he is, will swear, if need be, that he is not Jacob, which of these two Isaiah, doest thou think to have come nerest to the forsaking of himself? Or yet another, whither doth he walk most sincerely in his vocation, that living upon his just labors is ready to communicate, according to his ability to the necessity of his poor brethren? or he who loitring in one place or trotting from country to country would have all things in common contrary to the order of nature and policy? or yet the third, which of the two, doeth most crucify the lusts and concupiscences of the flesh, he that layeth down his neck even under the axe of a cruel and unjust Magistrate, and that also when he suffereth unrighteously: or he that would abolish and destroy the good ordinance of God, all lawful Magistrates and distinction in policies. That you be the one, and we be the other of these two sortes of men it is evident enough. And upon whom the crime cleaveth and iustely may be laid, further examination shall declare. Now come I to the order of that City, in the which this doctrine is taught, received, and maintained. What maketh y ^e poor city of Geneva, poor I say, in man's eyes, but riche before God, by the plentiful aboundāce of his heavenly graces, what maketh it, I say, so odious to the carnal mē of this world? assuredly not this doctrine, where with ye charge us. for that could well please the carnal mā, to let him live at his pleasure, without all punishment. Is it not the just rigor of justice, and the severity of discipline executed therein, in such sort, that no manifest offender, where so ever he hath committed his offense, doeth there escaip punishment? Is not this it, that so doeth offend, not only the licentious of the world? but even you dissembling hypocrites, cannot abide, that the sword of God's vengeance shall strike the murderer, the blasphemer, and such others, as God by his word commandeth to die. not so by yo ^r judgments, he must live, he may repent. And those common wealths, do ye highly praise, where men may live as thei list, be subject to no law nor order, yea where y ^e drunkard and such others abhominable persons are permitted, to live quietly & find favor to escape punishment & shame. But because in y ^e stretes of Geneva dare no notable malefactor more show his face (all praise and glory be unto God) then dare the owl in the bright sun therefor is it hated. Therefore it is called blood thirsty, and thus blasphemously traduced, as after ye write.

Thou sayest y ^t amongst us there is respect of persons, That we prefer the welthie, which if they be liberal, although they be drowned in many vices, yet we use to heal up their sores, &c.

I am assured y ^t thy own conscience doeth convict thee of a malicious lie, in thus writing. for thou canst not be ignorant, what the city of Geneva hath of late years sustained, for rooting out those pestilent persons, who labored to destroy the Lord's vineyard planted in the same. And what was y ^e cause y ^t so they were conjured against the liberty of Christ's Euangil. The hatered wilt thou and they say, which they did bear against strangears. I answer, but no mostrangears were then in Geneva then were before, when y ^e chief captains of that faction were most earnest professors of the Euangile (in mouth I mean). And in very deed, if they would have labored, to have expelled the strangears, they had been enemies to their own comoditie. for by the multitude of strāgears, their common wealth doth flourish. and none did receive such benefit of strāgears, as those that required Christ's doctrine to be overthrown.

They were papists (thou wilt say) and therefore hated y ^e religion. I answer in their defense, y ^t in mouth and external profession they were not, but always they protested, y ^t they would never revolt to papistry again. But in few woe • ds, I will open the cause of their conspiracy. Thei were corrupt in manners, filthy of life, peruerters of justice, and such finally, as by whom, the blessed word of God, was sclandered and evil spoken by. The preachers called for reformaciō of manners. They boldly and sharply rebuked, even those that were in highest authority. One of y ^e chiefest of y ^t band was excommunicated, and so did remain mo years then one. The consistoire called for justice to be executed, and for penalties to be appointed. for the inobedient & open contēners. But nothing could prevail, the multitude of the wicked was so great, y ^t in votes and voices they did prevail. And so was y ^e iniquity of y ^e wicked maȳteined for a long ceason. Which being considered, y ^e godly as well y ^t were native borne, as also the strangers, consulted upon the next & surest remedy, and that after that not only the moste parte of strangers were determined to depart, but y ^t also, y ^t faithful servant of Christ Jesus, had in public sermō commended his flock, with the weeping eyes of many to the protection, and providence of God, and had publicly pronounced, y ^t he would be no minister in y ^t church where vice could not be punished, according to gods word, where the wicked should tryuphe and make laws at their pleasure. After this consultacion it was concluded, that a reasonable number of strangears whose fidelity & honest conversation had long been tried and well known, should be made burgesses, and free to have voice in counsel, & in making▪ civil statutes. which being understand the wicked began more manifestly to utter thenselves, they opponed thē selves to the Magistrates, they plainly • denied y ^t any strangers should be free, they appeled to the greater counsel, w ^c being gathered, did justify the decree of the Sindiques (so be the chief magistrates called). Shortly after did y ^e hole vennom burst out: for after feasting, and banqueting of all sortes of villanes, was the conspiracy concluded and put in execution. for with one consent they invade upon the night one of the chief Magistrates, they cried victoire, and triumph. but God sodanly repressed that fury, so assisting without the arm of mā his servant and lieutenant for that time appointed, in that city, that first he recovered the ensign of his just and lawful office again, & there after so put to flight, that rebillious and great multitude, that some being apprehended and committed to prison, the rest were dispersed by the only power of God. for that is a thing evident and plain, that the number of the one, did in twenty degrees, surmount the other. This do I write, to let the simple reader understand, although thou be blinded, what was the original of the trouble, which Geneva did after suffer. What did the strangears, I pray the gain by their liberty? as touching the world, I say nothing, for no kind of comoditie they lacked before which after they did obtain, only this excepted, that in counsel, they should have voices▪ and place to speak, which thing also did only offend those oppressors of justice and mainteiners of iniquity. for thereby did they perceive, that their enterprises should be broken, and that statutes should be made, to reform their insolency. To proceed justice being executed without respect of person, upon those that were apprehended the rest who did escape to great nonebre, were pronounced rebels. Then began skirmyshes upon every side of Geneva, victualles were commanded to be cut of, great threatenings were blown in the ears of all y ^e godly, and when these could not prevail. then were devised practice after practice, treason was conspired, and the enemies hoped for possession of the city. But this being revealed and y ^e practicers punished, • atha • reaturneth to his own nature again. for after that no intreatmēt could prevail, open ware was denounced against. them, a day was set that they should be restored, and that with great sommes of money to be delivered unto thē, by reason of their former losses & injuries sustained. and this sentence was pronounced not, by y ^e rebels only, but by a potent common wealth, and their ancient friends. Hereupon were made, by the rebels fyres of joy, Defiance was sent, the day was appointed, that the siege should begin, and victuals should be cut of, esperance nor comfort rested none to us, but God and the messengers of his word, which then sounded the tr • pet most boldly and most clearly, promising evē in our greatest desperation, the same glorious deliverance, which shortly after followed. for God by his power, did mittigat that rage, and converted the hearts of our ancient alliance, to remember their duties toward God, and his servants, and so to enter with the city of Geneva into a new society and league. Now to return to thee malicious sclanderer, if we were such as thou doest accuse us, to wit, that we put no difference betwixt vice and virtue, that we suffer the people in a dissolute life, that we respect y ^e persons of the rich, and heal their sores, with unprofitable plasters, that we only desire, that all men frequent our congregation: and that we esteem that to be the surest sign of their election. If these I say, were true, to what purpose, did all the preachers endanger their lives (and that continually by the space of three years) for obtaining of discipline? why should many godly strangears have rather chosen to have left that common wealth in the which they were, with quietness permitted to live, as best seemed to them, rather then that they would abide the sight of iniquities y ^t dail • did increase? And why did the godly with in that city so hasard liberty and life, that rather they had determined to die in defense of a just cause, then that ever any manifest enemy to God, and virtue should be admitted to bear rule in that common wealth? If we had been of that opinion, which most vilanously thou laiest to our charge, nether virtue pleaseth God, nether yet y ^t vice displeaset him, had we not been most foolish, and most miserabl of all other creatures? Plain it is y ^t our power to mann • judgment was nothing cōparable to y ^e power of o ^r aduesaries: place of refuge was none left to y ^e godly their asēbled. And yet let y ^e enemies thē selves witness again▪ us, if in the least one jot, their request was granted. ye let the place of execution w • tnes, if when we lok • for nothing, but for the extremity to be attempted, more favor were shown to the offenders apprehend • then if no such trouble had been feared, or apperin. If thou repliest, that greater offenses are over seen such as favor our doctrine. I answer all those in mouth, did favor y ^e same Evēgil, which we profess. The cause of the strife did only arise, for the purity of life which ought inseparably to be joined with y ^• external proffession. I could recite mo thē one of those, that seemed to be then pillars in Geneva, as touching riches, world lie estimation, and liberality towards the poor, being also of y ^e nonebre of the strāgears, who for suspicion of offenses were, & remain to this day, some exiled some condemned to perpetual preson. for whose deliverance, and receiving to the Church again, there hath been offered greater sommes, then perchance might entice an anabaptist to go the mass (I will not say to be a Papist) and yet have they obtained nothing.

Now briefly to recite that which I have laid against thy first accusatiō, if y ^u be nether able to prove by o ^r doctrine, nor writings, nether by our own lives, and cōuersations, nether yet by the lack of justice, in that city in which this doctrine is taught, received and maintained, with what face canst thou affirm, that we teach the people a careless, and libertine life? Hathe ever any man more strongly, and more earnestly confuted those pestilent opinions of the libertines, then hath that mā whom most ye accuse for this doctrine? Let his notable work written against the libertines, twelve years ago, be a testimony against your man • fest malice.

Thus have I in answering to your first accusation, answered some what to other crimes contained in all the four. Now in answering to your second, I will labor to touche, and put ende to that which resteth in the other

Ye accuse us, that we have no conscience, to deceive the people of God. for thus ye demand, why masters. (I know this phrase of old) have ye no conscience, thus to cause the people of God to sin, Se ye not that ye be led with the same spirit, that Balaam was led with all, how he counseled, to give occasion of sin to the people of God, and so aftre that ye have taken all excuse, as ye think from us, ye boldly pronounce your sentence that the blood of such as perish, shall be required of our hands.

I hear the accusation verey vehemently intended▪ but when I seek for the probation, of every part, I find none, but accusation followeth accusation. for still ye accuse us, that we are flatterers of sinners, that we take wicked men by the hand, that we heal them with this saying: there is none during this world, y ^t can be known to be in the election, be he never so virtuous, nor any out of the election, be he never so unrighteous. after this manner (say you) do we heal them up, so that they need not to endeavor them selves to bring forth the fruits of lively faith. These I say, be your accusations, the probation whereof, ye delay so long, that after ye never remember it. And so must your authority stand in force both to accuse, and be admitted for witness. But we must except against you, for two causes most reasonable, first because ye are our accusers, and our party adversary. Secondarely because ye are venomous liars, persons defamed, and blasphemers of God. That ye are vennemous and malicious liars, I have in diverse places before sufficētly proved, how ye falsify, and peruerte the plain Scriptures, how ye add to our words, and diminish from them, at your pleasure: and finally how that ye invent, and lay crimes to our charge, wihich ye be never able to prove, as here in this place, ye shame not to affirm, that we heal up the sores of those that be drowned in vices, with such words, as ye write. We have had offenders in deed amongst us, (I mean in the congregations which ye accuse) of diverse sortes and diverse estates. Let any convict us y ^t ether in exhorting, admonishing, or in executing judgment, we ha • e used any such persuasion, or words to y ^e offenders. But if the offender was to be admonished or exhorted, if we have not in gods name, exhorted thē to walk as it became y ^e sons of light: and if judgment was to be executed against thē; if we have not used the ruele of gods word, judging of the tree, not after the secrete election of God, but according to the manifest fruits, pronoucing that member unworthy to abide in the body, whose corruption was able to infect the rest of the menbres, If this order I say, be so streitlie kept amongst us that never sithēce the days of y ^e Apostles, was it more uprightly 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 need not to bring forth the fruit of a lively faith? ye allege that Christ affirmed, that a good man from the good treasure of his heart bringeth forth good things. And so do we and do no less affirm, then ye do, although in another understanding (as I before have declared) that we must observe the commandment of Christ, if we will be known to appertain to him. We think it no assured nor certain sign of election, to be joined with this, or that congregation. We kuow that Satan was once joined with y ^e Angels, Judas with Christ Jesus, and many falls brethren, with the company of the best reformed churches and chiefest Apostles. but wonder it is, that ye burden us with y ^t , in this one case, w ^c is your plain doctrine, which with toothe and nale ye defend. Do ye not plainly write that no man is so elected in Christ Jesus, but that he may fall & utterly become a reprobate? and none is so reprobated, but by reap̄tance he may be elected. The plain contrary whereof we teache. and maintain. O say you, ye mean of the signs, that they are never certain. I answer that in very deed sometimes the elect, as touching man's judgment, is like in estate with the reprobate. And again that sometimes the reprobate do beautifully shine in the eyes of men for a space, as exemples be evident. But yet I am sure, that you be never able to prove that we affirm, that in this life, no difference may be known betwixt the two. The end of our doctrine, tēdeath to this but chiefly to prove, y ^t from election cometh faith, from a lively faith do good works spring, in w ^c the elect continuing and going forward, not only make they their own election, sure, as. S. Peter doeth teache, but also give a testimony of it to others, before whom their good works do shine. And so by y ^e contrary signs and effects, we affirm that the reprobate do manifest and utter them selves. And so I say that wonder it is, that ye burden us as that we should affirm, that no man can be known ether to be in the election, or out of the election, during this life. But more wonder it is that ye affirm us to adduce these words of S. Paul: The devil doeth transform him self in to an angel of light, for probatiō of our purpose. for I, for my own part do protest before y ^e Lord Jesus, that I never did so understand that place of y ^e Apostle, nether yet think I that any of you be able to show, in any of our writings, those words adduced for probation of that purpose.

Trewe it is that I have long understand, and to this hour do understand, that by those words, would the Apostle admonish the Corinthians, and all others that suddenly they should not receive, and believe every person, & doctrine that offereth it self, under y ^e cloke of justice, and of truth: but that diligently we should try the spirits from whence they are & whether they come, frō God, or not. for if the devil the great angel of darkness enemy to mankind, and father to all falls prophets, can yet so transform himself, that for a time his purpose and intent are not seen, but that under the cloke of amity and love, he seeketh o ^r destruction as in tempting the woman, doeth plainly appere, how much more can his servants and soldiors, being deceitful workers transform them in to y ^e Apostles of Christ, pretending at the first entre, nothing but love and justice, nothing but gods glory, nothing but mortification of the flesh, and such like, most beautiful pretences, although that yet these things be most far from their hearts. Thus I say do I, and with me, I am assured who so ever depely do wey the purpose of the Apostle, in that place, understand that sentence, and do not as ye falsely write, allege it to prove, that no man can be known to be ether in the election, or out of the election during this life. It may be, that we have said and written, (as the truth is) that no man could have know̄, by the good works of that happy thief hanged with Christ, that he had been gods elect, before that in that anguissie, so instātly he began to defend Christ's innocence, so sharply to rebuke y ^e other being a blasphemer: and humbly to submit himself, and pray, that Christ would remember him, when that he came in to his kingdom: And contrary wise that none could have defined by the evil works of Judas, before his tresonable defection, from Christ Jesus, which was but few days before his death, that he had been y ^e reprobate. And what serveth this for your purpose? howe can ye hereby prove, that we are the sons of darkness, that we take the most shameful men by the hand, flattering them so, that they cannot return from their wickedness, and so by our doctrine give occasion of sin to y ^e people, declaring our selves thereby, not to be sent of God, &c.

Are ye able to prove, that we teache the people, not to convert from their sins, and wicked imaginations, to to y ^e last hour of their departure? do we promise to all thieves and murderers the same grace and favor, y ^t David, Peter, and this thief found? I trust thy own conscience knoweth the contrary. Permit or suffer we (be they never so hie) manifest offenders to live amongst us, after their own appetites? And yet ashamest thou not impudently thus to writ: But such lips such letouse such disciples such masters for your chief Apollos be persecutors, on whom the blood of Seruetus crieth a vengeance, So doeth the blood of others mo, whom I could name. But for as much as God hath partly already revenged their blood and served some of their persecutors with the same measure where with they measured to others I will make no mencion of them at this time.

Blessed be God the father of our Lord Jesus Christ who so reueleth the things, that lie in secret, that hypocrites at length, how soever they dissemble for a time are compelled to notify, & bewray them selves. Before to some it might have appeared, that the zeal of gods glory, the love of virtue, the hatered of vice, and the salvation of the people, whom by us, ye judged to be blinded and deceived, had carried you hedlonges into such vehemēcie (as ye be mē zealous & fervent) y ^t no kind of accusation was thoght by you sufficēit, to make us odious, unto y ^e people, lies against us imagined, were not only tolerable, but also laudable & holy, scriptures▪ by you willingly, and wittingly corrupted, did serve to defend gods justice, and his glory, w ^t we by our doctrine oppugn & improve. But these your last words do bewrey the mater, that in whatsoever faces you lift trāsforme yourselves, your grief will appere to proceed from another fountain, then from any of these which ye pretend, and I before have rehearsed.

O the death of Seruetus your dear brother for whose deliverance your chāpion Castalio solēnely did pray, with whom, if once ye could have spoken, that kingdom, which ye hope for, had begun to be enlarged, his blood I say, with the blood of others, I think ye mean of your prophetess Ione of kent, do cry a vengeance in your ears, & hearts, that none other cause do you se of y ^e shedding of y ^e blood of those most cōstāt martyrs of Christ Jesus, Thomas Crammer, Nicholas Redley Hugh latimer, John Hooper, John Rogers, John Bradfurth, and of others mo, But that God hath partly revenged their blood, y ^t is of your great prophet and prophetess, upon their persecutors, and hath served thē with the same measure, with the which they served others, I appeal to the judgment, of all those that fear God, what is thy judgment, and the judgment of thy faction, of that glorious Gospel of Christ Jesus, which of late, hath been suppressed in Englod, what is thy judgment of those most valiāt soldiars and most happy martyrs of Christ Jesus, upon whom, ô blasphemous mouth thou sayest, God hath taken vengeance, which is an horrible blasphemy in the ears of all the godly, I will not now so much labor to confute by thy pen, as that my full purpose is to lay the same to thy charge if I shall apprehend the in any common wealth where justice against blesphemers may be ministered, as gods word requireth. And hereof I give the warning, lest that after thou shalt complein, that under the cloke of friendship, I have deceived the. Thy manifest defection from God, and this thy open blasphemy, spoken against his eternal truth and against such as most constantly did suffer, for testimony of the same, have so broken and desolued all familiarity, which hath been betwixt us, that although thou were my natural brother I durst not conceal thy iniquity, in this case.

But now to the mater. I have before proved you malicious, and vennemous liars, & therefor unworthy to bear testimony against us. Now resteth to be proved, that ye are blasphemers of God, and persons defamed▪ Solomon affirmeth, that, he that justifieth the wicked and he that condemneth the innocent, are alike abomible before God. Which sentence is not to be understand of judges only, but is to be referred to every man: for of everyone doth God require, that he hate, and in his heart and mouth condemn, that which God himself hath condemned: and also that he allow, and justify, that which God pronounceth just, lawful, and holy. And if the contrary be found even in a multitude, God doth not only punish the chief offenders, but also upon their favorers, mainteiners, and iustifiers, doth he commonly pour the same plagues and vengeance. And hereof is that rare, and fearful punishment taken upon Dathan and Abiram, sufficient proof, for they joined with Corah, were the authors of the conspiracy raised against Moses and Aaron. But did they alone sustain the vengeance? No but their households, children, wives, tents, and substance in the same contained, did the earth in a moment deuore, and swallow up. And why? because they did justify the cause of those wicked, and in so far in as in them lay did maintain the same. No man I trust will deny, but that he who killeth an innocent mā, is a murderer, although it be under the cloke of justice. But that he, who having lawful authority to kill, and yet suffereth the murderer to live, is a murderer, in this perchance some men may doubt. But if the law of God be diligently searched, this doubt shall easily be resolved. For it will witness, that no les ought the murderer, the blasphemer, and such other to suffer the death, then that the meek and the fearer of God should be defended. And also that such as maintain and defend the one, are no les criminal before God, then those that oppress the others. One example I will adduce for all, God gave in to the hands of Ahab, Benhadad king of Syria, who was great enemy to Israel, whom he upon certain conditions of amity sent home to his country. But what sentence was prononunced against Ahab? Thus saith y ^• eternal, because thow hast let go out of thy hands a man, whom I appointed to die, thy soul (that is thy lief, shall be 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 blasphemers before God, like abominable as he was. The major I intend shortly to prove, so far as shall be sufficient at this time. The minor ye do not deny for some by appologies, some by books, and all by your tongues, do justify his cause, and the conclusion is infallibly gathered of the former words of the holy Gost.

Ye will not easily admit that Seruetus be convicted of blasphemy. for if so be, ye must be compelled to confess (except that ye will refuse God) that the sentence of death executed against him, was not cruelty, nether yet that the judges, who justly pronounced that sentence, were murderers nor persecutors: but that this death was th • execution of gods judgment, and they the true and faithful servants of God, who when no other remedy was found, did take away iniquity from amongst them. That God hath appointed death by his law without mercy to be executed upon the blasphemers, is evident, by that which is written Leviticus 24. But what blasphemy is, may some perchance dout. If righteously we shall consider & wey the scriptures, we shall find y ^t to speak basphemie or to blaspheme God, is not only to deny, that there is a God, but that also it is, lightly to esteem the power of the eternal God, to have, or to sparse abroad, of his majesty such opinions as may make his God head to be douted of. To depart frō y ^e true honoring, [ 3] & religion of God, to the imagination of man's inventions. Obstinatly to maintain, and defend doctrine [ 4] & diabolical opinions, plainly repugning to God's truth. To judge those things, which God judgeth [ 5] necessary for our salvation, not to be necessary. And finaly [ 6] to persecute the truth of God, and the members of Christ's body.

Of the first and second sort, both was Sennacherib, and proud Rabsases, who comparing God with the Idols of the Gentiles, did not only lightly esteem his godly power, but also so, far as in thē was, studied to take out of the hearts 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 both Israel and Judah, declining to idolatry against God's express commandmēt whom the Prophets so often do affirm to blaspheme the holy one of Israel. Because, saith Isaiah they have repudiated, the Law of the Lord of hosts, and the word of the holy one of Israel, contumeliously have they blasphemed. And Ezekiel, after that he hath most sharply rebuked the Israelites for their idolatry, he addeth: yet in this your fathers have blasphemed me, though they had before grievously transgressed against me for when I had brought them into the land, for the which • lifted up my hand to give it thē, they saw every hie hill and all the thick trees, and they offered there their sacrifices, and there they presented their offering, &c.

Of the fourth sort were Hymenaeus, and Alexander, whom Paul gave to the devil, that they should learn not to blaspheme,

Of the • ift sort, were the multitude of the Jews, who judged, and to this day do judge the death of Christ Jesus, his blessed ordinance, the public preaching of his Euangil, and the administration of his Sacrements, to be nothing necessary to our salvation.

And of the last, doeth not Paul deny himself, to have been a blasphemer, and a persecutor before his conversion.

Now, if I shall plainly prove the most parte, yea all these (except, ye will say, he shed no man's blood) to have been in your great prophet Seruet • , yea yet to be in you all of the Anabaptistical sort, have I not sufficiently proved both him, and you blasphemers?

Albeit I be more nere of his, and your counsel, thē any of you doeth know or suspect, yet will I not utter, at this present, all that I can, but will abide till such opportunity, as God shall offer unto me, to notify his, and your poison to the Church of God, that of the same, the godly may be ware.

For this present, I say first, that Seruetus, whom you justify, did maintain, and by word and writing, dispersed, abroad wicked, and most deuilishe opinions of God, which might not only make his Godhead to be despised, but also called in doubt, and question. He judged those things nothing necessary to salvation, w ^c Christ hath commanded and ordained. And last, that impugning the true religiō, he did most obstinately maintain his diabolical erros, & did resist the plain truth to y ^e death. His erroneous opinions of God & of his eternal Godhead were these. Whosoever believeth any triniti • in the essence of God, hath not y ^e perfect God, but gods imagined, and elusion of devils.

That Christ is the Son of God, only in so far as [ 2] he is be gotten of God, in the womb of the virgin, and that not only by the power of the holy Spirit, but because that God begat him of his own substance. [ 3]

That y ^e word of God descending from the heaven, is now the flesh of Christ, so y ^t the flesh of Christ, is from the heaven▪ further that y ^• body of Christ is the body of the Godhead, the flesh of God, godly, and heavenly as it that is begotten of the substance of God.

That the soul of Christ is God, and that the flesh [ 4] of Christ is God, and that as well the flesh as the soul were in the very substance of the Godhead from all eternity. That God is the father of the holy Gost. [ 5] That Christ having the participation of the Godhead [ 6] or of God, and participacion of man, may not be called a creature, but one that doth participat with creatures. [ 7]

As the word descended into the flesh of Christ, so did the holy Gost descend in to the souls of the Apostles.

That Christ so long as he was conversant in the flesh received not the new spirit, which he was to receive after his resurrection. [ 8]

That in all men from the beginning, is engrafted [ 9] the spirit of the Godhead, even by the breath of God,& [ 10] yet may the spirit, by the which we be illuminated,

That the substantial Godhead is in all creatures. That the soul of man, although it be not God, it is made God by the spirit, which is God himself.

That the soul is made mortal by sin, even as [ 11] the flesh is mortal, not that the soul returneth to nothing, as nether doth the flesh, but that it dieth, whē that it is deprived of lively actions. And that it is holden [ 12] in hell languishing, as that it should never after live but these that be regenerated have another soul, then that they had before: because of the substance which is renewed, & for the godhead which is joined.

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

[ 14] That there is no mortal sin committed, before the age of twenty years.

These I have thoght sufficient to produce at this present, to let the reader understand, that it is not without cause, that I say, that Seruetus, whom ye justify is a blasphemer. I have omitted things more horrible, & grievous, to avoid the offense of godly readers. which sodālie, I am not minded to manifest, except y ^t I shall understand that your vennemous tongues be not stayed by these. I appeal to the conscience of Castalio himself, if in every one of these former propositions, which concern y ^e Godhead, there be not contained horrible blasphemy. For what is more blasphemous, then to affirm, that such as believe in the Godhead, three distinct persons, have no true God, but the illusion of the devils. That Christ Jesus, is not the eternal son, of the eternal father, that there is no distinction betwixt the father and the Son, but in imagination only. That Christ hath no participation of man's nature, but that his flesh is from heaven, yea that it is the flesh of the Godhead. That in Stockes, stones and all creatures, is the substantial Godhead. If these (I sa • e) be not blasphemies worthy of ten thousand deaths, especially being obstinately maintained against all holsom admonition? let all those that fear God judge: yea even you yourselves, how furious that ever ye be, judge in the mater, evē as ye will answer before the throne of y ^e Lord Jesus. That cōtempteously he spake of baptising of the childrē, of y ^e publyke preaching of the Euangill, and of the administration of the Lord's supper, that have you common w ^t him. for this is your glory, and persuasion to all your scolers, that these things be nothing necessary to salvation, yea most streitly ye inhibit all of your sect to frequent any cōgregatiō, but your own. And whether this be blasphemy of your parte, or not, to affirm those things nothing necessary, which Christ Jesus hath established, and commanded to be used in remembrance of him, to his again coming, I am content that judgment be referred even to those that be most indifferent betwixt us and you.

To supersede the rest of your blasphemies I return to your book, because that after I purpose to speak of your holy conversation, and of the great perfection, y ^t is found in you.

Ye accuse us that we have written books in a perpetual memory, of our cruelty, affirming it to be lawful to put to death such as dissent from us in religion. Notwith standing, that some of us were of another mind before they came to authority▪ and further that we have given the sword in to the hands of bloody tyrannes.

Trew it is that books are written, both by you & by us. for your master Bellius affirmeth, that lawful it is not, to the civil magistrate, to use the sword against heretics. To whom that godly learned mā Theodorus Beza hath answered. In which if you or your master think not yourselves fully answered, ye may put pen to the paper, when you list, looking to receive answer with convenient expidicion. John Calvin hath besides committed to writing, the examination of Seruetus, and the cause of his miserable death, which books albeit to you, they be a perpetual memory of cruelty, yet I have good hope, that to our posterity, they shall be profitable (as now to us, be the godly labors of those, that before us have foghten the same battle against the obstinate heretics) And further seeing both you, and we, must abide the sentence of one judge, we cannot greatly fear the prejudice of your faction.

Where ye ask if these be y ^e sheep, which Christ sent forth in the middes of wolves. And if the sheep can per secute the wolves, and I demand for answer whether Moses was a sheep or a wolf, & wether that fearful slaughter executed upon idolaters without respect of persons was not as great a persecution, as the burning of Seruetus, and John of kent. To me it appeareth greater. for to them was granted no place of repentance, no admonition was given unto them, but without further delay or question, was the brother commanded to kill the brother, yea the father not to spare the son. I think verily that if judgment should be referred unto you, y ^t that then should Moses and the tribe of Levi be judged wolves, sent to d • uore innocent sheep. But because we know what God hath allowed, we y ^e les fear y ^e judgment of man. If ye claim any privilege b • the coming of the Lord Jesus, himself will answer that he is not come to break nor destroy the Law of his heavenlie father.

Where further ye ask if Abel did kill Cayn or David 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, David and Isaac, in their proper persons, that none of them did kill any of these fore named. But if thereof ye infer no more, is it law • ul for any of gods elect, to kill any man, for his conscience sake. I answer, that if under the name of conscience ye include what soever seemeth good in your own eyes, that then ye affirm a great absurdity, manifestly repugning as well to gods law, as to the examples of those, whom God hath hieghly praised, in his holy Scriptures. But because continually ye claim to your conscience, to remove from you that vain couerture. I ask if the murderer, adulterer, or any other malefactor, should be exempted from punishment of y ^e law, although he allege, that he did all thing of conscience? I trust ye will confess, that he ought to be mocked, y ^t will claim the patrocinie of conscience, when that he doth plainly offend against gods will revealed. And why will ye not grant as much in this mater, which now standeth in contrauersie? because (say you) external crimes have no affinity with maters of religion. for y ^e conscience of every man is not a like persuaded in y ^e service and honoring of God, nether yet in such controversies as gods word hath not plainly decided. but I ask if that be a just excuse, why pernicious errors shall be obstinately defended, ether yet that gods established religion shall be contempteously despised? To make y ^e mater more plain, Israel and Judah were not both of one mind, in the honoring of God, after y ^t the ten Tribes departed frō the household of David, yea Judah in the self was often corrupted, with pestilent idolatry. in so much that the fathers did offer their children to Moloch. which I am assured they did not without some zeal, w ^c they thoght tobe good conscience. But not withstanding those controversies, diverse opinions, and forged consciences at their own appetites, Helias did kill the priests of Baal. & was • he borne I pray you of y ^e flesh? or was he not rather regenerated by gods holy spirit? Io • ias did kill all y ^e priests of the hie places, & did burn mens bones vpō their altars, and was he I beseech you brother to Cayn, or rather fellow heir of the Kingdom promised with Abel. But that he was gods most faithful King, after David, I trust ye will not deny, except that ye will say as before, boldly ye have affirmed of other, that God revenged blood with blood, in that he suffered him to fall in battle. But y ^e Spirit of God speaking in the prophet Jeremiah, is more mylde of judgment, for he absolveth him, and doeth affirm that he was taken away for • the sins of the people. Cōsider these things, and convict us, if ye can by scriptures.

We say the man is not persecuted, for his conscience, that declining from God, blaspheming his Majesty, and cōtemning his religion obstinately defendeth erroneous & falls 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 punishment according to gods commandment pronounced in Deutronomie, the XIII. chapiter.

To put end to these your calumnies for this time, two things I would 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 us out of our dreams. Conscience for assurance of the self, in well-doing, must have a testimony of gods plain will revealed. which ye shall not find to be your assurance, that so odiously ye may accuse us of those crimes, whereof ye be never able to convict us.

The second is, that by plain scriptures, and solid reasons ye study to confute our doctrine, and not by raging words spoken as it were, by men in a frennesie. you shall never be able to prove, ether that our doctrine is poisoned, ether yet that we draw the people to a secure idle, and careless lief. Blessed be God y ^e father of our Lord Jesus Christ who of his mere mercy hath caused our doctrine, somewhat to fructify, our good hope is, that with us, and his afflicted Church, he will continue his father lie favor, in such sort, that from time to time, he will leave documentes, to y ^• aeges following, y ^t his heavenly doctrine is not sent in vain. To him be glory forever. Now to y ^t that followeth in your book.

THE ADVERSARIE▪

Now to that which ye say, that Adam, and David even in committing of Idolatry, homicide, all kind of wickedness, they be st • l in gods favor. mark▪ I pray you how the saying of the prophet Zechariah is verified in you. In this saith he, ye gri •• e the Lord that ye say, They tha • d • evil are good in the sight of God, and such please him, can there be any thing more manifes • lie sp • ken against your error▪ and truly it seemeth [ 1] to me, that ye would intyce the people by this do • trine to sin, for if the [ 2] elect lose not the fa • or of God by sin nether the repobate forasmuch, [ 3] a • y • say, never were nor can be in h • fa • or▪ so that they cannot lose that which they have not▪ who needeth to fear then to lose the [ 4] favor of God by sin. It is no matter then what we do▪ but con • rarie to your doctrine, we be taught by the hol • e Gost in the word that God hateth all works of iniquity, and he that committeth sin is o • the devil And doeth God favor them that be members of the devil. Paul saeth no unclean person hath any inheritance in the kingdom of Christ [ 5] and God, thē was Adā whē he transgressed not of the Kingdom of god for he was an unclean person defiled with sin. If he was n • t of the kingdom • [ 6] of God, thē was he of the kingdō of the devil, & so was he out of the election. even as Adam did saith the Lord, so have they broken my covenant and set me at naught. If Adam in breking the Lord's covenant, setting God at naught, was still beloved of God, then may we say with the [ 7] wicked as it is written. It is but lost labor to serve the Lord what profit have we for keeping his commandments▪ Therefore may we • say that the proud are happy, a • d that they which deal with ungodliness are set up Such a sp • rit have ye car • les libertins, as your doctrine well declareth. did [ 8] not God threaten Adam, that in what day so ever he should eat of the fruit, he should die the death. not only corporal but also eternal. They which forsake the commandments of God forsake God himself, as the Prophets say th they are not the Lord's for they have unfaithfully forsaken him, Wherefore Adam when he forsook God was not the Lord's but the servant of death and sin, to whom soever ye commit yourselves as servants to obey, saith Paul his servants ye are, to whom ye obey, whether [ 9] it be of sin unto death, or obedience unto righteousness. And again if any man have not the Spirit of Christ, the same is none of his, and n • there Adā nor David were led by the spirit of Christ, when they sinned for the spirit of Christ dwelleth not insuch as forsake him, & obey the devil & except [ 10] Christ saith the Apostle dwell in you ye are cast away, then Adā & David were cast àwaies that is reprobates whē they sinned for nether were they in Christ nor Christ in thē in whō the electiō of God was & is but to what purpose should I thus contēd with you that Adā did f • lle out of the electiō seeing in this ye agre not yourselves. for your cōgregatiō which is a • Gen • ua in the confession of their faith, say that of the lost sons of Adā [ 11] God elected some to life and the rest he refused. E • her improve their be • efe or else conf • sse with them that all the children of Adam were lost by transgression. If they were lost▪ then were they out of the ele • tion with their father▪ Adam from th • transgression unto the prom • s was made Therefore saith Paul damnatio • came of one sin unto condemnatiō & in another place like as by Adam all die. even so by Christ▪ shall all be made alive, Here doeth the Apostles witness pla • nely▪ that we all by Adam do die S. John saith h • that believeth not is already condemnedand the wrath of [ 12] God abideth on him. Then were Adam and David, and all such workers of i •• quitie for that tym that they si •• ed already condemned being void, of faith And could they be in the •• ate of cond • mnation & election both together▪ Hearken what followeth, and▪ the wrath of God abideth on 〈◊〉 as Adam from the tra • sgression v • to th • promise felt the force of the wrath of God, Thus we 〈◊〉 , tha • Adam and David and all other 〈◊〉 [ 13] they sinned • hey be out of the lou • and fau • r and election of God, unto they repen • , and be b • rn • a n • w. for otherwis • can they never enter int • [ 14] the kingdom of heaven. Again, S John saith, ye know that no mansl • y • are hath, et • rn • l lie • abiding in him, David was a man kill • r, wherefore [ 15] he had not eter • all lief abiding in him. Bu • during the tim • of his wicked • es he was the child of death, as the Prophet Nathan show • d him, David [ 16] g • uing judgment against himself▪ without faith it cannot b • that any man should • please God, Adam, and David 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 love, and f • uor of God.

ANSWER.

Albeit that I perceive y ^t ether ignorance doeth so impede you, or else that malice doeth so blind you, y ^t nether ye will nor can understand y ^t , which in y ^e self is most sensible & plain, I will never theles yet once again repeat, that w ^c before I have said to the end, that we may give testimony, asw • ll, to those y ^t now live, as unto y ^e posterity to come, what doctrine it is, w ^c ye so furiously impugn. If ignorance be the cause why thus ye rage against us, ye may be taught, if ye list to bestow your ears to hear, your eyes to read, & hearts to understand. for o ^• doctrine is not as some of you do complein, dark nor obscure, except y ^t it be, to those to whom y ^e Apostle affirmed, y ^t his Evēgill was hid. But if that malice w ^c ye have cōceaued against the eternal truth of God, doth so blind you that ye will not se y ^e bright son in y ^e midday, there resteth no more to us, but to desire of God ether to remove this your devilish malice (I write as knoweth God even frō y ^e grief of heart): or else so to stay & brydle it, y ^• it trooble not his afflicted Church. Ye accuse us, as y ^t we made no difference betwixt vice & virtue, sin, and justice, nether yet betwixt Adā, and David, as they were elected in Christ Jesus before y ^e foūdacions of the world were laid, and betwixt Adam transgressing, and David committing adultery, and murthe • .

Ye further seme to charge us as we should affirm, that God hated not sin, nether yet that he respected vice. If our short, plain, and unfeigned cōfessiō, be able to satisfy you in these three dowtes I have good hope y ^t after this ye shall have no occasion to suspect us in such causes. first before God, before his holy Angels in heavē, & before his cōgregatiō in earth, we protest & acknowledge, y ^t sin, vice, and all kind of iniquiti • , is, and ever hath been so odious, in y ^e presence of God, y ^t he never suffered y ^e same unpunished, in any of his elect childrē. That for y ^e same not only death, but also cōmō calamities hath apprehended all man kind evē sithēce the first trasgression. That virtue, justice, and civil honesty (besides the justice of the regenerate children) hath so pleased God▪ that for love of the same, he hath maintained and to this day doth maintain common wealths, albeit that many grievous crimes be committed in the same. As God (we say and affirm) loveth equity, justice, chastity, truth, mercy, and tēperāce, so doth he in some sort hieghly reward the same, and hateth unrighteousness, filthy life deceat, excess, cruelty, and ria • ous living, which often he punisheth even in man • eyes. And this difference, we say God maketh even amongst those, that be not regenerate, nether were ever called to y ^e true knowledge of salvation. And this much briefly for the first second and 3. This difference we make betwixt Adam and David elected, in Christ Jesus, and Adam and David transgressing gods holy commādemēt, and will revealed▪ Adam and Dau • d elected, in Christ Jesus before the foundations of the world were laid, were so loved in the same Lord Jesus their head, that when they had most horribly fallen and offended, yet did God seek Adam, call upon him gently reason with him and at length conuicting his conscience of his offense, did make unto him, that most joyful promise of reconciliation: of the same love (we say it proceeded) that God did send the Prophet Nathā to David, the offender, that by the fiction of another person, he letteth him se the horror of his sin, that he did first terrify, and beat down his conscience: and after most tenderly did erect, and lift it up from the pit of desperation. All these graces (say we) proceeded from gods immutable love which did remain constant, both towards the one and towards the other, even in the time of their greatest vnthank fullness. And that because they nether were beloved, nor elected in them selves, but in Christ Jesus their head, who nether did transgress nor offend in any jot, against the will of his heavenly father.

But Adam and David transgressing and horribly falling from God, were so hated in them selves, and for their sins, that first behooved the innocent Son of God, by his death to make a satisfaction▪ for their sins▪ as also for the sins of all gods children. And secondarely we say, preach write, and maintain, that the sin was so odious before God, that his justice could do none other, but inflict upon Adam, and his posterity • The penalty of death corporal, the punishemētes, and plagues, which daily we do se apprehend gods children. that upon David, he did execute his just judgment, which in these words he pronounced. Now therefor y ^e sword shall never depart from thine house, because, thow hast despised me, and taken the wife of vriah the Hittite, to be thy wife. Thus saith the lord: behold I will raise up evil against the out of thine own house, and I shall take thy wives before thine eyes and give them unto thy neighbor and he shall lie with thy wives in the sight of sun. for y ^u didest it secretly, but I shall do this thing before all Israel, and before y ^• sun. This sentence, I say, most justly pronounced, was after most sharply, and yet most justly) for sin committed) put in▪ execution. And so do we affirm that none of gods children be they never so dear, shall escaip punishment, if contempteously they transgress.

I suppose y ^t this our confession nothing doth offend you, except in this one thing y ^t we affirm that God still loved Adā and David after their sin, before y ^t his holy Sprit wrought in their hearts any true repentance. And yet I wonder why this should offend you, seeing y ^t we assign the cause, not to be them selves, nether any virtue with in them selves, but Christ Jesus, in whom they were elected and chosen. The signs of gods love, we have evidently proved, and y ^• end and issue did witness y ^t gods love was not mutable. If you require scriptures, for the probatiō of y ^e same. Behold they are ready. if whē we were enemies we were reconciled unto God, by the death of his sone, much more we being reconciled shall be saved by his life. And a little before in the same chapter. Whē we were sinners Christ died for us, &c. And y ^e Apostle John: herein appeareth the love of God towards us, y ^• his only begotten son hath he sent in to the world, that we may live by him: herein is love, not that we loved God, but that he loved us. And hath sent his Son in the mercieseat▪ for our sins. These are verey plain, and we think that no reasonable man will deny to Adam and to David, that which the holy Gost maketh common to all gods elect children, to wit, to be beloved of God▪ even when they were enemies, dead in sin, drowned in idolatry, and polluted with all filthiness, as witnesseth the Apostle in these words: And you when ye were dead by sin, in the which ye sometimes walked, according to this world, according to y ^• prince, to whom power is the air, which is the spirit now working in the rebellious children, amongst whom we all had sometimes conversation, in the lust • s of our flesh, doing those things, which pleased the flesh, and the mind, and were of nature the sons of wrath like as others. But God who is riche in mercy, for his own great love, by the which he loved us, even when we were dead by sins (mark, and if ye be offended, complein upon the holy Gost) hath qwickened us together with Christ (by grace ye are saved) and hath raised us up together with him, and to gither with him, hath caused us to sit amongst y ^• heavenly, by Christ Jesus, to show in y ^e ages to come, his most rich grace in his liberality, by Christ Jesus. God open your eyes that you may se the light, and mollify your hearts, that ye may magnify with gods children his superabundant love and mercy bestowed even upon the most unworthy.

If ye think y ^t this love hath only place before that man offend, you se the holy Gost plainly repugneth to your sentence, for he speaketh to them that had been polluted & defiled with all sins. If yet ye reply, but that was during the time of their ignorance and not after they were illuminated by grace, ye have said nothing against our confession. for we affirm that God loveth sinners being wrapped in death and damnatiō by sin. and y ^t we have plainly proved. But yet for your satisfactiō, and instructiō (for I take to record the Lord Jesus y ^• I would bestow my own life, to join you fully to Christ Iesue) I will proceed a little further with you▪ Do ye think that the sin of David touching the nature and quality of y ^e sin itself, was more horrible and odious be fore God, then were all the sins committed in Ephesus, by those, to whom the Apostle writeth? yea then the • inns which were done amongst y ^e hole Gentiles? I trust ye will not think it. and we clearly see that God loved y ^• elect in Ephesus and amongst the Gentiles when they were drouned in all kind of iniquity. If still ye reply David was unthankful who after so many benefits received, so traterously declined from God, followīg his own appetites, and of purposed counsel, murthering his innocent servant, and y ^• with great ignominy of God. This nether do, nether yet ever did we deny. but yet as y ^• question is other, so is not our cōfe •• ion proved falls, Albeit David was unthankful (yea and after Adā most unthankful, of any of gods children to his days). for herein standeth the doubt, whether y ^• the unthankfulness of gods childrē, after they have once received mercy, grace, and large benefits from gods hands, doth so alienat the mind of God, from them, that he beareth to them no manner of love, till they turn to him by repentance The contrary hereof, we hold, and affirm, not fearing to auowe, that repentance, as it is joined with faith which is the free gift of God, so is it the effect of gods constant love toward them, and no cause of the same. And for the more ample declaration hereof, let us compare the denial of Peter, and y ^e defection of all the Apostles, with the sin of David. Albeit Peter was not called to be a wordlie prīce, as David was, yet I think ye will not deny, but to be called to the office of an Apostle, to be Christ's scoller the space of three years, to be so familiare with Christ, y ^t he alone with other two did se Christ their master trāsfigured, did hear y ^• joyful voice from heaven▪ did se Moses and Helias speak with him, my trust is, I say, y ^t ye will not deny, but that those were graces no thing inferior to David's kingdom temporal: and yet how horribly y ^t Petet did deny Christ Jesus, ye are not ignorant. Yea but say ye, Peter wept, and sought grace with reap̄tance. But I ask when? the holy Gost doth answer, y ^• it was after the cock had crowen, and that Christ Jesus had looked unto him. Proceded y ^t look I beseech you from love, or hatered? It should seme in deed, by the effect, that it came from love. for then it is said that Peter remembered the words of his master and so went forth and wept bitterly. By all liklihode, then were his masters vordes before qwyte blotted out of his memory. But God be praised, we need not to depend upon vncerten conjectures. The fall and denial of Peter (as in another place we have declared) came not by chance, as a thing, whereof Christ Jesus was ignorant. He did forese it, and before speaketh it. And what comfort gave Christ Jesus unto him▪ before he pronounced that sharp sentence, before y ^e cock crowe thow shalt deny me thries. This comfort I say, which ought of all faithful most to be ex • olled: Simon, Simō, behold Satā hath desired you, that he may sift you as wheat, but I have prayed for the, that thy faith fail not: and thow being converted confirm thy brethren. Did Christ pray for Peter, knowing that he should deny him? so he affirmeth. Doth the prayer of Christ Jesus and the effect thereof vanish in a moment? God for bid, that such impiety take place inn our hearts. The Apostle doth witness that as his sacrifice is ever recent before God, so is his prayer effectual ever for his elect. Doth God utterly hate detest, and abhor such, as for whom Christ Jesus prayeth? yea commendeth to his mercy, before they fall i • n to danger? my hope is that the godly will not so judge. The same I might prove by the stowte denial of Thomas (besides the defection of all the rest) who after that the glad tidings of Christ's resurrection, was confirmed by the testimony of many, did obstinately say, except that I put my fingers in the holes, &c. I will not believe. Here ye se was no repentance of his former infidelity, but rather an augmentation, and increase of the same. And did it proceed from love, or from hatered, that Christ cometh unto him, and doth offer to satisfy his curiosity, in all things, willing him to be faithful and not to remain an infidele?

Consider now how simply and plainly, we have opened our minds unto you, God grant you his holy Spirit rightly to understand, and charitably to interpret the things that be spoken, &c.

Now will I briefly go through these scriptures which ye abuse, and violently wrest against us not making so long discourse to amend your judgment, as I have done to fore. For if things already spoken shall not profit, I must confess myself destitute of counsel, for this time. The words of the prophet (where necgligently ye name Zechariah for Malachi), nether serve your purpose, nether yet are verified in us. for we be not as the priests, who in those days permitted plain iniquity, and contempt of God, and of his statutes, vniuersaly to be done by the people, and yet they did not oppone them selves to the same. Read the Prophet and con • ict us of those things if ye can.

We are sorry, that ye have no better opinion of us, then that our hole study should be to entyse the people to sin. Not that we do much fear, that by your words, ye can persuade any, except your own faction▪ (and hardly those) to credit you in that behalf. for all praise be to God, our lives, doctryn, and correctiō of vice, do witness the contrary. but our greatest sorrow is, for your condemnation, which doubtless must ensue such wicked judgment, if hastily ye repent not.

As the Sun is not to be blamed, albeit the carrion by the heat thereof, be more and more corrupted: so is not our doctrine, although that carnal men, thereof take carnal liberty. for that ye know did ensue the doctrine of S. Paul.

We do no les affirm both in word and writing thē here you do affirm, to wit: That he who committeh sin, is of the devil. but herein I suppose standeth the difference, that you and we understand not that phrase alike. we understand that the man cōmitteh sin, whose hole study, mind, and purpose from time, to time, is bent upon iniquity: and such do we affirm to be of the devil, who sinneth from the beginning. If you understand, that every action committed against the law of God, maketh a man the son of the devil, we must liberally speak that so we do not understand the mind of the Apostle. for plain it is that he meaneth not of actions particular, be they never so grievous, whereof a man after repenteth, and from the same desisteth: but of a continual exercise, delight, and study, which man hath in sin. And this is plain I say, by the words which immediately proceed and go before, he that exerciseth justice (saith he) is just evē as he is just: he y ^t committeth sin is of the devil. for from the beginning the devil sinneth. Here is the exercise of justice put in contrariety to the committing of sin. An exercise we know requireh a continual study and practice. I think ye will not say, that one just work maketh a man just, and so consequently the son of God, except he proceed from justice to justice. The same say we must be understand of the committing of sin: for nether Adame, nor David did any longer commit their former sins, then by grace they began to repent. And so did they not remain unclean persons, nor in bondage of the devil. Neither yet can it be proved, that ever they were members of the devil, nor of his kingdom, albeit willingly they made them selves slaves to him: whom Christ Jesus notwithstanding did vendicate to himself, and deliver from that thralldom. Because of the free gift of God his father, they did appertain to his kingdom: nether ever be you able to prove by any of these sentences, that ever they were out of the election, as before is declared.

The place of the prophet Oseas is of you evil understand▪ the lack of the hebrew tongue may be the cause of your error. And albeit your great, and perfect angel Castalio pretend great knowledge in that tongue, yet in that, as in many other places a child may espy his negligence. Trewe it is that in the hebrew, this word Adam is in that place. But if we shall understand that word wheresoever it is found in the scripture, for the person of Adam our first father, we shall make a mad translatiō, and a sense more mad. Suche as have, but mean understanding in that tongue do know, that that word is often̄ common for any man, as in the prophets is most evident.

The verity of the text is this, they have transgressed the couenante, as the couenante of a man, they have rebelled against me &c. God compleineth upon Ephraim and Judah, that they had no further respect, reverence nor regard to that most excellent couenante and league, which God had made with them, to wit, that he would 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 serve and honor him in holiness of lief, and to offer unto him rather spiritual thē carnal sacrifice. But they served him at their pleasure: yea, and in that land which they had received of gods most liberal benediction, they did decline to Idolatry. for that he meaneth, where that he saith: there have they rebelled, that is, where that they most ought to be obedient. This I doubt not shall every man, who diligently marketh the scope of the prophet perceive to be his very meaning.

Otherwies, and more sharply I might have answered your ignorance, who can se no difference betwixt Adam once sinning, and yet shortly after by grace called to a new, and more sure league with God (which with all gladness and thankfulness he did receive) and the manifest contemners of God, which do nothing else, but delight in sin. form the which albeit, that ten thousand times they be called, yet contemning all society with God, their pleasure is, to remain in vanity, and so finally in death. This difference, I say ye ought to have observed, and then I doubt not, but that ye would have exempted Adam, from the rank of such as contempteously cry, it is but labor lost to serve God. If diligently ye shall consider what is written in Job, and in Malachi the third cha. ye shall easily understand that the prophet there divideth y ^e hole multitude, in these two sortes of men, to wit, in those that be proud obstinate contēners, and in them y ^t feared the Lord, whō he calleth his peculiare people, whom he promised to spare, as a man spareth his son that serveth him. And one of this last sort understand we Adam to have been all his days, after his fall, and reconciliation by grace. The lord purge your hearts (if his good pleasure be) from y ^t venom, which so oft moveth you to spew forth your own shame, sometimes crying: that we be led with the spirit of Balaam: and now affirming▪ that we be careless libertynes. To w ^c blasphemies because I can nether answer without y ^e sorrow & grief of heart, nether without some offense of godly ears, I will remit judgment to him, to whō as he hath from the beginning, opened things that for a time lay hid in darkness, so I dout not, but that he will, yea and that shortly reuele unto the world with what spirits both you and we be led. when more occasiō shall be offered, I purpose, if so it please the mercy of my God to assist me, to notify with what spirits you and your sect have been led here to fore.

