a liuelie faith do good workes spring in w c the elect continuing and going forward not onely make they their own election sure as S. Peter doeth teache but also giue a testimonie of it to others before whom their good workes do shyne And so by y e cōtrarie signes and effectes we affirme that the reprobate do manifest and vtter them selues And so I saie that wonder it is that ye burthen vs as that we shoulde affirme that no man can be knowen ether to be in the election or out of the election during this life But more wōder it is that ye affirme vs to adduce these wordes of S. Paul The deuil doeth transforme him selfe in to an angel of light for probatiō of our purpose for I for my owne part do protest before y e Lord Iesus that I neuer did so vnderstand that place of y e Apostle nether yet thinke I that any of you be able to shewe in any of our writings those wordes adduced for probation of that purpose Trewe it is that I haue long vnderstand and to this houre do vnderstand that by those wordes wolde the Apostle admonish the Corinthiās and all others that sodēly they should not receaue and beleue euerie person doctrine that offereth it selfe vnder y e cloke of iustice and of trueth but that diligently we shoulde trie the spirites from whence they are whether they come frō God or not for if the deuil the great angel of darkenes enemie to mankind and father to all fals prophetes can yet so transforme him self that for a time his purpose and intent are not sene but that vnder the cloke of amitie and loue he seketh o r destruction as in tempting the woman doeth plainly appere how much more can his seruāts and soldiors being deceitful workers transforme them in to y e Apostles of Christ pretending at the first entre nothing but loue and iustice nothing but gods glorie nothing but mortification of the flesh and such like most beautiful pretences although that yet these thīgs be most farre frome their heartes Thus I say do I and with me I am assured who so euer depely do wey the purpose of the Apostle in that place vnderstand that sentēce and do not as ye falsly write alledge it to proue that no man can be knowen to be ether in the election or out of the election during this life It may be that we haue saied and writen as the trueth is that no man coulde haue knowē by the good workes of that happie thief hanged with Christ that he had bene gods elect before that in that anguissie so instātly he began to defend Christes innocencie so sharpely to rebuke y e other being a blasphemer and humbly to submit himself and praie that Christ wolde remembre him when that he came in to his kingdome And contrarie wise that none coulde haue defined by the euil workes of Iudas before his tresonable defection from Christ Iesus which was but fewe daies before his death that he had bene y e reprobate And what serueth this for your purpose howe can ye hereby proue that we are the sonnes of darkenes that we take the most shameful men by the hand flattering them so that they can not returne from their wickednes and so by our doctrine giue occasion of sinne to y e people declaring our selues thereby not to besent of God c. Are ye able to proue that we teache the people not to conuert from their sinnes and wicked imaginations to to y e last houre of their departure do we promise to all theues and murtherers the same grace and fauor y t Dauid Peter and this thief founde I trust thy own cōscience knoweth the contrarie Permit or suffer we be they neuer so hie manifest offenders to liue amōgest vs after their owne appetites And yet ashamest thou not impudently thus to writ But such lippes such letouse such disciples such masters for your chief Appollos be persecuters on whom the blood of Seruetus crieth a vengeance So doeth the blood of others mo whome I could name But for asmuch as God hath partely alredie reuenged their blood and serued some of their persecuters with the same measure where with they measured to others I wil make no mēcion of them at this time Blessed be God the father of our Lord Iesus Christ who so reueleth the things that lie in secret that hypocrites at length how soeuer they dissemble for a time are compelled to notifie bewray them selues Before to some it might haue appeared that the zeale of gods glorie the loue of vertue the hatered of vice and the saluation of the people whom by vs ye iudged to be blinded and deceiued had caried you hedlonges into such vehemēcie as ye be mē zelous feruent y t no kynd of accusation was thoght by you sufficēit to make vs odious vnto y e people lies against vs imagined were not onely tolerable but also laudable holie scriptures ▪ by you willingly and wittingly corrupted did serue to defend gods iustice and his glorie w t we by our doctrine oppugne improue But these your last wordes do bewrey the mater that in what soeuer faces you lift trāsforme your selues your grief wil appere to procede from another fountaine then from any of these which ye pretende and I before haue rehearsed O the death of Seruetus your deare brother for whose deliuerāce your chāpion Castalio solēnely did praie with whom if once ye coulde haue spoken that kingdome which ye hope for had begonne to be enlarged his blood I saie with the blood of others I thinke ye meane of your prophetesse Ione of kent do crie a vengeance in your eares heartes that none other cause do you se of y e shedding of y e blood of those most cōstāt martyres of Christ Iesus Thomas Crammer Nicholas Redley Hugh latimer Iohn Hooper Iohn Rogers Iohn Bradfurth and of others mo But that God hathe partly reuenged their blood y t is of your great prophet and prophetesse vpon their persecuters and hath serued thē with the same measure with the which they serued others I appeale to the iudgement of all those that fear God what is thy iudgement and the iudgement of thy faction of that glorious Gospel of Christ Iesus which of late hath bene suppressed in Englod what is thy iudgement of those most valiāt soldiars and most happie martyres of Christ Iesus vpon whom ô blasphemous mouth thou saiest God hathe taken vengeance which is an horrible blasphemie in the eares of all the godlie I wil not now somuch labor to confute by thy pen as that my ful purpose is to lay the same to thy charge if I shal apprehend the in any comon welth where iustice against blesphemers may be ministred as gods word requireth And hereof I giue the warning lest that after thou shalt complein that vnder the cloke of friendship I haue deceiued the. Thy manifest defection
vs not onely of the Iewes but also of the gentiles as the Prophet Osee saieth aÌ„d so to the eÌ„d of y e chapter he establisheth the faith of the gentiles and coÌ„forteth them affirming that their vocation and election was fore spoken by Moises and the Prophetes and therefore that it was not a thing that came by chaÌ„ce but was appoiÌ„ted in the eternall couÌ„sel of God and therefor in his coÌ„clusion he assureth them that such as beleue in Christ Iesus shall neuer be confounded This simply but truelie I doute not haue I explaned the mynde of the Apostie in the former place which is That gods election dependeth not vpon man vpon his will purpose pleasure or â—â—gnitie but as it is fre proceding from grace so is it stable in godâ— immutable counsel and is reueled to gods elect at such tyme as he knoweth most expedient But because that of this we must after speak more now we recurne to our former purpose From the beginning we heare that God maketh a differeÌ„ce first by that generall diuision seperating and setting aparte the sede of the woman from the serpents sede After calling Abraham neglecting as it were the rest of the whole world in Abrahames sede he maketh plaine difference secluding Ismael that he should not be heir with Isaak But most especially in the wombe of Rebecca making the difference betwext the two children and their posteriâ—ie Which difference did continue euen to the dayes of Christe Iesus in such â—irmitie and stablenes that neither could the sinnes of the Paâ—riarches the subtill cruelâ—ie of Pharao the inobedieÌ„ce and grudgeing of the people their apostasie and defection from God by manifest idolatrie nor finally their long bondage and captiuitie alter or change this immutable counsell of God that the elder should serue the yonger that the Messiah should coÌ„ of the tribe of Iuda that of the loynes of Dauid should spring furth one to fit vpon his seat for euer And this difference which God by his own voice did stablish before the coÌ„ming of his dear SoÌ„ne Christ Iesus did the same Christ Iesus oure master appering in flesh ratifie and confirme For he plainely affirmeth that he was not sent but to the lost snepe of Israel and that it was not good to take the bread of the children and giue it to dogges By which two sentences he maketh an expresse difference betâ—ext the shepe and â—he goates and betwext the children and the dogges He feareth not to say to the faces of those that boasted them selues to be the sonnes of Abraham ye are not of God for if ye were of God ye should loue me but ye are of your father the deuill aÌ„d his desires ye will obey As this senteÌ„ce is fearfull so may it appere verey bold For they might haue obcted as they did are we not his creatures created to his own image are we not the sede of Abraham Do we not beare the figure of circoncision are we not collected in Hierusalem and do we not frequeÌ„t the temple yes verely but none of all these thinges made them to be of God in such sorte as Christ denied them to be of him For all these thinges may the reprobat haue commoÌ„ with the electe But Christ denied them to be of God that is to be the sonnes and wessels of his mercie elected in his eternall counsel borne of him by the spirit of regeneration by the which their stubborn blindnes being remoued aÌ„d they made obedient durst be bolde to call him Father In this sense Christ denieth them to be of God If any think that their wickednes and willfull refusall of grace offered was the cause that they were not of God as I neither excuse their manifest rebellion neither yet deny it to be a most iust cause of their condemnation so vtterly deny I that their perseâ— sinnes were the onely or the chefe caus of their reprobation For Christ him self feareth not to assigne an other cause Saing Therefor ye do not heare because ye are not of God If they had heard that is receaued aÌ„d beleued Christ Iesus aÌ„d his doctrine their sinnes had ben purged and their blindnes remoued But him could they not receaue And why because they are not of God But to the obiectioÌ„ that the fore knowledge of good workes or of rebellion to come should be the cause why God doth electe or reiecte we shalâ— God willing afâ—er ansâ—ere Now onely I mynde to folow that which I haue purposed which is that Christ Iesus him self maketh a plaine and manifest difference betwext one sorte of men and an other How often doth he affirme that his shepe do heare his voice that he knoweth â—hem and that they know him y t it hath pleased the Father to giue the kingdome to the litle flock That many are called aÌ„d few chosen That som there be whom Christ Iesus neuer knew no not enen when they wroght greatest miracles In all these and many places mo it is euideÌ„t that Christ maketh difference betwext one and an other but one place most notable all others I will shortly touche and put end to this mater Christ Iesus in that his most solemne and most coÌ„fortable praier after other things saâ—eth I haue manifested they name to the men whom thow hast geuen to me of the world They were thyne and thou hast giueÌ„ them vnto me and they haue kept thy worde And shortly after I pray for them I pray not for the world but for them whom thoâ— hast giuen vnto me Because they are thyne If in the hole scriptures there were no mo places to proue that in the Eternall counsel of God there is a difference of one sorte of meÌ„ from an other this onely one were sufficient For first he maketh mention of men giuen vnto him by the Father who were as he before affirmed chosen owt of the world and why were they giueÌ„ vnto Christe he answereth because they were the fathers And how they apperteined to God more then others is before said He further declareth what he had done vuto them what they also had done And what he did and wold do to the end for them he had opened vnto them the name that is the mercie goodnes constant trueth and perfect iustice of his heauenlie father which doctrine they had receaued and kept as they that were the grounde appointed to bring furrh fruiâ— in aboundance He did pray for theÌ„ that they should be sanctified and confirmed in the veritie The vertue of w c praier is perpetuall and at al tymes obteineth mercie in the presence of his fathers throne for his electe And lest that any doubte shoulde remaine as that these graces were common to all the worlde in plain and expresse wordes he affirmeth that he prayed not for the world but for those saieth he whom thow hast geuen vnto me If any deny a plane difference here to be made betwext one sorte of meÌ„
