t 
 
 > 
 "T 
 
 I 
 
 
 ■^- 
 
I 
 
^^AN ANS WERE 
 
 TO A GREAT NVMBER 
 
 OF BLASPHEMOVS CAVIL-^^ 
 
 LATIONS WRITTEN BY ANJ^NA- 
 
 baptifl^and aduerfarie to Gods cter- 
 
 nail Predeftination. 
 
 x^Hd confuted by I o H N K N o x , Mmfier 
 
 of Gods TV or din Scotland, 
 
 I^VHEREIN THE AVTHOR SO DISCO- 
 
 uercth tlie craft and faliLood of chat fc^, 
 
 that the |0(dty knowing that cirorjtnay be 
 
 ccnpir,i^din the truth by the eaident 
 
 VeordofGod, 
 
 P" ^"^ O V. X X X. 
 
 Thm n agemratlon th^t are [m-e in th:ir owne mceii^ ttni^ci 
 are not ^nfhejl from their jihhimff^. 
 
 IMPRINTED AT LGH- 
 
 don for Thomas Chardc* 
 
To the %iader. 
 
 17 Or the vnderHdnding of the numbers , the 
 -^ readers fh^ll obferm\ that ^j the writer in 
 his pejl stent booke hath diuidcdthe whole into 
 certeine argument s,fo like wife haue 1 diuided 
 mine anfwers into ocrtetne SeEiions,And he A 
 caufe that many t hinges in his railing reafons 
 are either vn wort hie of any anfrer.orels not 
 neceffaryto he anfweredfo oft as he repeateth 
 the fame J thought goodtofgne thofe things in 
 eueriefeuerallSeU:ton^ which 1 thought in the 
 fame mofneceffarieto be anfwered.Andthis 1 
 haue done as well in hi4 reafons ^ as in mine an- 
 fweresfo that the figure ofi . 2 . 3 . 4. 5 . (5.7.8 
 which be marked in the marge t of his reafons 
 are anfweredwhere the like number is found 
 in mine anfwers, Thii I thought good to admo" 
 f/ish the reader. 
 
 The 
 
 
 MC. APR 1881 
 
 THBOLOGIC:S.L,i? 
 
Mongft the mmifolde^^kl'^^'3' 
 blefiings wherwith God 
 hath blefled his chofen 
 children (whom before al 
 beginning of times , hee 
 hath predeftinatc to life 
 in Chriftlefus) it is not 
 the leafl (moft deare bre- 
 thren ) that he hath giuen vnto vs plaine aduer- 
 tifementjhow diuers, vnto diuers perfons ihall be 
 the cffe(^ and operation of his word fo oft as it 
 is offered vnto the worid.To wit,that as he him- j.ror.nS. 
 felfe wasappomted by his heauenly Father , and 
 forefpoken by the Prophets , to bee the Stone of^f^yS.i^, 
 offence, the 11 umbhng blocke , and a fnarc to the 
 two houfes of Ifrael , and yet that he iliould be to 
 others the Sancluarie of honor, the Rocke of re- 
 fuge^: author of hbcrtieifoilnould his word (I z.Cor.i.j^ 
 fay) truly preached be tofomc foohi]ines,and the iXor.i.iS 
 fiuor of death, and yet vnto others, that it (hould 
 be the Tweet odor of hfe, the wifdom &z power of 
 God(& that to fahaation)to all thofe that belieue.- 
 I purpofe not at this prefent to intreate nor to 
 reafon how <Sc why it is that Gods eternall word^ 
 
 A ij 
 
4 THE PREFACE, 
 
 v/hich in it fclfe is alwaies oncAVorkethfo diueiT- 
 ly in the hcartes of thofe to wliome it is ofFcrcd, 
 but my onelie purpofe is in few words to admo- 
 niJ'li vs (to whom it hath pleafed God of his own 
 free mercic more plainly to reueale the mylkries 
 of our redemption, then he hath done to many a* 
 ges before vs) not to efteeme this a fmall Sc com- 
 mon biefiing of God, that we haue not onehe his 
 trueth , but alfo the effcft and operation of the 
 fame confirmed to vs by experience of all ages. 
 Great and mfinit is that benefit of God,& right- 
 ly can it neuer be weighed, whenfbcuerhedoth 
 offer his trueth vnto the worlde . But fuch is ei- 
 ther the dulnelfc of man , or els his extreme in- 
 gratitude, that he will not acknowledge the face 
 Johni.i, Qf{.|-,c veritie, lliine it rieuer fo bright. The ingra- 
 titude of the lewes , is hereof vnto vs a fufficient 
 witneffe. For albeit that long they did looke for 
 the Meuias and Sauiour promifed, yet neuerthe- 
 Matt.ir, les , when hee came with woondrous fignes and 
 3S. woorkes fupernaturall , they did not onelie not 
 
 ^ft7.i.i3. i^now him, but alfo refufing and vtteily denying 
 him,they did hang him. betwixt two thecucs vp- 
 . _^ , on a croiTe. The caufe heereof in fomc part wee 
 know to bee the carnall libertie which continu- 
 ally they did third: after, and their prcconceiued 
 opmion of worldly gloric : which becaufe Chrift 
 Icihs appeared not to fiitisfie according to their 
 fanrafie and expeilation , therefore did they 
 contsmptuouflie rcfufc him, and with him ail 
 Gods mercies offered vnto them . Which fcarc- 
 
 full 
 
THE PREFACE. f 
 
 full example (deare brethren) is to bee obfei ued 
 of vs. For by nature it is euident, that wee bee 
 no better then they were . And as touching the 
 league and focietie with God , winch preroga- 
 giue long made them blefledAvee be farre inferi- 
 or vnto them. For incompanfon of that league 
 made with Abraham the tim.e is ih.ort, that the 
 Gentiles haue been auowed for Gods people and 
 beloucd fpoufe of Chrifc lefus , yea Paul fear eth 
 not to call them the verie natural! branches, and 
 vs the branches of a wilde oiiue. And therefore if 
 their contempt was fo punilhed^that blindncs yet 
 remaineth vpon them, what ought we to fears ? 
 They not confidering the cHicc of Chnfr , and 
 thecaufe of his comming , were offended with 
 his prcfcnce 3z doclrine. And doth anie ma think Compdmm 
 that we be freefrom thefimedanirers ? Few fhal- 'f'^^''^^'^'- 
 bee found, that m mouth praife not i^eritie , and 
 cuerie man appeareth to delight in libertie. But 
 fuch companions do follow both the one and the 
 other in this life , fo that both are defpifcd and 
 call ed in doubt, when they be offered m.ofl: plain- 
 lie to the worlde . To fpcake this matter fom^- 
 what more plainely, it is a thing (as 1 (uppofc) by 
 many confeffed^that after daiknes light hath ap- 
 peared : but alas, the vices that haue abounded 
 in all eftates and conditions of perfbns, the ter- 
 rible ciueltie which hath beene vied againit 
 the Saintes ofGOD, and the horrible blaf- 
 phcmjes which haue been and daily are vomited 
 forth againft Chrift Icfus , and his ctcrnall vcri- 
 
 A lij 
 
6 THE PREFACE, 
 
 tie, hath giuen (and iuflly may giuc) occafion to 
 the imprudent beholder of (uch confulion , to 
 preferre the darkenelTe of fuperflition, which be- 
 fore didreigne, tothehghtoffaluation, which 
 God of his great mercie hath now of late yeeres 
 offered againc to the vnthankfull w'orlde* For 
 what naturall man can thinke that the iuftice of 
 faith , plainelie and truche preached fhould bee 
 the occafion of finne ? That grace and mercie 
 offer ed,iliould inflambe the heartes of men with 
 rage and crueltie ? And that Gods glorie decla- 
 red , fhould caufe men impudently to fpew forth 
 their venime and blafphemies againd him , who 
 hath created them ? The naturall man(I fay)can- 
 not percciue how thefe inconueniences iliouldc 
 follow Gods word 3 and therefore do many dif- 
 dainc it , a great number dcnie it , and few^e as it 
 becommeth, with reuerence doe imbrace it. But 
 fucli as with graue iudgement fhall confider 
 what was the comm.on trade of liuing , when 
 ChriH: lefus hhufclfe did by preaching and wor- 
 king , call men to repentance , what w^as the in- 
 treatment of his deare[lferuantS;,whome hee fent 
 forth to preach the glad tydmgsof his death and 
 refurreftion, and what horrible fesfles followed, 
 and dailiedid fpring after the publicationof that 
 joyfuU attonement made betweene God and 
 man by ChriH le-fu , by his death , refurreiftion, 
 and afcenfion , fuch ( 1 faie ) as ddigentlie doe 
 obferue theCe former pointes , fhall not onelie 
 haiie matter fufiicient to glorific God , for his 
 
 graces 
 
THE PREFACE. 7 
 
 graces offered (bee the hues of men ncuer ib ccr- 
 rupted, and the confufion that thereof en (lie th 
 iieuer fo fearefiill ) but alfo they 111 all haueiuft 
 occafion more iledfaillie to cieaue andilkke to 
 the trueth, whofe force and effect they fee al- . 
 waies to haue been one from the beginning* The 
 giuers of thefe offences fnall no doubt fufteine 
 die woe pronounced againfr thembyChriR le-M^tt.ir, 
 fns. But yet mufl: the children of God vnder- 
 fland , that of nece/Iitie it is , that fuch offences 
 fiiould come, that the eleft may firft be tried.and j.Cor.ii; 
 after be partakers of that bleffing pronounced by 19. 
 our majiler in thofc wordes : Bleffedi^ he that is ^^^^^ 7.i3- 
 not offended in mee. The caufe of thefe my for- 
 mer wordes is , that as Sathan euer from the be- 
 ginning hath declared himfeife enemie to the free 
 grace and vndeferued loue of God , fo hath hee 
 now in thefe lafl: and mod corrupted daies, moft ^''^^'^^''*^;5 
 funouOy raged agamft thatdoanne, which at- 1::;;-;;;!^ 
 tributethalipraifeand glorieof ourredemption A wem.i 
 to the eternal! loueand vndeferued grace of God '>f<^^'^' 
 alone. By what meanes Sathan firit drew man- m,/:j g 
 kinde from the obedience of God, the fcripture ^ 
 doth witnefle. To wit, by powringinto their ^^"^ ^^tan 
 hearts that poyfon, that God did not lone them : "^''^ '^^'' 
 and by affirming , that by tranfgreffion of Gods f^^'"''"' 
 commandement, they might atteine to felicitie 
 and loy : fo that hee cauicd them to feeke life 
 where God had pronounced death to be. This 
 fame praaifchath Sathan euer from the begin- 
 ning vfedto mfeathe Church with all kinde 
 
 A iii) 
 
8 THEPREFACE. 
 
 of herefie, as the vvTitinges of Mofcs, of the 
 
 Prophctes, of the Apoftles, and of the godhc in 
 
 the pnmatiue Church do plainhe witneffe . But 
 
 alas to fuch blafphcmie did neuer the diuelldraw 
 
 rnankinde as now of btc daies , in the which no 
 
 fmall number are become fo bold, fo impudent, 
 
 and fo irreuercnt , that openly they feare not to 
 
 affirme God to be vniuRjif that he in his cternall 
 
 counfell hath ele<fled more one fort of men then 
 
 an other , to life euerlafting in Chrift lefus our 
 
 Lord : which thmg of late daies, is more plainlic 
 
 come to our knowledge , then before wee could 
 
 hauc fufpefled , and that by the fight of a booke 
 
 moll deteftablc and blafphemous, conteining (as 
 
 it is intituled, The confutation of the errors of 
 
 ' the careles by neceflitie ) with that odious name 
 
 doe they' burthen all thofe that cither doe teach, 
 
 cither yet belieue the dodrine of Gods eternall 
 
 predeffinatio. Which book^ written in the Eng- 
 
 'liin tonguc,doth conteine as well the lies and the 
 
 blafphcmics imagined by Sebaflian Cail:alio,and 
 
 laidc to the charge of that mod faithfull feruant 
 
 of God , lohn Caluine, as alfo the vamc reafons 
 
 of Pighms , Sadoktus and Gcorgius Siculus,pe- 
 
 flilent Papidcs, and cxprcflcd enemies of Gods 
 
 The caufe free mercies . The defpigh tmll railing of which 
 
 cfthe^ri. bookc,and the manifcft blafphemies in the fame 
 
 conteined, togithcr with the carncll: requefles of 
 
 feme godiie brethren , mooued mee to prepare 
 
 an anfwcre to the fame : others I doubt not, 
 
 miirhthaue done it with greater dcxteritie , but 
 
 With 
 
 fmz Of tun 
 
 ftk 
 
THE P RE F ACE, f 
 
 with reuerencc and feare do I lay the talent com- 
 mitted to my charge, vpon the table of the Lord 
 to bring to his church fuch aduantage as his god- 
 ly wifedome hath appointed. But lead that forae 
 fhould thinke , that my labours might bettei* 
 haue bene beftovvcd in Tome other cxercife , I 
 thought expedient to admoniln al brethren,and 
 charitably to require of chcra, not to efteeme the 
 matter to be of fmall weight and importance.For 
 feeing that Gods free grace is openly impugned 
 and difdainflilly rcfnfcd , I iudge it the ductie of 
 euerie man that looketh for life euerlading , to 
 giue his confeflion to Chrill: Icius, vvhofe gloric 
 is by thefeblafphemers to the vttermoO: of their 
 •power fuppreilcd. Some do thinke^ that becaufe 
 the reafon ofman cannot attain to the vnderfran- 
 dmgjhow God ihalbe iull,making in his-counfel 
 this diuerlitieof mankinde, that therefore better 
 it were , to keepe (ilcnce in all fuch myfteries, 
 tb.en to trouble the braines and mmdes of men 
 with curious difputations.. I willingly confeilc, 
 that all cunofitieouglit to be auoyded, and that 
 witli great fobrietie we ought to contemplate 
 and beholde that inconiprehenfible myfterie of 
 our redemption . But yet I faic, that the do«^rine 
 of Gods eternall predefcmation is fo neceifarie ^ , 
 to the Church of God. that without thefame,c3n ^.l^'J-l^^ 
 faith neither betruely taught^neither furely ella- cj..-^,e of " 
 bliihed : man can neuer be brought to truehu- Ccdseier^ 
 militie, and knowledge of himfelfe, neither yet -^^i^jredc^ 
 can he berauiihed in admiratio of Gods eternall ^'^**''^^ 
 
lo T H E P R E F A C E. 
 
 goodnefle, and fo moued to praife him as apper- 
 teineth . And therefore we feare not to affirme, 
 that fo neceffane as it is that true faith be effa- 
 Lhilied in our hear teS; that we be brought to vn- 
 femed humiUtie , and that we be moued to praife 
 him for his free graces receiued, fo neceilane alfo 
 is the do^lrine of Gods eternall predcilmation. 
 For firfl: tliere is no way more proper to buiid 
 and cftabhilie faith, then when we heare and vn- 
 doubtedly do belecue , that our eledlion (which 
 the fpirit of God doth feale in our heartes) con- 
 fiifeth not in our felues , butm the eternall and 
 immutable good pleafure of God : and that in 
 fuch firmitie,that it cannot be ouerthrowne nei- 
 ther by the raging (formes of the world j nor by 
 the ailaultes of Sathan , neither yet by the wane- ^ 
 ring and weakeneile of our own Pielll.TlfCn one- 
 ly is our faluation in alTurance, when we find the 
 caufeof thefame in the bofome andcounfelof 
 
 i^vw.^I.' God. For fo do we by faith apprehend life , and 
 peace manifefted in Chrift lefus , that by the di- 
 reftion and guiding of the fame faith we looke 
 farther : to wit, out of what fountame, life doth 
 
 lQhni^.6, pi'oceede. In Chrilf lefas nowprefently doe we 
 
 X. (J, .1,30. ^^^^ libcrtie and life^ he is made vnto vs of God, 
 wifedome, and righteoufnelle . and fan^^iiicati- 
 on, and redemption : and inthepromifeofhis 
 Gofpell is founded the ftabilitie of our falua- 
 tion. Butyetwe hauea ioy5which farre fur- 
 mounteth this ♦ For albeit that we fhould heare 
 
 T^o7r..i.z6, that the msrcics and the graces of God were of- 
 fered 
 
THE PREFACE. it 
 
 fered vnto all rnen^^and albeit alfo that we fhould 
 feele that our heartcs were fomcwhat mouedto 
 beleeue, yetvnlelTethe verie caufe cFour faith 
 be knowne, our ioy and comfort cannot be full. 
 For if we rhall thinke, that we beleeue and haue 
 embraced Chriftlefus preached becaufeour wits 
 be better then the wittes of othQVS, and becaufe 
 that wchauea better inclination, and are of na- 
 ture more tradable then be the common fort of 
 mcTij Sathan (Ifaie) can eafily ousrrhrowe all^ 
 comfort budded vpon fo weake a ground. For as 
 the he?.rt of man is vaine and infcrutablei (o may- 
 it be. that thofe that thi^ daie b e traflable an d o- 
 bedient, hauiiig alfb fomezeale toward gcdli- 
 iiefiCjVea and alio both fenfe and feeling of Gods 
 mercicjfuch (I{iue)may fhorrly hereafter become 
 frubborne m fome cafes , difobedicnt in matters 
 of great .importance , tempted vvith lufles , and 
 finally they mav be left fo barren , that rather 
 they ihall trernlifc at the fi^ht of Gods iudee- 
 mentes^thcn that they can reioyce in the free a- 
 doption of his children. And therefore ( I faie ) 
 that except our comfort be grounded vpon that 
 \ foundation which neuer can be moued , it is not 
 peife«5f. And that ground is this : That when v>'e ^^, 
 vnderff and that prefently we beleeue inChrift^^'J^J* 
 lefus , becaufe we were ordeined before the be- <rv.^l^ „, 
 
 2:innin2: of all times to beleeue in him : as in him Qith. 
 
 ground of 
 
 G 
 
 we were elected to the fbcietie of eternalllife, ^^^'S**^' 
 then is our faJth afTuredly grounded^ and that 
 becaufe the giftes and vocation of God arc with- 
 
li T H E P R E F A C E. 
 
 ^phefi.ii, out repentance. And he is faithful! that hath cal- 
 %Xhtf,i* le J ys^ j-j 15 infinite goodnefle which moucd him 
 Hvet.uz. ^^ ^^"^ ^^ ^" another then in our relucs,that is in 
 <3r ^o. Chrift Icfus , according to his free beneuolence, 
 l^m.ii.i^ which he had purpofed in him , is to vs a tower 
 of refuge , which Sathan is neuer able to ouer- 
 throw, nor the gate^ of hell Oiall neuer prciiaile 
 againfl: it.For howfocuer we be changeablc^yet is 
 Godinhiscounfell flable and immutable, yea 
 how weake, how feeble, howe dull that euer we 
 be,yet is there nothing in vs(euen when we be in 
 our owne iudgcment mod deftitutc of the fpirit 
 of God) which he did not fee to be in vs before 
 we were formed in the womb^yea and before the 
 begmninng of all times, becaufe all is prefent 
 with him. Whicii imperfedions, infirmities and 
 dulnefie , as they did not flop his mercieto ele(^ 
 vs in Chrift lefus , fo can they not compell him 
 now to refufe vs , And from this fbuntaine doth 
 flowe this our loy , that with the Apoftle wearc 
 bold to crie : who is able to feparate vs from the 
 i^/w.1 ioue of God which is in Chrilt lefus ? for feeing 
 that the father, who hath giuen vs a peculiar in- 
 heritance to his onely fonne, is Co mightie , that 
 out of his hand is none able to take vs avvraie, 
 what danger can be fo great ? what finne is fo 
 grceuous , or what defperation fodecpe, that is 
 able to acuoure vs ? for feeing it is God himfelfe 
 who will abfbluevsfrom all iniquitie : and fee- 
 ing that Ciiriri: lefus his fbnne will auowc vs to 
 apperteinc to his bodic, what is hec that dare 
 
 rife 
 
T H E P R EF ACE. tj 
 
 rife againfl: vs tocondcmne vs? The comfort 
 hereof doth noncfeele except the chofcn childre 
 of God , and that in the daie when mans iuftice 
 faileth, and the battell of their confcience is moft 
 grccuous and fearefuil. Therefore as faith fprin- 
 gech fiom election, fo is it ellabhilied by the true 
 knowledge of that do<fi:rine onl>%which this day 
 is mofl: furioufly oppugned by thofc,who do not 
 vnderftand the fame. 
 
 And from that fame do£lrinc fiowcth the 
 vcric matter of true humihtie . For while wc 
 behold the condition of thofe whome natiuc 
 hath made cquall, to be fo farrc diuers the one 
 from the other, it is vnpoilible but that the chil- 
 dren of God in their owne heartes vnfcinedly 
 fhail be humbled. For whither focuer they /hall 
 dirccl their eies , they iliall behold fearefuil ex- 
 amples of blindneffe and of fuch iniquitie as all 
 men iuftly ought to abhorre : but when they 
 confider theinfelues to haue receiucd light in the 
 middeftof fuchdavkeneile, and themfelucsto 
 be fandified in the midll of (b wicked a gene- 
 ration , from what fountame can they (aie that 
 this proceedeth J who hath illuminated their 
 tKSy while that others abide in bhndneffe? 
 who doth bridle their affections , whild^that o- 
 thers do foil owe the fame to perdition ? If they 
 fay nature , their owne confcience ihall conuid 
 them : for nature hath made vs all equall : by 
 nature we are the children of wrath afwcU as o- 
 thcr;Ephef2. If they Ciie education; reafon , or 
 
J4 THE PR-EF AC E. 
 
 their ovvnc iludie, common experience fLall c!c- 
 clare their vanitie. For how manie haue bin nou- 
 rifhed in vertue, and yethecome mofte filthie in 
 hfe? And by tht contrarie how manie haue long 
 remained without all vertuous education, & yet 
 ,. . in the end haue atteined to Gods fauour ? And 
 uitcs^Mal therefore we faie that fuch as attribute any thing 
 iiap.f. to thcmfeliJes m the grace of then- ele*^ion, haue 
 Taule, J not learned to giuc to God the honour which to 
 Mcigd^len, ]-ji^^|;i npperteineth becaufe they do not freely con- 
 ^Deibecfe, feflc what Hiakc th them to differ from Others. It 
 is vniuerfally receiued for a fentence mod: e true^ 
 that as h.umihac is the mother of all vertue : fo it 
 is alfo the roote of all godlineife . But howeis it 
 yhat /j'^- pOi'Iible, that that man ihialbe humbled, that can 
 miiitieis, not abide to heare the former miferie in the 
 which he was borne ? neith.er yet the meanes by 
 the which ii'om the fame he was deliuered ? If a 
 bcs^ger being promoted to great honours by the 
 libera}iti6 ot a king, fhould be reriiembred oFhis 
 former condition: and for declaration of his gra- 
 titude he lliould beconimandcd to rcuerence the 
 Ambaflador or Herald that thus fhould fay vnto 
 him:Remember and call to mind how wretched, 
 poore, and miferable fomctimes thou waft, and 
 praife tr.c goodnefle of the king, by whofe mer- 
 cie and gentlenclTc thou liucft nowe in this ho- 
 nourable ePcate: If this begger (Ifaie) fhould fto- 
 mackctlinthispouertieffiould be fo often obie- 
 £\cd vntolnm/vvho would fay ,that either he wxre 
 humble.either yet thankful to thesking:No more 
 
 can 
 
THE PREFACE, i; 
 
 can it be faid that fuch as canot abide the mcntio 
 of Gods eternall €le6lion(by the which only the 
 c\c3. be extolled to dignity in Chrill: Iefus)be ei- 
 ther humble in Gods prefence, either yet thank- 
 full, for that infinite benefite , which exceedeth 
 all meafure. To wit, that we be ele<^ed in Chrifl: 
 lefus to life euerlafbng, and that God according 
 tothegoodplcafureofhis eternall counfell, hath 
 made f eparation betwixt thofe who did fall into 
 equal perd]tion,as touchng the offence and iinne 
 committed. Such^s defire this article to be bu- 
 ried m filence, and would that men ihould teach 
 and beleeue , that the grace of Gods eleflion is 
 common vnto all, but that onereceiueth it , and 
 another receiueth it not, proceedcth either from 
 the obedience or difobedience of man , fuch de- 
 ceiue themifelues , and are vn thank fill I and iniu- 
 rious vnto God. For fo long as they fee not, that 
 true faith andfaluation(as in the difcourfeflialbe 
 more plainly declared) fpring ftom ele^^fion and 
 are the gift of God , and com.e not of our fclues, 
 fo long are they deceiucd and remame in errour. 
 And what can be more iniurious vnto Gods free Epbef.i,B, 
 grace, thentoaffirm-e, that hegiuethno more 
 to one, then to another? feeing that the whole 
 fcriptures doe plainely teache , that we haue no- 
 thing which we haue notreceiued of free grace 
 and meeremercie,andnotofGur workes, nor of 
 anie thing in vs,leall: anierqan fhould boafl: him 
 felfe, EphcC 2. 28. And therefore let wicked men 
 rage as they lid, we will not beailiamed to con- 
 
i6 THE PREFACE, 
 
 fcflc al waies, that onely grace maketh dilTcrcnce 
 betwixt vs and die reO: of the world . And fur- 
 ther we fearenot to affirme,that fuch as fcele not 
 that comfort inwardly in their confcicnce , can 
 ncuer be thankefull to God , neither yet wiUing 
 to befubieft tohis eternall counfell, which is the 
 onely caufe that thdc wicked men mod vnreue- 
 rently doc ftormc and rage againfl: that doelrine 
 which they do not vndcrftand . But let vs (deare 
 brethren j bealTured, that no other dodrine doth 
 eftabhdie faith , nor maketh man humble and 
 thankfull vmoGod, and finally that none other 
 do^rine maketh man carefull to obey God ac- 
 cording to his commandement, but that doclrm 
 onely, which Co fpoileth man of all power and 
 vertue,that no portion of his faluation confifteth 
 within himfelfe, to the end that the whole praifc 
 of our redemption may be refen-ed to Chrifl: le- 
 fus alone, whome the father of verie louehath 
 i!/oI» 4 °* S^^^" ^° d^^th for thQ deliuerance of his bodie, 
 JO, ' ' which is the Church, to the which hewasap- 
 tpJ)ef,i,zi, pointed head before the beginning of all 
 times. To him therefore with the Fa- 
 therland holy ghoftjbe alpraife 
 and glory for euer and 
 cucr.Sobeit, 
 
THVS BEGIN- 
 
 NETH THE BOOKE 
 
 of the Aduerfaries of Gods cternall 
 
 Pr^deftination. 
 
 Thefirft error of the C<^.rele[fe hy neceffltie. The firft 
 ANSWER. feaion. 
 
 'E srenotignorant, neither yet do ye dif- 
 ' fcmblcwhom ye accufcjbuthowiuftjy you 
 terme our dodrine errorjand vs carelcfTe, 
 at this time 1 omic to fpcakc, becaufe that 
 after v/e Ihall haueoccafion more largely 
 to common with you in that maiterOnely 
 at this prelenc I demand of you with what confcience can 
 you burden vs with the odious name of StoicaJI neceflitie, 
 which fo often raoft impudently ye lay to our chargein 
 this your moll vngodly and confufed workc:feeing that no 
 raen do more abhorre that deuillilh opinion and prophanc 
 name than we do? It is eafic to perfwade you, as 1 fuppofe, 
 thatwcdiflent not from the iudgcmenc of the rcucrend 
 feruant of Chrift lefus lohn Calum(whGm^yc in fcofFing & 
 defpite vfe to termc and call our God.) And therforc from 
 henceforth to put (ilence to your venimous tonguesjsnd to 
 caufe your impudency more to appeare to fuch whofe eyes 
 Sathanhath not blinded with like pride and malice as in 
 you are more then cuident:! wil faithfully recite his words 
 and fentencesinthisbchalfewrittenihus inhisChriftian rrf;;.i4. 
 Inftitutions. SiflienAO^- 
 
 Jhofe (raiihhc)thatnudieto make this dodrincjmea- 
 B 
 
i8 AGAINST THE ADVERS. 
 
 ning of Gods ccernall prouidence and prardcftination oJI- 
 ousjfalfly do calumniate, that itisthcparadoxc, that is 
 doubtfull and hard opinion of the Stoiks, who did affirm e, 
 that all things chanced Sc come to paflc by facall or meerc 
 L'df, ad ho' nccefli tie. The which airowasobiededtoS.Auguftine, As 
 nifa,iXap, touching vs, we doe not willingly debate, nor ftriuc for 
 6,(^^0, words , neuerthclelTe in nocafesdmicwcnorreceauethe 
 tcrmc which the Stoikes vfed in Latin called F^f/^w. Afwcll 
 becaufc it is of the number of thofc wordes , the prophane 
 &vnproficablcnouitics whereof Paul willeth vstoauoyd, 
 as alfo becaufc that by hatred of ic, our enemies go about 
 to charge the vcritie of God. As touching the opinion, we 
 are falfly and malicioiifly burdened thercwith:for we ima- 
 gine not a nccciiitie which is contained within nature by a 
 perpetual coniundion of naturall caufcs.as did the Stoiks, 
 butweaffirmeandmainrainethatGodisLord,modcrator 
 and gouernour of all thmgs , whom we affirme to haue de- 
 termined from the beginning, according to his wjfcdomc 
 what he would do, & now we lay, that he doth execute ac- 
 cording to his power whatfoeuer he hath determined. 
 Whereof we conclude , that not onely the heauen & cartli 
 and creatures infcn{ible,but alfo the counfcls and the wills 
 of men arc gouerned by his prouidencerfo that they tend 
 and arc led to the fcope and end which he hath purpofed. 
 He procecdeth further anlvvering the obiectio which may 
 be made, faying : what then, is there nothing done by for- 
 tune and chaunce? I anfwer. That well and godly it is writ- 
 ten by Bafilius called the great : That fortune and aduen- 
 turc are the wordes of Pamims, the lignification whereof 
 ought in no wife to enter into the heart of the faithfull.For 
 if ail profpedtie be the benediction of God, arid adueifitic 
 his maledi<ftio,thcre remaincth no place to fortune in fuch 
 Txetracf.Iib, things as come to men. And further to the end of that fe- 
 I/^p.i* £iion hebringcth forth the mind of Auguftinc concerning 
 fortune,vvherof perchance we may after fomcwhat fpcake. 
 This one fenrcnccis fufficicnt to conuift both your nvifter 
 and you of malicious enuie and mod vniuft accufationifor 
 herein docth not onely iohn Caluia , md we all with liim, 
 
 abhorre 
 
OF GODS PREDEST. 19 
 
 abhorrc from the terme of fatum called dcftinie , but alfo 
 from thac diabolical! opinion which the Scoikes maintai- 
 ned. When iconfiderwhatfliouldbe the caufe thac thus 
 malicioufly ye iliould burden vs with that which fo plainly 
 by word and writing we oppugnc, I am copcUed to fufped, 
 chat cither ye vnderflad not the nature of the terme which 
 ye lay to our charge , or clfe that ye haue a further fetch 
 then at the firft fight doth appeare. 
 
 Weplainely do afficme, thac the opinion of the Stoikes StokaPw^ 
 is damnable and falfe : for they did place fuch power in the cefsithn 
 ftarres and in their oppofitions,that impollibie(ihey affir- 
 med) ic was to change or auoide thac whichby their con- 
 ftellation and influence was appointedtocomc.Infomuch 
 that they held, thac lupiter him felfe (whom they called 
 the gre.ic and fuprerac God)conld neither alter nor ftoppc 
 the operation of theftarreSjand the efi-c<fls that ihould fol- 
 low thereupon; and fo they affirmedjthac the mutations of 
 kingdomsjthe honors of fome men,the dciedion ofothers, 
 and finaily that both vice and venue were altogether in the 
 power of the liarres. Againft this peftilent opinion ftrong- 
 ]y and learnedly di(puteth Auguftmc indiuerfe places, but Ca^j.z.^^ 
 chiefly in his fife booke of that worke intituled, Of the citie 4. ^ 5, 
 of God: affirming that onely by the prouidence of God arc 
 kingdomes ereded, maintained and changed : the ftarres 
 haue no power, neither to incline man to vcrtue nor to 
 vice: thac fuch blafphemies ought to be repelled from the 
 earesofall men. Which fentcnces becaufe they do mofl 
 perfcdly agree with Gods infallible word , we reuerently 
 embrace , and conl^antly dobeleeuc : And fo, why that yc 
 fhould thus impudently accufc vs of that which we neuer 
 thought , wife men may wonder. O fay you, ye takeaway ^nfivere to 
 the word of Stoicallneceflitie, but yetyeaffirmethefelfc anolfieflha 
 fame thing which they affirmed.l anf'^venifyc can make no 
 difference bcrwixt the omnipotenr,moft perfe(n:,moft iuft, 
 and immutable Will of God, and thcoppofition of ftarres, 
 called conft:elIation , you haue euill profited j notonclyin 
 Gods fchoole, but alfo in chofe artes, in which fome of vou 
 would feccuetc be fubtiil, Do we affirracjthat of ncceffitic 
 
 Bij 
 
 i« 
 
20 AGAINST THE ADVERS. 
 
 icwas, thacPharao after many plagues fufteined, (Tioiild 
 with his great hoft be drowned? that Nabuchadnetzer 
 {hould be transformed into a brute bead ? that Cyrus 
 Ihould firft deftroy Babilon:> and .ifter pr oclaimehbcrtic 
 CO the people of God (after their long and dolorous capti- 
 uitic)becaure the influence of the ftarrcs did lead them to 
 that cnd?or do we not rather raoft conflantly affirme,thac 
 the eternal! counfcll of God, his immutable decree, and 
 moft holy will ( which onely is the moll perfite rule of all 
 iuflice and equitie ) did bring all ihefe things to pafle by 
 fuch mcanes as he had appointed, & by his Prophets fore- 
 Ipoken? But here you ftorme , crymginyouraccuftomed 
 furie: What is this elfe but Stoical neceffiry^ro make Gods 
 will the onely caufe of all thingSjhe they good or badrHow 
 dull and ignorant you arCjifye cannot make difference be- 
 twixt Gods will & that ncccfTitie which the Stoikes main- 
 tained, 1 haue before touched, and how mahcioufly yc 
 impute vnto vs , words and fcntences^ whereof ye be ne- 
 uer able to conuid vs , fhail lliortly (God wiliing) be decla- 
 red. But by this I perceiuc where thesfhoe doth wring you« 
 If Gods will,hiscQunrcll,hisprcuidence and decree bearc 
 if'hy ths A- rtde in the aflions ofmanslifcjthen forefce you and feare, 
 nabaptlfi that your free will lliall be brought into bondage : and fo 
 miplieth ths can ye not come firft to the perfe(flion of Angels , and in 
 doctrine sf procefTcof time to the iuilice of Chriftby themeanes of 
 pAdefiim- yourfree will. Whether I wrongfully fufpcdyou, andfo 
 thu- haueerredinmyiudgcment, your owne words ihall after 
 
 witnelTe. Forfeeingthatwehauc plainelyprooued, that 
 mod vniuftly & moft malicioufly yc accufe and traduce vs 
 of the vaine opinion of the Stoiks, I will proceed to that 
 which ye call our firft error,afcer that I haue(for the better 
 inftruftion of the (iraple reader) declared, v/hat we vndcr- 
 fiad by the prefciecc, prouidence,& predeftination,which 
 j:ermes do fo offend you,that ye cannot heare them named 
 D ' -f-* When we attribute prcfcience to God , we vnderfrand, 
 
 J/reiCl-" ^i^^j ^jl things haue euer bene and perpetually abide pre» 
 cncc. fent before his eyes , To that to his etcrnali knowledge no- 
 thing is bypaft,nothingto comcabut all things are prefent, 
 
 and 
 
OF GODS PREDEST. 21 
 
 Bi fo are they prcfent that they are not asconceiiicd ima- 
 ginations,or formes and figures, whereofcther innuraera- 
 bJe things proceed (as Placo ceachcch that of the forme & 
 example of one man , many choufands ofmen are fafhio- 
 ned.) But we fay , that ail things be fo prefenc before God, 
 that he doth contemplate and behold them in their veri- 
 tieandperfedion. And therefore it is, that the Prophets 
 oftentimes fpeake of things being yet after to come , with 
 ruchcertaintie,as though they were alredie done.And this 
 prefcience of God do we atfirme to be extended to the 
 vniucrlal compaife and circt:ite of the woild^yea and vnto 
 euerie pa; ticuiar creature of the fame. 
 
 Gods prouidence we call, that foiieraignc empire and pi'oui 
 lupreme dominion,which God aiwayes keepcth in the go- j 
 uernement of all things in heauen and earth contained. *^*^^^^ 
 And thefe two (that U, Prefciencc and prouideneej we fo 
 attribute to God, that with the Apoftle we fearenot to af- 
 firme/.hatinhim v/ehaucourbcin£,mouing,andjife: We , 
 feare not to affirme, that the way ofman is nctin his ownc ^ ^^•^°' 
 power , but that his footefteppes are direfted by the eter- 
 nall: Thar the fortes and lots(whichappeare moft fubied VrouerLiz 
 to fortune ) go fo forth by his prouidence. that a Sparrow 
 fallcth not vpon the ground without our heauenly father. 
 And thus we giue not to God onely prxfcience by an idle ^ 
 %hr,andaprouidenceby a general! raouing of his crea- ^'^°^'^^' 
 tures (As not ondy fome Phiiofophers,but alfo mo then is 
 tobewiHiedin ourdayes do) but we attribute vnto him -^^Mo.27 
 luch a knowledge and prouidence , as is extended to eue-> 
 ne oneofhis creatures. In which hefoworketh, that wil- 
 lingly they tend and incline to the end, to which they arc 
 appointed by him.What comfort thefonnes ox^God do rc- 
 ceiue in earneft meditations hereof this time will not fuf- 
 fer to incrcate. But at one word to finiih,alas to what mife- 
 ry were we cxponed,if we (hould be perfwaded that fathan 
 and the wicked might or could do any thing, othetwife 
 thc^ Gcd hath appointed? Let the godly confider. 
 
 FredcftinationCwhereofnow this quellion is,vve cal the Prede- 
 eternall & immutable decree of God,by the which he hach ftjnation 
 
 B iij 
 
IX AGAINST THE ADVERS. 
 
 once determined with himfclfc, what he will haue to be 
 done wich euerie man. Eor he haih hot created all (as af- 
 ter ihalbe proued)to be of one condition.Or if we wil hauc 
 the definition of Predeftlnation more large : wc fay that it 
 is the moft wife and moft iuft purpofe of God.by the which 
 before all time he conftanily hath decreed to call thofe 
 whom he hath loued in Chrift , to the knowledge cf him- 
 fclfe, and of his fonneChrift Icfus, that they may be afiii- 
 red of ihsir adoption by the iudification of faith , which 
 working in them by charitie, maketh their workes to fhine 
 before men to the glorie of their father/o that they(madc 
 conforme to the image of the fonne of God ) may finally 
 receiuc that glorie, which is prepared for the veffelsof 
 mercic. Thcle latter parts(to wiCjof vocationjiuftificacion 
 offaithjSc oftheefFed of the fame) haue 1 added, forfuch 
 as thinke that we imagine it fufficientsthat we be Predefti- 
 natCjhow wickedly fo euer we hue.^We conftantly affirmc 
 ihcplainecontrarie -.to witjthat none huingwickedlyjCan 
 haue the aflbrance that he is predcftinatetolife euerla- 
 f^ing. Yea although man and angel would beare record 
 with himjyet wil his owne confcience condemne him,vntil 
 fuch time as vnfeinedly he turne from his wicked conuer- 
 fation. Thefe tcrmes 1 thought good in the beginning to 
 cxplane, to the end that the reader may the better vnder- 
 ftand our meaning in the fame, and that wcbenot afrec 
 often compelled to repeate them agcin.Novv to that which 
 ye call the firfl: error. 
 
 THE ADVERSARIE. 
 
 i i\t ie- Cod hath 7%ot created all men to be faued by any manner of 
 
 COnd fe- meanes^bnthefore the fouitdationof the\x>orldhe hath chofen a cer^ 
 
 ffiQii f ^'«^ tofal'Aat'wt which (^ but a fmall flock,e , and the refi whah be 
 
 innamef able he hath reprobate atnd ordeined to condemnation. Be- 
 
 ca'tfcfo it pleafethhim. 
 
 ANSWERE. 
 
 They are not oncly reputed liers and called falfe wit- 
 
 nciTeSjthat boldly and plaincly affirmc a lie in plainc and 
 
 expreffc words, but luch alfoas in reciting the mindes of 
 
 other men, change their meaning by altering ihcir words, 
 
 by 
 
OF GODS PREDEST, 15 
 
 by adding more then ihey fpakc , orbydiminifliingthac 
 which might explane the things chat remained obfcurc, or 
 more fully might exprefTe the minde of the fpcakers. And 
 in all thefe three vices are you criminall in this your firft 
 accufation or witncfTinglaidagainft vs.Forour wordes yc 
 liaue altogether alteredito them ye haue added j and from 
 ihemychaue diminifhcd that which ye thinke mayaggta- 
 uate and make odious our caufe. And therforc 1 ray,ye arc 
 dcteftabl-'Iycrs, and malicious accufers , For probatioti 
 hereof I appeals to our wricingSjbe they in Latin , French, 
 Italian or EnghCh ( in fo many tongues chis matter is wric- 
 ten)ifthatanyofyou be able to bring forth our propofiti- 
 ons in any of them in this your formejand conteining your 
 whole wordcs.Ioffcrto make iatisfadionvntoyou, (whe- 
 ther ye will by word or writing)that 1 haue highly otFended 
 in calling you deceftablelyers . But if ye be neucrableto 
 ihew any fuch wordes vfcd by vs ( as plaine it is yc be not) 
 then your mafter CaftaliDandyouboiharefarre from the LyeYi are 
 pcrfedion ( to fpcake no more bitterly) which ye pretend, the deuih 
 For ye are manifcll liers:and whofe (onnes they arc czWtd^fomcs, 
 you can not be ignorant , accufingmen of that they neuer 
 meant.ForthusformethCaftalio hisfirflfalfe accufation 
 againft mafter Caluin , Godhath created to perdition the mcji 
 partof the 'world by thenah^djjdre^ and pare pleafure of his orvne 
 rvill . And this fame , ye afErme in moe wordes more im- 
 pudently patched,fo both you Si he do a dde to our wordes 
 ofyourowne malicious myndc . Thefe fentenccs : God 
 h^ih created ths mo/^ part of the rvorld , whiih ii an inm^ymera- 
 hle multitude , to perdition y cjiely becanfeitfo pleafedhini^yoM 
 ileale from our wordes ^ and fupprefle that which euer 
 wc joyne when we make metion of Gods prcdeftinaiionjto 
 witjthac he hath created all things for liis own glory. That 
 albeit the caufe of Gods will be incomprehenfible , fe- 
 cretjand hid from vs5when of the fame mafie he ordeincd 
 fome velTels to honour, andfometodeftrui^ion, yet iris 
 nioftiuft,moftholy,andiKoft tobercuereccd .Now to the 
 further declaration alwcU of our minde as ofyour iliame* 
 leifc malice^Iihalirecitcforiie fentenccs of mafter Caluin, 
 B iiij 
 
24 AGAINST THE ADVERS. 
 
 as doth that godly and learned man Theodorus Beza a- 
 gainft the craftic furmife of your maflcr Caftalio. Ifay 
 (faith lohnCaluin) with Auguftinejthac ofGod they were 
 created whom without doubt he foreknew to go to perdi- 
 tion: andthatwasfodone becaufefo hewould. Whyhc 
 would , it appertaineth not to vs to inquire , who cannot 
 comprehend it : neither yet is it conuenient , that the will 
 of God Ihalldifccnd and come downe to be'decided by vs. 
 Of the whichfooftas mention is made,vndenhc name 
 of itjis the lliprcrae & mofb high rule of iuftice nominated. 
 Andfurther weaifirme, that which the fcriptureclsarely 
 fheweth, to wit, that God did once by his eternall and im- 
 mutable counltll appoint, whom lometime he fliould take 
 to faluation:and alio whom he fhould condemne to deftru* 
 lnfflit.cd,ii\ dion. Wc affirme thofc whom he iudgeth worthie of par- 
 Se6i.^, ticipation of faluation^ to be adoptateand chofcn of his 
 free mercy for no refped of their owne dignitie :but whom 
 he giucth to condemnation,to the fame he fhutteth vp the 
 entries to life by his incomprehcnfible iudgement : but yet 
 by that iudgement that neither can nor may be reproued. 
 y> ^ Andinanotherworke.Ifwebenotaihamedlaithheofthe 
 
 . / Gofpel J it bchooueih vs to confefle that which therein is 
 n- ■ " manifeilly taught, that isj that God of his eternal! good 
 ^ '" * pleafure , whofc caufc depandeth vpon none other , hath 
 dcftinate to-faiuation whom ic pleafcd him , the reft being 
 reieded. And whom he hath honored with his free adop^ 
 tion, thofe he illuminatctb by his fpirite, that they may re- 
 ceiue the life ottered in Chi ill: Others by their owne will 
 fo remaining vnfaithfiil, that being dcfiitu te of the light of 
 faith 5 they continue in daikcncfle. Alfo that which faint 
 Augutlinc writcth : So is the willofGod the highcft rule of 
 iuftice , that wharfoeuer he will in fofarre as he wiUethir, 
 it is tobe holden iuii. Therefoie when thequellionis why 
 Inlflt,^ai\ didGod lo ? It is to beanfwered: Becaufehe weuld. But 
 I4.5'^<.7.I4. if thou proceed afking, why he wouldjihou feekefl a thing 
 greater and more high then Gods will, which cannot be 
 found. Artd after faith he^v/e mull cucr rcturne to the plea- 
 fure of his will 5 thecauie whereof ss hid withiu himfelfe. 
 
 Buc 
 
OF GODS PREDEST. i^ 
 
 But to make this matter more euident, Iwilladauce one 
 or two places mo,and put an end to this your forged accu- 
 sation for this tjme. In his bookc which he writethot the 
 eternal] predcftination of God, thus he faith. Albeit that 
 God before the defeaionof Adam had determined for 
 caufeshidtovs, what he vvastodo , yetin fcripiurcswe 
 read nothing tobc condemned of him, except finnc. And 
 fo It rcftcth, that he had iuft caufes (but hid from vs)in rc- 
 ledingapartcfmcn: forhch::tcih nordamnethnothinfr 
 m man,but that which is comraric to his iuftice. Alfo wn! 
 
 tin^vponhaie the 25. chapr. vpon rhefe words : The Lord 
 ot hoi.es hach decreed , to prophane the pride of ajj the ^'^-•'« "^'f*'" 
 noble ones &c. hefaith, let vslcarncof thispJace th^tthe ^-/^•'«^^-^3 • 
 prouidence ot God is to be confidcred of vs , that to him 
 
 we may giue the glorie and praife of his oninipotcncic for 
 thewifedomeand theiuftice ofGodaretobcioyrcdwith 
 his power. Ihertore as the fcriprures teach vs.thai God by 
 his vvifdom doth this or that, fo do they teach vs a cerrame 
 cndewhy he doth this or that : for the imagination ofche 
 abioluce power of God which the fchoolemen hauc inuen 
 ted, IS an execrable blalphemie: for it is as much as if thevr 
 fhouid fay, that God were a tyrant, that appointed thin/s 
 to t^e done not according to equiiie, but according to his 
 
 Kplemincd,neuher yet differ they from the £thnicks,who o/pL>, 
 ^J afhrme , that God lefted or did fport in the matters of^ c/L/- 
 
 lufticcof Godlliinctn in hisworkes whatfoeucr thevbe 
 thatthe mouthes ofalimenmay be Hopped, and dorie 
 may be giuen to him alone. And therefore the Prophet re. 
 hear^eth luft caufes of this dcftruaion(meaningof the de- 
 ftruaion of Tyrus) that we fhali no t thinke that God doth 
 
 any thingwithout reafon. Thofe ofTyrewereambitious, 
 proud, auaric:ous:lccherous,anddifrolutc. 
 
 vn!f'\'''!i^'-''^"'P^''''^^'^'^'>'''*°^^^°^^onfi^^rand 
 vnderftand, wnat was your malice and diucllifh inrention, 
 in patchmg vp this your firft accufadon ? not thezcaleof 
 Godsgione.asyou fajfely pretend : butthe hatred which 
 
2<? AGAINST THE ADVERS. 
 
 ye hauc concciued againfl them who haue fought your fal- 
 uation. For if ye had ment anie thing fimplyjyc fliould noc 
 haue added that which ye be ncuerableiolhcwe in our 
 writings : neither yet can ye lawfully prouc , that we haue 
 fpokenthc fame in reafoning with anie of you. We (fo 
 taught by the rcripturcs)with reuerccc do afSrm,that god 
 for iuftcaufes albeit vnknown andhidtovs^hathreicded 
 a partofmen. But you(m3king no mention ofaniecaufc) 
 afiirmesthat v/c hold, that he hath created the moft part of 
 the world (which isinnumctablc) to no other end, but to 
 pcrdirio, in which {hamelcirc lie your malice paircih mea- 
 lure: Forneitherdoe we raflily dtfmethenuber of the one 
 nor of the other, howbcit thcfcripture in diuers places af- 
 firmeth, Chriftes flocl;e to be the litlc flccke, the number 
 to be few, tharfindeihihe way that leadeth to life . This 
 notwichflanding ( 1 fay ) we vfe not boldly, tq pronounce 
 whether ot the nubers (halbe the greaierjbut with aifobrie- 
 tic wc exhort the people committed to our charge, not to 
 follow the multitude to ini-Uiitie. For if they dojthcreis no 
 multitude that can preuaileagainft God, And fo toys in 
 ihisbqhalfc yc arc greatly iniurious. But yet in the fecond 
 partjyour malice is more manifefl:for ye burde vs,thac we 
 ihould afBrm,that the end ofthe creatio of the reprobate, 
 was none other but their eternal perditio. From which ca^ 
 lumnie mai{\cr Caluin cleercly purgeth vs in ihefe words. 
 Infl' caf. Ail ought to know(raith hc)ihai which $alom5 faith, that 
 lAfeChi'f. God hath created allforhm:»iclfe,&the wicked alfo to the 
 cuill day.Confidcr & m.ark.that weCinftruAedby the holy 
 Ghoft)do iirft affirm, that the caufc & end why the repro- 
 bate were crcated,neiihcr was,nor is not,their only perdi- 
 tionCas ye burdc vsjbut that the glory of God muft needs 
 appeate & lliinc in al his works. And fecondarily we teach, 
 that their perdition doth fo depend vp6 Gods predeOina- 
 tioyihat the iufl caufc & matter of their perdition is found 
 within chcfclucs , & that albeit the decree and counfcU of 
 Ood.bc incoprchenfibie to mens vnderllading,yet neuer- 
 theles it is moft iuft & moft holy:and thus haue 1 fo plainly 
 & ia fo few words as conuenicnily 1 could expoud in wliac 
 
OF GODS PREDEST. 27 
 
 points ye are malicious Iiers,what yc hauc added of hatred 
 toourwords.andwbatyerupprefle thatthecquitie of our 
 caufe {hould not appcare to mcGod grant you(if his good 
 pleafuiebe)with greater modefcie to write^and with more 
 humilitie to reafon in thofe high myfteries , whic h far fur- 
 mount the reach of mans capacitie. But now i proceed to 
 ihe preface of your confutation v;hich thus beginncth, 
 THE ADVERSARIE. 
 The confutation of the firft error. -yi 
 
 Topnue this true jbey canbrin^ forth no plame reJ^im'-.n-sofiJye 
 Ypordjor there is ncjlichffyin^in the holie Scripture that Gcd hath tnH"" lC« 
 reprcbate man afore the rporld : But the fnteAces which tht^ al ledge ftiOIl. 
 hefarfet and forged , ccntrarie to the meaning of the holy Ghq/i, as 
 Godwillir.gitfr.all plainly appeare . ^nd vphere Siripture rotllnot 
 fir U'e:>they patch their tale with ynreafonahle reafcnSyfor their wh.le 
 intention is contrary to true reafcn. 
 