What soever ye gather of the words of the Apostle it is altogether out of y ^e purpose. for in none of all those places doth he define & determine what Adam, and David were, whan they had sinned, but plainly he declareth, what trial ought every mā to take of himself▪ whē Christ Jesus is preached unto him, affirming that if any have not the spirit of Christ Jesus, that he is not of his. but y ^e spirit of Christ remaineth not in unclean and profane persons, say you. but yet I affirm that Adam and David ought not to be nonebred in that band. for although they sinned, and that most horribly, yet did they not abide in that estate. And albeit they were not led with the spirit of Christ, whē they sinned, yet they were both led, drawn, and governed by his omnipotent spirit, when they repented. And so can ye never be able to prove them to be reprobates, no not even when they sinned: except that ye be able to prove, that they finally perished in sin. for this principal do I still hold, that true faith and true repentance (which the reprobate •• uer have) be the fruits 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 such conclusion as ye gather of it. The mind of the Apostle is this: After the departing of Paul from Corinthus, where after many storms sustained, he had established the form of a Church, did enter in falls Prophets, whose chief study was to eleuate the authority of Paul and so to deface his hole labor, affirming that he was not worthy to be called an Apostle. for he was never in the company of Christ, others were of greater estimatiō and faour then he was.

And as a multitude is ever more ready to receive poison thē holsom medicine, agreate noneber began to give ear unto them: and so began little to esteem, what so ever Paul had labored amongst them. Against which unthankfulness▪ the Apostle very sharpley writeth, as in both his epistles doth appere. And amongst other his arguments, which he useth to prove that he was an Apostle, nothing inferior to the greatest, he adduceth thē selves for a testimony, saying: Try yourselves if ye be in the faith, prove yourselves. know ye not your selves, that Jesus Christ is in you, except y ^t ye be reprobates? By these words most sharp, and most vehement he laboreth to convict their conscience, that he was an Apostle, and that the prooffe of his Apostleship (as in an other place he doth affirm) was declared in them, as he should say: your falls Apostles aff • rme, that I am not worthy of the name of an Apostle. but if the office of an Apostle be to preach Christ Jesus, and if the true sign, that decerneth the true Apostle from the falls be, that Christ so potently worketh by his ministry, that Christ Jesus taketh possession in the hearts of the hearers by the true preaching of his word, then be judges yourselves whether I be an Apostle or not. Call your conscience to examination, in what estate I did find you. were ye not drowned in all sortes of iniquity? did ye not walk in darkness, without any true light of God? And in what estate did I leave you? Try and examine yourselves in what estate ye do yet stand, you cannot be insensible, you cannot 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 needs confess, that I am an Apostle. For by my labors and preaching did you receive Christ Jesus. And if to deface my labors, and to defraud me of that honor, which God, of his mercy hath givē unto me ye list deny, that ether ye received Christ Jesus, ether yet that he remaineth in you, then do ye confess your selves reprobates.

Paul doth not absolutely define that they were reprobates, but putteth in to their choice, whether they would confess, that Christ Jesus did remain in them by faith, which they had received by the preaching of Paul, and so would admit him to be an Apostle: or to grant, that they had nothing to do with Christ, and so to confess them selves reprobates. Now let the indifferent reader judge whether that ether faithfully ye city the text, ether that righteously ye conclude upon the same. The Apostle saith not, except that Christ dwell in you, yow are reprobates, but saith, as before I have alleged, do ye not know yourselves that Christ Jesus is in you? except that in some what ye be reprobates. And albeit that the words were such, as ye recite, how can you thereof conclude, David, and Adam were reprobates, when they sinned? seeing that Paul in that place maketh mention of no other sin, except of the denial of Christ, to remain in them, of their ingratitude towards him, whom God had appointed preacher unto them and of giving ear & credit to falls Apostles, sclāderers of Christ's true messengers▪ how justly I might turn Paul's words vpō your heads, you easily may espy: but all such reasoning I do from my heart abhor. If ye can be able to prove that Adam refused the grace offered, or that David did storm against Nathan, ether affirming or suspecting him to be a falls prophet, then had your argument some probability. for only of such, and to such speaketh the Apostle in that place. Thus doth • there your ignorance, or malice wresting the scriptures against their native sense, compel me to trouble the reader much more then I would, if any sincerity were found in you.

We do constantly affirm, that by the sin of one man did death enter in to the world. for Adam did not only lose himself, but also did with himself wrap all his posterity in sin, death and damnation, so that Adam and all his sons were in him lost. But thereof it doth not follow (as ye affirm) that therefor they were out of the election, from the transgression unto the promise. for as before we have plainly proved, they were elected in Christ Jesus before the foundaciōs of y ^• world were laid, in whom they did stand elected, and beloved even whē they fell in Adā at which time y ^e electiō which from all eternity was kept in the counsel of God, began to be notified, and manifested to man's knowledge. The fall and sin of man was the way and means, by the which gods election did appere, but was not the cause, why that it was destroyed. And so if with reverence ye could consider the mystery of our redemption in Christ Jesus, ye should plainly se, that it behooved all to die in Adam, that the elect might receive life in Christ Jesus alone.

The words of Christ Jesus our master, rehearsed by the Evangelist S. John, ye do shamefully abuse for in that place he entreateth not, whether a sinner durīg the time of his blindness and sin, is appointed to damnation or not, nether yet whether such as before have had knowledge, as Adam and David had, be altogether void of faith, by reason of sin after committed. None of these two poi • tes I say doth our Master in that place entreat. But unto Nicodemus he plainly declareth, that the cause of life is faith, and the cause of condemnation is incredulity and vnbe leif. Not that Christ Jesus affirmeth, that every man that is unfaithful at any time is or shall be condemned. for God hath wrapped all under unbelief. y ^t he may have mercy vpō all, as S. Paul confesseth himself to have been a persecutor, and unfaithful. But the true meaning of Christ is y ^t such as dispyse y ^e light offered, & remain invnbelief to y ^e end, have their condemnation already appointed, as contrary wise who so ever with full obedience do steadfastly believe the same shall have the life everlasting, not withstanding the manifest tran sgressions of the law.

The rest of this part is be fore answered and therefor • I will not with repeticion trouble the reader. for ye be never able to prove, that Adame and David were so, out of the love of God, that he did not love them in Christ his Son, in whom they were elected. David was no such mankiller as was Cayn, of whom, Saint John speaketh, who delited in blood to the end. Nether did Nathā show, nor David pronounce any such judgment against himself, as ye imagine, but being convicted in in his own conscience, how horribly he had offended, he did hear not withstanding that joyful sentence: The Lord hath taken a way thy sin, thow shalt not die &c. Which sentence no doubt proceeded from that immutable love, w ^c was reserved to him in Christ Jesus, even when he was fardest declined from God. It will be hard for you to prove by evident scriptures, that David was altogether void of faith. but granting, that he, as concerning his own sense, and feling, was utterly dead, yet doth it not thereof follow, that so he displeased God, that he fell from the love and favor of God, as touching his electiō. for the Apostle (upon whose words ye seme to ground your reason) meaneth not, that the lack of faith, in all persons, at all times, and in all respects, doth so displease God, that he hateth them, and rejecteth them to death everlasting. For childrē for a time lack faith, and yet Christ pronounceth that their Angels do se the face of his father, and that the kingdō of heaven appertaineth to such. Thomas was unfaithful even after Christ's resurrectiō. And yet did he not so displease his master, as before we heave touched, but that he did seek • him, and did remove his incredulity. And Christ Jesus did rebuke the unbelief of his disciples, and the hardness of their hearts. but yet did he not utterly 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 grant you that all men did not fall out of gods holy election unto cōdennation by Adams trāsgress • on, it followeth thereupon that the coming of Christ his procious death and passio • is superfluous, vain and of none effect So by your peruers d • ctryne • e will infect Christianite with the chief error wherewith the Jews be delud • d, That 〈◊〉 they esteem it a great madness, to say that Christ should suffer death for the offense committed by Adam, even so may I collect of your error-for what needeth Christ to die for them, whom nether Adams transgression▪ nether their own could make them fall from gods election. but now I will more largely dilate this argument, Election was afore the world when there was no sin, and the promise of Christ, was made sithēse the world was created, because of sin for had not sin been we needed no new promise being already just and holy images of God. Now if the elect did not [ 2] fall out of the election, by Adams trāsgress • on, then need they no redeemer, being already safe by reason of the electiō, in which they were afore sin, and remain still in the same. Because as you say the elect nether did, nor can fall out of the election. Then seeing the elect be safe and hole they need no physician, 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 already by election. The like argument useth Paul to the Galathya • s, if righteousness cometh by the Law, then Christ died in vain, if the elect▪ be st • ll in the favor of God what need they of Christ, to reconcile them to the father, in whose fauore they are already Now as touching the other sort, whom ye call reprobates you say they cā by no manner of means be saved. yea & [ 4] that Christ died not for them, then was Chistes death altogether in Vain▪ for his death you say belongeth not to the reprobate, and the elect have no need of it. Is not this godly gere:

ANSWER.

In dilating your argument by the which ye go about to prove y ^t Christ's precious death was surperfluouse and vain, if the elect did not fall from their election, this reason ye use.

Election was afore the world whē there was no sin, and the promise of Christ was made sithence the world was created, because of sin for had not sin been we ned • d no new promise being already just and holy • mages of God. Now if the elect say you, did not fall out of the election by Adams transgression, then need they no r • demer, being already save by reason of the election in the which they were afore sin and remain still in the same. &c▪

In this argument ye commit two fowl faults. The first, ye take that for a thing true, and confessed, which is falls. and therefore by us always denied. for thus ye reason: man was elected before the world was created, but man sinned aftre the world was created, Ergo man fell from his election. we still deny the conclusion, and do affirm, that as we were elected in Christ Jesus before all times, so did the elect ever remain • in Christ. and therefore after that they had sinned, it behooved that the promise should be declared, that by the same the elect might receive comfort, and be assured of their election.

Your second fault, more declareth youre gross ignorance in the mystery of our redemption. for from election ye straight ways leap to glorificacion and salvation, observing nether middes nor means, which gods wisdom hath appointed, and determined to go betwixt Trew it is, God hath elected in Christ to life everlasting his chosen childrē. But how? Saint Paul yea the hole scriptures, wheresoever mention is made of our election, joineth therewith the death and blood of Christ. for none otherwies were we elected in him, but that he should sustain the punishment for our transgression. And that we should receive life, which we had lost in Adam and in our selves, by the means of his death and resurrection. therefore where ye reason, if the elect did not fall out of the Election, by Adams transgressiō, thē need they no redeemer, being already saved, by reason of their election, the conclusion is falls, and the reason vain. for the elect have need of a redeemer, not because that they did fall out of election but by reason that they did fall from justice to sin, & frō obedience to dissobediēce & therefore need they a redeemer, a phisicion, and one to give thē life. because y ^t they being elect in gods eternal counsel are yet fallen into bondage into mortal sickness, & death, by their own transgression. If ye can prove y ^t the elect did not sin, & that they are no • sick, then might ye have concluded, that they needed no redeemer nor physician. And so ye might have proceeded in your argument upon the words of the Apostle saying: that if righteousness cometh by the law, then Christ died in vain, but seeing that all gods childrē are fallen in to sin, the bondage and misery whereof, they in this lief continually fele, how justly ye may conclude, that because they remained in gods election, and so consequently in his favor by Christ, that therefor they needed no redeemer, let the indifferent reader judge.

If it seme strange to you, that God loved sinners in Christ besides the places that are afore alleged for probation of that part, hear what the verity itself pronounceth: So God loved the world (saith our master) that his only begotten Son hath he given. whom soever ye shall understand under the name of the world, ye cannot s • clude sinners from it. where ye most unreverantly ask, what then need they of Christ to reconcile them, I answer (with greater fear and reverence then alas you declare) even such need they have of Christ as the body hath of the soul, or yet the living mā of wholesome nuriture, yea much more. for albeit the body have lief, by the means of meat and drink, yet have the elect nether lief nor reconciliation, but by Christ Jesus, yea and that by the means of his death, and passion, by the which, just payment and satisfaction is made to gods justice, for their sins. And so are they reconciled, who by nature are the enemies to God.

We do not deny but that Christ's death is sufficient for to redeem the sins of the hole world. but because all do not receive it with faith, which is the free gift of God given to the chosen children, therefor abide th • unfaithful in just condemnation. God remitt unto you (if his good pleasure be) as well your irreverent conclusion as your most unjust accusation, in which ye burden us, that we will infect the Christianity with the chief error, with the which the Jews are infected, who esteem it a great madness, to say that Christ should suffer death for the sins and offenses committed by Adam. Assuredly I do more then wonder that such impiety shall be found in any creature endued with reason, but I remitt judgment to God. Thus you proceed.

THE ADVERSARIE.

[ 1] The Apostle saith, God hath from the beginning chosē you to saluatiō through sanctifying of the the spirit and through believing the truth here we do learn that they which be chosen to saluatiō they be sanctified by the spirit and believe the truth, and that such may fall it appeareth by tha • which is written in the Epistle to the Hebrews, how much more suppose you shall he be punished which treadeth under fete the Son of God, and [ 2] counteth the blood of the testament, wherewith he was sanctified as an unholy th • ng and doth dishonor the spirit • of grace, also he exhorteth them▪ not t • cast away their confidence and not to withdraw them selves unto damnation, h • which withdraweth himself unto damnation was a fore in the state of salvation as he that withdraweth himself unto salvation was afore in the state of damnation. of this change [ 3] speaketh Paul to the Ephesians: remember that ye being in times past without Christ being aliens and strangers from the testament of promise having no ho • e and being without God in this world. but now by the means of Christ Jesus y • which some time were far of, are made nigh by the blood of Christ. And again now therefor ye are no strangers and foroners, but Citezens with the Saints of the household of God.

[ 4] Here doth Paul write to the elect, whom he affirmeth in times past to have been without Christ: and we are sure that without Christ there is no election: he saith also that they were without the testament of promise; and all they which be elect pertein to the promise but now (saith he) ye be citezens with the saints and of the household of God, This is a change from death unto lief, from the bondage of the devil to liberty in Christ Jesus, from the wrath of God to the favor and exceeding love of God, from the infernal preson to the the hauenlie Ierusalē. of the contrary exchange and m • tation, it is written to the Hebr. where it is declared, [ 5] how they which were once lightened and had tasted of the heavenlie gi • te, and were bec • ̄ partakers of the holy Gost and had tasted of the good will of God, and of the power of the world to come, that they may fall away, and crucify the son of God a fr • she and make a mock of him. I cannot tell what cā be more plainly spoken contrary to you, which affirm that they which be once elect can never fall out of the same election, vnt • condemnation. for if these words were not wr • tten in the scriptures, [ 6] if I or any other should speak thē, ye would say they were falls and we liars And yet I am sure rather thē ye will submit yourself to the truth ye had rather seek an narrow bore to crepe out at, what will ye say, if ye deni • such one as received all these chief benefits, that any man can receive i • this world yea no mā can be participāt of no greater gifts during this lief if ye deny such one I say to be elect, surely ye are of a perverse repro • ate [ 7] mind, for as much as ye plainly resist the holy Gost, think you that God giveth these his chief talētes which he such as no creature can receive any greater in this world. think you I say, that God did bestow thē mea • ing, to receive no fruit of them? but to bestow thē in vain & if God did bestow them upon him whom he reprobated afore the foundation of the [ 8] world. whom he knew that of necess • tie he should perish then did he intend bestow them in vain which is falls for as much as the holy Gost willeth and exhorteth us not to receive the grace of God in vain, we may abusing his grace receive it in vain otherwise in vain did Paul exhort us not to receive the grace of God in vain. of such doth also Peter speak▪ that after they were clean escaped from the filthy • e • of the world, through the knoledge of our Lord and Savior Jesus Christ are yet tangled again therein and overcome whose latter end • is worse then the beginning. And such one is compared to a dog which returneth [ 9] to his own vomit again, And to a sow which wa • washed, and now returneth and walloweth in the mire. I pray 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 filthiness of the world through the knowledge of the truth, and had vomited their poison, & were washed clean If you say they were elect, then mark how they be tāgled again, returned to their vomit, & to the filthy mire, but you will say they cā not yet finally perish▪ Peter knew what he would say, and therefore maketh you answer afore hand saying. their latter end is worse thē the beginning Brethren saith S. James if any of you do err from the truth, & a nother cōuerte him, let the same know that he which converteth the sinner from going astray out of his way shall save asoule frō death. what be they whō James saith, they do err frō the truth? If ye say reprobate, consider how they be converted to the truth, and saved from death. If you say they be [ 11] elect you se how that they (being in error) were ord • inied to death Otherwise how can they be saved from death which nether be dead nor yet candie. Paul willeth Timothy to inform with all meaknes them which resist the truth, if God at any time will give them repentace for to know the truth and that they may come to them selves again out of the snare which are holden captive of him at his will. If thou say that these be elect [ 12] to whom Paul writeth, se you not how they by s • ared of the devil yea • nd are holden captive of the devil at his will. If you say they be reprobates thē mark well how they by reap̄tance may escaip the snare of the de • il. but what should I speak of repentance▪ if your opinion be true thē the preaching of repentance is vain. for as much as the elect cannot finally [ 13] perish, nether fall owt of the electiō & favor of God. what need have they then of repenta • ce, And the reprobate cā by no means attain unto salvation for what purpose should they repent? Then this is no sound doctrine, which ye t • ach. The lord planted his v •• yard hedged it and walled it and planted it with goodly grapes, If they were goodly grapes and of a good root, as we read in Jeremiah, then were they no repr • ba • es. for there the lord witnesseth that there could no more be done for his vineyard then he had done, then had he not preordina • e them to destruction. But (as he saith) I made the o • Israel that thow might serve me ye • became they reprobates, and perished by this we se that the elect and ch • sen become reprobates through their noughtines and wikednes. The lord will be mer • ifull unto Jacob▪ and will yet ch • se Israel again, and set them in their own land, Seeing the lord doth chose them again, then were they fall • n out of their former election when Israel was young I loved him and called my son owt of the land of Egypt, forasmuch as Israel was the son of God, and that also beloved insomuch that the lordled them with cords of friendship, and bonds of love they must needs, be • he elect of God, yea because they provoked the lord through their abominations, they are cast away▪ and the lord reward • h them according to their deserts.

ANSWER.

If I should labor to the end of this your most confused work, to reduce every scripture by you wrested and abused to the true meaning and understanding of the holy Gost as hitherto I have done in the most parte of them, which ye have alleged, my trauale should be great and the work should exceed a just measure. Therefor seeing that sufficiently, by the plain scriptures of God, I have confirmed the doctrine, which we teach, believe, and maintain: and by the same truth of gods word I have confuted your error, from hencefurth I intend, only to to • che the proposition, which ye maintain: and by confuting the same, briefly ether by scripture, or else by example to show in what sort ye wrongfully apply the sc • iptures, to maintain your error offering yet to satisfy, to my power, such as charitably shall ask of me, by word or writing further explanation of any scripture by you alleged, & by me at this time not fully resolved.

The chief propositiō which ye maȳtein 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 understand, that those whom God the father hath elected in his eternal counsel, to lief everlasting in Christ Jesus, may so fall from their election, that finally they perish, if this (I say) be your understanding, then I fear not to affirm, that proposition to be utterly falls, erroneous, and damnable, as it that doeth expressedly repugn to gods plain scriptures. for Christ Jesus doeth affirm that so many as his father hath given to him, shall come unto him, And to such as do come, he promiseth life everlasting which he hath in himself, for the saluatiō of his flock, whereof none shall perish, for forth of his hands, can none be pulled away.

But because this before is largely entreated I come shortly to the scriptures which ye abuse.

First ye prove, that those which be elected, be sanctified by the spirit, and through believing of the truth which we confess to be most true. Thereafter ye allege that such, as be sanctified, may after dishonor the spirit of grace tredde down the blood of the testament, & so draw to damnation. I answer, the cause of your error is, that ye make no difference betwixt the sanctification, and lively faith, which is proper only to the sons of God, which once begun, is perpetual, and that sanctification, and faith, which is common to the reprobate, and therefore it is but temporal.

If this distinctiō displeaseth you, quarrel with y ^e holy Gost, and not with us: for of his plain works, & words evident, have we received it. for all Israel were sanctified to be y ^e kinglie priesthood, all were circumcised, yea & did drink of y ^t spiritual drink: and yet were they not all inwardly sanctified unto saluatiō & life everlasting. The hole tribe of Leuie were sanctified to y ^• service of y ^e Lord, in his tabernacle, but how many of thē did still remain profane persons, y ^• scripture cōcealeth not. Evē so all y ^t great multitude, whō Christ fed in y ^e wilderness, yea all those y ^t adhered for a time to his doctrine, were after some manner sanctified, that is separated, & divided frō y ^e rest of y ^e world. But that sanctification was but temporal, like as also was their faith. we do not deny but that the reprobate have some manner of faith, and some sort of sanctification for a time, that is, that they are compelled evē by the impire of the Spirit of God, to confess and acknowledge that all things spokē in gods sciptures, are true. And y ^t therefor their conscience in afeare, and terror do seek some means to please God for the avoiding of his vēgeāce. For as this is nother the true faith justifying neither yet the perfect sanctification of the Spirit of God which reneweth y ^e elect, in the inward man: so doth nether of both long cō • inue, for they returning to their natural profanation and darkness, do leave the way of light and life and draw them selves to death and damnation. But hereof without the contumely of the Sōne of God and without abnegation of his plain verity, ye cannot conclude that the elect members of his body, can be rest out of his hands, that those for whom solēnely he hath prayed, that they should be sanctified in the verity, and that they should be one with him, as he is one with his father, may come to final profanation, and so to perditiō. we fear not to affirm that to be a thing no les impossible, then that it is, that Christ Jesus shall cease to be head of his Church, and the savior of his body.

In the words of the Apostle writē in the second chapter to the Ephesians, ye seme not to understand his meaning, where he saith: ye were sontimes without Christ, • for say you) we are sure, that without Christ there is no election. In which words, thow that writest, plaiest with the simple ignorant reader, the vile sophister, confounding by the inglishe word, without, that which in latin is moste evidently distincted. Doth Paul say? Eratis aliquando extra Christū? or saith he not? Eratis sine Christo? To make the mater sensible to you (my dear brethren) be you never so simple, where he saith without Christ, there is no election, that proposition is • rue, if it be understand, that man was never elected to lief everlasting, but in Christ Jesus only. But if he will affirm that none are elected in Christ Jesus, 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 falls and doth repugn (as plainly ye may se) to the mind and words of the Apostle. for he affirmeth, that we were elected in Christ Jesus, before the foundation of y ^e world was laid, yea whē we were dead by sin, ignorant of him, strangers from the testament of his promise which S. Paul calleth to be without Christ, without God in this world, & without the league of the testament. And by these words doth the Apostle magnify the superaboundāt mercies of God shown to the world in Christ Jesus. By the which he received not only the Jews who long had continued in league with God, but also the Gentiles to the participation of his glory: albeit that from the days of Abrahā, they had lived as despised & rejected of God. Let the reader now judge how strongly ye conclude. To the place of the A • postle, touching the illumination of such, as after utterly fall back, I have before answered, ye unjustly accuse us, y ^t we seek shifts and narrow bores, to the end y ^t we shall not be subject to the truth. For this is our plain confession, which we simply and boldly do affirm, that this is a stable and immutable foundation: the Lord knoweth his own, that no creature is able to separate his elect from his love, which in Christ Jesus, he beareth to them.

Where boldly ye affirm us to be of a peruers and reprobate mind, if we deny them to be elect, who have received from God such graces, as man in this life can receive no greater. It may seme that because ye delight to speak what ye please, ye take liberty to lay to our charge whatsoever seemeth good to you.

I trust ye be never able to prove that any of us, hath affirmed that he who had received of the free gift of God a true unfeigned and lively faith, is not the elect of God, and that faith we know do gods children, which cum to aige and discretion receive in this life, as Peter did: against the which, did Christ pronounce, that the gates and ports of hell should not prevail. But it appeareth to me that your doubt, is ether to wit, whether God bestoweth his great and riche talentes upon the reprobate. for if so he should do, ye asffirme y ^t he bestoweth them in vain, meaning, to receive no fruit of them. That God bestoweth great talentes upon the very reprobate, the scriptures manifestly do witness, to speak nothing of lief, reason, corporal health, richesse, and honors, which the reprobate in greatest abundance do possess, doth not Christ witness; that many shall cry, Lord in thy name we have prophesied, we have cast owt devils, and in thy name have we done many wondrous works? And yet shall Christ answer I never knew you. Doth not Paul affirm that albeit he knew all mysteries, had all prophecy, and knowledge, and all faith (such he meaneth, as by the which miracles are wrought) yet without he had charity he were nothing? But yet I pray you, do prophecy, knowledge, the gift of tongues and of miracles cease to be the good and riche talētes of God? ye cry yet are they bestowed without hope of fruit to be received, & in vain, if they be bestowed upon the reprobate. That of you is boldly and most blasphemously affirmed. for God knoweth the fruit which his Church shall receive, not only of those spiritual talentes how wicked that ever they be (to whose dispensation, they are committed) but also of the corporal and temporal benefit, yea of very tyranny, doth his wisdom and goodness cause a fruit and commodity come, and spring out to his Church. By the tyranny of Nebuchadnezzar, he punished the proud contemners, and tried, and partly purged his children, who before were slothful, and negligent. by that great conquest and victory, which he gave to Cyrus, he procured the dedeliuerāce of his people from bondage. By the great abundance of victuals, given in the days of Pharaoh, were Jacob and his children sustained. And think you that without fruit and all together in vain, were these and the like benefits bestowed? although that the most part of these were idolatrers, cruel murderers, and reprobate, to whose custody, these talētes were committed. ye are to bold thus to control God. for his wisdom will not in all things be subject to your foolishness. The diversity of creatures here beneth in earth, may teach you more sobriety. How many cratures I pray you appere to our judgment to be supernuouse and vainly created, not only because they profit not man, but because they are unprofitable to them selves? but shall we therefore accuse gods wisdom, by whom they are cre • ted? God forbid. for besides the omnipotency of his power, and wisdom manifested in their creation, he alone knoweth their use, profit and commodity, which every creature receive of another, how dull so ever our senses be. And the same ought you to considre, in all talentes, and gifts committed to m • ̄, how wicked so ever they be, to whom they are committed. for not only therein is gods goodness to be praised w ^c extēdeath y ^e self, in some cases evē to his enemies, but also some profit doth ever arise to his Church, by his graces, how so ever they be abused, by the reprobate. The pregnāt wit and subtle ingin of Julian the apostatate, served the Church, in stead of aspurre in his time, and caused the godly learned more diligently to search the scriptures of God, then before they had done. And the same doth your perverse iniquity this day toward us: Where ye say, that it is falls, th •• God did intend to best • w his talē • es in v • ine▪ for as much as the holy G • st willeth and exhort • th us not t • receive the grace of God in vain, yet not withstanding God willeth not us to rec • aue his grace in vain, we may abusing his grace▪ receive it in vain other wies in vain did Paul exh • rte us, n • t t • receive his graece in vain. These be yo ^r words & this is your reason w ^c I leave to be judged vpō, by y ^• godly reader for we do not say that God bestoweh his gifts in vain (albeit the reprobate be participant thereof) but it is you y ^t affirm that in vain and without fruit they are bestowed, except that all be elect to life everlasting y ^t receive them▪ which doctrine is so strange to us, that we doubt not to affirm, with the hasard of our lives, that by gods scriptures, it cannot be maintained. The words of the Apostle in the place by you alleged, nether affirmeth what man may do, nether yet what he may not do: but he declareth how diligently & carefully not only by preaching, but also by exhortation and prayer he travailed, that his labors might be fruitful amongst them, and so that they should not receive y ^e grace of God in vain. But admitting that he had said, I command you not to receive the grace of God in vain, could ye thereof conclude anymore then ye may do of these words, be you holy, for I am holy, saith the lord? There is a precept given, but in whom standeth power to perform the same? If it stand not in man, say you, in vain is the precept given. how you be able to prove that, I remitt to your better aduisemēt. To me is nothing vain that God speaketh or commandeth. for I am assured y ^t ether by gods will revealed are the elect instructed, how they ought to walk, or else are the reprobate in their consciences convict, that knowing gods holy will, obstinately they rebel against the same: and so are they witnesses to their own just damnation.

The place of Peter doth manifestly fight against you: for how soever the dog hath vomited the corruption of his stinking stomocke: and how so ever the sow hath appeared to have been cleansed: yet nether of both change their own nature. But y ^e dog remaineth the dog, and therefore can do none other thing, but to return to his vomit, and the sow remaining the sow, must needs return to wallow in the mire. But (say you) Peter affirmeth, that they were verily escaped. I answer, as touching the truth and nature of the doctrine which they professed, so they were▪ for it was the very true knowledge of God, which was offered unto them, and which apperantly they had received. In w ^c if they had continued, they should verily have been free from all bondage, according to Christ's promise. But because they were none of his chosen sheep, nor peculiar flock, they did decline frō y ^e holy commandment, and so were their last worse then their first. because y ^t the servant knowing the will of the master and not doing the same is worthy many stripes. All this I know doth please you, except, y ^t I affirm that they were never of Christ's chosen nonebre, no not evē whē they professed most boldly, whē they lived most streitly, and when most they appeared to have been purged. I will not bind you to believe myn affirmation, except that I bring y ^e witnessing of the holy Gost, S. John saith, they have passed out frō us (he speaketh of antichristes) but they were not of us, for if they had been of us, of a truth they should have remained w ^t us &c. These words need no comētarie: for saith he, they have passed out from us. And why? because they were not of us, no not evē whē they professed most earnestly &c: Shut up your own eyes as ye li • t, this light shall ye never be able to obscure, much less to extinguish. The place of S. James, and of y ^e Apostle Paul to Timothy. 2. Timoth. 2. do teach not only the ministers of y ^e word, but also every faithful man, how carefully one should procure the salvation of another. And to make all mē more diligent, in doing their duty, he declareth in what extreme danger stand such, as do err frō the truth, or that remain in bondage of Satā, as also, what acceptable service unto 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 every godly man, y ^t diligently will read the text, shall confess with me. your foolish questions demanding, whether they were elect or reprobate, ofwhom the Apostle speaketh, and your academical reasons grounded vpō your own fantasies, I omit as unworthy to be answered: for y ^e Apostle speaketh to no one particular sort, but proposeth a cōmō and general doctrine, for the ends which I have rehearsed before. And albeit ye fear not now to affirm, that the preaching of repentance is in vain, if our opinion be true, the day shall come, when ye shall know, that nether was the sharp preaching of John, nether yet the glad tidings and amiable voice of Christ Jesus, blown to the world in vain, albeit that the Scribes and Pharesies remained still the generation of vipers, and that they could nether fear nor believe the promise of salvation, because they were not of God, but of the devil, whose children they were.

The places of Isaiah and Jeremiah, I have before declared, & therefor in few words I will touche y ^e purpose of the holy Gost, which was not to instruct that people whom, when, or how many God had elected to lief everlasting in Christ Jesus his Son, or whom for just causes, he had reprobated, but to convict them of their manifest, and most unthankful defection, and to take from them, all excuses, both the prophets do declare, how gently God had entreated them, yea how beneficial he had been 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 necessary defense. So that now the children declining to Idolatry could have no excuse. for their fathers Abraham, Isaac, Jacob, and David, whom he calleth the faithful seed, gave unto them no such example. But how saith he, art thow now changed, to be unto me a degenerate vineyard? what maketh this, I pray you, for your purpose, or for to prove, that these, that be elected in Christ Jesus, to lief everlasting, may become reprobates? If I should answer, that the stock which was planted faithful, remained faithful, but that it produced many rotten, and unfruitful branches, which therefor, must needs be cut of, none of your sect were able to confute me. for I should have the Apostle for my warrant. But I delight in nothing so much, as in the simple and native meaning of the scriptures, as they be alleged in their own places by the holy Gost. The places of the prophets Isaiah, and Hosea's, have not both one end. for Isaiah in the 14 chapter doth promise in the person of God, that he would show mercy to Jacob, and that he would choose Israel again: yea that he would destroy Babylon, for their saik, and so would choose his people to himself again, whom for a time, he appeared to have rejected, so that other lords then he, did bear rule over them. But Hosea's in the contrary sense affirmeth, that because they had abused the long patience of God, and had not righteously considered, howtenderly he had entreated them, that therefor should the sword r • sh • in into the city, that it should destroy, and deuore, so that none should be found to releue them. This I dout not, is the meaning of both the prophets. O but you cry, here is mention made, that God will choose his people again therefor he had once rejected, whom before he had chosen. I trust ye •• ll not, that gods Majesty shall be subject to perjury, for the establishement of your error. he had before solemnly sworn not only to Abraham but also to David, that he would forever, be the God of that people, and that of the fruit of his loins should one fit upon his seat, and that forever▪ If he had so rejected his people, that no election had remained, nether yet that he had made any difference betwixt them, and the profane nations, before the coming of Christ Jesus, where was the stability of this former promise? we know, y ^t the gifts, and vocation of God, are without repentance in himself, y ^t he casteth not away such, as he be foreknew to be his own, but that in y ^e greatest extremity, his promise abideth stable, as in this people he most evidently declared. for he did not so disperse them, so reject them, and as it were in his anger cast them of, and give them over to the appetites of their enemies, but that still he did know, and auowe them to be his people, yea even in their greatest calamity. As in these words he doth witness, saying, when they shall be in the land of their enemies I will not refuse them, nether yet will I dispyse them, so that I will utterly destroy them, or make my couenante with them, to be of none effect, for I am the lord their God. for then I shall remember mine old covenant, which I made with thē when I led them forth of the land of Egypt, in the presence of the Gentiles, that I might be their God, I the eternal. And in the same prophet, in many places mo, the same is most evident. for thus he writeth foreseing their captivity: Yet now hear ô Jacob my servant and Israel, whō I have chosen, thus saith the Lord that made the, and formed the, from the womb: he will help thee, fear not ô Jacob my servant (aduerte that yet he doth acknowledge Jacob to be his servant, even in his greatest misery) and thow righteous whom I have chosen, for I shall pour owt waters upon the thirsty, & floodes upon the dry ground: I shall pour forth my spirit upon thy seed, and my blessing upon thy buds. And in the same Chapter, after that he hath reproved the vanity of idolaters, he saith: Remembre these (ô Jacob and Israel) for thou art my servant, I have formed thee to this purpose, that thou shouldest be my servant: ô Israel forget me not &c. For my names saike will I differ my wrath, and for my praise will I refrein it from the, that I cut the not of &c. Lift up your eyes to the heavens, and behold the earth beneth, for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner, but my salvation shall be forever (he meaneth the deliverance, which he had promised to that people) and my righteousness shall not be abolished &c. For a little while have I forsaken thee, but with great compassion shall I gather thee &c. And the sons of strangers shall build up thy walls, and their kings shall serve thee. for in my wrath I smote thee, but in my mercy I had compassion on thee &c. For Zion's sake I will not hold my tongue, and for Jerusalem's sake I will not rest, until the righteousness thereof break forth, as the light, and the salvation thereof, as a burning lamp &c. And their seed shall be known amongst the Gentiles, and their buds among the people: All that se them shall know them, that they are the seed, which the Lord hath blessed. These and many places mo, do manifestly witness, that God did never before the coming of Christ Jesus in the flesh utterly reject and refuse that people (as that they did not appertain unto him) but that he did auowe them to be his chosen, his peculiar people and his inheritance, even whē they were in greatest misery. Yea further God had continually of the seed of Abraham, during the time of the Law, and the prophets, some number openly to glorify his name in the eyes of the world. And therefore consider with yourself, how justly ye gather upon these words of the prophet, God shall yet again choose Israel, that therefore God had utterly rejected all Israel, yea even from the life everlasting. for except that so ye conclude, ye have proved nothing of your purpose, for the controversy standeth not betwixt us and you, whether that God doth sometimes choose, and promote a man, or a people to honor and dignity in this life, & thereafter justly deprive him or them from the same. for this did we never deny. But the hole controversy consisteth in this point, whether that such as God in his eternal counsel, hath elected in Christ Jesus to life everlasting, can after be reprobated, and so finally perish and that shall ye never be able to prove. That the simple reader may the better understand the meaning of y ^• prophet, this I add The people in the captivity of Babylon were so oppressed, and so destitute of all hope ever to be restored to any dignity or liberty again. That to them it appeared a like possible to raise the dead carcases of such, as were buried in their graves, as to deliver them, from the hands of the proud, and pu • sant Babylonians. And therefore doth not only Isaiah, who long afore saw their bondage, & the redemption from the same, but also Jeremiah & Ezekiel, who did se it with their eyes, with great boldness & cōstācie affirm, that they should be delivered from that bondage, y ^t they should be married w ^t God & so should be chosen again, as o ^r Prophet here speaketh, w ^c is not to be referred to y ^• part of God, but to the apprehension of the people who thoght them selves utterly forsaken and rejected of God. Against this temtatiō, y ^e prophet saith: God shall choose Israel again, that is shall restore them to y ^e former dignity, yea to a greater. And y ^t should he do in such sort, y ^t they should know y ^t he was God merciful constant, and immutable of his promise. And so the renouatiō of the league in such sort, that the world might se that God favored Israel, is called the new election, & new marriage, not that God had ever in himself decreed and purposed, that the Messias and blessed seed should descend of any other nation, but of the seed of Abrahā and house of David, but that the people, in the time of their affliction, had received such a wound, by reason of their grievous plagues, and former offenses that they thoght y ^t God had utterly rejected them, let y ^e prophets be red with indifferent judgment. And this I doubt not shall appere most true. Now to the rest of your scriptures.

ADVERSARIE.

Christ commandeth John to preach vn • o the seven Congregations Among whom were both elect & reproba • e to whom he us • th no such manner of doctrine, as ye teach. • ha • the elect could not fall from their election but warneth them to take hede that they lose n • t that which they had g • ten but labor to increase threatening 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 necessity must perish, but willeth them to repent and amend, and they should live yes knew he both who were elect and who were reprobate▪ To the congregation of Ephesus, he saith that she was fallen from her first love, and without she remembered from • whence she was fallen, repented, and did her first works, the Lord would shortly come and remove her candilstick out of her place. The congregation of Smirna he commandeth so be faithful unto the death and so should she receive the crown of life. If Christ had been of your opinion, he had not used such manner of doctrine. In vain should [ 3] he exhort the reprobate to be faithful, whom he had cast away. and superfluous were it, to exhort the elect, whō he knew, to be predestinate so that they could not fall. In the congregation of Pergamos were two [ 4] most detestable sects, that is Balaamites, and Nicholattains. whom the Lord did hate, then were they not beloved, and so consequently were they not elect after your opinion yet willeth he them to be converted, and to receive a new name written in whi • e stone. In the congregation of Thiatyra was the falls prophetess Jezebel to whom he gave space to repent▪ and (as Peter saith), the long suffering of the Lord is salvation, then might she have repented not withstanding she did not repent, then was she reprobate, likewise unto them which committed fornication with her, [ 5] that is idola • rie is repentance granted. The congregation of Sardis though in name she did live, yet in deed she was dead. And that of her which was yet a live was in danger of death. wherefore he willeth her to call to remembrance, what she had heard and what grace she had received and to repent her of her imperfect works, and watch, lest the Lord should like a thief come upon her Vnwares. If the congregation of Sardis [ 6] was elect, then in vain doth the Lord threaten her after your opinion, and if she was reprobate, what availeth it to watch and repent. The congregation of Philadelphia, he commandeth to hold fast that which she hath that no man take away her crown (as Peter saith Beware lest ye with▪ other men be also plucked away through the err • r of the wicked, & fall from your own 〈◊〉 what should they fear [ 7] the loss of that which (as you say) they cannot lose. The congregation of Laodicia which was n •• her hot nor cold, but wretch • ed miserable, and poor and blind and naked, if ye say it was elect yet the Lord threatened it that he would spew it out of his mouth. if you say that they were [ 8] reprobate, yet might, they been saved, gr • we • eruent and repent. And where they were poor they might have boght of Christ tried gold in the fire to make them rich and where they were naked they might be clothed with white raym • nt • f right ••• snes to cover their filthy nakedness Moreover they might have gotten the salve of true kn • wledge, by the spirit of God to an •• t their blind eyes, b • re we se, how that there is none [ 9] of these congregations so elect, but they might fall, & therefore have need of [ 10] exhortations to be consiant unto the 〈◊〉 . Le • t perchance as Paul the elect vessel of God, feareth himself they should become cast aways & reprobates, & again there be none so reprobate, but they be here comforted, space of reap̄tance granted thē to turn frō their wickedness, & live. So would I exhort you to repent, and turn from your errors, and to seek for this salve 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 seven congregations, by that ye are infected with this poisoned error of mere necessi •• e, and stoical destiny, more then they. God grant that ye may be also partakers of the mercy and grace offered to the said congregations: first ye participate with the congregation of Ephesus in that there is of you which call them selves Apostles, & are liars. with the congregation of Smirna in that there be among you which call them selves Jews. 〈◊〉 spiritual Israelites, and are of the congregation of Satan. with the congregation of Pergamos in that Satan dwelleth among you. and ye are become persecutors of Antipas, that is of the faithful: and in that ye [ 12] maintain the doctryn of Balaam giving the people occasion of sin, with the congregation of Thiatira in that ye have the spirit of the prophetess Jezebel, teaching a careless, and liberti • life: with the congregation of Sardis, in that ye have a name that ye live, and yet are dead, and in that your works are not perfect: for ye teache that by no means can they be perfect [ 13] in this world • . with the congregation of Philadelphia in that as is afore said, ye are become the cōgregatiō of sathā, where as ye would be esteemed faithful Jews of Christ's cōgregatiō with the cōgregatiō of Laodici • , in that ye are wretched, miserable, blind, naked, and nether hot nor cold: for ye though ye exhort your disciples to do well, yet to pull all earnest feruentnes [ 14] from them, ye say they can never at • eine to any perfectiō during this world. Take hede therefore that Christ spew you not out of his mouth. Behold I stand, saith the Lord, at the door & knock: if any mā hear my voice & opē the door I will come in to him & will sup with him & he with me. Open the door in time: refuse him not which calieth by his voice. And so you shall be certain of your election: but if you shut your door 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 us all to talk reueren •• y of gods election so far only as we fele by experi • nce the spirit of God work [ 15] in us: So that when we fele the spirit of God increase in us. we may be assured that we are in his favor, but when we be led away frō one vice to another as David was in abusing Bear seba & killing Uriah, letvs not presume then to be beloved of him which hated all works of iniquity.

ANSWER.

When I did first read this your blasphemous railing, I did wonder to what purpose, ye would rehearse the aduertisementes, admonitions, and exhortations given to the seven Churches in Asia, & unto all other churches in their names and conditions, seeing that nothing in the same can serve your purpose, yea altogether the holy Gost through y ^t hole work, doth manifestly fight against your pestilent errors. and therefore I say at the first sight, I did wonder, to what purpose ye would travail, where ye were assured tolose your labor. But when I came to your conclusion, which ye make in manner of exhortation to us, I did perceive, that easy it is to find a staf (as the proverb saith) to beat the dog, which mā would have killed. But to the matter. Ye boldly affirm (how so ever ye be able to prove) that the Apostle useth no such manner of doctrine, as we teach, &c. If ye understand, that because he teacheth not in those seven epistles, or letters, in express and plain words, that from the beginning some be elected to life everlasting, & others be reprobate, that therefore he teacheth it in no place, ye are not ignorant of y ^e answer, and therefore I omit it. But I ask, if you do not think that the Apostle doth dedicat this his hole work to those seven congregations, so doeth himself witness (as in the first chapter is evident) then what so ever is contained in this hole vision, appertaineth to the instruction, exhortation, admonition, comfort, and before advertisement of those congregations, no les then that, which is contained in these words by you rehearsed. Then let us hear what is written and spoken by him in this mater, I saw (saith he) four Angels standing upon the four corners of the earth holding the four winds of the earth that the winds should not blow upon the earth &c. And I saw another angel ascending from the uprising of the son. &c. And he cried with a loud voice to the four Angels, to whom power was given to hurt the earth & the sea (saying), hurt not the earth nether the sea, nether yet the trees, until we have sealled the servants of our God in their foreheads. I pray you, why were these, who were to be marked in the foreheads, more called the servants of God, by the voice of the Angel. then others? I know you will answer, because of their good works, and godly intentions. But from whence I pray you did it proceed, that y ^e works, and intention of the one sort were good, and of the other wicked? If you say, from their own free will, and power. the holy Gost doth prove you liars, as before I have declared, and our Apostle assigneth also another cause, saying, And power was given to the beast upon all tribes, tongues and nations, and all those that dwelt upon the earth, did worship him, whose names are not written in the book of life, of the lamb, who was killed from the beginning of the world. Here it is plain 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 attain to life▪ & that because the names of the one are written in the book of life, and the names of the others are not written, and that more plainly he speaketh in these words: Then I looked, and lo a lamb standing on the mount Zion, & w ^t him a hundredth, forty & four thousand having his fathers name written in their foreheads &c. and they sang as it were a new song, before y ^e throne, and before the four beasts & the elders, & none could learn the song except those hundredth forty and four thousand, which were boght from the earth &c. and aftre in the 17 chapt. is mentioned of these inhabitants of the earth, who shall wonder upon the beastwhose names are not written in the book of life, from y ^e creation of the world. if in these places I say y ^e Apostle maketh no difference betwixt one sort of men & another, let y ^e reader judge. if there be difference betwixt boght & not boght, writ̄ in y ^e book of life, & not writ̄, to learn y ^e new • og & not to learn y ^e same, thē no doubt o ^r Apostle putteth as plain a difference, as we do, yea y ^e hole scope of his reuelatiō is to declare, y ^t there is a nonebre of y ^• elect called y ^e spouse of y ^e lābe, whō it behooveth to be cōplete before y ^• cōsumatiō of all things come, & before y ^t y ^e innocēt blood that hath been shed, be revenged vpō those y ^t dwell upon the earth. and therefore advise with yourselves how ye be able to prove, that S. John taught no such doctrine as we teach. But admitting that he had never spoken, nether yet of any number chosen, that cannot fall utterly from their election, nether yet of any number reprobate, who must needs be apprehended with the beast, and with him be cast into the lake of fire. Is it therefore a good argument, that all those that teach such manner of doctrine be falls teachers? or that no such doctrine is contained in the holy Scriptures? I will make the like reason: Nether Moses, nether John the Baptist in any expressed words, have left to us written▪ that Christ Jesus should be born of a virgin, that he should suffer in Jerusalem▪ that his disciples should all be sclādered, and flee from him, that he should rise again, and ascending into the heaven, should send the holy Gost visibly upon his Apostles. nether Moses I say nether yet John, who were excellent teachers, have taught in expressed words any such doctrine, Ergo the teachers of it be falls teachers, & it is not written in gods scriptures. your argument is no better, admitting that the Apostle had never made mention of any sort elected.

But now shortly to answer to all which without purpose ye heap to gether in this place, I say first, ye ought to have made a difference betwixt those seven congregations where Christ Jesus had been preached, and received. and the rest of the world w ^c thē remained, or after was to remain in blindness, & error. for to those y ^t have by public profession received Christ Jesus, be they elect, or be they reprobate do appertain exhortations threatening, y ^e doctrine of reap̄tāce, consolatiō propheciīg .& reuelatiō of things to come, but to those y ^t yet remain manifest enemies of the truth, appertain only y ^e common calling to ēbrace the truth, with the threatnīg of destructiō, if they contiune unfaithful. And therefore because these former congregations (as said is) had professed them selves to be of gods household they were entreated as his domestical servants.

If any ask the cause why are some so amiably, and others so strangely entreated, I answer, no other cause can be assigned, but that it pleased gods infinite wisdom and goodness to make that plain, and evident difference, betwixt those that once be received in his household (be it by external profession only) and those that remain in blindness, that the one he commonly doth visit, but the other he doth as it were neglect, and destroy. for what other cause can we assign, that God so lovingly did often call to repentance the people of Israel so often offending from the days of Moses unto y ^e coming of Christ Jesus, that he sent unto them Prophets to exhort, to rebuke, and to declare the estate of things to come: and in this mean ceason, the space of two thousand years, permitted the Gentiles to walk in their own ways? And now after the rejection of the Jews, what cause can we assign, that among us Gentiles, God useth to stir up, now one country, now another to receive the truth, to detest and abhor our former superstition, Idolatry, and wickedness, and of so long cōtinuāce, hath left both y ^e Jews, & Turks drowned still in their blindness, & damnable errors? we shall find none other cause, I suppose, then did the Apostle se when that he said, to God are known all his works, even frō the beginning, and that he will reuele his secretes to such as please him. ye do not hear in all this revelation of John, that Babylon is exhorted to reap̄tance y ^t the blasphemous beast is rebuked, ether of his tyranny, ether of his blasphemy, with any promise made to him, that if he will convert, he shall be received to mercy and favor. No the sentence irrevocable 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 Jesus▪ and yet were become not manifest enemies, but were fall̄ some in decay of life, some in corruption of manners, and some in heresies, were exhorted to return to repent, and to be fervent, to continue, with sharp threatening, if they did the contrary. And why this? because that God before had planted among them his truth, which yet utterly they had not refused, and therefore doth he honor them as his domestical servants, but in vain (say you) for if they be of the elect, they cannot perish: if they be of the reprobate sort, they cannot be saved. This is of you unreverantly reasoned, will ye not suffer God to order his household, as best pleaseth his wisdom? This order hath he appointed that the trumpet of his word to exhort, to rebuke, to encourage, to offer mercy to the penitent, and to threaten death, to such as do declyne, shall clearly 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 eternal counsel, may be the elect, and so changed: but that the word preached, and often repeated, maketh a difference betwixt the elect, and the reprobate, even before man.

Albeit to you it appere superfluous, that God shall feed his children by his own word, which because the reprobate do refuse, therefore do they bear a testimony of their own just condemnation in their own conscience. Albeit I say, this appear superfluous, yet God hath commanded and established the same, as a thing most necessary and expedient, for the establishing of his children, and for the manifestation of his own glory.

I wonder that ye will not affirm that superfluous it is for a man to till and manure the ground, to prepare for victuals, to eat and drink, & to do such other things as be necessary for the conservation of the life corporal, seeing that God hath appointed the days of man which he cannot exceed, and also that our heavenly father will provide for his childrē, seeing he provideth far the birds of the air. Assuredly the one ye may conclude as well as the other. But herein, I say, appeareth your foolish blindness. first that ye make no difference betwixt the household servants, & those that be without. and secondarely, that ye understand not the use, the profit, and the effect of gods word preached. Is not y ^e kingdom of heaven compared to a net casten into the sea gathering together all sortes of fishes? whereof albeit that the separation cannot perfectly be made, till the net be drawn to the dry land upon the last day: yet daily by the word by exhortation, by rebuking & threatening, do many things come to light, which before lay hid. how many do follow Christ, for a time, and fall back from him, albeit, that to the end he crieth, that they should continue. S. Paul affirmeth that he did write his sharp epistle to the Corinthians for a trial of them, if they would in all things be obedient. if they as true sheep would hear the voice of their true pastor, acknowledge, & follow it, which he witnesseth that they did. And there for he saith, now do I rejoice, not that ye did sorrow, but that ye did sorrow to repentance. By the which was not only the Apostle comforted as he himself doth confess, but also were they newly confirmed, that the Spirit of God, was not utterly extinguished before. And so albeit, ye can se no fruit nor necessity of gods word preached, except that the nature of the reprobate be changed, yet do gods children fele in experience, how comfortable it is to have their dull spirits stirred up by frequent exhortacions: yea how necessary it is, that their dullness and unthankfulness be sharply rebuked.

The third thing, in which I perceive you horribly to err in all this youre long discourse of the seven Churches, is that where so ever there is precept or commandment given to repent, and to continue in faith, or to live a godly life, or where so ever mention is made, that space and time is granted to repent, there straight ways ye conclude, then may men keep the commandments: then may they repent, and so be saved, although before they were reprobate. For this ye affirm of Jezebel, she might (say you) have repented, and have been saved, and likewise unto them that committed fornication with her, is repentance granted. But how vain is this conclusion, God commandeth that which is righteous, Ergo man may do all that is commanded. God giveth place of repentance to all men, Ergo all men do, or may repent. How vain I say be these conclusions, such as be not infected with the pestilent opinion of their own power, free will, and justice, may easily espy. when ye have proved that God commandeth nothing, which man may not do by his own power free, will, and strength, and that repentance so proceedeth from, man that in himself, it lieth ether to repent, or not to repent, then may ye sing this song, which so o • t ye repeat: God commandeth, God giveth space of repentance, God offereth mercy to all, Ergo of their own power, they may repent. But and if we be not sufficient of our own selves to think one good thoght, if repentance be the free gift of God, and if to receive mercy proceedeth of his own free gift also, then harp so long as ye list upon that one string, I will answer that except ye make it better aggre with gods scriptures, I must needs say, that he is worthy to be mocked that continually harpeth upon a discording string.