could in no wies beleue that Christe was risen and had obteined victorie yet they which at the voice of their capteyn ryse vp and turne againe and fight laufully euen vnto the end they are chiefly aboue all others called elect and chosen because they continuing vnto the end obtein that whereuÌ„to they are chosen and they folow the lambe whether so euer he goeth it is a hard thing that any such be deceaued and fall away forasmuch as they first are illuminated from abâ—ue and haue forsaken all yea them selues and haue altogither submitted them selues to the gouâ—rnance of their Lord and capiteÌ„ Christe They daily obtein such victorie of their ennemies that their warfare is now becom easie And in hope they haue to subdue by the aid and counsell of their Lord all their ennemies their ioy and comfort is so great that they esteme all earthlie pleasure which should draw them back but vane foolishe displeasante and beastâ—lyke happie is he which vnderstandeth this to be true not onely by spâ—culation but also by experience These thre kindes of election are plainelie set surth in the historie of Gedeon which being wâ—ll and duely vnderstanded confyr to the world ANSWER Before ye enter to confute our argumentes as ye boldly promes ye affirme that electioÌ„ is takeÌ„ in the scriptures thre maner of waies That is as you say Generally specially and most especially of all which diuision with the probation of the same is so foolishe so fals aÌ„d so far from the purpose that onles ye should haue occasion to caluÌ„niat that so much of your book I passed ouer with out answer I wold not spend the moment of an hour in answering the same For how litle do the wordes of Paule serue for your generall election in the confirmation of your eight reason â–ª and after also I haue declared And I leaue to be proued of your parte by the euident testimonie of any scripture that God so oft electeth to lief euerlastiÌ„g as he commandeth man to refuse him self orels as he giueth his further grace to such as he hath called to the knowledge of him self and of his onely beloued Sonne Christ Iesus That there is a generall vocatioÌ„ by the which the world by som maner of meanes is called to the knowledge of God and a vocation of purpose which apperteâ—neth to gods children onely I fynd in scriptures But that there is any election to lief euerlasting except that which is and was in Christ Iesus in the eternall counsell of God before the foundation of the world I am assured that neither scripture affirmeth neither iustly can it be gathered vpon any sentence of the same That the true light which is Christ Iesus illuminated all men commyng in to this world we confes but what will ye thereof conclude Ergò say ye all are elected in him to lief euerlasting I deny your consequence And say that albeit man be indewed w t the light of reason and vnderstaÌ„ding which no doubt procedeth from Christe and is not of nature onely yet doeth it not therefore consequently folow that euerie man that hath reason is elected in Christ to the lief euerlasting if ye ask for what purpose then doeth their lightning and illumination serue theÌ„ the Apostle doeth answer you that they may be inexcusable w c reason if it satisfie not your curiositie quarell with the holie Gost. If you be able to proue that all that be called do earnestly repent and that all be thirstie to whom the waters of lief are offered ye haue said somewhat to proue a generall election But and if it be euident that a great nombre do rather repyne against the trueth nor repent their iniquitie which it reproueth and that mo do either seme to haue no thirst to righteousnes orels do drink of the stinking pudles of mannes doctryne then that they will receaue those holsome waters of lief w c Christe Iesus giueth to his Churche then haue you proued no part of your purpose And woÌ„der it is y t in y e wordes of y e Prophet aÌ„d in y e wordes of our master Christ Iesus also ye se not a plaine differeÌ„ce made for y e Prophete calleth not al indifferently to drink of these waters but such as do thirst And Christ restreineth his generalitie to such as did trauale and were burdened w t sinne such I say he confesseth him self to call to repentance But to such as were iust and hole he affirmeth that he was not sent And so yet once agane I affirme that the scriptures of God make but mention of one Election to lief euerlasting I am not ignorant that Saule was elected to be king ouer Israel and Iudas also to the office of an Apostle but whether thereof you be able to conuince that they were both elected to the lief euerlasting in Christe Iesus before that they did offeÌ„d for so you affirme I remitt you to your proofe I feare not to proue that by the veritie him self Iudas is called the deuill long before that the holie Gost maketh any meÌ„tion that it entred 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 especiall election as ye terme it ye rather delyte to renew your memoire then substancially to proue your purpose For if a maÌ„ should thus reason against you The shepe of Christe which by the eternall purpose of God be especially elected to lief heare his voice and with reuerence do know and obey the same But these whom ye rehearse did heare the voice as ye alledge but neither did they know nor obey it Ergo they were not the shepe elected and especially chosen if thus I say any man should reason prepare for your answer And farther how ye be able to proue that Sardanapalus Croesus and Tarquinius the proude can be placed in this rank of your especially elected I can se no good reason for except that calamitie and gods iust vengeance did folow their insolencie filthie lief and pryde I fynd in histories no speciall message sent vnto them from God But this ye may vnderstand by som secrete reuelation which ye haue receaued of late in your perfection That ye place vs with the hole band of the Stoikes who with their destinie play fast or loose and that of necessitie which as you say passeth the conning of all iuglers Althogh we do not greatlie feare the force of your sentence yet must we appeale to a more righteous and indifferente iudge that is to the Lord Iesus to whom all iudgemeÌ„t is giueÌ„ aÌ„d in y e meaÌ„ tyme we further must require such as be indifferent in this mater to iudge betwext you aÌ„d vs whether y t we or ye be those y t play fast or loose in that which ye skoffingly call destinie and stoicall necessitie and we call gods eternall election and purpose immutable We
passions God hath in him self as ye do For so appereth in this your question Wil ye say that God werieth him self suffering and sorowing for them whom he had reprobated before the world Surlie I think that thogh ye hitherto haue vnaduisedly said so ye will from hence furth say so no more And so ye end this portion with a prayer To the which we answere in few wordes that albeit we will not take vpon vs to define what after this shal your cogitations be yet will we not cease to pray to God that your heartes beiÌ„g humbled with greater reuerence ye may not onely think but also speak of gods hie Maiestie of his iudgements most holie most iust and vtterlie in this life in comprehensible to our dull senses But now we go forward to that which foloweth THE ADVERSARIE Now must we declare the saing of S. Luke so many as were ordeined vnto life did beleue where we must vnderstand that as they that will not obey the trueth are called in the scriptures ordeined to damnation as is sufficiently proued before so they which willingly receaue the trueth and coople the word with faith working by charitie are called ordeined to life Where ye do replie so predestination is without any condition I grant predestination to lief is the verie fre gift of God without any condition Notwithstanding we can not com to life but by the way which leadeth vnto life As he which receaued the one talent of his master receaued it of a fre gifte without his deseruing but because he did not walk in the way appointed by his master his talent was taken from him againe And as afore by the fre benefitt of his master he was chosen vnto life so now because he did not walk in the way which leadeth vnto life he is ordeined to â—damnation The prodigall sonne is receaued of his father not for â—his deseruing but of the fre goodnes and beneuolence of his father â—et is it required of him that he walk hereafter as an obedient sonne which if he did not the latter fall should be worse then the first Predestination therefor is the mere gifte of God afore the foundation of the world at the which time nothing could be commanded vnto vs yea afore we either haue faith orâ—ls by hearing of the worde we may haue faith no spiritual comandemeÌ„t is giueÌ„ vs but wheÌ„ by hearing we may receiue faith theÌ„ is the way of saluatioÌ„ opened vnto vs in w c we must walk if we wil be saued And yet foloweth it not we must walk in the way which leadeth vnto saluation Ergo for walking the way of saluation we are chosen and accepted for S. Paul saieth I am giltie to my selfe in nothing but therefor I am not iustified If a learned Phisician seing one in danger of death whom he can and may helpe offereth Phisick to the pacient able to restore him to his healthe and therwith prescribed the pacient a diet now that the phisicion giueth phisick to the pacient it cometh onely of his owne goodnes But if the pacient do not order him self according to the prescript of the Phisition the phisick shall not help him And thoghe he obserue good diet yet oght he not to repute the receauing of his healthe to him self but to the Phisicion for thogh it lieth in the pacientes power to hinder his healthe yet it is not in his power to giue him selfe healthe So Christ our Phisition offereth healthfull phisick to vs all and there with prescribeth our diet which if we do not obserue the Phisick shall not auale vs. And thoghe we obserue it yet oght we not to attribute our healthe to our selues but to the liberalitie of our Phisition Christ which of his mere mercie hath made vs hole wherefor to return to our argument they are ordeined vnto life so many as will gladly walk in the way which leadeth vnto life that is true obedience and they do beleue as S. Luke saieth ANSWER The place of saint Luke which ye studie to corrupt is written in the 13. chapter of the Actes of the Apostles The light whereof is so clere that you be neuer able to obscure the same And therefor I will not spend much tyme in coÌ„futation of your vanitie for the simple trueth of the historie shall disclose the same Paule comming to Antioche in Pisidia did vpoÌ„ the Sabboth eÌ„ter in to the Sinagoge of the Iewes aÌ„d therein preached a sermoÌ„ most profound â–ª most effectuall and most comfortable In the which by plaine scriptures he proued that the same Iesus which was crucified at Ierusalem was the Messias promised and the onely Sauior of the world At which doctrine many of the Iewes being offended and yet som embrasing the same Paule the next Sabboth preached to the hole multitude of the Iewes and Gentiles assembled together But when plaine contradiction was made by the Iewes who did blaspheme Christ Iesus Paule and Barnabas taking boldnes said to the Iewes first it behoued to speake to you the word of God but becaus ye reiect it and iudge your selues vnworthie of the life euerlastiÌ„g behold we are turned vnto the Gentiles for so hath the Lord commanded vs. At which wordes the Gentiles reioysed and glorified the word of the Lord and did beleue saieth the text so many as were ordeined to the life euerlastiÌ„g Who is be so blynd that doeth not se that in these wordes the holie Gost assigneth the plaine cause why some do beleue and others do blaspheme and remaine vnfaithfull The cause why som beleue is becaus they are ordeined to the life euerlasting as they that are the shepe of Christ Iesus therefor they heare and beleue his voice the others as they are left in the power of the deuiÌ„ll as they that are neuer giuen to Christ to the eÌ„d that they may receaue life remaine in blyndnes and so by contradiction and blasphemies declare them selues whose chilren and generation they are None of vs do nor yet euer did deny but that the elect of God do willingly receaue and obey the trueth and that the spirit of God so worketh in their heartes that not onely they beleue but that also they are made frutefull yea and that frome iustice they procede to iustice But as the hole praise of this we giue to God arrogatiÌ„g no part of it to our selues so we constantly affirme that nether faith neither workes neither yet any qualitie that is or that God forsaw to be in vs is the caus of our predestination or electioÌ„ to life euerlasting as before we haue sufficiently proued Ye are so inconstaÌ„t now granting predestination to be the fre and mere gift of God without any condition of our workes and immediatly after ascribing it to our obedience and walking in the way that leadeth to life In this your inconstancie say I can not tell how to handle you One thing I se to my great comfort that the glorie of