 A N S W E R E. 
 In very dcedjifal were true which you hauc heaped vpla 
 your vniurtaccufatiojifoimy part, would not be alliarr-cd 
 to confcflc , that more were affirmed then plaine Sciip- 
 tures doteachibutyour additions which before we hauc 
 touched^ being remoued, & that added which of malice yc 
 haue omittedjl hope^that our propofi:ion (halbc fo plaine 
 and fimple.thac thercafcnable man (if he be godly,) fhall 
 neither hck good reafon nor plaine fcripiures to confirme 
 the fame. Abeit that yc are bold to affirmc, that we haue 
 neither fcripturc nor good rcafonj& that our whole inten- 
 tion is contraiie to true reafon. 13uf now let vs forme our Two chiefs 
 own propoficions.God in his eternal and immutable coun- proPoftiofts* 
 fclshath once appointed & decreed whom he would take 
 to faliiaiion, & whom alfo he would leauein ruin & perdi- 
 tion. Thofe whom he elc6^ed to faluation, he rccciueih of 
 free mcrcie without ?11 refpeft had to their own merits or 
 dignitie, but of vndeferued icue gaue thcnuohis oncly 
 lonnerobe his inhcritance^and them in time he callcthof 
 purpofcj who as his ("heepe obey his voyce,and fo doe they 
 atcaine to the ioy of that kingdom which was prepared for 
 thcoi before ihe foudations of the world were layd. But 10 
 
 thofe 
 
2S AGAINST THE ADVERS. 
 
 tothofc whomhc hath decreed to leaue in perdition, is fo 
 ihut vp the entric of hte, that either they are left continu- 
 ally corrupted in their blindnefle, or clfeif grace be offe- 
 red , by them it is oppugned and obftmately refufcd , or if 
 it fcemc to be rcceiued , that abideth but for a tijane oncly, 
 and fo they reiurnc to their blindneffe and crooked nature 
 andinfidelitie againe,in which finally they iuftly periili. 
 
 Becaufc the whole controuerfie ftandcth in this , whe- 
 ther G od ha th choien any to life cuerlafting before the be- 
 ginning of all times, leaning others in their iuft perdition, 
 or not: my purpofe is Hrft by plaine Scriptures toproouc 
 the affi. matiue , and after in wcying the fame and other 
 fcripturesjthatby Gods grace (halbe adducedjfo plaincly 
 as I can to {hew vntoyoUjwhat horrible ablurditieineuica^ 
 bhefollowcth vpon your error, in which ye aflrirme, that 
 God hath cholen no man more one then another: that ei- 
 ther your blindncs rcmoucd , yc may turne with all humi- 
 litie to the ecernall fon of the eternall God,againft whom 
 you arme yourfclueSjor clfe ihat your damnation may be 
 the morefodaine and iuft, for your refufall of the plaine 
 light offered. That God hath chofen before the foundati- 
 on of the world:) vvitneircth the Apoftle, faying: BleiVed be 
 W.fljef,U God the Father of our Lord lefusChrift^whohathblcffed 
 Ys with all fpiiituai bleffings in heauenly things by Chrift, 
 as he hath chof^-n vs in him before the foundation of the 
 v^orld was laid , that we fhouldbe holy and without blame 
 before hinrby 1 >uc.Here the Apoftlcia exprefie words af- 
 firmeth that God hath chofen a certainc number, ( for he 
 fpeaketh not to the Vv'hole world>) as you cither ignorantly 
 orelfemalicioufly doafteralledgc,butto his beloued con- 
 gregation of Ephcfus, who with all obedience had recei- 
 ijcd the word of life offered > and wnh great pacicnce had 
 continued in the fame, euen after the departure of their 
 Apoillc from them.yea after his bonds and imprifonmcnt. 
 Such 1 fay,doth ihc Apcftleaffirme that God huh chcfen, 
 and that before the foundations ofthe world were laid: So 
 that we hauc Gods elcdion before all beginnings plaincly 
 proucd.Here might I bring forth many places,buc 1 hauing 
 
 relped 
 
OF GODS PREDEST. 29 
 
 relpefttobreuitie.ftand content with this one placc.Thac 
 this he hath done once in his ct-crnali & immutable coun- 
 I'cll without refped to be had to our mcrites or woikes 
 (which you alledge to becaufes of Gods elcdion)witncf' 
 fcth the fame Apoftlc , proceeding as followeth ; who hath 
 predcftinatevs, thathcfhould adoptatvsin children by 
 lefus Chrift, according to die gocdplcafure ofhis wiljihac 
 the glory ofhis grace by the which he hath made vs deerc, 
 by thatbeloued may be praifed. In whom wehaue redem- 
 tion, andby his blood rcmifl'ion of finne according to his 
 aboundant grace, of the which he hath plentifully powrcd 
 vponvsallwifcdome and prudence, openingtovsthefe- 
 crctes of his wil according to his good plcafurc, which he 
 purpofcd in bimfelfc to thcdifpenfationofthcfulneireof 
 limes , i'ummanly to reftore all things by Chrift , both 
 thofe that be in the heauensj& thofc that be in the earth, 
 by whom wcarechofenin a portion or lot, prcdeilinatc 
 according to thepurpofeof him by whofe power are all 
 things made, according to the decree of his will, that wc 
 fhouid be to the praife ofhis glorie. Here the holy Ghoft 
 as it were of fet purporc,fore{eeing mans vnthankfulnefiC, 
 vfeth words not onely mofl proper, but alfomofi: vehe- 
 ment, and often repeateth the fame, tobeatedowncall 
 pride and arrogancie of man, prcfuming to arrogate anic 
 thing to himfclfc in the matter of his faluation. Ke firft 
 faith, God hath predcflinate. And left that fomc might 
 haue thought, as you following the Papifles, donowe 
 blafphemoufly affirmc,that he did fo in refpeftof our wor- 
 thineflc, of workes, or faith: in one fcntence he fccludeth 
 ail which is without Chriftlcfus and without himfclfejfay- 
 ing : he hath prcdeftinate vs to adoptate vs in children by 
 Chrift lefus m himfelfc, according to the good pleafurc of 
 his will. If Chrift lefus, yea if God the Fachcr,hi5 eternal! 
 counfcU, his decree and purpofe, be other then our wor- 
 thineite, our faith, ourqualitie, br our good workes, then 
 neither for them, nor in rc'peft of anyof them werewc 
 chofcn to life. For plainely he affirmeth that by Chrift in 
 hirofclfc according to his good pleafurc, which he had 
 
30 AGAINST THE ADVERS. 
 
 purpofcd in himfelfcwcrc wc adoptace to be children, ye.t 
 and chat according to the purpole and decree of his will. • 
 Here hauc you the fame and mo wordes then wc vfed. For 
 here arc thofe wordes:ihe purpofe of his good will , that he 
 hath purpofcd in himfelfe to predeftinatc and adoptate vs 
 in children: which wordes doe moft liuely cxprefle that 
 which we afiirme. Bucyet pcrchaunccyelackc theproofc 
 of this parcjthat God in his immutable counfell hath once 
 chofcn , For after, I perceaue ,thit this doth much offend 
 you.i truft ye will not reiccl: the ceftimonic of S. lames , for 
 James,!, yc feemevponhiswordes much to lean. And hefaythjthat 
 eucry good and perfcft gift is from aboue^defcending from 
 the father oflightjWith whom there is no variablenesjnei- 
 thcr fhadowingby turning.he hath(f2ith he)of his own wil 
 begotten vs by the word of vcritie . If with God,as he affir- 
 methjthcre be novariablcnesjthe muft his counfell be im- 
 mutable , If m him there be not , now darkenede and now 
 light, b"J r that as he dwelicih in the light wHich is inac cef- 
 fible 5 fo are aiideuerhaue bene all things prefent in his 
 fight.Theinhis eternallcoufell there falleth neither igno- 
 rance nor repctance and fo what he once decreeda that he 
 faithftijly will performe to the praife of his owne glory. But 
 if ye Will not admit my rcafons, then mufti bring vnto you 
 plainc Scriptures. That God hath chofcn before the foun- 
 dariosof the worldjthathe hath prcdeftinatejpurpofedjS: 
 dccrecdjtoadopracevs in children,is before proued. The 
 Prophet Uniah fro the fourtie chapter of his Prophecie to 
 the end of the famcintreatcth chicdy thefe two argumcrs, 
 vpo the one part to cofort the alfliftedj^ dcfpifcd Church 
 (which the was fore opprefled and after was robelcdcap- 
 tiuc to Babylon.)Vpon the other part to threaten iuft ven- 
 geance afwell vpon the contemners ofgracc ofTerediis al- 
 io vpon the cruell enemy . Thceilatcofthe Church was 
 fuch , that all hope of liberrie , redemption , and coroforc 
 was taken from them. They were as dead carions , buried 
 in defperation, againftthe which the Prophet continually 
 fighteth ,calimg them from the contemplation of the pre- 
 fent miferies , and from the light of fuch impedimentes 
 
 as 
 
OF GODS PEDESr. ji 
 
 as to rhcm appeared co flop their libcrtic , to ihe infallible 
 promife of God, and to his counfell, which he affirmcth to 
 be conftantjand to his louc which is immutable. And ther- 
 forefo often doth he rcpcatc: It is I the eternalI,who hath 
 created the heauens,and hath layd the foundations cf the 
 earrh;It is I,Ttis I^that will doc it for my ovvnc names fake. 
 Iwilleftabhl'hthewordofmy feruant(hc mcancth, ofl- 
 faiah and of his other Prophetcs , whoin his name pro- 
 mifeddeliuerancctothepeople,)andI will performeihc 
 counfellofmymefTengers.Ifay tolerufalcmbe thouinha- .^ . 
 bited,andtothewallesofSionbcyoubuilded.Byihereand -'^"^^* 
 many other places the Prophet trauailcd to lift vp the peo- 
 ple from the pit ofdefpcration in which they v/ere to fall 
 by reafon of their greeuous cahmitie and long capriuitie, 
 and that he might with more cfficacie perfwade the fame, 
 he bringeih the to the league made with Abraham , to the 
 rcmebrace ofthcirwondcrfulldeliucrance out of Egypt: 8c 
 tothelenitie ofGod which rheir fathers had fonnd at all 
 times.But in vaine had all his labour bcric if Gods coufell, 
 dccree,& purpofe had ben chagcable.For eafily they might 
 hauc obic(5cd: to what vfe ferueth vs the promife made to 
 Abraham,or the kindncs of God which our forefathers ta- 
 ftcd?We hauc rcfufed God and therforc hath he refufcd & 
 rcicded vs,he hath broke his league & couenant with vs. 
 But againft all thefc defpcrate voyces, & againft your blaf^ 
 phcmcus crroursjwho affirme that Gods coufcl & purpofs 
 changcthjas man do:h,fighteth& preuaileth the Prophet, 
 faying; My cogitatios are not your cogitations, neither arc 
 your waicsmy waics(faich the ctern2l.)Buthkeas thchca- 
 ucns are higher the the earth,, fo do my wayesexccll your jCti^f. ^^, 
 Y/aycSjScmy thoughtesyour thoughtes'.And the word that 
 paifech forth of my mouth , (hall notreturnc voyds to mc. 
 But it fhall dQ what focuer I wili(notc & giue glory to God) 
 gfitihalprorperinthofe things to the which Ihauefentit. 
 I doubt not but that the godly reader do:h cicarely fee the 
 ir.indeofthe Prophet co bCjto rebuke thevanitisof the 
 lewes belceuing that gods counfels,coucnant & ioue,were 
 i^ibicd to luch rautabjlitie as they themfelues werf in their 
 
32- AGAINST THE ADVERS. « 
 
 counfclsjlouejandpromifcs. But the Prophec makethfo 
 much difference betwixt the one and the other , as is be- 
 twixt ihp heauen and the earth j and doth further affirmc, 
 that as the dewandraine do not fall and comedownein 
 vaine, fo fnall not the word which God fpeakcth (which is 
 of more exceliencie then all creatures) lackc his effedibut 
 it (hill worke the vvili of God , and Ihal profpcr as he hath 
 appointed it, and thatbecaufc iris God who hath fpoken 
 that, which waspurpofed in his ecernall and immutable 
 counfell before all times. Vpon this ground and founda- 
 tion (that is, vpon Gods immutable loue and counfell) 
 buildeth the Prophec the faluation and deliuerancc of the 
 f/M4» church 5 as more plaint ly hefpeakech in thcfc words :For 
 this (hall be tome as the waters of Noah: for as I hauc 
 f.vorne, that the waters of Noah lliall no more ouergo the 
 earth , fo haue I fwornc, that I (hall not be angrie at thee, 
 neither yet rebuke theeJAathcr ihal the moantaines leauc 
 their place, and the hils iliakc, then that my goodnes Ihali 
 Icauethee, or that the couenant of my peace ihallwaucr 
 (faith the eternali , who haih companion vpon thee.) 
 Which oneiy one place is fufficicnt to proue whatfoeuer 
 we haue affirmed, that is, that Gods counfell, loue, and 
 goodnes towards his church, is immutablc.For the exam- 
 ple and the iimilitude which he brjngeth ittjarc moft plainc 
 Thteonf^a-'^^^^ euident. The waters hauc neuer vniuerfaily cuer- 
 rk of Gods ^^^^'^" ^^^ earth , fincc the dayes of Noah, to whom he 
 ^romife i^'^'^c his couenant to the contrarie , and yet no IcfTc ini- 
 quiiic (yea greater) hath reigned in all ages fincejthen did 
 before.What is then the caufe that the like or greater ven- 
 geanceis not taken? The ccrtainticno doubt of his pro- 
 mife , which he hath made to his church in Chrift lefus his 
 oncly welbeloued.The mounraines we fee in ail tempefts 
 and ftormes do keepe their pla ce, they do not flit, neither 
 yet are they (haken with the vehcmencic of windes. But if 
 they ihould(faith the ctcrnall) my goodnes ihallnotleaue 
 thee, ( 6 mercie without meafure) neither ("hall the coue- 
 nant ofmy peace fliake nor wauer. Thus I fuppofe,thatthc 
 godly reader doth pcrceiuc and fec,that we lacke not fcrip- 
 
 turs 
 
^ OF GODS PREDEST. 35 
 
 turc (as ycaffirmc) to prone, that Gods louc and coUnrdl 
 towards his elcdt is liable, and chat bccaufc it is grounded- 
 vpon himfelfc and not vpon vs,as (to your condcmnacionj 
 if by times yc repent not) ye falfcly imagine. But yet left 
 thacyc-ftjallcomplaincthat thele fcrjpturesbe notplamc 
 enough, I will bring in yet one, and fo end this pan ;,Hearc 
 me-ohoofeoflacob, and all yourefidue of ihchoiiicoC' 2 ftiah,^^ 
 llraci, who arc borne of rae from the wombcjand borne of 
 me from the birth : and cucn to the age I am he ( the fame 
 God)& euen to the white haires I (hall beare,! haue done,- 
 and I (hall beare,yeal (hall beare and deliuer.What words 
 can be more vehement and more plaine to proue, that thd 
 loue of God can neuer change from his ckd ? For that is 
 his conclufion which he collcftcd vpon the former j^artes. 
 Saying,! (hall bcare, and i llialldeliucr. And why?bccaufo 
 1 haue borne you. Is this a good reafon, that God (hajjde- 
 liucr hccaufe that he hathonce bornePHowfoeuer itfecme 
 to thc-Anabaptift^itfeenacth good to the holy Ghall.And 
 I>auid and. lob did with the like remembrance comfori; 
 thcmfelucs in their grcateft tribulations. The onefaying, 
 Thou art he that haft drawnc me forth of my mothers Vfal^z. 
 5yombc.:In ihcchauci truftcd hanging vpon my mothers 
 breaftcs^: vpon thee was Icaft from the birth; from. my 
 mothers wombc thou art my God. In thefc words Dauid 
 didarmchimfelfs agaiaft the horrible tcntations, which 
 didalTauk him in thofe rnoft grieuous perfccutions, which 
 vnder Saul he fuftained. For fo muft not that Pfalmebc 
 interpreted of Chrift and his paflion , that Dauid had no 
 portion of It : by the which when to his owne iudgement 
 and to the iudgement of all men alfo, he appeared to haut 
 bene oppreiTedjhe gathered new ftrength and comfort by 
 the benefites of God, which before hehadrecciued. And 
 fo he concludeth here.-Thou that art the author of my hfe^ 
 ihouthft d.'dft nourith &preferuemccueninthemidJcft 
 of darkenefle, wik continue my God ftiil :^^A fo ihalt thoa 
 delmer me. What is the rcafon of this conclufion ? Dauid 
 himfelfc doth cxprcifc it faying ; O Lord thy mcrcic is TCal.izZ, 
 cucrlaftingjthoufhaltnotleaue the works of chine hands. 
 
 C 
 
54 AGAINST THE ADVERS. , 
 
 In which words, Dauid from the middcft.of trouMcs is 
 lifted vp-tD the contemplation of gods natuijc : who as he 
 chufeth of free mercy, and bcftowcth hibgiftcs vponhis 
 ehildrcn, before thatcither they cahdcferue them or yet 
 know them : fo doth he continue the fame moll: conftantty 
 CO the end> vnco the members of Chrifts body, &vpon this 
 lame ground alone ftaycd the faith of lob in hismoftcxi 
 trcmcanguifti , for in thefe words he doth asic were com- 
 
 lo^.io* plaincto God, Thy hands haue made mejSc falhioned mc 
 whoUyround about,and wik thou deflroy me? Kemcmbec 
 I j)ray thee that thou hail fafliiancd me as the potter doth 
 his'clay,&wilc thou bring meintoduftagain?Haftthoanoc 
 powred mtfe out as milke,& turned mc to cruds like dreefe? 
 Thou haft clothed me with fkin and flefli , andioynedme 
 togiihcr with bones andiinewes. Thou iiaft giucri raclifci 
 andgrace, and thy vifitation hath preferucd my fpirite. 
 Though thou haft hid thefe things in thine heart, tl know 
 that it is lo With thee. Heere it is plaincjtbat lob fightcth a- 
 gainft defpcration , which vehemently did ^flaulchinuiijr 
 reafon of his paincs into-llerable. And in his bottcllhcap- 
 prehendcth this hold : God haih begun to fhcw mercy vn- 
 to mc^which in many things! haue fclt,and I ftil depend & 
 hange vpon the fame, therefore my God may not defpifcJ 
 the work^s of his hands. And fofarrc proceedeth he in thii 
 difputationjtill that he makedi this concIu{ion(which God 
 after did approue.)l know (fairh lob)th3tmy redeemer ii- 
 ucth,whora I fliall fecjyea mine eyes Ihall fee him, S^ none 
 other. Vpon what ground(l ray)did this faith of lob ftand? 
 No doubt vpon this, that Gods counfcU is ftable,andthat 
 hisloueis immtitsble towi:rds" fuch as once he had taken 
 into his fafegarde. And if yc doubt that this is rather our 
 colle<ftion then the plainc fentece of cheholy ghoft,confcr 
 our proportion with the for*ner words of Ifaiah, & let it ht 
 iudged by the.And if that yet ye crie that we hau^rought 
 forth no plainc fcdpturc,nftirming that the counfel of God 
 is immutable,thcn heare what the fame Prophet (aiih.lt is 
 
 ■If ' 1 6 I(^^-^^h hc)|thacfrom the beginning ihcw the things that 
 '' ' be laftj&: from the beginning thofe things that be not done, 
 
 U 
 
OF GODS PREDESr. JT 
 
 It is! that dofpeake , and my counfell is ftable, and what- 
 focucr IwiiljtiiatI do. Confider and behold iba: the Pro- 
 phet affirmeth the counfell of God to be ftable , yea to be 
 lb immutable > that nciiher could the tyrannic of^he eni- 
 niiesjncither y erthe former finnes of the people , neither 
 yet their prclent vnthankfulnes ftop God from ihewing his 
 mcrcie. Bccaufe that his infinite goodnes found away, euc 
 in the middcll of death tomamfefthisowncgloric. Such 
 as by mahcebenot altogither blinded , hauingany exer- 
 cife in the fcnpturcs of God , may eafily percciuc , that I 
 haue vvrefted no part of the Prophets mmde. For contmu- 
 aliy one thing doih he beat in their eares, to wit, that God 
 will fliew mercie^vvil dcliucrjand wilbe Sauiour vnto thcoi 
 for his names fokc/or his promife made to Abraham, and 
 for the giorie of himfclfe. but now briefely let vs heare two 
 or three places of the ncv Teftamentjfpokcn to the fame 
 purpofc, and fo let vs put an end to this part. Ouriraftcr 
 Chrift lefusplainely afliimcth, that all which the father /^/V,^, 
 gaue hinij fnould come vnto him , pronouncing that v\ho- 
 foeuer commeth he would not call himfdrthj but wiliraifc 
 him vp and giue him hfcFof this(raich he)is the wil cfthc 
 father that hath fent me, that 1 Ihal lofe nothing of al thof* 
 which the Fdther hath giuen to mc , bu: that I might rsifc 
 them vp in the lall day: For this is the vvii of him that hiuh 
 fent me,thacal that fceth the Sonne and belccueth in him, 
 may haue life cucriafting. Of thofe words of oui mafxer, 
 it iseuidcnr,firftthat the Father hath giuen fome to the 
 Sonne Chrift Icfus, yea and alio that feme be,that are noc 
 giuen. But of that after. Andrecond2rily,that it bchoo- 
 ucth the fame to come vnto him, tor fo he affirmeth fay- 
 ing. All that my father gaue vnto me. fnall come vnto me, 
 Helcaueth it not in doubt, but plaincly afnrmeth they 
 il^iallcome. Thirdlyjtheendand fiuiteofthc commii'gis 
 cxprelltd.-co wic^that they obtainc life cuerlafting. Which 
 to them that of the Father arc giuen and of the Sonne re- 
 cciued, IS lo fure, that Chrift lelus himfclfe pronounccth, 
 that out of his handesisnoncahleto piucke rhemaway. 
 Piaineicis, that the counfell ofGod is ftabksnd his 1ol.c 
 
 C.j 
 
 !• 
 
3^ AGAINST THE ADVERS. 
 
 immutable towards his cleft , bccaufe (all other condki- 
 ons fet apart) Chriftaffirmcth, that the life cucrlafting 
 pertaineth to ihcm that arc giucn by God , and rcceiucd 
 by him in protcdion and fafcgard. But more plainly doth 
 he fpcake in that his folcmne praicr ; for after that by di- 
 iicrfe meanes he had comforted iheforrowfull hearts of 
 his difciples, he giucth comfort to the whole church ; Af- 
 firming,that he did not pray only for thoic that were there 
 prefcncwithhi.-r. , butalfo forallthofe that Ihould after 
 belecue (by their preaching ) in him. Thcfe words he ad-. 
 ded for our lingular comfort : 1 haue giuen vnto them the 
 glorie which tbou haft giucn to me, thatihey may bconc 
 as v/c are one, I in them and thou in me , that they may be 
 madepcriiceinone, and that the vvorld may know, that 
 thou haft Tent me, and that thou haft loucd them as thou 
 haft loucd me .. O that our bearEs could without coniradi- 
 dion imbrace thcfe words; for then with humiliticlhouid 
 weprcftrate ourfclues beforeourGod^and withvnfcincd 
 tcaresgiuc thankcs for his meicie. Three things in thefc 
 words are to be obferued , firft that the fame glorie which 
 God the father hath giuen to his Tonne , the fame hath he 
 giucn to fu ch as beleeuc in him : no t that cither Chrift le- 
 fus had then the full glorie , as he was man ( for as yet he 
 had not ouerco me the death) neither that his eledatany 
 time in thishfe canattaine to the fruition of the famc,but 
 that the one was as allured in Gods immutable counfcl as 
 was the other. For as the head lliouldouercome the bit- 
 ter death, and fb triumph ouer fathan the author thereof, 
 roftiouldhis members in the time appointed, as he doth 
 further expreffc,fayini^-, I will ( Father ) that where that I 
 am, there alfo be thole which thou haft giucn vnto me, 
 that they may fee my glorie. The fecond is that fo ftreite 
 and neere is iheconiundion and vnion betwixt Chrift le^ 
 fus a;id his mcrabcrs,that they muft be one, and ncuer can 
 be feparatcd. For fo did Chrift pray, Saying ; That they all 
 may be one, as we arc one. I in them and thou in me, that 
 thcymnybemadcpcrficeinone. Let the coniunaionbe 
 diiigcntly marked : font fcructh much to our comfort. As 
 
 the 
 
OF GODS PREDEST. 37 
 
 the Godhead is infeparablieioyned with thehumaniticin 
 Chnft Icfus our Loicl,lo the one thac is the Gocihcad,nei- 
 ther could nor can Icauc the humanitic at any time , how 
 bitter fo euer the ftormcs appeared: fo cannot Chriftle- 
 fus Icauc his dearcfpoufe the church, neither yetany true 
 member ofthe fame. For that he includeth vndcr the gc- 
 ncrall word (all ) for any accident , how horrible fccucric 
 be, thac came to paflc in their hfc.And albeit that this ap- 
 pcare i>rangc jandalfoa dodrinethatmay fcemeto giuc 
 libertietofinne, yet may not|thechildrcnof God be de- 
 frauded of their foode, bccaufc that dcgges will abufe the 
 fame. Butof this we lhail(God willing) attcr fpeakc. The 
 third thing to be norcd,isjthat the louc of God towards his 
 cled giuen to Chrift is immutablcFor Chrift puttcth it in 
 cquall ballance with the loue, by the which his Father lo- 
 uedhim. Not that 1 would any man (hould fo vndcrftand 
 me, as that I placed any man in equal! digoiuc and glorie 
 withChrift Icfus touching his office. Nochatmuftbere- 
 ferued wholly and onely tohimfclfe: that: he isthconely 
 bcloued , in whom all the reft are bcloued : that he is the 
 head that onely giueih life to the bodie , and that he is the 
 foueraigneprincejbeforewhom all knees (hall bow. But! 
 mcane , that as the loue of God the Father was euer con- 
 ftant towards his dearc Son, fo is it alio towards the mem- 
 bers ofhisbodicjyea eucn when they arc ignorant,&eni- 
 mies vnto him,as thcApoftlcwitneficthjfaying: Godfpc- •^'«»^« 
 cially commcndcth his loue towards vs.that when we were 
 yet finners , Chrift died for vs : much more being iuftified 
 now by his blood^we thai be faued by him from vvrath.For 
 if when we were enimies we were reconciled to God by 
 the death of his fonnc, much more we being reconciled 
 fhalbe faued by his hfe. To fom.c thefe words may appearc 
 contrary toourpurpofe,for they make mention of a rccon- 
 ciliarioujwhich isnocmadc,but where there is enimitie & 
 diflention.But if they be rightly coniideredjihey flul moft 
 cuidcntly proue that which we affirme : which is,tha t God 
 loucd the members of Chrifts body , euenvvhen they are 
 ignorant, when ihcyby lhcrIlfeluesarcvnworthic,&ClU- 
 C Jij 
 
3? AGAINST THE ADVEKS. 
 
 mics.For this is his firft propoficion,thac wc being iuftiEctJ 
 by faith, hauc peace v/ith God by our Lord IciusChrift. 
 Where he makcch mention of peacche putteth vs in mind 
 of the diffcnfion and war which wa:. betwixt Gods iuftice & 
 our fmncs. This cnimitic (faith he) is taken away,and we 
 haue obtained peacc.And left that this comfort fhould fo- 
 dainly vaniih, or cife that men (houldnot dcepely weyit, 
 hcbringcth vscothe ecernallloucof God,affiraningthac 
 God louedvs when we were weake. Where we mull ob- 
 rerue,that the Apoftle fpcaketh not vniuerfally of all men, 
 butoffuchaswereandlhouldbe iuftifi^d by faith, 8chid 
 the louc of God powred into their hearts by the holy ghoft 
 which was giuen vnto them. Tofach, faith he, if God did 
 loue vs whcnwc were wcake andhis cnimies, much more 
 muft he loue vs when wc are rcconciled,and begin in faith 
 to call him father. The Apoftic af^rmeth, that our recon- 
 ciliation proceeded from Gods loye : which thing S. lohn 
 more plaincly doth witncfle in ihcfe words ; In this appea- 
 rcth the louc of God towards vs, that God hath fcnt forth 
 his onely Sonne into the world that we fhould hue by him. 
 In this 1 fay, is loue, not that we loued God, but that he lo-.- 
 ued vs, and hath fent his Ion the propitiation for our fins. 
 So that boththofe Apoftlcsinpbinewordsdofpeake,that 
 whichbefore I hauc affirmed, to wit , that God loued the 
 members of Chnft lelus, cuen when they were cnimies as 
 well touching their knowledge and apprehenfion, as alio 
 touching the con uption of their natarc,which was not re- 
 generatc.And fo [conclude as bcforcthat the Joue of Gcd 
 towards his cled is ftable and immutable, as it which bc- 
 ginneth not in time , neither dcpcndtthvponour worthi- 
 nefi'eordignitie: which truth isconirarieto that which I 
 percciueyehoidandaftirmc. Thus faric(Itruft)wchaue 
 fufficicntly proued,and that by phine fcripturcs,and by no 
 patched vnreafonabje rcafons(as the author of your book 
 accufeth vs:)That God hath his clc6t, whom in Chrift Ic- 
 lujhchathchofen, and that of decreed purpofc, togitjc 
 them iife.Which purpofcjCcunfelljand loucofGodis fure, 
 flablcavi iaamuiablc.Now rcftcth to prouc, that God hath 
 
 reici^cd 
 
OF GODS PREDEST. 5, 
 
 rcieftcdfomcj&alfotonotethc abfurdicies which follow 
 vponyourdoftrincjand fofhal I notbe compelled after in 
 the ducourfe tofpend time & trauclho confute your error. 
 That God hath reprobated ani£,appcarcth to you hor- 
 rible. Yea and ye afffirmCjGod to be more crudlchcn any 
 Wild bcaft, if fo he did . For thus y c write m your booke as 
 foHoweth. 
 
 THE ADVERSARIE. 
 God hath ^iH en to all hisfetjfible crcati^.res a naturall inclinathn to The 
 lot*etJieirl?yrthes^then doth G dalfo lone his hmh itshtPtith,J}.all fourth 
 / ca'ife other tobeare.amjlall not I a'fo heare? Lil^wtfejlall Gcd r ^^ 
 mal^ other to lotie their uyrtheSy^nd he net lone his o-^ns hyrth?Man ^^^^^^H, 
 is the(}y)th and child of God created to his o):vn; image an^jimiU' ^ / 
 tifde^as the Trophst faith) hanenct n>sallonefathertHa:hmtons J?/"^' 
 G^dm^tde ys? ySnd'Pa dfaith:vpe are the generaticn ufGid.jyher^ ' 
 fore G 'd loiieth hii orvne by rthy th-tt is man . Then did Ik not rcpvo^ 
 bate^ and (aji atpay man afore he was. For that wrre a proofe^ that 
 he h.tted and abhorred his oxpneLyrth abate all other, i<{o-CK) theyeis 
 m\rild ben/ly muchUffe attieman which vpoidd bring ftrth their' 
 birth to dejirH&icn.Horv much lefje then becommeth it thegccdnejfe 
 ofOodto mak^ and bring forth h^ to hn o'xne image andjimilitude 
 ytito per^etttall confufon^ 
 
 A NSW ERE. 
 How bold, how rhamclefle, and how blafphcmous thou 
 declared thy rclf(I fpeake to jhee & thy companions thac 
 colkaed therebiafphemies) =li ihalilliortlyappearc after 
 thatlhaucby Godsgracewith HmpJe peripicuiqe decla- 
 red the rructh. 
 
 Trucitis,thactothc naturall man nothing appcarcth 
 more abfqrdj nor more repugnant to goodrearon(as men 
 tcarme ic ) then that all fnali depend vpon Gods will and 
 appoincmenc : for fo thinke they , that God cannot auoid 
 thelurpjtionofiniufticc,year?.ythcy3 he carsnot be pur- 
 ged nor made free from malice and cruekic. Butfuch as 
 cntring within themfelucs do but in a part confider what 
 is their ownc condition, whatis theirignorance, and how 
 farre they are inferior to the Angels in iuftice and know. 
 lcdge,to his holic Angcls(I (ay)ihat be moit obedient and 
 
 C iiij 
 
40, AGAINST THE ADVERS. 
 
 contihulally ftand before his faccjand yet neucrthclcfTc d& 
 coucr their faces , and of verie reucrcnce neither dare nor 
 will rafhjy behold the brightnelle of his gloric. If further 
 we flial confider that as in Godjhis w jfdome,his power^his 
 goodne&and mercieareinfinitc/o arc hisiiidgemcntsand 
 iuiUce(in it felfc mod rightebus) incomprchenfible to the 
 dulnefi'eofour wics. For as his wifdomc and power far fur- 
 mount all that we can imagine, fo are his iudgemcnts and 
 iufticc a great dcepe(as Dauid affirmeth.and in the bookc 
 ofIob;>isplaincly defcribcd) able to fwallowvp and vtterly 
 to confound allour fcnfes. Alas,lhali I,whofc corporal eye 
 is fo feeble and weakc , that dircdly it cannot behold the 
 funne which is a vifiblc creature^ but that it (halbe blinded 
 and dafellcd : fliall 1,1 fay, dirc(fi: the eye of my mind (cor- 
 rupted by fin)to meafure and comprehend thebrightneflc 
 ©f his iuftice,vvho dwclleth in the light inacceflibierlf man 
 could impofe or prcfcribe to God a la w & meafure ofwif- 
 dome, power, mercic, and goodnes, fo that none of them 
 (hould othcrwifc be in his eternal Godheadjthe man could 
 vnderftand & approue:then might they haue fome appea- 
 rance tobringhisiufrice( which is no leflc infinite and in- 
 comprchenfible than the others) vnder the cenfure & ex- 
 amination of their iudgement and reafon.But what bold & 
 foolifh prefumption is this? that man , who knoweth not 
 fully what heth within his owne hear t,fl:»al without al reuc- 
 rence enter toiudge the fccretemyfteries , the full know* 
 ledge wher feof doth onely abide in the etcrnall Godhead, 
 That impudently he (lisll pronounce : this cannot be iuft^ 
 bccaafc we do neither fee nor vndciiland the caufeofthc 
 iufticc. God grant vs greater humiliiie,morcrcuerencc & 
 feare ( which rightly is called the beginning of wifdcme) 
 then that lo rsflily and proudly v/e fhallprerumetodamne 
 that which we vnderftand nor.Left that doing the contra- 
 rie, that malcdidion pronounced by Ifaiah fall vpon vs, 
 rr« A45. ^^^^^^ ^^^ faith, Wo be to him that rcafonech with his ma- 
 kerjthe veffcl of cby wi.h ihc potter. Dorh the clay fay to 
 the potter,what makeft thou? iSv thy workc hath no hands: 
 wobcEohim that laith to tiis father,what4halt thou beget? 
 
 This 
 
OF GODS PREDEST. 4X 
 
 This I thought expedient briefly to admoni(h the godly 
 reader, before I did enter into pkine battaile with the ad- 
 uerfary.Befccching further fuch as doe not erre in this ar- 
 ticle of let purpofc and malice, but rather of ignorance and 
 fimplicirie, not to be oiFendcd, as though 1 did ftomatkc 
 againftthem ; If at anjetimcl (liall handle the impudent 
 writer or colleftor of thisbookc (whofe nature is better 
 knowne vnto me then vnto manic of them)'according to 
 his malicious frowardncfl'c : But nowihortly tothemat- 
 ler.Thc propofition and conclufion of this writer arc both 
 one; lomi^God hath not reieflednor reprobated aitie man, Hl» 
 reafons and arguments (as they reader may perceiue)are: 
 for that were againji the nattcre of God, which he thus proueth, 
 God caufith others to beare, ^ therefore he beareth. And (o bring - 
 ing his argument fiom this CumlkudciGodmal^thhe^ifiesloue The faying 
 their birthesuherfore he loueth his btrthes : but all men are the birthes of a hlafphe- 
 of God. for God is the father of^4dani^ ofrphome all men are horn?, ^^^^ mouth 
 "Therefore he loueth all men. If he loueth ^then did he repro bate none, 
 for that/^.ould declare that he hated and abhorred , and were more 
 cruelltJ)€n a Yvi'de beaTi. Thefe be thy argumcntes, (blafphc 
 mous mouth) inanfwering whereto if I {hall fecme to ex- 
 ceed modeftie 5 let the godly confider , that thy horrible 
 blafphemies are intollerable. And iirft I call the heaucn & 
 carthjthcinfenfibie creatures, andthe iudgcmentofrea- 
 lonablcmento wkneffe with me, how beaftly be thy cogi- 
 tations of the cternoll Godheadrwh^n thou faieft.Goi-ww/? 
 hue his birthes, becatfe he hathgU.en a natnrall inclination to all 
 beafs toloue their btrthf.U thy reafon be goodjthen muft God 
 forget fomc of his birthes m their youth,3nd rcieft all care 
 of them. For that fame nature giueth God to fome foules, 
 asthebookcof lobdothwitncirc in thefe words(rpeaking 
 of theEftrich)whichleaueth his egges in the earth & ma- 
 keth them bote in the duft, and forgetteth that the foot /.■i.j^, 
 might fcaticr them, or that the wilde bead might brcake 
 them. He (heweth himfelfe cruel! vnto his yoong ones, as 
 they wercnot his, and is without fearc as if he trauelled in 
 vainc. For God hath dcpriued him of wiledomc and hath 
 giucn him no part of viidetftanding. If thy reafon I fay be 
 
 good. 
 
41 AGAINST THE ADVERS. 
 
 good, Godmuftlouehisbirth, becaufe he caufeth all o." 
 therbcalles tolouc their birches. Thenlfay, itmuftalfo 
 folIow,God fliallforgec,and hardly increate fomcjfor fucb 
 tph^i the nature and iadinaiion harh he giuen to fome of his crea- 
 sdnerfarit tures as is plainly proued.I do mean(thou wilt fay Jofloue 
 wHlfaj, onely : bur the fcripturc (which cither ignorantly, or ela 
 malicioiillythoucorrupteft) dcdareth thecontcarie,foc 
 thou wilt make God tobcarc , bccaufe he caufech others 
 lobeare. That fcripturc I fay thou docft peruerr, as thou 
 doeft al the rcii.For what the Prophet of God applieth to 
 the miraculous rcftauraiionofthe church, which the was 
 moil afflicted, thanhoudocil alledgetomake Godhauc 
 like affections with brute beaftcs . And that neither thou 
 nor any other (liailhaucoccalion to report, that I accufc 
 ^ . thee wrongfully, I will recite the whole words of the pro- 
 
 Bfiu, €6. pj^gj^ ^^^^ ^^,^.. l,,eakech^Bcfore Qie hathrra^aclled of child 
 '^P'^^'^S' birth ihehach borne i and before that dolour come, llic 
 brought forth i man^vvho hath hea!rd the like? or who haih 
 fecne the like vnco chisrwas the earth buildcd(he meaneth 
 Tct in order) in one day? was there euer a nation borne at 
 once, and yet Zion hath trauailed of childbirth , andac 
 once hath the brought forth her children , he addeth the 
 caufe of this fuper natural mukiplication andfelicitie,Say- 
 ing : (hall I bring to a ilrait^ and fhall i not caufe to beare? 
 faith the eternall? (hall 1 caufe to bearc and fliall make re- 
 ftramt faith thy God . I'ley are more then blind which do 
 not fee, that God in theie wordes hath neither refped to 
 the natural! incliiationofbeafts, neither yet to any com-< 
 mon louc that he beareth to hn creatures. But to that in- 
 comprehenfible and vnchangsible loue,which he beareth 
 tohisChurch : the multiplication, the ioyand felicitic 
 whereof, he will at once bring forth in fuch fort that his 
 cled Ihall neuer remember to their gncfe that they fuilai- 
 ncd anie paOion or painc; Let the inditlerent reader corn, 
 pare this interpreration with the plaine words ofthepro- 
 phec : and fo let thy fclfe iudge , hov/ irreuerently thou 
 doefl abufc the moft comfortable words of the holy ghoft, 
 tocftabhinibycrrour.Butlctitbcjtlwt thoudiditaieane 
 
 of 
 
our 
 
 OF GODS PREDEST. 4^ 
 
 of Ioue,andofnoaffei51:ipn cIs : Art thou become fo bold, 
 and impudent, that thou dareftfubied God to the law,li- 
 mits & bounds of nature?to fpeake the matter more plain- 
 ly . I askeof thee firft it thou wilt denie the loue of God 
 tobeperfeft , except that he doe for all manner of men 
 that which bcaftes naturalliedoc for their byrthes. Se- 
 condarily, if thou filthieearrh darcft burthen G CD in 
 his prefcnce with cruckie (as now thou doeft inthybhnd 
 rage) if he hath not made and created all men of equall 
 cftate, condition and dignicie. Thirdly, if thou fiialtftand 
 in iudgemcntjSc lay iniufticc to his charge, if he ihew mer- 
 cie towhomehewill, andalfo indurate and make hard 
 whomc he will. For all thefc three, will I plainly proue, •j'fy.<n,^yp^s' 
 that God doth ; firft that he doth not for his deaiefl chil- ^f^rJcan* 
 drcn to ouriudgement, that which bealks naturailie Ace f'f^t [,g p.l^^ 
 for their birthcs, Itruft thyfelfe will eafily confcfie. For -^^^ ^^ ^ 
 the Tygar, the Bcarc, the Lyon .and others doe fo tender y^^Cf, 
 their whclpesjthat cuen agamft the flrength of man(were 
 heneucrio valiant) will they fight for defence of their 
 yoong ones, but we doe lee that God commonly doth fo 
 perm.it his deareft Children to the crueil appetites of the 
 moft wicked men , thatforaleafonhe appeareih lohauc 
 forgotten them^ and to haue turned his face and counte- 
 nance from them , And Tnall we therefore ihinke , that 
 Gods loue is not perfc<ft, or that his pbwer isdiminifhed, 
 pr his good will towardes his Children changed? God for- 
 bid. But this (fay you) d: th mt ojfend -vs, but that Codfhould re- Tite yeajott- 
 probate /in e man nhome he created to hiscwne intake etitd fmiU- o^^iiabapm 
 ttidc, thatWf-catiu t bearej ftrit-.'ipugnetb to hjislcneandiujiice, tijies. 
 Wellof yoyrfirft reafon , which you draw from nature, 
 Ifuppofewc haue obtained that GOD is not boundin '^'V**'^^' 
 flllthinges to tollow the naturall loue of his creatures. 
 For he doth often fufrcr, ( and I truft re will not faie that jl^^ne^^ 
 he is inforced fo to doc) his deareft Children mcft ptriefalfly 
 cruclhc to be handled, which no beaft willingly will a»drj-rci'{* 
 doe. Now let vswey your Ibcond reafon. iV/^» fay th your .g-^iv Jud^ 
 hooVx, is the by. th, AitdJnldeof God (tcated to his ovrne imtfge (rethtUs 
 andfimditude {as the Trfphct faytb) t^hereforc Cod louedi ItU %Qxd birth. 
 