As we do not contemn your exhortation, if we could be persuaded, that it did proceed from the spirit of lenity, so can we not acknowledge our selves to be infected with the poisoned error of mere necessiti • , and Stoicall destiny, nether yet that we teache a careless, and libertine life, nether that we give occasion of sin to the people. finally that we cannot confess that we teache, and maintain idolatry (as most unjustly ye accuse us) without any further probation. for that any such crimes reign and are permitted amongst us without punishment, ye be never able to prove. We do not deny, but that among us have been men infected with all crimes, which ye lay to our charge. for some of you were once of our number, so far as man could judge: but as you have made yourselves manifest, so have others also. But yet it seemeth far repugnant to equity and charity, that the treason of Judas should be laid to the charge of the faithful Apostles. If I list to take my pleasure in examining your lives, and applying the offenses of those churches to your faction, I doubt not to bring better testimony for my affirmations then ye have brought against us. But that I omit to better opportunity, willing you in the mean ceason to remember that he which speaketh always what he listeth, is compelled some times to hear that which he would not. At one word to answer to your sclanderours, and malicious accusations, we appele from your sentence unto him, whose truth we maintain, not that we fear, but that with your confusion we could reject your vennom, in your own stomockes again, but that we are determined not to cōtēd with you in dispitesull railing, and unjust accusations, which is your purpose in this hole book in w ^c ye thus proceed.

THE ADVERSARIE.

Often times ye use this saying, God's election was afore the fundācion of the world without any condition: wherefore they which are elect, they be elect without any condition by the immutable decree of God's goodness, so that they can never fall out of the said election: [ 1] other wise gods election were not certain: to the which I answer that God's h • lie election is without any condition, sure and certe • ne in Christ Jesus, without whom there is ne • her election nor salvation. further man is made sure in the election by the promise of God in Christ Jesus, of which promise, when he is made partak • r, he entereth in covenant with God, but when he breaketh the covenant, he for sake • h • he promise, & when he • orsaketh the promise, he refuseth Christ, in refusing Christ, he fall • h out of the • lection: not withstanding the election abideth [ 2] sure in Christ: election ha • h no promise without faith, true faith is gods work by his grace, and is also partly man's work, by consenting thereto. wherfor Paul calleth the righteous joint workers with God, because they work together with him: now if man for his parte according to his nature be inconstant in his saith, then is he out of promise, [ 3] whereby he was made sure of his election, yet gods election remaineth sure and stable in Christ Jesus, Adam and all men in him before the transgression might fall from God by sin, not withstanding the election. why [ 4] may not thē the most righteous of us all fall now by sin from the election? is our election surer now after transgression, then it was afore transgression? The holy Gost saith, yet Cain went away in his wrath from wisdom, but a man cannot go away from that which he nether hath nore can have. further God gave him warning afore, which was sufficient, to withdraw him frō his evil intētion. To Cain said the Lord. why art thow wrothe▪ & why is thy countenance abated? If thow do well, shall there not be a promotion? And if thou doest not well, lieth not thy sin in the doors? unto thee also pertaineth the lust thereof, and thow shalt have dominion over it. If Cain was a reprobate afore the fundacion of the world, then had he no dominion over his lusts, to choose the good, & leave [ 5] the bad, for then might he ha • e lived: yet God saith, Thow shalt have dominion over it. wherefor it is plain that Cain was no reprobate, when the lord spake these words to him. further if god gave not Cain dominiō and power to subdue his lust, who was then the author of his sin▪ [ 6] whether is the sword which killethe, having no power over itself, more to be blamed, or he which hath it in his hand? if God gave not Cain power to overcome his lust, and grace whereby he might be saved, who is the cause of his damnation? God is faithful (saith Paul) which shall not suffer you to be tempted above your strength, but shall in the midst of [ 7] temptation make away that ye may be able to bear. likwiese did God with Cain in his temptatiō warning that if he did well, he should be rewarded: if he did evil, he should be punished: for there • ncoraging to do well, and that he should not saint, God shown him how he should have dominion over his lust to rule it. This notwithstanding he went away in wrath from wisdom and forseke the counsel of God which mercifully called him to li • f. After the stood, Ham was blessed of God as his father [ 8] Noah and his brethren Sem and Japheth, and with the same blessing where with they were blessed: yet fell he from righteousness, rejoicing in evil. And then • o became he accursed and not afore: but all reprobates be under the wra • h and curse of God. So Ham when he was blessed of God. he was not reprobate. for then should he have been both blessed and cursed▪ loved and hated all at once. The Israelites which were delivered from the oppression of the Egyptians, were chosen and called of God to go and [ 9] possess • the land of Canaan Under the conduct of Mo • ses, yet nether Moses for his offense, nether any of them because of their inobedience obt • ined that whereunto they were ordained and chosen of God, ex • ept two persons [ 10] Joshua and Caleb. Morouer the same Israelites were in gods holy election and called of God from their sins, and chosen in Christ to lief and health as Paul witnesseth, saying, our fathers were all under the cloode and all passed through the sea, and were all baptized under Moses in the cloode, and in the sea, and did all eat of one spiritual meat and did all drink of one manner of spiritual drink, and they drank of that spiritual Rock that follwed them, which Rock was Christ, behold how Paul so [ 11] often rehearsed this word, all, to declare their choosing and calling to be general, yet there after (saith he) in many of them had God no delight. for by sin they fell from Christ and out of their election and so perished. And there doth also Paul teach us how those things chanced them, for examples, to put us in remembrance that we do not likewise by sin fall from that whereunto 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 cannot fall, wherfor your doctrine being contrary to the saying of the holy Gost must be falls, as for them which ye say were reprobates before the world in Vain should they take [ 13] hede of any fall seeing afore they were, they had so sore a fall that they could never rise again, and so depe a fall even to damnation that they can fall no further. Balaam was filled with the spirit of God, the spirit of tr • uth, the spirit of power and the sprit of grace so largely [ 14] that whom so ever he blessed, he was blessed, and whom so ever he cursed he was cursed, but the blessing of the ungodly reprobate [ 15] is very cursing, so that whom so ever they curse, God blesseth and who so ever they bless God curseth. wherfor Balaam during the time that he himself was so blessed of God, he was no reprobate, but the chosen, of God and might have continued in the grace and favor 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 idolatry and carnal lusts they fell from the favor of God. And in stead of blessing gods curse fell on them, as it appeareth in Numeri. Likewise Balaam through covetousness, louiug filthy reward and continuing in sin, he fell from righteousness and forsook the truth, and perished with the cursed ungodly. Saul and his house was elect and chosen of God to be [ 17] king and rewlers over Israel, and that forever as Samuel witness • th saying at this time would the lord have established thy kingdom upon Israel, but •• ow thy kingdom shall not continue. Here you se how Saul the elect anointed of God doth fall from that whereunto God had chosen and ordained him. And thereafter 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, whereof we learn that Saul • fall was not by the fore ordinance of God, seeing he ordained the contrary, but through his inobedience to gods word, whereunto he might have obeyed if he would. Solomon received grace and wisdom of God above all other, which was a lyuelie figure [ 19] of Christ, of whom God saith so: Solomon I have chosen to be my son and I will be his father, I will establish his kingdom for ever, yet did he fall from this grace, and wrought wickedness in the sight of the Lord, lusting after strange flesh and committing idolatry, and where as God choose him to be his son, he turned his heart from God, and followed Ascaoth the god of the Sidons, and Melcom the abomination of the Amonites, he builded an hie place for Chamos the abomination of Moab, and unto Moloch the abomination of the children of Ammon, and lykewies for all his • owtlandish wives, which were a great number that brent • ncense, and • ffered unto their gods, Here have we a notable example of Solomon the elect son of God, whose k • ndom God had promised to establish [ 20] forever. Yet the became he child of the devil turning his heart from God, And giving himself over to the lusts of the flesh, and most vile abominable idolatry. Jeroboam was chosen of God and anointed by the prophet Ahia, king over the 10 tribes of Israel, to whō God [ 21] made a covenant that he would be with him, and build him a sure house that should continue even as he had promised afore to his servant David a man after gods own heart. Yet did Jeroboam, not withstanding the election and fore ordinance of God fall from the favor of God, set up two golden calves, one in Bethel and the other in Dan, and made Israle sin against God to his own and their utter subversion. Judas was elect of [ 22] God to be the salt of the earth not unsavory for that serveth for nothing but he became unsavory salt through his own wickedness, Christ chose him to be the the light of the world, wh • oh should so shine before all men that they might glorify by him God the father, but he cause he loved darkness better then light his candelstik was removed and his light quenched. Christ chose him to be one of the twelve, which should sit on the twelve se • tes judging the twelve tribes of Israel. but because he made not his election and calling sure by good works as Peter speaketh his name was wiped out of the book of lief. Christ loseth none of them whom the father gave him except Judas, which by transgress • on (as Peter saith) did fall & was found unworthy of his election. Here might the terrible and grievous fall of Joash with diverse others be alleged, which for prolixity I pass over, All these above reheresed and many m • , received the grace of God in vain, And therefor did God cast them away whom afore he had chosen even as he did Jerusalem, of whom it is so written, I will cast of this 〈◊〉 Jerusalem which I have chosen, and the house, of which I said, [ 23] my Name shall be there, for though God of has mere mercy hath chosen us in Christ Jesus, to be heirs of eternal lief, yet if we refuse him, he will refuse us, & if we deny him, he will deny us And so as the Prophets saith, our own wickedness shall reprouevs, and our turning away shall condemn us: and therefor saith the lord by his prophet Ezekiel, if the righteous turn away from his righteousness, and do iniquity, all the righteousness that he hath done: shall not be thoght upon, but in the faut that he hath offended withal, and in he sin that he hath done, he shall die.

ANSWER.

The same proposition which before I have proved most falls and deceauable, ye yet labor by multiplying of examples, nothing appertaining to that purpose, to defend and maintain.

Your proposition is that albeit the election is sure and made without all condition in Christ Jesus, yet is there none so elected in him to lief everlasting, but that he may fall to perdition, and become a reprobate. And for the probation hereof before ye enter to your exemples, yet use two reasons. The former, without Christ (say you) there is nether electiō, nor salvation: and this we confess and most steadfastly do believe, adding that election and salvation are so sure in him, that so many as be elected in him to lief everlasting, shall by grace attain to y ^• same. Ye proceed in yo ^r raison, further man is made sure in the election by the promise of God in Christ Jesus, of which promise whē he is made par • aker, he entereth in covenant with God▪ but whē he breaketh the covenant, he forsaketh the promise, and when he forsaketh the promise, be refuseth Christ, in refusing Christ, he falleth out of the election, notwithstanding the Election abideth sure in Christ. This is your first reason. To the w ^c I shortly & plainly answer, y ^t because ye suppose an impossibility to be possible, therefor ye conclude a great absurdity. for ye suppose, that the members of Christ's body elected in him to life everlasting, may so forsake y ^e promise, so refuse Christ their head, and so break the covenant, that to y ^e end of their lives they contemn and despise it, which is a thing impossible, as before I have proved, and therefor your conclusion availeth nothing. when ye shall prove y ^t Christ's sheep, committed to his charge by his heavenly father, can become wolves or dogs to bark against their pastor, and that so they continue to the ende, I will study to answer you other wise: but unto such time as you learn to prove your purpose more substācially, I must say that because there is no member of your reason which hath a sure ground, that therefor I will not greatly study to confute the same: for man is not made sure in the election by any promise of God, but y ^e electiō which before was secrete in gods eternal counsel, is by the promise and word of grace notified unto mā, so that tolerably it may be spoken, man is assured of his election by the promise, which he willingly embraseth, but to be sure in the election by the promise, is not the phrase of the holy Gost: further of this we shall examine in your seconde reason which is this,

Election hath no promise without faith: true faith is gods work by his grace, and is also man's work partly by consenting thereto: wherefor Paul calleth the righteous • oynt workers with god because they work to gether with him. Now say you, if ma • for his part, according to his nature, be inconstant in his faith, then is he out of the promise whereby he was made sure of his election, yet God's election remaineth sure and stable in Christ Jesus.

The first member of your reason is dark, and obscure, and the manner of speaking so strange, that in the scriptures I am assured it is never to be found. In one of two senses is election taken in the scriptures. The former: for the elect them selves, as when Paul saith the electiō did obtain it, that is, the elect of God obtained mercy. And in the same sense is Paul called the vessel of election, that is, an elect vessel: and if in this sense ye affirm y ^t electiō, that is to say the elect have no promise without faith, albeit I will not greatly contend in that behalf, yet by manifest scriptures I may prove the contrary. for the posterity of Abraham by gods free election had this promise, that he should be their God. And saint Paul affirmeth that the children of the faithful were holy and yet all could not have faith when the promise was made, for then had Abrahā no seed at all, but of this I say I will not contend. Otherwies election is taken in the scriptures, for the eternal counsel of God, by the which he hath appointed life everlasting, to such as he hath given to his Son before all worlds, 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 works but by him that calleth might stand sure, it was said unto her the elder shall serve the younger, &c. And after, even so at this time is there a remnant left through the election of grace and so forth in diverse other places. and in this sense, if ye understand that election hath no promise without faith I answer, that gods free election in Christ Jesus needeth nether promise nor faith, as touching the parte of God. for he in his election respecteth nether of both, but his own good pleasure in Christ his son, & so I would have wished greater plains in the first part of your reason then there is. but I perceive the ground of your error by that which followeth: Trew faith (say you) is gods work by grace, and it is also partly man's work by consenting thereto, which second part of this secōde member is utterly falls. for faith is no parte of man's work no more then the child begotten of the father and conceived of the mother is the work of the self. but faith is altogether y ^e work of God. for as he begetteth us by the word of verity, and by the power of his • olie spirit maketh our hearts to conceive and retain the seed of life: so by his power are we kept by faith to saluatiō, w ^c is prepared to this end, y ^t it shall be manifested in y ^e last time & therefor (saith y ^e Apostle) through grace are ye saved by faith & y ^t not of yourselves. ye must compel the holy Gost to recant, w ^c I think he will not do for your threatening, before ye be able to prove y ^t faith is any part of man's work.

The words of the Apostle, you shame fully abuse: for in that place he entreateth only, how God useth the ministers of his word, and blessed Euangil to be helpers with God, in so far as they are the embassaders of reconciliation, as in another place he calleth them, he meaneth nothing nether what man doeth in the work of his own salvation by his own faith, or by his own works. And therefor although ye (as a blind man) go forward 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 promise &c. yet must we pull you back and say that because faith is no part of man's work, therefore doth nether his faith nor his election depend upon the inconstancy of his own nature, but God of his sovereign bounty overcoming what imperfections soever be in his chosē childrē hath grounded their electiō in himself & in Christ Jesus his Sone. another error I se in this your reason, w ^c because I have sufficiently confuted, I will here touch it only. Ye make faith the ēbrasing of y ^e promise, & our obedience, to be causes of gods election, whē in very deed they be but the effects of our electiō. for nether faith nor obedience make us to be gods elect, but because we were elected in Christ Jesus, therefore are we called, made faith full, obedient and sanctified by his free grace.

To admonish you yet of one thing & so to put end to yo ^r vnresonable reasons: Woēder it is y ^t ye will attribute to electiō that w ^c ye deny to y ^e elect. you affirm y ^t electiō is sure in Christ, but not y ^e elect say you, be like ye imagine electiō to be a certain speculatiō or imaganation without any certain substance, to the w ^c it must be referred. but S. Paul teacheth us y ^• contrary saying, he hath cho sēus in Christ, he saith not y ^t electiō was in Christ, but we were elected in Christ Jesus before y ^t fundaciōs of the world were laid. This gently I put you in mind to ground your reasons more substācially, if y ^t by them ye intend to prove anything. A short answer I might give you to all your examples, to wit that, we speak not of election to offi • es, or to possession temporal, but of election to life everlasting, from the which ye are never able to prove any to have been finally secluded, that in Christ Jesus was thereto elected before the fundacion of the world was laid. But yet to gratify you some what, I will pass through your examples, and cōmunicat with you my judgment: God grant you hearts to understand.

It is a thing most certain that albeit Adam and all men in him might and did fall from God by sin, yet cannot the elect of God who be elected to life everlasting in Christ Jesus, so fall from their election that finally they perish. the reason is, that as Christ Jesus, the brightness of the glory of his father, & the expressed image of his substance, is greater then ever was Adam, so is his power of greater virtue to save the elect then Adams impotency was to bring damnation upon all.

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

Ye be never able to prove that Cain was elected to life everlasting in Christ Jesus: for God looked 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. Remembre, I pray you, your former reason: there is none (say you) elected without faith, but Cain was without faith even before he did kill or hate his brother, therefor by your own reason, he was not in y ^e election, no not even before he hated. I do not approve this argument: but yet your former reason standing true, it is invincible. Moses saith not that God promised dominion to Cain over his lusts, but saith, unto thee shall his appetites or lusts be, & thow shall bear dominion over him: which is not spoken of sin, but of Abel, who as he was the yōger, so was he appointed to be subject to Cain, and to serve him, and therefor most unjustly did he hate him. It is the same phrase that before was spoken of the woman concerning her subjection to man. Such as have but mean knowledge in the hebrew text, know well that both these articles be of the masculin gendre, & the substātiue which signifieth sin in that place, is of y ^e feminin gēdre & therefor will not y ^t propriety of the tongue suffer, y ^t dominion promised, be referred to sin. where blasphemously ye ask if god gave Cain no power to subdue his lust, who was thē y ^e author of his sin? I answer Cain himself: for he was not like to a dead and insensible sword, as ye adduce the similitude, but he was a reasonable instrument infected by the venom of Satā, from the which he not being purged could do nothing but serve the devil and his own lusts, against gods expressed will and commandment. I have before, proved taht God is the cause of no mans damnation but sin in which they are fallen, is the very cause which all reprobates do find in them selves.

Touching the fidelity of God who suffereth none of his to be tempted above their strength, it is only true of God's elect, to whom it is plain that Paul there speaketh. for albeit that amongst the Corinthians there were many reprobates, yet doth Paul address his style as it were to the elect Church of God, calling them his beloved, willing them to fly from idolatry, and speaking to them, as unto men endued with wisdom &c. And therefore must ye first prove, that Cain had as great testimony of God that he was his elect, as the Corinthians had of Paul y ^t they were beloved and elected in Christ, before that ye can make this place to serve for him. for albeit he did advertise him what was his duty to do, yet doth it not thereof follow, that he gave him power to obey his will revealed, nether yet power to resist all temptation. To Pharaoh 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 hear nor obey the voice of Moses, I do not deny but that he stubbornly foresooke the counsel of God, which mercifully called him. But why did he, and do all reprobate forsaik it, we have oft before declared, to wit: because the seed of God abideth not in them.

What was the benediction given after the floode unto Noah and to his sons, the holy Gost doth not conceal, to wit multiplication, preservation, and the restitutiō of all things, as touching the order of nature, like as they were before that vastation, (by reason of the waters which had so long continued). In that place is no mention made of election to life everlasting in Christ Jesus, and therefor your connection, that Ham was not reprobate, when he was blessed of God, is foolish. for albeit that none can be both blessed and cursed, loved and hated all at once, in that degree of love or of hatered w ^c God freely beareth in Christ to his elect, and most justly hateth the reprobate, for the causes known to his visdom, yet in another sort, it is no repugnancy to say that God both blesseth, and loveth in bestowing tempoall benedictions, upon such as in his eternal counsel he hath rejected, and therefor hateth. As it is no repugnancy to say that God both blesseth and loveth his elect children, even when most seruerely he doth chasten and punish them.

To all y ^t which ye adduce of the Israelites, my former answers may suffice, for you be never able to prove, that any of thē, which was chosen to lief everlasting did fall into death eternal. It nothing hurt y ^• salvation of Moses albeit his body fell in the wilderness. That place of Paul proveth not that all the Israelites, which was called from Egypt, were within gods holy election to lief everlasting in Christ Jesus, but doth prove y ^t they were all externally called and y ^t they did all cōmunicat with those external signs and sacremēts, w ^c did signify, & represent spiritual things, but he doth not affirm y ^t all did receive y ^e spiritual and inward graces of the holy Gost. The mind of the Apostle is plain enough in y ^t place to such as willingly list not blind them selves. For he exhorteth the Corinthians not to think it sufficient that they did commuicat with the sacraments of Christ Jesus, except that a godly lief & unfeigned obedience to gods will revealed should be joined with the same: for otherwise the same should happen unto them, that happened to the Israelites. And therefor he saith let him that standeth take hede, lest he fall, which is nothing contrary to our doctrine nether yet is our doctrine in any jot repugnant to y ^e holy Gost. for we did never deny but y ^t many who before mē had a fair glister of holiness, yea which thoght thē selves sure in their own fantasie hath taken horrible falls, both of one sort & of y ^e other. And unto all mē we cry no les then you do, that they tēpt them selves, & y ^t they take hede lest by slothfulness they fall. but y ^t any y ^t standeth in Christ Jesus, and in the eternal counsale of God can so fall that finally he perish, that we constantly deny. Behold how smothly God conducteth our tossed bote through the raiging waves of your furious arguments.

The fall of the reprobate we remit to gods judgment Albeit that Balaam had been endued with greater graces, then in scriptures, we read that he had, yet doth it not thereof follow, that he had received y ^e spirit of sanctification by true faith, which is given to y ^e elect only. for we find the power given to some to expel devils, whom Christ affirmeth, that he never knew. And therefor willeth he his disciples, not to rejoice in that that spirits were subject unto them, but that their names were written in the book of lief. But yet I wonder where ye have found that Balaam was so filled with the spirit of God, the spirit of truth, the spirit of power and the spirit of grace (as ye write) that whom) soever he blessed, was blessed, and whom he cursed, he was cursed. I find no such thing witnessed of him by y ^• holy Gost. Trew it is that Balak gave unto him that praise and commendation that he was assured, that whō he blessed should be happy, & whō he cursed should be cursed But whether that it was the purpose of y ^e holy Gost to teach and assure us thereby that in very deed such graces were in him, I greatly doubt. yea I doubt nothing to affirm the contrary, to wit that he nether had power spirit, nor grace of God to bless those whom God hath cursed, nerher yet to curse those whom God hath blessed. for so doth he himself confess. And for that end is the history written. If ye understand that the benediction remained upon Jacob because that Balaam did so pronounce and speak, you are more blind then Balaam was. for he assigneth an nother cause, saying, how shall I curse where God hath not cursed, or how shall I detest where the Lord hath not detested. God is not as man that he should lie, nether as the son of man, that he should repent: hath he said, and shall he not do it? and hath he spoken, and shall he not accomplish it? Behold, I have received commandment to bless: for hehath blessed, and I cannot alter it. He seeth none iniquity in Jacob, nor seeth no transgression in Israel: the Lord his God, is with him, and the joyful shout of a king is amongst them.

In these words, I say, Balaam assigneth the cause why he was compelled to bless Israel, because, saith he, God hath blessed them. And why also he could not change his blessing, because in God there is no mutability, nor change, like as there is in mā. And therefor as hehad once blessed that people, by his plain word and promise spoken, and revealed to Abrahā, so should he most constantly perform it. If malice did not blind you, you should clearly se, that the holy Gost meaneth nothing les then to teach that Balaam was blessed of God, and therefor was not at that time a reprobate: But that Israel was so elected, sosanctified, and blessed of God, that their very ennemis, and such as were hired to curse them, were compelled to give testimony against them selves, that gods people was blessed. But this doeth no more make Balaam to be gods elect, then did that confession, which the wicked spirits gave to Christ, (confessing him to be the Son of the living God) change their nature.

If you be able to prove that hole Israel so fell frō gods favor, that to none of Abraham's posterity did he perfourm the promise made to him, and to his seed, then have ye proved somewhat of your purpose, to wit, that God may make a promise, & that with an oth, & yet perfourm no part of it. But if it be manifest that notwithstanding their grudging, their rebellion, their carnal lusts, their idolatry, and abominations, gods promise remained so sure, that the same was performed (after many temptations) in full perfection: Consider what may be concluded against you, in applying examples by similitude, & equality. I would wish in you greater wisdom, then to compare Balaam one particular person, a falls prophet accursed of God, and so perishing amongst the ungodly, and hole israell gods elect and chosen people, so blessed of God, y ^t not only they were preserved in all storms, but also of them, according to the flesh, came that blessed seed, the messias promised.

To Saul and to his kingdom I have before answered, to wit, that one thing it is to be appointed to a temporal office, and another to be elected in Christ Jesus to lief everlasting. But yet I will add somewhat more, which is this Propo • ition directly fighting against yours: Saul nor his house was never chosen in gods eternal counsel to be kings and Reulars over Israel forever. If ye cry, then did the holy Gost, speaking in Samuel, lie. for he affirmed, that God had prepared the reign and kingdom of Saul upon Israel forever, I answer Samuel speaketh not in that place, what God had determined in his eternal counsel, but what he himself thoght that God had determined and appointed. And therefore ye may not conclude that the holy Gost doth lie, except the kingdom of Saul was once appointed to have remained over Israel forever. Nay, so can ye not conclude. But ye may say, y ^t except that so it was, y ^e prophet was deceived. And so no doubt he was for a ceason, and did speak those words according to the apprehension & judgment which he had conceived by reason of his unction and lawful election to his office. If it appere hard to you, that y ^e prophets be deceived in anything, consider I pray you what chanced unto him after. did he not at the sight of Eliab pronounce with an affirmation, that before the eternal, he was his anointed? did the holy Gost lie because that Eliab was refused, and David chosen, or was not rather Samuel ignorant and in an error? the same might I prove by Nathan, & others, who being gods true prophets were yet for a ceason left in error & did both speak and give counsel otherwies than God had determined in his eternal counsel. But now shortly to prove my proposition, I say, that gods eternal purpose and counsel concerning the chief rewler and governor over Israel was long before pronounced, by Jacob in his last testament, who did appoint the crown, and Sceptre royal to another tribe then to Benjamin. for thus he saith, Thou Judah thy brethren shall praise thee: thine hand shall be in the the neck of thine enemies: thy fathers sons shall bow down unto thee, &c. The Sceptre shall not depart frō Judah, nether the law giver from betwixt his fete until Shiloh come and the people shall be gathered to him, &c. here I say it is plain that many years before the election of Saul was the Kinglie dignity appointed to Judah, which sentence was never after retracted. And therefor my proposition affirming y ^t Saul was never elected in y ^e eternal counsel of God to reign forever over Israel, standeth sure and sufficiently proved. 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 Judah, yea and all the faithful, that then were a live, to tempt them I say, whether they would still depend upon gods promise, & look for their felicity, even by the same means, that God had foresopken: how so ever things appeared to the contrary for a ceason. The hole people no doubt, yea and Samuel himself, were partly criminal in that point, that they looked for salvation, and for deliverance from all their enemies by the hands of any other, then by one of the tribe of Judah: considering that the former prophecy was so plain. But y ^t error he did first correct in his prophet, showing unto him just causes why Saul was unworthy of that great honor, and after he did correct the same in the people moving their hearts to elect David, whom the prophet had before anointed. And so did God retain y ^• firmitie of his counsel, and did perform the same, when all things appeared, Plainelie to repugn to his promise, yea when men had received another to be their king, then God by his former promise had appointed. We nether deny the supernatural wisdom and manifold graces given to Solomon, nether yet his most horrible fall, to be a document, and a memorial forever, of his abominable idolatries, and most unthankful defection from God. which only one example we affirm ought to admonish every man most carefully to examine him self, with what simplicity he walketh before gods Majesty. But whether that Solomon so became the son of y ^e devil, that after he did never return to God but y ^t finally he did perish, we dare not be bold to pronounce sentence. And y ^t because to us it appeareth, y ^t God did make unto him a promise of mercy, his grievous offense not withstanding. for this did God speak by Nathan of him: when thy days shall be fulfilled, thou shalt sleep with thy fathers, and I will set up thy seed after the which shall proceed out of thy body, and will stablish his kingdom, he shall build an house for my name, & I will stablish the throne of his kingdom forever: I will be his father and he shall be my son: and if he sin, I will chasten him with the rod of men, and with the plagues of the children of men. But my mercy shall not depart away from him, as I toke it frō Saul, whom I have put away before thee, &c. howsoever ye list to understand this free mercy promised to abide after in iquitie committed, you cannot deny, but that a plain difference is made betwixt Salomō, & Saul. And if ye think, that nothing spoken in that place, did appertain to Salomō, who was born before that David had finished his days & did sleep with his fathers, but that all is performed in Christ, who many years after did spring of him ye do not rightly mark the words of God nether yet y ^e mind of the holy Gost, he saith not, that the child who should build a house to the name of God, and whose kingdom he would establish, should be borne after his death, but that God should raise one who should sprīg of his own loins, whom he would so honor after his death, that he would become his father, whom he would so entreat: that albeit he should offend, yet should he not be rejected frō regiment in Israel, as Saul was, and so was the kingdom established not only to David, but also to his posterity after him. The perfection no doubt was reserved to Christ Jesus, but so was the verity in him, that the figure passed before in Salomō. Moreover somewhat is spokē in this promise, which in no wise can be referred to Christ Jesus. for how shall any be able to prove that y ^e just seed of David in whose mouth was no deceat found, did in any sort wickedly in his own person, so that he had need of mercy, & to be corrected with the rod of the children. This I note, to give you occasion to take hede what sentence ye pronounce in things so far removed frō the reach of your understanding. In the history of Jeroboam, ye do not observe that whatsoever is promised unto him, except the first 〈◊〉 of the ten tribes, is cōdicionall. for thus saith the Prophet unto him. And if thou hearken unto all that I command thee, and wilt walk in my ways, & do right in my sight as did David my servant, then will I be, with thee, and build thee assure house, as I built unto David & will give Israel unto thee, &c. I pray you what can ye hereof conclude? That Jeroboam say you not withstanding gods election and free ordinance did fall from the favor of God. But how be you able to prove, that he was elected and before ordained to stand in gods favor for ever? These saings, if thou walk before me in righteousness, if thou keep my precepts, and such others, will not prove it. I can evidently prove that Jeroboam, and all the kings in Israel after him were given to the people in gods anger, and were taken away in his hot displeasure, for so doth the Prophet Oseas witness. Now if you can prove, that such reulers, as be given in gods wrath, and taken away in his just fury, were elected and before ordained to stand in his favor forever, advise w ^t your counselors, and produce your witness against the next time. That Judas was never elected to life everlasting, I have before declared and therefore at this present I only say, that no more did Christ mean of Judas that he should be the salt of the earth, the light of the world, nether that he should sit vpō any seat to judge any tribe in Israel, then that he meant of Peter, y ^t he was the devil, that he should betray him, or that better it it had been for him never to have been borne. for as Christ in pronoūcing y ^e words, you twelve have I chosē but one of you is the devil, one of you shall betray me in express words he did nether appoint y ^e person of Judas to that fact, nether yet did exempt and make free any of the rest, from suspicion of that crime, in express words (I say) So like wise in saying, ye are the salt of y ^e earth and you shall sit upon twelve seats, &c. he nether meant of the hole number of the twelve, nether yet of thē only. for as for Judas, I doubt not to affirm, but y ^t according, as it was written in the book of Psalms, That his habitacion should be desolate, & that another should receive y ^e honor of his bushoprike: y ^t so evē in y ^e time, whē he stood in the ministry most sure to mannes judgment, that yet in gods eternal counsel, he was appointed to that treason, and most fearful end. and I suppose that none will be so perverse of judgment, as to deny, that none other was appointed to be the salt of y ^e earth, and the light of the world, except those twelve. I verily believe that Paul is nothing inferior to any of the chiefest Apostles in that case. And so yet I affirm, that nether were those words spokē of all the twelve, nether yet of thē only. If this cannot satisfy your curiosity, labor you to prove that Judas was elected to life everlasting in Christ Jesus before the fundacions of the world were laid. I have before proved that the elect cannot finally refuse nor deny Christ Jesus their head, and therefor I will not trouble the reader with the repetition.

The place of Ezekiel serveth nothing your purpose. for there doth he only entreat of such righteous men, as in the beginning of the same chapter used this proverb: The fathers have eaten sour grapes and the children's teeth are set on edge, signifying thereby (as before we have declared) that they were just and innocent and that yet they did suffer punishment, for the offenses of their fathers. Against whom y ^e Prophet speaketh most sharply affirming that the soul which did sin should die: in this praising gods justice, that he would suffer sin unpunished in none of his creatures, supposing that some for a time, had a show of righteousness. The prophet doeth further accuse, and convict their consciences, for they knew them selves criminal in all crimes, which the prophet there recited. And therefore to provoke them to repentance w ^t this exhortation: Cast away from you (saith he) all your transgressions whereby ye have transgressed, and make you a new heart, and a new spirit, for why will 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 return, and live ye.

Of this co • clusiō (I say) it easily may appere of what sort of righteous men y ^e Prophet speaketh: not of such as being engrafted in Christ's body, by the true sanctification of his spirit, do daily study to mortify their affections: but of such as having an outward appearance or show of holiness, did notwithstanding lowse y ^e bridle to all impiety. In very deed God cannot remember y ^e justice of any such (w ^c is not) but their sins must crave just vengeance, & y ^t the rather because by thē y ^e name of God is blasphemed. Now to y ^e rest of y ^t w ^c followeth in yo ^r book.

THE ADVERSARIE.

This say you, with many other manifest testimonies of the Scriptures, ye • osse, and turn upside down • seeking shifts to maintain your errors, where by you declare yourself to be of the number 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 judge according to this way set. forth in his word but of necessity by an immutable 〈◊〉 save a certē, & of necess • tie to condemn all the rest, ye must not so read gods word studying rather to teache the holy Gost, then to learn your duty of him, seeking means rather to cōfirm your preconceaued error, then to avoid it. what true •• can he learn [ 2] at the word of God, which worshippeth the idol of his own fantasy, and hath already forsaken the mind of the truth. Remēbre that the first less • ̄ of wisdom, is to be willing to learn wisdom▪ Cast away therefor the • doles of your hearts, which made you st • mble in your ways, submit your selves to the word, as humble and meek lambs. for the lamb only was [ 3] found worthy to open the seals of the book. Trust not your error to be thebetter because it hath many favorers specially of thē, which have the name of learning for such have been always in all ages, enemies to the truth [ 4] inuenters of sects & errors, such like as Jannes and • ambres resisted Moses so do they the truth, as the learned scribes & Pharisee • s blaspheme • d the word of God and persecuted Christ the truth it self, so do they yet in hu members. And even as the pharesies said, do any of the reulers or of the phareseis believe 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 unlearned fellows are cursed, for they cā not understand gods word they understand only the english tongue, & yet will they medle with 〈◊〉 , as though the gift 〈◊〉 & the gifts of prophesying were so bound together, that God could not minister the one without the other. but this is no new • thing, for this was laid to Christ, & his Apostles charge▪ that they were unlearned▪ But the holy Gost wille • us not to judge so. mark saith Paul, your calling how that not many wise mē after the flesh not many migthie not many of hieght degree are called but God ha • h chosen the weak things of the world the vile things of the world, & things which are despised, & of 〈◊〉 reputaciō to confound the mighty, & to bring to naught things of reputaciō, how cā such great mē believe, seeing they seek tobe praised one of another and to be [ 6] preferred for their knowledge in the tongues, & for the multitude of their books which they writ, such learned mē are more mete to be in Herodes hall, thē in Christ's stable, the door is to low & • hey 〈◊〉 stout, they may not stowpe so low for the disgracing of their graui • ie, only poor shepherds which are accustomed to stables are found mete to have Christ revealed to them, not that I disp • se learning or learned men. for I know that learning is the good gift of God: ye • as S Paul saith knowledge maketh a man to swell, and many in our time as in all ages paste do abuse [ 7] this good gift of God, yet not all, God forbid, for some I know, I praise God to whom it hath pleased God to reuele the truth of this mater, which in perfect knowledge of the song • es, are to be compared with any of your Rabbes. Be not deceived therefore with vain 〈◊〉 of learning, or of wordly wisdom ifye seek Christ, seek him where he is in the poor stable, and not in Annas and Caiaphas pallasses, wi • hout ye will se and hear Christ accused, to such a banket peradventure Christ may be called of the learned. If you will have Christ, ye must not go to seek him in • he universities where you may be praised for your sharp wits and eloquent tongues, but you must go forth unto him out of the tents and suffer rebuke with him▪ know ye not that the learned phareseis and lawyers coveted to talk sometime with Christ, not to learn but to dispute, and trap him, in his sayings and so did the learned Philosophers of Grecia with Paul. Awake therefore in time, be no longer deceived with he • r authority examyn yourselves examyn yourselves I say how much ye have increased in Christ by his doctrine, what perfection it hath wrought in [ 8] you, & how much Christ is facioned in you by it. If you will forsake this error, & embrase the truth, where by ye are taugh • that God will all men to be saved, ye shall God willing perceive more increase in godliness, & that shortly, then ever ye could or durst loke for continuing in your error.

ANSWER.

Whether y ^t you or we pervert the meaning of y ^e holy Gost speaking in hisholie scriptures, we chiefly remit judgment to him, who shall judge the world with equity, not refusing also in the mean season the judgment of indifferent readers. To your unjust accusations, cavillations, and malicious reports, I will answer no thing, till the ende of this work. And then I purpose to lay before your eyes such things, as ye cannot deny, to the end that the simple may judge, which of us do worship the Idol of our own fantasies, and have forsaken y ^e mind of the truth. Albeit that ye, and your capteyn Castalio begin now to dispyse learning, yet be ye never able to prove that we have despised godliness in the most simple of our brethren. howbeit we can not conceal the truth, affirming, that he who hath faithfully traualed in the tongues, and in the writings of godly men is, more able to avoid error, and also more apt to teach the truth and to confute the adversary, then he which is altogether ignorant, except in his natural tongue. for we know that miracles, and the visible gifts of the holy Gost, given in the days of the Apostles are now ceased. Therefor I say, we are not so proud, that we dispyse learning, nether yet so malicious, that we contemn the meanest gift that God hath given to any of our brethren. If any be that boast or brag of their knowledge in the tongues, or of y ^e multitude of y ^e books, w ^c they write I will confess them worthy of most sharp rebuke. But as for such as be principal instruments of Christ Jesus, how much they have profited the Church of God, and how little praise, or commendation they have sought or do seek of man, the day when the secretes of all hearts shall be revealed, will declare and men, who be most familiarly acquainted with them partly can witness.

As we do not envy y ^e perfect knowledge in tongues of such as you praise, so do we unfeignedly desire God, so to govern their hearts, if his good pleasure be, that rather they study to edify Christ's afflicted Church, thē to accuse, sclander, and traduce such, as in the vineyard of the Lord, have labored, and daily do labor much more then they do. That ye will us to turn from that w ^e ye call our error promising us (if so we will do) more perfection shortly, then ever we durst have looked for we must be first taught that our doctrine is erroneous, and after, for the assurance of our hope, we must have more then the promise of men. Thus ye proceed

THE ADVERSARIE.

To prove that they which be once elect can never, fall they allege this saying of Christ: There shall arrise falls Christ's & falls prophets, and shall show great miracles, & wonders in so much, that if it were possible the very elect should be deceived▪ of this they gather, that it is not possible, that the elect should be deceived, & this cōditionall, if it were possible, &c. affirmeth nothing. But admitting i • be so, we must understand, that the thing which is very hard & difficile to be done is called vnp • ssible in the scripture as in that place, it is easier for acamele, to go through 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 very hard, & difficile to be d • ne. yet be there rich mē, which inherit the kingdom of heaven. how can you believe saith Christ which, receive honor one of another▪ this seemeth impossible by Christ's words yet many such were converted to Christ. And the same spirit of vain glory 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 selves. can a woman forget the child of her womb, and not piti • [ 2] the same whom she hath born which though it seme impossible for as much as it is contrary to nature, yet do women destroy and deuore their own [ 3] births▪ May a mā of Inde change his skin, and the cate of the moūtane her spots, no more may ye that be exercised in evil do good. such we be of our selves, notwithstanding by the power of God we be regenerate, we leave of from our evil exercises, and do that which is good. Thus we se it is called imposs • ble in the scriptures, which is contrary to nature which excedeth our strength & 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 ever he g • eth, should be deceived, yet not withstanding [ 4] it may come to pass, as Eve was the elect of God, and not withstanding the Apostle w ••• esseth that she was begyled and deceived by the Serpent, Therefor warn • Christ the elect Apostles saying, take hede that no man deceive you. If Christ had been of your opinion, that the elect [ 5] could not be deceived to what purpose should he bid his chosen take hede lest any man should deceive them. Let no man deceive you saith Paul to the Thessaloniens, to whom he bare witness that they were worthy of the kingdom of heaven, yet was he careful, left they should be deceived and mou • d from their good mind ether by spirit, or by words, or by letter which should some to come from him And to the Ephesians, Let no man deceive you with vain words for because of such things cometh the wrath of God upon the ch • ldren of desobedience And likewise▪ warneth he the Romans, to mark and avoid such as with swe • e and flattering words decaued [ 6] the hearts of the innocent. As the old prophet which dwelled in Bethel deceived the man of God, which came from Judah, and propeh •• ed against the alter which Jeroboam builded, I am a prophet (said he) also as well as thow, and an angel spake unto me in the name of the Lord saying, bring him again with the into thine own house, that he may eat bread and drink water, and he lied and deceived the man of God. Such lying prophets be now a days, wihch say, they be sent [ 7] from God, and call the people to their congregations, without which they say, there is no salvation. for they condemn all others, which be not of their sect. And when they have allured the people with falls err • neous doctrine, they provoke them to a careless libertyne lief, apt to allure any man. Be ware friends 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 slain by errors and deuored of the devil, which as a roaring Lyon goeth about, seeking whom he may deuore, of the testimonies a boue reci • ed it appeareth that the elect may be deceived. And yet i • is the phrase of the scripture to call it impossible which is verey hard and difficile to be done. There be also many elect wihiche full away, not because [ 9] they are deceived but willingly and purposely, as Judas was not deceived but willfully refused the grace of God. Also Ach •• ophel being a notable wit • e man, was not deceived by any man's persuasion but willfully refused his master David▪ and played the tra • or. Balaam was not deceived. for he knew well the will and the mind of God. Salom • n was not deceived in whom grace and will abounded above all others: and yet forsook he God. S • the elect though they be not [ 10] deceived, yet be they at liberty 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 willfully forsake it? can any maune be saved by Christ, which doth forsake him? they which be once lightened, and have tasted of the heavenly gifts, & are become partakers of the 〈◊〉 G • st, and have taisted of the good word of God, and of the power of the world to come, I cannot tell, how they should be deceived: ye • may they fall away, and crucify the Son of God afresh, and make a m • k of him, Lykewise they which be sanctified by the spirit of God, and sprinkling of blood of the testament, they may tredde the Son of God under foot.

ANSWER.

If it had pelased you ether diligently to have red out writings, ether faithfully to have recited the testimonies, which we use for confirmation of our doctrine, ye should have found mo, and such as be some • hat more plain then any of those that ye take upon you to confute. But praised be God who giveth such majesty, even to those places, which ye yourself appoint, that when ye have said all, yet doth y ^e verity remain invincible.

That this condicionall, If, in these words, if it were possible, the elect should be drawn into error, affirmeth nothing, I am content, so that the same reason be a law against you in all other places. But that this word impossible shall be interpreted in all places of Scripture by this phrase, a thing hard to be done, I can not admit, without testimonies more evident, then yet ye have adduced, for the most part of those plainly deny that interpretation. For as it is impossible for a Camel (or Cable, that is a great rope of a ship) remaining in the own quantity, to go through an nedils eye (remaining in the own streitnes) so is it like impossible for a rich mā remaining in his own natural pride, 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 attain to salvation? Christ answered, things that be impossible before man, are possible with God. mark well that Christ called the humiliation of the rich man, impossible unto man, but possible unto God. And the same I say is true of those that seek glory and praise of men. for impossible it is unto such abiding in y ^t corruption vnfeanedly to believe in Christ Jesus. for albeit the spirit of vain glory did now and then burst out and appere amongst the disciples, yet was it always repressed and corrected by the severe obiurgation of their master, and in the end, by the power of the holy spirit, it was removed. God doth not affirm that it is impossible to a woman to forgett the child of her bosom, but laying his perfect love against her natural love corrupted, he saith, if she may, yet, cā not I forgett thē that trust in me: and so he preferreth his love towards his childrē, to the love of any creature, which they can bear towards others.

The examples of the man of Inde, and of the Cat of the mounteine, can in no wise receive your interpretation. for the impossibility of the one, and of the other, experience of long continuance hath taught us. for we se that although the Moorian change the regiō where he was born, yet keepeth he his natural blackness: nether yet can any art utterly remove the spots of that beast, which the Prophet in that place calleth the •• opard. how impossible it is that they be changed, none can be ignorant, except such as have not seen or do not know the beast, nor her nature. And therefor upon these two things to nature impossible did the Prophet conclude, that no more could the citezeins of Ierusalē, being excercised in all iniquity leave the same, and so was it impossible, impossible I say to them selves and to their own power. for what the Spirit of God worketh in the conversion of sinners, ought not to be attributed unto man's power.

And thus I say that those things, which the holy Gost pronounced to be impossible, remain impossible. And therefor it is not only ahard and a difficile thing that the elect of God, who follow the lamb where ever he goeth, be so deceived that finally they perish, but also it is impossible: and that because the true pastor cōducteth them, leadeth them forth to the holsom pastures, and waters of lief, illuminateth thē by y ^e presence of his light: and finally doth sanctify and confirm thē in his eternal verity by y ^e power of his holy Spirit

Upon those words of the Apostle I fear lest that your senses be corrupted from the simplicity, which is in Christ even as the serpent deceived Eve, ye labor to prove that the elect shall be deceived for she, say you was the elect of God, and yet she was deceived. In few words I answer that because she was the • lect of God, she remained not in that error. we do not deny, but that the simple sheep do sometimes err, and go astray from their pastor, that they hear to their great danger the owling of wolves, & do credit, and receive lies for verity, yea & further that sometimes with knowledge, they cōmitte iniquity. But that they are permitted in y ^e same finally, and without redemption to perish, that we cōstātly deny. for impossible it is that the lively members shall lack participation with the head. Imposible it is that Christ's death shall lack his effect, which is the life of those that of his father are committed to his charge, of whō impossible it is, that any shall perish. for the number of our brethren must be complete, nether yet doth it hereof follow, that exhortaciōs & admonitions be superfluous, & vain. for they are the means which the wisdom of God knoweth to be most necessary to stir up our dull senses, which always be ready to lie in a certain security, And therefor the words of our master spoken to his disciples and the admonition of Paul to the Churches in his days doth much profit, comfort, and confirm us: for by the same we are so armed against offenses and sclanders, which daily do chance, that albeit we se that frō amongst our selves arise such as bring in damnable sects. which lead many to perdition, yet we do not therefor detest nor ahbore Christ's simple verity but being provoked by that fall & dejection of others, with great solicitude and care, we call for the assistance of gods holy spirit en those most miserable and most wicked days. That ye affirm us to be lieng prophets not sent of God but such as run of our selves, calling to our congregation the people, whom after we provoke to a careless & libertine life, we answer not to you but to our God. Judge us (ô Lord) in this cause according to our innocence, & according to the puretie, which thy spirit hath formed in our hearts, destroy all lyeng lips, and confound thou those, that of malice trouble thy afflicted flock.

Let your frȳdes, enemies to gods eternal truth, proud boasters of their own justice, and suppressers to their power of Christ's glory, give ear, if they list, to your admonition, absenting them selves from all well reformed congregations. We will not cease to exhort all the faithful to frequent and hant the places where Christ's Euangil is truly and openly preached, his holy sacrementes rightely ministered according to his own ordinance and institution: And also where discipline is put in practice according to that order which he himself hath commanded. Nether yet will we cease to affirm that your privy assemblies, and all those that in dispyte of Christ's blessed ordinance, do frequent y ^e same are accursed of God.

We do not deny, but that Judas, Ahithophel, Balaā, and many mo willingly and of determined purpose did wickedly & most unthankfully offend, but what is this to your mater, It resteth always, to be proved that they were elected in Christ Jesus by the eternal counsel of God. Your foolish question demanding if Adam or any other mā can be saved by Christ. which doth forsaik him, I have before answered, plainly proving, that the elect children cannot finally forsaik and contemn the ordinance of their father. Nether yet can the members, refuse the lief which they receive frō their head. And that because the Spirit of God, drawing them to Christ, maketh them to fele their necessity, which they have of him. And therefor with all thank fullness and joy do they receive him who is made to us from God, wisdom, justice, satisfaction, redemption, and lief. To me it appeareth a very foolish questi • , if any should demand if a man perfect in wit, memory and reason, feling him elf so pressed which hunger or thirst, that of necessity he must perish, except nature were supported, to ask, (I say) if such a man willingly and obstinately would refuse holsom meat, and drink, appeareth foolish, and vain. And such is your question, for the elect children do fele their own misery, hunger thirst and poverty, yea they labor under the burden of their sins, which they hate, of the which they would be releued. And therefor they cannot refuse the justice, lief and assured redemption, which is offered to thē in Christ Jesus. To whom be all praise glory and honor forever. The place of the Apostle I have before answered and therefore I shortly come to that wich ye call.

THE ADVERSARIE.

The third error of the careless by necessity

God hath two manner of willes, one revealed will, and a secret will which is only known • o himself▪ by g • ds re •• led will men should not come to naught, but they which por • sh, 〈◊〉 perish by his secrete will, in respect of gods commandment. It was n • t gods will, that Adam should sin • , but in respect of gods secrete will God would Adam to fall.

ANSWER.

How maliciously ye peruerte our words, and how impudently ye forge upon us a form of doctrine, which did never enter into our thogthes shall appere God willing bv answering to that, which ye call the confutation of our third error, which thus beginneth.

THE ADVERSARIE.

The authors of this wicked opinion, when they could not sufficiently confirm their errors, by the auctoiite of gods word, they invented a new shift to approve it by gods secrete will. for say they: Thogh God by his revealed will, will all men to be saved, yet by hi • secrete will, he willeth many to be damned, by his revealed will, he will no wick • dnes, but by his secrete will he will Pharaoh to be hard hearted, S • m •• to curs David the patriarchs to sell their brother Joseph &c. by his revealed will he would 〈◊〉 that, Adam should full, but by his s • cret will be willeth Adam to full I marvel much where ye have found out this manner of doctrine for n • there, Moses and the prophets. nether Christ and his Apostles use any such manner of doctrine. further what profit do yeto the pe • ple wi • h this d •• trine? Sure I am that 〈◊〉 cause many to conceive an evil opiniō of God hereby. But now for as much, as the secrete will of God, •• k • owe • to none but • o himself 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 revealed and unreueled, both known, & unknowen. what great absurdity is this? can a mā call that which he knoweth unknown? or that which is secret revealed. so may a mā say, hearing is not hearing, light • s no light. By this strange [ 6] doctrine, you would be counted wise but you are so much from the right way, that you are become foolish, you cannot content yourself with such things as it hath pleased God to reuele in his word for our comfort, but will needs know gods secret will. Search not saith Sirach out the ground of things as are to mighty for the but look what God hath commanded the, and look upon that always, and be not curious in many of his works, for it is not needful for the to se with thine eyes things that are secret. the meddling with such things hath beguyled many a man and tangled their wits in vanity. And in the Prov • rbe • : Eyke as it is not good to eat to much honey, even so he that will search out hiegh things, it shall be to heavy for him. woe be unto them (saith the Lord) that are wise in their own sight, and think them selves to have understanding. for he that presumeth to know the secret will of God, and thereby will confirm his error, he cannot be reformed by gods revealed will, which is the word. Be not wise saith Paul, in your own opinions. And the holy Gost: be not wise in your own conceat; but f • are the Lord and depart from evil, so shall thy nauel be hole and thy bones strong▪ And I • but is not we that can find out the almighty. for in power, equity, and righteousness he is hiegher, then can be expressed. Let men therefor fear him. for there shall no man se him that is wise in his own conceat, we must not • eke out the, s • cretes of God, for we shall not prevail, [ 7] but bring our selves to consufion. If we go about to establish our opinions by gods secret will, we must needs f • ll in horrible darkness and errors. for who can know what the will of God is, we must submit our selves with all humility to the word, and there with great reverence search out such things as are written for our comfort and edification. which we cannot [ 8] duelie understand without the spirit of God to teache us, as it is written, oh Lord who can have knowledge of thy understanding and meaning, except th • w give him wisdom, and send thy holy Gost from above? But if we prepare our selves with r • uerence to read the word of God to the intent to understand it to our consolation, and with humility subm • t our selves to do it, God will open to us so much as is ether necessary or profitable for us.

ANSWER.

What confirmation our doctrine hath by the invincible, and most evident testimonies of gods holy scriptures, I will not now dispute: only I must cōpleine, that maliciously, and most impudently ye wrest our words, and pervert our minds. And for the probatiō thereof I say that ye are never able to show in any of our writings the words and sentences, which in this place ye affirm us to say. ye be never able (I say) to prove that we have written or taught: that God by his revealed will, will all men to be saved, and yet by his secrete will, he willeth many to be damned. That by his reu • led will he willeth no wickedness, but by his secret will, he will Pharaoh to be hard hearted, Semei to curse David, the Patriarchs to sell their brother Joseph, that by his revealed will, he would not that Adam should f • ll, but by his secret will he willeth Adam to fall.