spirit that Balaam was led withall when he counselled to giue occasion of sinne to the people I know ye wil answer that I mean not so Mean what ye list and do what ye can yet this is the issue and frute of your doctrine and who so euer is thus corrupt by you without he repent he shall die the death but God shall require his bloode of your haÌ„ds Marke well your disciples how many of them endeuore theÌ„ selues to bring furth the frutes of repentance how many of theÌ„ seke for power to crucifie the flesh with the lusts and coÌ„cupiscence thereof How many of theÌ„ caÌ„ we perceaue by their conuersatioÌ„ that they haue cast of the old maÌ„ aÌ„d put on the new maÌ„ walking sincerely in their vocation aÌ„d the true feare of God but if they accustom to frequent your congregations as the papistes do the masse theÌ„ be they faithfull brethren I hold my peace of that ye vse to haue respect of persons preferring the welthie which if they be liberal thoghe they be drowned in many vices you vse to help vp such sores with this saying There is none during this life that caÌ„ be knoweÌ„ to be in the election be he neuer so vertuous nor any owt of the electioÌ„ be he neuer so vnrighteous after this maner ye do heall theÌ„ vp so that they nede not to indeuor them selues to bring furth the frutes of liuelie faith for the surest tokeÌ„ of their electioÌ„ they think to be that they be of your congregation but Christ saieth in that shall al meÌ„ know that ye are my disciples if you do what so euer I coÌ„maÌ„d you aÌ„d againe ye shal know theÌ„ by their frutes for a good maÌ„ owt of y e treasure of his heart bringeth furth good things yet ye say no maÌ„ caÌ„ be knoweÌ„ to be either in the election or owt of the election during this life and for proofe hereof ye alledge the saying of Paul â–ª the deuil doeth transforme him self into an Angel of light to which I breifly answer that God doeth neuer traÌ„sforme hiÌ„ self into an Angell of darknes wherefor so long as ye walk in darknes ye be not of God But thus ye take the most shameful meÌ„ by the had flatteriÌ„g theÌ„ so that they caÌ„ not return froÌ„ their wickednes whereby it appereth that ye be not sent froÌ„ God for ye by your doctrine giue occasioÌ„ to the people to sinne And the Lord saieth if they had bene in my couÌ„sell they had turned my people frome their euill waies aÌ„d wicked imaginations but such lippes such letuce such disciples such masters of your chief Apollos be persecutors on whoÌ„ the bloode of Seruetus crieth a veÌ„geaÌ„ce so doeth the blood of others mo whom I coulde name but forasmuch as God hath partly alredie reuenged their bloode and serued som of their persecuters with the same measure where with they measured to others I will make no mention of them at this tyme. And to declare their wickednes not to haue proceded of ignorance and humane infirmitie but of indured malice they haue for a perpetuall memorie of their crueltie sett furth bookes affirming it to be lawfull to persecute and put to death such as dissent from them in controuersies of religioÌ„ whome they cal blasphemers of God notwithstanding they afore they came to autoritie they were of an other iudgement and did bothe say and write that no man oght to be persecuted for his conscience saik but now they are not onely becom persecuters but also they haue giuen as far as lieth in them the sword into the handes of bloodie tyrantes Be these I pray you the shepe whom Christ sent furth in the middest of wolues can the shepe persecute the wolf doth Abel kil Caynâ—doeth Dauid thogh he might kill Saul shortly doeth he which is born of the spirit kill him which is born after the fleshe Mark how ye be fallen in to most abhominable tyranny and yet ye se it not Thus I am constreined euen of conscience to write That if it shal please God to awaik you owt of your dreaÌ„ that ye may perceaue how me error haeth drowned you in mo errors and hath broght you to a sleping securitie that when ye walk eueÌ„ after the lustes of your heartes thirsting after bloode and persecuting poore men for their conscience saik ye be blynded and se not your selues but say tushe we be predestinat what so euer we do we are certeÌ„ we caÌ„ not fall owt of gods fauor A wake therefor and looke what daÌ„ger ye be in and how by your poisoned doctrine ye infect the people of God and draw them to a secure ydle and careles life ANSWER The crimes laid to our charge in this mater be haynous For first we are accused that we prouoke men to a careles aÌ„d libertine life So that by vs the people do nothiÌ„g â—uteate and drink and ryse vp to play That we haue no conscience but being led with the spirit of Balaam giue occasion of sinne to the people That none other frute doeth ensue our doctrine â—ut libertie to sinne for our disciples are cruel murtheâ—ers subiect to all iniquitie respecting persones and flattering sinners And last y t by our poisoned docttrine we infect the people and bring theÌ„ to a secure ydle and careles life Because I wil omit no notable part of your booke to ouerslippe without some reasonable answer I wil folowe youre ordre althogh it be confused If you be able by plaine scriptures to proue a thirde sort of meÌ„ which nether be elect nether yet reprobat then shal we learne of you other wise to deuide But if God by his first voice pronounced in this mater made mencioÌ„ but of two sedes and if Christ Iesus wheÌ„ he shal come shall set one army on the right hand and an other vpon the left hand without mencion made of anie third sort of men we can not repent nor yet call back the trueth of our doctrine albeit that ye in despite and furie cry what can the deuil wishe his membres to teach more for the aduancement of his kingdome then this what can be inuented more to prouoke men to liue a careles and libertine life more then if they be persuaded that nether wel doing auaileth or pleaseth God nor euil doing hindreth vnto saluacion and so forthe ye procede in youre first accusacion Before I haue required and yet againe do require of Gods faithful lieutenants in earth I meane of lawful Magistrates who rule in gods feare whome ye vtterly studie to abolish and depriue of them I saie I haue required iustice to be ministred betwext vs and you without respect of persones Let the heauen and earth if men wil not yea let God and his holie Angelles in whose presence we walke beare recorde and witnes how vniustely and maciously ye accuse vs that we prouoke the people to a careles libertine life If euer it can be proued by our doctrine or
serue the Lord what profit haue we for keping his commandements â–ª Therefore may weâ— say that the proude are happie aâ—d that they which deale with vngodlines are set vp Such a spâ—rit haue ye carâ—les libertins as your doctrine wel declareth did not God threaten Adam that in what daye so euer he shoulde eat of the frute he shoulde dye the death not onely corporall but also eternall They which forsake the commandements of God forsake God him self as the Prophetes saye th they are not the Lords for they haue vnfaithfully forsaken him Wherefore Adam when he forsoke God was not the Lords but the seruant of death and sinne to whom soeuer ye commit your selues as seruants to obeye saieth Paul his seruants ye are to whom ye obey whether it be of sinne vnto death or obedience vnto righteousnes And againe if any man haue not the Spirit of Christ the same is none of his and nâ—ther AdaÌ„ nor Dauid were led by the spirit of Christ when they sinned for the spirit of Christ dwelleth not insuch as forsake him obey the deuil except Christ saith the Apostel dwel in you ye are cast away then AdaÌ„ Dauid were cast à waies that is reprobates wheÌ„ they sinned for nether were they in Christ nor Christ in theÌ„ in whoÌ„ the electioÌ„ of God was is but to what purpose shoulde I thus conteÌ„d with you that AdaÌ„ did fâ—lle out of the electioÌ„ seing in this ye agre not your selues for your coÌ„gregatioÌ„ which is aâ— Genâ—ua in the confession of their faith say that of the lost sonnes of AdaÌ„ God elected som to life and the rest he refused Eâ—her improue their beâ—efe or els confâ—sse with them that all the children of Adam were lost by traÌ„sgression If they were lost â–ª then were they out of the eleâ—tion with their father â–ª Adam from thâ— transgression vnto the promâ—s was made Therefore saieth Paul damnatioâ— came of one sinne vnto condemnatioÌ„ in an other place like as by Adam all dye euen so by Christ â–ª shal all be made aliue Here doeth the Apostles witnes plaâ—nely â–ª that we all by Adam do dye S. Iohn saieth hâ— that beleueth not is alredie condemnedand the wrath of God abideth on him Then were Adam and Dauid and all such workers of iâ—â—quitie for that tym that they siâ—â—ed alredie condemned being void of faith And coulde they be in the â—â—ate of condâ—mnation election both together â–ª Harken what followeth and â–ª the wrath of God abideth on 〈◊〉 as Adam from the traâ—sgression vâ—to thâ— promes felt the force of the wrath of God Thus we 〈◊〉 thaâ— Adam and Dauid and all other 〈◊〉 they sinned â—hey be out of the louâ— and fauâ—r and election of God vnto they repenâ— and be bâ—rnâ— a nâ—w for otherwisâ— can they neuer enter intâ— the kingdome of heauen Again S Iohn saith ye knowe that no manslâ—yâ— are hath etâ—rnâ—l lieâ— abiding in him Dauid was a man killâ—r wherefore he had not eterâ—al lief abiding in him Buâ— during the timâ— of his wickedâ—es he was the childe of death as the Prophet Nathan shewâ—d him Dauid gâ—uing iudgement against him self â–ª without faith it can not bâ— that any man shouldâ— please God Adam and Dauid when they sinned they were without faith then pleasâ—d they not God If they pleased him not they displeased him so that they were fallen from the loue and fâ—uor of God ANSWER Albeit that I perceaue y t ether ignoraÌ„ce doeth so impede you orels that malice doeth so blynd you y t nether ye wil nor can vnderstand y t which in y e self is most sensible plaine I wil neuer theles yet once againe repete that w c before I haue said to the eÌ„d that we may giue testimonie aswâ—ll to those y t now liue as vnto y e posteritie to com what doctrine it is w c ye so furiously impugne If ignorance be the cause why thus ye rage against vs ye may be taught if ye list to bestowe your eares to heare your eyes to read heartes to vnderstand for o â— doctrine is not as som of you do complein darke nor obscure except y t it be to those to whom y e Apostle affirmed y t his EuaÌ„gill was hid But if that malice w c ye haue coÌ„ceaued agaiÌ„st the eternal trueth of God doth so blynd you that ye wil not se y e bright son in y e midday there resteth no more to vs but to desire of God ether to remoue this your deuelish malice I write as knoweth God euen froÌ„ y e grief of heart orels so to stay brydle it y â— it trooble not his afflicted Church Ye accuse vs as y t we made no differeÌ„ce betwext vice vertue sinne and iustice nether yet betwext AdaÌ„ and Dauid as they were elected in Christ Iesus before y e fouÌ„dacions of the worlde were laid and betwext Adam transgressing and Dauid committing adulterie and murtheâ— Ye further seme to charge vs as we should affirme that God hated not sinne nether yet that he respected vice If our short plaine and vnfeined coÌ„fessioÌ„ be able to satisfie you in these thre dowtes I haue good hope y t after this ye shall haue no occasion to suspect vs in such causes first before God before his holie Angelles in heaueÌ„ before his coÌ„gregatioÌ„ in earthe we protest acknowledge y t sinne vice and all kind of iniquitiâ— is and euer hath bene so odious in y e presence of God y t he neuer suffered y e same vnpunished in any of his elect childreÌ„ That for y e same not onelie death but also coÌ„moÌ„ calamities hath appreheÌ„ded all man kynd eueÌ„ sitheÌ„ce the first trasgression That vertue iustice and ciuil honestie besydes the iustice of the regenerat children hath so pleased God â–ª that for loue of the same he hath mainteined and to this day doth maintein coÌ„mon welthes albeit that many grieuous crymes be commited in the same As God we say and affirme loueth equitie iustice chastitie trueth mercie and teÌ„peraÌ„ce so doth he in som sort hieghly reward the same and hateth vnrighteousnes filthie life deceat excesse crueltie and riaâ—ous liuing which often he punisheth euen in manneâ— eyes And this difference we say God maketh euen amongest those that be not regenerate nether were euer called to y e true knowledge of saluation And this much briefly for the first secoÌ„d and 3. This difference we make betwext Adam and Dauid elected in Christ Iesus and Adam and Dauid transgressing gods holie commaÌ„demeÌ„t and wil reueled â–ª Adam and Dauâ—d elected in Christ Iesus before the foundations of the worlde were laid were so loued in the same Lord Iesus their head that when they had most horribly fallen and offended yet did God seke Adam call vpon him gently reason with him and at length conuicting his conscience of his offence did make vnto him that most ioyfull promes of recoÌ„ciliation of the same loue we say