44 AGAINST THE ADVERS. 
 
 owne hmh (tb^t is man.) Thmdiihe mt reprobate andcaji Oiray 
 
 wan afore he was :for that tveye a proofs that he hated and d>hor-' 
 
 t/injwere, ^'^' Omitting your ignorance by the which ye applie ge- 
 nerally to all men thofc promifes , which the Prophet 
 
 Malaf^i, Malachie fpake to the people of God . Let it be granted 
 vnto you, that as all men were created in Adam , fo God 
 fomcmaner ofvvaic is their father : whatwillorcaoyc 
 thereof conclude .That God loueth all fay you. Ifyou vn- 
 derftandand affirmc that equally God loueth allbccaufc 
 all were created by him, the common experience, and 
 the diuerficic of Gods giftcs fhall rcproue yourvanitic. 
 For vnto one man we fee greater giftes giuen then vnto 
 other, fomc we fee vertuousj and others giuen to nothing 
 but to iniquitie. Ifyou fay, he loueth them in that he offc- 
 reth vnto them his grace which when ihey refufcjthcnbc- 
 ginneth he to hate chcm,you haue proued nothing of your 
 intcntjand further the phinefcriptureconfuteth this your 
 crror.And firft 1 fay that before ye can proue your conclu- 
 lionto begood,yemuftproue that all men ftood,do (land, 
 and be borne m the fame perfedion that Adam was crea- 
 ted in.For it doth not follow, that God ftill loueth all men, 
 bccaufe he loucd Adam(created to his ownc image and fi- 
 militude.) The reafon is . Adam did fall from that image, 
 became rebellious, inobedienE,and flauctothc deujli.And 
 in the fame damnatio n wrapped all his poftcritic. So that 
 nov;from Adam we can claime nothing, but finne, wrath, 
 death, and hatrcdjas the Apoftle affifmeth,rhac of nature 
 we were all the fonncsof v/rath. If ye alledgc that the Apo- 
 ftle fpeaketh in thar. place , of man as he is corrupted in 
 Adam , and fo iuftly depriuedof Gods fauour , then 1 dc- 
 mawd of you (if man doth yet ftandin Adam) which if yc 
 conFelfe, the holy fpirit fhall conuift you of a lie . For by 
 the mouth oftheApolik he affirmed ihatbyone man, (in 
 cntred into the world, andby the meanesoffinne, death 
 came vpon all men , fo that in the fiift man Adam (who 
 fell from his purit ic, haue we nether loue, iuftice, nor Lfe, 
 buc the contrarieSjto wit,hatred,{inne,3nd death.But God 
 ashc had chofcnhis cled before all beginning in Chrift 
 
 Icfu« 
 
OF GODS PREDEST. 4? 
 
 kfushis ^onne/ohathhc placed ihcfc gif:s in the fccond 
 
 Ada aloncjthat of his fuhies we may all receaue cue grace 
 
 for grace . And thus ye may cafely pcrccaue,how vame be 
 
 your argumenies which you iudged moft ftrt)ng.Your firft, 
 
 drawen from nature and naturall inclination, proucth no- 
 
 thingjbecaufc that God who is alwayes frec,ca netbclub- 
 
 icd to the lawes of nature.Albcic that for our wcakncflc he 
 
 fomc times vfcth fin iliiudes taken from nature . Your fc- 
 
 cod is like vaine, feeing that neither Ada himfelf did fbnd 
 
 in his perfedionjueicher is any of his corrupted feedc as he 
 
 is thelbnne of Adam borne in that codition and dignitic: 
 
 But contrariwifcjwe muft refufe flelh , and bloud , nature 
 
 and our firll Adam^if euer we Ihal be partakers of hfe. This 
 
 onejy werefufficiencto confute , both your vnreafonable 
 
 rearons.But thar.hereafter ye (hal haue no occafion to c6- 
 
 plaine of oblcuritie , neither yet that we relent in any part, 
 
 1 will firft fimply propofe what we teach and belceucj^and 
 
 there after by Gods grace euidently proue the fame. You ErrouKfif 
 
 make the loue of God common toallmen,and ihatdowe»/<«rf^.tf- 
 
 conftatly dcny,and fay that before all beginning God hath tij^es, 
 
 loucdhiseleftinChriftlefushisSonnejand that from ihc The affir- 
 
 fame cternitie he hath reprobate others : whom for moft matisns of 
 
 juft caufes in the time appointed to his iudgcment he ft^all the true 
 
 adi'jgc to torments and fierinextinguible . Here you fto-C/;}7/?/4W, 
 
 mack^and ftorme , here ye eric blaiphemie , and here you 
 
 fay,that we affirme that.which can not be proued by Gods 
 
 Scripturcs.How fure is the probatio of the former part, lee 
 
 the indifferent reader iadgebythat which is already fpo* 
 
 ken . Let vs now come to the fccond. And that yc (hall not (;?«.'• . 
 
 thinkc that I fluU more depend vpon argumentes and rea- 
 
 fon then vpon Scripture, I will begin with Scripture , and 
 
 let argumentes and reafonferue oncl/infteedcofhand- 
 
 maidcs,which (hal not comad but obey Scripture pronou- 
 
 ced by the voice of God . After that by rebellion man was 
 
 fpoyledofallgracesjand that the contrary vices had taken 
 
 place & poircifion in the harts of both ihefc miferable crea- 
 
 turesjof Adam 1 mcanc,&ofthcwoman:God pronounced 
 
 this fenicncc againft the Serpent. Becaufe thou haft done 
 
4<5 AGAINST THE ADVERS. 
 
 this,currcd art thou amongft all the beaftes of the earth . I 
 ftallcftabliflieniroitie betwixt thee and that woman , be- 
 twixt thy feedcjand her fecde.That fcede (hal breakc down 
 thy head & thou Ihalc breake downe his heele. As I fuppofc 
 no mail wil be fo impudcntjas to deny that this is the voice 
 ofGod,pronouncing and promifing, that he will ftablijl>. & 
 pucabaticlljwhere none was appearing to be : for Sathan 
 before had obteincdfuchviftoiie , and fo had vanquilhcd 
 borhthe woman and Adam , that they could neuerhauc 
 refilled that fciuitude by thcmfclucs. And therefore doth 
 he diiclofe rhe bowels of his mercie , and doth communi- 
 cate with them that counfdl which was fecrct with him- 
 ^{epton. felfc before all beginning. And if ye demand, Hejv cnn itb* 
 ^ ^rouedi that foliroa^hneternall counfell ? lanfwerc, becaufe 
 
 ^t^vpsYs. jjj^j. j^g ^j^ whom there is no changing nor variablcncs, 
 hath now pronounced it : and v/hether this reafon be fuffi- 
 cient or not in anlwering to your obie(ftio,we fhal after co • 
 (ider.Now refterh it oneiie to be obfer ued, whether it was 
 thewiliof Godornot, to .-r.ake a difference betwixt man 
 and man. Plaine it is, that before his face as touching 
 the 6rft birth, there ftandeth but onelumpe j or maiTe (as 
 iaint Paul rerniethit) and yet from the fame are iwolccds 
 The^rfi appoinied tolpring, which are the two churches : The 
 d/fferstue cled conrcincd vndcr the feed of the womanj& the rcpro- 
 effetd. bare or malignant church comprehended vnder the name 
 Ths clntrch of the ferpcnrs fecd.To the one is promifed vidoriejtothe 
 o/t/?n/?^ other is denounced by the irreuocablc Icntence of God 
 tht; fer^tnis the bruling of the head, which is dclhujflion & confufion. I 
 feed^ thinkcye wilnot ray,chat he was conliritincd therjo by any 
 
 force cKtctior as we fpcakc, feeing he is the cternall which 
 changcth nor, euer abiding Lord ouer all creatures , who 
 may & doth pel forme whatioeuer he willinhcauenandm 
 earth. Then of neccflicie it muft follow, that this battcll is 
 appointed by his will. And !:hat do rhe words plainly beare. 
 For he faith not,l know that there ihali be a batcelijOr I wil 
 futfcr & permit (as you v'e to interpret fuch places) a bat- 
 leil 10 be , but he plainhe faith , I will put and ftablilh the 
 bauellandeniiiiicic,dcciarjngdicreby, chat as he was the 
 
 force* 
 
OF GODS PREDEST. 47 
 
 force, ftrength, and the condu dor to the feed of the wo- 
 man, fo would he moil alTurcdly giuc vidorie to the fair.c. 
 Which thing S. A uguftinc diligently did note 3 & godly ad- 
 moniiheu. Affirroing.that our condition in ChrilUcfus is T^ekm 
 now better and more lure , then before was the condition perfey.e" 
 of Adam in his owne free wil.For thatjthat he had none o- ra»t, 
 iher {lrength,but that which might be and was cucrcomc. 
 But \vc haue the ftrengih that is inuinciblcjbicaufe it is the 
 power of the eternall» This one place I faie doth moft eui- 
 dendy prouc, that God willingly maketh a difference be- 
 twixt man and manjappointing to the on€ fort viOory^and 
 lite, to the other fubiedion & death.Biit yet ye replie , this %^ c//Ar 
 can not be proued to be the eternal] ccunfcU of God , for it aAuerJarit, 
 is pronounced in refped of the faith, worker Sc obedience 
 of the oncj^f in refpect of the infidditie, vicious Jiuing and 
 inobcdicnce of the other. Your obieftion (which here I 
 now intreat that after 1 be the les trebled) hath tv;o mem- 
 bers, the former wil I now touch, abiding better oportuni- 
 tie for the other. Where ye alledgejthat this canot be pro- 
 ued to haue ben the eternal counfelofGodjbccaufe it was 
 ^renounced in time, your reafon oppeareth (and is)morc 
 then fooh(h. For what is hcjthat againfl the plain fcripturc 
 ofGod will affirmc this reafon ? Thckingdomeof heauen 
 fhallbcgiueninthc end of the world to the elect of God, 
 .thcrfore it was not prepared to them before the beginning. 
 Doth not(l faie) the plaine voice of Chrifl condcmne this 
 vain reafonPOr if! fnould fay:the death of Chriil was four 
 thoufad yeres after the beginningj therfore the lambc was 
 not killed from thebeginning.Wcre not this moft: fooii{h,& 
 contrarie to the plain fcripturcs?But is not the cotrary rea- 
 fon moft furc, moft true &ftrong ? God in time hath pro- 
 nounced j& his fentence being once pronounced,'moft co- 
 ftacly doih he execute the famcrtherfore it was hi^ eternal 
 ■& immutable counfcl.As our cledio was purpofed & decre- 
 ed m Gods eternal coufel before the beginning of al rimes, 
 & yet from zp^t to age v^as the fame reuealed to his chofcn 
 childre.Did therfore the apoftle or rather the holy ghoftly 
 (who doth affirm,that v/e were clc£ted)as before is proued 
 
 ia 
 
48 AGAINST THE ADVERS. . 
 
 in Chrifticfus before allrimePEucnfoisicinthis matter, 
 the fcniecc by the which the bafcell came forth firft to the 
 knowledge ofman wasccmporali.Butthe llabihtie and c6- 
 tinuanccofitplainIyproueth5thatitwas and is cheeter- 
 nail purpofe and counfcU of God-But yet more dccpcly to 
 dciCend into the maicer. Was it cheeternall purpofeand 
 coimfellof God CO create the world, and fotomakcmaa 
 to his own image and fimilicudcj' I fuppofe that euery rca- 
 fonabic man will confelfe that fo it was . Then doe I askc 
 ifGod were ignorant, what {hould become on all man- 
 kind before that anie creation was? fo to affirmc is to deny 
 his cternall knowlcdge^wifedome, and Godhead : he did 
 know and forefee his end,and yet he did create him:then if 
 it was not his ecernall counfell chat to his glorie this diffe- 
 rence and diuetfitic (hould be in mankindjwhich then was 
 but one lumpe or maifcjwhy did he not giue vnto him fucb 
 ilrength, as could noc bcouercorac? It (hall nothing re- 
 Icue nor help you^to fliifc with the Papifts,alledging, chat 
 God gaue him free-will & aboundanc graces by the which 
 he might haue refilled and gainftand aliaflaukes and ten- 
 tarionsifhc wouldjthat wcdenienot.Butyctwcaskcwhy 
 did not God giuc vnto him the will to refift, or why did he 
 not fo bridle Sathan,that he might not haue tempted him? 
 I cruil: ye will noc wich the Manicheis affirmc , that there 
 was a power greater then the power of the good God, and 
 that this wicked power did for a time ouercome the power 
 and deilroy the counfell of the good God, who was crea- 
 tor and louer of mankinde. For that were plainly to denic 
 th eoranipotencie of our God.lf you fay (as after ye write) 
 that God did onely permit and fuffcr bis fall, ye haue laid 
 nothing to the purpofe : for ftill I demand, whether he did 
 fufrer it wf hngly or vn willingly. If ye fay willingly ,then are 
 ye caught in the fnare which ye would auoyd . If ye fay ii: 
 . was agiinft his purpofe and will, then fall ye into that hor- 
 rible blafphemie of the Manicheis,denying Gods omnipo- 
 tent power. And if yet ye would cfcape, imagining God to 
 lookc and behold the end of the matter, and yet neither 
 willing the one nor the other , then fallyc into tbeblal- 
 
 phemic 
 
OF GODS PREDEST. 49 
 
 phcmie of Epicures, who although in plain words he durft 
 not deny God^yet did he affirmc,rhat he regarded not the 
 workes of men, but did idly occupy the heauens. But how 
 far this repugneth to our faith^who belecue God tobc om- 
 nipotent,noc only becaufe he may do al things,but alio be- 
 caufe that it is he that created light & darkenes, good & c- 
 uil,& finally thatworkethallin allthmgs.accordingtQ the 
 purpofc of his good pleafure: let fuch as be but meanly ex- 
 crcifcd in the fcripiures iudge, and fo(I fay)that mans fall 
 & the difference that came to our knowledge by the fame, 
 was no lelTe determined in the cternallcounfell of God, 
 then was his creation. And that in this fcntence is yet moft ^^^^ 
 cuidcnrly tobeefpied.ForifGodhadnotpurpofedinhira- pr^J^ " 
 felfe to eftabliOi this battcl,and fo to make a diflference per- V ^ ^j^^ 
 petualljwhy did he not wholly reftore man again to honor, L^^^^ 
 to puritie,&innocency?Whydldhenotrtaiethefountaine ^J^^^l^^^ 
 of fin in our firft father? why didhelufferhisfirftcorrupti- ^^n^^^ 
 on by propagation to come to his pofteritic?was it becaufe -^ ». r 
 he lacked power? or was it not rather as the Apoftle doth ^ 
 
 teach vs, that he wrapped all in vnbeliefc, that he might 
 haue mercy vpon all ? that he might (hew mercy to whom 
 he would, and harden alfowhom he would ? Ifthefe things 
 do di'.pleafe you,remember firft that they are the voices of 
 the hoUe Ghoft , and fccondarily call to your minde the 
 condition of mankindejto wit,that both you and we (com^ 
 pared with that foueraignemaieftic) be but wormcsherc 
 creeping on the earth , and therefore can we not clime vp 
 to the heaucn3& fo reafonor plead with the almightie.Call 
 to mind I fay that queftion of the Apoftle , calling man to 
 theconfideration ofhimfelfeinthefame matter. Saying, 
 
 man whatart thou, thatthou maift anfwere in contranc 
 to God?thatis,conrcnd or plead with him ? Thisfentence 
 
 1 faie ought to humble vs, and make vs rather to tremble at 
 the remembrance ofhisiudgements then raflily, and with 
 proud ftomackes to damne that, which we arc not able to 
 apprehend. Butletvsyetprofeciite this matter further,to ^ 
 the end that we may fee if chat this hithbecncnnd is the 
 conftant will of God,and that plainly declared by his word 
 
 D) 
 
JO AGAINST THE ADVERS. 
 
 that this former difference be kept in all ages. 
 . Noother difference was made then this general, till the 
 Tf^jticon jj^jgg ofAbrahamjandthenaraorefpcciali&cxprcfledif- 
 dijj-erence, ^^^.^^^^ ^y^s madejfor that which bctore was comontothc 
 womans k^d^ was then by the cxpreflcd voice of God ap- 
 pointed CO Abraham & vnco his feed: in thefe words:In thy 
 feed ilial al the nacios of the erth be blclTed,! wil blefle thee 
 &muldphe thee/uch asbleifc thee,rhali bleflej&fuch as 
 curfe thee,llial I curfe.In which words is no Ics thcbattcll, 
 then the benedidtio eftabhflied.For as all natios were pro- 
 nouced to be blclfed in his feed (which as the apoftlc doth 
 intcrpretwas Chrill)!o is it pronounced,ihat there fhallbc 
 fome that rhallcurfe>and thcrfore Ihal be accurled of Gad. 
 Yea it IS plainly fpoken,that foure hundreth yeres (huld his 
 feed &poll:erii:icbccuilintreatcdinaftrange country ,ne- 
 ucrtheles the people who they ifial ferue,llial I iudgc(laiih 
 the Lord). So haue we againe the difference plainely con- 
 firmed by the voice of God. Eutyct Godprocccdethonc 
 degree further, & in Abrahams feed he maketh difference. 
 For in lfaak(f3ith he)fliahhy feed be called, by the which 
 voice he did fecludc both ]fmael,and the reft pf his camall 
 Tonnes from that honor: affirming that from none of them 
 Inouid the benedi.'lion come , but ontly from Ifaak which 
 was the fon of promire(ar.d not of nature oncly). But that 
 difference was mofteuidciuly declared in Ifaaks twofons, 
 being yet in their mothers b^fom before they had done ci« 
 ther good or bad,as the apoftlc affirmeih.lt was faid by the 
 voice of God, the elder Ihailferue the younger. By which 
 voice ofGod reuealed, did Ifaak & Rebecca plainly vnder- 
 flani J what was the caufc of ihebattell v;hich the mother 
 felt in her bofome &' wombe : to wit,that becaufc from her 
 wombe were two peoples and nations to proceed , wh ch 
 Thli lithe could not be of equal honor and dignirie. For the one had 
 ca'^fexvi?y he determined in his eternal counfell to elc 61 for his pccu- 
 €tRtl}e\'ro- liar people, the other to reied:, andtolcaucihemmthc 
 phetidrnofi common corruption as the other nations-.as the fcquelc m 
 dokedare procefle of time did euidcntly declare. For the Edomites 
 G^ds wrath defccndingof Efau,were cut off ho the body of the church 
 
 as)d 
 
OF GODS PREDEST. yi 
 
 and became manifeft enemies to thepoftcriiieoflacob, ^^^^. o^^ 
 bccaufethac their father was fubicft to lacob&ptonoun-y-^,^^^ ^ 
 ccd to be his feruanr. Such as vnderftand this place of cor- ^^^^^ 
 porall feruicc and worldlie riches ordignirieonely, do no- pr^/ j' , 
 thing els but (hewe their owne ignorance , corrupting the ^^^J ^ * 
 mcaningofihcholieGhoft. FcrraintPaulinthe^.chap- ^^^ *^ 
 tcr tothe Romanes, after that hee hath affirmed, that the gy^^^' 
 promife and eledion of God were rure(ajbeit that many of 
 the carnall feed had refufed Chrift preached5)he bringeth 
 in this former fentence,toremouc all flaunder : Saying, All 
 arc not fonnes, becaufe they are the feed of Abraham,ihac 
 isjthofc that be the fonnes of the flefh,arc not therfore the 
 Ibnnes of God ; but thofe that be the fonnes of promifc arc 
 accompted for feed. And fo to prouethatvvhich before he 
 had affirmed , to wit , that ail were not Ifraclitcs that came 
 of Ifracl, he added thefe wordcs. Not oncly this, but alfo 
 when Rebecca had conceiued of one , our father Ifaak, 
 while the children were not borne, while they had neither 
 done good nor euili(that the purpofe of God (hould abide 
 according to eledionjnot of works, but of the C3llcr)it was 
 faid to her : The cider ihall ferue the younger. Such as be 
 not more then bUnde, may eofilieperceiue, that the Apo- 
 flic lookeih to an other endc,then to wordlic dignitic. I'or 
 his purpofe was not in that place, to difpute and rcafon 
 Vr ho fiiould be rich in this world and who (hould be poore, 
 whofhouldbe Lordestcmporall, andwl.ofliouldbefcr- 
 uants, but his purpofe and minde waSjto declare to whom 
 did that benedidion promifed vnto Abraham appcrteine, 
 and to whom it did not apperteine.So that the holy Ghoft 
 fpcakingby faint Paul is a commentarie of the wordes fpo- 
 ken to Rcbecca.And 1 doubt notjbut fo (he did vnderftand 
 them. To wit , that that promife which appeared to haue ^w.9, 
 been common with all the fccde of Ifaak (of whomc it was 
 fpokcn)In Ifaak (halhhyfeede be called , wasnowreihei- 
 ned and made proper to one head , and to the people dti-. 
 cendingofhim, thatis tolacob , who after obtcined the 
 name of Ifracl. So that both the peoples neither were re- 
 puted, ncifheryct in veric deede were the Church and 
 
 Dij 
 
ji AGAINST THE ADV^RS. 
 
 chofen people of Godjbut ihc one was chofen & the other 
 was rcfuled. The one by gracc5and of che caller washono- 
 red with the name and prnnledge of his church: The other 
 was caft out as rtrangcrs.vpon the one remained the benc- 
 didio,of the which the other was depriued.In this maner,! 
 faie did both Ifaak, Rebecca, yea Jacob, and Elau in proces 
 of time vnderfland this oracle of God. But yecbccaufe this 
 former place of the Apoftic is by many euill vndcrftand, & 
 byfome malicioufliewreftcdfiom the fimple meaning of 
 the hohe Ghoft : m as few and plaine words as I can, I pur- 
 pofe to declare how aprly & properly the Apoftle vfeih the 
 teftimonie and words of Moifcs, Chrift being preached to 
 the lewes, who were reputed the chofen people of God, to 
 whom^ and for whofe comfort and deliuerance the Mefli- 
 as was efpecially promifed: The moft part of the Icwes re- 
 mained vnfait:hfull,rcfurcd the Sauiour,who wasfenr,blaf- 
 phcmed him, and cruelly did perfecute him and his mem* 
 bcrs. This could not be without a great offence and flaun- 
 der to many thoufands both of the lewes and gentilesThc 
 lewes puffed vp with pride,becauie they were the peculiar 
 people, becaufe to ihem were giuen the law, promifes, and 
 oracles, did brag & boaft, that God could not rcied them, 
 except that he fhould be found a liar.For to Abraham and 
 to his feed had he made a promife. And the gentiles might 
 be trobled with the like cogitations: for they might thinke, 
 ifGodlTiallrefufehisovvne pcopk which fomanieyeares 
 he tenderly had nouridiedjwhac ftabihty can we looke for, 
 though we (hould rcceiue this Chritl preached? Againfk 
 both thefc fortes of men moft valiantly fighteth the Apo- 
 ftle, and moft aptly alledgcth the Icripturcs , to the confu- 
 tation of the onejand comfort of the othcr.Firft againft rhc 
 lewhercafoneth , that albeit they be Ifraelites after the 
 fielh, yet it may be , that they be not the vcrie Ifraelites of 
 God,neither yet is God indebted vnto them , though they 
 be defccnded of Abraham. The rcafon is, that God made 
 Tvo*nlfe j^Q promife to the whole 'iccii of Abraham, but to a p;»rt of 
 w^leto jr,tb3t iSjtolfaak.Andif cheylliu]dfay:butweareofIfaak, 
 lfaa\, he granting thar, doth neueithelcsproue, that God doth 
 
 not 
 
OF GODS PREDEST. j^ 
 
 not chufc the whole feed of Ifaakjbut in the mothers wobc. 
 (as IS faid)by his owne decree,hc made the difference. And 
 Jf further they Ihould reply , 6 but we are of iacob, he then 
 commcch to the proofe of his fxrft propoficion , affirming 
 that albeit they were of Iacob,yec did it not thereof follow* 
 that rhcy were all the clea people of God,forwhatprero! 
 gatiue (wold he ray)can lacob hauc aboue his father Ifaak, 
 or what can If aakhaucaboiie Abraham ? Abraham who 
 many yeares faichfullie obeied God, could not obtain that 
 all his poftericie(no not Ifmael for whom he praied){houM 
 be reckoned to be his feed ; Neither cou!d ifaak obteinc 
 the fame: but God appointed and did chufe whom it plea- 
 led hira. And (hal lacob hauc greater prerogatiue then had 
 they both ifh^Il he that of grace was preferred to his bro- 
 ther, when neither the one had done gOvod, neither the o- 
 thcr had done euill , giue that priuiledge to all hispofteril 
 ticthat without exception they ihall be the chofen people 
 of God . No (will the Aportle conclude) but God now after 
 the reuclation of his dear e Sonne Chrift Icfus , doth make 
 theramedifFcrenceinthcpofteriticoflacob, thacfome- 
 
 times he made m thcfcedof Abraham and Ifaak.Thatishc 
 chufeth whom it pleafech him^and reicdeth alfo fuch as m 
 whom he hath nopleafure, and that notonelyamongft A'./re//o/' 
 theIevves, butalfbamongft the gcnnIes,andthattomake ;«...,.,! 
 the riches of his glory knowne towards the velfels of mcr- Parcdynf, 
 cywnich he had prepared vnro glory: whom hehathcal-C^ 
 led, eucn vs not onely of the Icu es bur alfo of the eentiles "" ' 
 (as the Prophet Ofee faith) and fo to the end of the chap, 
 cer he eftaohiheth the faith of ihe gentiles,and comfortedi 
 them,affirming, that their vocation and ekaion was fore- 
 [pokcnby Moifes and the Prophets, and therefore thatic 
 ^as not a thing that cameby chancc,but was appointed m 
 :he eternali counfell of God, & ihcrfore in his conduilon, 
 le allureth them, that fuch as belecue in Chri(Hefnj,{>all 
 leuer be confounded. This (Imply, but trucly (I doubc ^'''^^^•^^<7/' 
 lot; haue I explaned the minde of the Apoftlc in the for- ""^^^^ 
 ner place , which is : That Gods ek-aion dependeth not "^'^h not 
 'poa man, vpon his wiU,purpofe, pIeafurc,or dignitic, but ^on m^m 
 
 P iij 
 
^4 AGAINST THE ADVERS. 
 
 as it is free proceeding from grace , fo is it ftabic in Gods 
 immutable counfeil, and is rcucaled to Gods elcd, atfuch 
 time as he knowcth moft expedient. But becaufe that o£ 
 this we muft after fpcake morc,now we rcturne to our for- 
 mer purpofe. From the beginning we hearc, that God ma- 
 keth a ditfercnce : firft by that general! diuifion,feparating 
 and fetting apart the feede of the woman from thefcr- 
 pentsfeed. After calling Abrah a m(negle(fling as it were, 
 the reft of the whole worJd) in Abrahams feede he maketh 
 plaine difference, fecluding Ifmael, thathefhouldnotbc 
 heire with Ifaak : Bur moll: efpecially in the wombc of Re- 
 becca, making the ditfercnce betwixt the twochildrea 
 and their poilcritie . Which difference did continue euen 
 lothedayesofChriftlefus, infuchfirmitie, and ftablc- 
 ncffe,that neither could the finnes of the Patriarchcs, the 
 fubtill crucltieof Pharao, the inobediencc and grudging 
 of the people , their a poft afie and dcfedion from God by 
 manifeft idolatric,nor finaliie their long bondage and cap- 
 liuitic, alter or chaunge this immutable counfeil of God ; 
 that the elder {houldferue the younger, that the MefiTiah 
 (hould come of the tribe of luda, and that of the loincs of 
 Dauid (hould fpring foorth one to (it vpon his featc for e- 
 uer. And this difference which Godby his ownc voice did 
 ftablifh before the commingofhis dcare Sonne Chriftlc- 
 fus, did the fame Chriil Icfusour maftcr (appearing in 
 flclh) racifie and conhrmc. fov he plainlic affirmcth,that 
 hewasnotfentbut toiheloflOieepeof Ifrael, andthatic 
 was not good to take the bread of the children and giuc ic 
 to dogges. By which two fentences he maketh an exprcifc 
 ditfercnce betwixt the Iheepe and the goaics, and be- 
 twixt the children and the dogges. Hee fearcth not to 
 faie to the faces of thofe that boatled them felucs to bee 
 ihcfonnesof Abraham, ye are not ofGod: for if ye were 
 of God, ye (hould loue me, but ye arc of your father the 
 diuel,and his dciires ye will obey. As this fentence is fca r- 
 full, fo may ic appcare very hi Id. For they might haue ob« 
 ieded as they did : are we not his creatures, created to his 
 ownc image ? arc we not the feed of Abraham ? Do we not 
 
 bears 
 
OF GODS PREDEST. Jf 
 
 bearc the figure of circumcifion ? arc wc not' colIc<ftcd ia 
 Hierufalemjand doc we not frequent the tcmplcrycs veri- 
 ly .but noneof alhhefcthingcsmadc them to be of God, 
 in fucb fort as Chrift denied them to be of him . Vor all 
 thefcthingesmay the reprobate haue common with the 
 elect. ButChriftdenicdthemtobeof God, that is, to be 
 the Tonnes and veflcls of his mercie elected in his eternnli 
 counfell , borne of him by the fpirite of regeneration , by 
 the which their ftubborne blindneiVe being remoued, and 
 they made obedient, durft be bold to call him father, in 
 this fcnfc Chrift denieth them to be ot God. If anic thinkc 
 that their wickcdnefTc and wjlfull reiufall of grace offe- 
 red was the caufc that they were not of God , as I neither 
 cxcufc their manifelt rebellion, neither yet denieittobe 
 a moftiufi caufc of their condemnation, fo vtterlydenie . 
 I that their prefeni Iinnes were the only or the chief caufe 
 of their reprobation . For Chrift himfelfe feareth not to 
 affigne another caufc : faying. Therefore ye donotheare, n-hythe 
 bccaufcyearenocofGod. If they had heard, that is, i^~Ie)x<€i he^ 
 cciuedandbeleeuedChriftlefusand his dodrine , their Iteucdnotin 
 fianeshad benepurged,and their blmdnefTe rcmoucd.But ihafi, 
 him could they not receiue-And why.^becaufe they are not 
 of God. Buttotheobiedion, that the foreknowledge of 
 good works, or of rebellion to come , fhould be the caufe 
 why God doth elect, or rcicd,we (hall (God willing)after 
 anfwere. Nowoncly I minde to follow that which I haue 
 purpofed, which is that Chrift iefus himfelfe makcth a 
 plainc and manifcft difference betwixt one forte of men 
 and another. Howe often doch he affirme that his iLeepe 
 doc heare his voyce, that he knoweth them,and that they ^■ 
 
 know him,thatuhathplcafed the father to giue the king- 
 dome to the litle flock. That manic arc called and few cho- 
 itvi. That fome there be whoms Chrift Iefus neucr knew, , .- 
 no not euen when they wrought grcatcft miracles . Inall , ?■' ^^ 
 thefe& manic places mo itis euidcnt, that Chrift makcth y'^'^^pf^^ 
 diiference betwixt one and another : but one place moft '^^"^^^^ ^"* 
 notable of all others 1 will fliortly touch, and put end to ■^^^^y^"' 
 ihi» macccr.Ckilt Iefus in that his moft folcinn & moil c6- "^^^^^^ 
 
 D iiij 
 
^6 AGAINST THE ADVERS. 
 
 forcable prayer (after other thingcs) faith, I hauc manifc- 
 fted thy name to the men whomc thou haft giucn to me of 
 the world.Thcy were thine, and thou haft giuen them vn- 
 to me, and they haue kept thy word . And ftiortly af^er e 
 Ipray forihem : I pray not for the world, but for ?hcm 
 
 lohn^lj* whome thou haft giuen vnto me ; bccaufe ,thcy are thine. 
 If in the whole fcriptures there were no mo places to prouc 
 that in the cternall counfell of God chere i^ a difference of 
 one fort of men from another, this oncly one were fufti- 
 cicnt, ' For firft he makcth mention of men giuen vnto him 
 by the Father, who were ( as he before affirmed ) chofcn 
 out of the world , and why were they giucn vnto Chnft? 
 he anfwcreth, becaufe they were the fathers . And howc 
 ,they appertained to God move then others, is before laid. 
 He further declareth what he had done vnto them , what 
 
 Tvhat ch'ift '•^^y ^^^^ ^^^ done. And what he did and would do to the 
 
 did for his end for them, he had opened vnto them the name (that is 
 * themcrcie5goodne{re,conftanttrueth,3ndperfeft;iuftice) 
 of his heauenly father, which dodrine they had rccciucd 
 and kept, as they that were the ground appointed to bring 
 foorth fruite in aboundance . He did pray for them , that 
 theylhould be fandificd and confirmed in the verity .The 
 vertue of which prayer isperpetuall, and at all times ob- 
 tainethmercieinthe prefcncc of his fathers throne for 
 his eled. And leaft that anie doubt ftiouldremaine, as 
 that thefe graces were common to all the world, in plaine 
 and expreife wordes he affirmeth , that he praifed not for 
 
 Chriji pY4y- jj^g worldjbut for thofe (faith he) whome thou haft giuen 
 ? ""* 1/ ^'^^^ "^^' ^^^"'^ denic a plaine difference here to be made 
 
 the rforla, betweene one fort cf men and another , I v/ill pray to God 
 to open his cics,that hc(if Gods good plc2furebe)may fee 
 the light that fo brightly ihincth . Oiher places for this 
 prefent I omit: For of ilicfe precedentcsl luppofe it to be 
 euidcnt, that in the eLernali counfell of God thercwasa 
 difference of mankind euen before the creation, which by 
 hisownevoyce is moftc pJainely declared to vs in time. 
 Now to that obicftion which Pighius that peftilent and 
 pcruerfe papift (and you all after him) doth make. To wir, 
 
 that 
 
OF GODS PREDEST. 57 
 
 that God did predeftinatc according to the worVes, and j^a C 
 faithwhichheforefawtobcinman. Imightobiedtoihc ^ ^/ ^^^ 
 contrarie, that if prcdeftination proceedeth from Gods ftic'all i 
 purpofeandwill(as the Apoftleaffirmechitdoih)that thei^^'J/ '''U. 
 the purpofe and will of God being eternal!, ^^annotbe f^^l^^'^^r. 
 moucdbyourworkesjorfaythwhichbe temporall . And p,a-/X°'Lii 
 that if the purpofe of God be ftablc and furc,that then can othe"*l 
 not our workcs being vnfurejbe the caufe thereof. But to l^u ^^ 
 auoyd prolixirie and tedioufnefle , I will by plainc Scrip' * 
 tures proucjthat of free grace did God cled,that of meere 
 roercie doth he call and of his oncly goodnelTe without 
 all refpcd had to our dignitie (as to be anie caufe firft mo- 
 uinghim) dothheperformethe worke of our faluation. 
 Andfortheproofe of the fame, letvs take Abraham and 
 his pofteritie for example. I'laine it isjthat he and hii Iced 
 were preferred to all the nations of the earth, the benedi- 
 ttion was cftabLlhcd tofpring from them , the promife 
 ofthc land of Canaan was made vntothem, andfo were 
 they extolled tothe honour and dignitie of Gods peculiar 
 people. But letvs confider what either faith or obedience 
 God found in them which might haue moued him thus to 
 prcferrethcm to other nations. Let vs hearcMoyfcs.Thc 
 Lord thy God (faith hee) hath chofcn thee, that thou r) 
 fhouJdeft be a peculiar people to him abouc al the peoples '* 
 which are vpon the face ofthc earth : God hath not fo ve- 
 hemently loued you, andchofenyou, bccaufeyouaremo 
 in number then other nationsf feeing ye are fewer then all 
 other people) butbecaufehehath loued you, and would 
 keepe the othe which he mjidc to your fathers ; And after 
 it folioweth : Say not in thy heai r,my power, my Ihengtb, 
 and my hand haue prepared this aboundance tome, and 
 thinkenotinthyhcart, icis formyjufticc, that the Lord 
 hath brought me into this land.Ofthcfcplacesit is plainc, ^(^'^-9* 
 that Moyfesleaucih no cauie neither of Gods elediojnei- 
 thcr yet of performance of his promfe in man, but eftabli- 
 fneth it akogirher vpon Gods freeloue and good plea- 
 lure.The fame did lofua in that his laft and moft vehement 
 exhortation to his people a htle before his deaih,in which lofw.x^ ' 
 
j8 AGAINST THE ADVERS. 
 
 plainly he affirmethj that Abraham and his father were 
 idolaters before they were called by God, wliich place E- 
 zechiel the prophet moft euidetly declareth, rebuking the 
 vnthankfull defeftion of the lewesfromGodjwhoofmer- 
 cic had giuen them life, honour and dignitie, they of all o- 
 ihcrsbemg the moft vnworthic. Forhe faith: Thus faith 
 theLord God to lerufalemiThy habitation and chy kinred 
 is of Canaanjthy fatherwas an Amorrhean,& thy mother 
 an Hittite : and in thy natiuitie when ihou waft borne thy 
 nauill was not cut^ihou waft not waftied with water,to fof- 
 tenthecj thou waft not faked with falc, neither yet waft 
 thou fwadled in clouts. By the which the prophet fignifi- 
 cth that al was imperfed,al was filthie,al was corrupt and 
 ftinking,as touching their naiure.he proccedethmone eie 
 pitied thee to doc anic of thcfc vnto thee, for to hauc c6- 
 paffion vpon thee : but thou waft caft out in the open field 
 to the contempt of thy perlbn in the day that ihou waft 
 borne.Andwhen 1 palled by thcc, Ifawe thee polluted in 
 thine ownbloud^Sc I iaid vnto thec,whcn thou waft in thy 
 bloud(that is in thy filthy fins) thou fhaltLuc. And this he 
 repcatethjto the end,that he may beat it more deeply into 
 their mindes.I (faith the Lord)fud vnto thce,being in thy 
 bloud.thou (halt liucjand fo he procecdethjdeclaring how 
 that God did multiplie them , did giue vnto them bcwtie, 
 ftrengrh>honor,anddigniticThcfe threcplaces do plainly 
 witncs what perfedion God did find in this peoplejwhom 
 thus he did prefcrre to allothers. And what obedience did 
 they render vnto him after the vocation of Abraham, the 
 holiehiftoricsdoe witncs. For pcrfedfion and obedience 
 was not found in Abraham himfclfe, yea neithex in Moifcs 
 nor in Aaronjbutcontrariwife, theincbedicncc of all we 
 finde noted, to the fame end that Moyfes hath before fpo» 
 ken,to wir.ihat none fhallboaft that either iuftice procee- 
 ding or following, was the caufc why God did choofe and 
 eled that people.For how Ihall God choole for that,which 
 the holy Ghoft plainly denieth to be in any man dcfccn- 
 ding of the corrupt feed of Adam? For Ifaiah plainly doth 
 fiffirmetthac all our iuilice> is as a cloth moft polluted and 
 
 fcorr^d; 
 
OF GODS PREDEST. S9 
 
 fpottccl:IfouriufticebepolIuccd,as the Prophet affirmcih 
 k to be, and God did predeftinatevs for our iuftice, what Go</<//V/»cf 
 followech 5 but that God did prcdeftinaic vs for th^i, for our 
 which was iihhie and imperfeft : but God forbid that fuch vporli^s f>re- 
 cogications (hould take place in our hearccs. God did deflinateyi 
 choofe vs in his eicrnall purpofe for hisowncglorie,to 
 be manifcfted in vs,&thathe didinChrift lefus in whom 
 oncly is our full perfection ( as before uc hauefaid.) Buc 
 let vs yet hearc fomc tedimoniesof the new Teftament, 
 Saint Paul to his difciplc Timothie faith. Be not afha- ^ j^^ 
 rned of the tcftimonie of our Lord, neither be thou a{ha- 
 raed of rae who am his prifoner , but be thou partaker 
 oftheafflidionjof the Gofpel, according to the power 
 of Godj who bach made vs fafc, and hath called vi with an 
 holie vocation, not according toourworkes, but accor- 
 ding to his purpofe and free grace, which was giuen to 
 vs by Chrift lefus, before all times , but now is made pa- 
 tent by the appearing of our Sauiourlcfus Chrift. Hecrc 
 plaineitis, that neither are we called, neither yet faued 
 by workes,much icfle canwe bepredertinateforthem,or 
 in rerpe<5t of them . True it is , that God hath prepared 
 good workcs that we fliould waike inthetn: but like true 
 itis,thatfi:ftmuft the tree be good, before it bring forth 
 good fruite : and good can neuer the tree be, except that 
 the handof thegardiiier haue planted it. Tovfeheerein 
 the plainc words of faint Paul, he wirneileth thatv/e arc 
 clcdcd in Chrift , totheend that weftiouldbe holie and 
 without blemifh . Now feeing that good workcs fpring 
 forth of clcdion , how can any man be fo foolilh as to af- 
 lirme,that they are the caufe of the fame^Can the ftreame Que^^, 
 of v/ater flowing from the fountaine, be the caufe of the 
 originall fpring? 1 thinke no man will fo hold nor affirme: 
 cuen fo it is in this matter ; for faith and a godlie life 
 that enfueth our vocation , are the fruites proceeding 
 from our elcdion, but are not the caufes ot the fame. ' 
 Andthercforethe Apoftle,tobcatdownea]l pride,afkcth - /• 
 what haft ihou 6 man which ihouhaft not receiucd? And 
 if thou hall receiucd ir^ why glorieft thou^ as chough (hou 
 
 ;<;«• 
 
€o AGAINST THE ADVERS. 
 
 hadft notrcceiuedit ? The Apoftle in that place fpeakeih 
 not ofone or two graces 5 but whatfoeuer isneceirarieto 
 faluation^thathe affirmeth to be receiued,and that of free 
 grace, as he yet more plainely doth witnefle, faying. Of 
 grace are ye faued by faith, and that notofyourfelues^ic 
 is the gift of God, and not of workes , left any (hould gio- 
 ricNow if man hath nothing but that which he receiueih 
 of grace, offreegift,offauour ,andmercie, what odious 
 pride, and horrible vnthankfulnelfe is this, that man lliall 
 imagine,that for his faith and for his workes God did eled 
 and predeftinate him to that digniiic } cuen cs if two or 
 three beggers chofen from the number of many, were of 
 ihcliberali mercie of a Princepromotcd to honour,(hould 
 after bragge and boaft, that their good feruice was the 
 caufe that the Prince did choofe them , (hould not eueric 
 wife man mockc their vanitie ? yea, might not the Pnnce 
 iuftly depriue them for their arrogant vnihankfulneffc? 
 Might not the Prince haue left them in their wretched 
 eftatc? And what then fliould haue becomeof their fer- 
 uiccPlsitnot euenfowithmanloflin Adam ? (whofefall 
 in Godsprefcience & purpofe was before his creation) of 
 which roafle or lumpe , God of his owne free grace did 
 choofe and predeftinate vefTels of his mercie prepared vn- 
 toglorie , that they fhould be holy ( as before is laid) {hall 
 thcfe then that finde mercie to worke good workes boaft, 
 as though workes were the caufe thereof? God forbid.For 
 ifthc poftcritie of Abraham did not obtaine the inheri- 
 tance of the land of Canaan, for any iuftice that was in 
 them, yca,if God did not choofe thcmjnci thcr to the tem- 
 poral! nor eternal felicitie,but ofloue and free grace oiily, 
 as Moifes doth witnefTejhow (hal we think.that the eternal 
 inheritance,orGods cledion totheioy &lifeeuerlafting, 
 dependcth vpon any qualitic within vs. Wonderit is, thac 
 the Apoftle S.Paul intreating of this matter of Gods free 
 cledion, was ignorant of this G^ufe , if it be fufficicnt. For 
 by thac roeanes in few worcU he might haue put filencc to 
 many dogges, which then(as men do now)barked againft 
 chisdodrinc. Forifhehadfaid: God hath chofen afore 
 
 aU 
 
OF GODS PREDEST. 6i 
 
 all rimes to the participation of life,a ccrtainc nuTnbcr,bc- 
 caufe he forefavv that they fhould be faithfull, obedient to 
 his commandcments, and holy in conuerfation : and vpon 
 the other part he hath reiefted and reprobate others , bc- 
 caufe he forefaw that they (hould be vnfaithfull , difobedi^ 
 cnt&vncIcaneoflife,thisIfay, (if thofe caufes had been 
 rufficient)had bene a fenfible manner of doArine: But the 
 Apoftie allcdgeih no fuch reafon , but firft beatcth downc 
 the pride of man (as before we haue touched) andiherc 
 after burfteth forth in this exclamatio. O the height of the 
 riches of the wifdomc and knowledge of God? how incom- 
 prehcnfibje are his iudgemcnrs^and how vnfearchablc arc 
 hiswaycs? This exclamation, 1 fay, had bene vainc, if ei- 
 ther workes or faith forefeencjhad bene the caufe of Gods 
 cledion.S.AuguftinedothraocketheOiarpefightofmen, 
 that in his dayes began to fee moredeepely then did the 
 holy Ghofl, fpeakingin the Apoflle. And wefearenotio 
 affirme . that the men which this day do attribute elcftion 
 or prcdcftination to any vcrtue,or qualitie within man,do 
 hold and defend (to their great danger) that which none 
 indued with the fpirit of God'hath left to vs, written within 
 the holy fciiptureSj either yet that any of the chofen fhal 
 confeffe in their grcateft glory .Let the whole fcripturcs be 
 read and diligently marked , and no fentencc ( rightly vn* 
 derftood)fha]bc foundjthat affirmeth God to haue chofen 
 vs in rclped of our woikcs, or becaufe he forefaw, that we 
 fhould be faithfull,holy , and iuft. But to the contrarie5ma- 
 nie places fnallwe finde ( yea eucn fo manie as intreatc of 
 that matter) that plainely affirme, that we are freely cho- 
 fen, according to the purpofeofhis good will, and that in 
 Chrift Icfus. And what (hall be the confcfTion of the whole 
 bodic alTembled when they fhall receiue the promifed glo- 
 rie, is expreffed in thefe wordesof the fourc andtwentie 
 Elders, who cafting their crownes before him that fitteth ^^poc,'^, 
 vpon the throne 5 do fay. Worthie art thou ( 6 Lord and d?"?. 
 cur God) to take honour and gloriCjand power. For thou 
 haft created all things, and by thy will they are, and were 
 created. And after t'hey fall before the lambe, andfinga 
 
6% AGAINST THE ADVERS. 
 
 new fong, faying: Worthie art thou to take the booke,and 
 to open the leaks thereof: for thou waft killed , and haft 
 redeemed vs to God by thy blood,and haft made vs to our 
 God kings and pricftesjand we (hal raigne vpon the earth. 
 No mention IS here madeof any worthmeffe of man :thc 
 creationis giuen to God, & that all things are in that pcr- 
 fite ft ate which then the chofen fballpofleirc, is attributed 
 to his wjI. The death of the lamb is afllgned to be the caufc 
 of the redcptio,yea of that great dignity to which they are 
 promoted. 1 am fully pcrlwaded,that if any caufc of Gods 
 clt6ion,and of the fruitc proceeding of the fame, wcre,or 
 could be in m;<n , that the holy ghoft, who is author of all 
 iuiticc, would not haue defrauded man of any thing which 
 ot right did appertain vnto him.But fcemg that in no place 
 the holy ghoft doth attribute any part of mans faluation to 
 h;s ovvne mcrite s or worihincfTcjl fearc not to aftirme,thac 
 ihispeftilenc o{>inionis theinftigacionoffaihanjlabouring 
 byalmeanes rtjobfcurethe glory of Chrift lefus, andro 
 retains man in bondagCji whom he infeded with that firft 
 venom which he made him todrmke/aying-yeflialibcas 
 ^hrie^ere^ gods.Thus far with llich plain (implicitie(as it pleafcd God 
 hcifalxK^hat tominifter vnto ixsc for the time) 1 haue proued,thatGcds 
 ti before elcdion is cternaljthatitisftable^thathehaihmadcadif- 
 ftfflcimtly fercnce betwixt one fort of men and another, which diiTe- 
 froued, ^cce ah hough it came to the knowledge ofma in timCi yet 
 was it in Gods purpofe &: counfeli belore all time, no Icftc 
 the.his creation was. And laftly that Gods elcdion dcpcn- 
 deth neither vpon cur workes,nor vpon ourfai:h/out prc- 
 cccdeth from his eternal wirdomc,niercy,& goodnes: and 
 therefore it is immutable and conftant. Now ftiortly will I 
 go through(if God permit me) the realons ofyour bookc, 
 noting vponthconcparr5theimperfe(Sionsofthcfamc,& 
 vpon the other, your ignoranccj or clfe malice in corrup- 
 ting the fcripturcs, 
 
 THE ADVERSAKIE. 
 The flft ^^ froue this flmilitude good, and tofhexp Jmv much lis lone to- 
 r cij-^j, wardes his children exceeded) the lone of all creatures torvardes 
 * thir birthssi hefaid}: Cdft a woman forget the childe of her 
 
 womhe^ 
 
OF GODS PREDEST. ^3 
 
 ^omhe^aniinot fittie the fame whomJJje hath berHe?^n(l though/he JfaUh* 4f , 
 doe forget It, yet I mil mt forget thee. Here he fpeakethmt onely to 
 the eleh (/»; Come fay) but alfo to them whkh didforfal^ ^ defpife IfaU.^ 0. 
 him as there . Mas for thefe difohedient children (^ faith the Lord) 
 that thsyxvilltak^counfcll without me, Heerehe calleth tl>epoichd j^^fj^^ 
 which hea\>e (inne v[fpon Jinn: 3 and iv ere difoheiietd -y his chil^ 
 dren, Chriifl faith, if ye xvhenye are emll can gifte your children good 
 gifttesjiotv much moreyour heatienly father} After the fame maner 
 may I reafon vrithyon (carele/fehyneceJfAie) if none of you ^ though 
 yoK' heefUl-, would beget a child to mferiejhow much lejfe would God 
 which is allgoodibeget andaeate man in his own image to perpetual), 
 paines? Here we may fee how much this nai^ghtie opinion is contvarie 
 tonaiureandto reaCcn^andthatitiscontrarieto thewordfiodwiU 
 lifig I willproue. IfGodl>arfjardeined tJte mcft part of the world to 
 bedamned, then were hhwrath greater then his mercie . Biittlx 'py^/.jj^^ 
 firipturewi:mjfcihthatlJsn:ercie is ouer all his work^s ^ atidthat 
 GjdisJIowe yn'.owraih^ andreadie ynto mercie , fo that his wrath 
 is extended onely to the third and fourthgeneration , but his mercie 
 to the thoufand generation: wh2refore thus (^faithhe:) A little Efaia.^^^ 
 while I haueforfaJi^n thee i but with great mercifuhuffe /^jall I 
 ta^^ thee yp ynto me , whenl wasangrie I hid n^y face fiom thee 
 for a little feafon , but through euerlafiing mercie ha::e 1 pardoned 
 thee. And Vauid fayth ^ his wrath indureth but the tvcincl^ing 'p/'aiia, 
 ffaneycy and his pleafure is inlife . Heauinejfe may Well indure 
 for a ttiglft J ^ut icy commeth in the morning, ^ndfo Moyfes called 
 him a mercifull and gracious God, longfu^ering,and!^epingmercie 
 in pore f r thou funds, By thfefriptures and manie mo^it is euident, 
 that Gods mercie is greater then his wrath ^contrarie to their filings, 
 A N S W E R E. 
 How blafj-ihcmous be your fimilitudes , your fclucs 
 mayconfidcr, if malice hauc nocvttcrly blinded you, for 
 I hauc al ready proucd,that God is not bound to the hwcs 
 and bounds ofnaturc,& how (hamefully yeedoabulcthe 
 fcriptureswhichyealJcdgej few words flial] declare. Ye Ift^^^^Af* 
 denie that God doth fpeakc here to his eJeft in the place 
 of Ifaiah the Prophet, but to al men in generall : & eucn to if^i^h, 50, 
 thofe that had forfaken him, as ye would fceme to prooue 
 by the wordcs of the fame Prophetfpoken before in hi* 
 
^4 AGAINST THEADVERS. 
 
 thittic chapter. Firft ( I fay ) thacthofe two places do no 
 more agrccjthen do thofe words ot Chrift/pokcn after his 
 icfurredion : Go to my brethren and tell them , I paffe vp 
 to my father,and vnto your fathcrjand vnto my God:,and 
 vnto your Godjand thofe which he fpake before his death, 
 againft CapernaumjBethfaida, andCorofaim, orvntole- 
 rufalemjagainft whom he pronounced, wo and maledidi" 
 on, bccaule they did not know the time of their vifitation. 
 For in the former pIace,God fpcaketh to Sion^whichlong 
 had bene waft, & to iiis people which long had bin oppref- 
 led. And to the end that the reader may better vnderftand 
 how deceitfully ye withdraw & tteale the words which ex- 
 plain the whole matter, I will bring forth the wordes of the 
 prophet. Reioyce(faithhe)Oheauens: and rcioyce thou 
 earth, O youmountamesbrcftyou forth in gladnefle, for 
 the ctcrnall hath comforted his people, and fhallhaue 
 mercie vpon his poore ones.Syon hath raid,thc Lord hath 
 Jeft me , and my Lord hath forgotten me . May a woman 
 forget her child that fhe Ihall not haue compaflio vpon the 
 fonne of hir bofome, but let it be that they forge t (neuer- 
 thelefTe I fhallnoc forget thee j for loc in thefe my two 
 handeshaue 1 engrafted thee, andthywalles areforeuer 
 before me. If thefe comfortable words were fpoken in ge- 
 ncralltoallmen,asyeaffirme, let indifferent men iudge : 
 Ifall men were Sion, that long had lyen defolate, ifall 
 were his people that long had bene opprefled in the cap- 
 liuiiie of Babylon; Ifall did fo complain^that they thought 
 God to haue forgotten his league and promife, which of 
 mercia he made with them : And finally, if all haue this 
 promife, that their deliucrance isioyncdwith Gods infi- 
 nite power, ihcn is your application to be approuedcbut if 
 God did m:»ke a phin difference betwixt Ifrael and all na- 
 tions in the earth, if he had chofen his habitation in Sion, 
 and if he will keepe promife with the afflided for his owne 
 names fake, be they neucr fo vnworthie , then are ye to 
 bold to glue the honour and prerogatiuc of the children 
 and hcircsjto Grangers and baftardes. The wordes which 
 weallcdgcof thcthirtie chapter make nothmg for your 
 
 purpofe 
 
OF GODS PREDEST. 6$ 
 
 purpofc : for albeit he fpeakcth to thofe that were inobe- 
 dienf,yea that were trcafonablc traitors , yet had they the 
 
 naracjthe tide, yea the honoi;r and dignitie of Godspeo- 
 plc,and among ihem,were fome ofGods chofcn children: 
 for whofc comfor- (after long affiiftion fuftained in Baby- 
 Jon) were thofc other words fpoken. And To except that ye 
 be able to proue.thatthepeoplecf JfraeJ, and the citie of 
 Jcruralcm had no greater prerogatiue, enen in the time of 
 their greatcft blmdnes & vnthankfulnes ( before the com- 
 ming of Chnft lefus in the flcHi ) then had other nations, 
 ycc conclude nothing. But yet wonder itis , that yee can 
 make no difference betwixt the times, in which the one 
 words and the other were fpoken. The wo was pronoun- 
 
 ced(you fay.alas, which the text ha( h not)againft fhe>h3C 
 time they had declined from God. when they tooke coun. 
 IcJlo^themlelueswhen they could not abide thcadmoni^ 
 tic ns of the Prophets; but ihccomfortabiepromifcofde- 
 liucrance was made, after that vengeance was powrcd 
 torth vpon the proud contemners ,& after that the whole 
 boaie was fore tormented by great opprcffion and long 
 impriionmcnt. Do ye not thinkc that there might be Preac 
 alteration m that people wichm the fpaccofan hundrcth 
 y cares .- for lo long was it betwixt the daycs of the Prophet 
 and the dayes of their lafl: captiuity vndcr Nabucadnezcr, 
 aher which time alfodid this formerpromifeofGodsrc- 
 memoranceof themonely take place. Mighcnot theone 
 be Ipoken of thofe which iliouldbepumlTicd (yea let it be 
 that they were the reprobate) and the other to the people 
 ofOod, towhomby hisowne hoiinclTe he had uromifed 
 deliuerance? Do ye ihmke that bccaufe the fame Proph^E 
 fpeakeih both the fentcnces,ihat therefore they do appcr- 
 taine to one eftatc and condition of people ?1 haue proued 
 the contrarieby Chrifts plaine words. For his motith oro- 
 nounced deftrudion ag.inft Ierufalcm,and yet fendcth he 
 thcioyfu^I tidmgsof hisrefurreaion to hisdifciples wch 
 that moft Angular comforr,that God remained vnto them 
 both God, and father : 5. cuen fo doth our Prophet Ifaiah, 
 tor in the one place he fpeaketh to the obainate coniem- 
 
 E 
 
6€ AGAINST THE ADVERS. 
 
 ncrs, but in che other place he fpeakech co the afHidcd 
 
 children. Weylbefcech you the fcripcures of God with 
 
 ^ greater reuerence.The words of Chrift ye likcwifc falfific, 
 
 Mai '?.7' ^j. hg fpeaketh not of any common louc which he beareth 
 
 to all men, but affirmcth that our heauenly father giucth 
 
 tuhiu goodthingSjOr asLukcaffirmeth, giucth the holy ghoftto 
 
 fuch as afke of him.Ye muft prouc Hrft^that al afke in faith, 
 
 and according to his will (which be the peculiar preroga- 
 
 tiucs of the childrc of God) before that Chrifts words can 
 
 ferue for your generall multitude, cither yet that you (hall 
 
 thereof be able co proue that God loueth all men alike. 
 
 Ye take yourplcafure in reafoningwiihvs, whomyee 
 terme careleflc by neccflfitic. I will not recompencc raihng 
 Vr'ithraihng, but I pray God that thou ( the writer of this 
 booke) Ibew hereafter greater diligence in godlines, then 
 of many daics thou haft done,whercfoeuer thou haft ban- 
 ted. We vfe not to fubicd God to our corrupt affcftions, 
 but with reuerence & fcare we leauc to his godly wifdomc 
 the orderingof his creatures,ncither yet can you be able to 
 proue, that we either by word or writing haue affirmed, 
 that the principal end of any mans creation was perpetuall 
 pain.But we affirme,as before we haue dcclarcd,tha t God 
 for himfelfe & for the manifeftation of his own glory hath 
 created all things. Bucofthiswemuft after more largely 
 fpeake. 
 The hldf- The finall condufion which ye colled of naturcjis, that 
 fhemit of God hath created none to miferic nor painc.For that your 
 ^nahap^ HI afterCaftalio fear eth not moft blafphemoufly to affirnie, 
 tij^es. faying, that if he harh To done , he is more cruell then any 
 
 wolfc. O heauen and earth reuenge this blafphcmie. 
 