These propositions I say, you be never able to show in our writings, nether yet to prove that our doctrine did or doth tend to that end. for we constantly affirm that God revealed unto us his most holy and most just will in his plain and holy scriptures, which do assure us, that a separation shall be made betwixt the goats, and the lambes, that the one shall receive the kingdom prepared unto them before all beginning, and that the other shall be adjudged to the fire which never shall be quenched. That God stirred and raised up Pharaoh, that his power might be declared in him, that these words God plainly spoke to Moses: I know that Pharaoh shall not permit the people to depart, therefore have I hardened his heart, that I may multiply my wonders upon him: that David did repress the fury of Abisai, and of his servants who would have killed Semei, saying: suffer him to curse, for the Lord hath commanded him the Lord perchance shall behold my affliction, and shall reward me with good for his cursing this day. That Joseph said to his brethren, be you not moved with sorrow, y ^• ye have sold me, for the Lord hath sent me for conservation of a great multitude, it is not therefore you that have sent me hither, but God, who hath made me father to Pharaoh, and Lord over his hole house. None of all these I say do we cast upon gods secrete will, as ye falsely accuse us: but we do constantly affirm that his will, is so plainly revealed in these maters that such as shall deny any of them to have been gods will, cannot escape abnegation of his eternal verity. And further we say that the fall of man, is plainly revealed unto us, not only by experience, but even by that same law which was imposed to him shortly after his creation, the transgression whereof made Adam and all his posterity criminal and guilty to gods justice: & that nether against gods will revealed, nether yet against his secrete will. for by his will revealed can no man further conclude, but this, that in what day soever Adā should eat of the fruit forbid̄, that he should die the death. But Adam against gods command ement did eat: and therefor did he justly vnderly the sentence of death. And thus do we refer to gods will manifestly revealed, whatsoever ye imagine, that we ascribe to his secret will. Nether yet need you to marvel, if ye list to take such pains, as to read our writīges, where that we find the doctrine that we teach (your surmised lie, we cast upon yourselves) seeing that Moses, the prophets, Christ Jesus, and his Apostles in all writings do affirm the same. But yet lest that ye should think that we attribute nothing to gods secret will, I will in few words confess what we teach maintain and believe, in that case. And that the rather because you gather agreate absurdity, not of our doctrine, but of that which ye falsely imput upon us, in this manner. for as much (you say) as the secrete will of God is known to none but to himself alone, Who hath revealed 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 revealed and vnreueled, both known and unknown. What great absurdity is this?

To the which I answer according to your impudent foolishness, that because you fight with your own shadow, these yo ^r darts do hurt us nothing, for we do not affirm, that we do know the fall of man by gods secret will, but by his will manifestly revealed unto us by his holy scriptures. Or more plainly to answer yo ^r reasons, which you think invincible: we say, that that will which was secret in God before all time, was revealed to man in time by his own word, and that from time to to time the same became more manifest, as saint Paul witnesseth in these words: To me the least of all saints is given this favor (or grace) that I should preach amongst the Gentiles the unsearchable riches of Christ, That I should bring forth to light before all mē, what is y ^e communion of the mystery w ^c was hid from all ages in God, who hath made all things by Christ Jesus, that the manifest wisdom of God may now be notified to principates, and powers in heavenly things by the Church, according to the fore appointment of the ages which he hath made in Christ Jesus our lord. so that we are now bold to say, that albeit no creature did know before all time what order God should keep in the creation and disposition of all things in time: yet may we now I say be bold to affirm that the secrete was hid in the eternal connsell of God. That first he would create the heaven the earth, the mass being rude, having darkness upon the great depthe, thereafter that he would make light putting division between the light & the darkness, and so forth as Moses hath declared the order observed in the creatiō. And as those things were sometime secret, but now are manifest, revealed and known so likewies was the fall of mā, and the redemption which cometh by Christ Jesus sometime secrete in the eternal counsel of God, but now is most manifestly preached and declared by Christ Jesus, and by his holy Apostles. for now we know that God so loved the world, that his only beloved Son hath he given, that so many as do believe in him, shall have the life everlasting. Which life was even before all times in Christ Jesus, even as we were elected in him before the foundations of the world were laid. And therefor I doubt not to affirm, but that the fall of mā and the remedy for y ^e same, was not only forsene but also before determined, and the fruit which of the same should ensue concluded and appointed in gods eternal counsel before that ever Adam was created. the reason and probation hereof we have before declared to be the issue of all things, as we are taugh by gods manifest word, yea by most evident experience. for who needeth now to doubt, that it was gods eternal counsel, that man should fall from that perfect image in which he was created and so become subject to the death, to the end that the faithful might receive perfection, justice and life in Christ Jesus alone, seeing that scripture so manifestly affirmeth that we were elected in Christ Jesus before the foundations of the world were laid that God hath wrapped all nations in disobedience that he might have mercy upon all, upon all I say which refuse not the remedy, frō all beginning prepared, which is Christ Jesus, as y ^e Apostle witnesseth, saying: in him & by him, areal things created, & he is before all things, & all things consist or abide by him, and he is the head of the body of the Church, who is the beginning, the first begotten of the dead, that in all things he may hold the preeminēce. for it hath pleased the father that all fullness should dwell in him▪ and to reconcile, by him all things to him self. This counsel I say was not temporal, as taken and devised after the fall of man, but it was eternal, as the same Apostle witnesseth in these words: God hath called us by an holy vocation, not according to our works but according to his purpose and grace, which was given to us by Jesus Christ before eternal times, but is now made manifest by the appering of our savior Jesus Christ. But mark well that the Apostle saith that grace was given to the faithful by Christ Jesus from the eternity of times which thus to Titus he doth confirm saying, Paul the servant of God, and an Apostle • of Jesus Christ according to the faith of gods elect, and the knowledge of the verity, which is according to godliness in the hope of eternal life, which he hath promised, which is God that cā not lie, before the world began, and hath opened his word at y ^e time appointed through preaching &c. And the same saith Peter speaking of our redemption by Christ's precious blood, who certainly was preordinate, saith he, before that y ^e world was made, but was manifested in the last times. Having these I say most evident scriptures to assure our conscience that redemption, remission of our sins, grace, and reconciliation, were appointed for us, yea and were given unto us before all times, what need we to doubt, what was the counsel of God in man's creation, or what was his secret will in giving to him the commandment of not eating the fruit, and therefor you do not only foolishly, but also injuriously in thus raling upon us, what strange and monstrous doctrine is this? to say things be secrete, and vnsecret, known, and vnknowene, revealed and vnreueled, as man should say hearing? is not hearing and light is not light. No such absurdity cā justly be gathered vpō our doctrine, for simply we say y ^t things sometimes kept secrete in y ^e counsel of God, and unknown to the sons of mē, were after disclosed. and made manifest to the world, in so much, that light expelled darkness from the hearts of the sons of light, and knowledge removed ignorance from those, that were appointed to life. If these things do not satisfy you, yet my good hope is, that y ^e godly reader shall perceive, that most unjustly you accuse us, as if in our doctrine were plain contradiction. And yet as touching the secrete will of God we moreover affirm, that our eternal election, in Christ Jesus, our temporal falling in Adam, our restitution to life, by the promise made, are not secret, but manifestly revealed. But why that so it pleased his infinite wisdom, and goodness to dispose, and before ordain the mystery of our salvation: that first we should bear the image of the earthly and carnal Adam, before that we should bear the image of the heavenly and spiritual: that first we should be all wrapped in sin, and by reason thereof in misery & death, before that we should be perfect just, and come to felicity, and life everlasting, and finally why y ^t it pleased his Majesty to choose some: and of this same mass to reject others, we say is not revealed, neither yet shall be revealed before y ^t Christ Jesus appere in his glory, whē the books shall be opened and all secretes shall be disclosed. To speak the mater so simply as I can, that ye have no occasion to complein of obscurity, I say that gods will in these subsequētes and in many others his woēderous works is secret. first why did not God more, suddenly creat y ^e world? why gave he to Adam no greater strength? why did he permit him to fall? why he did not provide man's redemption by some other means, thē by the cruel and ignominious death of his own son? why did he choose the seed of Abraham to be his people, refusing and rejecting as it were the rest of the world? And finally why that God would that his dear son should die in Jerusalem, called his own City, by reason of the temple and sacrifices appointed? why (I say) that God by the figures of the law, and by his Prophets had before spoken, that the Messias should suffer in that city, and that the builders, who then only in earth were reputed & known to be the Church of God, should reject and refuse the chief corner stone Christ Jesus? In these and others the wondrous works of God (which so far exceed the reach of our understanding, that more able they are to quench and swallow up all light which remaineth in us, then is y ^e great depth of the sea to devour our frail bodies) do we hold the secrete will of God for a ruele of all equity, perfection and sufficiency, teaching and affirming that if any man of vain curiosity or of devilish pride, presume to define or determine upon these or others his inscrutable secretes, the causes whereof (other then his secret, but most just will) is not, neither shall be revealed, till the full glory of the sons of God be manyfested, when the wisdom, goodness, justice and mercy of God shall so evidently appere to the full contentation of his elect, & to the most just conuicting of the consciences of the very reprobate, to whom shall be left no place of excuse, but in their own consciences they shall receive the just sentence of their most just condemnation. and so shall they in torments glorify the most just & most severe judgment of God, and his unspeakable hatered against sin conceived. We teach and affirm (I say) that if any man in this life trauale to search out other causes of these foresaid works of God (then his secrete will) that the same man hedlongs casteth him self in to horrible confusion, which he cannot eskape without spedie repentance. And against such men are all the scriptures by you alleged, spoken and written, and not against us, who as we affirm nothing which gods word doeth not plainly teache us, so do we cease curiously to inquire any cause of his works, other thē it hath pleased his godly wisdom, and mercy to reuele unto us by his holy spirit plainly speaking in his holy scriptures. And therefor to you it shall be most profitable to try and examine this mater with greater indifferēcie, then hitherto you have done, and to ponder, and wey whether it be ye or we that be wise in our own conceate, sight or opinion, or that go about to find out the almighty, that is to subject his Majesty, and wisdom to the judgment of our corrupt reason, You (I say) who upon his words plainly spoken by the holy Gost, and vpō his works which he neither fearerh nor eshameth to attribute and clame to him self, dare make these blasphemous conclusions: 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 sin, & himself thē is he unjust & cōtrarious to himself, or we y ^t cōmīg but only to the sight of gods incomprehensible judgments, with all treēblīg & reverence fall done before his Majesty & w ^t the Apostle do cry, Oh y ^e depnes of y ^e riches & wisdom and knowledge of God, howe inscrutable are his judgments and unsearchable are his ways, who hath known y ^e mind of the Lord or who hath been of his counsel, or who hath given unto him first, that he should recompense him? for of him, and by him and in him are all things. to him be glory forever, Amen. Be you yourselves judges I say whether you or we do search out things that be above the reach of our capacities, and by that means study to bring God as it were in bondage to our reasons. but now that which followeth in these words.

ADVERSARIE.

Thy word saith David is a lantern to my fete and a light unto my steppes. when thy word goeth forth it giveth light and understanding even Unto babes: all the words of the Lord are pure and clean it is a shilde to them that put their trust in it. And the Prophet Esaya: if any mā lack light • et him look upon the law, and the testimony. we must not leave the word and seek to establish our phantasies, ether by reason or gods secret will. for we are commanded that we turn not from the word nether to the right hand, nor to the left, that thou mayest say • h th • holy Gost have understanding in all that thou takest in hand. This is sufficient for us and this we ought for to do. But we know say you even by the word, that God hath a secret will, whereby he worketh all that pleaseth him very well and can you prove thereby that God hath two willes? God hath revealed so much of his will as is profitable [ 2] for us to us to know. the rest which is nether necessary nor mete for us to know he hath not revealed. Is it therefore another will? or is [ 3] that which is not revealed contrary to that which is revealed? then shall there be contrarieti • , in God, which is falls. if God in respect of his revealed will, would not that Adam should fall but in respect of his secret [ 4] will, he would Adam should fall then did God will two contraries which is impossible. was there ever any such monstrous doctrine taught God abhorreth a double heart which speaketh one thing and thinketh and other. and yet abhor 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 have fallen, and think and will the contrar • e that Adam should have fallen

ANSWER.

The will of God plainly revealed, in his holy scriptures we do not only follow as a bright lantern shining before us, for the directing of our paths walking in the darkness of this mortality but also we affirm it to be of such sufficiency, that if an Angel frō the heaven with wonders, signs and miracles would declare to us a will repugning to that which is already revealed persuading us upon that, to ground our faith, or by that to rule the actions of our lives, we would hold him accursed, and in no wise to be heard. and therefore yet once again I cā not cease to exhort you, if by late revelations ye (I mean some of your faction) hath received any new knowledge of gods will, by the which you persuade others, that man in this life shall be pure, and clean, without sin, that God shall expel it, not only in the resurrection, but even while we walk compassed with this corruptible flesh, even as the bright sun chaseth away the darck clouds, that the children of God shall so bear dominion over the wicked in this earth, that all the proud tyrannes, and oppressors shall be come slaves to the godly, and that shall be their hell and punishment, as the earthly reigning of the others, shall be their heaven and joy promised. Examin I say yourselves, if that any of you be infected with these, and others mo gross and foolish fantasies, which by gods revealed will, you be never able to prove. But as for us we have proved and offer to prove at all times by the revealed will of God, what so ever we teach, affirm or believe, of gods eternal electiō, or of his most just reprobatiō for we confess even the self same thing which you allege us to say, which is that by the word of God we know, that God hath a secret, will whereby he worketh all that pleaseth him in heaven and in earth, and that also he hath revealed unto us so much as is profitable for us to know, ether yet necessary for our salvation. for the which we praise his eternal goodness and infinite wisdom & do affirm further (as before we have said) that such as stand not content with that which is revealed, but arrogātly list to mount up to search the secretes of gods counsel, shall be beat̄ down again by the brightness of his glory to eternal confusion, in a just recompense of their presumpteous boldness. And thus much with you we will willingly confess. but where upon certain questions, you make such conclusions as pleaseth you, we cannot but accuse in yon that irreverent yea devilish boldenes and pride, which in all men we condemn. But let us hear your own words.

Can you prove thereby that God hath two willes, or is that which is not revealed contrary to that which is revealed then should there be cōtrarietie in God which is false. if God in respect of his revealed will, would not that Adam should fall but in respect of his secret will he would Adam should fall. Then did God will two contraries which is impossible.

These be your words and several reasons most blasphemously spoken, not against us but against gods eternal wisdom. against us (I say) ye cannot speak them for no such doctrine have we ever taught, for we most constantly affirm that the secret will of God and his will revealed, is always one, which is the manifestation and declaratiō of his own glory, although it seme diverse in y ^e instruments as before I have most manifestly dec • ared. and thus most justly might I send you to debate your cause with him whose justice, & wisdom cannot be subject to the vanity of your reason. But yet because no small part of this controversy betwixt you & us consisteth in this: that you can admit no will in God the reason and cause whereof, ye cannot see, perceive nor understand, and affirming the contrary say, that of gods secret will, can nether man nor Angel perceive assign, or understand any other reason, or cause, but his holy will only: and therefore with all reverence do they stoop, and covering their eyes, cry just and righteous art thou oh, Lord in all thy works, holy, holy, holy Lord God of armies. The universal earth is replenished with the glory of his Majesty. Because I say a great part of our controversy standeth in this point, I will go through your questions, and severally answer to everyone. first you ask if God have two willes by reason that he hath a secret will and a revealed will. I answer, that as God in his eternal God head is simple and one, so is his will in respect of him self from all beginning simple and one, which is the declaration of his own glory. But because the instruments (in which gods glory is and must be forever manifested and known) be diverse, therefor hath gods will w ^c in him self is one, diverse considerations, effects, & ends, in respect of the diverse instruments. for example God will the vessels of his mercies to be extolled to the glory of the kingdom with Christ Jesus, but he will the vessels of wrath to be adjudged to the fire inquenchable prepared for the devil & all his Angels. Who doth not see, but in respect of these diverse instruments the will of God hath diverse respects, and diverse ends, and justly may be called two willes or a dooble will? for it is one will to save, and another will to condemn, as touching the instruments & creatures saved or condemned. But in respect of God the will is one and simple, which is as before is said the manifestation of his glory, which no less shyneth in the just punishment of the one sort, then in the merciful deliverance of the other. And this much for the first. Secondly ye ask, if y ^t w ^c is not revealed be contrary to that w ^c is revealed. To the w ^c I answer as before, that in respect of God there is no cōtrarietie betwixt y ^e will revealed and the will vnreueled. But yet may the creatures to whom God, doeth notify his will by commandment, rebuke or exhortation, apprehend & understand one thing, and yet it may be that God in his eternal counsel hath determined the express contrary. if this to you at the first sight seme strange, yet my good hope is that examples in the scriptures proposed shall make the mater sensible enough to the godly and sobre reader. What do we think that David did apprehend of that most sharp and vehement rebuke given unto him by Nathan thē Prophet in the name of God? No doubt that he was the son of death, that God would break the league and covenant with him, as he had done to Saul his predicessor. But was it therefore the eternal purpose of God that so it should be? The end and issue declareth the contrary. Hezekiah received the very sentence of present death from the mouthe of the Prophet Isaiah, who no doubt came not with message at all adventure, but at the express commandment of God, for so he affirmeth saying: Thus saith the lord put order to thy house for thou shalt die and shalt not live. But was not therefor the contrary (to wit that he should afterward live fiftene years) determined in the immutable counsel of God. The same might I declare by many other exhortations &commandments, but with one I will stand contented, which shall add light to the former. Abraham was commanded by God, to take his son Isaac whom he loved, his only son, in whom the promise stood, and to go to the mounteine which God would appoint, & there to offer him in sacrifice. What will of God did Abraham apprehend in this commandment during the journey of three days? God him self beareth record, that Abraham did so understand gods will, that his own hand was stretched out to kill his son, yea that in his heart he had killed him. for so saith the Angel: because thou hast donne this, and hast not spared thy only son, I shall bless the. but whether had God in his eternal counsel de • ermined, that Abrahā should kill his son, as Abraham did understand by his will revealed? who so ever dare so affirm maketh God subject to mutability, and denieth him to be God, whose wisdom, knowledge, purpose and coūselles be stable and appointed from all eternity. if with reverence the causes hereof be searched & inquired, y ^e holy Gost will answer y ^t good it was to David thus to be humbled. that profitable it was not only to Hezekiah, but also to the hole Church of God after him, to come to the knowledge of his infirmity, and of the agonye & battle which he sustained, fighting as it were against gods judge mentes. That by Abraham's, great obedience, be we all instructed to obey God in all things which he cōmandeath, and to subject not only our lusts and affections to his will revealed, but also our reason (appear it never so probable.) With the which if we stand not satisfied, but quarreling with God, will or dare in a blind 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 down forever the frantic heads of such vile slaves of proud lucifer. And therefor be ye warned, for vengeance is prepared for all such irreverent reasoners in gods perfect (but yet profound) judgments as ye declare yourselves to be, in this which foleweth.

If God (say you) in respect of his revealed will, would not that Adam should fall, but in respect of his secrete will, he would Adam should fall • then did God will two contraries, which is impossible.

Answer. Impossible we confess it to be that contrariety should be in that will, which in itself is simple and one. But how shall you be able to prove that God in reueling his will to Adam, had none other purpose nor will but only that Adam, should not fall? (because say you) he said thou shalt not eat, I answer, & so said he to Abrahā thou shalt take and offer thy son in sacrifice. And yet we know that the contrary had he determined. O (cry you) God abhorreth a double heart which speaketh one thing and thinketh another, and yet ye abhor nes to charge God with that which he cannot abide in his creatures, that is that he should speak one thing, as that Adā should not offend, & will the cotrarie, as that Adā should offend. Answer, God if his good pleasure be, touch your hearts with such unfeigned reap̄tance that you may understand howe horrible be these blasphemies, which thus in your furious blindness you spew forth against gods supreme Majesty, for before I have said they are not spoken against us. for no such doctrine do we teach nor affirm, as that of which you gather these blasphemies, and albeit we did, yet it were as easy for us to dissolve and vnlouse such devilish knottes, as by instructiō of your father, you knit to trippe y ^e souls of the simple, & as it is for y ^e foot of the valiant & strong mā to burst a sondre the spiders webbes which y ^e venomous spider maketh to catch the impotēt flies and feeble gnattes. And now left y ^• you should glory as though yo ^r reasons yet stood sure. Let us try and examine every member apart. God abhorreth (say you) a dooble heart which speaketh one thing and thinketh another, I answer: That as God is a spirit and hath neither heart nor body like as man hath, so must not his words, cogitations, and thoghtes be compared to ours: for as we be corrupt liars and vain, so where we do speak one thing, and think another, we do mean deceate, fraud, and destruction to our brother, to whom we promise truth, fidelity, & conservation to our power. But God according to the purity and perfection of his godly nature in speaking to his creatures, and in creating of them must not absolutely have respect to thē, but also to his own glory. for what reason is it that God of nothing shall make that c • eature by whom his glory shall not be manyfested? and therefor in speaking to Adam, and in giving a law to him, God had respect to his eternal counsel & purpose, as before we have spoken, and hereafter shall rehears. But still cry you, that yet we burden God w ^t that which he cannot abide in his creatures that is, that he should speak one thing, as that Adam should not have fallen, and that he meant the contrary. for answer I ask of you, if ye will bind God to that law which he hath imposed to his creatures? And if ye will leave none other liberty to God his sovereign majesty, then his law hath permitted to men subject to the same: and if ye dare promise to yourselves that authority over God, girde your loins, and play the strong champions: prepare your seats, appoint your judges, cite, and adiourne him to appear at a fixed day, to render a reason, & a make an accōpte before you of his universal regiment, in which (no doubt) ye shall find many things more repugnant to your reason then this. You think I mock you in that I will you to cite and call God to an account, in very deed I do. for as your blasphemy & pride is utterly to be abhorred, so is your vanity more worthy to be mocked, then your simplicity in that case to be instructed. for what was he ever yet amongst the most ignorant ethnicks so foolish or so presumpteous, but that he did confess that the works and wonders of the supreme God, were exempted from all law, and censure of man's judgment. But in your presence, God shall have no liberty to command, or forbid anything to any of his creatures, but that he must needs absolutely will the same, and for no cause or respect may he will the contrary, but that he shall have a dooble heart, he shall be a dissēbler (cursed be your blasphemy that causeth me thus to write) and in him there shall be cōtrarietie. this is the reverence which ye bear to gods infinite wisdom in all his works, to the ground whereof ye cannot attain by your corrupt reason, that you burst forth in scoffing, mocking, and blasphemy. But yet to come more nye to the mater, I deny that justly you can conclude any contrariety to be in God, albeit that to Adam he said thou shall not eat, and yet in his eternal counsel he had determined that Adam should eat, neither yet (I say) cā you be able to prove, that he spoke one thing & willed the contrary, because he pronounced this sentence: in what so ever day thow shalt eat of this tree, thou shalt die the death, but rather we may most assuredly conclude, that both the precept, & the penalty threatened to ensue the violation of it, was a plain and manifest declaration what before was concluded in gods eternal counsel, as also that they were the means, by the which the secret will and good purpose of God toke effect amongst men & was notified unto the world. for if God had not before appointed the fall and the remedy for the same, he had not imposed upon him a law, the transgression whereof, should bring death, but should have suffered him to live without such fear and bondage, as we shall do when victory shall be given over death, which is the sting of sin, & over sin also which had his power by the law. And therefor I say that gods commandment forbidding Adam to eat, and the punishment of death denounced, if he did eat, were nothing contrary to his secret will: but were the very ways appointed by his infinite wisdom, by the which he had determined that his secrete will concerning the mystery of mans redemption should be notified & put in execution. And albeit that such as in gods eternal election find no swetenes nor comfort, fret, fume, storm, and rage at the only mention of it: yet neither dare we nor can we cōceale and suppres gods eternal truth, infinite love, and incomprehensible liberality towards us: neither eshame we to confess our own wretched poverty, and just condemnation, into the which our father Adam willingly wrapped himself and us. And therefor we constantly affirm that as we were elected in Christ Jesus before all times, so it behooved us in time to fall in Adam, to the end that the bright glory of God, might after shine & appere before men & Angels. Prove now if you can contrariety betwixt gods will revealed, & his secrete will. How vain is the difference, which you put between his will & his permissiō we shall shortly examine in this which followeth.

THE ADVERSARIE.

The reason where with you go about to persuade this to be of truth is very mean, if a man (say you) could do anything contrary to gods will, then were not God omnipotent, wherefor what so ever 〈◊〉 dōne, it must needs be donne by the will of God, whose will no man ca • resist. I answer that God is goodness itself, his will is always good, yet man apt [ 1] to do & may do evil contrary to gods will, no • withstanding God remaineth omnipotent, suffering m • n to do evil whom he might destroy before he did the evil, if so it pleased him. Phara • obstinately refused [ 2] to obey the will of God, yet was God omnipotent, for if God had list he might have destroyed Phara • at the first, and the arrogāt tyrān • was well worthy to be destroyed, yet God used towards him, by littel and litell [ 3] such encreasse of punishemēt as he might therewith have ben am • ̄ded had not his malice ben and impediment. Christ as he witnesseth hī self w • ld have gathered the Ier • solim • tans together, as the hē her chickēs, yet w • ld they not, God would that the Israelites should entre into the land of Cana • and they would not, wherefor they were carried back again through the wilderness where they perished. Again when God would not that they should entre, they would needs entre, and were put to flight of the Canaanites. Thus we se plainly that many things be donne contrary to the will of God, which shall be more largely declared hereaf • er, where we shall show howe God often suffered many things which he would not yet to maintain this untruth ye allege that which is written in Exodus th • 9. the Lord [ 4] hardened the heart of Phar • o. To the which I answer that which is writ̄ all most in the end of the same chapter, Phara • hardened his heart, he and his servants: and that which is written in the chapter of • he first b • ke of the kings. wherefor should you harden your hearts a • the Egyptians and Pharaoh hardened their hearts. by these places I may prou • 〈◊〉 well that Pharaoh hardened his ow • e heart, as you cā prove, that God m • de him hard he arted, by that other text▪ wherefor t • understand howe these [ 5] places do aggr • , we must note first, that all the children of Adam have a hard & wicked heart, until they be mollified by the grace of God, as I • remie witnesseth saying: Amōgest all things liu ••• not, mā hath the most deceafull & stubborn heart & the lord saith that he will take the stony 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 appere, [ 6] in that he 〈◊〉 oppressed the people, afore Moses spak unto him, thē could it not be hardened more thē a stone, afore it had been millified, which was not dōne. for he refused to know the Lord, & se • n • t his heart to gods miracles, but at the first meting with Moses said, I know not the Lord▪ therefore Pharaoh willing • y & wittingly, did endure & retain his hard sti • e heart, notwithstanding he and his sorc • rers were • onuict to grant the miracles to be dōne by God, in so much that he desired Moses & Aaro to pray for him, confessing his office▪ but yet after that he was delivered frō the present pl • gue, he endured his heart both he and his s • rua • s so tha • as [ 7] the Apostle saith, whē they k • ewe God they glorified him not as God, neither were they thankful, wherfor they were le • t to their own lewd mi • des which is the cause of hard • ing▪ for mā being left of God, is nothing else, but a hard obsti • ate wicked creature, and cōform to this meaning do the ancient [ 8] doctors interpret this place, God hardened Pharaoh's heart, that is to say, God suffered Pharaoh's heart to be hardened, as this, lead us not into tōp taciō▪ that is suffer us not to be led into rēptacion. So Job saith▪ God hath take •• wis • dim from the Estriche, that is as it 〈◊〉 there God hath [ 9] not • given her understanding. And of his f • iends Job saith. Thou hast wi • hholden their hearts frō understanding that is thou hast not givē thē understanding: And thus mā • er of speaking is common in the scriptures not only of God, but also of mā as these, now you have • idd the childrē of Israel out of the hand of the Lord, that is you have not caused th • to 〈◊〉 in •• the hand of the lord. The phrase of the scripture being this truly understanded▪ [ 10] the ma • er shall be the easier for seeing that God (as James say • h) 〈◊〉 no mā▪ that is to si • ne, then did God neither hard̄ the heart of Pharaoh, not 〈◊〉 him to do wickedly, but suffered him & gave him over to the obstinate hard heart which he had already and this is the greatest plague that chanced to man, to be • est to his own lewd mind as Saul because hē would not obey the Lord, he was le • t of gods good spirit & taken with an evil spirit, & thē from thence forth he became worse. and w • rse likwyes I • as king of Judah, because he would not hear • he voice of Zachari • the Prophet he was lest of God, slain in his own bed with his own servants & [ 11] found unworthy to be buried in the sepul • hars of the kings. & his son Amasias, because be refused to hear the Prophet of the lord, and sought c • ūsel of the Ed • mites gods, he as l •• e of God, over come by the king of Israel, & afterwards by treas •• , his subjects conspired against him & killed him. Thus we see that there cā be 〈◊〉 gre • ter plague, then to beleft to our selves & to be destitute of the grace of God. A • the yearth can be • o more gryueously punished, thē to lack the sun & dew. So the lord doeth punish [ 12] his vineya • d not wasting 〈◊〉 himself▪ but taketh the hedge and rain from it▪ & suffereth it to be was • ed and ouertrode by others, So Job was plagued of God only by suffering him to be plagued notwithstanding Job say • th, [ 13] the Lord hath given and the Lord hath taken, which is not to be vnders • and that the Lord did take his goods, but o • ely, suffere • the devil 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 shall be saith the Lord. After the same manner ought that place, God hardened the heart of Pharaoh 〈◊〉 be understand, that it God suffered the heart of Phara • to be hardened, or left him in the hardness of his heart, which appeareth to be so of that wh • ch is wri • ten. Exo ••• e 10. chapter, how long refusest thou to submit thyself [ 14] unto me, to let my people go? by this we see, that the will of God was, that Pharaoh should let the people g • o. Secondly that Pharaoh • id not subrnit himself to God, that his • ind was not conform to gods mind. Thirdly▪ in [ 15] that he refused to let the people go, it was his own deed 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 self to • he will of the Lord, which is contrary to the word, thē should God and he have been both of one mind, And the will of God is all ways good and just▪ wh • ch you cannot deny then Phara • refusing to let the people go. did well & • ustly, forasmuch▪ as it was gods will he should so do • , wherfor Pharaoh ought not t • be punished for this good & just deed. These & such like 〈…〉 • skape, affirming Pharaoh's heart to have been actually endured of God.

ANSWER.

How mean that ever our reasons be, yet great cause we have to give thanks unto God, that ye in laboring w ^t all your wits to oppugn & obscure them, are yet compelled by the invincible grace of gods mercy to justify and illustrate the same. which shall plainly appere by this your first answer, which you make concerning the omnipotency of God. forasmuch (say you) as God is goodness itself, his will is alawayes good, yet mā is apt to do, and may do evil, contrary to gods will, notwithstanding God remaineth omnipotent suffering man to do evil, whom he might destroy afore he did evil, if so pleased him: and so ye bring forth y ^e example of Pharaoh. I will not take in all points that advantage of you w ^c I think you would take of us most gladly, if you had us in such a streit as you have here concluded yourselves. for if mā may do evil contrary to gods will: so that God for no respect, for no end nor purpose would that such wickedness should be donne (for thus you must apply your words, or else ye say nothing against us) and yet that it pleaseth God not to destroy the wicked doer, but to suffer him to do evil, whom he might have destroyed before the iniquity committed. What shall, I pray you ensue? but that either there shall be in God two contrary willes, one that willeth no wickedness in no wyes to be donne, and another that suffereth wickedness, yea and that is pleased to suffer & not to destroy the wicked mā • or else that there is a power above gods will, which compelleth him to suffer that which he would not: one of these two can you not avoid. But I will dealle more favorably with you. Ye grant that God suffereth the evil, and that he might destroy the wicked mā before iniquity be committed, if so pleased his godly majesty and wisdom. Do ye not consider that in this your confession, is no les • onteined then any of us hath either written or spoken in this mater. for if gods omnipotency remaineth as no doubt it doth, so perfect and hole that he may not impede only wicked men of their enterprises, but also y ^t he may destroy evē Sathā himself, if so pleased his eternal wisedō, what can be concluded, but y ^t God willingly for causes know̄ to his wisdom alone, permitteth & suffereth things to be dōne w ^c a • ter he will most justly punish? And thus (I say) doth you own answer & confessiō justify o ^r doctrine. for we do not teach y ^t wickedness pleaseth God, in so far as it is wickedness: neither yet that God will sinful acts to be donne, in so far as they are sinful, without any other further respect. But we say that as the actions & cogitatiōs of the godly please God in Christ Jesus, because they are wrought and inspired by y ^e power of his holy spirit: so y ^t the good works, as patience, justice, chastity, & such lik, God will to be dōne, evē because the works be good & agreeable to his own nature: so say we that God will, yea and hath determined the works that be most wicked to be donne for y ^• purposes & causes concluded in his eternal counsel. Which thing if we be able to prove by the evident scriptures of God thē ought you not to be offended although we prefer God to mā, and his plain truth, to your sophistical euasiōs & cold interpretations of such places. for the avoiding the prolixity of many, I will choose but two at y ^• most, plain and most evident. Is it not a great & horrible sin that a falls prophet shall come and deceause the people? Yea is it not likwyes sin, to deceive y ^e Prophet? and yet God feareth not to attrib • t to himself both the one and the other. for no falls prophet doth arrise, whō God for one of two purposes doth not stir up, to wit, ether to try and examine the constancy & fidelity of his servants, or else, to execute and blind those, who delight not in the verity. For Moses witnesseth in these words, if in the midst of the, there arrise a Prophet, and he shall give unto the a sign, and yet should say let us go and serve strange gods hear him not, for y ^e Lord your God tempteth you, whether that ye will love your Lord, your God with all your heart, & in all your fowl. if it be the proper office of God to try, tempt and examine y ^e hearts of his people & of his chosen children as the holy Gost affirmeth it to be. Then must you confess that the falls prophets be gods instruments appointed for that purpose. And that God deceaueth the falls Prophet, Ezekiel in plain words doeth witness saying, and if the Prophet deceived speak the word, I the Lord have deceived that Prophet, and I will extend my hand against him and I will root him out from the midst of my people Israel. And the same doeth yet God hī self more plainly vendicate to himself in that solemned proclamatiō made in the ears of the prophet Micah and boldly by him pronounced in audience of two kings Ahaz & Jehoshaphat, as followeth: who shall deceive Ahaz to us? or who shall persuade him that he may pass up, and fall in Ramath galaad, and there passed out a certain spirit & standing before y ^e lord he said I shall deceive or persuade him. And the lord said whereunto? & he said I shall pass out & be alieng Prophet in the mouths of all his Prophets: he said therefore thou shall deceive him & thou shalt br • g it to pass: goo forth therefore & do evē so. And lo God hath givē a liēg spirit in the mouths of all these Prophets & the lord hath spoken evil vpō the. If to make a public proclamation to call for one to deceive, to send him forth & to give him power to do the same. be only a simple permission, & a thing which God suffereth against his will, lett the indifferent man judge. I think that no mā will deny the incest of Absalome openly committed, not only to be sin, but also to be so execrable & detestable a fact that nature itself (be it never so corrupt) must needs abhor it and yet I pray you what saith God that he will do in that be half, let the Prophet witness. Thus saith the Lord God (saith Nathā) behold I shall raise evil against the, forth of thine own house, and I shall take thy wives and give thē to thy neighbor, who shall sleep with them in the sun. Thou did est y ^t fact secretly but I shall do this thing openlie before all Israel, let y ^e vehemēcie of y ^e words w ^c here be spoken, be noted & be judges yourselves whether your interpretation be tolerable, he saith not I shall suffer evil to come upon the, but plainly he saith I shall raise up evil against the. And therewith not content, he saith I shall take thy wives, and to put the mater out of all controversy he addeth, and I shall give thē to thy neighbor yea and that will I do openly. If to raise up, to give, & to do, be to permit only the thing which he will not, we must confess our selves ignorant of the phrases of the holy Gost. this same might I prove by Job, by Nebuchadnezzar, by Shalmaneser, by Syrus and diverse others which for brevities saik I pass over. one I will recite w ^c I trust shall be so plain that the devil himself by no subtilitie shall be able to obscure the light of y ^e truth. Was there ever any fact since the beginning more wicked, if the instruments shall be considered, as was the cruel and ignominiouse death of the Son of God? And yet what doeth the holy Gost attribute to God in that case? him saith Peter (being crucified) did you kill after that you had taken him by the hands of y ^e wicked men being given by the appointed counsel & fore knowledge of God. And after, they have verily cōuened against thy holy Sōne Jesus, whō, thou hast anointed, Herod together & Pōtius Pilate, w ^t y ^e Gentiles together & y ^e people of Israel to do what so ever thy hand & thy cousell have decreed to be dōne. Advise well what ye will answer, y ^e words are plain, & so plain y ^t you cā not avoid the. for he that saith the wicked mē did what so ever God did foresee & before dotermined, yea what his hand▪ y ^t is his power, and counsel, y ^t he had before decreed to be donne, meaneth a thing of more greater importance thē he y ^t saith they did what God permitted and suffered to be donne. Consider forther y ^t you have not to do w ^t men, as w ^t Augustine, Calvin and us whom you call careless libertines, but w ^t the holy Gost speaking in Peter & in the hole Church of Jerusalem, yea speaking in the hole scripptures. for if not to spare his Son, but to give him to y ^e death for us, to cause our sins to make war against him, to punish hī for y ^e same, in such sort y ^t of all men he was most contemptible for a season. if I say to give to death to strike, to wound & punish, be actions, then did not God only suffer his Son to die to be wounded to be smytten & to be punished without any will, that any such thing should come to pass, but he in his eternal counsel appointed the time, the place & the persons, whē, where, and by whom he should suffer y ^e same. for of love he gave him to suffer the true death: that we by him might receive life. the time could not be changed & the cup which the father had given him he must needs drink, as in the figures was foreshad owed and by his own people, and gētiles, as the Prophets, and David, had before spokē. If in gods counsel gods gift, gods hand, and eternal purpose, before decreinge all things to come to pass, in the death of his Son, ye can se nothing, but a bare & simple permission, I can not cease to affirm, that as by falsifying such plain scriptures, you labor to take from the Church of God their most singular comfort left to us in Christ's death, so do you walk in darkness, & in y ^• same ye shall perish except speedily you reap̄t. Howe one, & the same work, in so far as it proceedeth from God, is most just, most profitable & most merciful: and yet as it proceedeth from y ^e instruments most profane most wicked, damnable to thē selves, & most cruel, I have aboūdantly declared, and after as occasion shall be offered, shall touch by gods grace, so much as may instruct the sobre mind, if it be ignorant: and also to put silence to your venomous mouths, be they never so impudent. Because the scriptures which you heap together be either plainly repugning to your error, or else make nothing for probation of the same, I will so shortly as I cā go through them, only noting wherein you abuse the words and mind of the holy Gost. The words of our master spokē in the 24, chapter of Matthews Gospel serve nothing for your purpose. for in that place our Savior Christ Jesus speaketh as he that is the messinger of his heavenlie father, and declareth that the Jews obstinately even from their original had resisted God speakīg by his patriarks, prophets of old, & now last by his Son. he neither speaketh nor meaneth what will, God had to save his elect, neither yet y ^t will w ^c he had to gather & separate thē frō v ^• world, but only (as Moses and Elias had before spoke) declareth what fidelity & diligence God had used in the general election & vocation of that people, from time to time: and yet what had been their obstinate rebellion & unthankful defection from him: by the which they killed the Prophets, and should kill his Son sent of God to call them from iniquity. What hath this to do I say with that will, by the which God, in his eternal counsel hath made diuisiō, betwixt the elect & the reprobate? If ye dare say that Christ in that place meaneth, in that he would have gathered those murderers, and sons of murderers as he doth witness, he doth gather his chosen flock, himself will cōuicte you of a lie. for he affirmeth the same to the scribes & pharisees, to whom principally he spake, in that place that they were not of his sheep & that therefore they could not be gathered to his fold, that they were not of God, & therefore that they could not hear his voice, y ^t he did not pray for y ^• world, and therefor they could never be united to God. You must declare howe y ^t God would y ^t those Israelites whose carcases fell in y ^e wilderness should entre into y ^e land promised. If you say by any other will thē by his general precept givē, y ^t they should go & possess it, • e shall lack the testimony of the holy Gost. I have decl • red causes most just and most sufficient why God shall command, that which is just right & laudable, albeit that man neither can perform his commandments: neither yet that it was gods eternal will & counsel that all men should so do. And forther I have declared just causes, why God doth call many to repentance and felicity, and yet that he choseth a certē to attain thereto & entre the same. And so I say ye must prove y ^t God did other ways will, them to entre into the land, thē by his general commandment, before you be able to prove that anything is done against the eternal and immutable will of God. I can prove that gods will was so plain revealed that none of them should entre into the land promised, y ^t it behooved y ^e hole army to be received from place to place til they were all consumed. Yea further I cā prove y ^t Moses himself could not obtain y ^t privilege to entre in nor the people, albeit that in prayer moste earnestly he required the same▪ prove if you can, that ever God revealed his will to any particular persons (Joshua & Caleb only excepted) y ^t they should entre in it. And thē may you say that either God did change his will & purpose, or else that something was dōne against his will, which he did permit, but not will. I will answer there is no better argument to prove that God hardened the heart of Pharaoh, then that same w ^c you adduce to prove that Pharaoh did harden his own heart, and y ^t God doeth suffer it to be hardened, but doeth not will it. This ye write. All the children of Adam have a hard and wicked hear •• until they be mollified by the grace of God as leremis witnesseth saying. Amōgest all things living man hath the most deceatfull & stubb • rne heart • ▪ your liberty or ignorance in citing the Prophets words pass measure, And the Lord saith that he will take away the stony heart from them, and give them a heart of fl • sh. no stronger argument nor reason I require to confute your error then the same, which you allege for the establishment thereof for if by nature all be equal, and that only grace maketh the difference, then we demād & ask whether that grace be given 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 and mercy by Christ Jesus shall be frelie communicated with some, and that the same shall most justly be denied to others, albeit the causes to us do not appere, during the time of this our martalitie. If you dare say that gods will in taking away the stony heart and in giving the fleshy heart, be nothing elles but only a permission & sufferance without the operation and will of his Spirit, then may you reason that in the hardening of Pharaoh and of the rest of the reprobate there is nothing elles but a bare permission without any efficacy of gods spirit. But if it be God that worketh in us the good will and performance of the same, and that he hath mercy upon whom he listeth. thē is it likwies, that God hardeneth whom he will. Mark & note y ^• words of the Apostle: He saith not, he hardeneth whom he permitteth and doth suffer to be hardened, but palinely he saith y ^t he hardeneth whom he will. The Apostle saw none other cause why mercy was shown to some and others were left in induratiōs, but gods will. Trew it is y ^t the reprobate of nature have and frō their mothers womb doth tarry with them, the mater of their induration. But the question is. What is the cause, that y ^t pestilent mater is removed from some, and why? doth it remain with others? If you answer because some receive grace offered, and some refuse it. Ye have said nothing, as more plainly I have before declared▪ for always we ask the cause why is the will of the one obedient to God, and why is the will of the other rebellious, considering that all by nature are equal. Althogh that you travel to confound the heaven and the earth yet shall ye be brought to this principal: that God hath mercy upon whom he will, and whom he will he maketh hard hearted. And therefor as of his mercy and free grace, God worketh willingly in the one with his Spirit, softness, & y ^• feling of mercy, so doth his just judgments, & just wrath against sin couceaued by the spirit of Satan, work in the others hardness obstinacy, & y ^e sense of his wrath. You reason affirming that Pharaoh had a stony heart before that Moses spake unto him, thē could not it be hardened 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 will affirm y ^t the heart of any tyrāne at any time, in natural hardness I mean to grope & fele, is cōperable to y ^e hardness of a stone, but y ^t is a figurative speech by y ^e w ^t is declared y ^e unchangeable hardness of man's heart as touching y ^e natural power of the same. foras the stone by itself can never come to any softness of flesh, so can never mā by any gift, which nature hath of itself, come to that humility and obedience, w ^c is acceptable before God. But doth it thereof insue that one man is not, nor cannot be more cruel then another, yea that one and the same may not proceed from evil to worse, and by contempt of grace, make himself more hard and more hard: although his heart was never fully mollified. I think you will not affirm the contrary. for the holy Gost giving this exhortatiō: This day if you hear his voice harden not your hearts, doth confirm my affirmacion, which is, that men proceed from hardness to hardness, yea from one sin to another, till their sins be becomme inexcusable, and so finally irremissible, because that obstinately they refuse grace offer • d. as Christ doth wittnes in these words, if I had not come, and spoken unto them, they should not have sin, but now have they nothing to cloke their sin, for they have seen, and hated not only me, but also my father. No man will be so fond, as to affirm, that the Jews before Christ's preaching and miracles, were clean without sin: but the contempt of grace did so augment and increase their sin, that it became inexcusable. even so say I that Pharaoh did harden his own heart from time to time becoming more unthankful unto God and more cruel to his people. And y ^e foūteine of this induration and hardness I confess to have been borne with him, and that to raige against gods people he needed no impulsion of gods parte, but rather a brydle to impede his fury. But yet the question is not resolved as before I have noted. for still we ask why was not that fountein shut up? why was not the natural venom purged and his heart mollified? search where you list, ye shall find none other reason nor cause, for the which the subsequent induration of Pharaoh did principally proceed but y ^t God in his eternal counsel for causes known to his wisdom alone had most justly denied to communicate his graces effectually with him, but had raised him up to have his power shown forth in him. And so God did hard̄ Pharaoh's heart, not by permission only but willingly withdrew his Spirit frō him as before is said. Wonder it is that amongst the ancient doctors ye will seek patrocinie or defense in this mater: seeing it is a statute amongst you, that ye will believe nor admit the words nor authority of no writer, in any mater of con trouersie, but all things you will have decided by the plain scripture. And truly I am not contrary to your mind in that case, so that you understand, that ye will not admit the authority of man against gods plain truth, nether yet that you will believe mā any furtherthen that he prouethe his sentence by gods evident scriptures. If you had produced any doctor who had confirmed his interpretation by the plain word of God, of reason, I ought to have answered, ether by the same, or by some other doctor of equal authority, or else to have improved his interpretatiō by the plain scriptures. but seeing that ye produce none, ye leave me at greater liberty. and yet I will show you the mind of one doctor cōparable to any that ever wrote before him, ether in the latin or in the greek Church, I mean of Augustine, who writing against Julian the appostate, and against Manacheus who did affirm the self same thing that you do, to wit that God was a passive God, that is, he did suffer all evil, and that against his will, but he did work none. Against him (I say) he thus writeth: wilt thou say (saith Augustine to Julian) that the wicked that be given over to their own desires, are to be understand only left by gods suffering, but not compelled to sins by power, as though that the Apostle had not joined the suffering and power of God to gether, where that he saith: if God willing to show wrath, and to declare his power, fuffered in great patience the vessels of wrath prepared to destruction, w ^t of these two sayest thou, is written? And also, if the prophet do err and shall speak, I the lord have deceived him, is this suffering or is it power? And after adducing the same w ^c we before have alleged of Ahaz he addeth, did God these things ignorantly, or doth he anything, judging or doing rashly or unjustly? God forbid. it is not without cause that it is said: Thy judgments are a great depth it is not vain that the Apostle crieth out: Oh the hieght a • d depenes of gods judgments. And after in the same place expounding these words: & lead us not into temptation, after that he hath affirmed that God giveth over some for just causes to their own lusts and blindness as he gave over Roboam to believe, the falls and foolish counsel of the young men (he saith) all these things doth God work by wondrous and unspeakable means, who knoweth howe to work his just judgments, not only in the bodies, but also in the hearts of men, he who maketh not the willes evil, but yet he useth them as he will, seeing that he can will nothing unjustly. Thus far have I alleged unto you the m • nd of one doctor in this our controversy▪ when • e shall bring forth the mind of any so well grounded upon scriptures as he doth this his sentence▪ I promise to answer if I can. I am not ignorant that diverse of the doctors (yea and Augustine himself) in some places may seme to favor your opinion at the first sight. But if their words in one place be compared with their plain mind and with the scope of their disputation in other places, it shall plainly appere that none that live this day do more plainly speak against your error, then some of them have written. The places of Job manifestly and in plain words, fight against you. for it is said in the one place thou hast excluded their heart from wisdom, and therefore this mater shall not be to their praise. and in the other: God hath taken wisdom from the Estrich, and hath not given understanding unto her, dare you affirm that in these words, there is nothing but a bare permission of gods parte? is there no difference betwixt away taking and suffering to be taken away. if any difference be betwixt these two manner of speakings, God giveth wisdom and God taketh away wisdom, then is your interpretation foolish and absurd, nether yet is there any phrase of scripture, understand it as you please, that can make God to call back that sentence which he hath pronounced, to wit that he hath raised up Pharaoh to be an example to all generations following, what shall be the ende of those that obstinately resist God. Who albeit he tempt no man to sin by the power of his spirit yet as before I have proved, he justly giveth them over to the inordinate lusts of their own corruption yea he giveth them over into the hands & power of Satan to be pricked and stirred forward to all iniquity that their damnation may be just, and also that his vengeance justly deserved may the more suddenly fall upon them. The mind of saint James is only to bring men to the right examination and trial of them selves lest that by flattery they begin to seek y ^e original cause of their sin in another, then in them selves. And yet doth that nothing impede, but that God in his manner (which always is just) doth hard̄ the hearts of those whom before he had reprobated. We confess that no greater plague can chance unto man▪ then that he be left to his own lewd mind▪ for thē of him can proceed no good nor permanent fruit. But as the earth lacking rain dew and moisture must needs be barren, and so at length subject to malediction, so must men destitute of gods grace, with Saul, Ahab, & others proceed from evil to worse, till finalie they come to confusion. But were it not y ^t it is your cōmone custom to belie y ^• holy Gost, I would wonder how y ^t you could be so impudent, as to affirm, that y ^e lord doth punish his vineyard, not waisting it himself, but taketh the hedge and rain from it and suffereth it to be wasted and trodden of others. And that Job was plagued of God only in suffering him to be plagued. Assuredly this your affirmation declareth in you ether a most brutall ignorance or else an impudency more then manifest. Ye will not deny that Israel & Judah were y ^e pleasant vineyard sometimes planted by gods own hand: So doth he himself affirm, and doth God no more in their destructiō but only look upon thē as an idle and unwilling sufferer upon the tragedy and miserable calamity? he himself doth witness y ^e contrary. for he saith I will plainly declare unto you what I will do to my vineyard, I shall take away y ^e hedge of it. I shall break down the wall that it may be trodden upon, I shall make it waste and shall also so forbid the clouds y ^t they shall nether send down rayn nor moistur upon it. Note and mark well I beseech you, god here speaketh nothing of permission, but all together of working, to wit of taking away and of breaking down. And how I pray you came y ^t fearful destruction to pass? the lord God of hosts (saith the Prophet Isaiah) will take away from Jerusalem and from Iudath the stay and the strength, even all the stay of bread, and all the stay of water, the strong man and the man of war the judge and the Prophet, the prudent and the aged, the captain of fifty and the honorable and the counselor, 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 over them &c. And after the Lord shall bring upon the, upon thy people and vpō thy fathers house the days that have not come from the day that Ephraim departed from Judah, even the king of Asshur &c. In that day shall the Lord shave the with a rafer that is hired &c. The Lord himself doth further cōfe •• e, that the king of Asshur is the rodd of his fury and the axe in his hand, he saith to an hypocritical nation will he send him: and I give him commandemente against that people which hath, deserved my indignation I will give him charge to take away, to riue and to part the spoil. And further in the same place God doth acknowledged the grievous punishment and miserable destruction of Jerusalem to be his own work. for thus speaketh the Prophet: But when the Lord hath accomplished all his work upon mount Zion and Jerusalem, I will visit the fruit of the proud heart of the king of Asshur, and his glorious and proud looks &c.