and through beleuing the trueth here we do learn that they which be chosen to saluatioÌ„ they be sanctified by the spirit and beleue the trueth and that such may fall it appereth by thaâ— which is writen in the Epistle to the Hebrues how much more suppose you shall he be punished which treadeth vnder fete the Sonne of God and counteth the blood of the testament wherewith he was sanctified as an vnholie thâ—ng and doth dishonor the spiritâ—of grace also he exhorteth them â–ª not tâ— cast away their confidence and not to withdraw them selues vnto damnation hâ— which withdraweth him self vnto damnation was a fore in the state of saluation as he that withdraweth him self vnto saluation was afore in the state of damnation of this change speaketh Paule to the Ephesians remember that ye being in tymes past without Christ being aliens and strangers from the testament of promes hauing no hoâ—e and being without God in this world but now by the meanes of Christ Iesu yâ— which som tyme were far of are made nie by the bloode of Christ. And againe now therefor ye are no strangers and foroners but Citezens with the Sainctes of the houshold of God Here doth Paule write to the elect whom he affirmeth in tymes past to haue bene without Christ and we are sure that without Christ there is no election he saieth also that they were without the testament of promes and all they which be elect pertein to the promes but now saieth he ye be citezens with the saintes and of the houshold of God This is a change frome death vnto lief frome the bondage of the deuil to libertie in Christ Iesu frome the wrath of God to the fauor and exceding loue of God frome the infernall preson to the the hauenlie IerusaleÌ„ of the coÌ„trarie exchange and mâ—tation it is writen to the Hebr. where it is declared how they which were once lightened and had tasted of the heaueÌ„lie giâ—te and were becâ—Ì„ partakers of the holie Gost and had tasted of the good will of God and of the power of the world to com that they may fall away and crucifie the sonne of God a frâ—she and make a mock of him I can not tell what caÌ„ be more plainely spoken coÌ„trarie to you which affirme that they which be once elect can neuer fall out of the same election vntâ— condemnation for if these wordes were not wrâ—tten in the scriptures if I or any other should speak theÌ„ ye wold say they were fals and we liers And yet I am sure rather theÌ„ ye will submit your self to the trueth ye had rather seke an narrow bore to crepe out at what will ye say if ye deniâ— such one as receaued all these cheif benefites that any man can receaue iâ— this world yea no maÌ„ can be participaÌ„t of no greater giftes during this lief if ye denie such one I say to be elect surely ye are of a peruerse reproâ—ate mynd for asmuch as ye plainely resist the holie Gost think you that God giueth these his chief taleÌ„tes which he such as no creature can receaue any greater in this world think you I say that God did bestow theÌ„ meaâ—ing to receaue no frute of them but to bestow theÌ„ in vaine if God did bestow them vpon hym whom he reprobated afore the fundation of the world whom he knew that of necessâ—tie he should perishe then did he intend bestowe them in vain which is fals for asmuche as the holie Gost willeth and exhorteth vs not to receaue the grace of God in vaine we may abusing his grace receaue it in vain otherwise in vain did Paule exhort us not to receaue the grace of God in vaine of suche doth also Peter speak â–ª that after they were cleane escaped frome the filthyâ—eâ— of the worlde throughe the knoledge of our Lord and Sauior Iesus Christ are yet tangled againe therin and ouercome whose latter endâ— is wors then the beginning And suche one is compared to a dogge which returneth to his own vomite againe And to a sow which waâ— washed and now returneth and walloweth in the mire I praye you whether were these elected or reproâ—ate of whom Peter speaketh If you say reprobate y t were they clean escaped from the filthines of the world through the knowledge of the trueth and had vomited their poyson were washed clean If you say they were elect then marke how they be taÌ„gled againe returned to their vomite to the filthie myre but you will say they caÌ„ not yet finally perishe â–ª Peter knew what he wolde say and therfore maketh you answere afore hand saing their latter end is worse theÌ„ the beginning Brethren saith S. Iames if any of you do erre frome the trueth a nother coÌ„uerte him let the same know that he which conuerteth the sinner from going astray out of his way shall saue asoule froÌ„ death what be they whoÌ„ Iames saieth they do erre froÌ„ the trueth If ye say reprobate consider how they be conuerted to the trueth and saued from death If you say they be elect you se how that they being in error were ordâ—inied to death Otherwise how can they be saued from death which nether be dead nor yet caÌ„die Paul willeth Timothie to informe with all meaknes them which resist the trueth if God at any tyme will giue them repentace for to know the trueth and that they may com to them selues againe out of the snare which are holden captiue of him at his will If thou say that these be elect to whom Paule writeth se you not how they by sâ—ared of the deuil yea â—nd are holden captiue of the deuil at his will If you say they be reprobates theÌ„ marke well how they by repeÌ„tance may escaip the snare of the deâ—il but what should I speak of repentaÌ„ce â–ª if your opinion be true theÌ„ the preaching of repentance is vaine for asmuche as the elect can not finally perish nether fall owt of the electioÌ„ fauor of God what nede haue they then of repentaâ—ce And the reprobate caÌ„ by no meanes attein vnto saluation for what purpose should they repent Then this is no sounde doctrine which ye tâ—ach The lord planted his vâ—â—yard hedged it and walled it and planted it with goodlie grapes If they were goodlie grapes and of a good roote as we read in Ieremie then were they no reprâ—baâ—es for there the lord witnesseth that there could no more be done for his vineyarde then he had done then had he not preordinaâ—e them to destruction But as he saieth I made the oâ— Israel that thow might serue me yeâ— became they reprobates and perished by this we se that the elect and châ—sen become reprobates through their noughtines and wikednes The lord will be merâ—ifull vnto Iacob â–ª and will yet châ—se Israel againe and set them in their own land Seing the lord doth chose them againe then were they fallâ—n out of their
clensed yet nether of both chaÌ„ge theire owne nature But y e dogge remaineth the dogge and therfor can do none other thing but to returne to his vomite and the sow remaining the sow must nedes returne to wallowe in the myre But say you Peter affirmeth that they were verely escaped I answer as touching the trueth and nature of the doctryne which they professed so they were â–ª for it was the verye true knowledge of God which was offered vnto them and whiche apperantly they had receaued In w c if they had coÌ„tinued they should verely haue bene fre frome all bondage according to Christes promes But becaus they were none of his chosen shepe nor peculiar flocke they did decline froÌ„ y e holie coÌ„mandemeÌ„t and so were their last wors then their first because y t the seruant knowing the will of the master and not doing the same is worthie many stripes All this I know doth please you except y t I affirme that they were neuer of Christes chosen noÌ„bre no not eueÌ„ wheÌ„ they professed most boldly wheÌ„ they liued most streitly and when most they appered to haue bene purged I will not bynd you to beleue myn affirmation except that I bring y e witnessing of the holie Gost S. Iohn saieth they haue passed out froÌ„ vs he speaketh of antichristes but they were not of vs for if they had bene of vs of a trueth they should haue remained w t vs c. These wordes nede no coÌ„meÌ„tarie for saieth he they haue passed out frome vs. And why because they were not of vs no not eueÌ„ wheÌ„ they professed most earnestly c Shut vp your own eyes as ye liâ—t this light shall ye neuer be able to obscure much lesse to extinguish The place of S. Iames and of y e Apostle Paule to Timothe 2. Timoth. 2. do teach not onely the ministers of y e word but also euerie faithfull man how carefully one should procure the saluation of an other And to make all meÌ„ more diligent in doing their duetie he declareth in what extreme danger stand such as do erre froÌ„ the trueth or that remaine in bondage of SataÌ„ as also what acceptable seruice vnto God do such as by whom God calleth others from the way of damnation That this is the simple meaning of both the Apostles I trust euerie godlie man y t diligently will read the text shall confesse with me your foolish questions demanding whether they were elect or reprobate ofwhom the Apostle speaketh and your academical reasons grounded vpoÌ„ your own fantasies I omitt as vnworthie to be answered for y e Apostle speaketh to no one particulare sort but proposeth a coÌ„moÌ„ and general doctrine for the endes which I haue rehearsed before And albeit ye feare not now to affirme that the preaching of repentance is in vaine if our opinion be true the day shall com when ye shall know that nether was the sharp preaching of Iohn nether yet the glad tydinges and amiable voice of Christ Iesus blowen to the worlde in vaine albeit that the Scribes and Pharesies remained still the generation of vipers and that they could nether feare nor beleue the promes of saluation because they were not of God but of the deuil whose children they were The places of Isaiah and Ieremie I haue before declared therefor in few wordes I will touche y e purpose of the holie Gost which was not to instruct that people whom when or how many God had elected to lief euerlasting in Christ Iesus his Sonne or whom for iust causes he had reprobated but to conuict them of their manifest and most vnthankfull defection and to take from them all excuses both the prophetes do declare how gently God had entreated them yea how beneficial he had bene to their fathers whom he called from ignorance whom he norished in â—is own knowledge and at length planted and hedged them about with all munition and necessarie defence So that now the children declining to Idolatrie could haue no excuse for their fathers Abraham Isaak Iacob and Dauid whom he calleth the faithfull sede gaue vnto them no such example But how saieth he art thow now changed to be vnto me a degenerate vineyard what maketh this I praye you for your purpose or for to proue that these that be elected in Christ Iesus to lief euerlasting may becom reprobates If I should answere that the stocke which was planted faithfull remained faithfull but that it produced many rotten and vnfrutefull branches which therefor must nedes be cut of none of your sect were able to confute me for I should haue the Apostle for my warrant But I delyte in nothing somuche as in the simple and natiue meaning of the scriptures as they be alledged in their own places by the holie Gost. The places of the prophetes Isaiah and Hoseas haue not both one end for Isaiah in the 14 chapter doth promes in the person of God that he wold shew mercie to Iacob and that he wold choose Israel againe yea that he wold destroy Babylon for their saik and so wold choose his people to him self againe whom for a tyme he appered to haue reiected so that other lordes then he did beare rule ouer them But Hoseas in the contrarie sense affirmeth that because they had abused the long pacience of God and had not righteously considered howtenderly he had intreated them that therefor should the sword râ—shâ— in into the citie that it should destroy and deuore so that none should be found to releue them This I dout not is the meaning of both the prophetes O but you crie here is mention made that God will choose his people againe therefor he had once reiected whom before he had chosen I trust ye â—â—ll not that gods Maiestie shal be subiect to periurie for the establishement of your error he had before solemnely sworn not onely to Abraham but also to Dauid that he wold for euer be the God of that people and that of the frute of his loynes should one fitt vpon his seate and that for euer â–ª If he had so reiected his people that no election had remained nether yet that he had made any differeÌ„ce betwext them and the prophane natioÌ„s before the coÌ„ming of Christ Iesus where was the stabilitie of this former promes we know y t the giftes and vocation of God are without repentaÌ„ce in him self y t he casteth not away such as he be foreknew to be his own but that in y e greatest extremitie his promes abideth stable as in this people he most euidently declared for he did not so disperse them so reiect them and as it were in his anger cast them of and giue them ouer to the appetites of theire ennemies but that still he did knowe and auowe them to be his people yea euen in their greatest calamitie As in these wordes he doth witnes saying when they shal be in the land of theire ennemies I