 That man which here fufFcreth mirciie & much calami- 
 iie,y ea and that alfo ftialbe adiudged to the fire inextingui- 
 ble , is created of God, or (as you affirme ) is the birth of 
 God: I fuppofe your fclues will noc deny. And that he fuffc- 
 reth al miferies by Gods iuft iudgcments, & by his will ex- 
 prefled in his wordjthe fcnpture beareth record.For God 
 -, laith to the woman,inforrow& dolor fnalt thou beare thy 
 
 jiiiu^. '■ ^j^jI^Jj.^^ j-q the manjln the fweatof thy face fhalt thou cacc 
 
 thy 
 
OF GODS PREDEST. if 
 
 thy brcacJjSc alfo curfed is the earth for thy fake.Which(Sc 
 many mo places) plainely wicnes , that God hath inflicted 
 paine vpon man whom he hath crcated.You anfwerc: thac 
 did God for the fin of man, I confefTe : But yet is your fooc 
 faft in the fnare-For after fin,m a ceafed not to be the crea- 
 ture, and (as yec will terme him jthe birth of God. If then 
 god be fubicd to the law of nacure(as before \vc hauc faid) 
 & now againc rcpeatc, that your vaniric & ignorance may 
 the moreappeare,fo that he is bound to do the felfe fame 
 thing to his birthes, that nature moucth vs todotoor.r 
 children: I afke firft why did God fufFer man created to his 
 owncimage to fal into fin ?3lfuredly no natural father will 
 vvittingiyand willingly fuffcr his children to fal into a pitor 
 dungcontodeftruftion . And fecondanlyl askejV^hy did 
 not God(who is omnipotcnr,haumg all wifdome & good- 
 nes) prouidc another medicine for man, then by death to 
 oucrcome fo many miferies ? Thirdly, if God would thac 
 none ihould be borne to miferic , why did he not clcardy 
 purge the nature of Adam'r'why did he not ftay that venom 
 & corruption in our firft father.- why did he permit it to in- 
 fed al his pofteritie? There is no fnift thac here canferue 
 you. For if you ray,God was prouoked by the fins of the po- 
 ftei itie , which he did forefee to be in themjfo to do : I an- 
 f\vcrc,that he toiefaw notbing,which his eternall &infinic 
 power might not haue remoucd and rcmedied,if fo it had 
 pbafed his godly wirdom:for then as now,was he the God, 
 who alone may do v/hatfoeucr he wjI in heauen & in earth. 
 And further I fayjthat the fountain be ing ihut vp,thc flow- 
 ing of fin by naturall propagation fhould haue ceafed. To 
 Gods permifTion we ihall after anfwere.To put end to this 
 matter, ifyccconfider nothing elfe in the great varierie of 
 Gods works but the onely miferie of the fufferer, and finnc 
 (which we denic not to be a caufe of the fame) ye haue no 
 better profited m the fchoole of Chrift, then had the difci- 
 ples,whe feeing him that was borne blind, they demanded 
 this queftion, Mafter (fay they) who hath finned, whether lofj^s.^, 
 thisrr(aorhisparets?thathe(liuldbebornblind?Noocher 
 caufe did they lec of his miferie but fin. And to them it was 
 
 Eij 
 
^8 AGAINST THE ADVERS. 
 
 ftrangc that any man could fin Co gricuoufly before he was 
 borncjthac for the fame he (hould be puniilicd with pcrpe- 
 tuall biindnclfe during his hte. And chat he {hould fiiffer 
 fuch miferie for the offences of his parences , appeared to 
 them to repugne Gods iuftice, and to that fentence which 
 before he ha J pronounced by the Prophet Ezcchiel affir- 
 ming, that the fonnc (hould not beare the iniquitie of the 
 father.ButChrift Icfasin correding their error, giuethto 
 you a profitable lefTon, if ye can receiue it : affirming, that 
 neither he , neither yet his parcntes had finned thatfo he 
 fhould be borne,buc chat the glory of God (hould be mani- 
 fc(^cdin him. If Gods glory be declared & made manifeft 
 cue by the miferies which ferae creatures fuftain:Darc you 
 therfore accufe God of cruelty ?C6fider your bold fooli{h- 
 nes,& repec your blafphemics before that vegeancc lirikc. 
 
 After chat yc hauc concluded as you thinke, our opini- 
 on to be naught , by argum.en:cs drawnc from nature, you 
 make a bold promifc to proue the fame by plain fcriptures: 
 And yet your firft entracc is but by a rcafon not vvel groun- 
 ded vpon thefe fcriptures v/hich yc allcdge.Thus ye write: 
 IfGod hath ordained the mofi fart of the world tn perdition , then 
 were bis wrath great er then his tnercie , biu the fcripi^me witnejjeth 
 that hismercis is ouerall his creatures. Ergo f wjJIye conclude) 
 he hath not created the moTi part cf the world to perdition. To 
 prouc that Gods mercie is greater then his wrath, ye bring 
 forth the words of Dauid. Pf3l.3o.& 145. Ifaiah.54. and of 
 Godhimfclfe, proclaiming his owne namevnto Mofcs: 
 for thefe wordes are not the wordcs of Mofcs (as ycal- 
 ledge) but were Ipoken by God himlelfe in the eares of 
 Mofcs. 
 
 To theMaiorl haue anfwercd before, that falfclyyee 
 burthen vs , that wc affirme sihat God hath ordained the 
 moft part of the world to perdition : for we prefume not to 
 define what number God Iliall faue , &hov/ many he (liall 
 iiiftly condemne, but v/ith rcuerence wc dorefcrrciudge- 
 ment tohmi, who is the vniuerfall creator^whofe goodncs 
 and wifdomc is fuch that he can do nothing but wifeh/jand 
 whofc iuUicc is fo pcrfite,that his works are exsmted from 
 
 the 
 
OF GODS PREDEST. €^ 
 
 the iudgcment of all creatures. But the fc'cond part affir- 
 ming that if God condemne moe then he fliall laue , that 
 then his wrath is greater then his mercie, is fo irreucrcnr, 
 foboldjandblafphemousjthatfcarfly coujd Ihauethoghc 
 that the diueiJ himfelfe could hauc imagined a more mani- 
 fcft blafphemy.Who hath giue the balance into thy handb? 
 (i fpeake to thee moft blalphemous wrkcr ) to ponder and 
 vvey Gods mercie and wrathjafcer thy corrupt ludgcment? 
 If thou claimcft the hclpc of thefe former icriptuics, they 
 proue no more that which [thou pretendeft, then if thou 
 Ihouldeft affirrae that God fliail faue the diuellsbecaufe his 
 mercie is aboue all his creatures.We do not denie but that 
 the moll wicked men are participant of Gods mercie in 
 lemporall felicitie (yea and that farrc aboue his chofen 
 children)that he maketh his funne to Hiine vpon the good 
 and badjthat with long fufFering he calkth them to repen- 
 tance, anddelayeth their moft iuft condemnation. Buc 
 what wilt thou hereof conclude , chat God hath ordained 
 motofaluation^thentoperditionPor elfcis his wrath grea- 
 ter then his mercie? Blalphemous mouthjwho hath taught 
 thee to appoint a law to God? Thcday fhall coffic(ifrpee- 
 dily thou repent net) that thou fhait feele what punifh- 
 ment is due to fuch, as go about to bring the eternall God 
 & his incomprehenfible iudr^cments vnder the thraldome 
 of their corrupt reafon.Buc Icauing thee,! returne"to thofe 
 whom gladiy I would inftrud, and to them i lay : that the 
 words of Dauid and of liaiah do fpeake of that rich and m- 
 cftimable mercy, which God laicth vp in ftore for his cho- 
 fen children: to whom although God fometiraes fliew him- 
 felfe feuere and angrie, yet indureth that but'for afnoit 
 fpace^but his mercy is euerlafting^and his goodnes iniinir, 
 bythewhichhemarriethhis chofen children to himfelfe 
 for euer, and whether that thcfe words be onely fpokcn to 
 the eleftjor d^e. that they be generally fpoken to alUct the 
 holy Ghoft decide the conrrouerfie After that Dauid hath 
 affirmed that God is liberall, mcrcifull, paticnt,& ofgreat ^/^-Mf • 
 gemlenes,3nd alfo that he is good to al!,and that his mer- 
 cie is oucr all his works, that the eyes of al creatures lookc 
 
 E iij 
 
70 AGAINST THE ADVERS. 
 
 rpon bimj & that he is iuft in all his workes: by which fen- 
 tcnccs he praifeth the gooclnesj,the mercie,and the proui- 
 dence of God in the regiment and goucrnmcnc of his vni- 
 ucrfall creation, which goodnes and mcrcie do fo abound, 
 that the innumerable iniquities of mankind and his dcte- 
 ftable ingratitude cannot vtterly hinder the fame from the 
 creatures.Aftcr thefe common mercies (1 fay)whercof the 
 reprobate are ofcen partakers , he openeth the treafure of 
 his rich mercies which are kept inChriftlefusforhise- 
 led: Sayingjthc Lord is nigh to all that call vpon himjto al 
 that call vpon him in veritie: he doth the will of thofe that 
 feare himjand he hcareiii their criejand faueth them. The 
 Lord kespcth all thofc that loue himjbut he dcftroicth all 
 the wicked. Such as willingly delight not in blindnes, may 
 clearely feejthat the holy Ghoft maketh a plaine difFercce 
 betwixt the graces and mercies which be common to all, 
 and thatfoueraignemercic which is immutably referued 
 to the chofen children, and further that the Lord himfclfc 
 {halldeftroy the wicked, albeit hismercie be oucrallhis 
 works. And To that mercie by the which God pronounceth 
 to gather his Church is cuerlafting, and is not common to 
 the reprobate,but is oncly proper to the flock of Chrift Ic- 
 fus. Thewordesof GodlpokenvntoMofcs, do no more 
 fcrue your purpofcjthen do the other. For God in his law 
 cxprefly doth witncirc, to whom it is that he wiil fhew 
 mercie to thoufandsjto wit,to thofc that loue him & keep« 
 hiscommandcmcnis, and vpon v/hom will he profecute 
 the iniquitic vnto the third and fourth generation : vpon 
 thofe (faith he) that hate me. If hereof yee conclude that 
 his mercie towards all is greater then hiswrath,yec con- 
 cIudeamiflc.Forye confound thofe whom Godhathfepa- 
 rated and deuidcd , he promifeth mercie to the thoufaud 
 generation ofthofc that loue him, andthreatneih topu- 
 Difli the iniquitie of the fathers to the third and fourth ge- 
 neration vpon thofe that hate him. Hereof iuftlyycc can 
 no further concludcjbut that the mercie of God is greater 
 towards thofe that loue him , then his wrath againft thofc 
 that hate him. AndfQfarrewiHweconfefl'ewuhyou.But: 
 
 if 
 
OF GODS PREDEST. 7X 
 
 if you abide in your error, concluding as you plalnely do in 
 thisyour bookjthac the wratb of God muft be greater then 
 his mercyjCxcept that he fauc mo then rtiall be codcmned 
 (as fomc of your fe<fls hath lately affirraed)we feare not to 
 affirm chat your blafphcmy is intollerable-Or if you thinke 
 (asfomcalledgcvponOrigene) thacbecaufeGodsmercic 
 is infinit & cxtendech vnto all his works,that therefore the 
 reprobate cannot but once obteine mercy .The plain fcrip- 
 ture couidcch you.For it 2ffirraethjth.1t the wrath of God 
 abideth vppon the vnfaithfuli, thcc their fire lliall not bee 
 quenchcd,& that their wormc innll not die. Ifyefhailvn- 
 dcifiandthat the ele<fthath nothing which they receiue 
 riotofmercy,&thacthcpunirtimetofchereprobacisnioft ^ohjGa/i 
 iuftly dcferued jyou fnalnotnieafure Gods mercy and his menie ps 
 wrath by the muhitudcnor by the numbcrjbutyc ought to g'>'eater then 
 confider , that where none is v.orthie of Gods mercies by ^^^ rvrath^ 
 their own merics,yet hath it continued from the beginning 
 & fhal continue vnro the cnde, euer extending the felfe to 
 Gods children being in miferie, sndfo this mercy muft far 
 furmounc all wrath and iudgcmeni : for where the wrath of 
 God once kindled a gainft firijought to haue confumed and 
 deuouredall, mercy preuailcth, and deliuereththofethac 
 iuftly might haue been condemned. And in this rence(faie 
 we) that Gods mercy farre furmounteth his judgements, 
 which interpretation if you admit not, we will fend you to 
 reafon with God, and toimpugncthcfame,ifyoube able 
 by manifcft fcripcures.Now to the reft. 
 
 theadversarie. 
 
 Of all forts and Secies of mm J haue in dge.i them to he mo ft ah" Xhc 6, 
 hrredwhich aicc ailed ^thifis^th^n U tefayfiicha^ deny that there /^ q- 
 i* c^iie Go-I, Bii-t now roe tJ)in''^thcfe carcleffe men arc much more to 
 Be abhorred 3 my reafonu^ beca^fc they Le more in'mriou^ to God 
 then th(^^^theifis^jfo r he 16 Ics initmom i a man that bcUeu eth that * 
 Jji IS nn i then he which calleth Um a crueil man^ et tyrant j andoji 
 ym.if perfon,fo are they lejfi imi^riou^ to God which helieue than hee 
 i< wtfhen they Yvhkhfaie he n ywvmifallj cruelly and an opprejfor. 3 • 
 
 2^(cm )x^hat greater crudtie , tyrannic ^ and opprefsicn can lee, 
 titen to create the mojt part tf the world to enerUfin^ d*tmfJ4tion^ 4 
 
 E iiij 
 
74 AGAINST THE ADVERS. 
 
 fo that hy no nuner of mean they can efcape ^ anoidthe crueldeeret 
 
 5 andfentence ag^unji them. Seeing the Vhilofopher Vlato mdgedthem 
 ynivorthy to liuci^ to be fn'jfered in any common wealth which fpake 
 e^ill of God J what eught oariifd^ements to be of fuch men^ which 
 haue fo wicked an opimon of God ? whatfoeaer o'friudgemenfbeof 
 themyamlwhatfocuer their defcming be^ let ys labour rather to win 
 
 6 thi'mjihsn tohfeihem. But forafm^.chashe which toucheth pitch i* 
 in danger to he de filed therewith,iheref ore ought wt to walke warily 
 Vifiihfich menJhat we be not defiled and infetled oftltem. Specinlly 
 feeing tha!^ now adajes thuhornble doflrinedoth fret euenasthe 
 difeafe of a lan'^trywhichinfecleth fro one member to an other ^yntil 
 it haih occupied the whole bodie wiihout itbe cut away ^ euenfothis 
 errotpr hath alreadie mfeBed fvcm one to an ocher agreatiwrnher. 
 The Lord gr aunt them the trU'C meaning and ynderflanding of hli 
 Wcrdjwherehy they may be healedyandthefcl'^es cH ojf^ths member 
 being fan ed. 
 
 A N S W E R E. 
 
 Tothei, Eccaufe that in all this your long ciifcourfe, yee more 
 
 fliew your malice (which viiiulllieagoinft vs ye haue con- 
 cerned) then that either ye oppugne our beliefcjcithcr yec 
 promote your falfe cipinion,'! will^not fpend the time to re- 
 
 Tothez.'>, compence your difpite.Onelie this 1 will oft'er in the name 
 
 4'& S* *^^ ^^^y brethren , that iFyou be able m prefence of a law- 
 full iudge andmagiftrntceaidcntly to conuidvs , that ci- 
 ther wc fpeake cuii of GodjCither yet that by our writings, 
 preaching or reafoTiing , iriuftly c^nbe prooued, that our 
 opinion iscuilljof his eternajl maiedie, power, wifedome, 
 and F,oodnes,tbat then wc refufc not to faffer the fame pu- 
 nidiment v/h:ch you b/ the authoniic of Plato iudgcvs 
 worchie of. Yea wc further olfcr our fclues willingly to vn- 
 
 Pe-vMp. dcily the very death which God by his law hath appointed 
 to al blafphcmerSjprouided chat you refufc not to vndcrlic 
 thefa:iicpcnaltie,iffainy yeaccuie vs.Whatisyour lludie 
 
 To the 6. to win vs , and whether our dodrine be horrible errour or 
 ,-p, p notjl do not now dispute. Thus vou reafon. 
 i.^^-^-^' THE ADVHRSARIE. 
 
 Uenth Go I created man a ■'crygocd^thing, and dare you f tie that God 
 
 fccllOn* ordaned a yeryg::od thing to d-fira^ion ? Thm God delighteth in 
 
 the 
 
OF GODS PREDEST. 73 
 
 f/« dePru^ion of that whkb is yeij^ocd. Man at hn creation ^ttu a 
 iuft and inmcent creature , for afore the tranfirefshn there rr^vs no j 
 ? A'i7/ neither in Adayn nor in ys y and thinly yoi* that God crdeined 
 his itijf and innocent ocatures to conderr.nation ? xrhat grei'.te-i' tyr^n- » 
 tue f^ yitii^hteoiifnes can the moji vpick^d man in the world , yta the 
 diuel htmfelfedoythen to ccndcmnc the innocent and iujife) fen ^Here- 
 by rr:ay wee fee that thefe careles men bee more abhon.inable then the 
 jithetf^which beliea-c there ps no God. But thefe affrme Qod to le as j 
 had as thedinell ^yea and rvorfe: for iUi much as the diuell can onelie 
 temtt a man to death Jjut he can compsil none to fall ynio condemna- 
 tion Jjut Gcdm,ay n:t onely temp-^J-ut alfo compell by ha etcrnall de- 
 cree tJx mrji part of the world to damnation, ^ndhatJ? fo done (at 
 tlryfaie) ,fo that ofnecefs.tis , and onely becaufeit wa-s hi-<pleafnre 
 and will : then maJiGod be worfe then the dmell. Tor the dmell onely 
 tempted men tofalljyt.t God (cmpelleth them to fall bj h>i immuttjble 
 deaee.Gh hori ible biaf hemie, 
 
 ANSWERS. 
 Bccaufc that before plainelic and (^mplie Ihaue de- 
 clared our iudgeraentot Gods etcrnall eledioojaiid moll 
 iijft reprobation in ail thefe your defpitefulJ arguments, I 
 will onelie (hewyourmcilice, ignorancejand pioudcvani- 
 tie. This is your argumenr, God created n^an a very good Tothc i. 
 thing,thcrfore he did noccrdcinehimto dcftri:»^ion,your i.&$* 
 reafon is: for that IS contrarictohisiuitice , toordcinea 
 good thing todeftrudion. 1 anfwerc-if ye be able ro prouc 
 that man rtood la the Inmc goodnes, perfedion and inno- 
 cencie (he and his pofteritic whome lo highly yc praifc) in 
 the which hz was firft created, then will 1 confelle your ar- 
 gumet to be good. But if man(albeit he was created good) 
 did yet willingly make hmJclfc euill,how can it be contrary 
 to the iuflice of God to appoint punillimcnt for rranigrcf- 
 fion^ which he did not onelie forefee by anidlefpeculati- 
 on , oryetfui'er and permit acainil his omnipotent will, 
 but inhis etcrnall counlell for the manifeftarion of his own 
 glorie had decreed the fame.Againft which, albeit yc crie 
 horrible biafphcmie till your braines dropour,yet haue wc 
 MoileSj £xod. 9. Ifaiah. 6. Salomon and Paul to abfolue 
 v^from your GUili fcniencc. For they doe affirme , that 
 
74 AGAINST THE ADVERS. 
 God hath creaced a]I things for his own gloryjand the wic- 
 ked to the day of deftrudion,that he raifed vp Pharao thac 
 his power might be fhewen f©r th in him ; chat he blindeth 
 the cies and hardeneth the hearts ofiome/o that they can 
 neither hearenor fee that they may conuert : That God 
 hath prepared both vcifels ofmercie and vclIelsof;.wrachj 
 which places, albeit fome of them feerae not to appertcinc 
 to the cr€ation,yet if they be iulHy weyed.ic fhall euidcndy 
 Blutdnes appcarc, thac the hardncs of mens hearts j their blindnes 
 (tndhard- and ftubborne malice arenoconely punilhments of fin,but 
 ^isofheartf alfoarethe ePfe«5ls of reprobation, like as faich,obedicncc, . 
 areejfefls and other vermes be the free gifts of God , giiicninChrift; 
 ofrejjroia- lefus to ihofe whom he hath cicftcd in him. But yetto your 
 tio/t» argument , which thus ye amphfic : doye thinkc that God 
 
 ordeined his iuft and mnocent creatures to damnation? 
 what greater tyrannic & vnrighccouiiics can the moft wic- 
 ked man in the earth, yeathediuelbimfelfedoc, then to 
 condemne a iuft and an innocent perfon? 
 
 I anlwerc (as before) that your argument is nought 
 woorth. Fcr you conclude more then ye be able to proue 
 of your two former propofitios : wh:ch be thofcjGod crea- 
 ted man a vciie good thing. True it is, and God reproba- 
 ted man & fiiai alfo condemne him who he created good , 
 1 grant alfo. Therf )re he damned the good thing which he 
 crcated,or that thing which is very good,! deny the codu- 
 fion. For before damnatio there c6i«neth a change in man, 
 fo that he of very good.became extreme euilljand fo Gods 
 iuft iudgements founde nothing but that which is euillco 
 codemne.You form your reaI6»as is thac God had fo crea- 
 ted man goodjthac he by no means after could be made e- 
 uiljwhich laft part is faUe,Sc fo you are decciucd.If yc canoe 
 fee iuft caufes why God ftiould make that thing very good, 
 }f/hy Gict ^ •^n/hkh after ftiould become extreme euil,accufe your ownc 
 created ma bimdnelfc , and defire of God to rcprefle in you that pre- 
 g(iody\»hom fumptionandpridcj which againftthc cternall Sonne of 
 hiordeined q^^ y^y ^^uc conceiucd,& fo your eyes ilialbe illumina- 
 neaertheks ted,& you (hall fee firft, that becaufe the creator is infinic- 
 tofalL ly goQ^ ^ jii;jt iherefore it bchoucth the creatures in their 
 
 original! 
 
^ OF GODS PREDEST. 7? 
 
 originallcreationtobcgood. And fo I doubt not was the 
 dcuili created good, but in the veritie he ftoodc not . And 
 lecondarily ihatbecaufe the iuft iudgements of God were 
 no Icfle CO Ihine in the damnation of the reprobate , then 
 his infinit mcrcie was to be praifed in the veilcls of honor, 
 it bchoued the one and the other to be innocent and good 
 in their creation . For if the originail had bene cuill, God 
 iuftly could not hauc afccr dancd that which he had made 
 no bcttcrjbutfo we muft confeffc that it was good rhat(yet 
 willingly corrupting the rclf)man made away tothemofl 
 iuft execution of Gods eternal] counfcll. And laft that the 
 eternal! purpofc of God might in time be notified vnto 
 man,which was that God would bcftow greater liberahty, 
 (hew grearcr louc & mercy in the rcdeption of man iuftly 
 dancd then that he did in his creation. Of nothing he did 
 creat him(for his corporal! fubftance was made of the duft 
 (which fomtimes was not)to his own image & fimilitudc, 
 10 him he gauc the dominion of all creatures, ihefewcre 
 documcntesof.1 trueloue. But if they be compared with 
 that louCjwhich in Chrift Icfus we recciue, and that of free 
 grace, they arc nothing.For what is the dominio of earth- 
 ly creatures in refpecl that we fhall rcigne with Chrift Ic- 
 fiis for euer? what were the pleafures and fruites of para- 
 djfe in compaiifonofthofe hcauenly ioy es, which S.Paule 
 afirmeth cannot enter into the heart ofman^lf man had 
 flood perpetually in Adam, neither had the louc of God 
 fo wodcroully bene notified vnto vs^ncither yet had place 
 bin granted to his free grace & mercy,which we recciuc in 
 Chiiftlefus. Formerciejjroperly hath refpcft to miferic. 
 But the chiefe comfort of Gods childreis, thatas they fell 
 in Adam, fo are they new transferred in anothcr,that is in 
 Chiift TefuSjto whom ihcy arc giuen , and who (as before 
 wehaueproued) hath forecciucd them from the hand of 
 hisfather^thac be fliali giue hfccuerlaftmg to To manic 
 as the Father hath giuen him. Ifye (I fay) cannot admic 
 theereafons, why it bchoued man to be created good, & 
 yet after to fail into fsnnc and miferic, accufe your fclues, 
 itormcnotagainftGod :forhewillnoc bcfiibicd to your 
 
7<? AGAINST THE ADVERS. 
 
 reafon andiudgements:your horrible blafphcmies againft 
 God , and your defpitcfull rayling againft vs at this time 
 1 will omic 5 and howc impudcniiy y c Icape from the pur- 
 pofc of Gods reprobation to the execution of his iudge- 
 mentjlhalbe fpokcn,inwcying this your reafon which thus 
 foUoweih. 
 
 THE ADVERSARIE. 
 
 The 8. The fcript:ireKt>itnelfeth that Yvedi^fallin^Jam, Fordamna- 
 
 ictSlion. '*^^ ^^■'^^ ofouejinne ynto condemnation : then did Ycee allfiand 4- 
 fo)einu/tdatn y for nnefallethhut he that fiandeth. if'weedii 
 all fiandythenvferevce (tllpredejlinate to life: for as cur fall here 
 is to damnation and death , fo is ow fiand:ng ynto fal nation and 
 life . ^nd to confrme this^ vee hane manietejiin'onies in therv' rdy 
 , 'whichproueystobeeleSledjchofenyand predejfinate to life afcrs 
 thefally but none that proke anie man to be abiefled^ and cafi a- 
 t^ay i damned i and reprobate afore ftnnei by )n>hich death en^ 
 
 LtheCi tred into the n orlde . Tau-letothe Ephcfiansfith. Goddtdch:ofe 
 ys in Chnfi before the foundations of the world were layd , and 
 ordained ys before through hun to be heires ynto himfelfs, and 
 Were thereunto predf/^inate , I praie you fJjewe me anietejiimonie 
 of the Script^rewhichfo rnanifefily pr:,ueth that GOD hath repro- 
 bate ante before the foundations of the worlde ^ Godhath no refpeSi 
 ' ofperfons. Tor he calUth the world from therifijtgyp ofthefmne 
 f, f ^ ynto the goin^downe of the fame . He made both f nail and great, 
 jj*''^'-/* andcarethfov both airily for they be all the worl-^ of his J/andes.^nd 
 V^ 9 £yt/r<j5 faithi it was mt Gods^fcdl^ that man flould come tu no:!ght. 
 
 l.tja.-.^i. ^..thepreparedUfe for them . The hoUc Gh ft fayih that GOD 
 - hath not made deathj neither hath hcpleaf/re inthedcfirhClionof 
 the huing: for he created all thinges th at they might ha:ie their be- 
 ingyjea all the peojlc of the earth hath hee made ^ that theyft.ould 
 hanehtalthy and there (Jjonldbe no deftn:flion in them ^ and that 
 the I'^ngdome of hell fhotild not be ypm earth. ud}at can be more 
 
 Sapient z, pUinely and more dire £lly fpok^n againft this errcur? I nan other 
 place faith theholieGhofl : God created man to be yndeftroyed: 
 ^nd againCyGod ordained man that he fjofdd order the world ac- 
 
 Sapient.^, cording to equitie and righ^eoufncjjey ana exec tite i^dgement with a 
 tra-e heart. Doth God ordeinemanto rale the worlde according to 
 righteoufnejje whome he reprobated ^ Doe men gather grapes {at 
 
 Chrift 
 
 6 
 
OF GODS PREDEST. 77 
 
 Clmfl faith) ofthornes^(tndfigges ofthifiles^ eucn fo eumepod 
 
 tree brivge'.h forth good fr kites ; But a corrupt tree brlngeth forth 
 
 etiillfnite, a good tr ee cannot bring forth bad fruite , neither can 
 
 a bad tree bring forth "ood fh:!te . Matbexv thefemnth. Either Math.lt, 
 
 mal'e the tree good, and the fruite good y orelfe the tree euill, and 
 
 his fruite eiiill. Either grant mnn at his creation to be righteous and 
 
 good , and then I tinw^ye rpillabhorre to fay that GOD afore 
 
 the foundations of the worlde did reprobate his good and righteous 
 
 creature y or elfe grant him at his creation tobeaneuiU audvn^ 
 
 righteom creature. Could then righteous iudgement come of fuch an 
 
 ynrighteous tree ? Further if man at his creation nvas an euill 
 
 thing : Then "was he not the creature ofGcd . For GOD farve 
 
 all that he had made , and they were yerie good . If man at his 
 
 creation or afore rvas reprobate , and ordeined rnto death y then was 
 
 man giliie afore thetranfgreffion : for God damned none butfuch 
 
 asbegdtie . If he were giltie afore his tranfgrejjion , thenwashe 
 
 a finner,bping yet innocent andiuji ^ afore hee euer confented or 
 
 committed fnne , ^nd fo ccnfequently of this evrour^ I may in- 
 
 ferre manie mo fuch abfurdities , as Jl^ould offend anie fay thfull 
 
 mans eares, 
 
 ANSWERE. 
 As no man of whole iudgcmcnt did euer denicihatin 
 Adam we did fall.fo 1 thinkc you and your fed fee a part^ 
 there hath bene none that euer did affirmc that in Adam 
 we were predeftinate to life cuerlafting. True ic is,that we 
 ftood in Adam, created in his loyncSjbur 1 fuppofe that ye 
 willnot hold thatthe children had greater priuiledgc then 
 had the father. Adam did not fo fland,but that he was Tub- 
 kd to the law, the cranfgrcfTion whereof made him debt- 
 tcr to death. To fpeakc the matter more plainly, Adam did 
 fo ftand that he migh:(and did)fa]l, as the cuent declared; 
 and were his children foeled in him , that they could not 
 fal : fo ye appeare to concludc.For thus ye reafon,if we did 
 ailftandjthcn wcrcweailpredcftinate tolife,foras ourfal 
 here is to damnation and deathjfo is our ftanding vnto fal- 
 uation and life, Afluredly thefe reafons appear maruellous 
 ftrange to mCjQnd principally that which ye bring forth of 
 falling ^ndftanding:for it hath in the felfc plain econtradi- 
 
7« AGAINST THE ADVERS. 
 
 ftion, for if we fell in Adam ro dcarh, how can we ftand in 
 him now vmo life. If you had faidasthac our fall was to 
 damnation and deach,k> fhould our {landing haue bene to 
 faluation & life, ye might haue had fome probabilitie.For 
 "hsgrotmi your crrour had onclyftand in this, ihacyedoenotconfi- 
 fthe^M' derthac Adam was not created to ftand for eucrinhim- 
 apHfis et' fclfcjand much Icffc his poiferine in him.Buc when ye fay, 
 oy.r» as our faJis to death/o is our ftanding vntolifejyou plain- 
 
 ly fpeake whatfoeuer ye think,thnt yet either in Adam^cy-. 
 iherinourfclues webothfalland frand.Buc this do we vt- 
 tedy abhorre, for we fearc not plainly to confclfe^ that wc 
 haue noaffurancc either offtandJng,cithcryctoflife,buc 
 in Chrift Icfus alonejin whom we be ingrafted, and with- 
 4n drz»' °"^ whom we can doe nothing. In fewc wordes to repeatc 
 e I which theanfvvereofyourformerobiedion.In Adam didnoman 
 ^Tou>eth that ^^"^ otherwifc then he did.But he did ftand with a condi- 
 Mam '*^" ^^ ^'^^^» ^ ^^^^ ^"^" ^^ death : Therefore in Adam did 
 f c uld '^^"^ i^&nd to lifc.Thc common kn^c of man will approuc 
 tflai-J, t^icfirft part ofthis my argument .-For who can thinke that 
 anie dcfccnding of Adam by his meancs could haue grea- 
 ser libertie then hehimlelfehadf* And the eucncand that 
 which followed dcclareth ihevcritie of the fecondpart. 
 Fornotoncly vpon Adamfaiththe Apoftle came death: 
 But euen fiom hini dcfcended death viito all . Howe then 
 could any ftand in him to life? Let reafonable men cofidcr. 
 J ^ reto Toprouethatallwcrepredeftinatc, Scchofcnin Adam 
 . 'r...i^^ before the foundations of the world were layd , ye bring 
 /^ f4rfmf- ^^^^^ ^^*^ teftimonie of Paul written in the fir II chap to ihe 
 r,n,^' u.rd EF^^^fi^ns, which wcbefore haue intreated, and therefore 
 ' //' /- i'»^c^'clo"^^y ^^'^1 open your falihood. Wonder it is that 
 '"^ r •- fliame iliould be fo far paft you : that where the holy ghoft 
 ■'' ' * plainely.ifRrmeih J that we were clcdcd and choien in 
 2 Chrift lefus before the foundations of the worlde were 
 Jayd, that this eledionycihould affirm to be made in A- 
 dam. If yoiiobic<?L that you fpccifie not Adam : lanfwcre 
 that is all alike: for ofyour former arguments it eafily may 
 be cfpied whome ye vnderftand. For when thus ye rsafon, 
 we didalUlsr.diaAdamjergowevvereallpredeftinatcto 
 
 life. 
 
OF GODS PREDEST. 79 
 
 life , whatishcthatclcarely may not perccauc that your 
 meaningis, thaiwewercallprcdeftinateco life in Adam? 
 For els you hadfaid nothing toprouc your own purpofe. 
 For we affirm that we were cledcd before the foundation 
 of the world was laid.But the cotrouerfic ftandcih,in who. 
 Wcaffirracandmoftconftanily bcleeue, that in Chrjft 
 Icfus the eternall fonneof the eternall Father , wcrcwc 
 cleftcd before all times. This ye cannot abide, and there- 
 fore ye feekc all meanes to obfcurethe glcricof him to 
 whcme the father hath giucn all power in heauen and in 
 carth:fometimcs ye fay (as nov/ 1 hauc declared) thac this 
 eledionwasmadcin Adam; But while that this will noc 
 feruc you, yc runne to another fhift alledging that the A- 
 poftlelpeaketh heercof a generall eledion of the whole 
 world, and not of any certainc election which fhould abide 
 for cuctjand fo in fhifting from one danger ye fall into an- 
 otherjas after in examining of that your vain reafon more 
 cuidently fhallappeare. 
 
 Ye inftamly require that we wil (hew anic teftimonie of 
 thcfcripture that God hath reprobate anie before the foil- 
 dations of the world. If it be thcplcafureof God to giuc 
 vntoyouthefpirite of wifedomc and of reuelationby the 
 knowledge of himfelfe, that the eies of your mind may be 
 illuminated, that ye may knowe what is the hope to the 
 whichhehaihcallcd you, and howe rich is the glorieof 
 that inheritance, which he hath prepared for his faintes, 
 yc {hall require no place more plaine , nor more euidenc 
 then the fame, which mod ignorantly, or els mod malici- 
 oufly ye do abufe^for if there be anie difference betwixt the 
 faints, the fairhfull, that be bleffed with all fpiricuall bene- 
 diftionjbetwixtthbfeCl fay)that were cleded in Chrift Ic- 
 fus before all timeSjthat in time be callcd,and by the pow- 
 er of the hohefpirite do giue obedience to the caller, and 
 (b are made citizens with the faints andhoufhold of God, 
 as they that are builded vpon the foundation of the Pro- 
 phets and Apoflles : if anie difference (i faie) bee betwixt 
 thefe former 3 andthefein whom the prince of this world 
 doth worke all filchincs and rebellion j whome he holdeth 
 
So AGAINST THE ADVERS* 
 
 caprine at his plcafure , who cannot rcpcnr their detefta-^ 
 bleliacs, and therefore arc reputed Itrangcrs from the 
 common-weahhofifiacl. And further if ye. will beleeue 
 Chrift Icfus affirming and reioyfingjthat it plealed his fa- 
 ther to hidtrdie fecrets of his kingdonie from the piru- 
 dencand wife,andtoreueab thefame tolittlcone^^&thac 
 bccaufeitv/ashis pleafure; I truil ye fhall confeflc that 
 ihofe Scriptures be plaineinoughc toproue,that asfome 
 were eledcd before chefo-ndation of the world waslayd, 
 rohkevviievvercthcrcotherieprobatedj as thefinallend 
 of both doth witneHe:But how ye wreftlc againft this argu- 
 ment we (liall after hearc:and howc plainly 1 haue proucd 
 fome CO be ele«Cied Sc others to be reprobated, read before 
 and iudge with indifferencie. If ye will conclude that God 
 hath no certain cle(5ti6,ncither yet that he hath rcproba- 
 r .daniejbccaufe that hehathno refpci^of perrons,&be- 
 caufe he calleth the world fro the riling vp of the funne to 
 the going down of the rame,becau(c he made both fmal& 
 grcat,andcareth (asyefalHy alledge) for both alike, yonc 
 affitmarion may well be bold,but I tiiinke that your proba- 
 tion Gialbc (lender. But firO: I muft except againft you, as 
 againrt falicwitneiTc. For you alledge more vpon Elihu 
 then in the booke of lob he afTirmc.;!!. For he faith not 
 tha: God carcth for all ahke.Bnc faidi that his eics are vp- 
 on the waies of man , and that he doth fee all his goings. 
 And that neither you, neither anie other (liali haue occa- 
 fion ro complaine of nice , that vniulllie i accufe you , of 
 faliifying theplainetextc, I will recite both thepurpofc 
 and the wordes : lob in vehcmencie of difputation againft 
 his three friends,who ccsi^lantly did afhrme that Godpro- 
 uoked by hisfinnes, l^^owrcd forth thofefodeine and 
 ihangc plagues vpon hil^Kob 1 faie in rcfcllingthis their 
 accuUtion, and in confu M ttjheir rcafons .> didenterinto 
 thcfccretcs ofGodsinfcruSpteijidgcments, further then 
 i: became anie creature to do Wiklid fccme to burden God 
 widiiniufticcin defending his ovvncimiocencie. At which 
 reaions Elihu offended atter th^.ic other three were put 
 toiik'nce,takingvponhimto^^ouc lob, affirmcththat 
 /•"' the 
 
OF' GODS PREDEST, 8i 
 
 the wlfcdomc5thc power, the iuftice and the iudgCtttentcs 
 of God were inconTfreherifible ; that God could doe no 
 thing vniuilly how that cuer it appeared to no mans iudg- 
 mentj and amongeft other thinges he faith : wilt thou fay loh. 34. 
 vtito a king, thou art wicked , or vnco princes , ye arc vn- 
 godly. How m uch lefle to him that acccpteth not the per- 
 fons of Princes, and rcgaidcih not the rich more then the 
 poorc?For they be all the workc of his handcs ? They fliall 
 die fodainly, and the people (hall be troubled 4t midnight, 
 and they ihallpafTe foorth and take awaie the mightic 
 without hand , for his eyes are vppon the waycs of man 
 and he fccth all his goings. Thus hauc I noted parrly thac 
 none (hall thinke that thcfc wordcs may fecme to fauour 
 your errour, and parrly that your vntruth in wrefting fuch 
 places may more manifeftly appeare . Ignorance of the 
 toongsmaybefomccaufejnyou, butinlomcofyou lean 
 manifeftly prouc that malice blindeth knowledge , and 
 compelleth you to fpeakeand write againft your vnder- 
 ftanding . God touch your hcartes with true re'pcntancc 
 andgiue you his holie fpirite with greater reuerenceio 
 increatehisfcriptures. But now to the Scriptures that yc 
 aliedge(God fay you)hath no refped of perfons.Ergo will 
 yc concludcjhe hath no elcdion . Your conclufion is falfe, •^"•I^', 
 and my reafon is , becsufe that Gods Tree eledion depcn- 
 deth not vpon the pcrfonsof men,but vpon his owne pro- 
 mifc & goodwill. But to make this matter more fenfible : I 
 willmakc an argument direftly againft yours. God rcfpe- "^^ arga-^ 
 ^ethnotthe perfons of men. But yet amogfl:men isfoud ^-"^ <^'- 
 great diuerfitie both in vertue and in vice.Therefore there ^^^h a- 
 muftbe fomecaufe from whence this diuerfirie procee-^'^'^V?^^'* 
 deth. Of thefirft parti know ye doubt not, and the fecond ^'^"^'rfarUs 
 part is confirmed by common experience and by cuident ^^gf^rnent^ 
 fcripturcs. For how diuersbe theinclmatios ofmen,nonc 
 can be ignorant,cxccpt fuch as doe not obferue the fame. 
 Such as attribute the caufe of fuch diuerfiiieto theftarres 
 and to the mfluencc of the Planners are more then vaine:. „ ^ 
 education and vp bringing dorh fomewhat bow nature "^^^^T 
 in that cafe : but neither of -both is the caufe offuch diuer- ^' ^^'^"r 
 
8z AGAINST THE ADVER5. -., 
 
 fitie : for how manie haue bene nourifhed in vcrtucrogi- 
 dnutton. (^cr, and yet haue after fallen to moftiiorrible vices, and 
 jn the fame perifbcd? And contrariwifc howe manie haue 
 bene wickedly brought vp^and yet by grace attained lo an 
 holic conueriation.lf the caufc of this diucrfitic(lfay){hal 
 be inquired and fought, it {hall not be found in nature.For 
 thereby were and are we all borne the fonnes of wrath : if 
 in education and vp bringing , wc fee how often that fay- 
 hth. The caufethercofthenmuftbe of necclTicie without 
 nian.To make the matter yet more piaine by an example, 
 Paul preached Chrift lefus, cob-: the onely fauiour of the 
 world both amongcft the lewes and Gentdes, tofomc his 
 . preaching was the fauour of hfe, and to others it was the 
 fauour or death. From whence commeth this diuerfitic? 
 from the obedienccjwiiljand faith of the one (fay you)and 
 from the llubborne ioobedience,& infidclitie of the other: 
 ' youfay fomwhatjbutnotallForirucicisthac faith and an 
 
 obedient will, \% that which we callC** ;/jw/5ro/»/>j^«4w,thac 
 is the next caufe to our apprehenfion : but what is the 
 Thi caafe i^ caufe that the will of one is obedient , and the will of the 
 not in nA' other (lubborne, that the one doth beleeue, and the other 
 ttire of OUT doth blafpherae. Howfocuer y e doe ftiifi, the holic Ghoft 
 faUhfiillo' in manic places plainlie r,fhimeththe caufe not to be in 
 bsdience, nature noryetcoprocecdeofmanjnorofhisfree-willjbut 
 to be the free grace of the caller, as Chrift lefus doth wic- 
 nefle : None can come vnto mc except my Father draw 
 him: No man can fee the kingdomc of God except he be 
 borne againc,and that neither of blood, neither of the wil 
 of the fle{h,norofthewilof ma,butofGod:whoioucheth 
 and opcnech the hearts of fo «iany as he hath ordained to 
 life,roaduert and beleeue the things that be truely prea- 
 ched: As thole that be the (heepc of Chrift lefus, who 
 tj/hatli t/re hearc his voice & know the lame. Thcfe and many places 
 ea'f-fe that ^^y ^^ ^^*'^ plainely declare, what is the caufe that fome 
 fomel?cleei^c bch cue & others belecue not: to wit, that fomc are borne 
 UHlfome ofGod, and fome are left j.n nature, fome are flieepc, and 
 y« ,iai}i yn- fome are goates, the hearts of fome are touched and ope- 
 faJhfhU, ncd by the finger and fpsrice of God^as it was faid to Peter : 
 
OF GODS PREDEST. 83 
 
 flefli and bloud hath not rcucalcd this vnto thee , but my 
 father which is in the heauen, and the hearts of other are 
 left in their owne blindneile and hardncfie. If ye demand 
 how is it then,that God rcfpeacth not the perlon of man? 
 I anfwe! c,if ye did vndcrftand aright what is meant by ac- 
 ceptation of perfons , orwhatitistorcfpcftperfons, yc 
 (liould not doubt in this behalfe. • w v« r // 
 
 Acceptation of pcrfons is when an vnworthic pcrlon is "^.^ ^''* 
 preferred to a worthie , cither by corrupt afFcdion o£rcJfethtl? 
 thofe that do prefcrre him , either yet for fomc qualicie or notftrjom. 
 cxternail bewtic that appcareth in man. As if to thcoifice 
 of a king or of a biihop.fliould one be elcftcd,th3t neither 
 hath godlinefTe, knowledge, wifcdome, nor yet the fpiritc 
 cfgouernementjbccaufc he is rich, noble of bloud, fayrc 
 andluftie : and the pcrfons hauing giftcs much more ex- 
 cellent ihould be contemned ; this is called acceptation of 
 pcrfons. As Samuel feeing Eliab and confidering his bevv- I • Sa, 16, 
 tic, and ftature doth boldly pronounce m his owne heart, 
 afluredly before the Lord, this is his annointed. Such ac- 
 ceptation of per fons is not with God. For neither iooketh 
 he to bloud, riches, nobilitie^vertue, ftrength norbewtie 
 temporallinhisetcrnall cltdion, but onely to his owne 
 good will, and eternallpurpofeby the which he hath elc- 
 ftcdvsinChriftlcfus. Hyc iliallconGder the fame place ^'^^; Go4 
 dccplie, ye (hall finde that none within the whole Scn^J^^^'^ not 
 turesof GO D more confuteth your errour then it doth, refpeaoj- 
 For asGod refpcfteth not the perfon of man,fo refpeacth f^finsmoji 
 he nothing, thatis or can be within man, as thechicfe ^^^f^-afo- 
 caule of his cledion. For what can God forefec , confide r M^^*/' tU 
 crknowc tobeinman that good is which floweth not fro ^'^o'^y/ 
 his free mercie and goodnclTe, as it is written: we are not the^^dHer" 
 fufHcientof our felues to.thinks anic thing ihat good is, /'^''-^^^ of 
 bucallouvdjfficiencieisof God, whoworkcthin vs both Godsp^-ede* 
 to will and performe . Then if all vertue whatfoeuer A'"'?^^^". 
 be in vs, be the workc of G O D , can the woike follow- 
 ing, be the cau(c of Gods eternall purpofe > If thccaufe Thecauje 
 aiid the cffcftcs proceedings of the famcjbe things diuerfe, andejfeci 
 then are our vcitues andfruites not thccaufe of Gods areUi^erfu 
 
 Fij 
 
§4 AGAINST THE ADVERS. 
 
 cledion J but arc theeffeiland fruirc which of thefainv 
 proceedc, and fpring^as ihe Apoftlc doth witnefTc/aying: 
 God hath chofcn vs ihat we (hould be holy , and without 
 blame. And Chrift lelus lauh^you haue not chofcn mc,but 
 1 hauc cholen you, and hauc appointed you to goc^and to 
 bring forth fruit. This 1 am compelled oft to repeatc, be- 
 cauic in it moft (hamefullyyc crre, arrogating to your 
 felucs that which is proper to Gods onely mercy and free 
 grace. If you vnderftand this former place of fcripiurc 
 which affirmeth that God haih no rcfped of pcrfons , as 
 your booke doih witnefTcjto witjthat God careth alike for 
 al!,that he no more loueth the one,thcn the other, except 
 that it be for their obcdiencc,thc whole Scripture of God 
 doth witneife againl> you.Was the louc of God no greater 
 to Abraham and to his pofteritic, then it was to the reft of 
 the nations? Moi'cs and Dauid do wimeflc the contraric: 
 Dm 7* Saying: he hath not done lo to anienationjandhisiudge- 
 mcnts he hath not (hewed to the, onely ihec,hath he cho- 
 fcn of all nations and people, that be vpon the face of the 
 earth, that thou ihouldeft be vnto him a peculiar people. 
 And whnt was the caufe of this their dignitie and preroga- 
 tiue before we haue declared, to wit,novertuc, noobedi- 
 encc,nogoodqnalitieth3twasinthcm,but onely bisfree 
 loucjfrce graccjand vndeferued mcrcic,as he himfclf doth 
 i{gin.^* plainly affirme? I will haue mercie vpon whom I will hauc 
 mercy, and Saind Paulc : it is neither of the willer,neithcr 
 yet of the runner , but of God that Ihcwcth mercie to fuch 
 as pleafeih him. And thus 1 fay you canotiuftly nor right- 
 ly conclude , that God hath neither chofen nor reproba- 
 ted any manjbecaufe he hath no refpefl of perfons. For as 
 before I haue faid, his eternallelcdiondependcth neither 
 T^either vpon man, neither yet vpponanie thing that is within 
 w.'Mtoris nion, but i^ purpofcd in hirr.felfe, and cftablilhed in 
 in-vs ttnis Chrift Icfus, in whome we are elcdcd, becaufe that in our 
 tlnn^wher- fcl'-'^s there neither wasjneither yet could be anie worihi- 
 hvpe fhuld nefle, which could merice or dcferue fuch honor iSc digni- 
 deferue to f'*^ • And lb God refpe(!!teth not the perfons of men, their 
 htdethd, vertues, nor qualities in ihcir ekdion,buc finding them al 
 
 equal! 
 
 'tfj 
 
OF GODS PREDEST. 2$ 
 
 cquall in creation, and corruption maketh difference be- 
 twixt them, according to his ctcrnall purpofe , relpeding 
 Chnft lefus and not their mcrites . Howe that euer the 
 proud and vngodiy ftorme at this J nothing doubtjbut the 
 children of God doe thereof recciue moR fingular confo- 
 lation,asthaticisthe chiefeft caufe why that w.ihoutall 
 trembling and fcare, they ftoupe before his Maiettie^ 
 and giuing thankcs for ihcfe incftimable benefitcs doc 
 craue of his mcrcie fuch a puritic ofhfe as becommcth his 
 children. 
 