If these words may be attributed to him, who only suffereth and doth not himself effectualy work, let indifferent m • n judge. And yet speaking more plainly he saith: I am the lord and there is none other, I form the light and creat darkness: I make peace and creat evil (that is punishment and plagues for sin) I the eternal do all these things▪ to whom the Prophet Amos doth aggre using these same words: or shall there be evil in a city (saith he) and the lord hath not donne it? The lord speaking by his Prophets Jeremiah and Ezekiel saith: I shall send, and take all the nations of the north, and Nebuchadnezzar my servant the king of Babylon, and I shall bring them upon this land: I shall kindle the fire, augment and multiply the flame, and I shall profane (that is I shall make commone) my Sanctuary. If he that gathereth his warryers, that leadeth, and conducteth them, yea that giveth them strength agility and good succes, that putteth the sword of his vengeance into their hand, that commandeth them to strike, and to spare none, doth nothing elles but suffer, I must confess myself nether to know nor to understand what it is to do, or what it is to work. Your bold impudency affirming, that Job was plagued of God, only by suffering him to be plagued, is intolerable. Doth not God provoke as it were Satan to try his servant Job? saying hast thow not considered my servant Job, how none is like unto him in the earth, an upright and just man, one that feareth God and escheweth evil. And after that Satan, upon that occasion had defaced the integrity and iusticie of Job, affirming▪ that easy it was to fear and serve God, seeing that all things were prosperous and fortunate in his house and family. God first by express words giveth to him power over all y ^t pertained unto him: and thereafter he giveth over the body of Job to the tyranny of Satan, his life only being reserved. Was this I pray you only, to plague Job, by suffering him to be plagued? Doth the father which commādeath his child to be beaten in his presence, and commādeath how many stripes he shall receive, nothing elles but suffer his child to be beaten? or is he not rather the chief cause, as that he is the chief commander why his child is punished? O say you but God did not take his goods, but only suffered the devil to take them, and so God did not punish his people. for he touched them not, but hid his face from them, to see their end. Albeit your vanity trouble me a littell, yet must it needs return upon your own heads to your shame. This is a good reasonly, God by himself took not Job's goods from him, therefor he did nothing but suffer them to be taken: and gods own hand did not touch Israel nor Judah, therefor was he but only a sufferer, and no worker of their punishment. I will make the like reason and argument. God by himself gave no goods to Job, therefore did he nothing but suffer Job to be enriched. An other, no visible hand was seen to touch Elimas the sorcerer, therefor did God only suffer him to be blinded. If ye will affirm the former, to wit, that God did nothing but suffer Job to be enriched: not only shall Job himself testify against you, but even Satan, although he be a liar, and the father of lies: yet in that case shall he convince you of a most impudent lie. for he saith: Hast thow not made an hedge about him, and about his house and a boute all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But stretch out 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 only suffer Elimas to be blinded: then shall the holy Gost speaking in saint Paul convict you. for he saith behold the hand of the Lord is upon the and thou shalt be blind and shall not see the Sun for a time. And thus shall you have God, man, and the devil to rebuke your vanity. Be ashamed, repent, and give glory unto God, who feareth not to confess that all instruments in heaven earth or in hell, be his rods, his sword, and his hand, by the which he correcteth, he punisheth, he triethe, delivereth, and saveth according to his eternal counsel and purpose. To prove absurdities and inconveniences (as ye term them) to follow our doctrine: thus you reason: If I should grant that it was gods will that he should refuse, to let the people goo, then did he submit himself to the will of the Lord. then, should God and he have been both of one mind. and the will of God is always good and just. then Pharaoh refusing to let the people go, did well and justly, forasmuch as it was gods will that he should so do. wherefor Pharaoh ought not to have been punished for this good and just deed. And thus in conclusion, ye affirm that these inconveniences we cannot eskape. I have before sufficiently declared howe that no wicked man committing iniquity hath any respect or mind to obey gods holy will, ether secrete, ether yet revealed, but following their own rage and inordinate, lusts doth make as it were plain resis • ance to God. and, therefore, how so ever they be compelled to to serve gods eternal purpose: yet do they never obey him in their own hearts: but obstinately they do rebel against his blessed will revealed. And therefor, as there is no conformity nor aggremēt betwixt the holy will of God, & their peruers & malicious will, so are they subject to just damnatiō, for their rebellion and disobedience. And thus taking from you the ground & foundation where upon you think yourselves 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 woēne some of you (if so please God) frō these horrible blasphemies, I purpose in this place to declare the difference betwixt the holy will of God, and the wicked will of men, and why it is, that the work of God is moste just, and the work of the instruments, unjust, and evil, reserving the rest to better opportunity.

The will of God must not be restrained to those things which externally we see donne or hear to have been dōne. But gods will must be extended to to those ends, for the which God worketh, and causeth to be wrought, all things from the beginning to wit, for the manifestacion of his own glory, for the profit and salvation of his elect children, and for the execution of his just judgments, ether for a time to correct his chosen, or else forever to punish the stubborn and disobedient, of the reprohate sort. Becaus y ^t I suspect no man so foolish as that he will deny the will of God working to these ends to be most just most holy, and most perfect in itself: I will labor for no probation of that parte. But because the instruments by whom God worketh, be diverse, we must first inquire and know what instruments they be that obey gods will, and therefor by him are reputed just workers, and what they are that obey not his will, and so what so ever they do, are reputed inobediente. Only those instruments do obey gods will, who having his will clearly revealed unto them, do study and indeuer them selves to obey, accomplish, and fulfill the same, and that of very love, free mind, and zeal to obey his godly Majesty. the fruits and works of these instruments, howe soever man doth judge of them, doth God approve, yea even albeit they appere to repugn to mercy, or to his law written. for the Israelites were delivered from theft by gods will revealed: albeit they spoiled and robbed (under the cloke of borrowing) the Egyptiens of their substance. The mariners and the shipmasters being with Jonah, in that sudden storm and tempest raised by God, were free from murder and shedding of innocent blood by gods will plainly revealed by y ^e mouth of the Prophet. Jehu was not only justified from all the suspicion of treason, which men might have gathered of his fact, but also from cruelty, in killing those idolaters, who manifestly declared them selves friends to Baal: by that, that God did first reuele his will unto him, sending his Prophet to anoynte him, and after approved his zeal, which he rewarded w ^t temporal promise of the kingdom to continue in his posterity to the fourth of his seed. Thus I say doth God justify the works of these instruments which obey his will revealed. And so I say y ^t they only obey God that knowing his will do study to obey the same. But contrary wyes, who soever doth anything, ignorant of gods will not knowing the will of God revealed, repugneth or doth contrary to the same (howsoever he serveth gods eternal purpose) doth nether obey God, nether cā he be excusable before gods justice. And that because in his work & fact he looketh nothing to gods will, nether yet to the end and purpose which God respecteth. And hereof springeth and artiseth the difference betwixt the works of God, & the works of mā, yea betwixt the works of the godly, and the works of the ungodly. God worketh all his works, to manifest his glory, his wisdom, his power, his mercy, goodness & justice. The godly moved by the holy Spirit, work their works to give obedience unto God, to support their bretherē in their necessities at his commandment, and to punish vice according to his law. But the ungodly carried hedlonges by their own lusts, and by the fury of Satan, to whose power they are committed, work all their works to revenge them selves, to destroy such as they hate, and to promote their own entreprises without any respect had to God, to his will, ordinance or counsel.

One or two examples shall make this mater more sensible. The will purpose and counsel of God in punishing Job was to try his patience, and of the same to leave an example to all them that truly fear God to the end. And who dare deny this to be most reasonable, and most just, 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 Satan, and of the Chaldeās, by whom Job was punished? The will and purpose of Satan is plainly revealed to have been, that by those afflictions he fully purposed to withdraw Job from gods fear, and to cause him curse God to his face. The will of the Chaldeans is evident enough, by the manifest malice of all such oppressers, who look to nothing but to satisfy their own covetous minds by the possessions of others, w ^c tyrannously and unjustly they by violence spoil. And thus doth y ^e diversity of the minds of the workers, make y ^e plain difference betwixt their vorkes. An other: God in expelling David from his kingdom, in giving his wives with great ignominy to be defiled by his own son Absalom, and in commanding Semei to curse him, had respect to his own justice, which cannot suffer sin unpunished. even in his derest children, thereby leaving example to all ages following, y ^t such as willingly would not suffer gods grievous plagues, shall avoid manifest contempt of his holy commandments. And this I think will all men confess to be a work (in so far as it is wrought by God) most just, and most equal. for as God doth honor thē who do honor him, so must they be contemned, who contemn him. But what was the mind of Ahithophel counselor, of Absalom the incestuous adulterer, and of Semei the blasphemous curser? The one studied to make such hatred betwixt the father and the son, as after should never be reconciled.

The unnatural & monstrous son declaring himself mortal enemy to his father according to the wicked counsel, thoght to bind unto him the hearts of the people. And Semei willing to make David odious to all mē, and to have brought him, if possible had been to uttermost desperation, poured forth y ^e vennym which before lurked in his hid corrupt & stinking stomock. The same might I show in the precious death of the innocent Son of God. in which the great and unsearchable love of God towards us doeth shine, so that Christ's death in so far as it was the work of God, proceeded from love, from mercy & justice. but touching the instruments, whom God used in execution of the same, as in another place I have said, they looked nothing to gods counsel, but were altogether carried to iniquity: some by avarice, some by pride, and by ambition, some, by malice hatered and envy. so that amongst them all, none was found that studied to obey God, nor his holy will revealed. And thus it is evident▪ why the work of God in such cases, is just and good, as it that is wrought in wisdom mercy and justice: and that for most just cau • es, purpose & ende. And why the works of wicked men (supposing y ^t God in some respect will thē) are yet unjust and repugning to his will, never dōne to obey him, and therefore are they and their workers subject to malediction, vengeance & damnation, pronounced by God in his law against the workers of iniquity. Now let us examine your reasons. If it was gods will (say you that phara • should refuse to let the people go, then did he submit himself to the word of the lord, I deny y ^e consequent. for neither did Pharaoh know y ^e holiewil of God, neither did he submit himself to y ^t w ^c was commanded & revealed unto him. The will of God was, in y ^t people to give an example & testimony to y ^e world, y ^t y ^e only benedictiō of God, was sufficient to give multiplication & increase to his Church, even against the determined fury of Satan, and of all wicked, that he would give unto his Church being afflicted most joyful, and most wondrous deliverance: and finally that no obstinate enemy of gods people (how so ever they seme to rage and triumph) shall in the end esca • p judgment and vengeance justly deserved. Do you think that Pharaoh either knew this will of God either yet that he retained y ^e people in bondage for any of these ends? I think not. then did he not submit himself to gods will▪ but obstinately did resist, so far of gods will, as was revealed unto him. And therefore I say, that God and Pharaoh were of most contrary willes, and most contrary minds. God willīg his Name, his power and his wisdom, to be preached and praised to the end, for the deliverance of his afflicted people. But Pharaoh willing to retain in perpetual bondage the people, (whom God commanded him to set at freedom & liberty) to serve him, as he should command. And therefor albeit that wicked Pharaoh was an instrument, by whom those things were brought to pass, yet were his works neither well nor justly donne, but tyrannously: and most obstinately did he fight against God. And therefor in the end, most justly was he punished. Behold your spyder webbes with les labor dissolved & burst (then I am assured) you and your great captain Castalio did spin knit & veaue the same to your great shame & perpetual condemnation, except that speedily you repent. Now to the rest, which followeth in these words.

ADVERSARIE,

As for the sentence which ye allege God maketh hard hearted, whom he will, and of whom he will he hath mercy, this place hath been very vnresonably wrested of some of you, so that thereby you have burdened God to be the cause of condemnation, who at his pleasure receiveth or resiseth such as have either of pain or pleasure deserved nothing at all. [ 1] God forbid that any man should conceive such a fantasy of God, but we must first learn how God lightened all men that cam into this world [ 2] which light who so refuseth, him the Lord by long sufferance, with bountiful benefits and fatherly corrections doeth call to repentance. But if we loving darkness better then light, will utterly refuse light, or after we have been by the goodness of God partakers of gods grace, do forsaik the covenant of the Lord, then hath he mercy on whom he will, and that for [ 3] his own saik, and others he maketh hard hearted, that is he giveth them over to their own hearts lusts, So that the cause of their induration, is not the will and pleasure of God which doeth nothing without a just cause, but their obstinate wickedness which will not be reformed. These suffer justly and the other receive grace by the mercy fo God which may when he will, have mercy, on whom he will, and that besides his covenant.

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 intend only to touch those things which you unjustly lay to our charges, and frākly confess in what pointes you and we do manifestly dissent in opinion, and doctrine. and first I say that most unjustly you accuse us, laying to our charge that we burden God, to be the cause of cōdamnation, the which we all with one consent impute to mā, to sin, and to y ^e devil the first soliciter to sin. And therefore, except that ye can note, and evidently convict someone (or mo) of us, that so hath written or affirmed of God, ye cannot be purged from the horrible crime of unjust accusatiō, and detestable sclāder. We utterly dissent from you that God lighteneth every man, that cometh into this world, in such sort as you affirm, that is, hat he calleth all to repentance & offereth light of saluatiō to all, so that God refuseth none, except such as utterly refuse light, or such as have been partakers of gods grace, and do forsaik the covenant of the Lord. for besides the evident testimonies of the scriptures, the common experience frō the beginning doeth witness, that God in that manner hath not illuminated every man. for how many do perish in their mothers bellies? how many suddenly die before their reason can judge of good and evil? how many are deprived of natural reason & understanding? Yea how many remain wild & brutishe, living like beasts and eating one another? how many do continue all their life without any other knowledge of God, thē the visible creatures of God do teach them? which I think ye will not affirm to be sufficient illuminatiō to provoke them to repentance or to attain to life. I pray you what light had Esau refused when God pronounced this sentence: the elder shall serve the younger. vpō the which the Apostle as before we have declared doeth conclude that yer the children had donne either good or bad, the one was loved, & the other was hated.

That God doeth nothing without a just cause, most willingly we confess. But that there is no justice in God, to the groud whereof, your blind reason doeth not pearse, we constantly deny. And therefore we must needs affirm, that to seek another cause of gods works, then his holy will, is more thē impiety. for the causes be known to his wisdom alone, why some he hath chosen to life everlasting in Christ Jesus his Sōne. and why that others are left in perdition the cause may be secrete (as Augustine speaketh) but unjust can it not be. because it proceedeth from gods will, which is the perfect rule of all justice and equity. If that ye cry till that the mountains resound again: the obstinate iniquity of the reprobate will not be reformed, and • hat is he cause of their induration: in few and sobre words we answere: That in mā there is no wickedness which God may not reform, if so be his godly will and good pleasure. Albeit of these your words: God may have mercy when he will, on whom he will, and that besides his couenante. some suspicion may arise, that greatly you do not esteem that inestimable benefit granted unto us in Christ Jesus his only Sōne. yet will I so favorably interpret your words as I can. If ye understand that such as this day be ignorant of God, enemies to his truth, & persecutors of his saints, may suddenly or after this, be called to the true knowledge of y ^t communiō which is betwixt God and man, by Christ Jesus, I do fully agre with you. for so was Abraham, so was Paul, and so were the Gentiles: who long did live without true, knowledge of God, and without (as touching their own apprehension) the assurance of his covenant and league. But if you understand that God can or will receive to mercy at any time such as he hath not elected to life everlasting in Christ Jesus his Son before all times, we utterly abhor that error, as a pestilence most perniciouse. Now to that which followeth.

ADVERSARIE.

That place of the book of • he kings. The Lord commandeth Semei to curse David, I understand so forasmuch as God is the author of all goodness▪ and of no evil, he gave not a wicked mind to Semei. But willing to exercis • his servant David, under the cr • sse, and fin • ing Semei a naughty and evil minded man specially towards David, he gave him the bridell, which being left of God, he by the intisement of the devil, which was already in his heart, did curse David▪ and David being governed by the spirit [ 1] of God did paciciently suffer the wicked to curse him, h • ping that God, would turn his cursing into blessing▪ for this did David know. that without the permission and suffering of God Semei could no more curse him then Balaam might curse the Israelites, it followeth not therefore, that [ 2] God did effectually m • ue Semei to do the wicked deed, but only s • ffered 〈◊〉 , yet if ye will seek to the literal sense of this place and a ••• rm that G • d did effectually command Semei to curse David, then I must go this [ 3] way to work with you: all that the Lord commandeth, is just, if 〈◊〉 be just to •• mmand to curse, It is just to obey to curse. for the righ •• ousnes of the deed, is known by the righteousness of the commandment: as it is unjust to obey an unjust commandment, so is it just to obey a just commandment wherefor Semei obeing the commandment of God, which is just, did justly, you will say tha • Semei did not obedien • lie, tha • is to obey God, but of an evil mind cursed David. I answer you after your own • saying, that this was also the w • ll of God that Semei should have an evil mind and not to please God cursed David▪ for you say that God gave him an evil mind to curse David, [ 4] wherfor in tha • he of a disobedient mind cursed David he was obedient to God. and a • we have said to obey God it is just. I pray you then why commandeth David, his sone Solomon to punish Semei for this just act, they which fear • hey hore frost, say • h Job, the snow shall fall upon them, likwies so long as you stick to your error, when you think to avoid one danger, you shall fall into a greater.

ANSWER.

You do ever decline from the principal scope and so mak ye a falls conclusion, for we do not deny but God finding in Semei at that time a wicked mind towards David did lowse the bridle to his corrupted affections. but in two things do you and we differ. The first is that whether he found any wickedness in him which his godly power might not have removed, if so he had determined to have donne from the beginning? And secondarily if so he gave him the bridle, that he might not have impeded the s • me, if such had been his godly will: and therefore where you affirm that God did effectually move Semei to that wicked deed. if you understand that in so far as the deed was wicked, the Spirit of God, I mean the holy Gost did not move him thereunto, I subscribe with you. for so outrageously to curse David, in the day of his great calamity, he was moved by that venom which long had lurked in his breast, and by the instigatiō of the devil. But if thereupon you conclude, as that you seme to do by your manifest words, that God did nothing elles but only suffer him. Because I say that such idle permissiō can neither agre with gods power, nor with his justice, we must needs affirm, that when God giveth over the wicked into a lewd, and reprobate mind, that thē as justly he punisheth sin by sin, so doeth he more thē only suffer. There is more required that a fact be just and justly and obediently donne, thē a just commandment. to wit: That he doer have gods express commandment for his assurance. And secondarely that he look, and have respect to the same ends, which God hath uttered in his word. and last that he do it only to obey God. Now prove any of these to have been in Semei, and I will confess that ye have once triumphed. I find that David did acknowledge gods commandment and counsel, and therefore at that time would he not arm him self nor his servants to take vengeance. But what commandment of God I pray you did Semei either acknowledge or confess. I find no mention that he excuseth himself, no not by any commandment that he had received of God, when after he submitteth himself to David in the day whē he returned and came over Jordan. But I find him plainly to confess his offense saying: Let not my Lord impute wickedness unto me, nor remember the thing that thy servant did wickedly, when my Lord the king departed out of Jerusalem, that the king should take it to his heart. for thy servant doeth know that I have donne amiss. If Semei had either known any commandment of God, or if he had looked to the same end to the which God looked, he might have had plausible reasons to have persuaded David, to have shown favor and mercy unto him. first he might have said, Oh David although thow was king, and that I did curse the, thow oghtest no more to be offended against me, then thow wast against the Prophet Nathan. for as he had gods commandment plainly to reuele thy sin, and sharply to rebuke the same, to the end that thou mightest be more effectually moved to repentance, so had I gods commandment bitterly to curse thee, to the end that thou mightest humble thyself before thy God, whom so highly thou hast offended.

These I say I had been plausible reasons to have moved David to mercy. But the canckered conscience of Semei did witness against him, self y ^t he to his knowledge had neither commandment of God, neither yet that he looked to any purpose or counsel of God: but only to David's, utter confusion & destructiō, which he maliciously sought. And so I say albeit that gods commandment in the self was just. for the purpose and end which he had appointed, yet was this commandment hid to Semei, and gods purpose also unknown to him: & therefore was his fact neither justly nor obediently donne. for a just fact (as I have before said) requireth a good will to obey a just commandment: and obedience requireth knowledge of the will, which neither of both was in Semei. Now prove if you cā either injustice in God who thus doeth use this wicked instrument, or yet in David his sernant, who in his testament commanded the dissembled hypocrisy to be punished. The rest of your vain sophisterie, which of Castalio you have begged, doeth nothing profit you. for albeit we should confess that it was the will of God in some respect, that Semei should have an evil and inobedient mind: how shall you be able to prove, that therefore he did obey God? Is it not the will of God, that Satan, and the wicked world, of a wicked and malicious mind, trooble and tempt his children in this earth? Doeth it therefore follow that Satan and the wicked obey God? or doeth it not most justly follow, that because God will that our patience should be known, & that the wicked from time to time proceed in their impiety till the measure be full, that therefore they cā never obey God. And in this our affirmation we fear not so much the frost nor snow, as that we lament your vncomelye jesting in gods scriptures. Thus you proceed.

THE ADVERSARIE.

An argument you make in that place of Genesis where I • seph saith unto his brethren, God sent me hither, for your lives saik, and thereafter, it was not you that sent me hither, but God which hath made me a father unto Pharaoh: of this do you gather, that the wicked deed which Joseph's brethren did in selling him, was the Lord's deed, and secret will: But for so much as the patriarckes here committed double sin, first, grieved their father, and secondly, they did committee the greatest kind of these, that is, to sell a man's child from him, which by the law • ght to be punished [ 1] by death. therefore may we see that this deed was not donne by gods will for 〈◊〉 was centrarie to this commandments, neither will he any wickedness. but according to his nature which is ever good, he turned their wicked deed to a good end, for his servants Abrahā Isaac, and Iac • bes sake • for he showeth mercy to the thousand genera • ion of them that love him. this to be so, it is plainly proved by the latter chapter where Joseph [ 2] saith unto his brethren, you thoght▪ evil over me. but God ha • h turned it unto good, to do as it is come to pass this day. mark well what is here ascribed unto Joseph's brethren and what unto God. They thoght evil and God turned it to good. Then their minds and gods mind were not all one, wherfor it was not gods will that they should thus do wickedly, notwithstanding that this place of the last of Geneses is so manifest [ 3] and direct against your error, as can be, yet will you not agree to the truth, but fly to your shameful shift of gods secret will. for [ 4] here you say that it was gods secret will, that this should so come to pass so that the patriarchs thoghtes were moved to do this by God. Thus you attribute to God that which is proper to the devil, by the testimony of the [ 5] word: Whereby we be taught that the devil moved mē with evil thoghtes. God commandeth us to resist evil thoghtes which if they come of him then commandeth he us to resist himself. James saith, that no man is tempted of God. But to move with evil thoghtes is to tempt, all is good which comme • h from the father of light wherfor if evil thoughts come [ 6] from him they must be good, then was Joseph's saying untrue, you thoght evil over me, but you grant evil th • ghtes to be evil, and yet you say, that they came from God, then may we call God the f • there • f dar • knes: because from him came evil thoughts which are darkness. And where you say • , that God doeth hose things for his own glory I a • swer that saying [ 7] is but vain▪ for we glorify him whē we judge him worthy to be glorified, as Nabuchadnez or being changed into a brutishe nature having experience of the justice & power of God he gave glory to God for as much as he did see & judged God to be just, God will be gl • rified of all nations, [ 8] then must gods works be such as all nations may know • hem and praise them, yet is • here no nation which at any time shall acknowledge God to be just, for because he punished a man for the offense, whereunto he him self did provoke him. The Philistines priests and so • h sayers gave glory to God & judged him to be just in that he plagued Phara • in that he hardened his heart against God, desiring their ruler▪ by the same example not [ 9] to hard̄ the • r hearts against God, but to send away the Ark of the Lord, lest he likwies plague them. But if the Philistines soth sayers had know̄ (as ye presume to do) that God did harden Phara • s heart, what 〈◊〉 could they attribute to God for punishing Pharaoh for that thing where • of he was the author himself, moving and forcing Pharaoh therun • o, seeing as you have said, no man is able to resist his secrete will, what justice had it been to punish Semei for that o • fence, where of God was the author commanding him to do it: David Saieth, thus the Lord is known to execute true judgment, when the ungodly is trapped in the works of his • wne [ 10] hands, not when he punished for the offense whereunto he moved men him self. If God should punish a man because he hath a beard, should any glory redound to God thereof, seeing he hath given us beards himself▪ But here you be very religious, and say we ought not to speak so unreverantly of [ 11] the woe • k • of God, for this is the secret judgment of God unknown to us I answer there be some secretes of God unknown to us. But the judgment of God is known & made manifest to us in the word, and after this word (as saint Paul teacheth) not after your secret judgment shall God judge the world, & so shall God be glorified of all godly & ungodly forasmuch as all shall judge is to be just, & they which have not obeyed the truth (not your vnknowene truth) but that which is known, that is • he word, shall be punished and they which have obeyed to the • rue • h, not secr • t [ 12] as yours but revealed in gods word, shall receive their reward. Moreover if this be the secret judgment of God, who reu • led it • hē to you H • we do you know it to be secret, is it secre • e which you know and teach • n [ 13] deed I think it to heso, for it is so secret, that I cā not cache no hold of it. But herein I de perceive, not the secret, but • he manifest judgment of God. which suffereth you to err thus because you with hold the truth is unrighteousness, and according to your knowledge you have not glorified God, neither have you been thankful, but wax • d full of vanities in your owned imaginations. wherefor my counsel is that you • urn • again • from • hat infi •• •• tie wherein you have drowned yourselves, believe • he word & s • k • no forther for it is the power of God to salutation to everyone that beleu •• h.

ANSWERER.

As your most pestilent sect, even from the first original of it, hath with all malicious craft labored to subvert and confound gods most perfect ordinance, so do you in this mater confound those things, which we most plainly and most destinctly set a parte, and devide them the one from the other. for first you are never able to prove that any of us hath alleged, or yet doeth allege the word or fact of Joseph and his brethren, for any proof of gods eternal election, or most just reprobation. but to declare that such is gods providence towards his chosen childrē, and towards their salvation, & preservation of his church, that what so ever Satan and wicked men imagine to the destruction of gods elect, that same doeth his infinite goodness convert to their profit, comfort and joy. And so this is the first, that impudētly ye confound, to wit his providence which extēdeath to all his creatures, with his election which pertaineth only to his children. The second is, no man hath ever put more plain difference betwixt the wicked will of Satan, the corrupt and malicious will of man, and the holy and most just will of God, thē we do in all o ^r doctrine and writings. And yet ye accuse us, that we attribute to God that which is proper to the devil, that is to move the thoght of men to do evil. Howe far that impiety is from all our cogitations, as God one day shall manifestly reuele to your eternal confusion (except that speedily you repent) so may all godly men who either have heard our voices or red our writings, bear record how justly you accuse us. we constantly affirm that God neither moved by his holy spirit, the hearts of the patriarchs to envy and hatred, neither vet of Pharaoh to cruelty, neither yet to iniquity. for that is naturally borne with all men, and needeth the power of the potent Spirit of God to extinguish and quench it, but not to inflābe and kindle it. But yet we say that God who out of darkness produced or brought forth light, had in y ^t most detestable fact of the patriarckes, both his will and his counsel, far contrary to their minds and purpose: even as h • had in the cruel and most unjust death (as concerning the instruments that were the executers) of his dear son Christ Jesus. nether yet doth it there of follow, y ^t evil thoghtes, whereunto we are comanded to resist, are moved by him, or yet come from him. for the fountain thereof doth every wicked man so find within himself that his own conscience shall convict him that nowhere elles is the cause of his iniquity (& of the severe punishment, which for the same he shall sustain) to be sought but only within himself, and as proceeding of himself by instigation of the devil: into whose power he is delivered (as was Saul and others) by the inscrutable and incomprehēsible (but yet most just) judgments of God. If in you were ether modesty or discretiō, to judge of those things y ^t be well, & godly spoken, or yet docilitie to be taught in those things where of vterly ye declare yourselves ignorant, ye could not thus as in a furious rage spewe forth your venom against gods supreme Majesty. for your horrible blasphemies are not so much spoken against us, as against God. As for us, they do no more obscure the manifest light of our doctrine, then if in your despyte, ye should spitt against the bright sun to impede the brightness thereof. for in none of our writings be you able to show any of these sentences, which maliciously & without shame you lay to our charge:

Evil thoghtes come▪ from God. God punisheth mā for the offenses whereof he is author, and where unto he provoketh him. God moved and forced Phara • to pnuishe the people.

These I say and others your horrible blasphemies (which we so detest, that we affirm, the first authors of them to be worthy of most sharp punishment) you be never albe to show in any of our writings. And this might serve for a sufficient answered to all your dispitefull raling. But lest you should still glory in your iniquity and gross ignorance, I will discover the same following your answer, in the words of S. James saying God tēpteth no man. if ye affirm y ^t God nether tēpteth y ^e obeidiēce of his servants, nether yet sendeth false prophets to tempt his people, his plain scriptures will rebuke your vanity. for God tempted Abraham, he tempted his people forty years in the wilderness, he tempteth also by sending falls prophets, as Moses doth witness. And therefor ye must be compelled to grant, that this word tempting or to tempt is diversely taken in the scriptures: sometimes to try and examyn, sometimes to bring to light and knowledge things that be secret in man's heart, sometimes to seek by experience a certainty of things spokē, pronounced, or affirmed, and sometimes move, or to provoke to iniquity: & in this last signification we confess that God tempteh no man. for as the mater of all iniquity lieth within man, so is he provoked, moved, and stirred thereunto by his own lusts, and instigation of the devil only. And thus albeit we grant that to move evil thoghtes, is to tempt, yet we deny y ^e conversion. which is this, Ergo to tēpt is to move evil thoghtes. But let us hear forther of your profound vanity: all is good say you that cometh from the father of light (God grant that in your hearts ye were assuredly so persuaded) if evil thoghtes come from him they must be good. and so you conclude, that then was Joseph's words falls, and that God may be called the father of darkness (O execrable is your blasphemy) because from him come evil thoghtes which are darkness. Answer. If any of us have so written or spokē, let us be stoned to death as execrable blasphemers. And if that ye in your blind fury do therewith unjustly burden us, although ye may eskape the hands of man, yet shall you not esskape gods severe and sudden vengeance. It is malice that will not suffer you to understand howe that these evils which men willingly comitt; in so far as they come from God are just, profitable and good. for we most constantly affirm that the damnation of the devil, the induration of Pharaoh, the deceauing of Ahab, and other such, in so far as they proceeded from God, are his just and good works, because they are the punishment of sin, the excecution of his just judgments, and a declaration of his justice. which iustely is armed against the obstinate rebellion of Angels, and men. but thereof to conclude, ergo their evil thoghtes, their malicious minds, their hatered and cruelty came immediately from God, is more then a blasphemy. for all these be, and are found within the offenders, which God doth use not by an idle permission (for that is a thing most contrarious to his justice) but effectually as his wisdom best knoweth, they shall serve to his glory, & y ^t for utility of his chosen children. I say it is a thing most contrarious to gods justice & power, ydly to suffer iniquititie to be done, if he had no further respect then to the fact, as it is committed. for as a man can not be excused, who may impede murder and doth it not, so cannot gods justice be excused by your idle permission, if he had no further respect, but to things as they be dōne by man. And so is gods justice rather accused then maintained by the foolishness of your curious brains, saying God permitteth many things which he would not. what vanity is this? Is it not a thing confessed amongst all, that gods power is omnipotent? who then cā compelle him to suffer, that which he would not? And why doth he willingly suffer things, which in his law, he hath forbidden? I answer, for the manifestation of his own glory which is more precious then the heaven and y ^e earth, and all the creatures in y ^e same contained. And thus doth vanity cause you to fear that gods justice shall fall into decay, except it be vndersett & uphold̄ w ^t your foolish distinctiō, betwixt his will & his permission. but we fear not to affirm y ^t he permitteth nothing, which in some respect he will not. for as he is omnipotent & a most loving father so should he suffer no calamity to come nor cruelty to be used against his children▪ except he did before see, yea and before determyn their cofort & his glory to arrise of the same. And will you say y ^t gods glory the comfort and y ^• preservation of his Church is an evil work? because that wicked men are instruments, by whom gods eternal counsel is brought to pass. Was the exaltatiō of Iosephe to honor, the preservation of Egypt, and of other nations from famine, yea and the feding of Jacob and his family, an evil work? because that, Joseph's brethren of malice and envy did sell him to the Ishmaelites, and they for lucre did seli him again to Putiphare, whose wife of malice did moste unjustly accuse him, & so being in prison at length he was brought to the knowledge of Phirao, and so was promoted for his revelation, and wisdom to honor and dignity. O say you it is not this that we do lay to your charge, but you affirm that God was author of the malice, and of the wicked thoghtes of Joseph's brethren. You do belie us most maliciously. for we constantly deny that God ether poured in them any malice, o • did move by his holy Spirit any wicked thoght into them. for those we say they had of nature, in so far as it is corru • ted. But we say that God used their wicked thoghtes and malice to his glory, and to the full comfort of him whose destruction they sought, and that he did not ydly permitting them, but effectually working by such instruments and means as his wisdom had before appointed. Rage now as you list. for albeit to you this saying is vain y ^t God worketh all things for his own glory, yet will not God have his glory measured by y ^e vanity of your brain. We gl • rifie God say you, when we judge him w • rthie to be glory • ied. Answer if you understand that then only, and at none other time elles do mē glorify God, but when they confess him worthy of glory, you are ignorant, foolish, and manifest liars. for your argument is no better, then if I should say: man sleepeth in the night season, therefore no man may or can sleep at any other time. If your master Castalio had considered that an argument made, a specie ad genus, negative is vain and foolish, he had not heaped to gether so many sophistical reasons: by the which you and others are abused. To make this mater some what more plain: If y ^e glory of God consist in the manifestation of his mercy, of his truth, of his power, of his wisdom and of his moste just judgments, then do all creatures glorify, God, whether they judge him worthy or unworthy of the same. for David affirmeth that the heavens declare the glory of God, and yet have they nether judgment nor understanding: the heaven and the earth saith Isaiah are replenished with his glory. And in another place the beasts of the field shall preach my glory the dragons and the birds of eastriches, and Achan also was cōmanded to give glory unto God. The earth, shall be compelled saith Habacuc to knowledge the glory of God. Zechariah also the Prophet saith for his glory hath he sent unto the nations which have spoiled you. finally shall not Satan and the reprobate in their just condemnation give glory unto God? and do ye think that all these creatures, judge God to be worthy of glory in such sort as they acknowledge his power, his wisdom his justice, & frō their hole heart submit them selves to his holy will? I trust you do not. for we know that Satan is a spirit confirmed in malice, and rebellious against God, & yet is he compelled even in torments to give glory unto God, in so far, as in his just damnation he declareth gods power and just judgments. And therefor I say that you restrain the glory of God with in to streit & narrow limites, when y ^t you will that it shall extend no forther, then to such as from their heart judge God worthy of glory, y ^e w ^c pertaineth to his chosen children only and can never be givē by the reprobate. for such glory must proceed frō faith, w ^c is not cōmone unto all, but is the special gift givē to gods elect: & yet nevertheless by other means God declareth his glory, even in the vessels of his wrath, as is before declared.

Of the example of Nebuchadnezzar ye can make but a particular conclusion in this for me, Nebuchadnezzar after he had felt the just punishment of his pride and arrogācie, gave glory unto God: Ergo some man after punishment giveth glory unto God. If you make your conclusion extend any further, it is falls. for if you say that all men after punishment give glory unto God, w ^t the same confession that he gave, many examples may be shown to the cōtarry. if you say that none other giveth glory unto God, except such as so be punished: that will be proved likewies falls. And if you say y ^t gods glory doth shine in none, except in those that acknowledge & confess God to be merciful and just, that is most vain of all, and thus I say your conclusion must be but particular.

The reasons & the conclusion, which you make upon these words of David: Praise God all you nations, are so foolish, on the one parre, and so filthy and execrablevpon the other, that amongst all nations ye ought not only to he mocked, but also to be had in horror and detestation. first you say. If God must be praised amongst all nations, then must gods works be such as all nations may know them and praise • them. I answer, even so they are, and such amongst all nations as have y ^e eyes of their minds illuminated by gods holy spiri • , do see just caus why y ^t they ought to praise gods wisdom, even in all his works. But you proceed saying there is no nation which at any time shall acknowledge God to be just, for that be punish •• ma • , for that whereunto he himself did provoke him, and so after the example of the priests of the Philistines, ye ask this questiō: If God should punish man because he hath a beard, should any glory redound 〈◊〉 God there of, seeing he hath given us beardes his self, And so you skoffe & jest at us, saying y ^t we be very religious: because we say that none ought to speak so unreverantly of gods works. God is witness that I write notwithou • some grief of heart, nether yet y ^t I affirm this, which I am to speak. for privy hatered, w ^c I bear against the person of any man. But in gods presence I say, that rather then such horrible blasphemies should have been fostered in my heart, devised in my brain, written by my pen, and pronounced by my mouth and tongue, that rather I would my carcass should have suffered most cruel and vile death. yea and further I say, that better it had been, for you never to have been borne, then thus blasphemously to expose gods great Majesty to opprobrie and mockage. for I appele to the judgment of the heaven and the earth, and of all creatures in the same contained, if ever that Julian the appostate spake more disdainfully of God, then here you write. But for the instruction of the simple reader, to answer you more reasonably, thē your irreverent scoffing deserveth, I say first, that the mind of David was not to teach us what every nation and every particular man amongst the Gentiles shall do, but what was the duty of every nation, every people and every man to do, when gods mercies should be offered unto them. And therefore if you conclude all nations do praise God, in such sort as David meaneth, because that the holy Gost by his mouth commādeath all nations to praife God, you make no better an argument, then if ye should affirm, that every man loveth God with all his heart, with all his mind, & with all his strength, because that God so commandeth. This is one portion of your ignorance. The second followeth, gods works, say you, must be such as all nations may know them and praise them. I answer, if you understand that all that praise God unfeignedly from their hearts must have some knowledge of his mercies, goodness, just judgments and woēderous works we distent not from you. But if you say (as by your process is evident, that you do), that except all nations perceive and understand the very ground of gods justice, that God amongst them shall have no glory. then as we lament your foolishness, so we detest your error▪ for albeit that the • aturall man can never attain to the knowledge of those things which God purposeth, yet shall not God be defrauded of his golry, no not in the most carnal and wretched man. Christ Jesus 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 acknowledge it to be the glory of the only Sōne of God▪ But did the princes of the priests and the hole nation of the Jews see the same glory, and so confess him as did the elect? Saīt Paul witnesseth the contrary. saying, if they had known, they had not crucified the king of glory. Paul was appointed a preacher to the Gentiles, amongst whom he most faithfully and moste boldly did open the treasures of gods great mercies, and of the glory of his Son Christ Jesus: but did every city, realm, nation or man, to whom these treasures were opened so receive, understand and embrace them, that for the same they glorified God? the contrary is evident. But was God therefore defrauded of his glory, even in y ^e midst of a wicked generatiō? God forbid. for as the eyes of some were lightened, and so did glorify the word of the Lord, so such as remained obstinate did (and shall) glorify God, in so far as his just judgments were, and shall be executed against thē. If you fear no punishemēt rage as you list. To your blasphemies I have before answered. for none of us doeth impute vpō God that he punisheth any man, for thing that he provoketh him to do. for iniquity cometh not of gods provocation, motion, nor holy Spirit, as that before we have declared. and therefore as God hath revealed to us a more assured knowledge in his holy scriptures, then the Philistines priests had, so are we bold to affirm that which was hid from thē, & which also you cannot abide, to wit, that all creatures are compelled to serve to gods glory in such sort as his wisdom hath appointetd them: and yet that the willes of men are neither violently moved nor enforced by God to committee iniquity, to the which all [ 10] men are ready bent of natural corruption. Amongest many foolish and moste disagreing similitudes which your captain Castalio useth for probation of his purposes (for in such doeth stand the chief ground of his divinity) none cā be more foolish, nor further repugnīg to that which he and you would prove, then is this. If God should punish a man: because he hath a beard, should any glory redound to God there of▪ seeing he hath given us beards him seis: Here of you will infer, that if God punish sin which he hath willed or appointed to be, then can he not be just. But let us examine, if your Simile doeth agree even in the chief pointes, in the which if it prove anything it must agre. first we know that the beard of mā was created by God. But who amongst us did yet ever affirm that sin and iniquity was made or created by God? Sin we confess was forsene, yea and ordained in the incomprehensible counsel of God, and that for the most just and the most righteous end and purpose. But that it was made or created by God, that are ye not able to prove by our doctrine. Thus doeth your similitiude halt in the chief member. for they must be both a like gods creatures and creation, if God shall be bound no more to punish man, for having of the one, then for having of the other. moreover the beard of mā so springeth groweth, and abideth of a mere natural motion, y ^t albeit men sleep, eat, drink, do or what so ever actions pleaseth them, (not taking care or solicitude of their beard) it cometh nevertheless to that state and perfection that nature will suffer. But hath man sin none other ways then thus? Doeth ma sin I say, having neither will, mind, nor appetite to sin? or doeth not sin proceed from so voluntary and corrupt motiō, that the will, the judgment, the understanding, and appetites, yea the hole man, and all his cogitations are subject to sin, and bent upon in iquitie at all times▪ Be judges yourselves how well do y ^e partes of your similitudes agree. Thus with greater modesty have I answered your foolishness, thē your scoffing scurrility deserveth.

Where you affirmethat albeit there be some secretes of God unknown to us, yet is the judgment of God known, and made manifest to us in the word, I would ask of you, if ye cā by y ^e plain word assign causes of all gods judgments from the beginning, and of those judgments which that day shall be put in execution whē y ^e secretes of all hearts shall be revealed. And if you be able so to do, yeshould be profitably occupied (as I think) if by your plain and simple writing, ye would study to put end to this controversy. the chief point where of standeth in this, that we affirm, that causes able to satisfy the curiosity of man, cā not be assigned from gods plain scriptures, why God permitted a great nombr • of his Angels to fall, of whom he hath redeemed none, but reseru • th them to judgment? why God did suffer man to fall, and yet of one mass, elected some vesseles of mercy to honor, and appointed others for sin to damnation? And finally as before I have said, why God deferred the sending of his Sōne so long, and why also that his again coming is so long delayed? If ye will answer y ^t these two last, are resolved by the scriptures, the one to be as the Apostle writeth, lest that the fathers should have been made perfect without us, and the other that the number of gods elect children might be fully complete▪ which we confess to be a reason most strong, and sufficient for all gods children: neither yet do we require any other. but yet the curious brain will not so be quieted, but it will still demād, may not God in one moment if so it please him, fulfill the nonebre of his chosen children, as well as he of nothing did creat the heaven and the earth, and shortly in the space of six natural days set all things in perfect order. Consider with yourselves what you do take in hand, if ye will affirm that all gods judgments be so known, that a sufficient reason of every one may be assigned from the word. and if you say there be some things secrete. The consider, I beseech you that the holy Gost hath never made mention of any greater secret, then that which lieth hid in gods most just judgments, which Paul affirmeth to be incomprehensible, and David saith they are depe and so profound, that neither can the understanding of man, nor of Angel reach to the bottom of the same.

Why ye should accuse us that we should affirm, that God shall judge the world, not according to Christ's Evangel plainly revealed, but according to some other secret will, I see neither cause, nor reason. for no men do more constantly abide by that which is written and revealed, no men do less care, to seek for new revelations or vncerten authorities, then we do. Oure continual doctrine is, that God shall absolve from damnation such as by true faith embrase his dear Son Christ Jesus, and shall condemn to fire inextinguible all infidels, and such as delight in manifest impiety and wickedness: and this judgment do we believe that God shall pronounce by his Son Christ Jesus to whom all judgment is given. And for none other secrete will in that mater do we search. But if I lust, I could lay to some of your charges, that which none of you can be able to deny, to wit that some of you have written (besides your privy informations) that there is a doctrine more perfect then ever Saint Paul committed to writing, yea and further that some of you have called the hole scriptures of God in doubt: and some do affirm that none is able by the word written to decide the controversies that this day be in religion. And therefor that we must have new Prophets, and new revelations from heaven, before that any public and general reformatiō shall be made if any of you think that these thi • gs are but imagined by me, let him under his o • ne name impugn them, and I shall show witnesses which at this time, for diverse causes I omit. Your jesting at us, your bold judgment and condemnation by you pronounced against us, we remitt to him who shortly shall declare which of the two sortes be drowned in infidelity, and leaving gods plain scriptures, have followed the vanities of their own imaginations. Now shortly to that w ^c followeth in these words.

THE ADVERSARIES.

An other proofbring you of that which is written. 2. Reg. 24. God moved David to number Israel & Judah. To which I answer, that which is write 1. Parali xi. Satan stood up against Israel & provoked David to number the people, I am certain that if it were not for this manifest scripture you would attribute, the wicked prouocatiō of the devil to God. but here [ 1] we may see agreat light to understand many other places of the scriptures, which seme • h to affirm God to be the author of any evil, for by these two places we may see that God is called to be the author of the thing which [ 2] he suffered. as because he suffered the obstinate resisting of Pharaoh he is called the author thereof. So because he left Semei to the lewdness of his own mind & suffered him to curse David, God is called the author of his cursing, so the partriarkes being left of God did sell their brother, and here now [ 3] David being left of God to nonebre the people by the provocation of the devil, whereūto he was no more moved by God, thē whē he killed Uriah. to this you say: that we do but flatter God, whē we do assign any difference between his w • l & his permissiō or his sufferāce, for God permitteth nothing (say you) [ 4] but that which he will, if ye ment so that God permitteth nothing, but that which he will permits, I would them hold your saying true. But for as much as you declare you meaning to be this, that what so ever God permitteth, he willethe it absoutly this is an erron • ouse saying▪ for God permitteth & suffereth all the wickedness which is donne upon the earths: and will you say, that God willeth absolutely all such wickedness? God for bid the people [ 5] of God should be so persuaded to believe such abomination. I say you are the Prop • etes of the devil, which teache such filthy doctrine, and ye say ye be the prophets of God, now of necesitie one of us lieth, for if you be the Pr • phets of God, then I lie, and if you be the Prophets of the devil, they do ye lie, and if God will us to say the truth, he will not that we lie, for then he should will two contraries, which is impossible, yet one of us doeth lie which must be by the permissiō and suffering of God, & not by his will. whereof it followeth, that there is difference betwixt the suffering and the will of God. The Lord was angry with the careless heathen, because when God was a little angry with the Israelites, they did their best to destroy them. [ 1] Then suffered God the heathan thus to punish his people more grievously, thē he willed them to do. wherfor there must be difference between the will of God and his suffering. Obed the Prophet • reproved the Israelites because 〈◊〉 afflicted Judah more grievously then God would they should have donne▪ 〈◊〉 must the Israeli • es have donne this by the permission of God & n • . • his will. The prodigal son wasted all his goods riatously if you say that so was his fathers will, i • should be a great absurdity, wherfor it must needs follow that the father suffered that which he willed not. The fa • her willed both his sonnes to go and, labor in his vineyard ye • not bo • h but one of them did his fathers will, so the father sufferred the other which went not, against his will. Thus we may see a great difference between the will and the permission of God. a notable saying we have in the prophecy of Ieremi • [ 7] against this error which teache • h • ha • sin is committed not only by the permission of God, but also against his will, they have (saith he) built▪ high places for Baal to vow their sons & daughters unto Molo • h which I never commanded • hem, neither came it ever in my • hoght to make Judah sin with such abomination. Here we se that Judah committed that which was contrary to gods revealed will. for I never commanded thē (saith he) and against his secrete w • ll for i • came never in my thoght (saiteh h • ). Thē did they sin by the permissiō of God against his will. Thy ways & thy, thoghtes brought the to • his saith the Lord. If it was the lord • s secrete will that the Israelites should sin. and it was also the Israelites thoghtes & will to sin, thē were they both of one mind. And as he 〈◊〉 out wardly by the word willeth thē not to do evil, so they out wardl • e did promise to keep gods law & wourshipped him with their lips. By 〈◊〉 〈◊〉 seemed that both in wardlie and out wardly they were cōform to God af • er your opinō. wherfor he ought not to hau • been offended with thē. I am ashamed [ 8] to write the abominable absurditeis which may be gathered of your poisoned doctr • ne. The lord shall raise up the spirit of the king of the Medes which hath already a desire to destroy Babilō by what means 〈◊〉 the lord stir him up to do anything which already is bent to do it▪ but by su • fering [ 9] him. And yet is the Lord called the doer thereof. And • here for it is written. Let one decea • full offender come against ano • her, and one destr • yer 〈◊〉 [ 10] me against another▪ for what needed God to move the wickd • o do 〈◊〉 kindly which being given over of God, do imagine nothing bu • w • ck • dnesand his master the devil stepeth never, but is always with him te • pting him with evil thoghtes, and promoking him to perfourm his w • ck • d imaginations.

ANSWER.

The more nigh ye draw to the end, the less ye prove your purpose, but the more ye utter your malice and venom. No just caus se we, why that y ^e place of the books of the kings shall be explained by that which is written in the chronicles in such sort as you require, to wit, that nothing be left to God in that grievous offense of David except an idle and only permission. for the holy Gost feareth not to say: The wrath of the Lord God was yet moved against Israel, and stirred up David against them, that he said go and number Israel and Judah. Here plain it is that the eternal God who was angry against Israel dad stir or move David to number them, not by an idle permission, as you allege, but by such motiō, as nothing repugneth to his justice. Where ye say, the other place explaineth this: for it affirmeth that the devil stood up against Israel, and provoked David to number Israel, I answer as the one place repugneth nothing to the other, so doeth it not explain the other in such sēse, as ye adduce for it repugneth not to say, that God, man, and the devil work in one fact & actiō, as in the histories of Job, Ahab, Semei, and Pharaoh is manifest. God for just causes giveth his commandment and power to Satan (as to his instrument) be he never so wicked, to do what in his eternal cousel, was before decreed, Satan of a wicked and rebellious mind chooseth such instruments, and useth such means as God likwies hath appointed. Men in all wicked actions, of their free and voluntary. motion, do follow their corrupt, and wicked affections in declaring their pride, vanity, malice, or cruelty, which wicked affections in so far as they are wicked, we confess that God will not: for he can will no iniquity. but yet that his eternal, & almighty power shall be judged so idle, that it doeth nothing in such actions but only suffer, we cannot admit for such reasons as we have before alleged, where that we did examine the difference betwixt gods will, and his permission.

You retain your old nature (and justly I might say the nature of the devil) most maliciously affirming us, to say that what so ever God permitteth he willeth it absolute •• , and so that absolutely he willeth all wickd •• ces. Which saying as ye be never able to prove upon us, so do we confess, it not only erroneous, but also so blasphemous, that who so ever dare pronounce or affirm the same, deserveth death. for we most constantly in word and writing affirm, absolutley God willeth no iniquity. for all his works in so far as they proceed from his wisdom: and infinite goodness are holy and just, and therefore do we make God author of no sin, which only proceedeth from the fountains that be corrupted, that is, from the devil and from man, as in diverse places, most evidently we have declared.

Because I do perceive that greatly ye delight in your prignāt wits (I will not say foolish vanity) I will recicite your hole words by the which ye would seme to prove contrariety in God, except that we would grant a difference betwixt gods will and his permission. I say saith the author of your book to us, that ye are the Prophets if the devil, which teach such fil • hie doctrine and ye say, be the Prophets of God. Now of necessity one of us lieth. for if ye be the Prophe • es of God I lie. And if ye be the Prophets of the devil ye lie. And if God will us to say the truth he will not that we lie, for then he should will two contraries which is impossible, yet one of us lie, which must be by permission and suffering of God and not by his will. whereof it follow • h that there is difference betwixt the suffering and the will of God.

It appeareth that in this description of persons in which ye oppose yourselves to us, ye would more declare what is your judgment and opinion of us, and what ye would that we should be esteemed of others, then that ye greatly do trauale to prove any contrariety in gods will by the same. for his eternal wisdom seeth the means how that his commandment, and his will are not contrarious the one to the other: albeit that he command one thing, and yet for just causes, will wicked men to do the contrary. which kind of cōtrarietie, and repugnance doeth so blind your eyes, that you cannot se how God cā command all men to speak truth, and yet for just causes before seen and determined in his counsel, that he will y ^e devil, and his slaves to delight in lies. Albeit I say that the appearance of this contrariety blind you, yet will not gods truth cease of be truth, neither will the liberty of his eternal Godhead, be brought into bondage to your corrupt judgment. His commandment, and his will, do nether debate, nether fight betwixt them selves: but do agree in all things, even as do his mercy his justice, his wisdom, and his power, albeit oftener it is, that his justice doth punish such, as upon whom he hath determined to have mercy. Even so he commandeth men to obey his commandments, whom he not only foresaw, to be disobedient, but for most just causes willeth his glory to appere even in their unrighteousness, & lies. And this he doth without all contrariety in his godly will, to the full knowledge whereof albeit ye cannot attain, yet more profitable it were for you to be ignorant of such things, as God reserveth to be revealed in the time appointed in his eternal counsel, then thus without all reverence, and fear to trouble your foolish brains, in devising such absurdities, as may seme to oppugn gods eternal verity, which in the ende w • l triumph to your destruction▪ shame, and confusion, if obstinately you proceed as you have begun. For albeit that he loveth truth, and hateth lies, and albeit that he commandeth man to speak the truth, and forbiddeth man to bear falls witness, yet feareth he not to give a commandment to that wicked spirit, to go forth & to be a lieng spiritte, in the mouths of all Achabes falls prophets. Yea forther he gave him power to work that in the falls prophets, which he forbiddeth all men to do. For he commandeth that no man shall deceive another, and yet giveth he power to the devil to be a lieng spiritte in the mouths of the falls prophets, and to them he giveth power to deceive Ahab. If ye list to lay contraritie to the charge of God, prepare your wings, and with Nebuchadnezzar of Babylon, say, we will pass up to the heavens, and shall establish our seats above the sterres of God, we shall pass up vpō the hight of the clouds, and we shall be like to the most highest, yea if thus ye will call his secrete counsels to examination, and trial, ye must be judges and superiors to him. Thus justly I might illude and skoffe y o ^r reasons, as vanities most unworthy to be answered. But yet having respect to the simple, I will gather your argument, and form it as strongly as yourselves can, and I will answer so much of the same, as ye think nable to be answered, your argument is this.

God cannot will two contraries, but to speak the 〈◊〉 , and to lie are contraries. Therfor he cannot will them both. But he permitteth men to lie, and willeth them to speak the truth. There is therefore a difference between the will, and the permission.