you wold affirme y t gods good wil pleasure may change and y t is to deny his Godhead But I will burden you no further then ye shall plainely confesse I onely put you in minde that y e holy Gost vseth no such phrase You procede saing Nether is it his pleasure aÌ„d will that ether pharaâ— Semei or any other should sinne and come to destruction Before we haue confessed y t iniquitie and sinne is so odious before God y t in it can his goodnes neuer delyte nether yet can he haue pleasure in the destruction of any creature hauing respect to y e punishment onely But seing y t gods glorie must nedes shyne in all his creatures yea euen in y e perpetuall damnation of sathan torment of the reprobate why shal not he wil and take pleasure y t so it come to passe Albeit your phrenetique braines can not comprehend y e brightnes therof yet wil he one day declare y t al his workes are wroght in iustice wisedom and equitie I thinke you will not deny but that pharao Semei Iudas and others came to destruction like as in the end shall all reprobate do Then do I aske if God at no time for no purpose respect nor end did so will how then came their destruction to passe By sinne say you that we denie not but yet the questioÌ„ is not answered For continually we demand if in God there was not power ether to haue impeded their sinne or yet after their sinne to haue called them to repentance if it had so pleased his eternal wisedom and goodnes Consider your foly and giue glorie to God who doth what so euer he will in heauen and in earth But now to that which foloweth For he will the death of no creature but will all men to be saued and to come to the knowledge of the trueth How violeÌ„tly you wrest the wordes of the Prophet and of the Apostle shall shortly appere after I haue reasoned a litle with you how these your propositions do agree with that which goeth before Ye haue affirmed that God is ready to mercie and slow to wrath in which wordes you â—hew and cofesse that in the God head there is readines to â—hew mercy and also that there is a iustice w c must execute wrath vpoÌ„ the disobedient And so in the nature of y e God head ye cofesse mercy ad iustice But here you say that God will the death of no creature but that he will all men to be saued which last wordes being vnderstand as ye do vrge them must destroy the former nature of God take awaye his iustice For if he absolutely will the death of no creature then will he no punishment to folowe sinne And if he will no punishmeÌ„t then willeth he his iustice to cease and so coÌ„sequently must one of the properties of his godlie nature cease Studie for an answere to make your former wordes and latter wordes better agree orels ye wil be compelled to coÌ„fesse that God for som respect willeth both death and damnation to come vpon some creatures Further if God willeth all men to be saued and to come to the knowledge of the trueth and yet many do perâ—sh in ignoraÌ„ce and shal be condemned as Christ Iesus doth pronounce then must it ether folow that gods will is mutable and so he vnconstant and not at all times like to him self or els that he is not omnipotent For if God at the first creation of man wold all men to be saued as ye alledge then wold I know when this will was changed After that man had offended say you Then yet haue I obteined that in gods will there was mutabilitie For after sinne he wold and by his sentence pronounced that Adam and his posteritie should suffer the corporall death yea and that the sede of the serpent should haue the head broken downe by the which is ment the spirituall death which nether of both as you affirme did God will before If you reply gods will towardes the saluation of all mankind did remaine the same after sinne which was before for a generall promes of deliuerance was made by the womans sede that was promised I haue before plainely proued that difference most manifest betwext y â— two sedes was made in that promes But admitting that the promes had bene generall so that the will of God this day remaineth the same which ye alledge it to be to witt that he willeth y e death of no sinner but that he willeth al men to be saued Can you deny but that a separation and diuision of the shepe from the goates of the elect from the reprobate shal be made at the glorious commiÌ„g of y e Lord Iesus Shall not these most ioyfull wordes be said vnto theÌ„ y t shall stand vpon the right hand Come ye the blessed of my father possesse the kingdome which was prepared for you from the beginning And shall not this most fearefull sentence be pronounced and executed against the other Depart ye cursed go to the fire prepared for the deuill and for his angels Shall the Sonne of God in pronouncing senteÌ„ce do any thing that day repugning to the will of his heauenly Father I think you will not so affirme Then if gods will in the day of iudgement shal be that many shal be adiudged to tormeÌ„t perpetual and his will in the creation of man was and this day yet remaineth that all men shal be saued then of necessitie it doth folow that gods will shall change If you say that death and damnation cometh not by gods will but by the sinne and vnbelief of man you haue releued your self nothing for if death be one thing and life be an other damnation one thing and saluation an other TheÌ„ if God this day will all men to be saued and so to haue life and yet that day he shall will many to be damned to torment perpetuall what causes so euer you alledge I shall obteine one of two to witte that ether gods will is and may be mutable orels that there is a power superior to his maiestie and godly will For if willingly he shall damne those whom before he wold and had determined to saue then is his will and determination changed And if he shall damne those vnwillingly whoÌ„ willingly he wold haue saued then is he not omnipotent Consider now vpon whom falleth the snowe and who do cast them selues in greatest absurdities Now it resteth to declare how violently ye wrest the wordes of the Prophet of the Apostle The Prophete speaking in the personne of God saith I will not the death of a sinner but rather that he conuert and liue And the Apostle affirmeth that God will all men to be saued and to come to the knowledge of the trueth Hereupon ye conclude God will the death of no creature this is your first violence which you do to the text For the Prophet
saith not I will the death of no creature but saith â–ª I will not the death of a sinner Ye are not ignorantâ— suppose what difference there is betwext an vniuer saâ—â— negatiue an indefinite or particulare Where ye saye God willeth the death of no creature ye speake generally and vniuersally excepting none But so doth not the Prophet for he saith not I will the death of no creature nether yet I will the death of no sinner but simply saith I will not the death of a sinner I wonder that ye consider not that as there is difference betwext creatures and creature so that also there is difference betweâ—â— sinners and sinner Some creatures are appointed 〈◊〉 death for the vse and sustentation of maÌ„ And dare yoâ— say that this is done against gods will we be taught the contrarie by his owne mouth If you correcting your generalitie shall say that you meane onely that God will the death of no man And I feare not yet to ioyne with you and against you to affirme that God hath willed doth will and shall will the death of some men The holy Gost speaking of the sonnes of Heli the high Priest saith But they did not heare the voice of their Father because the Lord wold kil them And Moises saith Sihon king of Hesbon wold not suffer vs to passe through his cuntrie for the Lord thy God did harden his minde and strengthen his heart y t he shoule giue him into thy handes How often doth Moses Iosua declare vnto the people that God wolde kill roote oute and destroye those wicked nations from besore the face of his people And were all those kinges whom Iosua did kill killed against gods will The holy Gost affirmeth the contrarie For it is written the Lord did trouble them before Israel and he did strike them with a great slaughter And while that they did flee before the Israelites and were in the descense of Bethoron the Lord cast downe vpon them from heauen greate stones and many more perished by the haile stones theÌ„ were slaine with the swerd of the children of Israel If the destruction slaughter death of these wicked men and of the greate host of Senacherib was not the will of God I can not tell how man shal be assured of his will For the plaine word did before promise that the Lord should destroye them and the fact doth witnes the constaÌ„cie and perfourmance of his will and the same thing doth God this day shall do to the ende of the world when he shall adiudge the reprobate as before is said to the death perpetuall and that not against his will but willingly for the manifestation of his iust iudgementes and declaration of his owne glorie And therefore I say that your prosition saying God willeth the death of no creature is manifestly fals as it that repugneth to gods iustice and to his euideÌ„t scriptures The minde of the Prophetes was to stirre such as had declined from God to returne vnto him by true repentance And because their iniquities were so many offenses so greate that iustly they might haue despaired of remission mercie and grace therefor doth the Prophet for the better assurance of those that should repent affirme that God deliteth not nether willeth the death of the wicked But of which wicked of him no doubâ—e that truely shoulde repent in his death did not nor neuer shal God delyte But he deliteth to be knoweÌ„ a God that sheweth mercye grace and fauor to such as vnfeinedly call for the same how greuous so euer their former offenses haue bene But such as continue obstinate in their impietie haue no portion of these promises For them will God kill them will he destroye and them will he thrust by y e power of his word in to the firewhich neuer shal be quenched The Apostle in these wordes God willeth all meÌ„ to be saued to come to the knowledge of the trueth speaketh not of euery man and of euery particulare persone But of all men in generall that is to say of men of all estates all conditions all realmes and all ages For as in Christe Iesus there is nether Iew nor Gentile nether man nor woman free manâ— nor seruant but all are one in him so can no estate no condition of man no realme nor no age be proued so wicked and so corrupt but out of the like hath God called some to the participation of his light and to saluation and life by Christe Iesus and that this is the very naturall meaning of the holy Gost the texâ—e it selfe doth witnes For the Apostle immediatly before willeth praiers and supplications to be made for all men for Kinges and for all that were placed in authoritie And because that the Church was chiefely oppressed by such this doubte might haue risen Are we then bound to pray for those that are expresse and coniured ennemies against God You are saith the Apostle for that is good and acceptable before God our Sauior who will all men to be saued That is God willeth you to pray for your persecuters that their eyes may be opened and they conuerted to the liuing God who no doubt will saue some of all estates of all conditioÌ„s and vocatioÌ„s of men For the natioÌ„s are giuen to Christe Iesus by inheritance Kinges shal be the feders of the Church Quenes shal be nurses And in his holy temple shall all sing praise If this interpretation which we doubt not to be the verie meaning of the holy Gost caÌ„ not satisfie you Then will I aske of you If God will men otherwise to be saued then by Christe Iesus or as the Apostle speaketh by comming to the knowledge of the veritie Plaine it is that by the wordes of the Apostle ye caÌ„ conclude none otherwise For as he saith God will all men to be saued so doth he adde and willeth all men to come to the knowledge of the veritie Which word willeth albeit it be not expressedly repeted in the second meÌ„bre yet of necessitie it must be vnderstand as those that be but meanly sene in the greke or latine tongue do euidently see Then if I shall sufficiently proue that God willeth not all men to come to the knowledge of the veritie in such sort as the Apostle meaneth shall it not infallablye folow that God will not all men to be saued in such sense as you vnderstand That God willeth not all men to come to the knowledge of that veritie by the which man is verely made free from the boÌ„dage of sathan is euideÌ„t not onely by those whom we do see walke in darknes and ignorance but also by the manifest srriptures of God who called Abraham making to him and to his sede the promes of saluation saying I will be thy God and the God of thy sede after thee which promes he kept secrete many ages from the rest of the world WheÌ„ he did notifie his law vnto Israel