 To your fcripturcs which ye alledge from the bookcof ^ 
 wifedomc and from Erdras(his fourth booke), I will ihort- ^''^booh^ 
 lyanfwerc . That albeit ye will ten thoufand times decke ^'^-^^a-^/'o- 
 and decore them with the title of the holie Ghofl , 1 will '^yp'^^^* 
 not the more crcdite them . Not that Idenie. but. that in 
 them there be thinges conteined, proficable to edifica- 
 tion, but if that therefore ye will vpon anie. place written 
 within them , conclude a dodrine contraric to the reft of 
 the canonicall fcripturcs, I will aniwcre with, the ancient 
 writers,that they were not written, that vpon them Ihould 
 our faith be cftablilhcd. Let them ferue, if it fo pleale you 
 to exhortation, but for confirmation of anydoftrineiliali 
 ihcyneuer ferue vntome. N'-itheryetthisdoe Ifay, that 
 1 do think any ofthefe places(rightly vnderftood)to make 
 any thing for your purpofe, but that I will by Gods grace, 
 giuc euer that reuerence vnto the veritie of God> that the lieurcme 
 voycesofmen (hall not wi:h me be comparable vnto it. ynto Cods 
 Ic may be greatly fufpeded what fomemennowadaies bolytvord* 
 doe meane to afcribe that to the holie ghoft,which rhc au- 
 thors themfelues did onely afcribe to their owne diligence 
 andrrauell, and were alfo compelled to aske pardon of 
 the readers that they could not attain,no not euento the 
 proprictie of the tongue in the which they did write. Vfeth Jieadths 
 the holy Ghoft I pray you,whofe power loofeth the toongs froLgue 
 of the dumbc, in thatmanertobc fuppliant vntomen, offcc/e/^^. 
 and for his imperfedion to beggc pardon at their handes?y?/c;.;^^^ 
 Confider, andimpute nothingvponthe holy Ghoftjwhich the end cf 
 becoracthnoichcMaiefticofGodjbutleaftthatycihould the lafl 
 
 F iij 
 
8^ AGAINSr THE ADVERS. 
 
 thap.ofthe complaiiie that yet your fcripxurcs are not refolued, I\, 
 feconi Ijoo^'^ gi^e you a gcncrall anPvverc to all,\vhich is this. That ncy 
 ofMachah, ther theb'ooke of W4r<iome,neiiherycc Ecck{iafticus,nci- 
 thc;r yet Efdras in thefe places that be alledgcdjdo inireac 
 anie thing of eledion,cr reprobation, but the writers in al 
 thofe places which ye allcdge doftudic to amend the cor- 
 rupt manersof their ages, and to impofe filenceto the 
 wicked toongs of manie. Of whomefomcaccufed Godas 
 author of finne which entred in by malice of the deuill, 
 vvho did corrupt the good creature of God created to hys 
 own image to rule in equity and iuftice.Who doth not fee 
 but that this writer, whoibeuev he vva5,reteincth hinhfclfc 
 within the reach of mans vnderftanding, labouring to c6- 
 uid their cdnfcience which maliciouflic imputed vnro 
 God, that which he did notworkeinthem > But that they 
 of their own fr-cc-will did fbllowe and obey iniquitie, and 
 that thcrcfoi^e they ihouIdlulFecchciriuft condemnation. 
 And that thismy interpretation of their minds is true, let 
 chcir owne wordes wicnefl'e, for thus it is written. 
 ^ They haue faid wi"-h rhemfeluesjnot righteoufly iudgc- 
 
 '^^' ' ingourhfeisoroublcfomcandflibrt, neither is there anic 
 reracdieagainftrhedeathof man, neither hath he bene 
 knowne thathiuh returned from the heiles,we were borne 
 without purpofe, and we ftinlbe as we ncuer had bene;for 
 the fpirice is but a fmokc in oucn'jfcthrelsj&c. Inproccflc 
 of time our name fhall come to obliuion, neither yet fliaU 
 anic man remember ourvvorkes. Thercforeiet vi vfethe 
 prefent profperirie. L':C vs opprcfTe the poore man being 
 itiftjk t va nor fpare the widow, neither yet let vs reuerencc 
 the long aged and white haircs pi the ancient, hut let the 
 ftrength of our povvfer , be the law of iuftice : and fo farrc 
 forth he accufeth their open tyrannie, and then conclu- 
 dcth thele thingcs they thought & did erre, for they were, 
 blinded by their owne mahce ; neither haue they knowne 
 ihc.myQerics ofGod (1 wonder that ye marked not this 
 place) neither haue they hoped for the reward of holines. 
 For God created man to immortalirie(heerel note your. 
 . falihood: tor/ c write God created naanco be vndeilroied) 
 
 and 
 
OF GODS PREDEST. 87 
 
 and made Hun co his ownc fimilitude. Now let the indiftc- 
 rct reader iudgc^wheihcr you or I do nearer atcaine to th« 
 mindc ofthe writcrjvou (i (ay)that do affii mc^that he dc- 
 nieth that God hath cither elcdcd or reprobated any ma, 
 or 1 char deny that to be any part of his mindjbut fay,he re- 
 proucth mans mahcious bJafphcnny & manifcft imp;etie. 
 
 The argument which ye gather ofthe ninth chapter of ^ 
 the !amc boobe, and would leeme ro con6rme by.the Sap.j, 
 words of Chrift, fpoken.in the feuenth of Mafchewj hath 
 no greater force then the former, forthc wrictjr defwveth 
 not what God had determined m his fecretand etcmall 
 counfcll^twhathe hath cxpreflely committed fAirians 
 charge by his law , and by his holy Ipirite fpeaking in his 
 Prophets, and chat himfclr dorh plamly wiinefffsFor after 
 that he hath asked vvifdom rightcoudy to iudge the people, 
 committed to his charge, he thus fpeaketh : what man i^s 
 he thacknoweth thecouofcll of God^ or that can compre- 
 hend in his Diinde, what God would ? Thccpgitations of 
 mortal rac arc fearefull,and our opinions deceiu?able,Scc. 
 fcarfly by coniedurc can we attain to the things that be ia 
 earth,6c withtrauci find wc thofe things which be arpongft 
 oar hands. But who lliall fcar^ch out thofe things that be in 
 the hcauens, and who knoweth thy counfell , except that 
 thou {haltgtue wifcdome, and from the hieft places ihall. 
 fend thy holy fpirite : for fo the wayes of thole that dwell 
 vpon earth haue bene dircdcd, & they hauc learned thofe 
 things that haue pleafed thee. Crienowaspleafcthvou, 
 thatbecaufe man was made lord ouer creatures in earth 
 (for that is the veritic ofthe text ) to rule the world in ho- 
 lincfle: That therefore there v/as no man reprobated, and 
 the writer will anfwere for hirafclfe and will affirmc , chac 
 hcfearchethnotwhat God hath determined in hisctcr- 
 nail counfcllj& what fnali become of euerie man,(for thac 
 c5feflethbetqbcinc6prchen{ible,)buche dcclareth what 
 god comandeth in his law,tSc what he hath exprelTed by his 
 holy Prophcts.To the which if ma be found inobediinc re- 
 fteih no excufati6(feing that gods wilis manifcftly deda- 
 i:cd)as Mofcftfaichinthcrc words.ThefccrctsapperUinto 
 
 F iiij 
 
8S AGAINST THE ADVERS. 
 
 f»^ 1, ttie Eternal our God,but thofe things that be reUealed ap- 
 pcrcaine to v j and to our children for euerjthat vvc may do 
 all the words of this law. 
 
 Ydur arguments which ye thinke moft ftrong,gathcrcd 
 ofthcfewordes in the fcuenth and twelfth of Matthew arc 
 moll wcakc and vaine. Foras we don6r denie that man 
 was created iull, fo we do conftamly affirme,thatin iufticc 
 he ftoode nor^but became ahogither vniuftjsnd therefore 
 God did not condemns man before he was guiltie, as you 
 falfely gather of our dodrine. Wonder it is,that yc fee not 
 degrees and iuftcaufes which come betwixt the purpofe of 
 reprobation j and the iuft condemnation of man. This is 
 your argument : God purpofed to reieft man before he 
 was created. Ergo, he diddamnehim before he was cri- 
 minallor guilcic. Your confequent is falfc , for no part of 
 Godsiudgementcs was put in execution before man did 
 fin. For grace was offered to Adam after his fall : Cain was 
 admonilhed and rebuked of his crueltie, his poftcritie and 
 iGcd had raged in their furie: and finally all fle(h had cor* 
 rupted their wayes before that Gods vengeancejand moft 
 iuft judgement were powred forth and put in execution a- 
 gainft the rebellious and vnchankfull world. Ifyoube able 
 toproue that the Icntence of death was executed vpon 
 Adam before he offended , or that Caine was accurfed by 
 God^ mouth before he had murthcred,then hpth your ar- 
 gument fbme apparance.Buc if the iull: caufesof condem- 
 nationbc found in rnin, and fo found in man that God m 
 h.ts there "^ ^*^*^ ^^" thereof be accufcdithen ought you to be afha- 
 ){s^rees "'^^ ^^ burthe vs with that which ye your felues moft foo- 
 iwfxteU- ^'^^% colled. Andfui-theryeefliall vnderftandjthatasthc 
 ;5>b- <^/c<- apoftleputtethcertajne degrees and caules which are fen- 
 i'-at'cn-e- ^blevnto vs,betv/ixt the eternal eledion of Gods childre, 
 •nCo there ^"^ ^^'^'''' glorjGcation , cuen ^o put we the contrariede- 
 e de«-rces 8^^^'' ^ caufcs betwixtthcreprobation & the iuft condem.. 
 twixt re- "^^^^" of the wicked : for as thofe whom God hath chofcn 
 obafio (^ before alltimes, in time he calleih, and that of purpofe to 
 ndemU' Ghrift iefus hisfon,&whom thushec3lleth,heiuftificth, 
 j^^ and that more and more vniili that llelh and the corrupt 
 
 afi'c<Sioii$ 
 
OF GODS PREDEST. «^ 
 
 affedions thereof being moitified ; they attainc to their 
 gloric. So by the contrarie be the reproba tc, either left ail 
 togithcr in blindncirc, neuer called to the light and know- 
 ledge ofGods free mercic, or if they be called they either 
 do condemn c itjorelfefodainly fallfrouuherame,andro 
 abiding in their corruption,do ftill heapc linne vpon finne 
 till at the laft their racafure being full , God executeih his 
 moft iuft iudgeracnts againft their coniiuuall rebellion, 
 Infcrre now as many abfurditics as pleaie you vpon our 
 do^rine: you proceed. 
 
 THE ADVERSARIE. 
 Tou fay that God reprobated and ordained man to damnation Xhc 
 themosi part of the xvcrld afore the foundations ofthe)v:rldtt>ere jiinth 
 laidyandytt tn the creation God made aU men after hn ctpne image r /l, „ 
 good and righteota 3 «w thefcripture wilnefjcth : for a$ >eve were all 
 treated in one man^that is ^dam.'fo were voe allcreattdin one eflate^ 
 thai is^after the image of God to Ufcy thenifyour opimcnhe true the Galat.l, 
 ordinance of God in his eleflicn afore the YPorldis n:t conforme to his 
 ordinance in the creation, ^nd the holy GhrJsi faith : If I build yp 
 againe that Vphich I hauecatl downebefire^l declare my felfetohe 
 4 tranfgreffor:if God created man to his o)x>ne image rnto lifej^^hom 
 before the eat: on he had reprobate and caTh away 3 dec larcth he not 
 thereby himfelfe lo be mconfiant and a tranfgrefjortX e cannot efape 
 here tvithyour barefohaicnyn>hereyefay afore f he world, Gjd hath 
 pot ordained all but fame vnto damnation 3 for in our creation all 
 were ordained vnto life ^forfomuch <u we were all created after i he 
 ima^e of God j of the ordmance of God in our election afore the 
 World-The^pcTHewriteththm. We be bleffedfaUhhej will) all y 
 manner offpiritall blefmgs in heavenly things by ChriU j acco rding ^pheft . 
 as he h^hyijofen ys in him before the foundations of the world were 4 
 laid J that we fhouldwalk^ inthem. Here do we learne that Gods 
 crdmance in his eleilion afore the world y andalfo his ordinance in 
 the creation jis alwayes one. For as we are chofen tn ChriTi I e/7^, fo 
 wc are treated in ChnU I efu; and as we are chofen to beholieaiul 
 witJjoutblame^ fo are We created rnto gcodwork^s. VFhcrefore 
 Gods ordinance in his holie eleCliony and his mightie creation^ i< onCy 
 and ofiik^ftrf n^th andfurenejfe, Furtherjfeeing we be(as the ^po- 
 ftltfaithyjcth eiefl^ createdin ChriH lefu:^for as much as thtre S 
 
90 AGAINST TiiE ADVERS. 
 
 is nodamnatim to thenfth4tarz in CbripiefnitJjmis there no darH'* 
 vMtioneithtr in the deBion or creation, 
 
 ANSWERE. 
 
 Bccaufe that as well your forged lies as the vanitic of 
 your rcalbns hauc bene declared,! wil noi trouble the rea- 
 der with repetition of the farae. And wil alfo touch the reft 
 of thefe your arguments fo briefcly as 1 can. 
 
 Where ye rcafon that we were all created in one man, 
 that iSjin Adam : fo were we all created in one cftatc,&c.lf 
 ye vnderftand that we were all created in one eflate, that 
 is,in thateftate which Hiortly was to changCjbecaufc that 
 God had fo determined inhiseternalcounfcljthat by the 
 fall of one,his infinite mercie towardes his cholen, and fe- 
 uerciudgcraent towards the vcfiels' of wrath , (hould eui- 
 dently appearc in the time appointed by his wifedome. If 
 this I fay , you vnderftand that we were ail created in one 
 cftatc, I will not contend with you. Albeit invericdeedin 
 that felfc fame malTe there were at once veffels ofmcrcie 
 and vcifels of wrath.But becaufe ye open your mind.in tha 
 contrarie part faying: That we were created in Adam af- 
 ter the image of God tolife,! am compelled vtcerly to dif- 
 fcnt from you, and fcarc not to affirme chat bccaufe none 
 did ftand to the end in that image,but al fell euen to death 
 mAdam:that therefore neither in Adam, neither yet in 
 that image as Adam had it , was any created vnto life, but 
 inChrift lefus were al thechofcn predcftinate to life eucr- 
 lafting,cuen before that eucr Adamvvascreated,asrhe A- 
 poftle plainely doth wKncffc. Where ye go about to proue 
 by our opinion the ordinance of God in his eledion be- 
 fore the world, not to be conform e to his ordinance in the 
 crcationjandfoconfcquent y God to be a [ranfgreflor and 
 inconflant,ye declare your felfe notoncly ignorant, vaine 
 andfooliOijburaifo irrcucrentand blafphemousogainft 
 Gods maiellic: for ye (fo farasinyouheth)rpoilehim of 
 his Godheadjmakinghimto change his counlclljpurpofc, 
 and ordinance^ euen fo oft as the creatures do change: 
 where wc by the contrary labour to cxplane, and not to ef- 
 capc any violence of your darcsjby a bare foluuon(as ye aU 
 
 ledge) 
 
O F G O l5 S P EP- n R S T. 91 
 
 lcdgc)butby the plaine fcriptures openly wc do affirnijihac 
 as our God is eternal,incomprehen{ibIc,and immutable/o 
 are his counfelles conftanc , fubied to. no mucabilitie nor 
 change : conftant I fay in God himfc]fc,how fo cucr things 
 change to our apprehenfion. And ihcrfore we fay,thac nei- 
 ther m his eleftion before the world, neither in his creati- 
 on of man to his own image & fimihtudcjwas it his ec^rnall 
 counfel^purpofenor ordinacejthatalthcpofteri^ie ofAdu 
 (huld be raued.And fo canyc not prouc that God dcftiOjed 
 dny thing which he had buiMed. Albeit to note one thing 
 by,the way : Paul would not hauc beenc fo bold, as to haue 
 made himfelfc check-mate with God^he did not (I fay)ac- 
 cufe God of inc6ftancy,neither did he appoint him to be 4 
 trafgreflbr, although he builded the ceremonies vnder the 
 X-aw,and deftroied the again. But to our purpofe.God I fay 
 <lcflroid nothing which he had builded.True it is.that man 
 dcftroid that image which God had builded, but tbatbuil- 
 ding of God was but teporal^Sc for a time only,but the per- 
 fect building of his church was in Chrift Iefus,bujlded be- ■ 
 fore the foundations of the world were laid: which building 
 god neuer deftroied nor {haldcllroy,butrnaJlconfumraacc 
 ihe worke to the praife of his holic name.To him be gloric. 
 In your whole reafoning of the v\ ords of the Apoftleyou 
 doerrc in this point, asbcfore I hauc noted, thatye make $ 
 common to al, that which the holy Ghoft raaketh peculiar 
 to Gods eled, for ye muft hrft proue all to be faints by vo- 
 cation ,all to be bkflfed with rpiiituallbenedidi6,& to haue A 
 obeyed,& all to be budded vpon the foundation ofthe Pro- ^n y^jy^^ 
 phets and Apoftics, before chat ye be able to proue that zW Saintss 
 were elcded and prcdeftinate in Chx-ift lefus before a]l„orUe(]ed 
 times. That wee are created in ChridTcfus vnto good wuhfpin^ | 
 workcsjis not to be rcferrcd(as ye thinke) to the common tualUene^ 
 creation of all men in Adam,but to the new & fpirirunl re- dirtijn, 
 generation which Gods children hauc in Chrift Icfus; for 
 the which Dauid did praie,fay!ng : a cleane heart create in 
 me(6 God)which is no Icfie called the creatio of God,theii 
 was the firft creatio of ml, foras ma in his creatiojneithcr 
 wroghc^neithery ec culd dcfciue to be created fo honorable 
 
91 AGAINST THE ADVERS. 
 
 as he was, but did fuffer the power of God to work cuen a$ 
 'vegme- it pleafed his wifdom to perform c the worke.So in our new 
 onto creation vnto good workcs, the onely grace and power of 
 iyvorhes God workech not onely the beginning, but alfo bringeth to 
 i the perfedion/o that what fo encr be good,holy,or iuft in vs,i$ 
 ctof Gods creation and not our workc.God open your cies that 
 i^ yc may fee thatneicher in Adam, neither yet in our fclues, 
 
 were we created to good workcs, bur in Chrift lefus alone. 
 And then I thinke yce will not To much boaft of your free- 
 will. 
 y Yourlaft, as after ye do reafonjisa phinParalogifme, 
 
 that is a Sophifticali and falfe argument : for it ftandcth on 
 fourc termes againft the vfc of ail good & folide reafoning* 
 For thus ye proceede : Saying , we be cleft and created in 
 Chrift lefus, and feeing there is no condemnation to then* 
 chat bein Chrift Iefus> then is there no damnation neither 
 in the cicdion nor creation. Here be plainly foure termes, 
 forin your Maior, that is in the fiift part of your argument 
 yc fay not, wc were elefted & created in our cledion, and 
 in our creation, but we were clcdcd and created in Chrift 
 Icfus.Thc fecond propofition is mofttrue,towit,that there 
 is no codcmriation to them that be in Chrift lefus, to fuch 
 as walk nor after the flefti : but what can ye conclude hcrc- 
 ofjthat no damnation ((aieyou)i? in elcdion nor in creati- 
 on ? I faic your conclufion is fall c and vain, for you c hangc 
 your termcS;putting in the laft partthefe two words : Elec- 
 tion and Creation,where ye ought to hauc rehearfed thefe 
 word^ : Chrift lefus ; for thus you may well proceed, wc be 
 eleded and created to good vvoikcs in Chnft lefus, but ro 
 them(faichihc Apoftle)thatbe in Chrift lefus, thereisno 
 c6dcmrlation,ErgOjto fuch asbeclcded&newly created 
 JnChriftlefus there is no damnation. This argument is 
 formall and true, but omitting your fool. {hnes which ofre- 
 ner I am conipelled to flicw then gladly i would, 1 goe for- 
 ward with your words. 
 
 THE ADVERSARIE. 
 he I O . If God reprobated man afore the fonndation of the rverld^ then 
 hon ^ ^^ refrobaidmanbefore he offended, ^ndtf God reprobated and 
 
OF GODS PRBDEST. n 
 
 iamminuin afore J>e ojfended.then vs death the retvardofCodsor^ 
 dmance afore the xvorld,and net the rex^ard of fin But the ^poJiU 
 teachth -^sy^hat by fnne death entered into the world, andalfo that 
 death u the reward offinne, 1 praie you doth either Gods lawecT 
 man^ law ccndemne ame man aft re he hnth offended ? / am certetne 
 y e are not able to froue it to he fo , then ought yot^ to be afkamed to 
 'burthenGodwith fuchymtghteota indgement. VothmtGodra^ 
 ther for-^ue the offence alrcadie commuted i Let hm bee your God 
 ^hich foniemnHh the tnmcent afore hee offend. But heejl.allbet 
 my Godwhi.h pardontth and forgiueih the c fence alreadie ccm- 
 tnitted, ttrhich in hnyerie wrath doeththinkeypponmercte. ^ni 
 fo with lobe will I concede. The great God cafieth away no 
 
 '"<*"• ^ « ^ 
 
 ANSWER E. 
 
 Howignoramly and how impudently yc confound the 
 ctcrnall purpofe of Gods reprobation with the iuft execu- 
 tion of his ludgements, 1 haue before declared, aiid there- 
 fore here onelie refteth to admonifh the rcaoer, that moft 
 vniuftly ye accufe vs in that ye faie : that we hold and teach 
 that God damned man before hec offended. This you be 
 neuer able to (hew in any of our workes, for conllanthe m 
 word and writing we affirme , that man willingly fell from 
 God, and made himfelfe flauc to fathan before that death 
 wasinfliacdvponhim , and fo neither make we dcadi the • 
 reward of Gods ordinance,ncither do we burden him with 
 vnrigbceous iudgemet.But fay with the Apoftlc,that death 
 is the reward of fin^and that our God is righteous in allhis 
 workes, and therefore be afliamed and repent your mani- 
 feft lie. That God forgiueth the fin committed, and doth ro tU i, 
 remember mercie euen when he appeareth in his bote dif- 
 ple^fure to punifli his Church,with thankes giuing and loy 
 we acknowledge. Butthat thereof ye conclude(as yecfaie 
 with 1 ob)that the great God cafteth away no man,we can- 
 not ccafe to admoniib both you & the readers, that either 
 janorantly, or els maliciouHy ye corrupt and dcpraue the 
 mmdcofthefpeakerinthatplace : Ehhu faith not a syce 
 allcdge. The great God cafteth away noman, butfaith: ^^, ^ 
 Behold the mightic God cafteth away none that is mightic *> ' 
 
94 AGAINST THE ADVERS. 
 
 and vallianr of courage . Hcemainceinethnotthe wic- 
 ked , but hec giueth iudgcment tothcafflifted . And in 
 thisbchalfe yourmaiftcrCafta'io (who notwithftanding 
 that he vfech to take large hbcrric in tranflation, where a- 
 nic thing may fccme to feruc his purpofc,is morecircum- 
 fpeft and more faithful then you be.for thus he tranflateth 
 that place. Although that God be excellent, yea excellent 
 Mo hU andftrongofcouragc,yctishenot fodiflblute,that either 
 mjlation. lie will kecpe the wickcd^or dcnic iudgcment to the poorc. 
 Although I fay, that here is a greater libertie then 1 would 
 wifli a faithful! traflaror to vfc,yet hath ht not fo corrupted 
 the fenfe as ye haue done. Elihu reafoning againll lob af- 
 fiimeth,that albeit the power of God be infinir, yet cannot 
 his workes be vniuft , but chat they are wrought in all per- 
 fection of iufticcjhovv be it that often(as we be dul & blind) 
 we da not vndcrfland nor fee at the firft the caufes of the 
 famc,y ct God giueth daily declaration of his iuftice.in that 
 he prcfcrueih and fometime eiiakeih the vertuousjthat be- 
 fore were affiidcdj and deiedcthfrom honors the wicked 
 and the cruell opprelfors.Be iudgc your felfc what this fer- 
 ucth for your purpofe, 
 
 THE ADVERSARIE. 
 Some ttherhe that grant that finvp as aca^fe xvhy man is re^O" 
 I he 1 1, hate^ and thei-e)rith they hold , that Gods abfdute ordinance Is aljh 
 CiiOtl, the catife^ tUs faying conteineth ccntradtfiion in nfelfe :for if it bee 
 I Csds ahfolite ordin:mce,ihen if it not in rejpefl of any other ih:tjgf)tit 
 as they faie becanfe it hath fo pleafedhim ^ if they mettnt thai Gods 
 ordinance « the caufe whyfnjtersfi^jfer death , or that Godordeined 
 tbatfnmrs fr their fn (hotddfiffcr death J could agree with t hem, 
 bu'i that ^ere contrarie to that which they hauefaide^ that Godab^. 
 fohtely ordfinei any man afore he was, yea afore the world to death, 
 becafifcfo it pleafjd him, for if death be the reward ofjtny and for 
 offence andfn we dee dle^ then commeth not death hy Gcds abfoUtte 
 J ordinane. ^^nd if I do graant that both Gods abfohde ordinance 
 andalfofnjare the caufes of damnation after yoHrmcaning^niarh^ 
 Well what inronnenience follcWeth thereof ^ firjiye mnflgraiint mse 
 that Gads ordinance i? the prindpa'd and c'nefeft catife^ ( fcr it can- 
 not hie injeriGrit to an:s other cauje) fecondlie ye*. \villgr<f/.nt^ that 
 
 the 
 
OF GODS PREDEST. 9^ 
 
 ilKprU orprlrKi^all cmtfe called Caufa Caufe^ if thefecordar.dinfe-^ 
 rior c4ttfe called caufa caufata : fo te conckde Gods ordinance ft /;i. h ' 
 U Caufa cattfa^-.aii be the caufe offinney xvhuh n Caufa caufata. ^t 
 
 -- f^ ^ familiar example ^the heate ofthefttnne^cnd the dcxv ycaufe the 
 ground 1 befruitfh II, and Gcd alfo n the cau^fe thereof y for he ma" 
 ii^th the barrengmund fruit ftiUjjut for as much oiGodvi theprinci^ 
 fall andfirTi cai*fe,he mxji be alfo the caufe of th fame which pt but 
 the feccnd caufe. Thm it ii clearely proued, that if Gods ordinance 4 
 tvere the caufe ofrejyrobatton,then Gods ordinancejhould alfo be the 
 caufe offinnf, andGodJhould he the autljor ofeuill, contrarieto the 
 wMefriptureyContrarie to theopinion of all godly nm%^ contrarie 
 toourfaiih: But fcrafnuchasGodvcillinr / intend toanfwereat 
 len'^th to thts mck^d opinion in the confutation of tJjetJnrd trror , I 
 tt>illfj>eak^ no more hereof in this place, 
 
 A N S W E R E. 
 No further anfvverc necdeih to be giucn to thcfcvour To t^eJ?j/« 
 moft vniuft accufationsjthen thofe which wc before nauc 
 giuen : for neither do we fo vnreuerencly tpeake nor write, 
 neither yet do we vndci ftand nor affirmejthat Gods abfo- 
 lute ordinance is the principall caufe of reprobation of fin, 
 and of damnation: but fimplie we do teach,that God in his 
 ctcrnall counlcll for the raanifeftation of his owne glorie, 
 hath of one roalTe chofen veflels of honour, whom before 
 all times he hath giuen vnto Chrift lefus, that they in him 
 (houldreceiuehfe. And of the fame malfe he hath left 
 others in that corruption in the which they were to falj, 
 and fo were they prepared to deftrudion. The caufe why 
 the one were elcded , we confeffeand knowledge not to 
 be in man, but to be the free grace and the free mcrcie 
 Oiewed and freely giucn to vs in Chrift lefiis, who onely is 
 appointed headtogiue life tothebodie. Why the others 
 were reiedcdjwc afHrmc the caufe to be raoft iuft : but yec 
 fccrct and hid from vs, referuedin his eternal] wifedoras 
 to be reuealcd at the glorious comming of the Lord Icfus. 
 This one thing do we ( compelled by yourblafphemous 
 accurations)repeat ofrcncr then we would:to the end that 
 
 / 'inditfcrenc men may fee what doctrine icis, which you fo 
 malicioufly impugnc , 
 
9^ AGAINST THE ADVERS. 
 
 T$ the I. Howfocuer yc ioyne Gods abfoluic oTdinance and finrie 
 togither,we make fo farre diuifion betwixt the purpofe and 
 cterna]! counfell of God ( tor abfolute ordinance wc vfc 
 not in that matter) and the finncof man , that we plaincly 
 affirmc, that man when he finned, did neither lookc to 
 Gods will,Gods counfell, nor etcrnall purpofe : but did al- 
 togichcr content to the will of the diuell, which did mani- 
 feiUy gainelay Gods reucalcdwil.And therefore wc do af- 
 firmc, that neither was the purpofe nor counfell of God 
 any caufc ot finnc : but we fay with the Apoftle that by one 
 man did finne enter into the world. The caufe whereof 
 was the malice of the diudl, and that free confent of man 
 to rebellion,whofe wil was neither inforced,neither yet by 
 anie violence of Gods purpofe compelled to confent , but 
 he of free-will and rcadie minde left God and ioyned with 
 the diuelJ. ConuiA vs now(ifye C3n)that wc make Gcd$ 
 abiblutcordinance(which manerof fpeakinglfay wee ab» 
 horre)tobetheprincipallcaufeoffin. 
 5 Albeit ihar ye would be fcen fubtillin adding your Lo- 
 
 gical! tcrmesjCaufa caufae , and Caufa caufata, yet doeth 
 your fimilirude which yc bring forth for demonftration of 
 your purpofe, declare, that cither yc haue notlcamed, or 
 cisthatyfchaue forgotten thechiefeandprincipall point 
 of right reafoningjwhich allreafonable mcnconfcffe to be, 
 rightly to diuide.For if yc cannot diuidebetwixt the will of 
 God.working all things for his owneglorie, and the opera- 
 tion of creatureSjbe they Sun, Moone, Stars^rainc or dew, 
 who can worke nothing but as God hath appointed, I will 
 not follow you as a God. 
 Theiufi We fay nocthatGods ordinance isf.hc caufc of rcpro* 
 
 caufes of re-h^uou jbutweaffirme, that the iuftcaufes of reprobation 
 pwlati.n are hid in the etcrnall counfell of God, and knownc to his 
 ^irehidin godlicwifcdome alone .'but the caufcs offin,ofdeath,and 
 Godseter" damnation, are cuidcnt and manifcftly declared toys in 
 rallcounfel: thefcriptures, to wit, mans free-will confenting to the dc- 
 Itit thecal- cciuableperfualion of the diuell, wilful! fin, and voluntaric 
 fes of death rcbellior5,by which entered death into this world, the con- 
 (tnddam- tcixipc ofgraccs and Gods mercies onVed with the heaping 
 
OF GODS PREDEST. 97 
 
 , p of fin v|)on fin,till damnation iuftly came, Thefc cau- nation an 
 fcs I faieoffin5dcaih,anddamn3tion,arc plainly noted vn- emdentin 
 to vsinGodshoiiercriptuics. But why it plcafed God to tl>efcnf' 
 fticw mcrcic to lorue, and denie the fame to othcrs,bccaufc ti*res. 
 thciudgcmcnrsofGodarc a deuouringdepth, wee enter 7"/7erV^e- 
 noc in reafomng with him , but with all humilitic render rnentsof 
 ihankcs to his Maieftie for the graceand mcrcie which wc GodareM 
 doubt not but of his free grace wchaucrecciucd in Chrift deuouring 
 Iclus our onely head. difth* 
 
 When you (hall further charge v$ thatwc make God 
 author of euill,we haue good hope plainely to conuid your 
 venimous tongues of a mod malicious Ue. Now to your 
 words. 
 
 THE ADVERSARIE. 
 The Lord reafoncth with the itiobedient 1 fr a elites ^Yphich did for- 1 hc 12. 
 fa^^e him J fay mg : my people what hat*e 1 done ynto theef orwher- {cifliofl. 
 in !)^fie J hart thee,giiie mee anfivere f Jfthe ifraeUtes hndbeenefo 
 tvell learned as you^they migh: ha<4e anflvered. Lord thott haftpre^ 
 ordinate rs by tjjy immutable decree to fall a\vayfrom thetjfj that of 
 tiecefsitie wee mttfiperij}) , in thu haft thou haffps with an yncur^ 
 Ue woMtde. 
 
 A N S W E R E. 
 How (b euer we be learned , if yee betimes repent not 
 your vnrcuerent fcoffing,and icfting at Gods eternall pre- 
 deftination^ye Ihalllearnc in experience,that the immuta- 
 ble decree of God is raoft iuft, by the which the fire which 
 ncuer fliall be quenched is prepared for the deuill and his 
 angelsjand for all fuch as with trembling doe not feare his 
 godly Maieftie^and with fobrieiie doe not contemplat his 
 iudgementesincomprchenfible . And thus 1 leaue your 
 blaiphemous boldnefTe to be reprefled by the power of - 
 him whofeiudgementes ye mockc. 
 
 THE ADVERSARIE. 
 ISlowe I intendwiththchelpeofOod toattnfwereto theargu^ Xhci^, 
 fnentes^which thfy that be intatigled with this errourrfeto allcdge (q^iqh, 
 forthefroofethreof, leaning fmh as bebutyaine , and ivg^nier 
 rather contentiouthen edifying^ mfvpcringto fuche as feeme w/? 
 tpeightiejcellefled of iertaine places ofthe.fripttirei^whsreb') it may 
 
 G 
 
c,8 AGAINST THE ADVERS. 
 
 he thought that they maybedeceiucd, befee.hin^ the gentle readerf9 
 
 tvey the matter xviih an indiflerent ballance^andfirji hear before thots 
 
 refife/rr Codwilling thoti' (halt not refJeitt thee of thy labor.Butfor^ 
 
 afmt^h 04 the itt*t])Our and main'.einers of th'^i cncur doe often mak^ 
 
 mention of elecHonywhsrehy they woidddoak^ their *^fhrditieS)I wil 
 
 frji dedare hrveleCUonis tahnin the friptures three manner of 
 
 rva:ei^that Isgen^rallyfpeciallyjandmofifpedally of all: firfi ive* be 
 
 all cltofcn and i reatedm Chrtft lefu^ ta Vaul rvitneffeth to the Ephe- 
 
 Jians in thafirfi andfecond chapter , and con forme to iim eledion fje 
 
 lightened all them that came into the world ^aftd calleth all men to r."- 
 
 tentanctbothgreat andffnall,r:ch an^ poore, leiv and G entile :)Wal0 
 
 and female jO fall eftateSyWithout refpetl ofanie ferfon, ^nd all that 
 
 he thirjiie he calleth to come to t he tvater of life ^Secondly he command 
 
 deth them Mvh.ch come at the firfi calling to rewf^nce father andnO" 
 
 thjr^tvfe ^ child? i wii h all other earthly things,yea and ihemfeliHS 
 
 (dfo.Thii w the fliconddeflionvphere there departed an innumerable 
 
 mdtituds, which will notforfakef-fch things bh^tfor their utvn hfs. 
 
 Here departed Cajne with th? mcnTlroui Giants ^crttell tyrani^i a)jd 
 
 hloudk InpocriteSy-^ allperfccutors whchj/ edde innocent blcud ^heiC 
 
 debar ted Epiciirii^ with all Ins bellie goddss : among which was tlm 
 
 rich >di'Aionwhich defpi-fid LaXartis ^ there departed Sardanapa- 
 
 Ih4 ac(ompanied With Fenpts^ and ail that be drowned in thchsles 
 
 iff thefejl), ^mong whi^h xv>ts Herodias . There departed Crce^ 
 
 fu^ with many richwealthic perfons : amcngwhich was tlte richyong^ 
 
 man of whom: we reade In the Gofp. 11^ that with a forte countenance 
 
 hee departed from ClmTt. There departedT arqttinitti theproU'dei 
 
 withfuch as be puft rp with the Tompc, and^lorie of this world. A~ 
 
 iKong which was He.odeof wlrme we rcade in the ^Slesofthe 
 
 >/4po/?les, that for his pride he was/^nken of God and eaten of life. 
 
 There departed Demetrius the fitter fmith with fuche as will not 
 
 forfa.!^ iheiff.lthie lucre . Ammgefi: which were the maifierand 
 
 way fires of the danifdl pofJ-j]-~d with afirite that prophecied. 
 
 There departed a whole band of Stoikes with their definieplaying 
 
 fajlorloifcj and that of nee ejfi tie ^ which paffeth all ittglers ctm- 
 
 ning, ^mong them are all fuel) as defend that ofmeere necejfitie 
 
 a fews. nnmher mcjr h? faited , ai?d of meere nsccfjltie all the refi of 
 
 the world mujt be cond,emned, fyh-) fo abideth this fecofjcf elefli^ 
 
 m and calling j Clmfi (ommay.ndcth them io tal^ vp their Crojfe 
 
 and 
 
OF GODS PREDEST. 99 
 
 dnd foltovif him, ^ndtljuf to centime tc ^heende : thislsthetJnrd 
 
 4Utd lasi eUBion of "whi:!} faith the Lorde •' I haue chofen thee in the Efaia./^d* 
 
 fire of trthalatton: here the feuentic difcij'les departed, for they can-- 
 
 not abide thu hard faying , ' heere docth ludas trudge , thsy which 7 
 
 remaine fuffer great afjadtes 3 info mu-ch thatfometme they turns 
 
 their bacl^s to tlnir enemies (as the ^poTiles did 3 when Chrifi was 
 
 ta^n) arid thsre doe xvoorthiefoiddiours finggerj fiunhle andfatl i 
 
 ^i 'Peter xvhcn he dtwed his maiJicr y and fxvore hee Inew him not, 
 
 And 7\hima« cotddin no wife beliene that Chnsi voori vifen, and 
 
 h<id obteynedyi Boric : yet they wl)i.bat the yoicc of their captaihi 
 
 rifeyp, and tt^me againey and fight lawfully ^ ettenyfUothi.nd^ 
 
 they are chiefiy abae allothrs called eltfl andchofcn , hecaufe iJxy 
 
 ccntmuing -piiio the ende^o'jteine ■ hat whereu nto they are cljofen, and 
 
 they follow tlKUmhewhsre foeuer hee goeth : it psaharde thyng^ 
 
 that atrf f*ch bee decaued ^ and fall away 3 for as muchoothty 
 
 fiyfi are iiluminaied from aboue , aiuihaueforfal^nally yea them-- 
 
 feUes , rfW ha:ie altogither fubrnitted themfc'ues to thegouernancs 
 
 of their Lord aiidcApteme Clmfi. They daily cltaine fuch yif.oie $ 
 
 of their enemies 3 that their warfare is now became eafle. And in 
 
 l^effe they hane to fubdueby the aide and connfell of / heir Lorde , aJl 
 
 tljeir eneuiies their ioy and comfort is fo greit 3 that they (fieeme all 
 
 eayihlie plcup- re (which Jl cM draw them hacke) but yame , foo^ 
 
 lifJjy dtfpleafant anJ be*isilike , ha^ple h hee 'winch '•nie^fiandeth 
 
 this to be true 3 not onely by fecydation^ but alf' by expe:'ien:e, 
 
 7'hefe three i'^ndes of eleCHi n are flame lie fet foorth in the hifio; ie of 
 
 Gideon, which beeing well and dutly \r.de fianded confyrtoihe 
 
 world. 
 
 ANSWER E. 
 Before yc enter to confute our arguments as ye boldly To the l« 
 promife, ye affirmc, thac ekiflion is taken in tht fcriptures 
 three niancr of wajes. That is(as you fay)Gencrally5fpeci- 
 2Uy,and moft i^ipcchWy of ail,which diuilion with the pro- 
 bation of the fame is fo foohib, lo falfe, and fo far from the 
 }.urpofe, that vr.lesyefhouldhaucoccalionv'rocalumniar, 
 thac fo much of your booke i palled cuer without anlv%ere, 
 1 would not fpcndc the moment of an hourcmanfvvering 
 the fame. For how htie do the words of Paul ferue for your T.d>e.u 
 gc^erail ciettian in the confirmation cf your Cighc r c-ionj 
 
xoo AGAINST THE ADVERS. 
 and after alfo,! hauc declared. And I leauc to be proucdot 
 your part by the euident teftimonie of anie fcripture , that 
 God foofcelefteth to life euerlafting, as he commandeth 
 man to refufe himfelfcjor els as he giueth his further grace 
 tofuch ashe haih called to the knowledge of himfelfe,and 
 of his onely beJoued Sonne Chrift lefus.That there is a gc- 
 nerall vocation by the which the worldc by fomc mancr of 
 ineanes is called to the knowledge of God, and a vocation 
 of purpofe which apperteineth to Gods children onelie I 
 linde in fcriptures. But that there is anie clcdion to life e- 
 ucrlafting , except that which is and was in Chrift iefus, in 
 the eternallcounfcll of God, before the foundation of the 
 world, I am affurcd that neither fcripture affirmcth , nei- 
 ther iulUy canitbee gathered vppon anie fentcnceofthc 
 fame. That the true lighr(vvhich is Chrift Iefus)illumina- 
 ted all men comming into this world we confeflerbut what 
 wil ye therof conclude.Ergo faie yc: al are elcded in him to 
 life cuerlafting. I deny your confcqucnce And fay,that al- 
 beit man beindewed with the light of rcafon & vnderftaii- 
 ding,which no doubt proceedeth fro Chnft,&is not of na- 
 ture onely, yet doth it not therefore confequently follow, 
 that euery man that hath reafon,is elefted in Chrift to the 
 life euerlafting.If ye aske,for what purpofe then doth their 
 hghtning&illuminationfcruethcmjthe Apoftledothan- 
 Iwcre yoUjthat they may be inexcu(able : which reafonjif it 
 fattsfic not your curioficie, quarreU with the holy Ghoft. If 
 you be able to proue that all that be called,do earneftly rc- 
 pent,& that albethirftie to whom the waters of lifcarc of- 
 fered, ye haue faid fomewhat to proue a generall elcftion. 
 But & it it be euident that a great number do rather repine 
 a gainft the truth,nor repent their iniquitie,which it repro- 
 ueth,3nd that mo do either feem to haue no thirft to righ- 
 teoufnesjor els do drink of the ftmking pudles of mans do- 
 ftrine,then that they will rcceiue thofe wholfom waters of 
 life which Chrift Iefus giueth to his Church.then haue you 
 proued no part of your purpofe. And woder it is that in the 
 words of the Prophet,& in the words of our mafter Chrift 
 Iefus alfo,ye fee not a plaine difference made, for the Pro- 
 
 " phci 
 
OF GODS PREDEST. loi 
 
 phct calleth not all indifferently to drinkc of tlicfe waters, 
 but fuch as do third. And Chr jft rcftraineth his generalitic 
 to fuch as did trauaile and were burthened with (in : fuch I 
 favjhe confeifeth himfelf to call to repentance.Buc to fuch 
 as wereiuft & whokjhe affirmeth,that he was not fenc.And 
 fo yet once again 1 affirm, that the fcripturcs of God make 
 mention but ot one Eledion to life eucrlafting. I am not 
 ignorant that Saule was cledled to be king ouer Ifrael, and 
 ludas alfb to the office of an Apoflle : but whether thereof, 
 you be able to conuince,that they were both el: fted to the 
 life eueriaftinginChrilHcfuSjbeforcthat they didoftend 
 (for fo you affirme) I remit you to your proofe. I fiare not 
 loprouethatby thcvcritiehimfelfe, ludas is calied the di- . 
 
 uellj long before that the holie Ghoft maketh anie menii- Xchn.6, 
 on,that it entred into his heart to betraie his maifter. 
 
 It may appeare to fomejthat in heaping of your cxgm- To the 5". 
 pies and hiftories, which ye adduce for your efpcciali elec- 
 iion(3S y e terme it)yc rather delight to renue your mcmo- 
 rie,thenfubftantiallieto prooue your purpofe.Forifa man 
 ihould thus rcafonagainftyou.Thefliecpe of Chrift which y^nargtir' 
 by the eternal purpofe of God^be efpecially eleded to life, ^''^^ agcinji 
 hearc his voice, andsvith reuerence do know and obey the -headurr^ 
 fame. Butthefewhomye rchearfe,did heare the voice(as>-'^^/<»'^c</ 
 ye alledge) but neither did they know nor obev it. Ergo, ^i^'fionof 
 ihcy were not the flieepeelc(5led,and efpecially chofcn : If ^^^^ f'^<"- 
 thus Ifay anieman niouldrcafon , prepare for your an- ^^'^'^' 
 fwerc. And farther, howycbeable toprouethatSardana- 
 palus, Croefus and Tarquiniu^ the proud can be placed in 
 this ranke of your efpecially eleded,l can fee no good rea- 
 fan,for except that calamitic and Gods iuft vengeance did 
 follow their infolcncie , filthic life, and pndc, I findc in hi- 
 ftories no fpeciall mcflage fent vnto them from God. But 
 this yc may vnderftand by fome fecret reuclation which ye 
 haue rccciucd of late in your perfcdion. 
 
 That ye place vs with the whole bande of the Stoikes, To the 6, 
 who with their deftinie plak faft or loofe , and that of ne- 
 ccfliiie, which as you faie,pafleth the cunning of al iuglcrs. 
 Although we do not greatly fear the force of your fcmccc, 
 
 G iij 
 
Xt3i AGAINST THE ADVERS. 
 yet muft wcc appcale to a more righteous and indifFcrcH 
 judge, that is to the Lord Ierus:towhomalliudgementi;J 
 giuen.And in the meane time wc further muft require fuch 
 as bee indifferent in this matter to iudgc betwixt you & vs, 
 whether that wc or ye be thofe that play faft or loofe in that 
 which yc fcoffingly call deftimc and ftoicall ncceflitie,and 
 we call Gods cternailele<!ition and purpcfe immutable. We 
 aJffirmefhatGodscIcflioninChrift Icrusisrocertein,3nd 
 iiis eternal] purpofe ro faue his church is To conftant, that 
 
 Matth. 1 6* againll the faith of Gods eie<ftj{lia]l not the l^ortes & gates 
 of hell prcuaile in the end : that ncirhcr can life nor death, 
 thingesprefentnortocome fepa rate and diffeuervsfrom 
 
 2^m.8. thcIoueofGodwhichisinChriftlcfus.That this founda- 
 tion is ftable^the Lord kno'weth his owne : & thcrfore Ihall 
 eucry one that incalleth the name of the Lord depart from 
 iniquiry: for wc arc nor called to vncleannesbut viuo fanc- 
 tification & hohnes, by the power of that Spirit who raifcd 
 from death lelus the great Paftor of our foules,which holy 
 fpirit freely by faith (which alfo is the gifc of God) deth lo 
 rule and rc-igne inour heartSjthat albeit the flefli lufteth a- 
 gainft the fpirit, yet are v/c allured of vidoric by the onelic 
 power of himjwho hath ouercomc the world. 1 his is our 
 doiflrine , faith & profcfiion.But you affirm as after plain- 
 lie yc write, that none is To elected in Chrift to life cuerla- 
 Aing,but that he may falK become a reprobate, and hnailic 
 bccodcmnedj&contrariwile, thatnonc isfo reprobate in 
 Gods etcrnall purpofe, but ihat he may become cled and 
 Ibbcfaued. That in God there is neither clc<5tion nor rc- 
 probation^bntaccordingtor^mans difpofinoiv.ro that when 
 men haue good motions, and be godly difpofcd, God doth 
 cled them, and write their names in the booke oflife jbuc 
 when they change and turnc to iniquity he doth reprobate 
 thcfV,andblotteih out their names out of the booiic of jife. 
 
 To the '7 Letnow all creatures iudt^e betwixt vs and you, whether 
 '*• ofthc two pl.iyf.jft and loofe and (urmountiuglers in cun- 
 ning. From the third kindof<jc<ftion,whichyce cnllmoft 
 cfpcciailjhow you be able to proue that the feuentie difci' 
 pics did fo depart from Chrift that there wasno difference 
 
 bciwixt 
 
OF GODS PREDEST. loj 
 
 bccwiy.c them and the trudging of ludas (as ye termchis 
 horrible treafun) be iudges your Tclfc . In the fixt of John 
 we read that manie of his dilciplcs left hira, & falhng from 
 him did go with him no more. But whether thcfe were the ^j^^ ^^ v 
 whole ieuentic whom he fcnt ro preach,or omers wno for 
 a ume did follow him it is not cxprelTed , neither yet doth 
 ihe text fay that allhisdifciples fell from him, but manic 
 dcuarted.Eurthcr it appcareth to me very rafn ludgement 
 to pronounce that none that departed from Chnit at any 
 lime m liishfe before his death vpon the crofle. did at any Thej ree 
 time after rcturne vnto him,but that all fuch did remayne xr-M of now 
 in damnaiion with ludas . For 1 findc that all his Apofr es i^d^tf, 
 did flie and leaue him, and yet we know they were cahed Ya\hly. 
 agame. Audio al.o doc wcthide were two otthe dilciples 
 ro whom Chrift appealing bcrwixrlerufalem and Emaus 
 did firft KUlrud them , and after reuealcd himlcite vnto 
 them. This I nJteto giueyou occafion tobcmorccircura- 
 
 fped in foweighcie matters, , /furTn^A^fi 
 
 iowardesttic end of this part, thu^ yc write (of thofe ^To W;e^. 
 
 whomc youfayhaue fubieaed ihemfelues akoguherto 
 li-^Souernem.^nt of their Lord andcaptaine: ) they daily 
 obcaine fuch vidorie of their enemies that ihcir warfare 
 is now become ealie, and m the hope they haue to iubduc 
 by the ayd andcounfell of their Lord all their enemicj, 
 th-ir ioy a nd comfort is fo great that they eftecm all earth- 
 ly plr.3fure,which ihould drawihembacke,but vaine. 
 