God cannot will two cōtraries, True it is in him self, in one respect, and for one purpose, he who is author of concord, cannot will contrariety: but in consideration of his creatures, for diverse respects, and sundry purposes, things be not cōtraries, the one to y ^e other, which to our judgments, have appearance of contrariety. If you be so well seen in your arts, as some of you pretend ye cā not but understand this answer to be sufficiet, to dissolve what so ever ye have unreverantly collected. But yet to make it more sēsible to the simple, I say y ^t in this proposition, God cannot will two contraries, and in the conclusion which you make upon the same, you ought to have made a distinction between those things w ^c God simply (or as ye spake before, absolutely) will, and between those things, which he will for a certain end and purpose, which doeth not appere in the external actions. For certain things there be (as in another place I have entreated) which God will, even for them selves, such as be mercy, justice, temperance chastity, and all other virtues, which he will, have to shine in his elect and please him in Christ Jesus his Son. And yet nevertheless he also will cruelty, injustice, excess, filthy life, blindness, & induration to be in others, as just punishmētes of their sins, and causes of their condemnation. The last (I say) will God to be in the reprobate, not for the wicked acts sake, which do ever displease his Majesty, but for such ends as his wisdom 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, and of battle, doeth will it, for the self. And yet a godly prince persewed by external enemies, doeth not only will his soldiers to fight, and to maintain the war, but also he provoketh, he encourageth, and exhorteth his subjects to the same. And why is it? because y ^t war or battle pleaseth him in the self, or for the self? No, but because without such trauaill, such danger, and hasard, his subjects cannot live in quietness, and the estate of his commō wealth cannot be preserved. The same may I say of godly magistrates punishing murderers, adulterers, and blasphemers w ^t death, and yet nether willing the death of any mā, neither yet deliting in the shedding of their blood. In these similitudes I grant somewhat to be unlike: for gods power is not subject to such incōmodities unwillingly, as be the powers of men. But yet these similitudes suffice to explain the chief purpose, w ^c is y ^t man may will two contraries, for diverse respects, without any contrariety in himself. For peace, and war are cōtraries, to kill, & to save the life, are likewise cōtraries, and yet one man, even at one time may will both the one, and the other, for diverse respects, and diverse ends. He may will peace, for the comfortable quietness, and felicity y ^t there of springeth, and at the same instant without all cōtrarietie in himself, he may will war, to withstand the fury of the enemy, y ^t would oppress his subjects. And may not these things, w ^c we perceive to be in creatures, be in God in greater perfectiō, although we perceive not the causes? Let us try the answer, both by the examples of gods servants, and last by the example of God himself: Lot, no doubt did agree with gods will in that he loved chastity, sobriety and temperāce, and hated filthy life riotous chere, and excess. For the holy Gost boareth him this record, that he was pure, and clean both in ears, and eyes. But what will had he when he did offer his two daughters to be deflowered, and abused by those vilanous persons? was it contrary to his formar will? Did he now begin to delight in that execrable filthiness? assured I am he did not. But being oppressed with the present necessity, retaining the same love, will, and mind to chastity, and honest conversation, sought y ^e next remedy that to him appeared able to have stayed the rage of that furious multitude (upon God I grant falleth no such necessity). But let the chief scope be observed, and we shall understand (that for diverse respects) to will two things, whereof the one, is contrary to the other, is not to will contrariety. But let us come to God himself. God willeth mercy, justice, & all other virtues as before we have said, and these, he will at all times, and before all times. But is it not possible therefore, that he can will cruelty oppression, blood shedding, murder, and death? Who then sent Nebuchadnezzar, to destroy not only the Jews, but also the Moabites, and other nations? Who pronounced this sentence: Cursed be he that doeth the Lord's work negligently, and he that withdraweth his swerd from blood? Who did create the smithes, with their hammers to break down the horns which had dispersed Israel? And finally, who gave his own son to the cruel death? Who hath subjected the dear spouse of Christ Jesus to afflictions, and temporal calamities? Dare you deny, but that it was and is, the eternal God, by whose good will all these things were appointed: and decreed, or were any of them, done against his almighty will? I think you will not so affirm. For the scripture witnesseth, that God gave his Son to the world, evē of determined purpose, that he should die, or else who could have compelled his Majesty thereunto, if his will had been repugnant? Peter affirmeth that blessed are we that suffer for y ^e name of Christ, adding this comfortable sentence: By them (y ^t is by the persecutors) is y ^e name of God blasphemed, but by you it is glorified. And therefore, let such saith he, as be afflicted by y ^e will of God, lay down their souls in well doīg, as in the hands of a faithful keeper. Paul witnesseth y ^t those whom God hath elected in Christ Jesus, he hath also predestinate, and before appointed, to be like fashioned to the image of his own Son. Of which testimonies, it is plain that the grievous destruction, the abundance of the bloodshed among diverse nations, the cruel death of Christ Jesus, and the most fearful afflictions of his dearly beloved Church, did proceed from gods will, in so much as he did not only suffer them, but also, for most just causes, respects, and ends, which often before I have recited, he did will and appoint them: and yet in God was there no contrariety. For in the destruction of Jerusalem, and of others, he had not respect simply to the ruin, and vastatiō of those places, but to his just judgments, which were provoked to take vengeance upon the multitude of their sins, which long he had suffered. When our Master Christ Jesus did suffer, he had no delight in the cruelty of those enraged dogs, who did crucify him, which as he hated, so after he did most severely punish: but his pleasure and delight was in the redemption of man, which by none other sacrifice could have been perfected. And this day, and from the beginning he hath had no pleasure in the blood which is shed, neither in the tyranny which is used against his simple, and small flock, but because he will have the members like y ^e head he doeth a strange work, that he may do his own work, that is: he trieth and purgeth by fire our faith frō all dross, and corruption of earthly affections. But in none of all these is there any contrariety, neither in God, neither in his will, neither in his counsel. for all things be disposed in such order, such consent and so conveniently, that his glory, and the perpetual comfort of his elect, doth finally, and assuredly follow. And evē so it is in the apperant contrariety between you, and us, God, no doubt, will the one of us to affirm lies, to rail to blaspheme, and most unjustly to accuse y ^e other: he will y ^e other to sustain y ^e cause of the truth patiently, to bear opprobrious words, and sclāderous reports, referrīg judgment unto him, who righteously, and in equity shall judge. Is there therefor any cōtrarietie in gods will? none at all. For the diverse respects, and ends being considered, the same consent shall now be found in this apperant contrariety, which hath remained frō the increase of gods Church. For in all ages hath God willed his true Prophets with all boldness, and constancy, to sustain the cause of his simple verity, how odious that ever it was unto the world. And in their contrary, he hath raised falls prophets to whom he hath given the efficacy of errors (for contrary purposes I grant) to wit that his people may be tried, his faithful servants exercised, and humbled, and finally that such as delight not in verity, may be given over to believe lies. Go to now and prove contrarieties.

In the words of Zechariah you show your ignorance, & in collecting the mind of Oded, you plainly declare your accustomed falsehood in farther stretching the mind of the Prophet, thē his words will bear. Which thing I will first show by reciting the plain words, and so return to the Prophet Zechariah. There was in Samaria a Prophet of the Lord's (saith the history) whose name was Oded, and he went out before the host that came to Samaria, and said unto them: Behold because the Lord God of your fathers is wroth with Judah, he hath delivered them into your hands, and ye have slain thē in a rage that reacheth up to heaven. And now ye purpose to keep under the children of Judah and Jerusalem, as servants and had maids unto you: But are not you such that sins are w ^t you before y ^e Lord your God? These be his words in that mater, by the which if you be able to prove, that the Israelites did more, then God in his eternal counsel had appointed y ^t they should do against Judah, and Ierusalam, we will patiently hear your probatiō, and reasons. If you say the Prophet reproved them of their cruelty, therefore they did more then God would: y ^• doth not follow, for the just will of God must not be measured, by the cruelty of their fact, but by his own word, which doeth affirm, that God gave over Judah into, the hands of the king of Syria, & into the hands of the king of Israel, who did strike them with a great slaughter, and that for the sins, and abominable idolatry, which they, & Ahaz their king, had committed. We hear, and see affirmed by the holy Gost, that God gave them over into the hands of their enemies, which thing he did willingly, and not by permission as you writ. Now to the place of Zachariah in which I say, you show gross, and wicked ignorance. For if your interpretation should be received, thē of necessity it should follow, y ^t in God their lacked power to impede, and stay the fury of those cruel mē, who in their victory did so insolētly rage. For if God would only have had y ^e Jews gently corrected, & not to have been so severely, and rigorously destroyed: and yet, y ^t against all manner, & sort of his will, they were so cruelly entreated, it cannot be denied, but y ^t the cruelty, and rage of the Babyloniās was greater, then God could impede or stay, how blasphemous, and falls this is, the godly doeth understand. O (say you) but so do the words of the text sound, for they say: I am greatly angry against the careless heathē. For I was but a little angry against Zion, but they have helped forward the afflictiō. I answer, y ^t if ye were not more malicious then ignorant, ye might easily perceive, y ^t those words were spokē, not to prove y ^t anything was dōne against Israel, and Judah, w ^c God had not appointed, and commanded, but to instruct the Prophet, y ^t the will, and cousell of God, in punishing of his people, was far other, then was the will, & connsell of those y ^t did destroy them: and y ^t their long bondage should have another end then either they thē selves, or their enemies did understand. That nothing was dōne against y ^t people, w ^c the Lord had not appointed, yea and commanded, the same Prophet doeth affirm, saying: my words & my statutes (he meaneth the threatenings, & punishments) w ^c I have commanded my servants the Prophets, have they not, apprehended y o ^r fathers: in so much that they have converted, and said: Even as the Lord of Hosts hath determined, & appointed to do unto us, according to o ^r ways, and accordig to o ^r imaginations, so hath he donne to us. Except y ^t you will belie the holy Gost, you must confess, y ^t God had cōmanded, God had appointed, & determined so to punish his people. Yea Amos the Prophet feareth not to say: Shall there be evil in a city (that is any punishment or plague) and the Lord hath not dōne it? Why is he thē offended (say you) against the proud, and careless heathē? I answer. Because they neither had respect to gods will, counsel; nor commandment, but to their own private commodity, and to the satisfying of their cruel appetites. For they did not destroy Ierusalē, willing, or minding to punish the offēses of the people committed against God: Neither yet did they carry thē to Babylon of purpose y ^t God might be glorified in their deliverance. No, they had determined the plain contrary. To wit, y ^t Ierusalē should remain desolate forever: That Judah should be y ^• inheritance of strange nations, and so should gods promise be falls, and vain. And in very deed the Jews them selves, in the extremity of their trouble, yea, and when the temple begā to be reedified, were not free from these tēptatios, and therefore doeth God assure his Prophets, y ^t his love was great towares Siō: That he would destroy, that natiō, w ^c intended their destruction: that he would deliver his people: that the warfare of Ierusalē was at an end, y ^t her iniquity was remitted: that she had received double punishment for all her sins, from the hand of the Lord, and y ^t therefore he would take the dolourous cup of anguish, and sorrow out of her hand, and would give it into the hands of those, that did trouble her. By which (and many mo promises, and threatenings, God doeth not mean that anything was done in Jerusalem, which he had not appointed. But by the one he did somewhat comfort the troubled hearts of his afflicted people: and by the other, he did show the cause, why he would punish those cruel murderers, whose service before he did use in punishing his people. And this doeth God most plainly witness in these words: I was wrath (saith y ^e Lord) with my people I have polluted myn inheritance, and given them into thy hand (he speaketh unto Babylon) thou didest show thē no mercy, but didest lay thy very heavy yoke upon the ancient: and thou saidest, I shall be a Lady forever, so y ^t thou didest not set thy mind to these things neither didest thou remember the latter end thereof. Therfor now hear thou that art givē to pleasures and dwellest careless, She saith in her heart▪ I am and none else: I shall not sit as a widow neither shall know the loss of children. Here of I say it is plain, y ^t the punishment of gods people (as before I have proved) is his own appointment, and will. But because the punishers loke to another end, therefore are they criminal before gods justice. In adducing both these examples, that is, of Israel punishing Judah, and of the Babylonians destroying Ierusalē, I find you in another most gross error, besides this w ^c I have confuted. For you seme to affirm, that if y ^• Israelites, and Babyloniās had kept a measure, and had not exceded the bounds, w ^c God had appointed, and commanded, they had not sinned. For (say you) he willed the one, but permitted the other. Thē in so far as they did his will they sinned not, but in so far as they exceded his will, and did more w ^c he would not, but only did suffer it, they sinned. This is your profound divinity, and godly meditations of God, of his justice, judgments, and works incomprehensible to mans reason. Are you able to prove that Nebuchadnezzar came to Ierusalē, or that therein he spilled, or his captains, and cruel souldioures, one drop of blood which God (in his eternal counsel) had not appointed, and willed. The testimonies of all Prophets rebuke your vanity. Ezekiel saith: Thus saith the Lord. Behold I come against thee and will draw my swerd out of his sheath, and cut of from thee both the righteous, and the wicked. Seeing then y ^t I will cut of from y ^• both y ^e righteous and wicked, therefore shall my swerd go out of his sheath against all flesh from the South (meaning throw all the land) to y ^e north, that all flesh may know, that I the Lord have draw̄ my swerd out of his sheath, and it shall not return anymore. Mark and consider how God attributeth all to himself, as after yet the Prophet more plainly speaketh saying: And he hath given it to be furbished that he may handle it: this sword is sharp, and is furbished y ^t he may give it into y ^e hand of the slayer &c. And I will pour out mine indignatiō vpō the in the fire of my wrath, and deliver y ^e into the hand of beastly mē, and skillful to destroy. Thou shalt be in y ^e fire to be devoured thy blood shall be in y ^e middes of the land, and thou shalt be no more remembered, for I the Lord have spokē it. If these be the words of him y ^t only suffereth, and willeth not things to be done, let y ^e indifferent reader judge. Why they did sin notwithstanding y ^t God in his counsel had willed, and appointed this severe punishment against his people, I have before declared. To wit, because y ^t neither knew they gods will, counsel, nor commandment, neither yet had they any respect to obey God, or to fulfill his will. That Nebuchadnezzar was ignorant of gods will, and counsel, is evident by y ^t w ^c is writ̄ in y ^e same Prophet, in y ^e place above expressed. For after he was come forth of his coūtry, and was w ^t his army far proceeded in his journey, he was vncerten whether he should go against Rabbath, y ^• strong City of y ^e sons of Ammon, or against Ierusalē, and so committing the mater to his sorcerers, and divines (y ^e lots being cast) he taketh his iourneye, against Judah, and Ierusalē. Wherof it is plain y ^t he neither knew, nor understood by y ^e motiō of gods holy spirit, his holy will, neither yet commandment. And in destroieng the City, and punishing the people, who will say y ^t he or his servants hated sin, Pride, Crueltie, Idololatrie and abommations w ^t y ^e w ^c he, and his hole realms were replenished? And y ^e same do I say of y ^e Israelites, who did not only sin, because they exceded measure in punishing Judah, but because y ^t against gods law, & express commandment, they made unjust war against their brethren. They nether looked, neither yet ought they to have looked to gods secrete counsel, but to his plain law, w ^c commanded thē to love their brethren, not to murder, not to spoil, not to covet &c. Against the w ^c because they did offend, evē in y ^e first motiō, & purpose of their war • in gods presence they were murderers, thieves oppressors, & covetous persons, before y ^t ever they set their foot forth of their houses. And so even y ^t w ^c he in his eternal counsel willed thē to do, did no les displease hī, as touching their wicked minds, thē did y ^t , w ^c you affirm he suffered. For every transgression of his law, is before his justice odious, and sinful. If this cannot correct your judgment, yet I am assured y ^t it shall declare your vanity, who dare conclude y ^t if the Israelites, & Babyloniās had kept measure in punishīg Judah, y ^t thē they had not sinned. But the contrary I affirm • and say, y ^t the first thoght, and purpose mouīg thē to make war, was sin before God. Touching y ^e permission of the father towards his prodigal son, & touching y ^e • son, w ^c promised to go, and to labor in his fathers vineyard, & went not, I have before answered, y ^t similitudes ought not further to be stretched, thē y ^e mind of the holy Gost is to teach in the same. And in these places it is evident, y ^t Christ teacheth not, how God is compelled to suffer many things w ^c he will not, nether yet was it his mīde in those similitudes, to teach us what difference there is between gods will, & his permissiō, but in y ^• one he teacheth, y ^t in God there is mercy towards the sinner, yea & towards such a sinner, as vnthāckfully, and inobediētly hath departed from God, and y ^t there be some proud childrē, who by reasō of their cōtinuāce in their fathers house, become disdan • full y ^t others should de be preferred, or compared unto them. And therefore they grudge, they murmurre, and they envy the liberality of their father & his mercy shown to the son, y ^t before appeared l • st. To whom this might be applied, besides the Jews, and the Gentiles, ye are not ignorant. The other similitude doth teach us, that many in mouth say Lord, Lord, I go, I go, whose heart did never fele what is the reverence, and true obedience due to gods Majesty.

We confess no les then Jeremiah doth write: for we say, that God nether commanded such abominations, as his people committed, nether yet y ^t ever they did enter in to his heart, that is they did never delight, nor please him nether yet did he ever will them for the actions them selves. But when you shall be able to prove that it did not appertain to his just judgments to punish those idolaters with such blindness, that they became more cruel then brute beasts: then shall ye be more able to prove, that in no wise did God will that cruelty. God willed not those abominations for the murder committed and blood that was shed, for that he hated: & did punish: But he willed y ^t a testimony should be left to the world in what blindness man falleth, when he declineth from God, and from his true honor, of which fearful example, you, and your sect ought to take hede.

The Israelites in killing their childrē, no doubt did even agre with gods will and were of one mind with his just judgments, as you declare yourselves to be, in spewing forth these horrible blasphemies, against his supreme Majesty. For as they leaving the plain will of God, declared in his law concerning their oblations, and making of sacrifice, in a blind zeal to honor God as they pretended with sacrifices more precious, and acceptable, (because their children to them were more dear thē oxen, or bullocks) as they, I say in so doing leave to us a fearful example of gods judgments. So do you by these your horrible blasphemies, w ^c in fury jesting, & scoffing ye vomit forth against God, his eternal truth, & against, the true professors of the same, and thus far I confess was gods most just will fulfilled in thē, as also it is (& here after shall be) fulfilled in you. That because they in y ^e vanity of their imaginations, d • clined frō gods will revealed, God of his justice would make thē spectacles to all ages following, what were his • judgments (as I have said) against idolaters. Evē so ye neither content y ^t God shall use his creatures, as best serveth for his glory, nether yet that any justice be in his eternal God head to the which your reason cannot attain, are given over by gods will into reprobate minds, thus horribly to blaspheme his Majesty: to admonish the generation present, and to come, that with greater sobriety, more fear, and reverence they speak, and think of those mysteries, that be incomprehensible unto mā.

I have before declared that no man leaving the will of God revealed in his word, doth ether obey him, ether yet please him, and so can he never be of one mind w ^t God that committeth things forbidden by his word. But why that God forbiddeth iniquity to all (which also in all men he hateth) and yet that betwixt his vessels of mercy, and the vessels of wrath he maketh such difference, that to the one he giveth medicine and purgation against the natural venom, so effectually that it worketh their salvation in the ende: and to the other he denieth that grace, he will not make you, nor any of your faction, further of counsel, then he hath expressed in these words: He hath mercy on whom he will have mecie, and whom he will, him he maketh hard hearted.

That Satan hath so enraged you that upon that doctrine which the holy Gost most evidently doth teach, ye dare gather this abhominable absurdity, that God and whicked idolaters are both of one mind, that they both inwardly and owtwardly do obey him, ye have just cause not only to be ashamed, but also to quake, tremble, and fear, for that horrible blindness whereinto you are fallen, and for those just vēgeances, which your pride doth crave of gods justice. Just art thou o ^• Lord in all thy works. To your question, asking by what means should the Lord stir up the mind of the king of the Medes to destroy Babylon, who had before a desire 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 unto Cyrus his anointed, whose right hand I have holden, to subdue nations before him: therefor will I weaken the loins of kings, and open the doors before him, & the gates shall not be shut. I will go before thee and make the crooked straight, I will break the brazen doors, and burst y ^e y • one bars. And I will give y ^e treasures of darkness, and the things hid in secrete places &c. If there be in you ether modesty or aptness to learn, this is sufficient to instruct you, how God raised up his spirit, which before was ready bent to destroy Babylon, to wit, in giving unto him so prosperous succes, that no impediment was able to resist, or withstand him. which thing God did not by and idle permission, or sufferance as ye imagine, but by his power which did effectually work in all that his journey, as the Prophet here, & in many other places doth witness. Which thing doth Cyrus him self also confess, in these words. The Lord God of heaven, hath givē me all the kingdoms of the earth, & he hath commanded me to build him an house in Jerusalem, which is in Judah. And the holy Gost affirmeth, that y ^e Lord did stir up y ^e spirit of Cyrus king of Persia to cause this proclamation to be made. Dare you say that to give all the kindomes of y ^e earth to one man, is nothing else but to suffer him to ryue, and posses them at his appetites? Daniel affirmeth the contrary saying: The name of God be praised forever and • uer: for wisdom and strength are his. And he changeth the times and seasons: he taketh away kings: he setteth up kings: he giveth wisdom to the wise, and understanding to those that understand &c. And David also saith. he that raiseth the nedie out of the dust and lifteth up y ^e poor out of the dung, that he may set him with the princes, even with the princes of his people. And therefore, because the holy Gost giveth to gods prudence, and working power, that which you most wickedly attribute to his permission, or idle sufferance, I fear not to say, that as God stirred up Cyrus spirit effectualy moving it to give liberty, and commandment to his people to return to Jerusalem, and to restore the temple, so did he also stir up his spirit in enterprising his first journey against Babylon, in taking frō him all fear indewing him with an heroical, and bold spirit, (as God him self saith: I girded the though thou hast not known me) and giving to him so fortunate succes, that all was subject to his empire. And therefor albeit, ten thousand times ye will ask: What needeth God to mou • the wicked to do wickedly, which, being given over of God, imagineth nothing but wickedness, & his master the devil sl • peth never? Yet will I answer, that as to destroy Babylon, in so far as it was gods work, it was no wicked deed, but his most just judgment. So albeit Cyrus had never been so much enraged against Chaldea, ether by his own pride, ether yet by Satan, that nether of both could have brought any thing to pass, except that the Lord had decreed to perform his work in Babylon, as he him self did threaten, saying: Behold, I come unto the o ^• thou destroying mountain, saith the Lord, which destroyest all the earth, I will stretch out myn hand upon thee and rolle the down from the rocks, and will make the a burnt mountain. They shall not take of the a stone for a corner, nor a stone for fundations, but thou shalt be destroyed forever, saith the Lord &c. If you see nothing in these and other such threateninges of God, but a permission only, I cannot cease to say that you are more then blind. But now to that which folo weth in these words.

THE ADVERSARIE.

To that which ye allege of the Prophet Isai: harden the hearts of this people &c. for the better understanding 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 vineyard and called all Israel to be judge betwixt him and his v • neyard, what more could have been donne for it, then he had donne, and yet when he looked, for fruit of equity and right • ousnes, to there was wrong, and mys • rie, where upon followed their indura • s • , for they were hardened of the lord, that is, as afo • is sade, God gave them over, to their own hearts lust • s. Further where he saith to the Prophet, hard • their hearts, we must always consider that their hearts were alredye hardened. which their wickedness did plainly declare. yet hath he commanded the Prophet to do his office, not to make their hearts hard. for that belongeth • nelie to God • who giving [ 1] them • uer to their hearts lusts hath already ha • dnede them, but the office of a Prophe • e was to • show them the hardness of their har • es so when he saiethe harden their hearts, it i • as much, as show and declare unto them the hardness of their hearts. The like phrase of spea • che have we in Le • it. 13. If the priest see that the scab is grown abr • de in the ski • me, the priest shall make him unclean. how should the priest make him unclean, who is alredye unclean, and whose flesh he durst not touche, but by declaring him to be unclean. So how [ 2] should the Prophet harden their hearts whose hearts were hardened already, and whose hearts he could not touche, but by declaring • hem to be hard hear • ed. So saith the Lord to Jeremiah, drive this people away, that they may go out of my sight, s • m to death, some 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 show that for their wickedness, they should be driven away some to death, some to the swerd, some to hunger and some to captivity. So Jeremiah took the [ 3] cup out of the lords hand, and made all people drink thereof • nto whom the Lord sent him, where there be m • nations rec • ned, then ever Ieremi • did see with his corp • rall eyes: this place therefore must be understand, as the others conform to the office of the Prophe • , which was to show them that for their wickedness they should drink of the cup • of the • ordes wrath which appeareth more plainly, by that which followeth, where he saith if they will not receaus the cup of thy hand [ 4] and dr • nck it, that is if they will not take warning by the &c. This interpretation is conform to the phrase of the scripture, nether is it contrary to any part of the word. but if any man hath a better understanding, lett him use is t • the glory of God. Of these things already spoken • t is sufficiently proved, that God hath reprobate, and cast away no [ 5] man before the foundation of the world, but as he hath crea • ed man like unto his own image, so he will the death of none, but that all should be saved, nether is he • he author or mover to any evil, which with long patience suffereth wickedness, to draw men to repentance, nether willeth he [ 6] anything contrary, to that which is expressed in his word. for at God is constant and immutable, of this his holy will he ha • he uttered and declared unto man to know, the rest reserved he unto him se • f, for as much as no man is able to c • prehēd the pr • funditie and depth thereof, therefor ought no man to go about to prove or improve anything by that which is unknown to him, wherefor they which affirm, and teache that • od ha • h [ 7] orde • ned men a fore the foundation of the world to be damned so that by no means they can be saved, for such is his secr • te will, not with standing be declareth the contrary in h • s word, they must needs have an evil opinion of God, and therefore ought all men of duty to abho • re their deuilishe doctrine. [ 8] And because I have said that they have an evil opinion of God, I have added here a description of • hose careless libertines •• d conform to their doctrine in all pointes, and a description of the true God, whereby it may appere even unto the simple howe abhominable their doctrine and opinion in this mater is.

ANSWER.

What soever shall be red in the hole scriptures, you shall never be able to prove that in these words of Isaie, (Go, and harden the hearts of this people) is nothing else meant, but that the Prophet was only commanded to declare unto them their blindness, and hardness of heart. for where soever mention is made of the difference betwixt the elect, and the reprobate, this virtue is attributed to the word, that it doth illuminate the eyes, and mollify the hearts of the one, by the power of the holy Gost: and by the contrary that it doth excecate, and more harden the other by reason of their corrupt nature, to the which they are justly left. The Evangelist saint John making mention, that the Jews did not believe in Christ Jesus, albeit that they had seen his wondrous works, addeth this cause: therefore (saith • he) they could not believe, because Isaiah had said: He hath blinded their eyes, & hardened their hearts, that they should not see with their eyes, nor understand in their hearts, and be converted, that I may heal them. Here doth the Evangelist attribute to the Prophet, not only that he declared their blindness, but that God by him did in verydede justly blind their eyes, and harden their hearts. But this shall more plainly appere in examining the reasons, and scriptures which ye allege for proof of your interpretation.

First say you, their hearts • ere already hardened which their wickedness did plainly declare, yet hath he commanded the Prophet to do his office not to make their hearts hard, for that bel • ngeth only to God who giving them over to their hearts lusts he already hardened them. And so ye conclude that the Prophet did only declare unto them the hardenes of their hearts. We do not deny but that their hearts were hardened before, and that justly for their iniquities sake they were given over to their hearts lusts. But whether they were so hardened before the preaching of the Prophet, that after they could be not harder, I greatly doubt. Yea I nothing doubt to affirm, but that even as the claye by the heat of the Sun, becometh more hard, and more hard, or as the branch cut of the natural stock doth more & more wither, until that no kind of sap, nor moisture doth remain, even so I say do the reprobate from time, to time become more obstinate, more blind, more hard, and more cruel, and that by the word, w ^c doth plainly rebuke their iniquity, and euidenly declare whose children their are. Exāples in scripture hereof are manifest: Some lenity, and gentleness appeared in Pharaoh, toward the people of Israel before that Moses, at gods commandment required their liberty. But that will, and word of God commanding him to let his people go and serve God in the wilderness, did so quicklye work in the heart of that reprobate, that the greater hardness of his heart, was suddenly felt by the Israelites, to their great grief and grudging disconfort.

In the people of Israel, in their elders, Priests, and counsel, appeared some face of justice, when Stephan was accused, before that he pronounced these words: ye stiffnecked, and uncircumcised in heart, and ears, you have ever resisted, the holy Gost, evē as your fathers have resisted, so do you: whom of the Prophets have not your fathers persecuted? and they have slain them, which shown before of the coming of y ^t just, whom ye have now betrayed, & murdered. Before this sentence (I say) there appeared some face of justice, but what ensued the holy Gost doth witness, saying: whē they heard these things their hearts brast for anger and they gnashed at him with their tethe. And after also that he gave a more plain confession of Christ Jesus, of his exaltation, glory, power, and Majesty, they cried out w ^t a great voice, they stopped their ears, they as wolves enraged russhed upon him, w ^t one consent, and so without all order of justice, did stone him to death. If ye confess not y ^t the word of God, proceeding frō the mouth of Stephen, did not more harden them, who no doubt were hardened before, you deny a truth that is more then evident. Divers places more I might adduce for the same purpose, but (having respect to brevity) I stand content with th • se two, which I doubt nothing, are sufficient to prove, that men, that be already hardened, yet by the coming of the plain word, which rebuketh their iniquity, they become more hard. As the owl being blind, even when she appeareth to see best in the night season, but yet in y ^e day time, she is more blinded, bacause that the weakness of her eyes, cannot abide the bright beams of the sun. And evē so it is w ^t the reprobate, they are always blind, and hard heared, but whē the light of God doth most plainly shine before thē or when they are called frō iniquititie to virtue, then becometh the word of glad tidings to thē, a very savor 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 affirm, that because y ^e reprobate are once hardened, therefore they cā be no more hardened. Your second reason is, that because it belongeth to God only to make hard their hearts, th • t therefor there resteth nothing to the Prophets, but to show unto them the hardness of their hearts. I am glad that once ye will confess y ^t it is nothing repugning to gods good nature, for just causes, to harden the heart, and to make blind y ^e eyes of the reprobate. But y ^t therefore nothing resteth to y ^e Prophets or Apostles, but only to declare unto mē their hardness I cā not admit. For we do find y ^t God doth so communicate his power w ^t his true messengers, and ambassadors, that whatsoever they lowse in earth, he doth lowse in y ^e heavē, & whatsoever they bind in earth, he bindeth in heavē, whose sins they remit, they are remitted, & whose sins they retain, they are retained. The Lord him self saith unto Jeremiah: Behold I have put my words in thy mouth, and I have ordained thee above nations, and kindomes, that thou mayest root out, destroy, & scatter, and that y ^u mayest also build up, and plant. And unto Paul it was said: And now I shall deliver the from the nations, to y ^e which I send thee that thou mayest open the eyes of those that be blind, that they may convert from darkness unto light, and from the power of fathan unto God. These words do witness that the effectual power of God doth work with the word, which he putteth in the mouths of his true messengers, in so much that ether it doth edify, lighten, or mollify to salvation, or else it doth destroy, darken, and hard̄. For the word of God is of y ^e nature of Christ Jesus, & he is not only come to illuminate, and to raise up, but also to make blind, and to beat down, as he him self doth witness, saying, I am come to judgment into this world, y ^t those that see not shall see & that those that see shall be blind. And Simeon saith: Behold this is he y ^t is put in resurrection, & in ruin of many in Israel. In so much, that upon whō that stone of offense falleth, it shall burste him to powder. And therefore we can not admit that the ministry of his blessed word preached, or published by his faithful messengers, be nothing else but a simple declaration what men be. No, we know that it is the power of God to saluatiō of all those y ^• believe, that the message of reconciliation is put in their mouths, that the word w ^c they preach, hath such efficacy, & strength that it divideth asunder y ^• joints, & sinews, y ^e bones frō the marry, that y ^e weapons of their warfare are not carnal, but are power in God to the beating down of all strong holds, by the which, the true messengers beat down all counsels, & all height which is raised up against the knowledge of God, by the which also they lead into bondage all cogitatiōs to obey Christ. we know further that they have vēgeāce in readynes against all inobedience. That fire passeth forth of their mouths which devoureth their enemies, that they have power to shut the heaven that rain descend not in the days of their prophecy. That gods power both in the one sort, and in the other, is contained with his word even preached, pronounced, and fore spoken by his messengers, do all examples in gods scriptures witness. At the prayer, and prophecy of Elias was the heeauen both shut, and opened: fire descended frō heaven, & consumed those ungodly soldiers w ^t their captains.

At the curse of Eliseus did bears devour 〈◊〉 childrē that mocked him. The words of Isai, Jeremiah, and Ezekiel, albeit (for the time that they spake) they were contemned, yet had they such force, and effect, y ^t no strength was able to gainestād that, which they had pronounced. At Peters word, Ananias, and Sapphira did sodainlye die. Paul by his sentence made Elimas the sorcerer blind, and so forth, the examples be almost without nonebre, that declare y ^t gods power is joined w ^t his word, not only in saving (w ^c I think you will admit) but also in punishing & destroying. If you think it fearful y ^t gods holy word shall have this power, and effect, to kill, to blind, and to harden. Remembre first, the severe judgments of God against sin, and often call to mind that the fault, nor chief cause is not in the word, but in the subject, and person, in whom it falleth. The word falling in to y ^e heart of the elect, doth mollify, & illuminate, as before is said, but falling in to the heart of the reprobate, it doth harden & more excecate the same, by reason of the quality, and incurable corruption of the person

And thus in your second reason, we do utterly dissent from you • & fear not to affirm, y ^t gods true Prophets, & messingets, do not only declare what mē be • but y ^t by the word, which is committed to their charge, effectually they work ether light, or darkness, life, or death, yea salvation, or damnation. The text of Leviticus serveth you nothing, and y ^e text of Jeremiah is expressly against you. For the hiegh Priest is not commaded to go to a mā, in whom no leprosy appeared, and to pronounce, what after shall become of him: but the man in whom there is apperant signs of lepro • ie, is commanded to be led to the Priests, who are commanded to pronounce according to the signs w ^c they see. Cōsidre I beseech you, the difference between the office of the one, & the office of y ^• other • the sentence of the one, and the sentence of the other, the one (y ^t is the Priests) go not, nether are they sent, to seek those y ^t have appearance, or suspicion of leprosy. But the Prophet is sent by God, to thē that then was called the people of God, in whō no man could have suspected such blindness, such hardness of heart, & such rebellion as the Prophet is cōmanded to threatē. The Priests did not nor might not pronounce sentence against a mā, in whom manifest signs of leprosy appeared not, yea trial must be taken, whether it be leprosy, or not: But the Prophet is commanded to go to that people, who held them selves clean, and before all trial, to pronounce that sharp sentence, you shall hear w ^t your ears, and shall not understand, you shall plainly see, and yet shall not perceive, the heart of this people is hardened. Was there anysuch commandment or charge given to y ^e priests? Might any of them have said, to any man y ^t appeared to be clean, &c whole, thou shalt be leprous, I pronounce the sentence which thou shalt not escape? I trust not. Then for the diversity as well of their offices, as of the sentences which they pronounced the phrases must be diverse.

Where ye affirm that y ^e Prophet could not touch their hearts, but by declaring thē to be hard hearted, ye seme [] not to understand what is the virtue and power of gods word pronounced evē by the mouth of man, w ^c (as before we have declared) pierceth 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 ever it be to man's reason, or how stowtly and stubburnly that ever the wicked resist. Did not the words of Elias spoken unto Ahab aftre y ^e murtherīg of Naboth, touch his heart? yes, the very hypocrite him self had some sense and feling of gods just wrath. And both he and his posterity, for all his princely pomp, did after fele the verity of them. To wit dogs did lick his blood, the flesh of Jezebel was eaten by dogs, his children, and hole posterity were rooted out of Israel. And thus did the words of the Prophet touch his heart (in the time when they were spokē) with a certain fear, stupidity, and trembling. which words were after of such power, strength, and verity, that no male children were left alive to Ahab in Israel. And the same is true of Jeremiah's words • & sentence spoken against diverse nations, whose faces albeit he never saw, yet did he so potently touch their hearts, that how soever they despised his threateninges, yet was no word vainly spoken, but in effect was everything complete, as he pronounced. And wonder it is that ye are ignorant in this virtue of gods word, seeing that ye confess that Jeremiah toke the cup from the Lord's hand, which he was commanded to give to all nations, y ^t they might drink the cup of the Lord's wrath, saying unto them: Drincke, & be drucken, and spew, and fall, and rise no more, because of the swerd w ^c I will send among you. Was this I pray you a simple declaration • or was it not rather a sentence & decree so effectual, that albeit nether Babylon, nether any other proud and whicked nation would for that time believe it, yet came it most effectually to pass? And I say y ^t these words of Jeremiah do manifestly repugn to your interpretation, & do sufficiently prove y ^t those words spoken to Isai, are otherwise to be understand, then y ^t he was commanded only to declare what the people were. For as the words of Jeremiah had this effect, y ^t according as he spake, so came y ^e destruction upon those proud nations, so likewise had the words of God spoken to Isai, the same effect, which he pronounced. To the one he said, thou shalt give unto them the cup of my wrath, that they may drink it. The Prophet without fear did obey his commandment, and God did faithfully perform, what so ever his messinger had pronounced. Even so did God command Isai to blind, and harden, that stubborn, and rebellious generation of the Jews, by the preaching of his Law, and by rebuking of their manifest impiety. And so he did, God working all to his glory, according to his eternal purpose. And this because your [ 4] interpretation is not sufficiently confirmed by any phrase of the scripture, which ye have alleged and also because it repugneth to the scriptures which before I have adduced, we cannot admit it. Against your complexion or Epilogue, which is nothing but a superfluous repetition of those things, which sufficiently ye have not proved (although you so brag) we say, that as God by his eternal word, and power infinite, hath created all things, so hath he by his wisdom incomprehensible so disposed all things • , y ^t as nothing was created for the self, so was nothing the appointer of the self to serve God, as his glory required. But he in his eternal counsel appointed the end to every creature, to the which they shall once attain, by such means, as he most justly hath appointed. And therefore seeing his glory doth no less require his just judgments, then his superaboūdant mercy to be known, he hath in his eternal counsel elected, some, and rejected others, evē before y ^e foundations of y ^e world. And albeit he created man after his own image, yet did God never determine y ^t mankind should stand in Adam, but his just counsel and purpose was that all men should fall in Adam, that the elect might know the price of their salvation Christ Jesus, in whō they were elected, before y ^t in Adam actualy they did fall, or were created. And so God willing to make his glory to shine in all, hath prepared some vessels of mercy, and some of wrath. to y ^e one he hath freely givē life everlasting in Christ Jesus his son. The other he hath for just causes so rejected, that albeit with long patience, he suffereth their manifest rebellion, yet in the final judgment he shall command them to go to the fire that never shall be quenched. And this will and counsel of God is neither secret, nor hid from his Church, but is in his word most manifestly revealed: and therefore of it we fear not to affirm, that even in the first promise, and ever since hath God made a plain distinction betwixt the elect, and the reprobate, so that the purpose and counsel, which before was hid in God, was in time manifested unto man. Which will and counsel of God (because it is constant and immutable, like as God him self is) must of necessity take effect, and therefore I boldly affirm, that neither can any whom God in his eternal purpose hath reprobated, become the elect, and so be saved, neither yet can any of Christ's elect number to life everlasting, be reprobated, and so come to final perdition. We further say, that albeit gods will in the self, be one, to wit, the manifestation of his own glory, yet as touching his creatures it hath diverse respects, for God will the salvation of some, and he also will the just • ondemnation of others. And the contrary of this doth God never declare in his word, but rather doth most plainly reuele it. And therefore this his godly 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 only excepted) why he hath chosen some, and rejected others. And this knowledge is so necessary to a Christian, that without the same, ca the heart of man never be sufficiently subjected unto God, nether can he render unto him due praise and honor, except that he acknowledge, and confess. y ^t God him self hath made difference, betwixt him, & others. To your odious terms, & dispitefull railing, I briefly say at this time: THE LORD shall judge. To my knowledge there resteth no notable scripture, which ye have alleged (or rather abused) for confirmatiō of your error which is not sufficiently answered, two places excepted. The one is of Ezekiel, affirmig that God will not the death of a sinner, the other containeth the words of Paul saying: God will all men to be saved, which places because you recite them here in the description of him, whom you call the true God I thoght it expedient to delay til this opportunity, to y ^e end that h • uing to fight (as it were face, to face) with the devil him self, I might have some comfort of my God in entreating some place of his holy scriptures. Thus you proceed with a mouth most execrable, and blasphemous.

THE ADVERSARIE,

The properties of the God of the careless by necessity. Their gods wrath exced • th all his works for he hath reprobate the most part of the world, afore the foundation of the world. be is slow unto mercy and ready to wr • the, for he will not be entreated to save any of them whom he bath reprobate afore, but of necessity do, what they can, they must be damned, [ 1] ne • there is he omnip • tont, which may do, and leave undone▪ what pleaseth him, for he is bound • y • is • wn absolute ordinance and infallible foresight [ 2] to do only all things as they be donne, and because 〈◊〉 so pleased him to [ 3] she we his power & strength he stirred up Pharaoh & many mo to do wickedly • e giveth wicked commandment, and evil thoghtes to Semei, and many other. And thereafter plagued them for their labor, only because they were wicked instruments to work his will for he made them naughty vessels 〈◊〉 commit all abomination, neither could they choose but work wickedly being • is vesseles of wrath: he hath two willes, • ne contrary to another, for he saith one thing and think • h another. he is worse the • the devil, for not only tempteth • e to do evil, but compellet • by immutable fore ordinance and secret will without which, nothing can be do •• e. he is the prince of darkness, for from him come • evil thoghtes, which are darkness.

ANSWER.

Because that now I have to do not only with a blasphemer, but evē (as it were) with a devil incarnate, my first and chief defense, is to say, the Lord put silence to the • Satan. The Lord confound thy dispiteful counsels by the which thou studiest to pervert the righteous way of the eternal God.

But now of thee, ô blasphemous mouth, I ask, if thou be able to forge to the, and to thy pestilent facti • , another God, then that God who most justly did drown, and destroy by water, all living creatures in earth, except so many, as were preserved in the ark with Noah who also did destroy by fire from heaven Sodom, and Gomorrah, with the cities • diacent, and the hole inhabitants of the same (Lot and his two daughters only reserved • ) who further by the space of four thousand years, did suffer all nations to walk in their own ways, reueling only his good will, and the light of his word, to the seed of Abraham (to those that descended of Jacob I mean) Canst thow I say forge to thyself another God, then this eternal majesty of our God whom we do reverence, in whom we trust, and most steadfastly believe, whose Son Christ Jesus we preach to be the only savior of his Church, and whose eternal verity we maintain, not only against Jew, Turk, and Papist, but also against you enraged anabaptistes, who can admit in God no justice, which is not subject to the reach of your reason? Darest thou, and thy conspiracy stand up, and accuse God of cruelty, because that in these his works, thou canst not deny, but that mo were punished, then were preserved, mo were left in darkness, then were called to the true light? Shall not his mercy exceed all his works, except that he save the Devil, and those that iustely be reprobated as he is? Stoupe Satan under the empire of our Sovereign God, whose will is so free, that nothing is able to constreigne, or bind it. For that is only liberty, that is not subject to mutability, to the inconstancy or appetites of others, as most blasphemously you would imagine God to be in his election and most just reprobation: by the which in despite of Sathā, of thee his slave, and son, and of all thy sect, he will declare his glory, as well in punishing with torments forever such blasphemers, as you be, as in showing the riches of his glory to the members of his dear Son, who only depend upon Christ Jesus, and upon his justice.

To purge my God from that injustice, or from those absurdities, which thou wouldest impute upon his eternal majesty, I will • ot labor, lest that ether I should seme to doubt of our own cause, ether yet to be solicit, for the defense of our eternal God. And therefore seeing that ye declare yourselves not men ignorant, willing to Iearne, but devils enraged against God, against his eternal, and infinite justice, as I began, so do I finish. The Lord confound thee Satan. The Lord confound you enraged dogs, which so impudently dare barcke, against the most just judgments of God. And thus leaving you to the hands of him, who sodanely shall revenge his justice from your blasphemies. For the cause of the Simple I say, First, that most maliciously ye accuse us, as that we should affirm God to be slow to mercy, and ready to wrath, which blasphemy we protest before God, before his holy Angels in heaven; and before his Church here in earth, did never enter into our heart. For the contrary thereof we daily see, and perceive, not only in our selves, to whom most mercifully he remitteth the multitude of our sins, but also in the most cruel enemies of his Church.

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

That the elect cannot finally perish, nether yet that the reprobate can ever be saved, we constantly affirm. But we add the causes, to wit that because the one sort is given to Christ Jesus by y ^e free gift of God his father, before all times: therefore in time they come unto hī, by power of whose spirit, they are regenerate, their darkness is expelled, and from virtue, they proceed to virtue, till finally they attain to the glory promised. As y ^e other sort is left in their own corruption, so can they do nothi • g but obey their father y ^e devil, in whose bondage they iustely are left. And so where ye burden us, that we say, let the reprobate do what they can, yet they must be damned, ye do most shamefully belie us. For we say, and teach, that who so ever declineth from evil, and constantly to the end doth good, shall most certainly be saved. But our doctrine is thi • , that because the reprobate have not the spirit of regeneration, therefore they can not do those works that be acceptable before God.

How God is almighty, and omnipotent, we have before confessed, to wit, that as he in his eternal wisdom foreseeth, and appointeth all things, so doth his power put all things in execution, how, and when it best pleaseth him. Neither can his wisdom, will, nor counsels be subject to any mutability, vnstablenes, or change. For if it so were then his godly will and counsels, did not depend upon himself, but upon his creatures, which is more then absurd.

Nether to Pharaoh, neither to Semei, neither yet to any other reprobate, did, or doth God give, either wicked commandment or evil thoght. But those wicked thoghtes, and evil motions, which be in them of their evil nature, and are stirred up by the instigation of the devil, as he doeth, not purge them, so doth his wisdom use them well to his own glory, to the exercise of his children, and to the comfort of his Church. In so much that the very tyranny of Pharaoh, the cursing of Semei, and the incest of Absalom in so far as they were gods works, they were just, and holy, because they were just punishments of their sins, an exercise for his children, and some part also of his fatherly correction for their offenses. To the rest of your vanity, I will not answer, not because I fear your sophistical subtilitie, but because I will not (except that yet I be further provoked) nether by tongue, nether yet by pen once name or express your horrible blasphe mies. Which manifestly do witness and declare, that you (as dogs enraged) without all reverence, do bark against God, because his works do surmount your capacity. The Lord speadely call you to reap̄tance, or else so bridle your venomous tongues, that they be not able further to infect. Now to the rest.

THE ADVERSARIE.

The properties of the true God, God his mercy exceadeth all his works he hath made man like to h •• own image in Christ Jesus, in whom is no dam • ation, he is sl • we unto wrath and ready to foregiue, he will be entreated of all so that • e biddeth all men everywhere to rep • nt, and • ffereth faith to all men he is omnipotent and may do, and leave undone, what [ 1] so ever shall be his good pleasure, • ether is it his pleasure & will, t • at eiher Phara • , Semei, or any other do sin and come to destruction, for he [ 2] willeth the death of no creature, but willeth all men to be saved and to come to the knowledge of the truth, he hath but one will which is ever [ 3] only good, revealed in his word to them that fear him and keep his commandments, nether hath he any secret will contrary to this, but will perform [ 4] what so ever goeth out • of his mouth • , he tempt • th no man to sin he is the fu • her of lig • t, and cometh to destroy the works of the careless libertynes God, for be abhorreth all wickedness, and all wicked d ••• s. [ 6]

ANSWERE.

In this description of your God (whom you do term the true God) I do wonder of three things. First that in this your description ye dissent from your great angel Castalio. Secondely how it is that ye have forgotten yourselves: And last why ye omit these properties, which the scriptures do no less attribute to God, then any that you allege. Your master, and chief champion Castalio (now left for your comfort) in the description of his God thus writeth. But that God whom both nature, and reason, and the scriptures do teach, is ready to mercy, and slow to wrath, who hath created man, of whom all men are borne, to his own image, like to him self, that he should place him in Paradise, and give to him the blessed life. This God will that all men be saved, and that none perish, and therefore he hath sent his Son into the earth, that justice might superabound, where so ever sin hath abounded, the light of whose justice, doth illuminate every mā, that cometh in to this world. Wonder it is I say that ye who so • constantly have followed your master in all this your work, have dissented frō him, or at least omitted his words, in these two poītes, w ^c in this case be prīcipall. For, first by his description he will that nature, and reason, shall no les teach you and your faction, God, then shall the scriptures. So y ^t he, whose works you be not able to comprehend by nature, and reason, shall not be to you the true God. And secondarily, that except he will all to be saved: and y ^t the light of his sons justice do so illuminate all men coming into this world, that where so ever sin hath abounded, there must justice superabound, y ^t to you likewise he be no God. These be two chief pointes in this controversy.