the king But because he did it so often and neuer ended the king being offended went his way Then hastily he went into the throne and behaued him selfe like a king But the king coÌ„ming in the meane while thrust him out and caused him to be kept in prisoÌ„ne three dayes During the siege they set out a boke naming it y e restitutioÌ„ in which boke besides other things they say The kingdome of Christe to be suche afore the iudgement daye that the elect and godly shal reigne but the wicked that they should be destroyed euerie where Also that it is lawful for the people to put downe the ciuile powers and that althogh the Apostles had no commandement to take iurisdiction vpoÌ„ them yet notwith standing the ministers of the church now oght to take the sworde into their handes and by violence to set vp a new common wealth Also that none oght to be suffered in the common wealth that is not a true Christian that none can be saued vnlesse he put all his goods in common without possessing any thing proper vnto him selfe that Luther and the Pope be false prophetes and of the two Luther to be the worse aÌ„d that the mariage of those which are not illuminated by the true fayth is polluted and impure aÌ„d oght to be takeÌ„ for adulterie and for nicatioÌ„ rather theÌ„ mariage AmoÌ„g other meÌ„ MelanctoÌ„ Iustus Ionas Vrbanus Rhegius withstode their doctrine as it appered by their pleÌ„tiful and excelleÌ„t writings Within feaw wekes after the new prophet of whome wâ— spake before blew a trompet in all the stretes and commanded y t all the people should come in to the church yarde of the great teÌ„ple all harnesed for the wicked were to be driue forthe of the citie When they were come thither they fonâ—d a supper prepared and by commandement they sate downe at the table to the nomber of 4000. After they had supped those y t kept the watch aboute 1000. supped also The king and the Quene with their household serued the supper being almost â—nded the king gaue bread to euerie one saying Take aÌ„d eate shew forthe the death of the Lord. And the Quene giuing them the cuppe said Drinke and shew forth the death of the Lord. This being done the new prophet of whome we spake before went vp into the pulpet and asked of them all whether they wold obey the word of God or no. Whereunto when they had all said yea he said The commandement of the father is that there be sent forth 28. preachers which shal go into the foure quarters of the world and preach the doctrine that is published in this citie And then by order he named theÌ„ and the places to which they should euerie one go Syxe were sent to Osembirge as many to warendorfe eyght to Sufat as many to Cosâ—eld The king and the Quene supped afterwarde with the seruitours that had serued at the table and with them that were ordeined to go forthe When supper was in doing the king rose saying that he had a busines to do commannded him of the father and by chance there was a souldioure taken whome the king accused to be a traitoure as Iudas was and with his owhe hand he stroke of his head This done he returâ—ed to supper and tolde merely of his goodly acte that he had done After supper those 28. preachers were sent forthe alitle before night And besides for the finding of them there was giuen to each of them a piece of golde with a charge that wheresoeuer their doctrine was not receaued they should leaue those pieces in a witnes against theÌ„ of their destruction and euerlasting damnatioÌ„ because they had refused peace and a doctrine so wholesome When they came to the places appointed vnto them they cried in the townes that men should repent orels they should perish out of hand They spred their garmeÌ„tes vpon the ground before the Rulers and cast vpon them their pieces of golde which they had receaued affirming that they were sent of the father to bring them peace which if they wold receaue then they willed them to put all their goods in common and if they refused then by this signe and as it were a marke they wold witnes their euil dede and vnthankfulnes For behold the time said they spoken of before by the prophetes in the which God will that righteousnes shall reigne vpon the whole earth is come And when the king shall haue fulfilled his office that iustice doeth rule in euerie place then shal it come to passe that Christe shall giue vp the kingdome to the father They speaking after this maner were takeÌ„ and in y e beginning by gentlnes and afterwith tormentes they being asked of their doctrine life of y e strength of y e citie answered that they onely had the true doctrine which they wold mainteine with the perill of their liues For said they from the time of the Apostles the trueth hathe not bene truely preached nor any iustice vsed also that there were 4. prophetes two iust Dauid and Iohn Leiden and two vniust the Bishop of Rome and Luther who was the worst of bothe They being asked why coÌ„trarie to their promise they had driueÌ„ y e innocentes out of their Citie occupying their goodes wiues and children by what place of the scripture they wolde proue that their fact to be well and iustly done they answered that the time was come which Christe spake of that the meke should posses the earth and that in lyke case God did giue the goods of the Aegyptians to the Israelites Afterward they tolde of the munition and victualles that were in the citie and the multitude and also that many in it had aboue fiue wiues a pece adding this that they loked for armies of meÌ„ out of Friseland and Holand which when they were once come the king wold set forth with all his host to bring the whole worlde vnder his power and subiection after that he had killed all the kings therof for not ministring iustice When they had bene reasoned withall after this maner and they continued in their purpose and wolde acknowledge none other magistrate then their king they were all put to death sauing one that escaped The Citie was so hardly and so straitly beseged that none could ether go in or out Wherefore the citizens fearing famishment and seing the danger that they were in they thoght to haue taken the king and to deliuer him to the Bishop bound but he getting knowledge therof chose 12. out of all the multitude suche as he thoght to be most faithful vnto him and called them captaines and to eche of them he appointed certeine quarters of the Citie to defend and garisons of men to kepe the people from rising More ouer he promised to all the multitude that by Ester the siege should be remoued and that they should be deliuered from the necessitie that they were in But vnto
it shall please God to assist my weakenes I will not spare labors to communicate with my brethern what pestilence lurketh in your enuenomed doctrine to the end that all the faithful may auoyde the same You fearing to forget any thing of your master Castalios â—currilitie do thus conclude THE ADVERSARIE And as for you Careles mâ—n you oght to take it in good worth what so euer I haue said â–ª first because it is trueth Secondly because ye holde that all things â—e doâ—e of mere necessiâ—ie then haue I written this of necessitie ANSWER To the which I answere that if the deuill were not a lier and the father not of lyes onely but also of all deceatful lyers it were not possible that you who in so manie thinges haue declared your selues horrible lyers should vainly bragge that ye haue writteÌ„ the trueth For besides those odious crimes which most impudently and most falsely you lay to our charge amongest al the scriptures by you alledged their are not three which ye do not abuse yea and in some ye do so openly belye the holy Gost that you conclude contrarie to his expressed wordes But when I coÌ„sider that your Master father Satan him self eshamed not in the presence of Christe Iesus to boast and to bragge that all the power and glorie of the earth was giuen vnto him and that he gaue it to such as best pleased him wheÌ„ yet in very dede he had no power to giue to his felow angelles and companions of darkenes licence to enter into the bellies of swine till that he aÌ„d they were faine to begge that pleasant palace of him to whom all power is giuen in heauen and in earth When this I saye I do considre I do more lament your miserable blindnes then that I can stomake against your vanitie except in so farre as to the ende I must saye that such as obstinatelye denie the plaine trewth of God are lyers and the sonnes of that lier who first deceaued man and powred into his hart the same venome and error which this day ye teach and mainteine For he was bold to affirme that wisdom and lyfe was to be found by other meanes then God had determined yea where God had pronounced death and damnation he promised saluatioÌ„ and life and so do you For God hath apointed life to none of his elect but in Christe Iesus onely aÌ„d that by such meanes as in his holy word expressed which are trew faith continuall repentance abnegation of our selues of owr owne iustice and wisdom aÌ„d finally by receauing of free grace in Christe Iesus whatsoeuer we haue lost in Adam But ye ashame not to affirme that the iustice of Christe sufficeth vs not except that we haue a personall iustice of our owne How coldely ye speake or write of his death of his resurrection of his mediation and perpetuall intercession is euident Your bragging and prowd boasting of your owne iustice and of your greate perfectioÌ„ are euident tokens how you do agree with Christe Iesus the trueth and veritie it self who commandeth vs to saye not for the fashioÌ„ but from vnfeined heartes we are vnprofitable seruantes But some of you in your iesting eshame not to saye â–ª that ye are not two thousand passes distant from the fulnes of perfection But this your vanitie your blasphemies excepted doth not greately offend vs. For a small pricke of of a pinne or of a nelde shal be sufficieÌ„t to declare that bladders be they neuer so streitly blowen conteine in them selues nothing but wind That by necessitie you haue written your railing blasphemies and most impudent lies we easily confesse For seing that ye are the sede of the serpent I meane such as in your error shall continue to the end what thing can you els do but of necessitie spew forthe veÌ„nom wheÌ„ the weight of gods eternall veritie beginneth a litle to presse downe your head for so doeth the serpent whensoeuer she is touched But why do ye not considre seing ye be reasonable serpentes that like as prowdly ye lift your selues against the glorie of the eternall Sonne of God and as ye cease not maliciousely to slander suche instrumeÌ„tes as in his Church be most profitable and most wort hie of prayse in the eyes of all godly that likewise of necessitie it is that ye come to ruine that your pride be repressed and your blasphemous tongues be coÌ„founded for euer seing that God who hatch all iniquitie must nedes resist the proude destroy the lying lippes and remoue from his societie suche as declare them selues enemies to his eternall veritie the knowledge wherof we confesse with Iob commeth onely by inspiration of the holy Gost and doth not procede from flesh or blood from studie care or wordly wisdome but is the free gift of God reueled to the lytle ones and comonly hid from the wisest of the world Which sentence wold God that depely ye could wey for then I doubt not but y â— ye should clearely se that to come to Christe Iesus is nether of the runner â–ª nether yet of the 〈◊〉 but of God who sheweth mercie to such as pleasâ—â—â— him whose counselles eternal and iudgementes mâ—st profound can no creature apprehend and compasse and therâ—fore oght all the true seruantes of God with reuerence and with trembling saye O how incomprehensible are thy iudgementes ô Lord and how vnsearchable are thy wayes for of thee by thee and for thee are all things To thee be glorie for euer and euer So be it Isaiah 54. EVERIE TONGVE THAT SHAL CONTEND WITH THEE IN IVDGEMENT THE SAME SHALT THOV MOST RIGHTLY CONDEMNE Fautes escaped in the printing In the 24. page the 19. line not for nor In the 33. page the 4. line Curthe for Church In the 95. page the 17. line displease for displeasure In the 117. page in the margent gode for gods In the 153. page the 21. line through for thoght In the 193. page the 32. line maciously for maliciously In the 165. page the 6. line yea for yet In y e 204. page the 3. line thy penne for my penne In the 263. page line 3. A scaoth for Asteroth In the same page the 16. line yet the became for yet he became In the 199. page the 24. line and affirming for and we affirming In the 312. page the 34. line 24. for 23. In the 321 page the last line defacedâ— for defaced to his vttermost In the 322. page the 18. line good reasonly for goodly reason In the 435. page the 18 line cheir for their Ephes. 1. 3 2. Cor. 2. 1â— Esaie 8. 14 2. Cor. 2. 16 1. Cor. 1. 28 Iohn 1. 5 Matt. 27. 38. Act. 2. 23 Companions of the trueth Matt 1. 7 1. Cor. 11 19 Luke 7. 13 Sathan hath euerraged against the fre mercies of God Ephes. 2. 8 How Satan drew maÌ„first from God The cause of the writing of this worke The necessitie of the doctrine of gods eternall predestination The