 Thcfe words augment in me that fufpirion which before Thperfe" 
 Inoted, to wit that ye hauc a further fetch in this matter ^w;,?/^* 
 then your rude fchollcrs v-nJcrftand at the fira-.to wir that theadxer^ 
 cucrieoncof youOiall become Chrittcs, foperfcft andy:,./e,;,,- 
 cl-ane, that in you cuen in this life {hajlreftnoencmieto uncimi\H$ 
 be ouercome except death onely, and that this is the opi- /,y,. 
 nionof yourgreateft Angels I am able to proue by lufoci- 
 cnttcftimonic,! meaneby their ownc hand wntmges.But 
 how farrc S. Paule was fru thar pel feftion,yca cuen when 
 hewasreadietobcoff.-red m lacrifice forthc teftimanie 
 of Chrift lefus, he aQiamcd not to ccnfcfTe , thu^ wriring 
 to the Philippians^attcr that he had afhrmed that al lulUce 
 ^^ Giiij 
 
104 AGAINST THE ADVERS. 
 
 whichbeforehelookedforinthelaw was become to him 
 asdoinage and doong, to the end that he might winne 
 Chrift, and be foundin him not hauing his owneiuflice 
 which was of the law;, but that which was by the faith of 
 hill, Chrift Icfustheaddeth, Not as though 1 hadalreadieat- 
 teincd to the markc^ (vnderftanding to that iuftice which 
 he hoped for) either that I am alreadie perfed, but 1 fol- 
 low if! may comprehend that , for whofe fake 1 am com- 
 prehended of Chrift Icfus. Brethren I thinke not with 
 my felfc to haue atteined to the raarVe, but one thing I do 
 forgetting that that is behind , I indeuour my felfe to that 
 which is before. Here the Apoftle, who had fought (bme- 
 what longer thenfome who now can braggeof aneaiic 
 battcll, confclTcd he was not yet perfed , neither yet that 
 he had atteined to that eftatCjthat is to the rcfurredion of 
 the dead} to the which he dayly did contend . The other 
 poyfon which in thefe your former wordes I efpie,& there- 
 fore of confciencc muft admonifhe my brethren is : That 
 ye be proud contemners of the free graces of God offe- 
 red to man in Chrift lefus. For with the Pelagians and 
 Papiftes ye are become teachers of free-will, and defen- 
 ders of your ovvne iuftice . For howe coldly ye fpeake of 
 Chrift lefus and his power, thefe your wordes may wit- 
 ^o^Tirong nelTe.They are in hope (fay you) to fubdue their enemies 
 je.tdu^r-' by the ayd and counfcll of their Lord, are you become fo 
 tries would ftrong, and your warfare foeafie, that the counfcll of your 
 emetoU* captaineis lufficient for you to conquer your enemiv ' 
 you fodainly did repent that yc had confcfled that the aid 
 of your Lord was ncc cHarie for you : and therefore to mi- 
 tigate and extenuate that, immediateiy ye adde by the 
 counfel of their Lord. Is this 1 pray you vnfainedly to con- 
 fefie that without Chrift ye may doe nothing, that ofyour 
 feluesyc be not able to thinke one good thought? That it 
 ishcthatbcginnethandtocheend peiformcth theworkc 
 ofourfaluacion:^ God of his great mercy, and for Chrift 
 lefus his (bnnes fake, preferue his Church from yourpe- 
 , f ftilentvcnome.Whatyc mcancbythchiftoricofGedeon 
 
 ^* in the (which fay you) well and duelie vnderftandcd be 
 
 your 
 
OF GODS PREDEST. loj^ 
 
 your ilircekindes of Ele^ion plainly fet forth, becaufeyc 
 your fclfc doc not expreffc, I will notdiuinc . The copic 
 which came to my handex was in that place innpcrfed;Eor 
 after the former wordes it had onely written Confir to the 
 world. Andbecaufcl will not take vpon me lo alter anic 
 thingin your wordes I leaue them ro be corredcd by your 
 felues,and your mind further tobe cxplaned in that point: 
 if fo it (hall feemc good vn to you. Ye proceeded faying. 
 THE ADVERSARIE. 
 The firj? argument of them vrbkhahufe Gods Jjoly fredefiina- Xhc I4, 
 tkn IS eihly [oluted^ their argument is this: where foeuer there is ele- r c\ ■ 
 £licn^there is aljo reprobation of the fame fort. But God ekSiedfome 
 fnenaforethefoundati-ns of the worU : Ergo he reprobated fome 
 other men afore the rvorld . Thefirfi part of this argHmcnt i^fafe, 
 T hat Yvherefeeuer there iseleflien, there is al/o reprobation of the 
 fame forte : for GoJ.s eleBion afore the rvorld hath no refpeSl ynto his 
 (ontrarie reprobation afcre the xvorld : yea there is no fch vrord nor 
 phrase In the whole Siripture , bta Gods eleftion afore thercorld , is 
 qenerallto oilmen^ as his calling is generall Yf it hcut refpefi of f^er- 
 Jons . 7'hi< is aheadie fpjfciendy proti'ed , yet fame of you doe grant 
 ■ Cods calling to be Generally but not his eleclicn. ^nd in thisyc accufe _ 
 Gcdofhipocrijie ,youvpould mal^ him a dijj'embler lik^ -y-nto y^jttr 
 felues^ which oftentimes with your moi'th dee offer andpromife that 
 which ye mindneuer to perfcrme. But God isfaithfdl which is wil- . 
 ling to perform all that he promifeth euen to them that refiftth him, 
 ^nd though they atteine not the promife beatufe of their ytihe^ 
 '^nvjyet all the time of their calling be they in thegeirerall eleflion^ 
 as thofe whome the king called to the marriage : ISiotwtthJhnding ^ 
 tljey came not, yet were they chofen to be partakers of the marriafrc 
 and the feruant to whome the maijter frgane all his debtes , was •' ^ 
 chofen nctwithfanding})e atteined not that ^ wliereunto hcwascho- 
 fen , but became a reprobate^ a hifi^ the gocdncffe of his mayfer. 
 Ccd is no hypocrite, which callrth men outwardly, andforgiueth 
 debtes oncly with the mouth , b^t etien from the heart , willing to 
 gwefalnationto all them to whome he (ffereth it , x^nd the caufe 
 wlryfuih doe pe^-if) isthc:r ohflinatenefe to Gods grace : and as the 
 Lord faith, their fiiffe neckf which hath an iron yaine^ and their 
 browes ofbraffe^which defpife tljegoodmffe of GOD ^ they became 
 
ic6 AGAINST THE ADVERS. 
 
 cafi'AVoalei i becaufe (as Saint lohn fay tit ) they hue d.tyhneffe 
 
 Bfdj^. better thtn h^h : ^nd as Efdras fvyth^they k^f^i mt thatYvhiJf 
 
 wasfowne in them, whereof we may gather that they become rcf^ro^ 
 
 ltrsm»lm i>ates\ bccaufe they rather reftiCe the grace rffered anigrafteditt 
 
 them, then th-tt they are refufed . Tiotrrithfiandirtg buth may he 
 
 0n<^-eniendy fvoken : for bscanfe they hane forfjih.^n me , I wdl aljo 
 
 forfak^thzm, faith the Lord, ^nd againe fai.h the hoUeGhofi, 
 
 Commcth not tins ynio thee , beca'ife t!)o:p haft f!jTfaJ<^n the Lord 
 
 € thy God, Further that this is rtitrtte y Yrherefoeifer there is eleClion 
 
 tfdat 4li ^^•'^'■^ ^^ ^^f' reprobation of the fame k.nde , it rriay he eafily protted 
 
 ^ 43 . k^ ^''- in:oniiewen:e which cc mmeth thereof , Cjyrift is the ele6t and 
 
 chofen ofGoi^ sAs thm : Behold this my fevuant ypon whom I lean, 
 
 ,-.j f> . my ele^hnrchome my fo'i'le is pacified, ^nlin another place. T hot* 
 
 : iff "^^ ***y ^if^^ffe (faith the Lord) ani my feru^aunt whome I ham 
 
 J ' f cliofen^ ani will yo:* fay therefore that there be mo ChrifieSy which 
 
 , he re p'l obate : for either this faying, wherefeucr there is eleflion, 
 
 r irrl ' Q ^^^'^^ *^ '^^ fi^rola Hon of the fame kinde is falfe , or elfe there mvfh 
 
 If ?'r ' ^' "^' Ch.ifies. That were much li''^ to th? faying of k I ewe whi.h 
 
 "^ -| '^ ^ whenhee had talked with a faith fdl man rerie much concerning 
 
 * ' "'"* thetemt'orall ani wodlly dominion and honou-r of iie(]tas , tht 
 
 -f ./J . clrriflian proi:cdby the prophicic of Daniel , and alfo by t!)eprophe' 
 
 IK ij:. I OH ^ ^.^ oflfaiah ih.^t MefftasjJjouldbe cuill intrea'cd eaen of the leweSy 
 
 -'/■ ' Andp'it to dead) as an offender* Here the lew beinZ driuen to a nar- 
 
 ' ' , TowfJrift rather d;en he Would applie ani (onfejfe thetructhyhe 
 
 '^^, .'^*" rather confcjfed that there pjonldcome two Mefjtas , ofwhonie ihe 
 
 is naja na- Qf^gjJjQ,fl{ljg ^^p^ir^J^ ^ ^f^d the other magnified, ^nd if ye be fi 
 
 "• minded that rather then ye will depart from yjnr eirour ,ye had 
 
 let*er confcffe mo Ch,isles(of which for,ieb echo f en , and the others 
 
 reproljatp) Surely then lihinJi^ ittsnofaithfull mansduetietorea^ 
 
 fon withy o:u 
 
 A N S W E R E. 
 Tothej, Eaficicisindecdc to folutethofesrguraentes winch ia 
 
 oar names ye falfly forge cither by adding (uch patches as 
 , jnour writingcs canneuer be found, oreifc by fo peruer- 
 tingourmmds,ycaandthc mind of the holy Ghoftjthai if 
 pofliale jt werc,yc would obfcure the brightncs of the fun^ 
 and take fro creatures thcbencfitc ofthefame,:© the end 
 thatinyourdarkcncsye might ftiUremaine.And therforc 
 
 lean 
 
OF GODS PREDEST. 107 
 
 Icannot but complain ofyourdiucllidi molice, which cau- 
 fcth you to petucrt and write words well fpoken & reafons 
 godly and fubftnntially made. 
 
 Shew if yce can in any ofour writings that wcaffirmc 
 th at where lb euer there is ck(flion,thcre is alfo reprobaii- 
 on of the fame foit-Shew that claufe,! Iny.pf the lame fort, 
 andlwillconfefle that vcc haue read nn.ore then Ihauc 
 done,of that maitcr.which neocnhckflc 1 hardly can be- 
 lecue.But to the end that the iiir.ple reader may vnderftad 
 how wc dorcafcn ofek(ftion and reprobation by the con- 
 traric effects,! wil adduce not cur rcalonslatcly inuentcd, 
 but twenty ycares ago committed vnto writing by that no- 
 table inftrumcntoi God, IchnCaluin, who thus fpeaketh, In^iMu 
 Wonder it is/aith hcjthat Chryfoflom did not cal to mind c4l>.Sec,jZ, 
 that It is the ekdion of Gcd which makcth difference 
 betwixt me. We fcare not to grant that which faint Paul m 
 great conftaiicie doth nffirmc. To wit, that we altogither 
 are wicked and giuen lomahce, but with him wcaddc. 
 That by ihc mercicof God it commcih to pafie that wc 
 abide not jnwickedncfle. Therefore leemg that nnturally 
 wc all labor with a like iTckneiTe, thcfe only receiuc health 
 and amendto whom it hath pleafcd theLordtoput to his 
 curing hand , others whom by hiS iuft iudgemcnt he paf- 
 fctb by, do languifh in their corruption, till ihcybeccn- 
 fumed-Nciiher yet from any where tic doih it come that 
 fome continue to the end, and others fallin tothe curfc 
 which was begunne. For becaufe that pcrfeuerancc it felfe 
 is the gift cf God , which is net commonly giuen to all : 
 but he freely gifucth it to whom it picalcrh him if the caufe 
 ofthcGjffcrenccbe fought, why Tome conftantly conti- 
 nue, and why others fall away by inilabihtie , none other 
 caufe may beafligncd, but that the crcrnall Godfuftci- 
 neth and ftrengthneththeone rort,by hisownpcwer,thac 
 they penfli not, and vnto '!,c others he giucthnotthc 
 llrcngrhjthat they may be docuniets,& wirncs of mansin- 
 conftancvyS'cThus vfe wctorcafonby the diucrfity which 
 we fee in me that one fort arc elcdSc others are reprobate 
 & no t as yc imagin vs to do. We fay that nature hath made 
 
|o8 AGAINST THE ADVERS. 
 
 vsequallas concerning corruption , and yet wc fee great 
 diuerfity amongft men.Wc aske what is the caufc of this.If 
 ycc anfwere educationj which fome Philofophcrs doj that 
 wilbe proucd falfe^as before 1 haue declarcd:if ye fay mans 
 free wiUjWe proceed demanding who giueth the good will, 
 ifycalledge manhimfelfe,thefcriptureproueth you liers, 
 faying, it is God that worketh the will & the performance. 
 If God be granted (as he cannot be denicd)to be the only 
 author of all goodnes , then aske we , why giueth he the 
 good will to the one, and not to the other. If ye anfwere 
 bccaufe the one recciueth grace and the other doth refiifc 
 it, yec haue faid nothing to the purpofe j for we ftill de- 
 mand, if God ra ay not(if fo it plcafed his eternal wifdome) 
 frame and forme the will of the onc,to as great obedience 
 as the will ofthe other: fret and fume as yee lift .-this ycc 
 cannot denic, except that ye will be blafphemousdcniers 
 ofhis omnipotent power. Now of this manifeft diucrficic 
 which we fee in mankinde , we conclude that God hath as 
 wel his cled whom of mercie he calleih,by faith iuftifieth, 
 and by his holy fpirite fanftificth , and in knowledge of 
 himfelfc and ofhis Sonne lefus prcferucth to the end, 
 and fo in the end (hal he glonfie them: as alfo that he hath 
 his reprobate 5 whom foriuftcaufes he leaueth tothem- 
 feluestolanguifh in their cortuption^ to pafle fiom ini- 
 quitie to iniquitie, till that they come to perdition,as they 
 that are prepared veflels of wrath: If this yce be notable 
 toconuince, I fend you to fight with your ownc (hadow, 
 forourrcafonsdoftandas Ihaue (hordy rehrarfedjwhich 
 yoube ncuer ablciomoue. True it is, that lohn Cahun 
 thus writeth : Inter eleflof ^ reproboi matua esireUtio. That 
 is, betwixt the eled and the reprobate (faith he) there is a 
 mutuall relation :t.hati£, the one hatha contrane refpeft 
 to the other, fo that the cle<flion of the which the Apo- 
 ftlcfpeakcth , cannot (land except we fliould grant that 
 God hath fet apart one fort of men, whomitpleafedhim, 
 from another fort . You heare no mention in thcfe words 
 ofyour patch, there is reprobation of the fame fort, which 
 I know cither ycc , or eifc your Mafter Caftalio forged. 
 
 Becaufc 
 
OF GODS PREDEST. xo^ 
 
 Bccaufe ycc would not forget your mcrric talc of your Tothei, 
 lew, ycc boldly denie that Gods eledion hath refpcftto 
 his contrarie reprobation. But when yeefhould come to 
 the plaine demonftration thereof , yec arc compelled to 
 flic to this fhift: There is no liich word or phrafein the 
 fcripturc. If fuch a reafon (hould be made before a rcafo- 
 nableman, Ithinkcitiuftly might be rcieftcd; for if this 
 be a good reafon : Eledion hath no refpeft to his contra- 
 rie reprobation, bccaufe the words nor phrafc arc not in 
 the fcripturc, then is this reafon good alfo :Lot finned not 
 committing inceft with his daughters : for in the whole 
 fcripturcs there is neither fuch word nor phrafc, that in 
 plaine words affirmeth, that Lot finned ccmraittiUg inceft 
 with his daughters. Confiderthevaniiieof yourreafons 
 andbcafhamed. Ye cannot denie, but this wordEledi* 
 on is read in the fcripturcs : And fo oft , I fay, can ycc not 
 dcnic except that willingly yec will corrupt the mindc of 
 the holic Ghoft 5 but that it hath refped to his contrarie 
 reprobation, as by thephrafes which ye impudently deny 
 to be in the fcripturcs is moft euidcnt. As when Paul laith. 
 Hath God then rcieftcd or refufed his people ? God for- »^^ _^ 
 bid. God hath not rcfufcd his people whom he knew be- 
 fore. And foallcdging the like tohauebcncinthedaycs 
 ofHchas, he faith: Eucnfoin this time there were a refi« 
 due or a few number left accordmg to the eledion of 
 grace, that is, according to the free eleftion , and not ac- 
 cordingvntoworkes. And after he faith, that which Ifracl jUmdU 
 feekethjit hath not attained vnto: but the cleftion hath at- 
 tnincd vnco it, but the reft were blinded, whether that this 
 phrafe doth not plainely prouc that eledion in this place 
 harh refpcd to his contrarie, reprobation, let the indiffe- 
 rent reader iudge.The cledionCfaith faint Paul) hath at. 
 tained (vndcrftanding the illumination which God did 
 promife)but the reft were blinded, if ye will not fufFer that 
 this blinded reft, whom God iuftly had reieded, {hall be 
 called reprobate : ftudy ycc for a more gentle word, for we 
 muft vfe luch as the holy ghoft hath taught vs.But yet one 
 phrafc or two mo : I lhall hauc mercic/aith God to Mofcs, 
 
Iio AGAINST THE ADVERS. 
 
 vpon whom I will haue mercie. And Paul fcareth not to 
 adde his concrarie laying; and whomhcvviil he maketh 
 hardharted. And againc vvhatit'God willing to (hew his 
 wrach^and co make h'.s power knowne , hach lufFercd with 
 long patience the vcflTtls of wrath made readie to damna- 
 tion : and that lie might declare the riches of his glorie on 
 the veUclsoF mercie which he had prepared vnto ^orie. 
 If mcrcic, life, the vciicls ofmcriie, and gloric hauecon- 
 irarie refpect to feueritic, todcftruftion, tothcvcflels of 
 wrath, and of d jlhonor, then can it not be denied but that 
 cledion , ( from the which all chefc former graces flow to 
 the elcd) hath contrarie rcfped to rcprobation.I omit the 
 reft of the phrafes which be common m fcripture L make 
 plainc diltcrence betwixt tlie elect and rcprobate,becaufc 
 before Ihauc noted diuerfeand after mull be compelled 
 to repeat the fame. How fufTiCientiy ye haue proued your 
 generall/pecialljand mod rpeciallcledion,letthe readers 
 iudgc by tiiat which is anfwercd to your eight vnreafonablc 
 rea!on,andyour thirteenth vanitie. 
 , That impudent blaiphcmic which malicioufly ycc lay 
 ^^'"^^"^.toour change (hall God ( without fpcedie repentance fo- 
 denl)' rcucnge vpon your ownc headcs ) blafphemou* 
 inouth, [ write to thee, whofe corrupt manners friendly & 
 fecretly 1 haue rebuked , but whofe malice 1 now know. 
 Canft ihou notbc vnthankfull vnto man, except thatalfo 
 thou powrefoiih thy venom againft gods Maicftic ? Im- 
 pudent her, which of vs hath promifed vnto thee , or vnto 
 any of thy peftilcnc fed, that which he hath not pcrfor- 
 iTied? Examin thy confcicnce, and denie if thou canft^buc 
 more hath bene performed vnto thee, then euer was pro- 
 mifed j veaeuenwhen thou didft deferue to haue bene 
 abhoncd of all honelt men ; &yet wuhout feareor (hamc 
 docftthouaceufevs that wc fnould accufcGodof hypo- 
 crifieand that we would make him adiiTemblcrlike vnco 
 our fclucs. The Lord for hts great names lake, eithcc 
 purgethyhcartj or fodainlyreprclkthat venomein thee 
 and in that pcftilent fe<n:,to his owne gloriej&to the com- 
 fort of his chLUch.KepenCjrcpencCl lay)oi clfe ihortly ihak 
 
 thou 
 
OF GODS PREDEST. in 
 
 thou fcelc what ids tocontriftatandmakeforrowfull the 
 ipiric cf God, be the inftrumcnts Jn whom he woi kc th nc- 
 ucr fo wcake. 
 
 It" of eucric parable and (imilitudc yc will conclude a$ 
 largely as ye dohcrc,towir, thatbecaufeina parable it is ^''^"^ 4" 
 laid thar a king called manic to thcmariagc. Ergo God 
 cicded all by hisgenerallcledion . Then itlhallfollowc 
 that al Lords & maifters ihal allow S: praifc their ftcwards 
 and feruants that decciue them. For lb is affirmed in a pa- ^a^.i^ 
 rablcj that one Lord did CO his ileward. If we (hall rather 
 belcetic Chrill Itlus then ycu,ihen we (hal thus conckdc: 
 Many arc called, bur few choicn. Wonder it is that ye can 
 not fee the difference betwixt thcfc words : The king cal« 
 led many, and God chofc all. I am aihamcd of your igno- 
 rance. Of Gods conftant fidclitie , of his promifes,of the 
 caufes v;hy the reprobate ai e more and more blinded , we 
 hauc before fomvvhac ipokcn and after will hauc occafion 
 to repeat the fame. 
 
 When ye would be fcencmoftcraftic and fubtiJe, then - ,, ^^ 
 appearethmoft your ignorance &vanitic.Toprouc an ab- '^'^ 
 furdnic in our do<ftrine > thus y ee rcafon : If where fo euer 
 clcdlon be, there is alio reprobation of the fame kind, 
 (thislaft patch, I fay, is your malicious addition,butIetic 
 ftand forateftiroonie of your vntrurh) if then, fay you, 
 Chrift be the ckct and chofen of God fas the fcripture at- 
 firmehimtobc) then^muftitneedesfollowj that there be 
 mo Chr iftes of whom ibmc rcuft be reprobate : and thcrc- 
 vpon ye bring in your foolifli tale of your lew. 
 
 Firft 1 anfwere you according to your merrie dilpofition, 
 which I perceiue did tickle you m writing this part: Thac 
 ifyecanmakeno difference betwixt eledion, andclcd, 
 then I would yee were committed againc to fomequickc 
 and fnarpe Pcdagoge, who with iharpc rods would Jet you 
 feelewhat difference there is bet wixt^^^w^^w ^ndVatien- 
 tern. AlTuredlyyourvnreucrentieflingin thcfefccretmy- 
 fteries of our redemption, and thcfe fcoffing tants in ma- 
 lice caf^cn out againft the etcrnall Sonne of Gcd , and his 
 iindoubtcd veriue^ deferuc none other anfwere. Uwtyci 
 
Ill AGAINST THE ADVERS. 
 
 partly to lee your ignorance appearc,and partly for the in- 
 ftru6:ion of the fimple , i will prepare my felfe to anfwerc 
 with greater modelbe then your mahce deferueth. I hauc 
 faydbcfore that this paich,vpon the whichye gather your 
 abdirditicis none of ourdodrine. For we haue neither 
 written nor yet taught: thatwherefocucris eledion,there 
 muftftiroieprobation be of the fame kinde : but fimplie 
 we lay that eledion hath refpcd to his contrarie reproba^ 
 tion. But to grant you fomewhat , and not to hold you fo 
 ftreic, let it be that lo we had written, what (hould rightly 
 thereof follow? that there muft be mo Chriftes,of whomc 
 fomc muft be reprobate ( fay you ) becaufe that Chrift is 
 called the cledof God , 1 anfwere in this your argumcnc, 
 ye vfc two fallaces,ihat is,falfc and deceitful appearances 
 of a truth, which are but manifeft lies. The former, you 
 change the termes, putting cle«ft and reprobate in the Mi- 
 nor and in the conclufion , where we put eleftion and re- 
 probation in the Maior , which is not lawfull in a good ar- 
 gument: for where we fay (as yc affirme) whcrefocuer is 
 Eleftion, there muft alfo reprobation be. Ye infer, Chrift 
 is the Elcd of God , Ergo there n)uft be mo Chriftcs , of 
 whom fomc muft be reprobate. Who fecth not heere the 
 changing ofthetermes. Letyour argumentproceede in 
 order, and conclude what ye lift.Whcrcfo euer is elcdion 
 there muft^ilfo be reprobation. And adde if ye lift, of the 
 fame kindcjbut Chrift is elcdion('thus muft you proceedc 
 if that yec keepe forme of a good argument.) Proouc 
 your Minorjand conclude wiiaryeepleafe Thus doth your 
 vainc and foohfh fophiftrie compcll me to trouble the 
 (imple with the lermes of the artes,which moft vnvvillingly 
 Ido. 
 
 The fecond fallax and deccipt , lieth in the ambuguitic 
 and doubtfuU vnder ftandmg of this patch(which ye crafti- 
 ly forge) of rhefame kindc, for if wc had fo /pokcn or writ- 
 ten, yet is ourvndcrftanding far other then you imagine. 
 That iSjWe applie not thefe words of the lame kinde to the 
 particularitieofperforiSjand of eueric cfpeciall man that 
 iseled, but to the whole mafic, as by faint Paul we arc 
 
 taught. 
 
OF GODS PREDEST. ny 
 
 taught. To make the matter more fenfible I wil lay my felf 
 for an examplc/or I wil not.nor dare not fo irrcucrttly ieft 
 with the maieftie of my Godjand of his dearc fonne Chriit 
 lefus as ye do.You reafon agninft vs, as that we did vnder- 
 ftand your addition of the fame kind of cuerie particular 
 perfon a parr,as thus ; 1 lohn Knox do conftamly belecuej 
 that as of mercie & free grace it hath pleafed the goodncs 
 of ray Godj in time to call me to his knowledge, and fo to 
 rcmoue my blindnes and vnbelicfc , that in a part I fee his 
 fatherly loue towards me in Chrift lefus his fonne, fodol 
 moft certaincly bcleeue that in the fame Chrift lefus, of 
 free grace he didelcft and choofe me to life eucrlafting 
 before the foundation of the world was laid. Ergo by your 
 vndcrftanding 1 muft alfo bcleeue that there is another 
 lohn Knox of the fame kind, hauing the fame fubftancc 
 with the fame qualities, proprieties and conditions that [ 
 haue, that was reprobated and fo muft be damned. Who 
 fceth not here your vaniiic,yea your moft mahcicus cauil- 
 lation , who labor to impute vponvsthnt whichdid ncucr 
 enter into our hearts.We with al reuerece & fcarc beleeue 
 & teach that God of one mafl'e, that is of Adam,hath pre- 
 pared fomcvelTcls of mercie, honor,&glorie,and forache 
 hath prepared to wrath and deftruftion. To the veiTels of 
 his mercie in his eternaJl counfell before all timcs^ he did 
 appoint a head to rule, and giuelifeto his clcd, that is 
 Chrift lefus our Lord, whom he would in time to be made 
 like vnto his brethren in all things finne except. Who in 
 refpeftof his humaine nature is called his fcruant, the 
 iuft feed of Dauid , and the elcft in whom his foule is well 
 compleafed. Becaufe as I haue faid, he is appointed oncly 
 head to giue life to the bodic , without whom there is nei- 
 ther eledionjfaluation, nor life to man nor to Angel. And 
 fbin refped ofhishumanitie,from the which he in no wife 
 can be feparated,he is called the ele<fl.C6clude now ifyou 
 can, there muft be mo Chriftes of whom fome muft be re- 
 probate, I will make a more fure and more true conclu/ion 
 then you dojwhich is this : God of one mafi'e hath eleflcd 
 fome men to life m Chrift I dus,Ergo, there was left of the 
 
 H 
 
114 AGAINST THE ADVERS. 
 
 fame maffe another foiCj vnder another head the diucll, 
 
 who is the father of Jies,and of all fuch as continue inblaf- 
 
 phcmic againrt God. Gather now what abfurditics ye can. 
 
 THE A D V E 11 S A R I H. 
 
 Xhe fiF- *^«5?/:>er arguinent father they forth of Gods prefcience , but I 
 
 *■ -pnfli ^^^^ fi^^ borrow an a)gi4men!; ofthe/n co?tcern'.ng the f-efcknceof 
 
 ^ God,. And then Godwillmg I/J;all anflvere to theirs, 'Pad faith: 
 
 leCtlOn. Thofewhkh God Iqicw before y he alfo ordained them before that 
 
 The fecondpjj^ji^Q.^i^lljg Hf^ fi^p^ioned ynto the/lapeofhis Sonne j that he 
 
 firgument* ^ig])^ hs thzfrfi begotten fon?ie among manie brethren: but God 
 
 J\^m.S. l^^g^ all men before , Ergo he crdamtd all men before ^ that they 
 
 I{ead the pjQidU bee Chnlies brethren lt[e fafoioned ynto him. The firTi 
 
 frit>tyires part of my nrgnment m 'PauUs frfingy The fccond yee cannot 
 
 better ^ani ^g„;^^ ^^^ the condnfiort ts formallis inferred of both the parts, 
 
 beajh^mtd labour eiiher to foLtte my armmcnt without anie ambiguitie, 
 
 of your ar-y^]-,QYcby yee may fatisfe others^ or el fe forfak^e the error which it 
 
 garmni. improaeth, 
 
 ANSWERE. 
 Bccaufc yce defirc your argument to be foluted atyour 
 owne requclt I wil t.tkc feme paine: God grant it may pro- 
 fite. Your argument coiuaincth in it felfe the fallax which 
 is called of rquiuocation, for this word knowledge, or this 
 fentence: whom God did foreknow in the words of Paul, 
 which be ill your Maior or hrft propofition, do not fignihe 
 the felfcfamc thing that thcfe wordes, but God knew all 
 men before, which you put in your Minor or fcccnd pro- 
 portion. And fo becaufe that there be foure tcrracs which 
 indie fchoolcs bee csMzA fop^ diffolnta i the argument is 
 deceitfull and faife, althoi\gh the forme appearc good. 
 Thus I truft in your own confcicnce you thinkc your argu" 
 ment fully and tightly foluted. But yetthat neither yefhall 
 haue occanon to barke Ggaine , neither yec that the fimplc 
 ic?dcr fi^iall rake paine to rcadc ihcfe vainc argumcntcs 
 without a!l fruit, I wdiaddc fotncvvhat more.and wjI plain- 
 ly proue my foluiion to bee good. In the fi/ltpropolitioa 
 i faic J u'here faint Paul faith, whom God foreknew^ the 
 ^'w.8. fame he before ordcined : that the hoIicGhofl mcancth 
 of that forckuowiw'dge of God which is ioyned with his 
 
 etcrnaU 
 
OF GODS PREDEST. iif 
 
 eternallloue, which before all times he didbcaretohis 
 
 eled,as of the words of Chrift Icfus, and of the wordcs of 
 
 the fame Apoftle m diuerfc places before is declared. And 
 
 with this foreknowledge which isioynedwKhhislouc,by 
 
 the which his cled were appointed to be made like falHo- 
 
 ncdco their head ChriCl Iclus, did ncucr God foreknow The dijff- 
 
 nor forefeeCain, ludas, nor none other reprobate to ap- rcTK^ of 
 
 pertaine to him. I do not denie but ihar as all things eucr Gods fore-' 
 
 were prefcnt before the eyes of his Maicfty,fo did he both l>^Q^Udge, 
 
 foreknow, forefee, and before ordaine the end of all crea- 
 
 tures:but otherwifc,! fay, doth God foreknow his elect, 
 
 of whom S.Paul onclyfpcaketh.Ifjt doth offend youihas: 
 
 I affirnic that God did neucr foreknow ihs reprobate as he 
 
 did his elc<fl : I haue my afTurance of Chrift lefus , of his 
 
 owne plaine words, laying, to the falfc Prophets : 1 neuer 
 
 knew you, depart from n.e yee workers of iniquitie. Note 
 
 well that Chufl aftlrmeih that he neuer knew the falfe 
 
 Prophets, no no: euen when they did prophecie^csilouc 
 
 diuelsj& did many wondrous things in the name of Chrifl. 
 
 If he hadfaid 1 know you not, yee might haue fnifted with 
 
 this your accuflomcd cauiliation, that was by reafonof 
 
 iheirfinncs, which after they committed , buthcleauing 
 
 no dcubr,fsiih,I neuer knew you, and therefore 1 iearc not 
 
 to affirme that God did neuer foreknow ludas, as that he ^, ^ 
 
 knew Peter. Confider and be fober. Ye go forward to our '*^'** ^'^''^' 
 
 argument and fay. 
 
 THE ADVERSARIE. 
 7'heir ar^Hment concerning Gods prefcie?ice is th'h. Godhp^weth Xhcil^C- 
 edltlm^es before they be done ^ Gods prefcience orforel.tionleci^e zj . 
 
 infiiUihle , Ergo of neceffitie all thin^es muThotr.e to ^nfje as they }" ^ 
 doe: vrhich being granted ^ they tvhich pcrifh , of r.ecejfne they ICutlOll, 
 di^e pertjh. If of necefftie, then is it by Gods ordnMnce , becayfe fo 
 herpillethandfo he hath ordainsd , This argumejtt feenieth proba-^ 
 hie at the firTi- blujh, B^t I pray the reader to mark^ fivfi- hoxp 
 thefe men pat no difference betxirixt the foreh^:\x>Jedge cf ^ OD 
 ard his will: for they fu'bpo'^e , that )vhaf.e^ier Godforefethhee 
 alfo Willethy but their fnppofiUjn tsyntn^: for God forefcthihe 
 ie.ithofth^Jinner.3 andyethewdlnot the death of the fv.ncr ^ Imi 
 
 H ij 
 
ii6 AGAINST THE ADVERS. 
 
 raihcrthuhe repent and line, CimTl did forefee the deTimffion 
 oflcmfalem./tndyet did he not vpill ii , for he rve^t andbewnled it. 
 Cod did forefee the fall andfinall deThruBion of the Ifraelitts , and 
 yetrvoaldhe not it. ^s hemtJieJfeth himfelfe: fayi7tg;whereforetvil 
 £X''ch.\ 8 , y^^ ^" » Oyehohfe oflfrael , feeing I haue m pUafurt in the death of 
 him that dieth, 
 
 A N S W E R E. 
 What wc do reach of Godsprcfcicnccjof his prouidcncc 
 and predeftination.& how chat his omnipotent wil.which 
 we fcare not to affirmc to be the ncccflitic of all things, 
 doth dirfcr from ftoicall neccffitic, with the which ye bur- 
 then vsjwehaue before dcchredjand therefore remitting 
 I{ead the the reader to the fame place : I fay to you , that if ye ima- 
 prfifiCHon. ginein God a prefcicnccjandforcknowledgejwhichisidlc 
 and fepcraced from his will , that thenlyee fall into the 
 blafphcmie of Epicurus ; and if that you fay (as plainely 
 yce doe) that he forcfceth thinges to ccmc, which he will 
 not 5 thatthenyeedcnicthc cmnipotencic of his power, 
 Choofcwhichyou Will, the veritie will conuince you. To 
 proouc that he forcfceth andknoweth manic thinges to 
 comc^which he will not, ye adduce the place of Ezcchicl, 
 where God affirmeth, that God will not the death of a fin- 
 ner,The weeping of Chril^ vpon Icrufaleni, and the com- 
 plaint of God againft ihe houfc of Ifracl.To which I Ihort- 
 iyanfwcreatthis time,becaL]fethatafter wc niufthaueto 
 do with the fame matter, that firopIieCthatisjhauing no 
 further rtfped but to piinifnmentonelyj God will neither 
 the death of the finncr,ncithcr yet the deftrU(ftion of Icru- 
 falcm^nor ofthe houfc of IfracJ3but in rcfpetft of his gloric 
 to be ilicwed in their iuft punifliinent , and of hii veritie 
 andfentcncetobeapprouedjalwayes Arable and conftanr, 
 why tha't God iViall not will both the death, and deftru- 
 dion to come vpon the ftubborne inobcdicnt, I fee nei- 
 ther abfurditic to follow, neither fcriprure repugning: 
 but after in aunGvering ro your diftin^ion v/hich yec 
 make bctwcene Gods will and bis pcrir.iiTion, I pur- 
 pofc to intreate this matrer more largely. Youproccedc 
 laying. 
 
 THE 
 
OF GODS PREDEST. 117 
 
 THE ADVERSARIH. 
 
 Secondly 3 thfemen tlmihethat Gods forel^ovi^led^ecaufcth all Xhc I/. 
 thm^estocometopaffeofnecejjttifywhichisdlfo yntrue. Toreknoxv- {%AJQrj 
 ledge of thirds paU , ofthmgei prefeiit , and^ of thirties to corr.e:^ dt- 
 pendeth of the thing th^i is l^iyVrne , aitd not tits thing of l:^n>^ 
 ledge, ^s I k(iow that Vatd before he \v<ts called , i)ec U'Oi a 
 ferfcMter ofChriTies Clmch , but Taulwa^s no": a fcrfec^iter he- frond It*-, 
 CM*fe I f^erv it , but I knew it hecatfe he w<ts apcrfecutn : I h-O':^ cifer that 
 thatinthzmonethoflulyJJ^allbe hameTl ,yet /lall not hameTl danJi com- 
 bee y becaufe J h^ovpfo , but I ^joif it becaufe itfjjallbe . Lil^vpife far.' *iy 
 God did h^oxv that 1 Jljould write this day , but yet did he not hiicwUdge 
 compeli me to write :for J had libertte either to write orhot to write, t. the pre" 
 wtbe:aufche/^new that l/J:o(iU write 3 therefore d^d 1 write, bi't Jcicnce cf 
 heca^ifel wm to write ^ therefore knewe hee that I f/.oulde write, God, 
 Thuiyeemayfee how they doeerre which ajfrme that Gods fore- 2. 
 knowledge caufeth all thingesto come to paj]e of necejjitie. Foroi 
 God doth fore fee that men will do euill, fo d nh he alfs forefee that 3 
 they may leaue tJu euill yndone ^ and <tf Gcd fcrefeeth that men 
 will not doe well , fo heeforcfeeth that they bee not compelled there- 
 to , but might doe well if they /;T? . ^s for example, Chrisi could 
 and might hatt^e obtained more then twelue legions of Angels , Ofui 
 yet God did lipowe that hejhuld notobtaim thtm: alfo God did 
 ^non? that ChriTljloidd not pray for twelae legions of Angels, and 
 yet hee might haue prayed 04 hze faith himfelfe . Ofthu it is ma^ 4 
 iufeTi that notwithTianding the foyekficwiedge of G D, thinges 
 may come to pafje otherwife then they dee, y Fhe^-efere it follow - 
 tth , that Gods for e'^iow ledge cdufeth »:> necejjttie. Tdate had 
 power to crucifis ChnTl, or to let Irm gne : which ChriTi denyed 
 mt , but rather affirmed it, faying , hee had that power fom abn'.e, 
 and althvig^,} Tda^e did not de'iuer ChriTi , notanthThnding 
 hs might hate done it. ^nani.i,s fold his poffe^on, and yet hee 
 might ha-4e not fold it: he brought a part oftle price thenof to 
 the ^poTtles, wJjich he might haue retained' to him , as "Peter wit- 
 uejfethj that the price thereof was in his owne power, Manie fnh 
 other ^examples may I bring forth, whereby itJJ.ouldappearema- 
 nifeTi that notwithTianding the fore'wwlcdge of God , thimes be 
 done which might mt be done^ and things be not done j which rr.ight 
 he done, 
 
 H Jij 
 
Ii8 AGAINST THE ADVERS. 
 
 ANSWER E. 
 7*« thepj^, Albeit that ye be Co blinded, that yee can put no difFc- 
 rcnce betwixt the foreknowledge, will,and power of God^ 
 which all arcperfitein himfelfe, as is his eternall God- 
 head , and the foreknowledge, will, and power of man or 
 creatures which be imperficc & wcake, by reafon of mans 
 corruption, yet I doubt not bur that all reafonable men 
 (liall Ibdainely cfpie your vaniticjwho dare be fo bold as to 
 affirme that becaufe your biowledge was not the caufe 
 that Paul was a perfecuror , that therefore the foreknow- 
 ledge of God his eternal! purpore,coLinrcll,and will, which 
 weneucrfcparatCjdi.lnomorein that matter, then did 
 your bare knowledge.By the fame reafon ye may conclude 
 that God wrought no more with Paul in preaching to ihc 
 Gentiles, then did your knowledge, for the reafon is alike 
 ftrong. But he himfclte will not be fo vnthankfull, but will 
 0al4th.l, confefle that from his mothers wombe he fet him a partjSc 
 called him by his grace to the end that he might reuealc 
 X.Tiw. I. ^'5' fonne Chrift Icfus by him :br the which he vnfaincdly 
 thanked the goodnes of God, who made himftrongin 
 God vror- Chrift lefus to be faichfull in that office andminiftcrie. 
 leth both in I amnot ignorant that other wayes doth God work in the 
 ImeleSl^ & hearts of his eledr,the worke of their faluarion, and other 
 inthe re^ro- wayes in the rcprobatejfor in the hearts of his cleft efFc- 
 hate, l)itt in ^MzWy and by the power of his fpiiite doth he foworke 
 diuersm^n- in ihcm the motions that be agreeable tohisholie com- 
 wer, mandements, that they (Iriuc d< contend againrt their na- 
 
 turall corruption : but iuitly leauing the reprobate to ihcm 
 felues,& to fathan their father, tliey Willingly follow with- 
 out ail violence or compulfion of Gods part,iniquitie and 
 finnc: and fo finally the v/ay of perdition to the which 
 they naturally are inclined. But yet if any will afhrmc 
 that therefore Gods foreknowledge doth but idly behold 
 what they will doe, and that iu his eternall purpofe, coun- 
 felland will, he will one thing, and they will another , fo 
 that their will preunile againft his, he fnallnot efcnpc the 
 * crime of horrible blafphemy, as before I haue faid,& here- 
 after alfo muft more largely entreat. Of your knowledge 
 
 ■lyhac 
 
OF GODS PREDEST. ii? 
 
 what fliall come in lulie and of your libertic to write,! onjy 
 anfwcrc this : that albeit God did not compel you to write, 
 for thereto your wicked will was bent : yet becaufe he fore- 
 knew, and alfo hath forc-fpo\centhacof ncccfTiiieic was, 
 that hercfies Ihould come , that the eled might bee tried, 
 it was not altogitheragaioft his will, thatyec ihould mani- 
 fcft your fclfe, and that we iliouid patiently fuftcr your vn- 
 iuH accufations. 
 
 Your wrafthng and wrangling with the wordes of our 5 
 maiftcrChriftlcfus to Peter, islbfarfiom thepurpofeof 
 the hoh'e Ghoft,that I am partly afnamed in your bchalfe. 
 Doth Chrift in that place abfolutely afjirme,ihac cither he 
 might praie for xij.legions of Angels ;Cithef yet that his Fa- 
 ther would or might giuc tli'jra to him then,to dc Iiucr him? 
 or doth he not rather by this interrogation : Belicueft thou 
 not that I may praie my Father ? rebuke the bold and foo- 
 li(hcnterprifcofPeter,whora(luy pretended to defend by 
 his fworde him whom the Father had giucn into the hands 
 of his cncmiesjof determined purpofe to die for our linnes? 
 and fo did he conclude contraric to your mir.d,to wit,that 
 irapofdblc it was,that ciiher he ihould pray for any Angels, 
 to deliucr him at that limcjeithcr yet that his Father ihculd 
 fend anic for that puipofe : fcrbecaufeit was other waics 
 determmedinhis cternall and immutable cou^ilell, as in 
 plainc wordes he witnclTeth/aying : But how then Inal the 
 fcripiures be fulfilled in which it is fore-fpoken, ihatfoic 
 bchouethtobe. 
 
 In the words of Pilate, and in Chriftes anfwer ye ihcw Tothe^^ 
 the Ukc ignorance as before : for thereupon yee conclude 
 what Pilate might haue done , and yet did notthclsme, 
 where as the purpofe of Chrift Icfus was torcprooue the 
 proudc arrogancie of the vain manjwho did vfurpe to him 
 fclfe authoritie, rendering vnto God neither honour nor 
 glory jbutboafting himfelf of his power,hc thoght al things 
 lawfulhwhich it pleafed him to doe. Againft which pride & 
 vniuft vnthankfulnes , Chrift abfolutely denieth tha: hec 
 fhoiild haue had any power ouer him, except it had bcenc 
 giuen to hiaj ftom aboue. By which wordes and fcntencc 
 
 H iiij 
 
no AGAINST THE ADVERS. 
 
 he did put him in minde that hee (hould make accountcs, 
 what iudgcmcnt he pronounced, not to the Emperor onc- 
 ly, buctothefoueraigncGod, who as he hath appointed 
 and cftablifhed authorities, fo {hall he feuercly require of 
 their hands an accountjif vnder his name they vie tyrannic 
 or pronounce falfc iudgement . This I doubt not is the true 
 and fimplc meaning of the text , and not as ye ignorantly 
 orelsmalicioufly colled, thatChnft affirmed that Pilacc 
 had power not to adiudgc him to be crucified, but to deli- 
 uer him. The holie Ghoft affirmeth the direft contraric 
 faying ; of a truihj in this citie haue conucned againft thy 
 holie Sonne whom thou haft annointed, Herode and Pon- 
 tius Pilate with the gentiles and the people of Ifraclto do 
 what fo euer thy hand and counfellhaue before decreed 
 to be done. Now let the indiifcrent reader iudge which of 
 our colledions and concJufions is moH: ftrongly prooued. 
 Ye affirme , that Pilate had power not to crucifie Chrift .* 
 and I faiejthat he was appointed in the immutable counfel 
 of God CO be one of the wicked inftruments, by v/hom the 
 Sonne of God ihould innocently fuflPer the death of the 
 croife.But how litle doth thjs rclicue the wilfullfinae of Pi- 
 laiCjfliall after be declared. 
 ff/hatl>0" Euenfuchlibercic and power, as ye had CO write thefc 
 
 t^er-y^na-^ former and fubfcqucntblalphemies, had Ananias of his. 
 nlti ^J'^^ V land, and mony recciued for the fame. For as you bceing 
 hnUni, infected with hercfie,roalicc,and enuie,did willingly svritc 
 and vtcer your vennom : fo hce being auaricious and a dil- 
 fembling hypocrite did of a free conlcnring hearc , rcferuc 
 ji^.'i* a portion cohimfelfe,offeringapartto the church of God, 
 with prcceftationthat it was the whole fuinme, thinking 
 thereby to haue obtcined the commendation and praife 
 which hipocrites deferuc not.But what was Gods purpofc, 
 counfeHjand will in that behalfc, is euidcnr,to wic,thac we 
 (lull abhorrcand auoyd hypocrilic,ihat we (hall nocabufc 
 the fimplicicie of our brethren , neither yet make protefta- 
 tionof thatching before men, affirming that to bee true 
 which our ownc confcicnce knoweth to be falfe. But now 
 CO the rellv 
 
 THE 
 
OF GODS PREDEST. iw 
 
 THE ADVERSARIE. 
 Here I think^ it U^cod to tirtfvpere to their a'Heclions^tx'h.ch they T'J, - -, © 
 collefhof Veiers derffingof hui maifter. If tlnfe thnges , vtchtch ^ ^. 
 God fore feeth to come to pajf^ fay they, may be left ynione , then ^^^^^^^' 
 notmth[iaiidingthat Chrifl didforefee thatVeterJJ.Ohld deny hiniy 
 Veter might yet haue not denied him. J anfivere, that notYvithJ^aty- 
 ding Chrifi did forefee that Titer f.ould diny him , yetvons notVe^ 
 ter compelled thereto } bit wi!lJjt}>aHe not denied Chn ft (yvellfaie 
 they) thenjhould Chrifi hau e heem a her, for heefofde that Vet tr 
 fhoulddenj him: I anftrerejthat notrnthftandingthut Clrrififofaid^ 
 yet mtgU Veter haue iiat denied him j and Chrifi mtwithftandiKg 
 f}jo:ddhai*ebeenenolitr. The lil<^ example hau-e ne in the frft bookie _ 
 ofSamuell, Danidask^d ccmfllattheLord^ ifSaJvcufdcome "^'^' *' 
 to Keyla^ aitdthc Lordfaidhe rvill come doxvne : then faid Danid^ ^ 
 ivill the men of Key la deliver miee and the men that are )cviih me tntn 
 the hands of Saul : ^4nd the Lordfaid, they tviU betraieyou. Then , 
 
 Dattid tvith Im mm diparted frtm Key la , vchich wJ?en Sanlh^ard, 
 he left of from his enterprife and came not to KeyU^Here 'tvefee^that 
 neither Gcdsforel^^iotvledife vchich vs alfo cot f 01 me to h'^ faying ^ nci-' 
 thtryet hn prophecy in^ didtal^ hbt r tie from Satil^ from the men cf 
 Key la , neither from Dautd and Iv.i men , neither did Sa/^l come to 
 Kcyl.i , 7teither the men of Key la betraied Daidd xi the Lrrd had 
 fok^n. Ani Dauid had lihe; tie with hn mento at-.ode the da^nger 
 nctwithfiandi)*^ God had fpo''^n ii jhould come to pafje, fo all they 
 had liberties yea euen after C od had pronounced what foduld bee $ 
 done . Info much that theyr doin^es were play ne contrarie t9 
 the propljecieof Gcd. And yet was Cr.d true : for hee did fvre- 
 fe that ifVauiX did n:t depart from Keyla , yfn^ fptch libertie 
 as Gsd h.id ^iHen him, h^e with his men pjouldbei betraied into 
 the hjndesof SaJe , and I praieyott might not Veter li''^ewifeV' 
 finghif Ubertie auoide the Bijlopieshoufe , andfo netur been temp- . '^"'* 
 ted to dsnie Clrrifi?Yes I amfureas^velUs Damdauoyd^dKeyU, ^''-'^^y^ 
 
 A N S W ERE. _ l2!c^JJ'' 
 
 Fyoubcabletoproucihat Dauid ftoodinalfo hotca -f-^j' 
 contenrion againflGod, a-^ Peter did againft his maifter ^ '"''■'*' 
 Chrifl Icfus: thacDauid aftirmed the exprcilcd contrarie *"^3' 
 to that which God had pronounccd,andthat God had ap- 
 pointed the certcinc time as well when Saul llioujdcome. 
 
Xaa AGAINST THE ADVERS. 
 as whe the men of Kcyla {hould betraie hinijthen might ye 
 hauc had fome coulor to haue compared and matched the 
 denial of Peter with the fiying of Dauid.But if Peters denial 
 was with a double affirmation pronounced by the mouth of 
 Chrift lefus : and if the fentence of God both touching the 
 coroming of Saule and touching the vmhankfulncs of the 
 men of Key la, was conditional], ye be more then bold that 
 take vpon you to ioync togithcr things fo diucrs. Chrirtcs 
 wordes to Peter Were neither fpokcn nor ment vnder anie 
 condition, but were pronounced asfolioweth. Vercliejvc- 
 relie I faie vnto thecjthat the cockc fliall not crow till tltou 
 {halt denie mc thrife. Which wordcs leaue neither libcrcie, 
 frcedome, nor power to Peter to prouidefor himfelfe, that 
 this fentence (hould not bcc true , but the vvordes and an- 
 fwerc? fpoken to Dauid were according to his queftions, 
 which were firft, if that bruit of Saules comming was true, 
 and if the men of Keykjto whom he had fhcwen fach thak* 
 fulncsof late before, fhould become fo ingratc, that they 
 Ihould betray him into the hands of Saul; And God did an- 
 fwere thatSaulfliould comcdownc, & that the citizens of 
 Keyla (huld betraie him.But 1 truft ye wil not be fo impudcs 
 as to denie , but that both thefe affirmations were fpokcn 
 conditionally to afiure Dauid of his doubtes, and to giue 
 him aducrtifemct that neither he (hould abide the hazard 
 of Saides comming, neithcryet commit himfelfe and his 
 men of warre to the fidelitic of thofe that were in Kcyla. Be 
 judges now your^fclues hov/ farre different be the vvordes 
 fpokcn to Peter, and the wordcs fpokcn to Dauid. Ycc 
 proceed. 
 
 jry-, THE ADVERSARIE. 
 
 1 nc y . g^^ ^^ ^^ returne to ottr purfiofciifl fljallgrttnt that all thinp 
 
 ICwtlon. Qf jpccre itecefsitie tms^eome to paffe according to theprefcieme and 
 I forekrioYfled'r/ of God, the had ,jd^im afore the tranfgrepion no free 
 wllJ.U'^ of mare neccfitie did Iff ojfcnd^ forafmuchas God did fore" 
 2- fee hnfalLThen had Chr:Ti no freewill : for God did fire fee all that 
 Chrijiwa^ to do,thcn liGod boundhimfelfe and haih nj liber tie to doe 
 nor leaue ynd.ne thatrvhich hee doth , forafmuch as heforefeeth all 
 htstvcne W09rl<^s, Th^ bdik^ yo!i);villma(<^ a goodiie wife God, 
 
 God 
 
OF GODS PREDEST." 125 
 
 Cod pi'/eys from fuel) dangerous andhorrihle errours , and giue yS 
 PedfaJ} and ]erfal fayth to heUetenot cnely that heiSy hat alfo tljAt 
 hee is an omnipotent GOD. which freely after his owne ^ood plea- 
 fare doth and may doe ^ cr haue vndone vphat fetter pUafeih 
 hym, 
 
 A N S W E R E. 
 