For we constantly affirm, that y ^e brightness of our God doth so blind nature, and reason (as now they be corrupted) that the natural mā cā never attain to those things, w ^c appertain to God, to the knowledge of his will, nether yet to his true honor. For we know that y ^e world hath not known God, by wisdom, but thinking themselves most wise, have becomen most vain, in so much that they have worshipped the creatures, more then the Creator. And thus believe we that nature, and reason, are not only unable to lead us to the true knowledge of God, by the which we may attain to life euerlasti • g, but also we affirm, that they have been maistresses of all errors, and idolatry. And therefore say we that nature, and reason, do lead men from y ^e true God, but are never able to teach us, nether to express to us the eternal, the true, and everliving God the father of our Lord Jesus Christ. Further we doubt not to embrase, to believe, to reverence and to honor y ^e majesty of our God, who hath made division, betwixt one sort of men, and another, as plainly before we have proved. These being two chief pointes, in this controversy, great wonder it is, y ^t of thē ye make no express mention (as Castalio doth) in this your descriptiō. Is it because you are ashamed that such darkness, and such gross ignorance should be in your great angel of light? Just cause no doubt have both you, and he to be ashamed of your foolish imaginations. But yet I fear another thing more, which is this. That suddenly you will not committee the great, and secrete mysteries of your profession to your rude scholars. For it might perchance offend them, if at the first ye should affirm (as in your writings I can show) that saint Paul taught a more perfect way to his scholars in secrete, thē that w ^c he committed to writing, that Christ is not the eternal Son of the eternal God, that the Godhead of the holy Gost is but man's imaginations, that Christ's kingdom shall so flourish, that wicked men shall utterly be suppressed even in this life, that Christ's justice aualeth nothing▪ except man have a personal, & perfect justice within himself, that man may fulfill and obey gods holy Law, and that Christ hath no prerogative above his brethren, except this, that he is called the first begotten: I omit things much more absurd, because I will not offend the ears of the godly. These things I say you do not sodēl • open to your scholars, but in the beginning with pleasant persuasions of good life, of mortification, of y ^e power of the spirit (w ^c rightly placed is a doctrine most necessary) ye inflābe their hearts with a a vain confidence, of their own power, strength, and justice. And thereafter ye dissuade them frō all exercises, w ^c may put them in mind of sin, and imperfectiō, which remaineth in mā. For nether will ye y ^t they frequent the public preaching of y ^e word, neither yet y ^e administration of Christ's sacraments. For such things to yo ^r perfect mē are nothing necessary. But to be short, in the end ye bring thē to y ^e plain contempt of gods free graces offered, & givē to his elect in Christ Jesus. For in y ^e end these be yo ^r blasphemous voices openly affirmed, in your privy assemblies: what is our joy? but y ^t we fele no sin abidi • g in us: what is our comfort, but that we be able to fulfil the law? and what is our reioising? but that we have a justice perfect in our selves. And thus seeking to establish your own justice, nether cā you, nor your scholars be subject to y ^e justice of God. But (omittig this) I return to your deceitful craft, ye dare not in express words affirm the vain description of your masters God, but yet covertly ye say as much (as after shall appere): in which thing, as ye declare yourselves ingrate and vnthāckfull, that will not support your reverend master in this his battle, w ^t your open patrocini • and plain defense, so do ye show yo ^r selves most unworthy of credit amongst gods children. For who can credit those teachers, that in y ^e beginning and for their foundation, & principalles join together darkness, and light, lies, and verity, yea that begin with a manifest untruth (as doth your Master Castalio) affirming, that nature, and reason, do teach y ^e true God unto us, w ^c is a manifest lie, as before we have proved. If ye say, he addeth also that the scriptures do teach God unto us: I answer that the more is his impudency, and more dangerous is his venom. For what impudency is it, to prefer corrupt nature, and blind reason to gods scriptures, in such manifestation of God, as our salvation requireth? Did Moses, Isai, or Christ Jesus will the ignorant to search nature, or to consult with reason who should be the Messias promised? or did they not always send such as lacked light to the word which was revealed, to the law, and to the Prophets, and to the scriptures, which did bear record of Christ Jesus, who is the only way, by the which men come to the true knowledge of the Father? True it is that the Gentiles by contemplation of the creatures, attained to that knowledge, that there was a God: but how little this knowledge served for their salvation the Apostle doth witness. And therefore I say that your Master is more then impudent, v ^t dare prefer nature, and reason, to gods scriptures. And further his venom (in so saying) is more dangerous, then if plainly he had affirmed, that nature, & reason alone had been sufficient to have instructed man in all things appertaining to salvation. For so declaring himself the simple should have avoided that error, as a pestilence most pernicious. But now in joining together those things which God hath so manifestly divided, as he hath divided light from darkness, he doth nothing else, but as a traitorous murderer mixe, and mingle poison, with sweet lyquore. For in joining nature, and reason, with gods scriptures, in the manifestatiō of God to man's salvation, he doth plainly witness, that the natural man may boldly pronounce that those works be none of gods, whereof reason cannot see a just cause, why so they should be wrought. For the fall of Adam say you, and, the induration of Pharaoh, the deceauing of Ahab, and such others, were none of gods works. But they came by his permission and why so? Because the natural man cannot see how such works can agree, with gods goodness, and justice. And thus ye deny him to be the true God, who doth not lay before the blindness of yo ^r reason all his works, that they by her judgment, may be justified, or condemned. O blasphemous mouths, dare ye deny him to be the true God, of whom Moses, Job, David and Paul affirm: that his secretes do appertain to himself? that he will not make account to man of all his works. That his counsels are incomprehensible, his judgments a great depth, and his ways unsearchable. Thus much for that which ye omit of yo ^r masters words in his description, which I now admonish, lest after ye should trouble the simple, with these your vanities, which from time, to time, ye foster, and spread abroad. Now to the second, which I will but only touch, to put you in mind, that in doctrine, ye are not constant: for before ye have affirmed, that we did all stand in Adam, before that we did fall. For none (say you) falleth, but he that standeth: If we did all stand, then were we all predestinate to life. And after: As we were all created in one man, that is in Adam, so were we all created in one estate, that is after the image of God. Of which places it is plain, that ye understand, 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 own image in Christ Jesus, in whom is no damnation. What should be the cause of this your sodein recantation, and alteration of your sentence, I cannot well conjecture, except it be this: That because experience doth convict you, that by Adam we are all wounded to death, that therefore you would all should receive life by Christ Jesus. And that doth your master affirm in bold, and evident words, saying: This God will all men to be saved, and that none shall perish: and therefore hath he sent his Sōne, into the earth whose justice should superabound, where so ever sin hath abounded. This doth your master boldly affirm (because he wrote to his practiced soldiers) y ^t which ye do in dark words persuade. But how vain be both your persuasions, shall shortly appere, by examining the scriptures by you both alleged. He groundeth his error upon the words of Paul plainly falsified, and of John the Evangelist, whom he applieth not rightly. If you think me bold that thus do accuse your master, & great angel, of falsifying gods scriptures, hear my proof, and then judge. He saith wheresoerver sin hath abounded there hath grace super abounded. Which words the Apostle doth not speak, but saith: where sin hath abounded: there hath grace more abounded, which proposition is most true, as it is most comfortable. For in Adam, David, Peter, and in all other gods elect children did, and doth sin abound, as the Apostle proveth all to have sinned, and to have need of gods glory. But in them did grace more abound, by the which they were delivered from the multitude of sins. But as your proposition is not expressed by the Apostle, so it is most falls, which is most easy to be proved. For in Cain, Pharaoh, Judas, Pilate, Annas, Caiaphas, Herod, and many other did sin abound, but in them did grace never so abound, that they were absolved from that damnation, which is pronounced against all unfaithful, in these words: Who so ever shall not believe, shall be condemned. And therefore I say, that your masters universal proposition is most falls, and he not only a falsisier of the plain scriptures, but also a mainteiner of all impiety, of all idolatry, and wicked religion. For if it shall be admitted that where so ever sin hath abounded there shall grace more abound: then shall there be no difference between the condition of those that believe in Christ, and those that be despisers of his Euangile offered. Let the indifferent reader judge, whether that you, or we do now more smell of a careless, and a libertines life. But this after.

The words of the Evangelist are plainly wrested. For he affirmeth not, that every man is illuminated to salvation, nether yet that Christ is offered (as ye would shift) to every man. But speaking of the excellency of Christ Jesus, in whom was life, and by whom all things were created, he saith: this was the true light, which doth illuminate all men, that come into this world. In which words he speaketh nothing of man's redemption nether yet of any light, which man receiveth necessary for the same: But only of that light which was gi • ē to man in his creatiō, a part whereof (how small so ever it be) doth yet remain in man▪ and that not by his own power, but by the free gift of God, in whom we live, are moved, and have our being. And that the Euange list speaketh nothing of the light of our redemption, is evident by his own words. For, before, and after he doth witness, that the light did shine in darkness, but darkness did not apprehend it, that is receive, & acknowledge it: That he came amongst his own, but his own did not receive him, that such as did receive him were nether borne of blood, of the will of the flesh, nether yet of the will of man, but of God. By which words it is manifest, that the Evangelist most evidently declareth, that the light of salvation is not common unto all, but y ^t it is proper to those only, y ^t are borne of God. He doth further teach, that all reason, and natural understanding which man hath by his first birth, is so choked, so blinded, and extinguished, that man must needs be borne again, before he can see the kingdom of God, that Christ Jesus must needs illuminate those, that be borne blind, or else (without remedy) they shall perish in their blindness. And thus I say the one text your master doth falsely, and the other most violently wrest. But now to yo ^r words. God is slow, (say you) to wrath, and ready to forgive. He will be entreated of all, so that he biddeth all mē everywhere to repent, and offereth faith unto 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 Son, which is the eternal word, and wisdom, of the eternal father, nether of the holy Gost, who proceeding from the father, is equal with the eternal Son. But this is the one thing of which I did wonder in reading this your description, y ^t ye omit these properties, which God attributeth to himself. You do continually repeat that God is slow to wrath, ready to forgive, that he willeth all mē to be saved, that he will be entreated of all men, that he willeth the death of no creature. Which properties in God we confess, and w ^c sentences we acknowledge to be most true, if they be rightely understand. But why do ye not likewise teach your scholars, that God is zealous, that he is a consuming fire, that he punisheth the iniquity of the fathers, upon the sons, unto the third, and fourth generation: and that his justice cannot suffer sin to eskape punishment, no not even in his most derest children. Ye have accused us, that we deceive the people, teaching them a careless, and libertine life. And therefore here again, I require the indifferent reader, to consider which of our doctrines giveth most liberty: whether you that affirm, that your true God will be entreated of all, or we that constantly maintain, that God heareth no sinners, or that such as delight in iniquity, are so odious in his presence, that although they cry, and howl in their calamities, yet will he not hear thē. But now let us examine your scriptures apart. God is slow to wrath (say you) true it is, but yet he recompēseth the flownes of punishment, with the severity of his judgments, which hath been, and shall be executed against such as heap to them selves gods wrath, by abusing his long sufferings. He is ready to forgive: we acknowledge this to be the voice of our God. But we fear not to affirm, that the remissi • n of sins, is the free gift of God, given to his Church by Christ Jesus, like as are faith, and life ever lasting which are not commō to all men in general, but particularly do appertain to gods children. He will be entreated of all (say you) so that he biddeth all men everywhere repent, and offereth faith to all men.

Your first proposition is utterly falls, neither yet is there any such sentence contained in the hole scriptures. True it is that God is merciful gentle liberal, protector, [ 30] Refuge, and Life to all. But to w ^c all? To such as hate iniquity, love virtue, lament for their sins past, [ 96] call upon his Name in verity, and do unfeignedly seek [ 69] for his help, in the day of their trouble Of all these no [ 85] doubt, he will be entreated, how wicked, and vnthanckfull so ever they have ben before. But by the contrary he will destroy all that speak lies. He hateth all that work iniquity: nether will he show himself merciful to such as maliciously do offend. But all the sinners of y ^e earth shall drink the dregs of that cup which the eternal holdeth in his hand. For he will destroy all those that traitorously decline frō him. They shall cry, but he will not hear He shall answer unto thē, let your lovers, whom ye have preferred to me • deliver you. Such as withdraw their ears frō y ^e cry of the poor, shall cry, but shall not be heard, yea albeit the blood thirst • e will multiply prayers and streatch forth their hands, yet will not God hear thē. For his countenance is beent against all y ^t cōmitte wickedness. And thus I say you • shall never be able to prove y ^t God will be entreated of all, except you can confute the holy Gost, and make him, to recant these, and innumerable other places. As mercy is promised to his children (for they only call in verity, they only hate sin, and follow virtue) So is severe judgment pronounced against the wicked of y ^e world. None of these sentences: God biddeth all men everywhere to reap̄t, and offereth faith to all men, are found in that sense, and meaning that ye do understand thē, in the hole scriptures. True it is that Isai the Prophet, and Christ Jesus himself with his Apostles do call upon all to come to reap̄tance: But that generality, is restrained by their own words, to those that thirst, that hunger, that mourn, that are laden with sin, as before we have taught. That place of the Acts ye ether understand not, or else willingly ye abuse it. For Paul saith not that God offereth faith to all, but saith: that he hath performed to all, y ^t promise w ^c he made to man, w ^c was to send a Savior for mans redemption, by whom also he will judge the world. Consider the text, and you shall understand the meaning of the Apostle to be such. you proceed.

He is omnip • tent, and may do, and leave undone, What so ever shall be his good pleasure.

The omnipotēcie of God, & fredō of his will we most constantly maintain, but we cā not admit y ^t our God be variable, unconstant, subject to ignorance: nether yet y ^t his godly will depend upon y ^e will, and disposition of mā. For that were not to leave gods will at freedom but to bring it under y ^e bondage of his creatures. Further, these words, God may do, and leave undone, what so ever shall be his pleasure, do smell somewhat of one of your articles offered unto us in this church, wherein some of your sect do affirm, y ^t God may be fully purposed this day to do one thing, and y ^t tomorrow he may repent, and be purposed to do the contrary. Which cogitations of of God are most blasphemous, & wicked. For if his counsels 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 omnipotent, therefore he may do, and leave undone, what so ever his good pleasure is, you had said well, understanding, y ^t the purpose of God is infinite, y ^t therefore of his good will, he so mollifieth y ^e hearts of some men, y ^t of most cruel, and enraged enemies, against his truth, and poor servants, he maketh them and y ^t sodeinly preachers of his Gospel, and protectors to his Church. But when ye say, he may do what so ever is his good pleasure, ye offer occasion to the captious to suspecte y ^t you would affirm, y ^t gods good will, & pleasure may change, and y ^t is to deny his Godhead. But I will burden you no further, then ye shall plainly confess, I only put you in mind, that y ^e holy Gost useth no such phrase. You proceed saying. Nether is it his pleasure, and will, that ether phara • , Semei, or any other should sin, and come to destruction.

Before we have confessed y ^t iniquity, and sin is so odious before God, y ^t in it can his goodness never delight, nether yet can he have pleasure in the destruction of any creature, having respect to y ^e punishment only. But seeing y ^t gods glory must needs shine in all his creatures, yea even in y ^e perpetual damnation of Satan, & torment of the reprobate, why shall not he will, and take pleasure, y ^t so it come to pass. Albeit your phrenetique brains cannot comprehend y ^e brightness thereof, yet will he one day declare y ^t all his works are wrought in justice, wisdom, and equity. I think you will not deny, but that pharao, Semei, Judas and others, came to destruction, like as in the end shall all reprobate do. Then do I ask, if God at no time, for no purpose, respect, nor end did so will, how then came their destruction to pass? By sin, say you, that we deny not. but yet the questiō is not answered. For continually we demand, if in God there was not power, ether to have impeded their sin, or yet after their sin to have called them to repentance, if it had so pleased his eternal wisdom, and goodness Consider your folly, and give glory to God, who doth what so ever he will in heaven and in earth. But now to that which followeth.

For he will the death of no creature but will all men to be saved, and to come to the knowledge of the truth.

How violently you wrest the words of the Prophet, and of the Apostle shall shortly appere, after I have reasoned a little with you, how these your propositions do agree with that which goeth before. Ye have affirmed that God is ready to mercy, and slow to wrath, in which words you • hew: and cofesse, that in the God head there is readiness to • hew mercy, and also that there is a justice, w ^c must execute wrath vpō the disobedient. And so in the nature of y ^e God head ye cofesse mercy ad justice. But here you say that God will the death of no creature, but that he will all men to be saved. which last words being understand as ye do urge them, must destroy the former nature of God, & take away his justice. For if he absolutely will the death of no creature, then will he no punishment to follow sin. And if he will no punishment, then willeth he his justice to cease, and so consequently must one of the properties of his godly nature cease. Study for an answer, to make your former words, and latter words better agree, or else ye will be compelled to confess, that God for some respect willeth both death and damnation to come upon some creatures. Further if God willeth all men to be saved, and to come to the knowledge of the truth, and yet many do per • sh in ignorance, and shall be condemned as Christ Jesus doth pronounce: then must it ether follow that gods will is mutable, and so he unconstant, and not at all times like to himself, or else that he is not omnipotent. For if God at the first creation of man, would all men to be saved (as ye allege) then would I know, when this will was changed. After that man had offended, say you. Then yet have I obtained, that in gods will there was mutability. For after sin he would, and by his sentence pronounced, that Adam, and his posterity should suffer the corporal death, yea and that the seed of the serpent should have the head broken down, by the which is meant the spiritual death, which nether of both (as you affirm) did God will before. If you reply gods will towards the salvation of all mankind, did remain the same after sin, which was before: for a general promise of deliverance was made, by the woman's seed that was promised.

I have before plainly proved, that difference most manifest betwixt y ^• two sedes was made in that promise. But admitting that the promise had been general, & so that the will of God this day remaineth the same which ye allege it to be: to wit, that he willeth y ^e death of no sinner, but that he willeth all men to be saved. Can you deny, but that a separation, and division of the sheep, from the goats, of the elect from the reprobate, shall be made at the glorious commīg of y ^e Lord Jesus? Shall not these most joyful words be said unto thē y ^t shall stand upon the right hand: Come ye the blessed of my father, possess the kingdom which was prepared for you from the beginning? And shall not this most fearful sentence be pronounced, and executed against the other? Depart ye cursed, go to the fire prepared for the devil, and for his angels? Shall the Son of God in pronouncing sentence, do anything that day repugning to the will of his heavenly Father? I think you will not so affirm. Then if gods will in the day of judgment shall be that many shall be adjudged to torment perpetual, and his will in the creation of man was, and this day yet remaineth, that all men shall be saved, then of necessity it doth follow that gods will shall change. If you say that death, and damnation cometh not by gods will, but by the sin, and unbelief of man, you have releued your self nothing. for if death be one thing, and life be another, damnation one thing, and salvation another. Thē if God this day will all men to be saved, and so to have life, and yet that day he shall will many to be damned to torment perpetual (what causes so ever you allege) I shall obtain one of two, to wit, that ether gods will is, and may be mutable, or else that there is a power superior to his majesty, and godly will. For if willingly he shall damn those, whom before he would, and had determined to save, then is his will, and determination changed. And if he shall damn those unwillingly, whō willingly he would have saved, then is he not omnipotent. Consider now upon whom falleth the snow, and who do cast them selves in greatest absurdities. Now it resteth to declare how violently ye wrest the words of the Prophet, & of the Apostle. The Prophet speaking in the person of God, saith, I will not the death of a sinner, but rather that he convert, and live. And the Apostle affirmeth that God will all men to be saved and to come to the knowledge of the truth. Hereupon ye conclude, God will the death of no creature, this is your first violence, which you do to the text. For the Prophet saith not: I will the death of no creature, but saith▪ I will not the death of a sinner. Ye are not ignorant • suppose, what difference there is betwixt an vniuer sa •• negative, & an indefinite, or particular. Where ye say God willeth the death of no creature, ye speak generally, and universally excepting none. But so doth not the Prophet, for he saith not, I will the death of no creature, nether yet I will the death of no sinner, but simply saith: I will not the death of a sinner. I wonder that ye consider not, that as there is difference betwixt creatures, and creature, so that also there is difference betwe •• sinners, and sinner. Some creatures are appointed 〈◊〉 death, for the use, and sustentation of mā. And dare yo • say, that this is done against gods will? we be taught the contrary by his own mouth. If you correcting your generality shall say, that you mean only that God will the death of no man. And I fear not yet to join with you, and against you to affirm: that God hath willed, doth will, and shall will the death of some men. The holy Gost speaking of the sons of Heli the high Priest, saith: But they did not hear the voice of their Father, because the Lord would kill them. And Moses saith, Sihon king of Hesbon would not suffer us to pass through his cuntrie, for the Lord thy God did harden his mind, and strengthen his heart, y ^t he shoule give him into thy hands. How often doth Moses, & Joshua declare unto the people, that God would kill, root out and destroy those wicked nations from before the face of his people? And were all those kings, whom Joshua did kill, killed against gods will? The holy Gost affirmeth the contrary: 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 down upon them from heaven great stones, and many more perished by the hail stones, thē were slain with the swerd of the children of Israel. If the destruction, slaughter, & death of these wicked men, and of the great host of Sennacherib was not the will of God, I cannot tell how man shall be assured of his will. For the plain word did before promise, that the Lord should destroy them, and the fact doth witness the constācie, and performance of his will. and the same thing doth God this day, & shall do to the ende of the world, when he shall adjudge the reprobate, (as before is said) to the death perpetual: and that not against his will, but willingly, for the manifestation of his just judgments, and declaration of his own glory. And therefore I say that your prosition (saying, God willeth the death of no creature) is manifestly falls, as it that repugneth to gods justice, and to his evident scriptures. The mind of the Prophets was to stir such as had declined from God, to return unto him by true repentance. And because their iniquities were so many, & offenses so great, that justly they might have despaired of remission, mercy, and grace: therefor doth the Prophet for the better assurance of those that should repent, affirm, that God delighteth not, nether willeth the death of the wicked. But of which wicked? of him no doub • e that truly should repent, in his death did not, nor never shall God delight. But he delighteth to be know̄ a God, that showeth mercy grace, and favor to such, as unfeignedly call for the same, how grievous so ever their former offenses have been. But such as continue obstinate in their impiety, have no portion of these promises. For them will God kill, them will he destroy, and them will he thrust by y ^e power of his word in to the firewhich never shall be quenched. The Apostle in these words: God willeth all mē to be saved, & to come to the knowledge of the truth speaketh not of every man, and of every particular person. But of all men in general, that is to say, of men of all estates, all conditions, all realms, and all ages. For as in Christ Jesus there is nether Jew, nor Gentile, nether man, nor woman, free man • nor servant, but all are one in him, so can no estate, no condition of man, no realm, nor no age be proved so wicked, and so corrupt, but out of the like hath God called some to the participation of his light, and to salvation, and life by Christ Jesus. and that this is the very natural meaning of the holy Gost, the tex • e it self doth witness. For the Apostle immediately before willeth prayers, and supplications to be made for all men, for Kings, and for all that were placed in authority. And because that the Church was chiefly oppressed by such, this doubt might have risen: Are we then bound to pray for those that are express, and conjured enemies against God? You are, saith the Apostle: for that is good, and acceptable before God our Savior, who will all men to be saved. That is, God willeth you to pray for your persecutors, that their eyes may be opened, and they converted to the living God: who no doubt will save some of all estates, of all conditions and vocations of men. For the nations are given to Christ Jesus by inheritance: Kings shall be the feders of the Church: Queens shall be nurses: And in his holy temple, shall all sing praise. If this interpretation (which we doubt not to be the very meaning of the holy Gost, cā not satisfy you. Then will I ask of you. If God will men otherwise to be saved then by Christ Jesus? or as the Apostle speaketh, by coming to the knowledge of the verity? Plain it is, that by the words of the Apostle ye cā conclude none otherwise. For as he saith God will all men to be saved, so doth he add, and willeth all men to come to the knowledge of the verity. Which word (willeth) albeit it be not expressedly repeated in the second menbre, yet of necessity, it must be understand, as those that be but meanly seen in the greek, or latin tongue do evidently see. Then if I shall sufficiently prove, that God willeth not all men, to come to the knowledge of the verity, in such sort, as the Apostle meaneth, shall it not infallablye follow, that God will not all men to be saved, in such sense as you understand. That God willeth not all men to come to the knowledge of that verity, by the which man is verily made free from the bondage of Satan, is evident, not only by those whom we do see walk in darkness, and ignorance, but also by the manifest srriptures of God. who called Abraham, making to him, and to his seed the promise, of salvation, saying: I will be thy God, and the God of thy seed after thee which promise he kept secrete many ages from the rest of the world. Whē he did notify his law unto Israel, and when Moses did repeat the same, he said: Behold I have laid before you this day life, and death, benediction, and execration, chose therefore life, that thou, and thy seed may live. If God would that all men, and all nations indifferently should come to the same knowledge, why were not the laws, statutes, and judgments of God made manifest to others, as they were to Israel? And if you answer that so they were. the holy Gost shall convict you of a li • . For he affirmeth, that God had not done so to all nations, and that his judgments he had not revealed, nor made known unto them. But if that plain division made by God him self betwixt Jew, and Gentile, during the time of the law, doth not fully satisfy you. Hear yet the sentence of our Master Christ Jesus, who saith to his disciples: To you it is given to understand the secretes of the kingdom, but unto others in parables, that having eyes they should not see. And y ^t most plainly in that his solemned th • ̄ckes giving, he saith: I praise the ô father for y ^u hast hid these things from the prudent, and from the wise, but y ^u hast revealed them to little ones. If God would have had the true knowledge of him self, and of his Son Christ Jesus common to all, why should Christ him self affirm y ^t to some it was given, & to others it was not given? to some it was reue • ed, & frō others it was hid? And therefore seeing it is plain y ^t God will not give his true knowledge to all (yea to some he doth never offer it) ye shall never be able to prove that God will all men to be saved. For the only means to attain to salvation, and to life, is to know, and embrace God to be our mer • ifull father in Christ Jesus, to w ^c knowledge who so ever doth not attain (I mean of those y ^t come to y ^e years & age of discretion) can have no assurance to be saved. This were sufficient to convict you, even in your own conscience. For albeit malice will not suffer you to give place to y ^e plain verity, yet shall the weight thereof so oppress your pride that when you do open your mouth against it, ye • shall ye be witnesses even against yo ^r selves. But yet for the cause of my simple brethere • I will add two things first, how all such places, as ether make a general promise of salvation to all, or yet that do pronounce gods wrath against all, must be understand. Secondarely, what sinners they are, whose death God will not. For the first I say, that who so ever doth deny that from the beginning there hath been, this day are, and to y ^e end • shall remain two armies, bands, or companies of men, whom God in his eternal counsel hath so divided, that betwixt thē there continueth a batt • ll, w ^c never shall be reconciled, until the Lord Jesus put a final ende to the miseries of his Church: who doth not understand the truth of this (I say) doth nether know God, nether his Son Christ Jesus: nether yet do such, believe 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 Christ Jesus, y ^e sheep appointed to slaughter, the kingly priesthood, the sons of God, and the people redeemed. by ancient writtets it is termed the city of God. The other is called the sinagoge of Satan, the church malignant, cruel, deceat full, and bloodthirstie wolves, Progenie of vipers, sons of the devil, workers of iniquity, and such as worship the beast, and his image. And according to the diverse natures, conditions, and ends of these two companies, doth the scripture pronounce general sentences, and universal propositions, which not withstanding must be restrained to those of whom the holy Gost meaneth. For nether justly may those sentences spoken of gods elect, be referred to the reprobate, nether yet such as be spoken of the reprobate sort, be rightly applied to the elect, except it be for terrifying of their conscience, and that only for a ceason. as Christ Jesus called Peter sathanas: and Nathan called David the Son of death, I will adduce examples of the one sort, and of the other • that the mater may be more evident. The Prophet Isai (which place also our Master alledgeth) speaking of gods elect childrē, saith: They shall all be taught of God, and they shall know me frō the least to the greatest. I shall pour forth of my spirit, on all flesh. All flesh shall see the salvation of God. The Lord raiseth up all that fall. All the inhabitants of the earth shall learn justice. All men shall come out of Saba. All thy people shable just. I shall comfort all that mourn. You be all the Sons of God ye be all the Sons of light. These, and many mo places, which be universally spoken, must be restrained to gods children only, who be elected in Christ Jesus. For those that be without his body, are nether taught of God, nether yet know they God, in such sort as the Prophet there meaneth. Into them is never poured the spirit of sanctification: They give never unto God true honor, and glory: They nether learn justice, nether yet are they just: They are not the sonnnes of God by adoption, nether yet the sons of light, whose works shine before men to the praise of our heavenly father. But remain ignorant, profane, idolaters, filthy persons, replenished with darkness, as the sons of the devil. And therefore cannot these former sentences, which appertain to gods children only, be rightly spoken, or pronounced of the reprobate. Of the other sort, it is said: All that see me have mocked me, they put forth their tongues, they shake their heads. These words spake David in the person of Christ, and yet God forbid, that we should think that all (without exception) did so mock, and jest at Christ, no, not even in his greatest extremity. For some, we read, stood beside his cross with sorrowful hearts. Some returned, giving open confession that he was the Son of God. And the thief began to be a preacher, evē when others did most dispitefully rail. And therefore where it is said: all that saw me, did mock me, that generality must be restrained to those enraged dogs, the Priests, Scribes, wicked soldiers, and most vnthākfull people, who of very malice did deny, and crucify their Lord, and Messias, that was promised▪ Isai, and Jeremiah, speaking of the destruction of Jerusalem, 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 have all followed their own ways. Every man gapeth for bribes. Why will ye contend with me, ye have all declined from me. From the least to the most, everyone is bent upon avarice they are all traitors, they are all (I say) traitors, every brother deceaueth another. All men contemn me, all men hold me in execration. If these, and other like places shall be understand so vniuersaly, as they appere to be spoken, then must we be compelled to say, that no true fearer of God remained in Jerusalem, when the Prophets did preach, but that all were blood thirsty, all auaricious, all idolaters, and all dumb dogs: the contrary whereof is evidently declared. For Isai had the children whom the Lord had given unto him, who albeit they were holden as monsters among men yet, did they patientlye abide the Lord. Jeremiah had Baruch his faithful, scribe not withstanding his weakness, and infirmity. Abedmelech feared the Lord, was favorable to the Prophet, and therefore saved he his soul for a pray, and was delivered from that day of vengeance. And therefore these universal sentences must also be restrained, and kept within their own bounds, like as these: All have left me, all seek the things, that appertain unto them selves, and not those things that be of God. Which sentences (except they be restrained) we shall condemn the dearest children of God, who in Paul's days did valiātly fight against the prince of this world. These examples of the one sort, & of the other I have adduced, to let the simple understand, that such general sentences of necessity, must be so restrained, that difference may be kept betwixt the elect, and the reprobate. For else we shall do nothing in explaining scriptures, but confound light, with darkness. For if the words of our Master Christ Jesus saying: All shall be taught of God, shall be so generally understand, that no exception be admitted, then of necessity it is, that all men, and every person shall come to the true knowledge of Christ Jesus▪ for of that knowledge doth he speak in that place. But the contrary thereof is moste evident, even by Christ Jesus his own words, who putteth a plain difference betwixt them, that be given to him by his father, and betwixt them, that be not given. But now let us briefly consider, what sinners, they are whose death God will not, but rather hat they convert & live. Saint John in his Epistle saith: If we say, we have no sin we deceive our selves, & the verity is not in us. If we confess our sins, he is faithful & just, to remit to us our sins, and to cleanse us from all unrighteousness &c. And after: Who soever commiteth sin transgresseth also y ^• law, for sin is the transgression of the law. And ye know y ^t he is revealed to take away our sins, and in him is no sin. As many as bide in him (y ^t is in Chriiste Jesus) sin not: who soever sinneth hath not seen him nether hath know̄ him &c. He y ^t committeth sin is of the devil, for the devil sinneth frō y ^e beginning &c. who soever is borne of God committeh not sin, for his seed abideth in him nether can he sin, because he is borne of God. Of w ^c words it is evident, y ^t there be two sortes of sinners, the one be they who mourn, lament, and bewail their own wretchedness, and misery unfeignedly before God, confessing not only that their hole nature is sinful, and corrupt, but also y ^t daily they so offend y ^e Majesty of their God, y ^t most justly they deserve the torments of hell, if Christ's justice, & Christ's mediation (w ^c by faith they embrase) should not deliver them from the wrath to come. To these is not sin imputed. for y ^e blood of Christ purgeth them from all sin, his aduocation, and intercession, maketh to thē an entrance to the throne of their fathers grace. To thē is given the spirit of sanctification, w ^c from time, to time, as it reueleth their sins so doth it mortify, & purge the same. Not that ever in this life gods elect hath been, are, or shall be so clean purged from sin, y ^t the flesh lusteth not against the spirit, as sometimes affirmed the Pellagians, & those that then were called Cathari, that is clean purged, and now also do the Anabaptists renew the same most pestilent error: by the which Christ Jesus his justice, his office, and perpetual mediation, is utterly destroyed: in such sort I say are not gods childrē purged in this life, that nether they fele sin, nether yet the motions, & entisemētes of the same. But they are so purged y ^• sin reigneth not in their mortal bodies. for the seed of God, which is the virtue power, efficacy, and operation of his holy spirit suffereth them not to delight in sin: but as they are first called from darkness to light & frō the bondage of Satan, to the liberty of gods children, so when they sin (as there is none that sinneth not) they are called again by true repentance to their former society and fellowship with Christ Jesus. The death of such sinners did God never will, nether yet can he will. for from all eternity they were his elect childrē, whom he gave to his dear Son, to be his enheritāce, whom the Son received into his protection, and sauegard, to whom he hath manifested, and to the ende, shall manifest him self, and the loving kinds of his heavenly father: In whose hearts he writeth the law of God, and maketh them to walk in his commandments, • uer thirsting to a further, and more perfect justice then they find within them selves by reason of their corruption. The death I say of those sinners God will not, but he will that they repent, and live. The Apostle saint Peter saith: The Lord that hath promised, is not slow, but he is long suffering toward us, while that he will none to perish, but will receive all to repentance. The Apostle here meaneth not, y ^t all, without exception, shall be received to life by true repentance, but y ^t the cause why God so long deferreth (as it were) y ^e extreme judgment, is, y ^• the electnomber of gods children may be complete, (as answer was given to those y ^• cried under the altar to be revenged upon 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 different from these. For nether are they displeased w ^t thē selves, nether yet hate they iniquity, but against gods express cōmandementes furiously they run w ^t Cain to murder the innocent, with Pharaoh to oppress the people of God, with Judas to betray the known, and professed verity: and finally so delight they in all filthiness, & impiety, that they cannot repent. The eyes of such be blinded, their hearts are hardened, they are given over in to a reprobate mind. And for thē doth not Christ Jesus pray, and therefore they can do nothing but headlonges run from evil to worse, as the devil (to whose tyranny they are committed) doth drive them, till finally they come to perdition: which ende was appointed unto them not against gods will, but by his will • mmutable in his eternal counsel. For no less will he, that the severity of his judgments be seen in the vessels of wrath, thē that the riches of his grace be praised in the vessels of mercy. Storm, and rage, spew forth your venom, and blaspheme till ye provoke gods vengeance at once to be poured forth upon your own heads, this sentence will he never retracte: He will have mercy, upon whom he will have mercy, and whom he will, he maketh hard hearted. That God in him self hath but one will, which is holy, just, and permanent, that in him there is no contraritie: that he is faithful; and doth perform whatsoever he doth promise. What we understand by gods secrete will, and how he tempteh no man, I have before sufficiently declared. And therefore, I will not truble the reader with the repetitiō of the same. Now let us hear what is your judgment of us, and how ye extolle yourselves.

THE ADVERSARIE.

As these gods be of contrary nature so do they beget children of a contrary nature, the falls God begetteh unmerciful proud ambicrouse, and enuifull children, bloody persecutors of others for their conscience saik, evil speakers • mpacient, contenciouse and seditious children. And they [ 1] be like unto their father in that they speak one thing with their mouth [ 2] and think another with their heart. They can never be without filthy [ 3] th • ghtes & wicked 〈◊〉 . for such poison do they receive of their father.

The true God begetteth merciful, humble, lowlye, and loving children, [ 4] abhorring from blood, persecuting no man, good speakers patient, & [ 5] detesting all 〈◊〉 , chiding and brawling, and they be like unto their [ 6] father, in that whatsoever they speak with their m • uth, they think with [ 7] their heart. they be always moved with good thoghtes and g • dly revelations, for such grace receive they 〈…〉 of their father.

ANSWER.

It may seme by the description of these your two gods (for nether of both, as ye describe them, is the true living, & eternal God) that ye study to renew the damnable error of the Manichies, who imagined two beginners, the one of all goodness, and of all good creatures, the other of all iniquity, and of wicked creatures: affirming further that the good, and the merciful God was overcome for a time, by him that was wicked, and evil. And because that the plain scriptures did confute these blaspheme • es, therefor did they deny the authority of Moses, and the certainty of all other scriptures that made anything against their error. If manifestly ye did take upon you the defense of those your fathers, as that ye do of Pellagius, of Donatus, and of the Papists (for of all these adulterous fathers, ye be adulterous children) then would I from Augustine (whom God stirred up no doubt in the days of darkness most learnedly, and most plainly by infallible scriptures to cofute those heresies) from him, I say I might take artilerie all ready prepared, able enough to overthrow your buildings, and munitions, appere they never so strong. But because (as before I have said) my purpose is not to burden you further, then you do confess: I only admonish the reader to be ware of such pestilences, as begin to call the truth of God revealed in his holy word, in doubt, and do persuade men to credit dreams, and revelations, how soever they appere to repugn to that which is revealed in the word. Of such men I say▪ ought Christ's flock to take hede, as also of those who make of eguall authority such books, as yet the holy Gost hath never commended to the Church of Christ, with these that are written by Moses, the Prophets, the Evangelists, and Apostles, and that by inspiration of the holy Gost. That some of you be infected with this most pestilent poison, I am able to prove by mo arguments 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 closenes, and fidelity, because that the maters that he had to communicate with me, were so weighty, and of such importance, as sythence the days of the Apostles, the like was never opened unto man. In the ende, after many words (which I nether gladly heard, nether yet will now write) he gave me a boke, written (as he said) by God, even as well as was any of the Evēgelistes. This his book he adjured me (as it were) to read, and required to have my judgment of it. My answer was, that at his request I would read it, so that he would be content to reason with me of the chief pointes in the same contained, but to pronounce sentence, or judgment, that could I not usurp, being but one man far inferior to many of my brethren, y ^e preachers of gods word in that realm. Always he urged me to read his book. And I woēdering what mysteries it should contain, called to me a faithful brother, who then (as pleased God) was present with me, named Henry Farrour marchāt, to whom I opened the mater by whose counsel, and in whose presence I began to read his boke. The first proposition whereof was: God made not the world, nether yet the wicked creatures, in the same contained, but they had their beginning from a nother, that is from the devil, who is called the Prince of the world. which proposition plainly repugning, to gods word, I did impugn, and beganne to declare unto him, for what cause Satan had that title, to be called the Prince of y ^e world. But he utterly denying ether to reasō, and dispute, ether yet to be reformed in any point that there was written, commānded me to read forward, & to believe, howbeit I did not understand. To whom, when I had gentilly said: Can any reasonable man will me to believe things directly fighting against gods verity, and plain word revealed? Tusch said he, for your written word, we have as good, and as sure a word, and verity, that teacheth us this doctrine, as ye have for you, and your opiniō. And thē I did more sharply answer saying: ye deserve the death, as a blasphemous person, and denier of God, if ye prefer any word to that which the holy Gost hath uttered in his plain scriptures. At which words he toke pepper in nose, and snatching his boke forth of my hand departed after he had thus spoken: I will goo to the ende of the world, but I will have my boke confirmed, and subscribed with better learned men then you be. In me I confess there was great negligence, that nether did retain his boke, nether yet did present him to the Magistrate. But yet this argument I have, that your faction is not altogether clean from the heresy of the Manichies. I could name, and point forth others, who labor in the same disease: but so long as their venom doth remain secrete, within them selves, I am purposed to spare thē. But now y ^t you accuse us to be unmerciful, proud, ambitious, and envious children, bloody persecutors of others for their conscience sake, evil speakers, impatiēt, contentious, and seditious children, that we speak one thing with our mouths, and think another in our • eartes. And that ye extolle yourselves, that ye are merciful, humble, & loving children, abhorring frō blood, persecuting noman, good speakers, patient, and detesting all contention: That you be all ways moved with good thoghtes, and godly revelations, for such grace receive you plenteonsly of your father. To the which I briefly answer, that because we have a just judge, who shall reuele the secretes of all hearts, we will rather sustain to be of you, unjustly accused, then become proud braggers of our own justice, as you be, w ^c sin is so odious in gods presence y ^t he hath never suffered it unpunished, evē before men. Fortie years & more hath y ^e Evēgile of Christ Jesus been preached in Germany, in Heluetia, and now of latter years in Geneva. and so long hath this doctrine been taught of some, and hath been believed of many, but what cruelty, what murder or what sedition, can justly be laid to the charge of those, that most constantly have taught and maintained y ^e same? let the world convict them. And how far their life abhorreth from pride, ambition, and filthiness hath God witnessed, and to this day doth witness, how so ever Satan doth blind your eyes. But sone after that God had sown his good seed, began the devil to sow the cockell, and darnel, I mean the pestilent sect of anabaptistes, whose fruits did sodeinly appere to the great slander of Christ's Euangill, and to the grief of many godly hearts. Bragge what ye list of your justice, of yo ^r mercy, of your godly revelations, and other such, ye are the brethren, mainteiners, and children of those in whom the contrary was plainly found: your doctrine and theirs, are both one. and therefore of you can we look for none other fruit (unless that God restrein your fury) thē your fathers have once produced before you. And that the readers shall not be ignorant, what it was, I have added this History, written by that most faithful, and notable witness of things done in maters of religion, sithence the beginning of the Empire of Charles the fifth until the yere of 1556, which History I add (as God, I take to record) of no private malice, which I bear against any person, but only that the world may see, what was your original, how unjustly ye accuse us of such crimes, as impudently you lay to our charge, and how justly all men ought to fear that confusion which ye intend, if God be times overthrow not your enterprises. The History and your original is this.