1. 1. cor 3 Netherâ—â— faith nâ—ther electioÌ„ grouÌ„ded vpoÌ„ man nor vpon his constaÌ„cie To â—he 4 Christes power is of greater vertue to saue his elect then Adams â—mpotencie was to bring damnation vpon alâ— To the 5. 6 The aduersarie is conuicted by his own reasoâ—s The place of Moises coÌ„cerning Cain To the 7 1. Cor. 10 To the 8 Genese 9 To the 9 10 11. 12 13. 1 Cor. 10 To the 14. 15 16. Nom. 23 why Balaam blessed Israel could not curs them To the 17 18. A propâ—sition 1 Sam. 13 â— King 16 Gen. 49 why Saul was electedâ—â— the king doÌ„ which was appointed to an â—ther tribs To the 18. 19. 20. 2. Sam. 7 To the 21 3 Kâ—g 11 To the 22. 23. Ezâ—â— 18. The 33 sectio To the 1 To the 1. 2. 3. 4 To the 5 To the â— Tâ— the 7 To the â— The 2. argumeÌ„t The 34. section Luc 18. Iohn 5. Esai 49 Iere. 13 â— Câ—r 11 Mat. 24 2 The. 2 Ephes â–ª 5 To the â— 2 3. To the 4. â— To the 7 To the 8 To the 9 To the 10 The elect of God can not forsake Christe The 35. secâ—â—on The 36. section Eccle. 3 â–ª Oh that you could looke vpon that alwayes Prouer 28 Esaie 5. Rom. 12 Prou. 3 Iob 37 Sap. 9 To the 1. 2. 3. 4 Euâ— 9. 2 King 16. Genâ— 45 To the 5 â—phes 3. Rom. 11 Colo. 1. Tiâ—â— 2 Tit. 1. 1. Pet. 1. To the 6. 7. 8. Rom. 12 Iob. 37â— The saings of Castalio against Iohn Calâ—in The 37. section Psal 119 Pro. 30. Esa 8. Rom. 12 Iob 37 To the â— To the 2 To the 3. 4. 5. Esay â— Mat. 25 To 〈◊〉 Isa. 38. To y â— 5 The aduersariâ—s iudge of gods maiestie according to their blind reasâ—n The 1 â–ª argument 38. Section Iere. 17. Eze. 36. Iob â—9 Iâ—b 17. Iâ—sue 22 Esa. 5. To y e 1. 2. Eze. 14 3. Reg. 22. Act. 2. Act. 4. To the â— To the 4. 5. 6 7. Iere â–ª 47. Ezeâ— 36 Psal. 95 To the 8. 9 10 Lib. 3. contra lul ca. 5 Iâ—b 39 Iâ—b 17 To the 10 To the 11. 12. 13 14. 15 Isa. 5 Isa. 3 Isa. 7 Isa. 10 Isa. 45 Am os Iere. 25 Ezec. â—4 Iob 1 To the 13 Act. 13 To the 16 The cause and endes of things that be wroght Who obey God who obey not God The will of the CaldeaÌ„s against Iob. Of Dauids trooble Absalâ—â— Semei and Achitophel Of the diuersitie inthe worke of the death of Christe The 3. Argument The 39 section To y e 1 To y e 3 TO tâ—e 4. The â— arguâ—ent The 40. section Iob. 17 To the 1. 2 To y e 3. 4. 2. Re. â— The 5 argument The 〈◊〉 section Roma 1 To y e 1. 2. To the 6. 7. 8. 9. 10 Isa. 6 The place of Dauid Iob. 1. To y e 11. 12 13 IudgemeÌ„tes of God in which maÌ„s reason can not be satisfied Heb. 11. To y e 12. The 6. Argument The 42 section Luk â— 15. Iere 32. Iere. 51. Esai 21 To the 1. 2. 3. 4. 5. 2. Reg. 24. 2. pa. 21 To the 4. To y e 5 answer Isa. 14 The aduersaries argument Answer Zae. â—â— 1. Pet. 1. Rom. 8. To Y e 6. 2. Peâ— 2â— Isa. 40. Isa. 47. â—lle â—1 To the 7. 8. 9 Ironiaâ— Rom. 9 To the 9 To the IO Isa. 45 Isâ— 47 Ezra 1 Dan. 2 Isa. 45 Iâ—r 51 Theâ—â— argumenâ—â— â–ª The 43. section Leui. 13 Iere. 15 To the â— Iohn 12 Answer Exo. 5. â— Act. 7 Answer Iâ—re â— Luke Maâ— 21 1. Co. 1â— Apo. 10 3. King 18 4. Kin. 1 To the 2. 3. 4. lere 25 To y e â— 6. 7. 8. To the 8. The 44. section To y e 1 To y e 2. What is 〈◊〉 To y e 3 To y e 4. 5. The 45. section The secrete doctrine of Anâ—baptistes In the â— sectioÌ„ 1. argument In the 9 sectioÌ„ 1. argument Answer To y e 2 Answer Psal. 17. Psal. 5. Psal. 75. Psal. 18. Act. 17. Answer To the 3 Answer Answer Answer 1. Reg. 2 Deu. 2 â—â—e 18 Deu. 30 Esa. 54 Iohn 6 Iocl Act. Psal. Isa. â—6 Isa. 6â— Gala. 3 1. Thes. 5â— Psal. 21 Isa 31 Isa. 56 Iere. 1 Iere. 6 Iere. 15 2. Ti. 4 The wicked be not taught of God God will not the death of a sinner explaned 1. Iohn 1 1. Iohn 3 2. Pet. 3 To the. 6 The 46. section Historia Sleâ—dani libro 5. The hypocrisiâ— of the Anabaptistas MuÌ„cers faâ—s oraâ—tie â—ration The Anâ—bâ—ptisâ—s greate â—ercie Here 〈◊〉 the trâ—wtâ— of Anabaptistâ—s How Gâ—d reâ—eieth thinges The coÌ„fort of the Anaba â—n aduersitie Historia Sleidanâ— libro deciâ—â— The doctrine of Anabaptistes 〈◊〉 Anabatistes â—rept in This was a 〈…〉 A sufficient assuranâ—e for anabab Anabaptistes are as make as waspes The â—bstinacie of Anabaptistes The simplicitie of the Anabaptistes Let Germanie adueâ—â— for their Prâ—phâ—â— speaketh An equall vocation of the â–ª Aâ—abaptist and Papist The 47. section The 48. section
peruers dâ—ctryne â—e will infect Christianite with the chief error wherewith the Iewes be deludâ—d That 〈◊〉 they esteme it a great madnes to say that Christ should suffer death for the offence coÌ„mitted by Adam euen so may I collect of your error-for what nedeth Christ to die for them whom nether Adams transgression â–ª nether their own could make them fall from gods election but now I will more largely dilate this argument Election was afore the world when there was no sinne and the promes of Christ was made sitheÌ„se the world was created because of sinne for had not sinne bene we neded no new promes being alredie iust and holie images of God Now if the elect did not fall out of the election by AdaÌ„s traÌ„sgressâ—on then nede they no redemer being alredie safe by reason of the electioÌ„ in which they were afore sinne aÌ„d remaine still in the same Because as you say the elect nether did nor can fall out of the election Then seing the elect be safe and hole they nede no phisition nether came Christ to call the righteous but â—innâ—rs wherfor the death of Christ as concerning them is in vain they being safe alredie by election The like argument vseth Paul to the Galathyaâ—s if righteousnes cometh by the Law then Christ died in vaine if the elect â–ª be stâ—ll in the fauor of God what nede they of Christ to reconcile them to the father in whose fauore they are alredie Now as touching the other sorte whom ye call reprobates you say they caÌ„ by no maner of meanes be saued yea that Christ died not for them then was Chistes death altogither in Vaine â–ª for his death you say belongeth not to the reprobate and the elect haue no nede of it Is not this godlie gere ANSWER In dilating your argument by the which ye go about to proue y t Christes preciouse death was surperfluouse and vaine if the elect did not fall from their election this reason ye vse Election was afore the world wheÌ„ there was no sinne and the promes of Christ was made sithence the world was created becaus of sinne for had not sinne bene we nedâ—d no newe promes being alredie iust and holie â—mages of God Now if the elect say you did not fall out of the election by Adams transgression then nede they no râ—demer being alredie saue by reason of the election in the which they were afore sinne and remaine still in the same c â–ª In this argument ye commit two fowle faultes The first ye take that for a thing true aÌ„d coÌ„fessed which is fals and therefore by vs alwaies denied for thus ye reason man was elected before the worlde was created but man sinned aftre the world was created Ergo man fel from his election we still denie the conclusion and do affirme that as we were elected in Christ Iesus before all times so did the elect euer remainâ— in Christ. and therfore after that they had sinned it behoued that the promes shoulde be declared that by the same the elect might receaue comfort and be assured of their election Your second fault more declareth youre grosse ignorance in the mysterie of our redemption for from election ye streight waies leap to glorificacion and saluation obseruing nether middes nor meanes which gods wisdome hath appointed and determined to go betwext Trew it is God hath elected in Christ to life euerlasting his chosen childreÌ„ But how Sainct Paul yea the hole scriptures wheresoeuer mention is made of our election ioyneth therewith the death and blood of Christ. for none otherwies were we elected in him but that he shoulde sustein the punishement for our transgression And that we shoulde receaue life which we had lost in Adam and in our selues by the meanes of his death and resurrection therefore where ye reason if the elect did not fall oute of the Election by Adams transgressioÌ„ theÌ„ nede they no redemer being alredie saued by reason of their election the coÌ„clusion is fals and the reason vaine for the elect haue nede of a redemer not because that they did fal out of election but by reason that they did fal from iustice to sinne froÌ„ obedieÌ„ce to dissobedieÌ„ce therefore nede they a redemer a phisicion aÌ„d one to giue theÌ„ life because y t they being elect in gods eternal counsel are yet fallen into bondage into mortal sicknes death by their own traÌ„sgression If ye can proue y t the elect did not sinne that they are noâ— sicke then might ye haue concluded that they neded no redemer nor phisition And so ye might haue proceded in your argument vpon the wordes of the Apostle saing that if righteousnes cometh by the law then Christ died in vaine but seing that all gods childreÌ„ are fallen in to sinne the bondage and miserie wherof they in this lief coÌ„tinually fele how iustly ye may conclude that becaus they remained in gods election and so consequently in his fauor by Christ that therefor they neded no redemer let the indifferent reader iudge If it seme straÌ„ge to you that God loued sinners in Christ besides the places that are afore alledged for probation of that part heare what the veritie it self pronounceth So God loued the world saieth our master that his onelie begotten Sonne hath he giuen whom soeuer ye shall vnderstand vnder the name of the world ye can not sâ—clude sinners from it where ye most vnreuerently ask what then nede they of Christ to recoÌ„cile them I answer with greater feare and reuerence then alas you declare euen such nede they haue of Christ as the bodie hath of the soule or yet the liuing maÌ„ of holsome nuriture yea much more for albeit the bodie haue lief by the meanes of meat and drink yet haue the elect nether lief nor reconciliation but by Christ Iesus yea and that by the meanes of his deathe and passion by the which iust payment and satisfaction is made to gods iustice for their sinnes And so are they reconciled who by nature are the enemies to God We do not denie but that Christes death is sufficient for to redeme the sinnes of the hole world but because all do not receaue it with faith which is the fre gift of God giuen to the chosen children therefor abyde thâ— vnfaithfull in iust condemnation God remitt vnto you if his good pleasure be aswell your vnreuerent conclusion as your most vniust accusation in which ye burden vs that we will infect the Christianitie with the chief error with the which the Iewes are infected who esteme it a great madnes to say that Christ should suffer death for the sinnes and offences committed by Adam Assuredly I do more then woÌ„der that such impietie shal be found in any creature indewed with reason but I remitt iudgemeÌ„t to God Thus you procede THE ADVERSARIE The Apostle saieth God hath frome the begining choseÌ„ you to saluatioÌ„ through sanctifiyng of the the spirit