 Before I anf.vcre to the abfurdiries , which of our do- ^ • 
 <5liJncyecollc'ft, I rr.uftir.fewewordc'Sputyouinmlndc, 
 that verie fool.'ihly yc ioync the free-will of Adam 
 with the free-will of Chrilt Icfus , and with the Jiber- Difference 
 tieof GOD. For Adams will was neuer fo free but that /'f/ivwc^^/;* 
 it might (as that it did) come to thraldomc , which //^ert/c 0/ 
 wcakncfTe you be ncuer able to proue at nnic time to hauc ChriJ^esxvit^ 
 bitiin Chrifts will • Further the will of Adam was alwaics ^th!free^ 
 vndcr the Empire &threatriingot'alaw,to which rubiccti5 domeofsA- 
 I ihinkeye wil not bring God.But now to your abfurdities. dams will, 
 
 IfCfayyoujIfliall grant that all thinges of meere ncceU 
 fiticmui"tcomeio[)aircaccord-ng to the prclcience and 
 foreknowledge of God 5 then had Adam afore his iranf^ 
 grcfllon no free- vvilI,your illationjor confequcncc is faife. 
 tor the foreknowledge and prcfcience of God did neither 
 take away free-will from Adam, neither yet did compeil it 
 by anie violence, but did vfe it as anoidinaricmeane, by 
 the which his crcrnall counlel and purpofc fliould take ef- 
 fed;buc for the better vadcrftanding heercof, we muft ad- 
 uert and note that which before we haue touched, and 
 promifcd afccr more largely to intreac the fame,to wjt that 
 Gods prcfcience and foreknowledge i$ not to be fepara- 
 ted from his will and decree, For none otherwifc doth Gcd^preJcL 
 Godforefcctliingestocometopaire, butaccordingashc enceismtt9 
 bimfclfe hath in hiseternall counfell decreed the iamcl^leparated 
 For as it appcrceinethto his wifedomc to forcknowc and fom Im 
 forcfee allthingesthatarcco come, fo doth it appertains wdl, 
 to his power to moderate and rule all thingcs accordmg 
 to his own will.-neither yet therefore doth it foJlo-vV,that his 
 torcknowledgc prescience, will, or power, do h take aw^y 
 thefrcevvillofhi3crcaturcs,butinalwifdome andiullicc, 
 (how cucr the contf aiie appcare to our coiruptcd iudgc* 
 
114 AGAINST THE ADVERS. 
 
 mentes) he vfeth them, asbeft it plcafeth his wifcdom to 
 bringtopaflein time, that which before all time he had 
 decreed. To the which purpofe and end,they(l meane the 
 creatures and their willes) whatibeucr they purpofe to 
 thccontraric,orhowigaorantlythat euer they worke it 
 ncuerthclefle do voluntarily, and as it were of natural! 
 motion incline and bow to that end^to the which they arc 
 created. To make the matter more plaine, let vs take ihc 
 creation and fall of Adam with the creatures thatferued 
 in the fame for an example. For what chiefe end did God 
 create all thingcs ( of Salomon and Paulc we haue before 
 declared)to wit for his owne glorie to be fliewed:ihe glory 
 1 fay of the riches of his mercie towardes the velfds of 
 mcrcie, and the glorie of his iultice and mofte iuft iudge- 
 ments towardes the velTels of wrath. And that thiscter- 
 nallcounfcllof God fhould takeefFed as he had purpo- 
 fcdjman was created righteousjwifcjiuil and goodjhauing 
 free-wi]l,ncither fubiqft to the thraldom of fin, nor of Sa- 
 than at the firft creation : butfodainly commcth Sathan 
 an cnemie to God, & to man , his good creaturCjand firft 
 powred in venom into the heart of the woman, which af- 
 terv/ard (he powreth into the heart of Adam:to the which 
 berth the one and the other, without all violence vfcdof 
 Gods partjdoth willingly confent : and lo confpiring with 
 rhc ferpent do accufe God of alie,do fully confent to vcn- 
 dicat or challenge to thcmfclues the power of the God- 
 head of ramde and purpofe (fo far as in them lay)to thruft 
 downcand depofe him fro his eternal throne.Hcre we fee 
 hew the creatures and their willes without compulfion^do 
 fcrue Gods purpofe and counfcU. Forfatban was neither 
 fcnc nor commanded of God to tempt man: but of malice 
 and hatred did moft willmgly and greedily runnc to the 
 fame : the will of manbcing tree before, wasnotby God 
 violently compelled to obey fathan : but man of free will 
 did confent to fathan and confpii e againft God . And ycc 
 was the fall of mannotoncly forcfcene and foreknowne 
 ot Godjbutalfo before decreed for the manifeftaiionof 
 his glorie . Let vs yet take another exaoiplc that the mat- 
 ter 
 
OF GODS PREDEST. u^ 
 
 tcr maybe morccuidcnt. The death of Chriftlefus for 
 mans redemption , was decreed in the cternall counfell 
 ofGod before the foundations of the world were layd as 
 wcwereelcdedinhim, and asheewasthe lambe killed 
 from the beginning, which death alfov/as decreed in ih« 
 fame coimfellof God to be in a certainc time appointed; 
 and that fo certainly, that neither could the malice of anic 
 creature preuent thehoure appointed of God thcrtotnci- 
 ther yet could anie policy or chance impede or transfcrre 
 the fame to anic other time.For howe oft Chrift was afore 
 aflaulted, the Euangeliftes do witneflc : But alwaies his 
 anrwerewas-.myhourc is nor yet come. And what impe- 
 diments did occurre immediately before his death, is alfo 
 euident.The feaft of Eaftcr was inftant, the fame of Chrift 
 was great, the fauour of the people , with publickc voyccs 
 was declared, and the counlcls of the high priefts and fc- 
 niors had decreed that to auoid fediiionj his death fhould 
 be delayed, till after that feaft* Butallthefewercfliortly 
 ouerthrowne, and Chrift did fuffer in the verietimcap^ 
 pointed as he before had forefpokc. But now to the inftru- 
 mentes which feruc in this matter,and whether they were 
 compelled by Godoriwt. ludasweknowe was not one 
 of the leaft : and what moucd him , the holy Ghoft doth 
 witncfle, to wit his auaricioufnefTe. The fcribcsjpharifeis, 
 Prieftes and Seniors, andpeoplejledjfomcofmaliceand 
 enuie, fomc to gratific their rulers, andalcogitherof fee 
 purpofe to crucitte Chrift, doe confent with ludas. Pibtc 
 albeit he long refured,and by diuers mcanes ftudied to dc- 
 liuer Chrift, yetintheendforfeareofdifplcarurc, afwell 
 of the prieftes and people, as of the Emperour, he willing- 
 ly without all compulfion of Gods part, pronounced an 
 vniuftfentence of dcache againft Chriftlefus, which his 
 foldiours alfo moft willingly did execure. This I fay we fee 
 that the creatures and their willes without all compuliioa 
 doe feruc Gods counfell and purpofe. Hecrelknovvethac 
 yethinke that either! write againft my felfe or elfe that I 
 conclude a great abfurditic. ?orifl fay that God did no- 
 thing but forefee thefe thinges and lo permitted thena 
 
li6 AGAINST THE ADVERS. 
 
 (as after you (pcake) to follow their own train,that he wor- 
 kech no morej but as a fimplc beholder of a tragediCjthen 
 do I agree with you, and if i do fay (as in vcrie decde I doc 
 vnderlland and affirm ) that the eternal! counfcll and pur- 
 pole of God did fo rule in all thcfc thinges , that rather 
 they did feruc to Gods purpolc and moll luft willjthen ful- 
 fill thtif mode wicked wilks ; then will you crie blafphe- 
 mie» and lay that I dcJiuer the dejjll, Adam and al the wic- 
 ked from finne , of ihc which i make God to be auchour. 
 To the fii ft I haiie aniweied before, tha: as 1 feparate not 
 Gods foreknowledge from bis counlell, fodoc laffirmc 
 that he worketh all in all things according to ihepurpofc 
 of the fame his good wihand yet thar he vleih no violence, 
 neither in compelling his creatures, neither conftrci- 
 ning their willes by anieeKternall force, neither yet ta- 
 king their wjIIcs from them : but in all wiledomeandiu- 
 flicc, vfing them as he Icnowcth moft e?cpedient for the 
 nianifcUation of hisglorie^ without anie violence 1 fay 
 whenflo' ^^^-^ to their wilks. For violence is done to the will of 
 lenceisdonc ^ <^rcaLurc, when it willcth one thing, and yet by force,by 
 tv thexvil 0^ iy>^"i«""k or by a greater power it is compelled to doe the 
 a creature^, thiiigcs which it v/ould not : as if a publiquc and honed 
 matron or chafte vi: gme fnould be deprchcnded alone by 
 aw:ckcdand filthieman, who with violence and force 
 (though the will of the woman did plainly repine) did de- 
 flowre rind corrupt her. This violence done to will and 
 fhce of necefl'iiie was compelled to fuffer thatignominie 
 and ihamcj which ncuertheleile (he mofte abhorred . Do 
 we fay that God did (or doth) aniefuch violence to hys 
 creatures? Did he comptli Saihan to tempt the woman 
 when his will was contrarie thereto ? Did the will of Adam 
 rcfirt die temptation of the woman,3nd did he fo hate and 
 abli()rre to eatc of that fruite^that it bt houed God to com- 
 |)elihis\vi 1 repugning thereto^ro eatof itjand fotobreakc 
 his comrnandcmentS' or did he not rather willingly hearc 
 land obey the voyccofhiswiferCofidcrlbcrecch you how 
 pUinlie we put ditfcrcnce betwixt violence, which yoti 
 callmc-crencccflitic, and Gcdsfccret counfcll & ttcrnali 
 
 purpofc 
 
OF GODS PREDEST. n? 
 
 purpofc.Butyct yc crie,wherein then did manofFcndfwho 77,^ j«,^(/jr- 
 canrefilt the will ofGod? why doth he complainc : feeing /^o- pr^/^ 
 that his counfel and puipofc by fuch meanes is brought to rcbrobatt, 
 palfcr' Doye not vndeiftand that ihcfe were the furious f^mA, 
 cries of ihofe to whomc faint Paule impofcth fiJence, with 
 this fentcnce : O man what arc thou that darcft rcafon a- 
 gainft God,&c.But leaft that ye complain(as your comon 
 cuftoiiie is)of ourobfcuriticand darke fpcaking,! wil cucn 
 in one or two wordcs declare why the creatures offend 
 cucn when they fcruc nioft cfteduaJly to Gods purpofe. 
 To wit, bccaufe that they neither hauetheglorie of God Ji^'^^^^ 
 in thciradlionsbcfore their cies, neitheryct mind they to t^^-^^^^ ojfend 
 ferue^nor obey Gods purpofe and wili-Sathan in tempting ^-'^^ ^'«y 
 man ftudied nothing to promote Gods gloric : Man in o- ^"fif^**-^ 
 bcyingthc temptation looked not to the counfell of God: ^p^^**"" 
 ludas, Ananiai, Pilate, the fouldiors, and the reft had no-<^* • 
 thing lefle in mind then mans rcdemptio to be performed 
 by their counfels, and wicked workes . And therefore, of 
 Gods iurticc were they cuerie one reputed {inners,yca and 
 feme of them reprobated for euer.lf ihefe reafons doc not 
 fatisficyou, yetfliallthcy bea teftimoniewhatisour do- 
 drJne:and as I trufl: fnal alfo be a reafonable contentarioa 
 to the godly and fimple reader. More would 1 haue fpokeh 
 in the fame matter,and fo to hauc put end vnto it at once: 
 butbecaufethac after, by the reafon of your moftc vn- 
 iuftaccufations, 1 will be compelled to hauc to doc with 
 you againc , I abide opportunitie. Now to your realbns : 
 Mans Willi faie in the fclfc remained free, notwithftan- 
 dyng that God in his etcrnall counfell had decreed his 
 fall J and that bccaufe no violence, as before is deck- 
 red^ was done vnto it. The willof ourmailler andSaui- 
 ourChrift lefus, notwithftandingthe itumutable decree 
 of his death, appointed to be at a certcin time, wasfo free, 
 that albeit, thepower of nature might haue giucn vnto 
 him moe yearcs of life : and alfo that the humainenarurc 
 did abhorre the crucll and ignominious death, yet d\^ hec 
 lubicd both his will and the power of nature, vnto the 
 will olhii hcaucnlic Faiherjas hcc doth wirncs/ayinpiNot 
 
12/8 AGAINST/THE ADVERS. 
 
 LH^e,ii» that I will (father) but let that be done which thou w jlleft. 
 Wonder it is that yc cannot fee howe Gods wil can re- 
 main in hbertic, except that he abide in fufpence or doubts 
 Godsvdllis ^"^ ^^ ^^^^y ^^^ hourely charge his purpofc and coun- 
 fet al- ^^^^' ^ occafion is oftcred vnto him , by men and by their 
 i' u*rl it 3<^^<^"s- 1^ ^^^^ be to make God bound and to take from 
 chanre not himliberue , to aflirrae that as he is infinite in wildome, 
 nsouafionis ^"^*"^^^ "^ goodnefle, infinite ift iuftice, and infinite in 
 re II power : To doth he molt conttanilvamoft freely, moftiuft- 
 rne d '^ ^ ly and moit wifely bring that to paiTcj which in his eternal 
 *^* counfcU he hath determined, if this (l (ay) be to take from 
 God fteedome,wifedome and libertie,as ye do raile,l muft 
 contcircmy felfea tranfgrelFor. Butif your cogitations & 
 foolilhccnckifionsothis cternaliGodheadbc(asalas too 
 manifcftly ye declare your felucs) fo prophane, fo carnall, 
 and fo wicked, that long you abiding in the iamc, cannoc 
 cfcape Gods lult vengeance.Repent before that in his an* 
 ger he arreft and dcciare that your iuftice,wherof fo much 
 ycbraggCjismanif; ilblafphcmie againft hisdearcfonne 
 Ghrill icfus.God the Father of our Lord lefus Chrid pre- 
 fcruehisfmallrjockc from your pcftilentvenom,andmoft 
 .dangerous herefies, and iloppe your rooftblafphemous 
 mouthes, thacthui dare ieaO vpon God, as if he were one 
 of your companionsifaying.Then is he a goodly wife God, 
 Th<;ti v> God bound iiimfelfe,& c. 
 
 THE ADVERSARIE. 
 
 . 7ht thh d. ar'^^mr.ent ^ciilnr they yppon that which is written t9 
 
 TlieiO. ^^^ PyjowAfJCfj the ninth chapter afore thecltddren tvere borne that 
 
 f f^\cm ^^^^P'''P°f-' of Godly eietHonm%ht f^and , itvcasfaid^ the elder 
 
 Jlallferue they^cnTer^as jt iswrittett^I accb haue 1 louedy but Efaffi 
 
 *\;'^y' ha:< el hated . lor the true ynderfiandirio^of the Siripture ^ )x>ee 
 
 J Vinfi knoyvjirft rhat thcfe rvordes , The elderf'^allferne theycongery 
 
 arenotfpok^noflacooandEfau (^for as concerttmgthe fiejh, Efaff 
 
 did i}s':e\-ffrue Iacoh)hiit they arefpoken of two nations which Were 
 
 tf> ccme of them^ as the Lordfaidto B^beccdi IS^ttwo menbut tW9 
 
 tuitions are in thy bellie:and thefe wordes afore the chddren were 
 
 borne , are wt to be referred to thefcntence which foUoweth^ Iac(h 
 
 % h,iue 2 lotted y bnt }'fau haae I hated . Tor thae was mfuche thm^ 
 
OF GODS PREDEST. 119 
 
 fpok^n afore their biYth(as thou may/^ plainly fee in Geneps)hut that 
 tvasfpok^n manieyeeres after by the prophet Malachie^ T{ot of la- 
 cob andEfm, but oftn^o mtion^, of the IfraeUtes and Edomtes, as Mdach. I. 
 the prophet Malachie expottndeth , tvhichtve may well rnderf and 
 oftlxtme Church and of the mAlignant Church :pf that had bene jfo- 
 i^n afore their byrth, then had the Lord not faidy Jacob J haue loued 
 ^tndEfaii' I haue hated in the preterit tence^m latobfhall I lout ^ 
 Efattjhalllhate, in the future tence. uis in the ether fentence he 
 fay thy the elder Jhallferue the yoonger , and mt the eldtr hnthfer- 
 ued the ynonger . IS^orve the Lord loued la^ob of his o'wnebountifull 4 
 goodnejfe and free grace: Efau> hehatedbecaufeofhisxvickedneffe^ 
 for the Lo rd abhorred all wicked doers. As Moyfes faith yit is not for 
 tliyrighttoufneffefak^, or for thy right heart thatthoi* goefl topof. 
 feffe their land y but for the wickedneffe ofthefe nations,the Lordtly 
 G'^d doth cafl them out before thee , euen to per forme the Yvord rvhich 
 the Lordtlry Godfivoreynto t)yy fathers ^brahamy Ifaaf^, and la- 
 cob. Here trefce horv that the Ifraelites receiue the land ofpromife, 
 net f$r their o\Yne righteoufneffe fai^^ but onely by the boi*ntifull 
 ^oodneffeofGod, A gains the Cananites are cafi oat of tin fame 
 land not becanfe it was Gods pleafure , or that he delighted in t heyr 
 fall: but for their albhorr.inaticns which they comitted againf} God ^fo 
 that Jacob is beloue4} it coymneth of the free grace ^ andgocdneffeof 
 God^and that Efau is hated, itcommethofhisowne euill dsferuinr^ 
 confrme to the faying of the Lord.Tliy deThuclion Jfrael is of thy 
 felfe^andthy health commeth of me. 
 
 A N S W E R E. 
 Your cold and vnfaiionc cxpofition which yc (follow- 7*0^/^^)9,7?^ 
 ing the prophanc fubcilnc of Caftalio)^raakc vpon the 
 wordscf the Apoftle written in the ninth chapter to the 
 Romanes, is neither able to iuftifie your error, neither yec 
 to improuc the dodrine , which vpon the fame wc colled 
 and gather, which is this: That as God by his free bene- 
 did^tion fcpcrarcd the people of IfracI from all nations cf 
 the earth, fo did his freeelcftion make difference betwixt 'j'hemn^of 
 the men ofthe fame people, ofwhom he did freely chooi'c ^/,j y^pofiU 
 fometofaluation, and did appoint others to eternall con- j;,^/,^ ;j,„^/, 
 demnation. Secondarily, that of this his free Elciflion ^habter to 
 there is none other c;iufc, nor foundation, but his meere thcl^smans 
 
128 AGAINST THE ADVERS. 
 
 goodiieflcjas alfo his mercie, which after the fall of Adam 
 doth without all rdptrft h^d to their workcs jrecciuc and 
 embrace whomc it plcafeth him . Thirdly that God in this 
 his free eleftion is bound to no neceflitie to offer the fame 
 to all indifferently^ but contrariwife he paficdby fuchas 
 it pkafcth him , and whome it pleafeth him he recciueth. 
 Thcfe propofitions (I fay) are i^o euident in Paules words, 
 that they neuer can be moued by your malicious and ig- 
 norant wreftmg of the text: forineucrie one of Paules 
 fenccnccSjhe flriucth dircdly againft your error ,for where 
 he faith : Rebecca concciued of one, that i*>cf our father 
 Ifaakjhe fccludeth all caufe that might haue bene by acci- 
 dcntcs, which come in time, cither in the father or in the 
 inothcr : and in thefc wordcs when the children were noc 
 yet borne, and had neither done good nor euili, he feclu- 
 dech all refpectes that can be alledgcd to haue bene in the 
 children . But where he faith, that the purpofe of God 
 might abide according to elcdion , not of workes , but of 
 the callcrj&c.is plainly denied mcrites, dignitie, or works 
 to come, CO beanie caufe ot Gods free cleSion. For if he 
 would haue perfwaded mc to haucbeleeucd that God had 
 cledcdfome in rcfpeft of their good workes to come, and 
 had reieded others for their euiil workes onely , which he 
 forcfaw that they fliould doc : Paul had not fo vehement* 
 ly vrged thefc termcs and fcntences ; That the purpofe of 
 God might abide according to clcdionjnor of workes &c. 
 but he ihould (imply haue laid : Godhaihchofenfomein 
 rcfpecl of their good works, which he forcfaw they fliouId 
 do,which thciforc he would reward firft with his cledion, 
 and after v;irh his kingdome. But the plaine contraric 
 v/ny to this, we fee the Apoftle vfeth, pulling man altogi- 
 thcT from contemplation of himklfe, to God, to his free 
 racrcie, to hii free grace, and creniall purpofe, and alfo to 
 his raortdecpe and profound iudgemcnt. Imagine what 
 fliift foeuer ye can,ye fiial neucr be able to auoid this plain 
 limplicitie oftbc A pollic, 
 'I Hrfi Wi:h what face can ye denie, that thefc wordes, the 
 * * elder fhall ferus the yongcr , arc not fpoken of lacob and 
 
 iifau. 
 
OF GODS PREDEST. 131 
 
 Efau, feeing that the Apoftlc in plainc words doth affirme 
 that they were fpoken and meant of the two children , be- 
 fore they were borne? He faith not before the two nations 
 were borne,but before the children were bornc.Your rca- 
 fon is,becaufe as concerning the f]c(h,Efau did ncuer feme 
 lacob, 1 anfwere neither yet did God fay : the elder ("hall 
 feruethcyonger in the fic{h : but fimply did pronounce: 
 The elder lliall ferue the yoonger. But well doc ye declare 
 what is your vndcrftandingoi dominion and feruitudcjbe 
 it in flelli, or be it in fpirit. 
 
 Was itnokindeof feruitudc I pray you, yea cucn in Efatf/omg 
 the flelli, that Efau was compelled to bcggc potagcof la- man?rof 
 cob^and for the fame to fell all title of his birthrighrPwas it xpayferued 
 nothraldome, that with crying, howling , and furious lacohinthe 
 roresj he was compelled to bcggc the benediftion, which ^e/7;, 
 lacob had gotten, and yet could not obtein it? Did not his 
 heart fcclefubiedion when he feeth his father fo conftiinc 
 in preferring lacob to him, that by nomeaneshe would 
 retreat or call back one word^ We do not dcnic but the di- 
 ucrficiewasalfoeftabliflied betwixt the two nations: buc 
 thac the heads fliould be fccluded , that arc ye ncuer able 
 toprouc. But rather thebattell, which did begin in the 
 mothers wombc, was eftabliilied, and confirmed by the o- 
 raclcofGod to continue betwixt the pottenties cf ihofc 
 two heades. Did Rebecca,and Ifaak after he did fee Gods 
 prouidence and will to be concraric to that which he had 
 purpofed (which was to giue the bcnedi<5lion to Efau) did 
 they, 1 fay, vndcrftand that lacob had no" part in that pro- 
 mife touching his owne perfon ? The wordes of ifaak do 
 witncflcthc contraric : for he faith,l hauecftablifhed him 
 Lordouerthee,&c. By the fame reafon which ye make I ^^'''-7' 
 may prone that thefe wordes were not fpoken of their po- 
 llerities, for during longer time , then either did lacobor 
 Efau hue, the Edomites did not ferue the Ifraelitcsinthc 
 flcdie •• which did onely begmnc in the latter daies of Da- 
 uid, and did continue to the dayes of loram (fon of lofa- 
 phat) when they departed from that obedicce:neitheryet 2.?(<*:^-8, 
 were they euer after that brought into fubieif^ion againe: 
 
i^z AGAINST THE ADVERS. 
 
 but be therefore the oracles , and promifcs of God vainc? 
 Yea had they not their effed, both in thcone people, and 
 in the other, euen when the one was in moftc miferabic 
 bondage : firft in Egypt^ and after in Babylon : and when 
 the other was in greateft felicitc to mans appearance? yet 
 before God, was that fentence true: The elder {hallferuc 
 the yonger. For he had further refped , then the prefenc 
 cftate^ as the Apoftle doth declare,that all the faithful pa- 
 iriarks had. lacob would not hauc entcrchanged the com - 
 fortj whlchhcrecciuedinhisfirft iournie fro his fathers 
 houfe/or all the worldly ioy that Efau poiTefredrfor in fee- 
 ing that fcalc or laddetjGod fitting vpon the head of itjthc 
 foote of it touching the earth , vppon the which did An- 
 gels afcend and come downe: and in hearing that moft 
 ioyfull and comfortable voyce : I am the God of Abraham 
 thy father and of ifaak:the land whereupon thou fleepeft, 
 I wil giue to thcc,and to thy feed &c.and lo I am with thee 
 and vvillkeepe thee whither foeucr thou goeft , and will 
 bring thee againc into this land.hi feeing & hearing ihefc 
 thingSjI fay,did iacob vndcrftand, that the bencdidion of 
 God extended further then to tcmporall.thinges,yea that 
 rather it did extend to that vnion and coniundion^which 
 was betwixt God ahd man in that blefTed fcede promifed, 
 then to the polfeiVion of the land of Canaan. For the one 
 did neither Abraham, Ifaak, nor lacob pofTeire in their 
 lines, ncytheryectheirpofteritiemanieyeares after: but 
 the ioy ofthe other, did ail the elcd feelc, and fee, and 
 didreioyce as Chrift Icfusdoth wjtnclle , of our Father 
 Abraham. 
 
 Thstthefewordes lacob haue 1 loucd, butEfauhauc 
 I hated arc not written in Gcnefis, neither yet are fpoken 
 ofGod vnto Rebecca none of vs dcnieth : but that which 
 ye thereof ijiferre, to wit that therefore they arc not to be 
 referred to that fentence, which Paule alledgcth, before 
 the children were borne, andycrdieydidcvihergoodor 
 badjprocecdeth cither of your blind ignorance, or elfe of 
 your malicious dcfpitc,which againft the free grace of god 
 yc haue concciued, for tllablifliing of your ownc iuftice. 
 
 True 
 
OF GODS PREDEST. 13^ 
 
 True it is, thefe wordes were fpokcn by Malachie the V 
 Prophet, after the redudion of the people from the captU 
 uifie of Babylon. But when we haue a little confidcred the 
 fcope and purpofe of the Prophet, then ihall we firft con- 
 fider whether he did vndcrftand the ioue of God , and his 
 hatred, to appcrteine to the two peoples onely, and noc 
 alfo to the two originall heads. A nd after we fhall fee whe- 
 ther the mind and plaine wordes of Paulcwill fufterand 
 beare your interpretation or not. 
 
 Shortly after , that the people of Ifrael , I meanc, the ThepUce t 
 tribes of Iuda5Beniamin,andLeui,wcre by the miraculous theTrophe 
 worke of God^ after the bondage ofyo. ycares fet at liber- Malachig. 
 tic, and brought againeto ierufalem, in which they did 
 reedifie the temple, rcpaire the walks, and begin to mul- 
 tipIic,andro to grow to fomeftrength within the cide,and 
 land : they fall to their olde nature, 1 meane to be vngratc 
 and vnthankfullvnto God, the people were flothfull : and 
 the priciles , who fhould hauc prouoked the people to 
 the remembrance ofthofe great benefices, were become 
 cuenJike to the reft. The Lord therefore didraife vphis 
 Prophet Malachie (who was the laft before Chrift) fharp- 
 ly to rebuke and plaincly to conuid this horrible ingrati- 
 tude of that vnihankfuli nation , who fo (hamcfuUy had 
 forgotten thofe fo great benefits ' recently bcftowcd vpon 
 them. And thus beginneth he his prophecie: 1 hauelo- 
 ued you (faith the Lord) in which wordes he fpeaketh not 
 of a common Ioue which in prefcruing and feeding all 
 creatures, is common to the reprobate : but of that Ioue 
 bythewhichhehadfandified and feparated them flom 
 the reft of nations to haue his glorie manifefted . But bc- 
 caufethcy (asall vngrate perfons doe) did not confidcr 
 wherein this his Ioue towardcs them more then towardes 
 others did rtand:hebringeth themrothcfountaine , de- 
 manding this queftio:was not Efau brother to lacob(l2ith 
 the Lord) and neuertheleflelacob haue llouedjand Efau 
 Ihaue hated, and this he proueth not onely by the diuer- 
 ■fitie of the two coutries,which were giuen to their poileri- 
 tiesjbucalfo by that that God contmually flic wed himfclfc 
 
ijo AGAINST THE ADVERS. 
 
 louing tolacob and to his poftcriticjrcducing them againe 
 after long captiuitic, declaring hionfclfc as ic were enemic 
 to Edomc , whofe defolation he would ncucr rcftorc, but 
 would dcftroy, that which they (hould goc about to build. 
 Let now the godlic reader iudgc, whether that the mind of 
 the Prophet was to fccludclacob, in his perfon from the 
 loueofGod, and Efau from his hatred: or that it was not 
 rather to rebuke the vnthankfulnes of the people , who did 
 not confidcr that yndcfcrued loue, which God did (hew to 
 their firft father, whiles he was yet in his mothers bofome : 
 for where he faithjWas not Efau brother to lacobphe would 
 put them in mindc, that lacob had no prcrogatiue abouc 
 Efau, yea that he was inferiour to him, as concerning the 
 lawe of nature , and therefore that he ought to haue bene 
 fubied vnto him ; but God of free grace did preferrethc 
 yonger to ihe elder j which louc and preferment he coii- 
 ilantly did keepe to his feed after him. 
 
 This I am allured can no godly man denie to bcthc ve- 
 rie meaning of the prophet . True it is, that he dothin- 
 clude.both the peoples : the one loued, and the other ha- ; 
 ted . But what rcafonis it that the headcs fliallbe feclu- 
 ded ? feeing that the beginning of the diueifitie did firft 
 appeareinthcni, andtheProphet plainclie faith : lacob 
 haue 1 loued, and Efau haue I hated. Now to the minde of 
 the Apoftleyou fay that ihefcwordcs : aforethe children 
 were borne J are not to be referred to the fentcnce which 
 followeth; lacob haue Iloucd,Efau haue I hated: and the 
 caule ye adde as wcbcfore haue dcclared.Ianfv/er that the 
 nioft luft iudgmcntes of God are fearcfuli,and your blind- 
 ncile ought to admoniflie all men to examine themfelues 
 with what confcicnce they go to mtrcat Gcds fecrct my- 
 ftcries . If thatlcntcnce , before the children were borne, 
 ought not to be referred to thefc wordes : lacob haue I lo- 
 ued, & Efau haue I hated, I pray you to what words ought 
 they to be referred? Did the Apollle fpeake them at all ad- 
 uenture, without rcfped to anie thing following? I truft ye 
 wil grant afmuch as God fpake,to wit that before the chil- 
 dren were born,God faidjThe elder fliali fcruc the yonger: 
 
 and 
 
OF GODS PREDEST. i^T 
 
 and then I pray you anfwcrc whether ycc thinke, that the 
 preferment of lacob to Efau proceeded from louc or from 
 hatred ? or if the fubiedion of Efau to his brother was not 
 adechratioa of Gods hatred? If you deme, yctwilhhc 
 Prophet condcmne you,asbcforc we haue proued, yc can 
 not elcapc with the lolution which a writer defending rrcc 
 will pineth,which is this : That there mention is made on- 
 lyofcemporallandcamall bcnediftion, ment vnder the 
 name of louc, and of pouerticwith barrennesof ground 
 vndcrftand by the name of hatred , which folution is lo 
 colde, that it periiheth in the felfe : for I thinkc no man to 
 be fo blinde, but that he feeth the minde of the Apoftle to 
 be bent vpon the fpirituallbencdiaion, as in his whole dil- 
 putationiseuldent.Butlctitbe that the corporallbcnedi- 
 aionCwhich we vctcrly exclude not , be there vnda Hand 
 and ment,vct that neither helpcih him nor you.Fot where 
 foeuer Gc'ds eftablilhed loue is. there is life, wherciocuec 
 his cftablilhcd hatred is, there is death : bu: vuon lacob & 
 vpon his (ccd (fpirituall I mcane ) was eftabUllied the louc 
 otGod,asthc Prophet affirmeth, andour Apoftlemoft 
 profoundly alledgeth : and vpon Elau, & vpon his pofteri- 
 fic was cftablilhcd and confirmed the hatred : Ergo vpon 
 him and them remained death. Confider now how thac 
 the Apoftle after thcfewordes : Theelderihallferueihc 
 vonscr, ioyneth this lentence : as it IS v.Titten,Iacob hauc 
 1 loued, buc Efau I haue hated . In which wordes the 
 holy Ghoftagreeth togither the woidesof the Prophet, 
 andthcwordes of God fpoken to Rebecca, andmakcth 
 the one to interpretc the other. For where God Tauh, the 
 elder (hall fcrue, that expoundcth the Prophet, God ha- 
 ted Efau: and where he pronouncech doramion to the 
 y onacr . that the Prophet cxplaneth, faying : 1 acob haue I 
 loued. And when did God thus louc the one, and hate tnc 
 other, pronouncing the one to be Lord, and the other to 
 be feruant? While they were yet (faith he; in their mo- 
 thers wombe, & before they had either done good or bad. 
 Denicnow if ye can, that the former wordcs ought not to 
 be rcfccrcdco the fubfccjuentcs. Your malicious mindes 
 
 1 iiij 
 
XS^ AGAINST THE ADVERS. 
 
 compcll mc often to rcpeate one thing. 
 
 Your reafoning of the preterit and future tencc, isfo 
 foohrti, thatitneedcth no confutation. Forweconfefle 
 that God fpake not thofewordes to Rebecca, butthat the 
 VFlrf the Prophet, as is declarcd/pake them after : by the which he 
 u4poftlema- fcndeth them to the ancient loue of God,vvhich began bc- 
 h^th neither fore that cuer their father could know or fcrueGod. In 
 mmtion 0/ which is to be noted , that he maketh neither mention of 
 Abraham Abraham nor of Ifaak, butof iacob , & of lacobin his mo- 
 mroflfaak, thcrs wombc,to pull downe this pride,whichyce with th« 
 bitt of la- Pelagians and Papiftes haucconcciucdof yourworkes, 
 coh , ani of going before^, and forefcene by God to follow in you. But 
 lAcob being the Prophet of God did fo dauntc the ftout heartes of 
 in hii mo- that bis people ( were they in other thinges neuer fo wic- 
 thersvfiomb. ked) that they did not alledge,thatan.y caufe was either in 
 their father orin them, why chat they or he lliould be pre- 
 ferred to other nations,and fpecially to the Edomites,who 
 defcended from Efau in al thingshke to lacob^Gods onely 
 grace excepted. 
 ^ IprailcGodthatfo farrcye willconfcfle of Godseter- 
 
 nall truth, that it was not for their righteoufnefle, that \^.^ 
 rael receiucd the inheritance, but only becaufe God free- 
 ly loued their fathers. But why fofodainlyyee/lideffom 
 the principall purpoie,lcauing Efau and his pofteririe, and 
 do enter to fpeakc^why the Cananites were caft forth,! fee 
 no iijft caufe :forneither doth Mofes in the firft oracle of 
 God, neither the Prophet M^lachie, in cxplaning the 
 fame, neither yet our A poftle in applying both thofe pla- 
 ces to the fpirituall benedidion, lay the feed of Jacob a- 
 ^ainft the Cananites, but Iacob is fct againft Efau.and the 
 people dcfcending from the one, againft the people thac 
 defcended from the other. The queilion there might iuft- 
 rhe grace ly haue bene demanded : what prerogatiue hath Iacob a- 
 gfGodone- boucEfau ? Mofes the Prophet and the Apoftle do an- 
 ly, made the fwere, afllircdly none,exccpt onely grace,which made di^- 
 difference fcrence betwixt them,whom nature in al things had made 
 betw:xtl4- equall: forboth were come of Abraham, both of one fa- 
 :ob ^EfaiKxhzx y both of one mother , both conceiued at once, both 
 
 foilcrcd 
 
OF GODS PREDEST. 137 
 
 fodercd vnder one climatCjrcgionjinflucncc of ftarrcs,and 
 yet it was faid. The elder {hall reriie the yonger. 
 
 We know rhac the Cananites came of acurfedfaiher, 
 whom if Paul (liould haue compared with the Ifraelitcs, 
 they (hould haue complained of iniuric done vnto them. 
 And hisreafons had bene ca% diflolued: for if he had 
 faid, ihecledionofGodis free , and hath rclpcd to no 
 workcs,and had brought in the feed of Abraham cledcd> 
 and the feed of Cham reicded and accurfed, for proba- 
 tion of the fame ; they fodainely (hould and Juftly might 
 haue replied, Cham mocked his father, and therefore he 
 and his poftericie were accurfcd , and fo had God rcfpeft 
 to workes: Butthe Apoflle looketh more circumfpcftly 
 to fo graue a matter, and therefore did choofe luch an ex* 
 ample,as wherein, the wit norreafon of man canfindcno 
 cauie of inequalitic. Of this 1 thought good to put you and 
 the readers in mind, left perchance ye fhould imagin,that 
 as great caule of reprobation was found in Efau before he 
 was borne, as Mofes layeth to the charge of the Cana- 
 nites. Andfolperceiuemapartyecdoe: for in the end 
 and after ycc haue affirmed that the C ananites were caft 
 out of ihe land by reafon of their wickedncs , yc returne to 
 Efau ( repenting your iclucs 1 truft that fo imprudently 
 yee had flipped from one linage to another.) Andthefc 
 words ye aifirme, that Efau is hatcd.it commcth of his own 
 cuilldeferuing, conform.e to the faying of the Lord :Thy 
 deft rudion (o ifiael) is of thy felfe 3 and thy health com- 
 methofme. 
 
 In which affirmation , and prctcnfed probation ofthc ^«^«r»''»'« 
 famc,l finde no Iclfe negligence in youj then before I haue 
 ftiownc & proued :for as moft impudently before yee con- 
 founded the feed of Abraham, whobyGodsownc mouth 
 was bkfl'cd,with the feed of Cham,who in exprefted words 
 was accurfed : fo hereye confound Ifraelcleded ofGod 
 to be his people in lacob , withEdom rcieded from that ThefUceof 
 honor in their father Efau > before that either the one did Uojea* by 
 good or the other did cuiJl . The wordes of the Prophet the ^nd- 
 which yc bring to prouc , that Efau was hated for his cuill baptiUei 
 
138 AGAINST THE ADVERS. 
 
 « f ^ uing, were neither fpokcn to him nor to his poftcritic,but 
 « / - they were fpokcn to that people whom God had prefer- 
 the Mt rail ^^^ to all nations of the earthjto whom he had ihewcn his 
 . ^ manifold graces, and to whom he had bene faluation and 
 *^' hclpe,euenintheirmoftdefperate calamine. But then for 
 their dcfcdion from him Si for their Idolatrie commicted, 
 were become moftafflidcd andmiferable, dayly tciiding 
 to further deftruftion. To thefe I fay, and not to Efau nor 
 yet to bis pofteritic did God fay : 6 Ifrael thou haft dc- 
 ftroied thy fclfe, or 6 Ifraelic hath deftroyed thee, for fo is 
 the hebrue tcxt,for in me is thy healch.ln which words he 
 reprcfl'ed the grudging and the murmuring of the people, 
 who in their miferic did rather accufe God of c ruclty then 
 repent or acknowledge their finneSjand Idolatry to he the 
 caufeoftheirruinc:asinEzechiclwell maybe fcene, To 
 fuch Godfaithjifracl thou art in moft extreme mifcry, thy 
 honor is decayed , and the glorie of thy former age is now 
 I lurnedcoignominic& Ibamc. What is thecaufe? itlieth 
 
 not in me, for as I am ctcrnall and immutable, fo is not my 
 hand (hortncd this day, neither yet my power diminiflicd, 
 more then when I did dcliuer thee from the bondage of E- 
 gypt. In me is thy health now,a$ it was theUjif that thy fins 
 did not make feparation betwixt thee and me. Plainc it is 
 firft that here no mention is made of Efaii,nor Edom, but 
 ofIfraeloncly;&fccondarily, that God fpenkcih nothing 
 in this place , why he did firft elect lacob, and rcied Hlau, 
 but why it was that ifrael which fomcrimes was honorable, 
 and feared of al nations, was then became moft miferablc, 
 and aifliftcd on all fidesTExccpt that you be able to prouc 
 that Efau committed asmanifeft Idolatrie before he was 
 borncjand before that lacob was preferred vnto hinijas If- 
 rael did before they came to defl:ruftion,yeehaue proued 
 nothing ofyouraffirmation.Further Ifayjthatif Efau was 
 hated for his euildeferuing,ihenmuft it needs follow that 
 Tacob wasloucd tor his wel dcferuing,by the argument fol- 
 S^ia con- lowing of the nature of the contraries. 
 trariomm But that dcreftly repugncth to the wordcs of Mo- 
 
 'tacUmeii fcs, to chcintcrprctaiion oi all the Prophetes and to the 
 vatio, minde 
 
OF GODS PREDEST. 1^9 
 
 mindc andflrong rcafonsofthc Apoftlc,whoplainlic dc- 
 nie workcsby paft or tocomc,tobcany caule of Gods free 
 cledion.Trueit is wc be clcded in Chrift Icfus to be iiolie, 
 andtowalkcingoodworkcs , which God hath prepared. 
 But eueric rcafonable man knoweth,what diftercncc there 
 is betwixt the caulc and the effed;. ElcaionOu which 1 in- 
 clude the free grace and fauour of God) is the fountaine 
 from which fpungcth faith, and faith is the mother of all 
 good workcs.But what fooh(hncs were it tlicrctore to rca- 
 ion ; My workes are the caule of my faith, and my faith is 
 thecaufe of my cjtdion? Thus gently 1 put you in minde 
 with greater reuerence&circumfpedion to interpret and 
 apply the facred word of God.Tbus ye proceede. 
 
 THE ADVERSARIE. ^, 
 
 Their fourth argummt , Hath not the Totter power ouer the 1 HC 21. 
 claie, euen of the fame l(*mfye to muf^ one 'veffsll vmo homw and an icdboil* 
 other ynto d'P.onourlofthn they mfcrre^that God hath ordeinedard 
 wade fome to faltiation^and fame to depraclion and damnation. 
 But for the more ferfeSl ynderTtar>dyng of th^ place afore llmu. 
 Spe anie further reade the eighteene chapter of leremte , ana 
 thujlalt perceiue tha to be the meaning, ^s the Totter hath tht 
 (Uiem hi<handyfo hath Codallmcn tnlmpoxer : and at the Tot" 
 ter breaf^th th: yeJJeH , ii herein nfounde an incurable faulte , fo 
 Cod defirdyeththemanm whom there n fcunde obTlinate vpuked^ 
 n:jfe vchuh cannot be amended. It h not the meaning of thii flace 
 that God without anic it.Tl cai-.fedoeth make ante man to deslru- 
 iUcn : for a^ the Totter nuiktth noyfjjell tob,eake, yttnotwitl>- 
 ilandyng heemay, but hee ivtll not lofe toth hn clay e and his Uboiiry 
 but onelie breakcth ftich <vs wiU not frame to bee good , notwithJi-an" , 
 dyng hee made them to bee good, ^s eueriegoA artificer would ha 
 Woorke rrere good 3 fo God created no mail tolofel.imy but oneUe 
 lofeth th;m which will not bee good whome hee created to bee g(,od : 
 *>■ the Lorde faieth, I planted thee a noble rine and a good roote^ 
 whofe feede li all faJthfull : how art thou then turned into hitter y ^ 
 ynfruitf^ll^ andflraunge Grapes f God would all menw ere good ^ Kofn9» 
 and that all menJJmdd bee fauedj forafnucl) as he iigocdhirrfclfey 
 and all that hee malteth i< zood. But a^' the Tetter maketh of tht 
 Jame claie ) fame i ejfellts to feme 4t the table , fome in the kitclrin 
 
140 AGAINST THE ADVERS. 
 
 orinthipriuie : foGodhathfomementobeinthehQclieofChrift^ 
 efts 3 tareSy and handes , <u Trinces^ Vrophetes, ^poTUes, fomc to 
 he a* feet e and other fecret partes , *y laboured , and cthr of the iO' 
 feriourfort, for whom ho hath not beThwsdfo many andfo excellent 
 gifts: yet mf*Ji thot^ vndsrjiand that it if not all one thing to be madcy 
 U be broken J and to be made to ynhoneTi yfes. Inerie reffell which 
 is ettill is broh^n, whether it be made to honeU or diJhomTi yfes, yea 
 though it were made of geld, ^nd as it appeareth plainly in leremy 
 tvherethe Lord faith fo , though Ccnias the fomte of loachim king 
 cf Ittda were thefignet of my right handj yet will I phnl^ him ojf: 
 and thereafter this man Cojtia^ fhalbs lik^an i?nage robbed ^ torne 
 in pieces : hath a man any thing appointed for a morehoneji yfe , then 
 hnjlgnet }yet feefi thott that if it become nought , itjhall be broken 
 and deJ}roied. ^^gaine eiieriegoodyejfell whether it bee made to ho- 
 nefi or dijljoneji yfes , it is k^pt and not broken, ^sh the Totter and 
 he/hall anfwere thee , that he wiU be loath to breaks any yeffelly but 
 if any chance to he naught , hef^;eweth his power in hreah^ng of it, 
 ^sk^ the husband man, and hee ffjall aunftv ere thee that hce plan- 
 ted no fruit tree to be barren, but if it chaunce to be barren , he cut^ 
 tethitdowne y andplantethanotherinfieedofit. ^sk^the Ma- 
 giTiratey and heJJ^Jl anfwere thee , that it is mt his wil to ^U any 
 of his fubieSies y for hee Woulde that they were all good , but if 
 afff beco me a theeft and mur there r y heJJ, ew eth lus power euenouer 
 him in kf^ing him . Euen fo faith God , I will not the death of the 
 fmnerjbut rather that he conuert and Hue, I will not that arfi man be 
 euiUyand therefore I forbid all euill : but if any man contrarie to my 
 commaundemsnt andwill , of his cwnefree choife andmindrefufe 
 the good which he might haue accepted, and doth the emli which hee 
 might haite left yndone, then dee 7 /?,tfir» mypowsr ouer him , in that 
 1 caflhrnawayUh^thefKardesofanaughtitVotwhichferuethtono 
 good yfe, , 
 
 A N S W E K E. 
 Why for the more pcrfed vndci (landing of Pauls mind, 
 if anie man (liould rather reade the words of leremy writ- 
 ten in the xviij. chapter of his prophecie, then the wordcs 
 writtc in the xlviif chap, of the Prophet Ifaiah,! feenoiuft 
 caufc: for it is plain^that the Prophet lercmie in that place 
 hath no rcfpcd to Gods cccrnai Elcdion : he tiifputeth noc 
 
 why 
 
OF GODS PREDEST. Mt 
 
 why God hath appointed in his etcrnall counfcll fome to 
 lifc,and fome to death,but rctcineth hirafelfc within the li- 
 mits and boundes of the mattcrjwhich then hcc intreaccd. 
 Which was to afTure the lewes that God would cicft them ThtpUceof 
 from that fame Jand,which to Abraham he had promifed & /trcmjf.lS. 
 had giuen to his pofteritic , & yec would he prefcrue them 
 to be a people fuch as he thought good. This dodrine was 
 ftrangc, & to many incredible : for it appeareih to rcpugnc 
 to Gods promife, who had pronounced that to Abraha, & 
 his feed he wold giuc that land for cucr.Much trouble and 
 coniracidion (as may be feenc) did the Prophet fiifFcr for 
 the teaching &affirmingofthis former doftrine.Andther- 
 fore it pleafcd the mercy & wifd5 of God by diuers meancs 
 to ftrengthen & confirme him in the fame.Amongft which 
 this wa s oncjthat commaunding him to go downc to a pot- 
 ters houre,hc promifed to fpcake with him ihere.That is,to 
 giuc vnto him further knowledge &reuelation of his will, 
 who when he came/ound the potter asis written making a 
 claie Pot vpon his rote & turning whecle : which Potin his 
 prefencc did break^but the potter immediatly gathering vp 
 the Pot fhcrdes,didfa(hion and forme it a new^and madcic 
 an other vcfTell, euen as bcft plcafed him : And then came 
 the word of the Lord vpon the Prophet faying, May I not 
 do vnto you 6 houfe of ifrael,euen as this potter doth? Be- 
 hold ye are in my handjO houfe of Ifraejjcucn as the clay is 
 in the hand of the potter. By which faft feenjand words af^ 
 ter heard, was the Prophet more confirmed inthat,which 
 before he had taught. To wit,that God for iuft caufcs wold 
 deftroy and brcakc downe the eftate imd policie of that 
 common wealth, and yet neucrtheles wold repairc & build 
 it vp againe to fuch an cftate, as beft plcafed his wifedome, 
 as the fequeJe did declarejfor that great multitude corrupt 
 with fin, he brake downe difperfing and fcattcring them a- 
 mongft diuers nations, and yet after he didcollea,and ga- 
 ther them togithcr , and fo m.ade them a people,of whom, 
 the head ofa]liuftice,Chrift lefusdid fpring. 
 
 But what hath this to doc with the cternall eleftion o{Toproui 
 God, by the which he hath cleiftcd forac to life cuerlafting, tfjtf may he 
 
I4» AGAINST THE ADVERS. 
 
 aUit-eithe whom our Apoftlc callcth velVcls of mercic, and hath Ink 
 51 chapter ^^^^^^^^^^^^^^^^^ ^^^^^^^^^^ and perpetual! condcm- 
 afleremie. nation. And (o 1 faiejbecaufe that lercmie increarcch one 
 thing, thatis J a temporal! punilliment and the mutation 
 which fnorcly (hould follow in Icrufalcm , and the Apoftlc 
 inireateth an other as before is laid, the one can be no ex- 
 .pofition to the othcr,but rather the ApoftJe hath rerpc<fl,or 
 at Jeaft alludeth to the faying of Ifaiah , which thus fpea- 
 lpM/74j, keth : Wo be to him that ftriiieth with his maker^the vefl'cl 
 ofclaie with the Potter of claic. Shall the claiefay to his 
 Potter , what makeft thou ? In which wordes (as before wc 
 haue more largely fpoke)the Prophet & the apoftlc folwo- 
 ing his phra(e,reprcffcth the pride of ma,who compared to 
 God,is much more inferior to liismaicftie.then clay com- 
 pared to the poster. For God hath created and made man 
 when hee was not , which thing the Potter did not to the 
 ciaiCjOf which hz ma keth the diuerfitieof Pots : andther- 
 forc of right hath God more power oucr man , then hath 
 the Potter oucr claic. This 1 doubt not to be the mindc of 
 thcholieGhoft, inboththeplaces.ln which fimihtude, is 
 Coddoih fmchcr to be confidcrcd^that as the Potter doth no iniuric 
 wron^to jQ ^i^g claic5what forme fo cucf he giueth ii(for the matter 
 none of Jm andfubftance of it , he doth not change) fo doth not God 
 cYe^:-^rzs, vvrong to the vcrie reprobate, whom hcc prcparcth to bee 
 hoVf f) e'^<^^ vcftcls of wrathjfrjr that are ihcy of nature. V/here that ye 
 ymJ'^th fayjthatit is not the meaning of this placc,that God with- 
 thsm. out all iuft caufes doih make anic man to deft rudion: none 
 
 ofvs doth hold the contra ric, for we affii me that the cau- 
 fes of reprobation arc moft iuft,but yet we fay^that they arc 
 incomprchenfible to man. 
 
 That ye £;iue to God no greater power nor none other 
 5 wil,ihcn to your good arnficcr,con{idcr with your felfjhow 
 vndifcrcetly yc match his etcrnallGodhead(whofc power 
 isinhnite,andwhofcdctermincdwill, no creature can re- 
 fift) with creatures that be but impotent, vnwifc,and often 
 diiappointed of their purpofe and will. True it is, that no 
 ar rihccr willingly would lole hjs clay andlabor, but is com- 
 pelled Co brcakc thofc that be fauluc. But this procccdcth 
 
 partly 
 
OF GODS PREDEST. 145 
 
 partly from his ignorance, who did not before know & fee 
 the fault which was in the matter, and partly of his impo- 
 lencic, who cannot at his will oiherwKc remcdie the faul- -y 
 
 tie velTLli, but oncly by breaking the fame. But dare yee,or 
 wil yc impute vpon God thofe iraperfedions?ro ye fccm to 
 dojfor this ye writt.SoGod created no man tolofe him,buc ^ 
 only lofcih themjthat wold not be good,whom he created 
 to be good, as the Lord faith : I planted ihec a noble vine. 
 