There is a town named Alstet, in the borders of Turingia, under the dominion of the Duke of Saxō Elector, to the which town came one Thomas Muncer, who began first to teach not only against the Pope, but also against Luther, affirming both their doctrines to be corrupted, and impure: that the Pope bound men's consciences with to streit laws, and bands: again, that Luther lowsed those bands, but yet finned on the contrary parte, in giuīg to much liberty, and in preaching those things, that were not of the spirit. He taught also that it was lawful to despise the popes decrees, because they were of no force to bring us to salvation, which to attain unto (said he) most chiefly y ^t we should avoid all manifest iniquities, as murder, adultery, & blaspheming of the name of God, that the body should be chastised and brought low with fasting, and simple clothing, that men ought to fashion their countenance to look sadly, and gravely, that they should speak but seldom, and that they ought to norish their beardes. These things and such like, he called the cross, the mortification of the flesh, & discipline. After they are thus furnished, and prepared (said he) they ought to haunt solitary places, out of men's compagnie, and often to think of God, what manner a one he is, whether he have any care of us or no, If Christ suffered for us, If our religion were not to be preferred to the Turks religion. And that we should ask a sign of God to assure us that he taketh care for us, and that we stand in the true religion. If he show not some sign immediately, y ^t we should nevertheless go forward, praying instātly, yea & vehemently quarreling with God, as if he did us not right. That seeing it is his will, as the scripture teacheth us, to give to those that ask, he doth injury in not giving a sign to him that desireth the true knowledge of him. This kind of •• iding, and anger he said, to be very acceptable unto God. because that by it he might perceive the fervent inclination of our minds. And that he would undoubtedly (if in this m • ner we did solicit him) declare himself by some manifest sign, that he would quench the thirst of our mīdes. And deal with us, as he did in times past, with our fathers. This also he taught, y ^t God revealed his will by dreams, and that he laid in them the foundation of his purpose. And if it chanced that any man's dream might be interpreted, him he highly extolled openly before the assembly. And when by this means he had gotten many on his side, by little, and little, he came to the same, which he went about alitle before: and in the forenamed town he began to regester their names which (being of his cōfideracie) were sworn to aid him, in slaying the wicked Princes, & magistrates, and in placing new in their rooms. For he said that he had received that commandment of God, to take them away & to constitute new. So long as he spake but of dreams, & such other like things, Friderike duke of Saxō did bear with him, especially because Luther by leters required him so to do. but whē he began to preach sediciously, he was banished, who (after he had lurked in corners certain months) came to Noriberge, and being also thrust from thence, alitle after he came to Milhusium a town of Turingia. For when he was at Alstet he had enticed to him some of the citizens by whose help he obtained the office of teaching. And because the magistrates lyked him not, he raised a tumult amongst the people, whereby new magistrates were created. This was y ^e beginning of trouble. after these things the townesmen cast out the monks, and invaded their houses, whereof the chiefest and richest fell to Muncers lotte, who now played both the preacher, and the magistrate. For judgment (said he) should be give by the revelation of God, and of the scripture. And o • all other things he gave sentence, as it pleased him: for whatsoever he said, it seemed to them most holy. That their goods should be in common, he said, was most agreeable to humanity. That all ought to be equal in dignity, all men should be free, and that all their goods should be used indifferently, as well of one, as of another. Whereby the common people began to leave of labor, and to be idle, and what thing soever any lacked, that y ^t they toke by violence frō other y ^t aboūded. These manners he used for a space & whē the common people, & husband men were in armor through Sueuia, & Franconia to the number of forty thousand, & had destroyed the greatest part of their nobility, & had pulled down, and burned many Castels, & towers: thē put he to his hand also thinking that y ^e most convenient time to bring his purpose to pass. And making inginnes of war in the gray friers church, the greater part of the people he brought forth of y ^e cūtry, in hope of a pray, & of more wealth. He had a companion of meruelous audacity who was of all his counsel, whose name was Phifer. this man attributed much to dreams, & visions of the night: and amongst other things he chanced to boast, that he saw in his sleep in a certē stable a meruelous great multitude of mise & that he did drive them all away. By which dream he understood, that God commanded him to take his armor, and go forth with an army to destroy all the nobility. But Muncer althugh he preached vehemently to the people, yet was he some what colder, nether listed he to adventure the prosperous estate, that he was in already, before all they that were about him were in armor. And to bring the mater more easily to pass, he sent leters to the workeme that digged for metalles in the cūtry of Mansfeld, earnestly admonishing them to fall upon the Princes, without doubting of the mater, for it should come to pass that they which were in a readiness in Franconia shall come nearer to Turingia. In the mean time Phifer that loved not to linger long in any mater, went out with his men, and destroyed the cuntrie of Isfeld adiacent unto them, he spoiled the Castels and temples, destroyed many of the nobles, and toke certain of them prisoners, whom he bound in chains. After he returned home with a great pray. Whose prosperous success encouraged greatly the hearts of the common people, especially because the countries also about them were up, and had invaded the cuntrie of Mansfeld. So Muncer (thinking now that all men's hearts had failed them on 〈…〉 ) came with 300. men to Mulhusium, and joined himself to the Frācusians. At that same time died Friderike Duke of Saxon without issue (for he lived a sole life) whose successor was John his brother germane. While these things were in doing, Albert the county of Mansfeld gathered (with all expedition) a company of horsemen, and violently coming upon them, he slew 300, wherewith they being feared, durst proceed no further, but fled to Francusium, where they tarried waiting for a greater army. whereby only 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 great multitude of footmen. These were the Princes of Saxon, John Elector, George his cosin germane, Philippe Lantgraue of Hesse, and Henri Duke of Brunswicke. The bowres (that is husband men) remained upon a hill not far from Francusium, who had gathered their cartes, and set them so nigh together, to fence them withal, that with much difficulty, could they be come unto. But they were nether well furnished with harnes, nether yet with ordinance, and they were all for the most part unexpert in the feats of war, wherewith the Princes were so moved to compassiō, that they sent messengers to exhort them to deliver the authors of the sedition, to lay away their weapo • s, & to depart home without hurt. But Muncer, considering his own danger, came forth into the assembly, & with grave coutenance, said: Ye brethren, & fellow soldiers do see tyrānes not far from you, who although they have conspired against us to take away our lives, yet are they of so small a courage, that they dare enterprise nothing against us. They offer foolish, and fond conditions to the intent to spoil you of yo ^r armor. And now, it is manifest to you all, that I began this deed, but not of any private authority of my own (nether did I ever go about such a thing) but by the commandment of God, which thing being so, it becometh both me, and you to obey, & not once to move out of this place, wherein God himself hath set us, who in times past commanded Abraham to offer his son, whose precept without resistance Abraham obeyed, albeit he was ignorant what should come of it. And therefore did God both preserve his son, and also highly rewarded his faith. in like manner ought we (which are in the same state) to persevere, committīg the issue unto God. for without doubt, all things shall be even as we would have it. Ye yourselves shall behold the manifest help of God, and who so ever is our enemy, him shall we suppress on every side. Nether is it in one place of the scripture only, where God promiseth succor to the afflicted, & to destroy the wicked. This promise most assuredly appertaineth unto us. for we are poor, and in misery, & because we desire to retain and publish the knowledge of God, there is no doubt, but that we shall overcome, and be conquerors. On the other side let us consider the condition of our enemies, I confess they are called Prīces, but in deed they be tyrānes, nether have they any care of you at all, but devour all mens goods, and spend them most wickedly. In that people which sometime God chose peculiarly unto him self, he ordained that kings should not spend any time in waste, yea he commanded that they should loke diligently in the boke of the laws, which he had given them. But what do our tyrannes? or how are they occupied? They think the common wealth is no part of their charge: they know nothing of poor men's causes, they care not for justice, they suffer the ways to be besette with thieves, they punish not robbers, nether any other vice, they help not the widow, nether yet the fatherless. They loke not to the good education of youth. As for the honoring of gods Name, they do not only thē selves neglect it, but also they hinder it Thus only they apply to draw all men's goods to them selves: and therefore do they every day devise new ways to get money by extortiō. Nether set they their minds upon defending or maintaining of peace, but that (being enriched above measure) they may abound in all kind of riotte, and pride. It is to manifest how great tumults, and wars they raise for very light, and foolish causes: whereby all that remaineth to the poor people is lost, and destroyed. Behold these are the excellent virtues, and policies of your noble princes, wherein they exercise them selves. Therfor let none think, that God will suffer those things any longer, but rather persuade himself assuredly, that as God did once destroy the Canaanites, so will he now also these. For though all these things, which I have recited before, were tolerable, think you that they shall escape unpunished for defending, and maintaining that most execrable impiety of the popish preachers? Who is ignorant how great iniquity is in the bying, & selling of Masses? I will say nothing of the rest. Surely as Christ drave out the byers, & sellers, out of the church, so shall he now also root out the priests, with their patrons, and companions: be strong therefore, and to grati • ie God, slay all this unprofitable multitude. To make peace with them I can see no way honest, safe or sure enough: for they will nether leave of their purpose, nether restore us to liberty, nether permit the true worshipping of God. and it were better for us to die▪ then to alowe their iniquity, and to suffer our selves to be spoiled of the doctrine of y ^e Gospel. I promise you assuredly that God shall prosper us▪ and that the victory shall be ours. For he himself promised me to my face, even he I say that cannot deceive, nor lie, commanded me to begin this work on this manner, by punishing the Magistrates, and in ded • the power of God, herein appeareth most excellent, when a great multitude of enemies is slain by a small hand. To let many other things pass, ye know what Gideon brought to pass with a f • awe: what Ionathas did accompanied with one poor servant only: what David did when he fought alone against that monster Golias of huge stature, who for his height was even terrible to loke on. There is no doubt, but this day in like manner shall be notable, and had in remembrance of all posterities for the like spectacle. For although we seme not to be well fournished with weapons, nor fenced as it appertaineth, yet shall we have the victory. And this workmanship of heaven, and earth shall rather be changed, then that we shall be forsaken of God. for so in times past was the nature of the sea changed, that the Israelites might escape danger, when of Pharaoh they were pursewed: let not the judgment of your own reason move you, nether let any appearance of shadow of danger trouble you, but valiantly invade the wicked, and ungodly enemy, never let their eng •• es of w • rre make you afraid, for I will receive in the l • ppe of my garment all y ^e gunstones. Behold se you not h • w merciful God is unto us▪ Loke up I beseech you, and mark well the sign, and testimony of his perpetual love toward us: Lift up your eyes, and see me the bow of heaven, by the which image shown us from above, God signifieth to us most manifestly, that he will assist us in this battle: for as much as we have the same bow painted in our enseigne, & he showeth also by the very same, death, and destruction to our tyrannes. Therfor fall upon your enemies with a lusty courage, having an assured hope that God will help you. For God will not that ye should make peace with the wicked adversaries. Whē he had made an end of exhorting his soldiers, who nevertheless (for the most part) trembled for the greatenes of the present danger. But all things were done in a hurley burley, without any certain rule, or order. Moreover there were some of a desperate audacity, ready to put to their hands to every mischievous act: these of their own nature inclining to work meschief, were thē more set on fire by his oration. but chieflly they were moved by the rainebow, which stood in the element (as it is said before) and that toke they for a most sure sign of victory, And this also helped them, that they were a great number, about eight thousand men, and that the place was fit for to defend them. So these men that were so boldened, with a loud voice admonished all men to take their weapons, and to go forth against the enemy with a good courage: and they had also a song wherein they asked the assistance of gods holy spiritte. But before this a certain young man of noble birth was sent unto them whom Muncer (contrary to the law of arms, and to the custom of any nation) slew: wherewith the Princes were so provoked, that they blew their trompettes to batell, and set their men in array. At that time, there was there Philippe Prince of Hesse, who although he was the youngest of all, yet rode he to, and fro, exhorting the soldiers to be strong. which exhortation being ended, they invaded their enemies, beginning first to shote of their ordinance. And then the miserable men (as all amazed, or▪ besides them selves) nether defended thē selves, nor yet fled to save their lives, but song still that song to the holy Gost to help them. And the most part of them put such confidence in M • cers fair promises, that they looked for help from heaven. Whē they had shot of their ordinance, and began to assaute their holds, and that many of them were on every side slain, then were they put to flight, and went to Francusium, but some of them went to the other side of the hill, where they kept out for a while a few horsemen, and slew one, or two of them. But when they were all for the most part fled, the horsemen (scattered, and dispersed) wandered to, & fro, without order, so that whither so ever boures fled they were pursewed. But some of their mē (as I said before being slain, the residue all kindled with fury & desire of revenge, were more violent, and were slain to the mumber of 5000▪ straight way Francusiū was takē • y batell, and 300 in it, which were beheaded. Muncer fled into the town, and hid himself in a house not far frō the gate. Into the which it happened that a certain gētil man entered, whose servant going up into the upper parte of the house, of purpose to vewe the dwelling. he found a certain man lying upon a bed, of whom he demanded, what he was, and, whether he were one of the rebels, which fled out of the tumult: That he denied, saying: That even then he was sick of an agew. It happened that besides the bed there lay a purse, which the other snatched up, hoping to get • ome pray in it. After he had opened it, he found therein a letter, wherein Albert Mansfeld admonished Muncer, to leave of his enterprise and not to stir the people to seditiō. when he had red these leters, he asked if they were written to him, but when he denied it, he forced him so that he confessed himself to be Muncer, and entreated him. Then (being taken) he was brought to George y ^e Duke of Saxon, and to the Lantgraue, who asked him, why he had so deceived poor men. he answered, that he had done nothing but his duty: and that the Magistrates, who would not abid • y ^e doctrine of the Gosp • ll, ought on that manner to be handled. 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 unto him: Now art thou vexed Muncer, but think also in thyself, of the death of those miserable men, which (being wickedly deceived, by this thy craft) have this day perished. The he (w ^t great laughter) answered, so would they. After he was brought to Helderung a town of Mansfeld, where he was streitly examined what he purposed to do, and who were of his conspiracy, he told them all. Then came the Princes of Mulhusium to Helderung, and beheaded some of the rebels, among whom Phipher (of whom I spake before) was one. Thither also shortly after was Muncer brought, who in those troubles was exceedingly vexed, and troubled in himself. Nether was he able to render an accompt of his faith, as the manner 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 soldiers, he exhorted the Princes to have more pity on poor men, and so, they should not need to fear the like danger after. He exhorted them also to read diligently the books of the kings in the scriptures. whē he had spokē these things, he was stricken w ^t a swerd, and for an example, his head was fastened vpō aspeare, and set up in y ^• field. And thus did he end, & suffer for his offense which (as said is) he did openly confess. But yet alas his error, and pestilent doctrine did not end. For from him came forth a kind of men which for their doing, & doctrine, are called Anabaptists. for they forbid y ^e baptising of children, and are them selves rebaptised, and so affirm they, that all others ought to be, and they take away all the virtue of y ^e first baptism. They show forth a certain kind of holiness. They teach that it is not lawful for Christian men to go to law together. Not to require or take an oath, although by the magistrate it were required. Not to have anything in proper, but all things to be common unto all. These be their first principles. But furthermore, they add yet much more grievous errors, as afterward I shall declare. And when they increased through all Germany, both far, and wide. Luther and many other learned men, earnestly with stood them, the magistrates also did so punish them that they could hardly increase to any greater number. At the last in the chief town of Westphalie, named Monasterium, or Monster (which is well fenced, they placed them selves, which happened after this manner: There is not far from the town of Monster a temple of Saint Maurice, in the which, one named Bernard Rotman did preach the Gospel in the year of our salvation. 1532. to a great audience of the Citizens: And when they were purposed to bring him into the town, the prelates (purposing to let their devise) gave him a little some of money, that he might go exercise himself in some other place. and so he did. But after he had been in diverse places where he thoght to do some good, and profi • e his spirit, he returned after certain months. But they (to whom his return was grievous) determined to let his preaching, but it was in vain, the people bare him such favor. Shortly after it came to pass, that certain of the chief citezens received him into the town, and when the church doors were shut against him, they made him a pulpet in the church porch. And because the number of the citizens, and other hearers increased daily, they desired of the Papists▪ that one of the temples might be opened unto him, which if they would not grant, they would make away in by violence. Not long after (by the counsel of the chiefest of the people, he sent letters to the cuntrie of Hesse, which was joining by, and under the government of the Lantgraue, desiring that certain good, and learned men, might be sent unto him, which might with him preach the Gospel. And when there were six of them, whereof two were sent from Marpurge, they devised among them selves, how they might first overcome the clergy, by the which means the Gospel might with more fruit be taught. And to bring this to pass, this way was thoght most convenient. They wrote out the errors of the Papists in thirty articles, and delivered them to the counsel, offering them selves to suffer any kind of punishment, if they were not able to prove by the holy sc • iptures, that they were all contrary to the word of God. The Magistrates sent for the Papists to come before them, and they shown unto them, those chief pointes of their errors. And when continually they alleged for them selves their doctrine to be pure, and agreeable to the word of God, and the preachers denied the same, and that they would prove, under the pain of losing their heads: It was asked of them, whether that they would by the word of God, confute those articles that were put forth against them: when after this manner it was asked of them, they seeing also that the rulers were earnest in the mater, in fea • words they answered: That they had nothing to defend them selves with all: and where as until that time, they had said that their ordinances, and manners were good, and lawful, they confessed their so saying to be but by by opinion and ignorance. Thē the Senate seeing them to be convict, of falls doctrine, and errors, having nothing to allege for them selves, and confessing their naughtiness, they commanded them, that from thence forward they should abstain from y ^e office of teachi • g, and that they should give place in all their temples, to those new teachers, which had disclosed their trumpery, and de • cate. Afterward by the consent of the senate, and the people, there was appointed to everyone of the preachers a several temple, to preach in. The Papists were grieved therewith, but specially the canons of the Cathedral church, which for the most part, were gentile men borne: they when they saw that they could not remedy the mater, they departed in a fume, and went to the bishop of that City. And after that they had counseled with him, they determined to stop all the ways, & passages, that there should no victualles be carried to the town. Shortly after they had thus stopped y ^e ways, the Bishope with the canons afore named, came to Telget, to counsel more fully of the mater, for that was • little town but a mile from the City. From thence the • sent a messinger with leters to the counsel in thes • words: That they should give over their enterprise and restore all things to their formare state: if not tha • they would take them from thence forth as enemy • . The Bishop was a county, and called Francis valdock▪ and his predecessor was named Friderick, brother to the Arch bishop of Collen. This Bishop (ether because he could not have his health in those places, or that he smelled some what in the mater) departed thence a little before of his own accord, and being content with a private life, he went into his own country. The people of Monster coun • eling upon this mater, kept the messinger. And upon Christimas even in the night, they went forth, to the number of 900, and coming upon them unawares they toke the town, 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 brought all the captives into the City, amongst whom were the chief prelates, and diverse of y ^e nobility. Of these the Magistrates asked, what their intent was, and whither they were minded to hinder the preaching of the Gospel anymore: They freely answered, that they would do their diligence, that the Gospel might flourish. And by the occasion of this answer there was a pactiō made between them. The copy whereof, the magistrates sent to the Lantgraue, desiring him, that he would assist them, in the maintenance of the Gospel, and their common wealth, Then sent he unto them, certain of his servants, through whose coming unto them▪ y ^• peace was made, and being reconciled, and the grief trodden under foot, they lived in peace togethers: That the Gopsell might be preached in six churches, and that y ^• impieties, and superstitions, w ^c were in religion might be taken away: That in the cathedral church, nothing should be changed, and that the citizens should not think that to appertain anything at all unto them. This form of peace in writing was signed by the Lātgraue, by the Bishop, and his adherents, with the noble men, and all the people the 14. of February the yere of our salvation. 1533. After this manner, things being appeased there came unto Monster a botcher of garments, named John Leiden borne in Holland, which was a vehement anabaptist. This man after he was entered into familiarity with y ^• preachers, he privily asked of them, whether they thoght, that it were mete to baptize children or no: and when they answered yea, he as one utterly of the contrary judgment, began to laugh, and despise their judgment, w ^c thing, when ••• nard Rotmā of whom we spake before perceived, he exhorted y ^e people in his preaching to cal vpō God that he would give them grace to stand, and continue in the truth, and that he would keep them from being corrupt with heresies, and chiefly from the opinion of the Anabaptists, which now privily do crepe in among them, and gather them selves together. For (said he) if their opinion get the upper hand, the state, not on • lie of the common wealth, but also of religion will be very miserable, and poor. At the same time came to the town one Hermā Stapred, which being made companion with Rotman did publicly inuey against the baptism of infantes. He was scolar unto one Henry of Rolle, who a little before was put to death at Traiectine, for anabaptistry. And this was as it were another step forward in this new kind of doctrine. This came to pas that the Anabaptists taught through all the City, although it were in private houses, & secretly, and none was received of them, except they, that were of their sect. Further more there was none y ^• made them selves known to be the authors of this opinion, nor they did not teach but by night, and when others were at their rest: which time they wrought their mysteries but the thing being known, and diverse of the citizens being grieved at it, saying that it was a great shame that such new doctrine should be sow̄ in secret, and by night. It came to pass that by the commandment of the rulers the captains of them were commanded to avoid the City, which going out at one gate, they came in again at another, saying, that they had a commandment from God, that they should remain there, and apply their maters. This thing moved the rulers not a little, and caused no small wonder in the town. Therfor for the avoiding of greater tumult, and danger, the magistrates gave in commandment, as well to the anabaptistes, as to the preachers of the Gospel, that they should appere before them in the counsel house, with certain other learned mē. Then Rotman bewrayed his judgment, which until that time he had concealed, and condemned the baptism of infantes, as a thing wicked, and abominable. But one named Herman Bushe (chiefly) so defended the contrary parte, that the Anabaptists were commanded to depart out of the City, out of hand. And when they did all edge for them selves that they should not quietly pass through the Bishops land, the Senate obtained for them a safe conduite, and gave them wherewith all to bear their charges. But they having long before determined not to depart from thence, to any other place (secretly returning to their companions) kept them selves closely for a time. The magistrates in the mean ceason, before that they came forth of their corners again, caused all the church doors to be shut, one only excepted. For it was to be feared, lest that the Anabaptists, (who daily increased accompanied with their teachers) should drive the preachers of the Gospel out of their temples. After this in the month of November the Lantgraue at the request of the Rulers of the City sent two preachers unto them, Theoderik Fabritius, and John Melsinger • but Melsinger seeing the trouble, and fearing the danger, returned home again. The other with great diligence, exhorted the citizens, that they should beware of the doctrine of the Anabaptists, in this wise he ceased not to do his endeavor, until that the Anabaptists, getting the upper hand, did drive the other out of the City, as afterward shall be declared. And to make all sure, he wrote in a brief some the effect of the true doctrine, and ecclesiastical administration, the counsel and people appointing the same. Then by the counsel of the magistrates one Peter wirtā began again to preach, but he had not preached long, yer the Anabaptists stirred up by Rotman, drove him away. who being more fierce then before, provoked Fabritius, and others to disputation, the senate agreing thereunto, but under this condition that the disputation should be grounded upon the word of God, and other writings agreeable unto the same. in the presence of some godly learned men, which should be as it were arbitrers, who hearing, and trying the sentences, and arguments indifferently on both sides, might give judgment: and look what judgment they should give. y ^t it should be agreed unto of all. By which means discord being taken away, the peace of the Church might be restored. This Codition Rotman, and his companions did refuse. when they craftily avoided to be bewrayed, they began openly to be contemned of the common people. But to wipe away this foul blot, they find out another way, much more compendious. One of them (as if he were inspired with the holy Gost) • anne through the stretes of the city, crying, • epent you, and be b • ptised again, or else the wrath of God shall consume you. By this means there was a common tumult, and as many, as were rebaptised, cried after the same manner, as did the first: many fearing the wrath of God, which they so threatened to fall upon them (deceived of very simplicity, which otherwise were good men) obeyed them, and others did the same for saving of their goods. For after that the Anabaptists had gotten the upper had of their adversaries, they dispossessed the of their go • des. This was about the end of december, and now came they again forth of their secret corners, of which we spake before. And being gathered to gether in the market place, they made a gre • t shout, commanding all y ^t were not rebaptised to be 〈◊〉 , as paganes, and wicked persons After this they toke the artilerie, and munition of the city, and also the town house, not without doing violence unto many. The others on the other part, for s • uing of them, & theirs from injuries, got them selu • s unto a nother certain place of the city, that ever was well fenced, and toke many of y ^• Anabaptists. This conflict against the Anabaptists, which enjoyed y ^e market place, and • ad fortified it round, about continued so long, while pledges being delivered on both parties, they came to a composition, wherein was agreed, that everyone should hold his religiō to him self as him lyked▪ and return to his house in peace. In the mean ceaso • Rotma, & Bernard Knipperdoling, which was the chief author of this faction, although they seemed to have allowed this composition, yet notwithstanding they privily sent leters to villages about, willing all those that were of the •• sect, y ^t leaving their goods behind them they should with all speed repair to the city to them, promising y ^t whatsoever they should lose, should be restored unto thē tēne fold again many enticed through these great, and plentiful promises, came unto Monster, both men, and women with an assured hope to obtain no small benefit, but chiefly they of small substance, which were not • ble to keep their houses. The citizens, and chiefly those that were of some reputation, when they saw that the city began to be filled with strangers they with drew them selves as well as they could, leaving behind them the Anabaptists with the mingled people. This was in februarie about shroftide 1534. Thus one party growing weak by their departing, the Anabaptists chose new Magistrates, such as were of their own opinion: They made counselers also, among whom was Knipperdoling. Not long after they invaded the temple of saint Maurice in the suburbs, and they burnt it withal the houses about it they spoiled all the temples about it also, and defaced the great church within. This done, they began to run on heaps about the city, in the stretes, crying, first: Repent: and immediately after they cried, Hie you hence, ye wicked persons, except ye list to aduēture your lives. At the same time they ran about the City in harnes, and chased out of the City all such as were not of their sect, without any regard of age, or kind, after such a sort that in this turmoil, and hasty flight, many women were delivered before their time, and immediately they toke the goods of those whom they had chased out. And although that this chanced the day before the bishop laid siege to the City, yet notwithstanding when certain of the company of those that fled, fell into the hands of the bishop, they were taken as enemies, of which company some were put to death, among whom were takē one or two preachers of the Gospel. And when Peter wirtam, of whom we spake before, was in danger of his life, he was saved through the suit of the Lantgraue. Now the residue of the towns men moved thereby, which were good men, beholding present dānger to fall upon them, though they would forsake the City, full fore against their willes (and as it were constrained) they tarried still. At y ^t time their chief Prophet (for that name they usurped) named John Matthew commanded, that everyone which had any gold, silver, or mouable goods, they should bring it forth to be in common, under pain of heading. And to this use there was a public house ordained. The people was greatly astonished with this sharp commandment yet notwitstāding they obeid it. And it was not best for any to use deceat in this thing, or to keep any part back for they had two prophesying maid̄s, w ^c declared, if any deceat was used. And they were not only content thus to do with their own goods, but also they used the gods of others whom they had driven out, after the like manner. After this the same Prophet gave in commandment, that none should have, or keep to him self any boke, saving the Bible, and that all other should be brought forth, to be rased, and destro • ed: This commandment, he said, was given him from above upon this a great number of books were brought forth, and burned. It chanced, in that time, that a handye crafts man named H • bart Turteline, had spoken in mockage against those that called them selves prophets. This being known, they called the multitude together, and commanded them to come in harnes and straight way they accused the man, and condemned him to death. With this the people was grievously moved, and stricken with fear. The chief prophet (a fore named) toke the poor man, which being down on the ground, he stroke him with a spear, without giving him his deaths wound, although he ran upon him with a great violence. Then he commanded him to be carried into another place, and taking a young man's half hake that stood by him, he shot him through, lying on the ground. And because that yet he died not out of hand, he said, that it was shown to him frō heaven, that the time of his death was not yet come, and that God would pardon him of his offense. But the poor man within feaw days after died. When the prophe • heard of his death, he toke a long spear, and ran with it about the City, crying that God the father had commanded him to drive the enemy out of the City. And whē he came near unto the campe, a certain soldier slew him▪ And notwithstanding that this was the seconde time of bewraying of their falsehood, yet the residue of his fellow prophets had so bewitched the people, and they so set out the mater unto them, that the common people toke the mater very heavily, and said, that surely some great plague should fall upon them, for the taking away of so notable a man. But the next prophe • e after him, named John Leyden, willed them all • to be of a good courage: for (said he) it was long before shown me that he should die after that manner, and that I should take his wife in marriage. Two days before Ester they ran into the temples, and rang all the belles at once. Within few days after Knipperdoling prophesied, y ^t those which were set aloft should be brought down, and the other should be exalted, from a vile, and base estate. After that he commanded that all the temples should be cast down, affirming with much gravity, that commandment to have come from God. Immediatly the thing was obeyed, and that commandment celestial (as he termed it) with all dilige • ce put in executiō. About the same time, the fore named John Leiden toke the sword that served for the heading of the offenders, and gave it to Knipperdoling, and made him hangman, for so (said he) it was determined of God, that he which was one of the chief Ruelars before, and of the counsel should now be in the lowest place, and be made hangman. Knipperdoling was nothing offended with the mater, but toke the office thankfully upon him. Now when the bishop had certain months borne all y ^e charge of the siege him self alone, Hermannus the Archbishop of Collen, and John Duke of Cleue sent him for aid, money, and gunnes with a certain company of horsemen, and footmen. The Archbishop of Collen him self came also to the campe, to sit in counsel with them, and not long after, the city was besieged, in sondrie places. And when there was no hope to win it by force, they made 7. rampers about the city, to keep it from victuals, furnishing them with footmen, and horsemen, which should remain there all winter. The bishop of Monster (for the maintenannce of the siege, and war against the town) required aid of the Princes about the Rhine, as the next neighbors, and to whom the mater also did be long: for which cause they gathered them selves together at a city Called Confluence, the 13 of December. 1534. After this unprofitable beseging of the city: John Leiden fell into a sleep, and dreamed the space of three days, and when he awaked, he spake never a word, but only required, paper to be brought unto him, in which he wrote 12. men's names, among whom were certain of noble birth, which 12 should rule as chief heads, as it was among the Israelites: this he said, was the will of the heanenlie father. When as by these twelve there was a way made for him to be king, he put forth certain articles unto the preachers, and will led them, that if they could, they should confute them by God's word, or else he would publish them unto the multitude, and so of them they shoudle be allowed, and established. The some of them was this, that a man was not bound to one wife only, and it was lawful for any man to have as many wives as he would. 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) signs, he testified, and sware, that article which he had put forth was revealed to him from heanen, and therefore with terrible words he threatened them as that God would not be merciful unto them, unless they would alow them. At the length, they agreed, and the preachers for three days togethers, preached only of matrimony: Streight way John Leiden married. 3. wives, whereof one was she of whom we spake before, the wife of the great prophet John Matthew. With this example, others did follow, so that it was counted laudable to marie o • ten. But diverse of the citizens, that liked not their doings (asigne being givē through the City) they called all the lovers of the Gospel into the market place. Then toke they the prophet, and Knipperdoling, with all the preachers. which thing when the commonn people heard of, they armed them selves, and reskewed those, that were taken, killing with great torment, to the number of fifty persons: for they tied them to trees, and posts, and so shot them through. For the great prophet cried, that all those that would do acceptable service to God: should throw the first dart others were killed after another manner. The 24. of June there arose a new prophet, which by his occupation wa • a goldsmith. This prophet called the people into the market place, and there he said unto them, that it was the commandment, and will of the heavenly father that John Leide should be the Emperor of the whole earth, and that he going forth with a mighty army, should kill all the Princes, and kings of the earth, showing mercy only to the common people (that is to say, all those that love righteousness) and that he should posses the seat of his father David, until the father should require the kingdō of him. For, said he, the wicked being put down, the godly shall here reign in this life. And when he had published these things openly, by and by, John Leiden fell upon his knees, and holding up his hands unto heaven, said, It was many days ago (my brethren) that I did know of this, but I would not declare it, and now God hath uttered it unto another, that ye might the better credit it. This man obtaining the kingdom by this craft, immediately he put out of office the forenamed 12. And after the manner of kings, he chose unto him noble men, and commanded that there should be 2. crow • es of fine gold made for him, a scepter, a skabbard, and chain of gold with other such like ornamētes. Furthermore he appointed certain days, in the which he would openly hear all men's maters, that had anything to put forth unto him. So often as he came abroad, he was accompanied with his officers, and noblemen of his court, next unto him followed 2. young mē on horse back, and he on the right hand bare a crown, and the bible, the other on the left hand, a drawn sword. The pomp of his chief wife (for he had mo at that time) was after the same manner. In the market place there was an high throne made for him, covered with cloth of gold. The actions and complaints that were brought before him, for the most part were of marriages, and diuorcementes, which then were most frequent, and after such, a manner, that not a few which had before lived togethers a long time, were then diuorsed. It came to pass, that on a certain day as the people were in the market place very thick, and thronging together to hear, Behold, Knipperdoling, leaped up, and creping upon the heads of the people with his hands, and fete (for they stood so thick) he breathed in the mouth of everyone of thē, saying to one, after another, The father hath sanctified thee, receive the holy spirit. An other day he leading the dance before the king, said, thus was I wont to do with my harlot, but now the father hath commanded that I should do the same before the king. But because he did it so often, and never ended, the king being offended went his way. Then hastily he went into the throne, and behaved him self like a king. But the king coming in the mean while, thrust him out, and caused him to be kept in prisonne three days. During the siege they set out a boke, naming it y ^e restitutiō, in which boke besides other things, they say: The kingdom of Christ to be such afore the judgment day, that the elect, and godly shall reign, but the wicked, that they should be destroyed everywhere. Also that it is lawful for the people, to put down the civil powers: and that although the Apostles had no commandment to take jurisdiction vpō them, yet notwith standing, the ministers of the church now, ought to take the sword into their hands, and by violence to set up a new common wealth. Also that none ought to be suffered in the common wealth, that is not a true Christian: that none can be saved, unless he put all his goods in common, without possessing anything proper unto him self: that Luther, and the Pope be false prophets, and of the two Luther to be the worse: and that the marriage of those which are not illuminated by the true faith, is polluted, and impure, and ought to be takē for adultery, and for nicatiō rather thē marriage. Amōg other mē Melanctō, Iustus Jonah, & Urbanus Rhegius, withstode their doctrine, as it appeared by their plētiful, and excellent writings Within feaw wekes after the new prophet, of whom w • spake before, blew a trumpet in all the stretes and commanded y ^t all the people should come in to the church yarde of the great temple all harnesed: for the wicked were to be drive forth of the city. When they were come thither, they fon • d a supper prepared, and by commandment they sat down at the table to the number of 4000. After they had supped those y ^t kept the watch about 1000. supped also. The king, and the Queen, with their household served, the supper being almost • nded, the king gave bread to everyone, saying: Take, and eat, show forth the death of the Lord. And the Queen giving them the cup, said: Drink, and show forth the death of the Lord. This being done, the new prophet (of whom we spake before) went up into the pulpet, and asked of them all, whether they would obey the word of God or no. Whereunto when they had all said, yea, he said: The commandment of the father is, that there be sent forth 28. preachers which shall go into the four quarters of the world, and preach the doctrine that is published in this city. And then by order he named thē, and the places, to which they should everyone go, Syxe were sent to Osembirge: as many to warendorfe: eyght to Sufat, as many to Cos • eld. The king, and the Queen supped afterward with the seruitours, that had served at the table, and with them that were ordained to go forth. When supper was in doing, the king rose, saying, that he had a business to do, commannded him of the father, and by chance there was a souldioure taken whom the king accused to be a traitoure as Judas was, and with his owhe hand he stroke of his head. This done, he retur • ed to supper, and told merely of his goodly act that he had done. After supper, those 28. preachers were sent forth alitle before night. And besides for the finding of them, there was given to each of them a piece of gold, with a charge, that wheresoever their doctrine was not received, they should leave those pieces, in a witness against thē of their destruction, and everlasting damnatiō, because they had refused peace, and a doctrine so wholesome. When they came to the places appointed unto them, they cried in the towns that men should repent, or else they should perish out of hand. They spread their garments upon the ground, before, the Rulers, and cast upon them their pieces of gold, which they had received, affirming, that they were sent of the father to bring them peace, which if they would receive, then they willed them to put all their goods in common: and if they refused, then, by this sign, and (as it were) a mark, they would witness their evil deed, and unthankfulness. For behold the time (said they) spoken of before by the prophets, in the which God will that righteousness shall reign upon the whole earth, is come. And when the king shall have fulfilled his office, that justice doeth rule in every place, then shall it come to pass, that Christ shall give up the kingdom to the father. They speaking after this manner, were takē, and (in y ^e beginning by gentlnes, and afterwith torments) they being asked of their doctrine, & life, & of y ^e strength of y ^e city, answered, that they only had the true doctrine, which they would maintain with the peril of their lives. For (said they) from the time of the Apostles, the truth hath not been truly preached, nor any justice used: also that there were 4. prophets, two just, David, and John Leiden, and two unjust, the Bishop of Rome, and Luther, who was the worst of both. They being asked, why contrary to their promise they had drivē y ^e innocents out of their City, occupying their goods wives and children, & by what place of the scripture they would prove that their fact to be well, and justly done? they answered, that the time was come, which Christ spake of, that the meek should posses the earth, and that in like case God did give the goods of the Egyptians to the Israelites. Afterward they told of the munition, and victualles, that were in the city, and the multitude: and also that many in it had above five wives a piece, adding this, that they looked for armies of mē out of Friseland and Holand, which when they were once come, the king would set forth with all his host, to bring the whole world under his power, and subjection, after that he had killed all the kings thereof, for not ministering justice. When they had been reasoned withal after this manner, and they continued in their purpose, and would acknowledge none other magistrate, then their king, they were all put to death, saving one that escaped. The City was so hardly, and so straitly beseged that none could ether go in, or out. Wherefore the citizens fearing famishment, and seeing the danger that they were in, they thoght to have taken the king, and to deliver him to the Bishop bound, but he getting knowledge, thereof, chose 12. out of all the multitude, such as he thoght to be most faithful unto him, and called them captains, and to eche of them he appointed certain quarters of the City to defend, and garrisons of men to keep the people from rising. More over he promised to all the multitude, that by Ester the siege should be removed, and that they should be delivered from the necessity that they were in. But unto them which he had chosen to be captains, he promised much more largely, that they should be lords, and governors over many things, naming the Towres and land that he would give to eche of them. Also he said, that only the Lantgraue should be pardoned, because he hoped that he would take his part. We spake before of the Conuention (appointed at Confluence) of the noble men, in the province of the Rhine, in the month of December. Unto which company (of his own good will) the Duke of Saxon Elector John Frederick joined him self. In this Session, it was concluded, that for the present aiding of the Bishop, there should be appointed forth 300. horsemen, and 3000. foot men, for six months. The Coūtie of Oberstē named Vlrik was made general captain over this army▪ and of the whole wars. It was also there ordained, that the whole estates of the Empire should be desired to aid in this mater▪ and because the Emperor was in Spain, that Ferdinādus the king should be desired, for this mater to appoint a cōuention in y ^e month of Aprile. And also they sent leters unto the City besieged, willing them to give oner their enterprise, being so dishonest, and wicked, as nothing could be more: which thing if they would not, nether submit them selves again under their lawful magistrates, they should be sure that the Bishoppe which now kept the siege, should have the whole help of the Empire against them. This was about the end of December. They gave answer the 13. of January, in the yere of our Lord 1535. with many words, but nothing to the purpose, yet so, that they praised, and defended their enterprise: and as touching, that which was laid to cheir charge, for their creating of a king, they made no answer at all, but in private leters written to the Lantgraue they labored to excuse them selves, speaking many words of the slawghter, and destruction of the wicked, and of the deliverance and reign of the godly in this life: with these letters they sent also unto him the boke, whereof we spake before, called the restitution, and advertised him to repent, and not to make war (as did the other wicked Princes) against them, which were innocent men, and the people of God. The Lantgraue when he had red their leters, & their boke, he noted those pointes that were not alowable in the same, and gave charge to certain of his learned men, that they should answer them. And because they (in feaw words, and very darkly) affirmed their king to be more chosen of God, then by them, he asked them, why they shown not y ^e places of scripture, w ^c made thē think it lawfully done, & why they confirmed it not before by some miracles, & signs above nature. For said he, God shown by all the prophets long before, of the coming of Christ, so that it was not only evident, of what house, and linage he should come, but also in what time, and where he should be borne. They did also desire that their cause might come in question. Unto y ^e which the Lantgraue answered, that it was to late, seeing y ^t they had taken the power of the sword into their hands, and had been the authors of so great calamity. For, said he, all men may plainly see, what is their meaning, to wit, the ruin of all laws, and common wealths: and as their beginning is wicked, & cursed, so also is the desiring of their mater to come in question, nothing but feigned, and dissembled: also that he had sent unto them faithful Ministres, by whom they were well, and godly instructed. but seeing they had refused their doctrine, giving over obedience to Magistrates, possessing other men's goods, having many wives, choosing unto them a new king, denying Christ to have taken the nature of man of the virgin Marie, affirming man to have free will, forcing men to put their goods in common, denying pardon to those hat sin: all these opinions to be utterly repugnant both to the law of God, and of mā. After they had received this answer, they answered again in writing, & withal they sent a boke, set forth in the dutch tongue, of the mysteries of the scripture. In their Epistle they published their cause again anew, and defended their doctrine to be good in their forsaid hoke. They divided the whole course, and ages of the world into 3. partes, and the first age, as from Adam, until Noah to have perished with the flood, the seconde, in which now we be, to perish with fire: the third they say shall be new, in the which righteousness shall reign. But before that the last age shall be revealed, this that now is, must be purged with fire. But that (say they) shall not come to pass before Antichrist be disclosed, and his power be utterly put down: Then shall the ruined seat of David be erec • ed again, and Christ shall reign upon the earth and all the writings of the Prophets, shall be fulfilled: And as touching this present age, it is like to the time of the which Isai speaketh. For justice is put to silence in it, and the godly are afflicted. But now the time of liberty, and deliverance from so many, and great calamities is come, as it came unto the Israelites, being in the captivity of Babylon, and the wicked shall receive the full reward of their wickedness, as it is prophesied 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 justice might be prepared. When the Lantgraue had red over their boke, hegaue charge to certain Ministers, of his Church to answer unto it.

In February the famine was so great in y ^e City, that diverse perished with hunger. One of the kings wives, being stricken with pity towards the people, spake by chance unto the other womē, and said, that she thoght it was not the will of God, that the people should so die for lack of sustenance, The king, which had good provision in the house, not only, to serve his necessity, but also to waste superfluously, knowing of this, he brought her into the market place, with all the residue of his wives, and there commanded her to knele down upon her knees, and then he cut of her head from her shoulders: and yet not so content, after her death he defamed her with whoredom. This being done, his other wives began to sing, and to give praises to the heavenly father. Then dansed they, and the king led the dance, & he exhorted the people also (which had no other victualles left, save only bread, and salt, that they should dance, and be of good chere. Now when the day of Ester was come, and that there appeared no sign of deliverance, the king, which had made them so many goodly, and large promises, that he might find some means to excuse him self with all, he feigned him self to be sick, six days togethers▪ which days being ended, he came forth unto the market place, and said unto the people that he had ridden upon a blind asse, and that the father had put upon him the sins of all the multitude, so that they were all made clean, and purged from their sins, and that this was the deliverance promised by him, with the which they ought to be content. Among other things that Luthere caused to be printed, in that time speaking of those that were besieged in Monstere he said thus: Oh what shall I say, or how shall I bewail this unhappy people: y ^e thing itself doth declare, that they be possessed with many devils, but we ought to give praise to the merciful goodness of God for although, that Germany hath deserved for the contemning of the Gospel, hatred of God's Name, and shedding of innocent blood, to be grievously punished by the hand of God, yet notwithstanding he hath bridled y ^e force and violence of Satan hither to, not suffering him to rage at his pleasure: but hath mercifully warned us: and by this foolish tragidie of Mōstere called us to amendment of life. for except that God did brydle him and draw him back, I dout not, but that most subtle and crafty spirit would have hādeled this mater far otherwise. But now when as God hath thus restrained him he is not able to do so much as he would and as he desireth, but so far as God permitteth him, he fretteth & rageth. For the devil which desireth to destroy the Christian faith, goeth not this way to work to give liberty, for men to have many wives at once. for he knoweth well that men do abhor it, it is so open, detestable, and filthy a thing in all men's eyes, The Politick and civil government may this way be troubled: but to invade the kingdom of Christ withal, there must be other manner of weapons and enginnes used. for he that will go about to flatter y ^e people by fraud and deceat, he must not be desirous to reign, not to declare himself a tyrāne (for all y ^e world reproveth that, and seeth to what end such enterprises do tend) but he must come by some privy means: as by holy speakings, his garments homelie, and not like unto others, a grave countenance his head hanging toward the ground, in abstinence not touching money, not eating flesh, refusing marriage, esteming civil government, and bearing of authority to be a profane thing, to refuse to bear rule, and to profess him self to be of a singular and lowly spirit: this (I say) is y ^e ready way or means which may deceive even the very wise, and all by simulation and subtilitie to aspire to the highest reign upon earth. But to usurp authority w ^t unshamefast extremity, and for filthy desire to take as many wives as he list, this is not the craft of any practiced devil, but of some rude and late sprong up spirit, or at least if he be of any experience, yet God hath now so tied him in chains that he can no more subtely deceive: which thing the Lord doeth to the end that we should reverence his Majesty, and that we should be first stirred up to repentance, be fore he let lose the bridle of some more expert devil, which surely shall assault and besiege us much more sharply and with greater fury. For if this little master devil can stir up such a troulbe, what shall y ^e great doctor devil of both y ^e laws dowhen he shall come and practice all his power against us? Wherefore this homelie devil that is of so small experience, is not of us greatly to be feared. And I do also think, that all the inhabitants of Monster do not allow their toying folie, but that diverse of them do greatly sorrow, wihch (not without many sighs and tears) do look for deliverance at gods hand, as it hath been seen afore in the seditions of the bowres. And I would to God there were no devil in the world of geater craft then this devil of Monstere is, provided that God take not his word from us.

For I suppose there be but very few, that will give credence to this so gross and unlearned a master.

But in deed when God is angry or displeased, there is no error so foolish, unlikely or out of order which Satan shall not persuade some to believe, as we se to be brought to pass in y ^e doctrine of Mahomet. For though all their teaching is fond, yet not withstanding the light of God's word being quenched, it toke strength, & hath spread forth itself so large and mighty, as we se it this day, and the like had come to pass in Germany, if God had not put down the enterprise and counsel of Muncere. For with the least spark that is, Satan can make a great flamb (if God do suffer him) and a better way to quench it withal there is not, then with the word of God. for when the weapons of the enemy are all together spiritual, he cannot be overcome with a multitude of horses, or any enginnes of war. But our Princes and Bishops work otherwise. for they hinder the doctrine of the Gospel, which is the only way, whereby y ^e minds and hearts of men may be healed. And in the mean time they violently torment them to pluck the body from the devil, leaving to him the principal part of man, w ^c is his heart and soul, using the mater as the Jews did, which thoght to extinguish and put down Christ by the punishment of the cross. But now as touching the common brute and writings that go of Monster, I have no doubt, but that it is so as it is reported: and that which they them selves have written of late, maketh me fully to believe it, in which they paint out lively their own fury and madness. first of all they teach of the faith very foolish and absurd things, and of Christ as though he took not flesh of the virgins Marie and yet they confess him to be of the seed of David. But they utter not their minds fully: and without doubt Satan doeth nourish some monstre which may easily be perceived by this which they say, the seed or the flesh of Marie cannot deliver us. But in vain is their travail, for the Scripture witnesseth Christ to be borne of y ^e virgins Marie. Which saying in all langages is referred to the fruit, which being conceived and fashioned of the flesh and blood of his mother, is borne into the world. Also they show forth their ignorance, in that they condemn the first baptism, as a profane thing, esteming it not as the institution of God, but of man. But if it be so that all manner of things ought to be condemned and put away, that ether the wicked have or do give, then do I meruell that they cast not away the gold and the silver with the other goods, that they took from the wicked, and devise some other means to live by. for as these things be the creatures, and work of God, so is Baptism also. when the wicked man sweareth he abuseth the true name of God: and if the name of God be not true to him, then he offendeth not, he that killeth, robbeth or spoileth, he trasgresseth the commandment of God, but if the commandment of God be not true unto him, he sinneth not. Even so if the first baptism be nothing, then the receauers of it have not offended. Wherefor then do they so much detest the first baptism, as a wicked thing, where as notwithstanding they affirm it to be nothing? Also if the marriages in times past ought to be takē as whoredom and adultery, as they say, because they were contracted of them that wanted faith, I pray you, do they not confess, them selves to be the children of harlottes? Now if they be bastards and unlawfully begotten, how cometh it to pass that they inioye their City and the possession of their fore fathers? It were mete therefore▪ seeing they be such that, they should have no enteres into y ^• heritages of their ancesters, but that in this new kind of marriage, that they are entered into, they should get unto them selves new goods and richesse, which might bear a more honest title. for it is vncomelie for these holy and religious men that they should live with the goods of harlottes, and miscreantes, or that they should win them to them selves from others by violence, and robbery. And as touching their kingdom, w ^c is to be laughed at, there is so much wickedness in it, and so manifest, that we shall not need to make many words of it. And truly for those things, whereof we have spoken, as we have treated more then enough, so also more then need, considering that it hath been so plentifully and largely set forth by others. Now when they in the City were come into this case, that diverse of thē daily died for hunger, and that many also departed from thence, and came out so weak and feeble that the enemies had pity upon them, the captain sent word to y ^e towns mē that if they would deliver to them the king & certain others, they them selves should be perdoned. The citezins, although they had good will so to do, yet durst they not go about it, the cruelty 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 eat and a few others, he was fully bent not to yield. for which cause the captains sent word again and commanded them that from thence forth, they should not send any forth of their city, not so much as children or women. This was in the call̄des of June, the day following they made unjust compleining that their cause might not lawfully be heard, and that they were wrongfully afflicted above measure, also proffering them selves to submission, if any could show them wherein they offended: fu • there more they expounded a certain place of Daniel, as of the fourth beast much more cruel then the others, the conclusion of their leters was this: That God aiding them they would stand to the truth which they had confessed, but all this was written at the kings commandment. Now when all things were come to the extremity in y ^e City, there were two that fled from thence, of which one was taken of the soldiers, the other came to the Bishope under safe conducte, both these shown, how the City might be taken. The Bishope & the general captain hearing the words of these two fugitiues, and weighing the mater, the xxii of June they talked with them of the City, advertising them to yield them selves into their hands, and to save the multitude, which perished with hunger. Answer was made in the presence of the king, by Roteman, that in no wise, they would give over from that w ^c they had begun. Two days after about the • xi hour in the night the army came nere to the City without making any noise: by the advice of the two fugitiues, certain chosen soldiers passed the di • ch, and came to the trench, killing the watchemē: other followed after these, which found a little gate open through which they entered into the City to the nonebre of five hundredth with certain capteines and standerds. Thē they of the City came running unto that place, and with great pain kept they y ^e residue of the army out which would have entered, and shutting the gate, they fell vpō them that were come in w ^t a great rage, and killed many of thē. And when the conflict between them had endured two hours, very sharp and furious, the soldiers that were enclosed, did bur • t open the next gate which was not kept with any great strength▪ and so made they an entres in for their fellows, which straight way entered in by a great company. The citizens resisted them a little at the first brunt, but they gathered thē selves together in y ^e market place: & being in despair of any victory (many of them being slain at y ^e first bursting in) they desired and entreated for mercy, w ^c was granted unto thē. The king and knipperdolin were taken the same time: Roteman disparing of his life, ran among y ^e heap of y ^e enemies, & was so thrust through, rather thē he would fall a live into their hands. Whē y ^e City was takē, y ^e Bishope took to hī self half y ^e spoil & y ^e ordinance: afterward he discharged y ^e armies, reserving only to hī self two ensigns for defense Thē was there another cōuētion of the Empire at Wormes y ^• fiftenth of July, wherein king Ferdinādus by his embassador proposed & demanded, whether any thing else were to be done concerning y ^• rooting out of y ^• Anabaptists, seeing y ^e town was already takē: he also advertised them that the Princes ought to ask counsel of the Bishope of Rome: whereunto they answered that it was already provided by certain edictes, what was best to be done to the Anabaptists, and that the Emperor had asked counsel of the Bishop ofter then once, nether could he do any more in the mater. In the same conuention the Bishop of Monstere desired his charges & losses to be recompēsed, compleining that the money promised was not paid. but when nothing else could be determined, few of the nobles being present, another conuention was called in the same place, the first of Nouembre, wherein the things concerning the war and the charges thereof might be known, wherein also it might be decreed what form of common wealth were after to be established at Monstere. When the day was come, the Ambassador of king Ferdinādus briefly repeated the causes of that present conuention, to wit, that among other things it might also be deliberated, how y ^e City newly conquered, might from thence forth continue in the old religion. After these things the Bishops legate showeth what great charges he was at, all the war time, how greatly he was indebted, & how it was necessary (y ^e City being now takē) for the avoiding of tumults and other dangers, to build two Castles in the City, with strong holds▪ all which things he desired to be considered. To these things answer was made, y ^t y ^e Bishoppe had taken the greater parte of the spoil with all the ordinance and goods of the citizens which wholly apparteined to the commō wealth of the Empire, therefore that it was reason, the value should be counted and communicated with the charges, & what other things were necessary besides, should also be considered. After it was determined, that the Bishoprike of Monstere should be under the Empire, after the ancient custom, and that all the nobility should be restored, and the citizens also which had departed to other places, so they were not Anabaptists: that the Bishoppe should set forth the religion according to the decree of the Empire: that in the beginning of the next spring the ambassadors of the Princes should go to Monstere to know the state of the citizens and to keep them in sauegard, to pull down all the forteresses, which the Anabaptists had erected, and & that the Bishop also should pul down the Castles which he had built in the city, & that he should without delay put to death the king with knipperdoling, & Crechting, y ^e prisoners without retaining them any longer. As for that which we said was determined of religion, the duke of Saxone, the Lātegraue, Wirtemberg and Anhold, testified openly that they would not consent, to it: the citezins also professed the same, nether would they have the old forteresses of the town distroied, but they consented to the pulling down of the new. The king and his two fellow captives were carried hither & thither to the Princes to be gased and laughed at, by which occasiō the preachers of the Lantgraue talked and disputed with the king, chiefly of these pointes, of the the kingdom of Christ, of Magistrates, of iustificatiō, of Baptism, of y ^e supper of the Lord, of the incarnation of Christ, & of Marriage, and they prevailed so much by the testimony of the Scriptures, that although they did not altogether convert him, yet they so bowed and confounded him (notwithstanding his repugnance, and defending his opinions) that at the last he granted to the most part of all: which nevertheless, is thoght that he did but to save his life. for when they came to him the seconde time, he promised, so he might be pardoned to bring to pass that all the Anabaptists which were in great number through all Holand Braband, England, and Friseland, should keep silence, and in all things obey the Magistrates. Those same men also disputed w ^t the kings fellows both by communication and writing, of mortificatiō, of the Baptism of infantes, of the communion of their goods, and of the kingdom of Christ. When they were come to Telgate, the Bishoppe asked the king by what authority he arrogated to him self such liberty over his City & people? who asked him again, who gave hī authority & power in y ^t City and whē the Bishopp answered that he obtained that jurisdiction by the consent of the congregation and people, even so, saith he, was I called thereunto of God. Thē were they carried back again to Monstere the twenty of January, where eche of them were put in a several prison. The same day came the Bishop thither with the archbishop of Collē, and the ambassadors of the Duke of Cleaue with him, two days after they were exhorted by godly admonitions to convert from their errors. And in deed the king aknowledged his sin, and made his recourse to Christ by prayer, the other two would not confess that they had offended at all, but obstinately defended their falls opinions: the next day after, the king was brought forth into an high place, and bound to a post, where were present two executioners with fiery tongues to torment them with all, the king at the three first pyntches of the tongues held his peace, afterward crying to God incessantly for mercy. When he had been torn on this manner for the space of an hour and more, he was thrust through the breast with a sharp sword and died. The same punishment also had his fellows, which being all dead, they were eche of them bound in iron cofers, and hōg up in the top of the tower of the City, the king in the midst higher then his fellow • by the stature of a man. This fearful tragedy, in which gods most just judgments are declared doth teach unto us two things. The former, what may the innocent, and the godly look for, if ye may bring your enterprises to pass: and secondarely what doeth the world & the rulers now in earth for the most part deserve. As touching you, how so ever for a time ye cloke your cruelty, what simplicity so ever ye declare in your external gesture, what so ever ye speak of charity and love, and how so ever ye seme to be zealous over the truth, yet shall you in the end produce no other fruit then these yours fathers have done before you. If y ^t I list to note particular examples, I might show in your sect and amongst you to have been so horrible enormities as more horrible were never from the beginning: but lest I might seme to take any pleasure in accusing particular persons, I will not at this present write all that I know. Only (I say) that the Church of God may look for no other thing at your hand, but for confusion of all gods ordinances, and for more cruel persecution then ever yet it did sustain since the days of the Apostles. for what your fathers began in Monster in their purpose, you do perform and finish: and to that end do you write your books, some calling all the Scriptures of God in doubt, some affirming that there is a more perfect knowledge, then that which is contained, or expressed in the word, some plainly denying the God head of Christ Jesus, and of the holy Gost, some claiming liberbertie, that no man should be troubled for his conscience, cloking under that title all blasphemy, and diabolical doctrine. And you now last in accusing us of these most odious crimes, whereof we be most innocent, ye, and your brethren, I say, in teaching this your pestilent doctrine, and accusing us who gainstand your devilish errors, do plainly declare, what ye have already intended, if God by his great power bridle not your fury. And assuredly the world and the Rulers of the earth (for the most part) most justly deserve so to be entreated. As for y ^e Church of God, it must be subject to the cross, even until the coming of the Lord Jesus from the heavens. But the world I say, and the Princes of the earth (which is the • seconde point, which we have to mark in this former history) most justly deserve to be punished with such confusion as ye intend. For the one, and the other (I mean the Princes, and the people, conspired to this day against God, against his son Christ Jesus, and against his eternal verity. They maintain impiety, superstition, and idololatrie, they cruelly murder the Saints of God, and so do they rejoice in all kind of tyranny, y ^t God's just judgments cannot long delaye punishment. And therefore leaving you Anabaptists into the hands of him whose power ye cannot escape, I am compelled in feaw words to admonish you as well the people, as the princes, y ^t speedily ye return to the living God, whose verity so long ye have oppugned, whose religion ye gainstand, and true messengers, ye persecute, or else persuade yourselves that vengeance is prepared. He will not entreat you, as he hath done his afflicted Church, and dear childrē: that is, he will not call you to repentance by a fatherlye correction, the end whereof shall turn to your comfort. Not so, not so, but as ye have still rebelled, and dishonored him, so will he pour forth contempt upon you, in the which ye shall perish both t • mporally, and forever. And by whom doeth it most appere, that temporally ye shall be punished, of us, whom ye banish, whom ye spoil, and rob, whom cruelly▪ ye persecute, and whose blood ye daily shed? There is no dout, but as the victory w ^c overcometh the world is our faith, so it behooveth us to posses our souls in our patience: we nether privily, nor openly deny the power of the civil magistrate: we do not claim the cōmunaltie of all things in this life: the plurality of wives we do abhor: we would not destroy gods ordinances, and Pollicie, by him established, in common wealths, but we hate, & detest all such confusion. Only we desire the people, and the Rulers to be subject unto God, and unto his holy will plainly revealed in his most sacred word. And therefore of us, I say, ye are and may be without all fear. But what ye may loke for, if the Anabaptists shall attain to their purpose: the confusion, and tyranny used by those of whom we have spoken, is▪ and may be a glass, wherein ye may se your judgment, & end most fearful, unless that unfeignedly ye repent. Flatter not yourselves, that ye be able at all times to prevail in battle by stregth, because that in number ye be many, or because those Prices of Germany prevailed against that most miserable, & most wicked sort of enraged Anabaptists. Consider, consider depely in your hearts, that when God will punish, no multitude can resist. At that time God gave victory to the Princes, and did suppres the fury of those wicked men, not because the Princes were just, and had deserved such a benefit at gods hand, No, the most part were wicked, as their facts since have plainly declared. But God had respect to his own glory, and honor. He did admonish his elect by their examples to beware of such poison, and did also by such confusion, call you to repentance. Of late years before was the Evēgile of Christ Jesus revived in Germany, the harvest of the Lord was not come to ripeness, & therefore for his own names sake he would not suffer that pestilence so suddenly to prevail. But now seeing that of so long continuance from wickedness ye proceed to open contempt of God, and of his true religion, shall he suffer you to rage without punishment? No, his justice cannot. And what instruments can God, (I say) find in this life, more apt to punish you, then those that hate, and detest all lawful powers, and do thirst nothing more, then such confusion as before ye have heard? God will not use his saints, and chosen children to punish you. For with them is alawaies mercy, yea, evē although God have pronounced a curse, and maledictiō, as in the History of Joshua is plain But as ye have pronounced wrong and cruel judgment without mercy, so will he punish you by such as in whom there is no mercy. Tremble therefore, and convert unto God, if that ye think to escape v • ngeance, confusion, and shame, both temporal, and forever. Now to the conclusion of your boke. Thus ye finish.

THE ADVERSARIE▪

Judge now gentill reader uprightly, and here I commit thee to God, beseching him to opē the eyes of thy mind, that thou mayest know the truth, in this, and in all other matters neces • arie to thy salvation.

ANSWER.

As you will all men to read, and to judge with indifferency, even so do we, requiring of God not only y ^t so the eyes of mē may be lightened that clearly they may se things appertaining to salvation, but also that by the mighty operatiō of gods holy spirit they may be confirmed, and so sanctified in his eternal verity, that to the end they may continue in the simplicity of his holy word and further, that all men may se to what confusion your doctrine tēdeath, the ground whereof is your own vain imagination, and the end (as before we have said) not only the destruction of all gods ordinances, necessary for this present life, but also the treading under foot of the bright glory of Christ Jesus. For the more that ye extol free will, and the virtues of man, the more do ye obscure the justice of faith, which only is acceptable in the presence of God, and the less do ye attribute to Christ Jesus his death and passion. Yea, some of you are not ashamed in your enuenomed doc • rine, wherein secretly ye train your scholars, to affirm: That we that now live after Christ's death, have no other benefit, ether by him, or by his death, but only an example to suffer as he did, O seed of the serpent thy father Pelagius was never so impudent, nether yet did ever the devil find any of his instruments (before thee) so bold, as that against the holy scriptures of God he durst affirm that horrible blasphemy. Darest thou deny, but that the death of Christ Jesus shall to the consumation of all things have the same efficacy, that it hath had frō the beginning? Did not Christ suffer for our sins, not for our ex • ple only • but because we were not able to satisfy the justice of God which we had all offended, that therefor the punishment of our offenses was laid upon him? Have we anymore power now, then had his disciples to whom he said, without me ye can do nothing? Doeth not he remain a sovereign Priest forever, after the order of Melchizedek? Is it not he, who by one sacrifice made perfect forever, such as ether have been, are, or shall be sanctified of that polluted seed, of Adam? Finally is it not he alone, who giveth liberty, salvation, and life to his body which is the Church, not in one age, but from the beginning to the end? Satan himself is compelled thus far to co • fesse, and therefor be thou shamed (o thou blasphemous mouth). What other monsters ye norish, and feed in the stinking den of your enuenomed hearts, time will reuele. And if it shall please God to assist my weakness, I will not spare labors to communicate with my brethren, what pestilence lurketh in your enuenomed doctrine, to the end that all the faithful may avoid the same. You fearing to forget anything of your master Castalios • currilitie, do thus conclude.

THE ADVERSARIE

And as for you (Careles m • n) you ought to take it in good worth, what so ever I have said▪ first because it is truth. Secondly because, ye hold that all things, • e do • e of mere necessi • ie, then have I written this of necessity.

ANSWER.

To the which I answer, that if the devil were not a liar, and the father, not of lies only, but also of all deceatful liars, it were not possible, that you who in so many things have declared yourselves horrible liars should vainly brag that ye have writ̄ the truth. For besides those odious crimes, which most impudently, and most falsely you lay to our charge, amongst all the scriptures by you alleged, their are not three which ye do not abuse, yea and in some ye do so openly bely the holy Gost that you conclude contrary to his expressed words. But when I consider, that your Master & father Satan himself, eshamed not in the presence of Christ Jesus, to boast, and to brag, that all the power, and glory of the earth was given unto him, and that he gave it to such as best pleased him, whē yet in very deed he had no power to give to his fellow angelles, and companions of darkness license to enter into the bellies of swine, till that he, and they were fain to beg that pleasant palace, of him, to whom all power is given in heaven, and in earth. When this I say, I do considre, I do more lament your miserable blindness, then that I can stomach against your vanity, except in so far, as to the ende, I must say, that such as obstinatelye deny the plain truth of God, are liars, and the sons of that liar, who first deceived man, and poured into his heart the same venom, and error which this day ye teach, and maintain. For he was bold to affirm that wisdom and life was to be found by other means then God had determined, yea where God had pronounced death, and damnation, he promised saluatiō, and life, and so do you. For God hath appointed life to none of his elect, but in Christ Jesus only, and that by such means, as in his holy word expressed, which are true faith, continual repentance, abnegation of our selves, of our own justice, and wisdom, and finally by receiving (of free grace) in Christ Jesus, whatsoever we have lost in Adam. But ye ashame not to affirm, that the justice of Christ sufficeth us not, except that we have a personal justice of our own. How coldely ye speak, or write of his death, of his resurrection of his mediation, and perpetual intercession, is evident. Your bragging and proud boasting of your own justice, and of your great perfectiō, are evident tokens how you do agree with Christ Jesus the truth, and verity itself, who commandeth us to say (not for the fashiō, but from unfeigned hearts) we are unprofitable servants. But some of you in your jesting eshame not to say▪ that ye are not two thousand passes, distant from the fullness of perfection.

But this your vanity (your blasphemies excepted) doth not greatly offend us. For a small prick of of a pin, or of a nelde shall be sufficient to declare that bladders (be they never so streitly blown) contain in them selves nothing but wind. That by necessity you have written your railing blasphemies, and most impudent lies we easily confess. For seeing that ye are the seed of the serpent (I mean such as in your error shall continue to the end) what thing can you else do, but of necessity spew forth vēnom, whē the weight of gods eternal verity beginneth a little to press down your head (for so doeth the serpent whensoever she is touched) But why do ye not considre (seeing ye be reasonable serpentes) that like as prowdly ye lift yourselves against the glory of the eternal Son of God, and as ye cease not maliciousely to slander such instruments as in his Church be most profitable, and most wort hie of praise in the eyes of all godly, that likewise of necessity it is, that ye come to ruin, that your pride be repressed, and your blasphemous tongues be confounded forever? seeing that God, who hatch all iniquity, must needs resist the proud, destroy the lying lips, and remove from his society such as declare them selves enemies to his eternal verity, the knowledge whereof we confess with Job cometh only by inspiration of the holy Gost, and doth not proceed from flesh, or blood, from study, care, or worldly wisdom, but is the free gift of God revealed to the little ones, and commonly hid from the wisest of the world. Which sentence would God that depely ye could wey: for then I doubt not, but y ^• ye should clearly se, that to come to Christ Jesus, is nether of the runner▪ nether yet of the 〈◊〉 , but of God, who showeth mercy to such as pleas ••• him, whose counsels eternal, and judgments, m • st profound, can no creature apprehend and compass, and there • fore ought all the true servants of God with reverence, and with trembling say, O how incomprehensible are thy judgments ô Lord, and how unsearchable are thy ways: for of thee, by thee, and for thee are all things. To thee be glory forever, and ever. So be it.