former election when Israel was yong I loued him and called my sonne owt of the land of Egypt forasmuch as Israel was the sonne of God and that also beloued insomuch that the lordled them with cordes of friendship and bondes of loue they must nedes be â—he elect of God yea because they prouoked the lord through their abominations they are cast away â–ª and the lord rewardeâ—h them according to their desertes ANSWER If I should labor to the end of this your most confused worke to reduce euerie scripture by you wrested and abused to the true meaning and vnderstanding of the holie Gost as hitherto I haue done in the most parte of them which ye haue alledged my trauale should be great aÌ„d the work should excede a iust measure Therefor seing that sufficiently by the plaine scriptures of God I haue confirmed the doctrin which we teach beleue and maintein aÌ„d by the same trueth of gods worde I haue confuted your error from hencefurth I inteÌ„d onely to toâ—che the proposition which ye maintein and by confuting the same briefly ether by scripture orels by exemple to shew in what sorte ye wrongfully apply the scâ—iptures to maintein your error offring yet to satisfie to my power such as charitably shall ask of me by word or writing further explanation of any scripture by you alledged by me at this tyme not fully resolued The chief propositioÌ„ which ye maiÌ„tein to y e end of this your book is that the elect may fall froÌ„ their election To the which I answer that if ye vnderstand that those whom God the father hath elected in his eternall counsel to lief euerlasting in Christ Iesus may so fall from their election that finally they perish if this I say be your vnderstanding then I feare not to affirme that proposition to be vtterlie fals erroneous and daÌ„nable as it that doeth expressedly repugne to gods plaine scriptures for Christ Iesus doeth affirme that so many as his father hath giuen to him shal come vnto him And to such as do come he promiseth life euerlasting which he hath in him self for the saluatioÌ„ of his flock whereof none shal perish for furth of his hands can none be pulled away But because this before is largely intreated I come shortly to the scriptures which ye abuse First ye proue that those which be elected be sanctified by the spirit and through beleuing of the trueth which we confesse to be most true Thereafter ye alledge that such as be sanctified may after dishonor the spirit of grace tredde doune the blood of the testament so drawe to damnation I answer the cause of your error is that ye make no difference betwext the sanctification and liuely faith which is proper onelie to the sonnes of God which once begonne is perpetuall and that sanctification and faith which is common to the reprobate and therefore it is but temporall If this distinctioÌ„ displeaseth you quarel with y e holie Gost and not with vs for of his plaine workes wordes euideÌ„t haue we receaued it for all Israel were sanctified to be y e kinglie priesthode all were circuÌ„cised yea did drink of y t spirituall drink and yet were they not all inwardly saÌ„ctified vnto saluatioÌ„ life euerlasting The hole tribe of Leuie were saÌ„ctified to y â— seruice of y e Lord in his tabernacle but how many of theÌ„ did stil remaine prophane persoÌ„s y â— scripture coÌ„cealeth not EueÌ„ so all y t great multitude whoÌ„ Christ fed in y e wildernes yea all those y t adhered for a time to his doctrine were after som maner sanctified that is seperated deuided froÌ„ y e rest of y e world But that sanctification was but temporall like as also was their faith we do not denie but that the reprobate haue som maner of faith aÌ„d som sort of sanctification for a time that is that they are compelled eueÌ„ by the impire of the Spirit of God to confesse and acknowledge that all thinges spokeÌ„ in gods sciptures are true And y t therefor their conscience in afeare and terror do seke som meanes to please God for the auoiding of his veÌ„geaÌ„ce For as this is nother the true faith iustifying neither yet the perfect sanctification of the Spirit of God which reneweth y e elect in the inwarde man so doth nether of both long coÌ„â—inue for they returning to their natural prophanation and darknes do leaue the waye of light and life and drawe them selues to death and damnation But hereof without the contumelie of the SoÌ„ne of God and without abnegation of his plaine veritie ye can not conclude that the elect membres of his bodie can be rest out of his hands that those for whom soleÌ„nely he hath prayed that they shoulde be sanctified in the veritie and that they should be one with him as he is one with his father may come to finall prophanation and so to perditioÌ„ we feare not to affirm that to be a thing no les impossible then that it is that Christ Iesus shall cease to be head of his Churche and the sauiour of his bodie In the wordes of the Apostle writeÌ„ in the second chapter to the Ephesians ye seme not to vnderstand his meaning where he saieth ye were soÌ„times without Christ â—for saye you we are sure that without Christ there is no election In which wordes thow that writest plaiest with the simple ignorant reader the vile sophister confounding by the inglishe word without that whiche in latine is moste euidently distincted Doth Paule say Eratis aliquando extra ChristuÌ„ or saieth he not Eratis sine Christo To make the mater sensible to you my deare brethren be you neuer so simple where he saieth without Christ there is no election that proposition is â—rue if it be vnderstand that man was neuer elected to lief euerlasting but in Christ Iesus onlie But if he will affirme that none are elected in Christ Iesus without Christ that is to say before that they come to the true and perfect knowledge of gods mercies in Christ that proposition is most fals and doth repugne as plainely ye may se to the mynde and wordes of the Apostle for he affirmeth that we were elected in Christ Iesus before the fundation of y e world was laid yea wheÌ„ we were dead by sinne ignorant of him strangers from the testament of his promes which S. Paule calleth to be without Christ without God in this world without the league of the testament And by these wordes doth the Apostle magnifie the superaboundaÌ„t mercies of God shewed to the world in Christ Iesus By the which he receaued not onely the Iewes who long had continued in league with God but also the Gentiles to the participation of his glorie albeit that from the daies of AbrahaÌ„ they had liued as dispised reiected of God Let the reader now iudge how strongly ye conclude To the place of the Aâ—postle touching the
illumination of such as after vtterly fall back I haue before answered ye vniustly accuse vs y t we seke shiftes and narrow bores to the end y t we shall not be subiect to the trueth For this is our plaine confession which we simply and boldly do affirme that this is a stable and immutable foundation the Lord knoweth his own that no creature is able to seperat his elect frome his loue which in Christ Iesus he beareth to them Where boldly ye affirme vs to be of a peruers and reprobat mynd if we deny them to be elect who haue receaued from God such graces as man in this life can receaue no greater It may seme that because ye delyte to speak what ye please ye take libertie to lay to our charge what soeuer semeth good to you I trust ye be neuer able to proue that any of vs hath affirmed that he who had receaued of the fre gift of God a true vnfeined and liuelie faith is not the elect of God and that faith we knowe do gods children which cum to aige and discretion receaue in this life as Peter did against the which did Christ pronounce that the gates and portes of hell should not preuaile But it appereth to me that your doubt is ether to witt whether God bestoweth his great and riche talentes vpon the reprobate for if so he should do ye asffirme y t he bestoweth them in vaine meaning to receaue no frute of them That God bestoweth great talentes vpon the verie reprobate the scriptures manifestly do witnes to speake nothing of lief reason corporall health richesse and honors which the reprobate in greatest abundance do possesse doth not Christ witnes that many shall cry Lord in thy name we haue prophecied we haue cast owt deuils and in thy name haue we done many wonderous workes And yet shall Christ answer I neuer knew you Doth not Paule affirme that albeit he knew all mysteries had all prophecie and knowledge and all faith suche he meaneth as by the which miracles are wroght yet without he had charitie he were nothing But yet I pray you do prophecie knowledge the gift of toÌ„gues and of miracles cease to be the good and riche taleÌ„tes of God ye crie yet are they bestowed without hope of frute to be receaued in vaine if they be bestowed vpon the reprobate That of you is boldly and most blasphemously affirmed for God knoweth the frute which his Churche shall receaue not onely of those spiritual talentes how wicked that euer they be to whose dispensation they are committed but also of the corporall and temporall benefit yea of very tyranny doth his wisedom and goodnes cause a frute and commoditie com and spring out to his Churche By the tyranny of Nabuchadnezer he punished the proude contemners and tried and partly purged his children who before were slothfull and negligent by that great conquest and victorie whiche he gaue to Cyrus he procured the dedeliueraÌ„ce of his people from bondage By the great abundaÌ„ce of victuales giuen in the daies of Pharao were Iacob and his children susteined And think you that with out frute and all togither in vaine were these and the like benefites bestowed althogh that the most part of these were idolatrers cruel murtherers and reprobate to whose custodie these taleÌ„tes were coÌ„mitted ye are to bolde thus to controle God for his wisdome will not in all thinges be subiect to your foolishnes The diuersitie of creatures here beneth in earth may teach you more sobrietie How many cratures I pray you appere to our iudgement to be supernuouse and vainely created not onelie because they profitt not man but becaus they are vnprofitable to them selues but shall we therfore accuse gods wisdom by whom they are creâ—ted God forbidde for besides the omnipotencie of his power and wisdom manifested in their creation he alone knoweth their vse profitt and commoditie which euery creature receaue of an other how dull so euer our senses be And the same oght you to considre in all talentes and giftes committed to mâ—Ì„ how wicked so euer they be to whom they are committed for not onely therin is gods goodnes to be praised w c exteÌ„deth y e self in some cases eueÌ„ to his enemies but also som profitt doth euer arise to his Church by his graces how so euer they be abused by the reprobat The pregnaÌ„t witt and subtill ingin of Iulian the apostatate serued the Churche in stede of aspurre in his tyme and caused the godlie learned more diligently to searche the scriptures of God then before they had done And the same doth your peruerse iniquite this day towarde vs Where ye say that it is fals thâ—â— God did intend to bestâ—w his taleÌ„â—es in vâ—ine â–ª for asmuch as the holie Gâ—st willeth and exhortâ—th vs not tâ— receaue the grace of God in vaine yet not withstaÌ„ding God willeth not vs to recâ—aue his grace in vaine we may abusing his grace â–ª receaue it in vaine other wies in vaine did Paule exhâ—rte vs nâ—t tâ— receaue his graece in vaine These be yo r wordes this is your reason w c I leaue to be iudged vpoÌ„ by y â— godlie reader for we do not say that God bestoweh his giftes in vaine albeit the reprobate be participant thereof but it is you y t affirm that in vaine and without frute they are bestowed except that all be elect to life euerlasting y t receaue them â–ª which doctrine is so strange to vs that we doubt not to affirme with the hasard of our liues that by gods scriptures it can not be mainteined The wordes of the Apostle in the place by you alledged nether affirmeth what man may do nether yet what he may not do but he declareth how diligently carefully not onely by preaching but also by exhortation and praier he trauailed that his labors myght be frutefull amongest them and so that they should not receaue y e grace of God in vain But admitting that he had said I commande you not to receaue the grace of God in vaine could ye thereof conclude any more then ye may do of these wordes be you holie for I am holie saieth the lord There is a precept geuen but in whom standeth power to perfourme the same If it stand not in man say you in vain is the precept giuen how you be able to proue that I remitt to your better aduisemeÌ„t To me is nothing vaine that God speaketh or commandeth for I am assured y t ether by gods will reueled are the elect instructed how they oght to walke or els are the reprobate in their consciences coÌ„uict that knowing gods holie will obstinatly they rebell against the same and so are they witnesses to their own iust damnation The place of Peter doth manifestly fight against you for how soeuer the dogge hath vomited the corruption of his stinking stomocke and how so euer the sow hath appered to haue bene