 The chiefc end ofmanscreation,wchaue before decU-»^/>/M?fre, 
 red to be the glorie of God , which if you cannot fee (hinc 
 in the iuft condemnation of the reprobate, accufcyour 
 blindnes.That God created the rcprobat,to the day of dc- 
 ftrudiojSalomon affirmeihjas often before is (aid.But thac 
 he was created to bee good,that will not the wordes of the 
 Prophet ,which ye adduccproue : for in that place,therc is '^"•"'"' 
 no mentio made of crcatio but of plantati6,which is a thing/'^'*^* •/ /*• 
 far different fro creaiio.The fubftancc which was before is '*'^" ^' 
 platcdjthatbymanuring,&trauelofthcplanter, it maybe/'''*''*''* 
 better , bur creation imporceth the being of the fubftancc, 
 which before was not. And fo the Prophet in this place, 
 which ye alledgc to proue that God created all mer. to bee 
 good, meancth no fuch thing, but onelie rcbiiketh the if- 
 raclitcs,who long after ihcir creation were planted by the 
 hand of God , and were continually watered by his Pro- 
 phctes, and yet did they bring foorth no better truir. How 
 thatGodwould allmen were good, and alfo that all men 
 fnould be faued , wee fnall God willing after fpcake. How 
 that God remaining good for eucr, man his creature fell 
 from his originsll goodnes,I haue before fpoken,and thcr- 
 fore will n«t now trouble the reader wiihrepetiiionof the 
 fame. In the difference which ye make betwixt the veflcls S 
 
 which the Potter maketh,fomc to ferue the tablcjand fomc 
 the kitchin, or priuie, of which he breaketh none, but fuch 
 as be faukie.ye vtterlie difagree from the mindc and plainc 
 wordej of the holic Ghoft. For Saint Paul calleth not the 
 vedth of honour, Princes, or Prophets,and Apoftlcs,and 
 the vcflcls of difhonour, the labourers and inferiour fort 
 of men, but the one hcc calleth the vcflcls of mercic, 
 
 and 
 
I4f AGAINST THE ADVERS. 
 
 if^hat S, and the other he callcth the vcHels ofwr ath. The one he 
 Taulmea- fcareth not to afiirme to bee prepared and ordcined to de- 
 mth by yef- ftrudion, that the feiiere iudgemcnt of God againft finnc 
 fels of honor may appcare in them : the other to bee prepared to gloric, 
 aTtidiJJi9" 'that the riches of his mcrcic may be praifcd for euer. This 
 »o«.r. plain fimph city wilnocthc Apoftierccantinciche^yctther- 
 
 of(God a(l'ifangvs)wi]l wcbe afliamcd, howfoeueryerage 
 and blafpheme the vcritic. And this I faie, that your diffe- 
 rence betwixt honeft and vrihoneft velfels,& betwixt ihofe 
 that fhall bebrokcn^& not be broken, is akogitherbefides 
 the purpofc of the Apoftle, And fo of Conias fonne of ioa- 
 cim ye can prouc no more but that God wold depriue him 
 from his kingdom,& from that feate of Dauid,in which vn- 
 worthelie he did reign. If he was the reprobar,rhen alchogh 
 hcevvas king, yetwashcthe vefldlofdilhonourforthefc 
 words,ahhogh he were the fignet in my right h^nd.are not 
 fpokcn to declare that in very deed he was the iignet in the 
 hadof God,but are fpoken agaiiilt the fooiilh prcfumption 
 ofhim,&ofche [cwsjwbichhujngmoft v/ickedlyjdidyetnc- 
 uerihelcsbrag, Scboart that God could not leauc the feate 
 of Dauid voyd : bur thar one of his feed muft for euer fiton 
 it. And this is euidenr.if the textbe well marked : for where 
 he faithjahhoughhcvvererhefignet, hefufficientlydecla- 
 rcthjthatib he wasnot,&fo I lay,thatthofe proucnothing 
 of your purpofcxfoi fiift mud: ye prouCjthatbecaufehe was 
 a king 5 therefore he was a vefTell of honour^in (uch ('cn^LC, 
 * as S.Paul fpeaketh. And fecondarily, ye muft proue that 
 be was zUhzd to the life cue.rlafting^bccaufeitis faidjthac 
 albeit he were a f^gnet in the right hand of God,yct fhould 
 he be plucked ofi:'; which by plaine fcripturcs to dojWillbc 
 more then hard for you,howfoeuer that yc braggc^ihat ye 
 will proue ail your purpofe by Icriptures. Where ye fend v$ 
 to aske of the potierjof the husband raanjand of the Magi- 
 flratCjif any of them would willingly break his vciTcl^pIant 
 a tree to be barren, or kil any of eis fubieds,We fcndyou,as 
 before to aske counfclat the plain fcripturcs,whethcr that 
 in God there is not a greater knowlcdge5greater powcr.Sc 
 a iulUce morcperfed although it be incomprcheniible to 
 
 our 
 
OF GODS PREDEST. i^S 
 
 our (lull fenfcs, then that there is in the Potter , husband- 
 man,or Magiftratc. 
 
 How that God wil not the death of the finner,but rather 
 that he may conuert and liue , we (hall (hortly God willing 
 after fpeakcAnd therefore omitting that which indigcftly 
 you heape togithcr,! proceed to that which foUoweth- 
 THE ADVERSARIE. 
 Tf^hereye refly with that it lieth not in mans veiller runwn^yhut in A nC 1^, 
 the mercy of God, I unfvfereybythefamefentence that voe may both [z^lOn, ^ 
 Yoil ^ ri^n, )fi>Uch u contrary toyour vpIkU purfofe ^ do^rine, and i 
 yet faith the ^ffofUjOurfalnation defendeih of the mercy ofGodjfor 
 it tf hiffree gif t. The gentile f which for their "cvick^dnes^erereieCt of 
 God J in yainejhould they either vpilorrun levitljout God extended hit 
 mercy towards them,M he d:th now prefently.Lik^ tu on the other fidt 
 the levpcs wUchfor their f^s be now ahicCl^in yainefhculd they either 
 xvilor run withot^t it pleafed God to extend his meny oner them , as 
 hefhuR do after that the fulnes of the Gentiles become in^a^witnef^ ^»?.rf » 
 feih "Paul : for there we mufi rnderTlandi that when itpleafedGod 
 to offer ys his mercy ^yet without we both wiS, and rxnneywefhall not j 
 obteinth nward^nctYxnthfanding neither for our willing or runnings 
 Are we worthieto receiue falualio ^for it is thfreegift cfGccfyWhich 
 hegiueth to ys cnel'iefcr hn owne mercies fak^, God cff-cred faluati- 
 on to lerufalerr.y not for the defruingi but of hii mercie , yet cbtei" ^ 
 tied they not f (illation , becaufe they would neither Will nor runne, 
 %As ChriTl faieth , Ikw often would I haue gathered thy children, 
 as the Henne doeth her Chicii^ns , and thou would eH noty jo the ^ 
 fcrihts and the Thar ifeis made thecounfellofCod toward them of 
 nrne effeBjfor they dcff if edit » Godswilwasto fai>e them J}Ut they ^ 
 would neither will nor runr,e , hm l^efe (idl their olde pace, fo they 
 ferifhed, wherefe re ynto oti rfalaaticn is requ ired chiefly the mercie QqJ conti^ 
 cfGod,as the onelyfujficicntt,and the eficietitcaufe thereof where^ nueyouin 
 by we being ynworthie and his enemies, be reconciled and received rn- fjjj^ con^ef- 
 to thefellowfhip ofthefaintes. Seccrully is required that we both wil f^^j^ 
 and rwincy not as the caufe, but rather as the ejftCl and fruit of our 
 reconciliati^.n, declaring ourfelues to be thankefullfcr th? benefit es 
 which wee haue freely withut our merites receiued , otheiWife the 
 l^ingdome [hall be tah^ from ys againe , and giuen tofttch as/J. all 
 both will and runnejningivg forth the fruit es thereof, 
 
 K 
 
1^6 AGAINST THE ADVERS. 
 
 A N S W E R E. 
 Your auncient father Pelagius , coniurcd enemie to 
 the fiee grace of God,<iid bragge and boaft, as you dojthac 
 in man there was a will, and a lunning. But the probation 
 of both is one, that is to fjie , your affirmation muft luf- 
 fice for auchoritic. You boldly write, that of thofe wordcs 
 of the Apoftle, neither it is of him that willeth, neither y ec 
 of him that runnethjbuc of Gcd hauing merciCjic is plame 
 that we both will and runnc. But how is this proued 'f your 
 longdilcouife (in v^hich icfccmcththacyce haue forgot- 
 ten your felfe) prooucr.li no part of your purpofe : for the 
 queftionisnot, what either the lew , or the Gentile doth 
 (I meane) after they haue rccciued the grace of God. Fot 
 then we confelfc that they haue (yet not of thcmfelucs) a 
 will and ftudie to vvalke in godlincs ; but the qucftion is, 
 whether this will and ftudic which now by grace they haue 
 receiued,vvas any caufe of their clcdion: the cotrary vvher- 
 T tie I* of we haue before proued. We do not imagine the faithful! 
 members of Chriftes bodie to be ftockes or flones inlenfi- 
 blc without will or ftudie of godliaes : but we affirme th.it ic 
 is God that worketh in vs the good \vill,& the good ihoghc, 
 for of our fclues wee are not lufScienc to thinke one good 
 ^ 1 thought. We further affirme, that except With alihumili- 
 
 ^ *^' tie,ihe free grace offered With thankcs giumg be receiued, 
 that they Icrue nothing to the faluation ofthe contcmnci s. 
 ET^ch.ix, But therewithweaddcjchatitisGodoncly. who takecha- 
 4 way the ftonic and ftubborne heart, and giueth tovsa 
 ficlhie heart. In which he by thepowerof his holie Spirit 
 writcth his law, makcth vs co walkc in his waiesj drav/cth 
 vs to his Tonne Chi ift iefus , giueih vsinco his protection, 
 imeane as faith nflurethvs inourconfcicnce, and (owe 
 acknowledge God alone by Chriil: Icfus his fonne to be 
 the beginning, the midil:,and the end ofour ianclification, 
 . godly J!fe,and faluation. i for my part do yet sgainepraifc 
 
 To the f. God, that his vcriiicis of that (Irength, thaifometimes ic 
 willcompelhhc vcnc eticmies, to bcarcteftimonietoir. 
 And [ pray God ro rercmc you in that minde , that vnfei- 
 ne Ji/ you may bcleiic & c6feflcjth?;C what venues or good 
 
 mouons 
 
OF GODS PREDEST. 147 
 
 motions that cucr be in you, be the oncly cfFcfts or fruiies 
 as ye call them,ofyour reconcihationjand neither caufc of 
 your cledionjnor yet of your iuftification. 
 
 That lerufalemand the fcribcs rcfufed grace, and 
 therefore iuftly were condemned, wee ccnfent with you: 
 but that cucr it was ihe eternall counfell and will of God 
 to giue them hfe cuerlaftii^g, that wc conftantly deny . Our 
 rcalons wc haue before alledgcdjand after will hr.uc occa- 
 fion to repeat fome againc. And ihcrfot c wc procecd.Thus 
 ye write. 
 
 THE ADVEKSARIE. 
 Hare ^ith great y(he;r,encieye alledge thefe vr»rclcs ofTaul, XllC 2'i 
 ' who hath been able to refiji htf rvdljof which f^>ying^ye inferre that (l.f\. „ 
 Cod withoU't atty ca^'.fe t'^ovpne to ys hath reproC-ated , ar:d damned * 
 
 ma .^ , again^i which wtilino man can rej-Si, Thcjl words did Vaul 
 writCy hecatife hedidforefse, that of hn former faying! ^ fmcdhieU 
 lijh difofed perfons ivottU tu!'^ oc:afon to burthen G od wish rnr/gh- 
 teonftef, a-fyedoy makinghimthea'.-.thoiirofeuill.'foyjefaiethat 2, 
 God hath afe.-ret will whereby he willet h the mof^Part of the wcrlde 
 to be conder/uied , which will, hccttife it cannot be refifed-i therefore 
 ofmeere nrcefsitle by the imrr.utable decree of God y f) rrany doepe- 
 rif). Fftrther yethi^afjirming) God tobee the canfe of darr:naiion 2 
 oiely jj hecaufe itfo hath pleafedhim , ye caufe many oih;r to bhui 
 9!Handftie : Sith hlfwilland pleafare no man is able torefiTi- : let 
 him Uie it on himfefe, and not to "s-/, if any fane be corKmittcdj'and 
 f^rely for my part , were it not I ahhorre your homble doSlr/nej 
 wherewith yee cruelly affirme Gods cydirumce to be the canfe of dam- 
 nation , / would not meddle further in thu matter, but with rette- 
 rcnce behold the worh^sof God : fir a^ much a^s I fee thankes bee to 
 God no worl^ of God , wherein hi'< mercie doth not ( leertlyf i»e. But 
 if your faying were true , then nere his workes full of crueltie, mi- ^ 
 ferie, damnation and deTlruflion. 7>(oW a^ touching thisftyini^ wha 
 i< able to refiTl hii will^ We m'-iSt learne what « Grds willy if yon ask^ 
 the Lord, hewilLwJwers yon, it is fiot my willthat any manLnne, 
 neither n it my will that thejlnner die-, bnt rather that he amend and 
 luie , b'At if he will not amende ^ut contmue infnne^ him will 1 pu- 
 j}iff)y and him may I alfopun'-h ha;'.ing power tuj'Me all men , at the 
 Totter auer the cLve. f^'h:reforewhcn any man fifirethihsHy fuv 
 
148 AGAINST THE AD VERS, 
 
 hii treffaffe , he ought not to accufe God awffaiewht can refTf his 
 will, as God rvouIdnbfol(*tely the dcsirhflion of h:^ creatures^ as ye 
 teach. God''mll all men to repent and amend ^^tnd alfu that th:y vch9 
 will not repent and amend Jjc pimijhed. Thli hn mil u inji and full of 
 meny : again ft which will ts no man able to refTi t for either mt*si 
 they repent andamendyor els they miSi fnfj-er . yfs the Totter Xvonld 
 gladly mal'^ of his cUieagoodyejfellJjHtifit rvill not frame .he brea" 
 i\eih it anicaTieth it avoay^i^iy oi iheKing vt^onldall httfubieSis to be 
 obedient vnto his lawes : yet the ynvporthiejlaue in hts dominion hath 
 pov^er to brcaJi^ the Kings laxves. "blotvpitrfi andingrvhvt hefi*jfereth 
 for his ofjencejthe Kings mil isfulfUled^euenfothiugh Godbcth tvil- 
 leih and co,nmafideth vs to ohfemehi^ law , yet hauerve power to of- 
 fend againfl the former part of his mil, otherrvifeYvef. ould all ob* 
 ferae thewdofCod^andbefatted^andfop.ouldtherebe no reprobate, 
 Bu-t whetifor our df obedience y we be pkwfjedj the vcill of Gcdvsful- 
 filkdywhich will is both good and iuji^ and tlyerefore o^fght no man t» 
 a:(t{fc it, afulfaies who ts able to refiji his will. ISlo more then claie, 
 when it framed not to be agoodyeJfeH^dothacatfe the Totter tfbrea" 
 
 A N S W E R E. 
 Ye be not able to prouc,thac in anie vchcracncic wc al- 
 ledge thofewordcsot the Apoftlc in other fcntcncc, then 
 he wrote thcm/or all praifc & gloric be vnto God the mer- 
 ciful! gluer, wehauc notfoliilcprcficcd inthclchoolcof 
 Chrift Icfus , that we would wrcft the wordcs of the holic 
 Ghofttoaeontrarielcnfc. Wee are not ignorant that the 
 Apoftlc pronounccch thcfe words in the perfon of carnal] 
 men, who hearing that God hath mercy vpon thofc thathe 
 will, and thatallb he ma'icth hard hearted fuch as he will, 
 do iiorrae andfurionflycric,whercfore then dothhccom- 
 plaine,who is able to rciil^ his will.Thcfc words I fayjdo wc 
 not vige to proue our dodrine : for where we affirmCjthat 
 the onely wil ofGod,is the nerfcd rule of all rhings, which 
 be done, 8c are to be done in heauen and in earihjwc build 
 our dodtinc vpoji euidcnt tcftimonicsof thefcrJptures,& 
 vpon the chicfc principals of our rcligiorijand faith. Dauid 
 and Ifaiah doc both agree , that our God who dwelleth in 
 hcaucn 3 dodi what fo cucr he v»'ill in heauen and in earth, 
 
 that 
 
OF GODS PREDEST. 14? 
 
 thathe formcth light and doth create darkncllc>thit isjgi* 
 ucth as well profperitic as aducrfiticDanicl affirm cth,th a c 
 the fupremc God diftributeth kingdomcs as bcfl lecmeih 
 to his wifdomc, and Salomon doth wicneSj that againrt the 
 Lord there is no counfell can preuaile. The nt ccflarie prin- 
 cipals of our faith do teach vs, that as in God there faiieth 
 iioignorancejroinhimthcrcisnoimpotcncic'. Hee doth 
 not as i: were in fufpcnfe and doubt,bcbold the cucnt and 
 chance of things , running^ftcr to fcckc rcmcdie : but that 
 in wifcdomehath hcdifpofcd all thinges : willhig nothing 
 ivhich he may not, and doth not bring to paficia time, ac- 
 cording to his cternall purpofc: & working nothing which 
 is not raoft iuil5howbeic the caufes thereof be bid from vs. 
 Onthefc and many moc fcriptures and ncceflaric princi- 
 pals of our faiih do we groundc our dodrinc, and not vp- 
 pon that one place jfpoken in the rebuke of the flubbornc 
 and rebellious difputers with God : yc burthen vs that wee 
 accufe and make God to be the authour of euill , and the 
 caufe of damnation. That we caufc many brcft out &(aic, * 
 fincc his will and plcafure no man is able to rcfift , let him 
 Jaie it on bimfelfe and not to vs,if any finne be committed. 
 And laft ye affirme that if our fayings be true,that then arc 
 Godsworkes full of cruekiejmifcne, damnation, and de- 
 ftrudionjand To of two thinges, ye accufe vs, and the third 
 ycc affirme incuitablie to follow of our dodrine if it bee 
 true. 
 
 Hecrcafter I will not grcatlic labour to confute tiiy ar- ^Anf^ere. 
 gumcnrs , which is a thing moftcafie eucntoanie godlie 
 man,howbeit he had neuer fccne art nor ftudied the fame. 
 Bucfecingthat thou & thy moft peftilentfectjbee not con- 
 tent malicioufly to flaunder thofe that in fuch a cafe bcc 
 moft innocent, butalfo with moft impudent mouthes ycc 
 vomit foorth your horrible biafphcmies againft Gods ma- 
 icftie 5 I will moft earneftlie and moft vnfcinedlie require 
 of all rulers. Princes, MagiftratcSjand gouernours, who 
 in the fearc of God do rule , aboue their lubiedes, that as 
 they will anfwcrc in the prcfence of the Lord lefusjfor the 
 adminiftracion of iuftice committed to their charge, cha;t 
 
 Kiij 
 
no AGAINST THE ADVERS. 
 
 indifferently they iudge betwixt you and vs. To wit,that if 
 we can euidently bee conuided, of thofe crimes which yec 
 ir.oft malicioufly, and moft vniuftly laic toourcharge,tha»- 
 then iudgcracnc without racrciebcc executed agamft vs. 
 But and if yc t.ule in your probation, and alfo if ye cannot 
 proouc crueitic to bee in Gods vvorkes, fuppofing that our 
 dodrinc remain(as that itis)true and ftable,that thenfuch 
 order may be takc/or rcprefling of your venimous toongs, 
 that neither yee bee permitted thus opcnhecoblafphemc 
 Gods Maieftie, neither thus raalicioufly toflaunder inno- 
 cents,and to ofi'endthe earcs of allgodlic hearers. And to 
 the cndc chat men ihall not thinke , that being at this time 
 accufedjvve begin to deuile new defenfes or excufes of our 
 fcluesjl wijltaichfully and (imply bring forth of the workcs 
 (ai foraewhnt I haue done before) of that fingular inllru- 
 ment of Chrift Ielus,in the glorie of the Gofpell,Iohn Cal- 
 uinjfuch fentcnces as Ihal make plaine to ail men,what our 
 opinion is of God ;, ofchefaliof man, of the wondcrous 
 worke of our redemption ^aod of the moil iuft reiedion and 
 damnation of the reprobate. 
 
 Thus faith he, depcndeih the pcrditio of the reprobate 
 vpon the predeftination of God, that the caufe & the mat- 
 ^ ter is aUcgithcr found in them,tbe fit ft man fcll,bccaufc the 
 cternail iudged it expedicnt> why hec iudgcd it, wee know 
 not, yet certam it is chat he fo iudged it not,but that he faw 
 the glorie of his name thereby to be illuftrate . When that 
 thou tlocfr heare the mention of Gods glory,thcre alfo re- 
 member thou luftice to bee ; for of nectOlrie it is, that iuft 
 niufl thatbe.vi/hich deferucthpraifciMan therefore falleth 
 (Gods prouidcnce fo ordeining) but yet hee falleth by his 
 owne fault :for God oflhort time before had pronounced 
 that all which he had made were vcrie good :from whence 
 then came fuch wickednes to man ,thathefotraiterounic 
 dcchncdfiom his Godr-Lefi: that it might h3ucbin,through 
 chatjthatit proceeded trom the creation, Godapproucd 
 by hisowne commendation, what focuer hec had made. 
 Therefore did man corrupt by his owne mahcc , that 
 pure and ckancnaiurc,whichfrom Codbehadrecciued; 
 
OF GODS PREDEST. rjri 
 
 andby his fallhcdrewe his whole poftcritic to perdition. 
 Therefore let vs rather behold the cuident caufeof dana- 
 tionin rhc corrupt nature of mankind : then thar.wcfiiall 
 prctcudtolcarchitbcing hid and vtteriyincomprehcnfi- 
 blein theprcdelHnnrionof God : neither yet Ictvsbea- 
 (bamed/ofar tofubicct the capacity of our vndcrftanding 
 to the incomprchcnfiblewifdomcof God, that in manic 
 of his mylleriesvvc acknowledge and confcircourfelucs 
 tobcJgnorant. For learned andbleiledis the ignoraunc 
 of thole thingeSjWhich to I'nderftand and know, is neither 
 lawfull 5 neither yet pofTible in this life . The appearance 
 of knowledge in fuch thinges,is a kind of madndre. Thefe 
 be the words of this ir.oft godly writer -.from whofe iudge- 
 ment none of vs doth dilfent in this matter. For from 
 him we muft confcfle, except that we would in concealing 
 the truech declare our fclues to be vnthankefull', that we 
 all haucrccciued comfort, light and erudition , as from 
 Gods good inftrument: who yet thus further proccedcth. 
 There be three thinges(fairh hc)in this matter to be con- 
 fidered^Hrft that the eternal prcdeftination of God by the 
 which he had decreed what fnould become of al mankind, 
 (yea and of euery man) euen before that Adam fell, was 
 fure and appointed; Secondly, that Adam for his defc- 
 •ftion was luftly adiudgcd to death , and lafl; that in the 
 perfon ofhim that then was lofl:, w^s damned his whole 
 poftcritie, and yet neuerthelefTc God did freely choofc of 
 the fame, (uch as vpon whom it plcafcd him to bellow the 
 honor of adoption. and yet after in the Tome place he faith 
 v;hcn wee fpcake of prcdeftination , 1 hauc conflantly 
 taught, and this day doe rcach,that from thence we ought 
 to begin,that iuftly are al reprobate left in dcath,who were 
 dead and damned m Adam, that iuftly they pcrifhc , who 
 by nature arc the fonncsof wrath . And therefore ihac 
 none hath caufe to complainc of Gods rigorous fcucritie, 
 Iccing that all doc beare the caufe of damnation wirhin 
 themlelues. Forif wcfliallcomc to the firft r.anweihall 
 find that willingly he fellandfoby his own fall,hebroughc 
 perdition 10 all his pofieritic. And albeic that Adam fell 
 
 Kiiij 
 
ijs AGAINST THE ADVERS. 
 
 not, but that God both kncwe and ordeinedthc fame, yet 
 
 feructh that nothing, neither to extenuate and cxcufe his 
 
 crinae, neither yet to wrap God in focietic of the fame ; for 
 
 alwaics muft we lookc to this , that he fpoilcd himfelfc of 
 
 the rightcoufnefle which hee receiued from God, that 
 
 willingly he made himfclfe feruant to finnc and to fathan, 
 
 that without compulfion he caft himfclfe headlong into 
 
 deftruftion and death. Yet rcftceh one excufc , to wit that 
 
 hee could not auoid nor flie that which was decreed by 
 
 God: buthis voluntarie tranfgreflion is fufficienttohis 
 
 condemnation, neither y et is the fecret counfcU of G O D 
 
 the proper and natural! caule of finne , but the free and 
 
 plainc will of man. And therefore feeing that man findeth 
 
 in himfclfe the caufc of his miferie,what (hall it profit him 
 
 tofeeke it in the heauen . And after albeit that men by 
 
 longcompafling about, purpofe to delude themfelues, yet 
 
 can they neuer make themfelues lb brutifli and dull , but 
 
 tliey Ihall feele the fcnfc of finne grauen in their hcartes. 
 
 Therefore in vaine is it , that vngodlincffe goeth about to 
 
 abfolueman, whorachisowne confcience damneth. In 
 
 fo farre as God willing and knowing permitted man to 
 
 fall , the caufe may be fecret and hid, but vniuft it cannot 
 
 be. And yet he further writcch, this faith he is to be hoi. 
 
 den without all conrrouerfic, that fmnc was euer hatefull 
 
 to God, for moft righrly doth this coramendation,where- 
 
 with of Dauid he is commended agree to him : tKat he is a 
 
 God that would notinquitic, but rather in ordaining the 
 
 fall of manjhis end and purpofe was good and moft right, 
 
 from the which the name of finne abhorreth : howbeitl 
 
 fay that fo he hath ordained the fall of man , that I vttcrly 
 
 denie him to be the authour of finne . Let the indifferent 
 
 The^urpofe readet iudge withequitic tifiuftly webe accufcdofthat 
 
 of God in blafpheraie, which fo openly we abhorrc : but yet in the 
 
 masts fall, f^mc booke he bringeth forth a teftimonie of Auguftinc, 
 
 who thus writcth, Thcfe be the great workes of G O D 
 
 Buhi.ad (faith Auguftine) brought topalfe in all his wilies, and 
 
 hawen, Jo wifely brought to pafle, that while the nature of An- 
 
 f-^.i. gell and man had finned, that is, had done not that which 
 
 he 
 
OF GODS PREDEST. 1^5 
 
 he that is G O D would , but that which thy fclfc (tnca* 
 ning the creature) would : yet not the IcfTeby the fame 
 Will of the creature, by the which that was done, which 
 the creator wouldnor,did hcfulfill that which hee would, 
 he being infinitely goodjvfing well thofc thinges that were 
 euill, to the damnation of thcra* whomc heiuftly had ap- 
 pointed to painc,and to the faluation of thofc whom mer- 
 cifully he had predeftinate to grace. In fo farre as to them 
 pertcined, they did the thing v;hich God would not : buc 
 asappcrteiningto Gods oranipotencic they might by no 
 means hauc don that/or cucn in that.that they did agamft 
 the wil of Godjthe wil of God was done in them,^and thcr- 
 fore great are the workes of the Lord (brought ro palfc in 
 all his willes) that by a wondrous and vnfpeakeablc manct 
 that thing ftiould not be done without his will, that yet is 
 done againft his willfor it ihould not be done if he did not 
 fufFerit. And of a trueth hefufifered it notvnwiilingly, buc 
 willingly. And a little before S.Auguftinc faiihjitis not to 
 be doubted, but that GOD doth well, permitting thofe 
 things to be done which arc euill : for he fuffercd not ihis, 
 but in his iuft iudgemcnt. Albeit therfore that thefc things 
 which be euill in fo farre as they aie euill , a re not good, 
 yetneuerihelcffeitis good, that not oncly good thingcs, 
 but alfo that euill thinges be: for if that this were not good 
 that euill thmges ihould be , by nomcanes ihould they be 
 permitted to be by the omnipotent good, ro whorae no 
 doubt, it is a like eaiic not to fuffcr the thing which he wil 
 not to be J as to doe that thing which hce will: except wc 
 bcleeue this, the beginning of our faith is indangercd, by 
 the which we profefle our felues to beleeuc in God the fa- 
 ther almightie,&c. 
 
 And in the end to anfwere to thefe calumnies , which 
 ychaue taken forth of Pighiusthat papift, lohn Caluin 
 concludcth, if euer 1 hadfaid that it cametopaflcby the 
 inftruftionoi motion of thefpirice of God , that the firft 
 man did alienate himfelfe from God , and not that rather 
 1 haue in all places defended,that man was pricked there- 
 to by inftigauon of the deuill, and by the motion of his 
 
154 AGAINST^THE ADVERS. 
 
 ownc heart,then meritably might Pighius & his complices 
 haue railed againft me . But (eeing that 1 remouing From 
 Goci the very caufc of the ad:ion,do alio rcmoue from him 
 all crimcjfo that man onely is fubicft afwell to the crime as 
 tothepunifhmenc ; wickedly and malicioufly isthislayd 
 to my charge , that I fliould fay that mans defedion , and 
 fal is one of gods works. But yet leaft that one thing fhould 
 appeare to lack ofour full dodrinc,! will recite his w6rds, 
 which he wi itcth againft the Libertines in the 14. c hapccr 
 ofthatworkc.Wedoenotdenie (faithhec) bucihatall 
 thinges are done by the will of God. Infomuchthat when 
 we declare wherefore he is called omnipotent, we giuc to 
 liim an etFeduall power in all his creatures^ and we teach 
 that asonce he created the vniuerlali world, foairothat 
 he gouerneth the iame.And that his hand is alwaies at the 
 worke, that he might keepc all thinges in their eftate, and 
 difpofe them after his will. And to the end that 1 may ex- 
 prefle the fame more cafily, I fay , that God is to be conli- 
 dcred three mancr of waies to worke in the adminiftrarion 
 Threemd- *^^ his creatures . Y-irft there is an vniuerfali operationjby 
 nerofrvnies ^^^^ which hedircfteth al creatures according 10 rbe con- 
 tioth God <^*^i^" 3"^ proprietie which he gaue to euery oncjwhcn he 
 veorkr ink's formed them , and this goucinemcnc is nothing cife bun 
 ffi-fatuYtSt ^^^^^ which we call the order of nature . For albeir the vn- 
 faithfull know nothing in the difpofition of the world, but 
 that which they fee with their cies,: And therfore they make 
 'nature as (be were a goddefie to haue empire and domini- 
 on ouer all: yet is this praifeiobc giuenrothe wilof God: 
 that it onely doth moderate and gouerncalhhings.Whcr- 
 forc when wc fee the funnc>ihe moone,and the ftars fulfill 
 their courfe,lcc vsvnderl>and,that they obey God, that 
 they execute his commandcment 5 yea and that iheyarc 
 guided by the hand of God, And alfo wbe we lee the courfc 
 of citthly things,all thinges arc to be afcribcd to God.Thc 
 creatures are to be eilcemed but as inftrumenies in his 
 handjwhich he applieth to the worke,cue as plea.%h him. 
 The Scripture doth often make mention of this vniuerlali 
 prouidence> ihatwe may karnein alibis workcs togiue 
 
 gloiic 
 
OF GODS PREDEST. ts^ 
 
 glory vnto God.But chiefly in vs cloih God commend this 
 bis power , that we fhall know it in our Iducs , to the end 
 ihac wc may be purged of arrogancie^jwhich fodainiy vlech 
 toarilcin vsjhow loonewe forget our fducs to be in his 
 hands. Hereunto appertaineth that, which Paul laid to 
 thofc of Athens ; It is he in whom we liue, are moucd, and 
 haueourbeing. Bythc which he would admoniihvSj that 
 except God vphold vs by his hand, chat vnsbie it is for vs 
 to ftand the leaft moment of time : for euen ab the fouI,e 
 difperhng her ftrength through the whole bodic , moueth 
 the membersj fo arc we quickned of God, from \vhom on- 
 ly we obtaine whatfocucr ftrength or power wc haue. But 
 this vniuerfall operation of Godimpedcthnot, but that 
 cuerie creature in heauen and in earth retaine th:ir ov/nc 
 nature and quahtie, and alfodo follow their ovvne incli- 
 nation. The fecond manner by the which God workcth in 
 his creatures, is. that he appoinreth them in obedience of 
 his goodnes,iuliice, andiudgcment , foractimes tohclpc 
 his (eruants , lometimcs ro punifluhc wick.d, and Ibme- 
 times to examine the pacicnce of his feruantes, or locor- 
 rcd and chaftenibcm with a fatherly aflcdiion : as when 
 he will giue vs aboundance of fruits, he giueth raine in his 
 time, he fendethhcat by the funnc , and bright and cleare 
 daycs, as alio he vfech all other naiurall meanes a$ mOru- 
 ments of his liberahtie. But when he pulleth backehis 
 hand, the heauen is made hkcbralTe, the earth is yron, 
 and fo it is he chatfendcth thunder, froft, hailc, and alfoic 
 is he that istbe caufc of (leriiitic and barrennefle. There- 
 fore whatfocuer the Hihnickes andignorant did attribute 
 to fortunCjW.e aiTsgne to the prouidence of God. Nor only 
 to that vni'jcriall operation 3 of the which wc h::ue before 
 rpoken : bur to his efpecial ordinance, by the which he go- 
 ucrncth all , as hcknoweih it to be moll expedient & pro- 
 ficable.-andthii. he teachcthwhenby his Piopheis he faith, 
 ■ that he created darkncfle and light, thathe fcndeth deaih 
 . & life, that neither good nor euil can chance but from his 
 handjinfomuch thathcfaiih, that hedothgoucrne&di- 
 icCx the loti : Yea if that any man by chance 8f not of fqc 
 
i^g AGAINST THE ADYERS. i 
 
 purpofc be (laine ► he auoweth himfclfe to be the caiifc of I, 
 his death, and that (o he had appointed that we dial iudgc 
 nothing to come of fortune , but that all comroeth by the 
 determination of his counfell. And further it difplcafeth 
 him whc we efteemcany thing to proceed from any other, 
 fo that we doe not behold him, and know himnotonely 
 the principallcaufe of all ihingcs, but alio as the author 
 appointing all thingcs to the one part or the other by his 
 counfell. 
 
 Thus let'vsthcn conclude, that profperitic and aducr- 
 fitic, raine, windes,haile,froft/airc weather5aboundance, 
 hungerjwarrcjor peaccjto be the workes of God, and that 
 the creatures which be the inferior caufes', are onclyin- 
 ftrumencs which he hath in redincfle to execute his will, 
 whichhefovfeth at his pkafure, that helcaderhand mo- 
 ueth ihemtobring to pafle whatfoeuerhehathappoin- 
 ted.Moreouer it is to be noted that not onely he thus A'fcth 
 his infcniible creatures , that by them he worketh his will, 
 but alfo menthemfclues, yea and alfodiuels, infomuch 
 that fathan and wicked men are executors of Gods will: 
 as he vfed the Egyptians, to punifli his people , and a little 
 after,he raifed vp the Afl'yrians and other lu ch to reuengc 
 the fiunes of his people , wc fee that he vfed the diuell in 
 tormenting Sauljandm deceiuing Achab. Which thingtfs 
 when the libertines doheare, rallily and without iudgc- 
 mentbcholding no further they conclude. That now the 
 creatures do noraore worke,and fohcrriblie do they con- 
 found all things, neither doe they onely mingle and mixc 
 the hcauens with the earth , but alfo they ioyne God with 
 the diuell: and that chanceth vnto them bccaufe they do 
 notobferuc twomoft neccfTarie exceptions. The former 
 fSjthatSathanand the wickc^d are not fotheinftruments 
 of God, but that they alfo do their owne partes. Neithdr 
 muft we imagine that God fo worketh by wicked men , as 
 byailockeoraftoncjbutas by a creature participant of 
 rcafonj&c. When we fay then that God worketh by crea- 
 tures, this impedeth not but that the wicked worke alfo 
 vpon their parc.Which thing the fcripturc moft euidently 
 
 dcclareth^ 
 
OF GODS PREDEST. 1^7 
 
 dcclarcih/or as it pronounccth that God will whifl'illjand 
 blow a sic were the trumpet CO call and bring forth tobac- 
 tell the vnfaichfull > fo ccafcth it not to make mention of 
 their ownc counfell,and alcribeth to them both a will and 
 a workcjwhich they did execute vndcr the decree of God, 
 The other exception of the which thcfcvnhappic liber- 
 tines tjke no hcad,is, that there is a great difference be- 
 twixt cheworke of God,and the worke of the wicked when 
 that God vfeth him in ftecd of an inftrumenc. The wicked 
 man is prouoked to iniquitie either by auarice , ambition, 
 cnuie,or crueltie , neither yet looketh he to any other end 
 or purpofe , and therefore the worke taketh the qualiiic ? 
 from the rootc , from the which it fpringcth, that is , from 
 the wicked affcdion of the mindcjand the mifchiuous end 
 which he iookechvnto : and therefore iuftly is itxudged 
 cuill. But God altogithcr hath acontrariercfped: towir, 
 thac he may exercile his iufticc,to the conferuation of the 
 good to vfc his fauour and gentlcnes towards the faith- 
 full, and thac he may punifh fuch as hauedeferucd.Confi- 
 der how we muft make difference betwixt God and man, 
 that vpoa the one part we (hall behold his iufticc, his 
 goodncs,andhis ludgements: andvponrbcotherpartwc 
 Ihall conlider in the (elfcfame woike the malice and enuic 
 of the diucll, and of the wicked. Let v$ take a bright and 
 clcarc glaffe in the which we may behold thcfethinges. 
 When the mcifage of the loffe of al his goods came to lob, ^'* eA'^m- 
 thcfodainc death of his Tonnes, and fo manie calamities,/'^' tah^nby 
 which all at once fell vpon him.He doth acknowledge thac -^o^* 
 he was vificed by God, faying, The Lord gauc all thcfc 
 thinges, and it is he that hath taken them away, and no 
 doubt (o it was. But in the raeanc time dowenotknow, 
 that the diuell procured all thcfe things ? and did not he 
 vnderftand by narration ofhisferuants that efcaped, that 
 the Chaldcis had driuen away his beftiall & flocks? Did he 
 commend thofe Brigand-^ & rpoilers?or ought we to excufc 
 the diuelrbecaufe that al thele calamities proceeded from 
 God.Not fojfor both wc & he do, and did vnderftand thac 
 there was a great difference betwixt their purpofes : And 
 
158 AGAINST THE ADVEHS. 
 
 therefore he (yet damning the cuill) faid, the name of the 
 Lord be blcffcd. The fame ma/ wc fay oi Dauid : but at ihis 
 time it fufficeih, that God fo workethby his creatures, 
 «nd iodoth vie them to his prouidencc,th?.c theinftru- 
 ment by the which he worketh , ccafeth not to be eujil. 
 And slbcit that he conucrt the malice of the diuclland of 
 wicked men to good, yet they therforc are neither cxcufa- 
 bJc, neither yet ckane from (inncrand their workes arc 
 vricked , and to be damned : for allvvorkes cake their qua- 
 hncot the purpofc and the will of the author. Whofocucr 
 makcch noddhnction betwixt theie thinges, makethan 
 horrible confufiori. And luch be the libertines, who as be- 
 fore is faid, doenotonely loync thediucll infocieticwith 
 God J biitalfodo tran^forme him into God : iudginghis 
 workesworthicof praife, vndcr this coulor, that he doth 
 nothingjbut that which is appninred by God : But contra- 
 riwifcweoughttoobferuej that the creatures docworkc 
 their owneworkes in this earth: which workes according 
 as they were dire«fled to this or that end, fo are they tobe 
 judged cither good or euill : and yet God gouerne^hand 
 doth moderate all thinges, and guideth them alfo to a 
 right end. He turncth the cuill into good : or at lead God 
 working by the goodnes of his nature, draweth as it were 
 by violence fome good forth of that which inthefclfe is 
 cuill.So doth he vfe the diuell, that he doth not mixe him- 
 feifewithhinDj neithcrtobc infellowfl^ipwjthhim, nei- 
 ^fimui- theryet with his wicked frid, neither that his jurticelhall 
 fudeofdte p^c ^^vvay the nature of the diuell: for as the funnc fen- 
 funtje, ding forth his beamcs,and heate to the carion, and fo in- 
 geridrcth in it fome cot ruption, draweth Lo it fcUe neither 
 corruption, neither yet any filthines : neither yet doth the 
 funnc by his puiitic Scbrightncifcfo purge the carion, but 
 that it remaineth ftincking and corrupt: fo doth God To 
 workc by the wicked, that the iufticc, v/hich is in him doih 
 not iuftific thc,neithcr yet is he defiled by their wickednes 
 ^ & corruption.The child kind of Gods operation confifteih 
 in the gouernancc of the faithfull , in whom he Imeth and 
 raiguethby hisfpifit.Inlb far as we are corrupt by origi- 
 nal] 
 
OF GODS PREDEST. i^t 
 
 nnll fin,wc be like to the drie & barren ground, which pro- 
 duceth nogoodfruice. For ouriucigementis corrupc, our 
 will rebeilioiiSjCuer redic to euill : oi finally our whole na- 
 ture is nothing elfe but a lumpeof fin. And therefore not 
 onely can we not apply our fclucs to dny good adion, but 
 we are not 2ble,nor f-jflicient co cocciue one good thought i£gj. - 
 (as Paul doth witnes)but if we be able to any thing,ofne- Thilipi, 
 certitic that muft proceed from God. Ic is he thcrfore that 
 workethin vsbothtowill&to pcrfoirnc: hedothillunrii- 
 natc vsjand lead vs to the knowledge of himfelfejhe dravv- 
 eih vs to himfslfj^v by fofcnmgour hearts^heformcthncw 
 hearts in vs. Funherit ishcwhomouechin vs adefire of 
 praying, he giucth power and ftrengih to rcfift all che tem- 
 tations of fathan, & makcth that we do walk in his coman- 
 dements. But yet we muft ccnlidcrjthat of nature we haue 
 both will, and cicdion : but becaufcihey are both depra- 
 ucd by fin.the Lord reforracth thcm,& of cuill maketh the 
 good. That we therefore be apt to difccrnejthai wc haue a 
 willjthat wedo this or that, thisisanaturajlgift, but that 
 we can choofe,dcfirc,or do nothing but that which is cuiU, 
 
 arcregcnernte,and newly borne to a better STmoregodlic^^'f z!*^''^' 
 life. Behold then what God worketh in his children ; firft "^ ^^.^ 
 putting away their peruerfe nature, he conduftcth & gui- ^r^ "^frT" 
 dcth them by his holy fpirit in obedience of his will. But ""» ^ /' 
 incle drunnen or rather furious Iioertines crying, that all • / .• ^ 
 things are wrought by God , do make h:m author of euiil. T^ l^^^f: 
 And further>eucn as the nature of the euiU were chanced, '** "^"^ ^* 
 when ic is dcked vnderthe couertureofGods narae,they 
 sfHrme i: to be good : in the which they do greater iniury, j-j . //, •„ 
 ot contumely vnto God,then that they Ihould transfer his ^ • '' 
 powcrandiuftice to another. For feeing there is nothing 
 more proper vntoGodtheis hisgoodncs.-itbchoucthHrft 
 tliat he fliuld viterly deny himiclfjbcforc that he ca worke 
 cui];whi:h thing, thefe blind libertines attribute vnto him. 
 And aiTurcdi/the god of thefe mc is anidok;V/hich oughB 
 
i6s' AGAINST THE ADVERS. 
 
 to be more execrable , then all ihc idoles of the Gentiles, 
 
 And fo forth co the end of that chapter hee proucth that 
 
 Godcommitteth no finue in none of the wicked of the 
 
 carchj&c. Thus farrc haue 1 recited the minde and mofte 
 
 part of the wordes-of thnt godly writer, written by him 
 
 now twelue yearcs ago,5»gainft the libertines.By the which 
 
 the indifferent reader may iudge whether that iuftly you. 
 
 accuic him and vs, ihat we make God authour of finne. Iti 
 
 the name of God, and of his deare fonChrift Icfus (whofe 
 
 ^n earmTl glorie ye ftudie vttcrly to fupprcfle ) I require as before 
 
 'tfqHeJi that of all rhofc diat be placed in audoritie by his word, whofe 
 
 the Magi- handes he hath armed with the fword ofiiifticc, chat ear- 
 
 y^m.'ftt^owW nclllyas they will anfwere before his fcarcfull throne of 
 
 trie the dc~ iudgcmcnt, they taketriall in this matter, that if we be 
 
 ctffation of found either in life, cither yet in doctrine, aswcbcaccu- 
 
 theadner- fcd,ihac God maybe glorified in our iuftpuni{hmcnts:buc 
 
 fane, ifwe cannot be conuictcd ( as we feare neither triall nor 
 
 indgcment)that then our accufers may acknowledg their 
 
 The feconcle offence. 
 
 acci'.fatiof}. Thefecond thing which is laid to our charge, is that wc 
 caufe aianic other to breft out and fay. Sith liis will andflea^ 
 sAnfwere to f-^^^'^^^'^ isalleiorejtfi^ let him lay it on himfelfe Mid not y pan 
 the ft'cond yi^ifanit finne be cotmfiitted. 
 
 aecufatiz}}. if the blafphemies of the vngodly (houldbc layd to our 
 thsrgCjbccaufcihac weteacha do6:rine moft true, and 
 moft comfortable xo the children of God:then cannot the 
 whatJm- Apoftieiaint Paulebcexcufed, for the fame iblafphemies 
 YihleUaf- were vomited firlfagainft him, and the do(!ilrine which he 
 fhemies )ver taught : Some crying, let vs doc euill, that good may come 
 a'p yomi- of itcothcrs , let v s abide in finne, that grace may abound: 
 ted againTt and fome furioufly roring(asye doe)did defpitefully crie, 
 S. Vaults wherforcdoth hecompbin,whocan refift his wil?Butwas 
 doflrifj;. the doftrine thcrfore damnable?or was the Apoftle crimi- 
 naljfor teaching the iaroe?lfuppofe ye wilbemorcfauora- 
 bleinihis caufe,thenforafhly tocondemnehim, whome 
 God hath abfolued.lf then our do(!ilrine cannot be impug- 
 ned by the plaine fcripturcs of God, v/hy (hould we fuif em 
 the blame of other mens blafphemies ? Howbcic in veric 
 
 decdc 
 
OF GODS PREDEST. i6i 
 
 deed the blafphcmics of none come fo plainly c6 our cares How impn^ 
 as yours do , for the vcrie Papiftcs, and the infolcnc of the det hlaffhe- 
 world are ycca(hamed,fo impudently lolievponvs. Who mtrsthead- 
 although they will not follow thepuriticof ihedoftrinc un/ariabt. 
 taught by vs ^ yet either arc they put to filencc by the 
 power of the holy fpirite, or clfc they inuent fomc coulo- 
 rable lies, and do abftaine from fuch open blafphemicsj as 
 youcaftouiagainHGod^andvs. 
 
 jysUy to your charge ( fay you ) none other thin^^ thenyteyenr The replie 
 felues doconfejfe^foryee affirmethat Cod vcorl^th all things accor- of the ^d' 
 ding to bis wiU andfleafnrs, uerjarie, 
 
 Wcanfwere, that maliciouflyanddiuelliftilyyecwrcft 
 our words, contrarietoourmind: foralwaycs wcroakea -^^w^^^o 
 moft plaine ditfcrencc betwixt the will ofGod, andthc ^'^^f^'^ of 
 will of the wicked, and betwixt the purpofc, counfcU and ^"* '*^«^" 
 end of God, and betwixt the purpofe and end of man:as in f^^'^* 
 al this whole proceiTc before intrcated the indifferent rea- 
 der may well confidcr. 
 
 Ifyec continue in your blindncflTc and furioufly crie: 
 hutyee affirme thatvpnljot^t hiswtll undagainji it ^ nothingis done, 
 therefore that menthiijJ'^ , that euen tvhen they jinne ^ they obe^ 
 Gods xrill, I anfwere by the wordcs of the fame writer 
 vvhoin before I hauc allcdged '.Touching the works which 
 wc commit, the will of God is to be confidered, as he 
 himfcltchach declared it: for in vaine hathhcnotgiucn 
 his law , by the which he hath difccrned good from cuill. 
 As for example, when he commandethnomantobchurr, 
 no man to be iniuried,but that equicic and iufbice be indif- 
 ferently kept to all , that no roan ftcalc , dcfraudc his bro- 
 ther , that none commit aduherie, fornication or filthines, 
 but that eueric man keepc his owne vcffcllin fanvlification 
 and honour. Heereis the willof God euidcnt and plaine. ^houethat 
 What further pleafeth him, in thcfe cafes ought no man to xvhicJ)u>e 
 inquire : for wc know,iha t if wc do thefcjand other thinges ^re ccmrr.t- 
 that be commanded, and do abftein from all things that be dedby God, 
 forbidden, that then we obey the will of God. And if wc do ^^ qI^j^ 
 not that.we cannot be acceptable to him. If that any man ,)or:oen- 
 (liall Itcalc, or commit adultctiejand (hall faic chathchach a-,},,, 
 
 L 
 
l6i AGAINST THE ADVERS. 
 
 done nothing agaioft the will of God : he lieth moflimpu- 
 dcntlyiFor in io f$rrc as he hath tranfgrciTcd the comman- 
 dcmcnt of God , by the which he was taught what was 
 Gods will, he hath done againft his will. Let all men now 
 iudge, if that we giuc occafion toman to flatter himfelfc 
 in (innc, and to thinke that when they commit iniquitic a- 
 gainl>thc cxprelfe commandemem of God , that then 
 they obey his hohcwill. Ifany demaund whether that any 
 thing can be done againd Gods will: thatis, if God may 
 jiotjif he would,ftay and impede the finne of roan : before 
 Ihauc anfwered by the month of Auguftine, and now a- 
 gainebylohnCaluine, that nothing is nor can be done, 
 whichhe may not impede, if fo it plcafe his vvifedome, yea 
 vrterly y ec mud efchcvv , that we inquire not of his proui- 
 ff^'hentM (jence, which is hid from vs, when that the queftion is of 
 ^(ifjfton li ^yj. jjijcty His word declareth vnto vs what he approueih> 
 9fom dusty anjwhathc condcmneth, with that we ought to ftandc 
 mmanmay concent, andby the lame ought we to rule cur liues, lea- 
 beinquiji- uingthe fecretcs toGod , as by Mofcs we are taught. To 
 me of godi ^^^^ ^j^g matter more plaine, the cafe fuppofed , that I be 
 fearetc pro- tempted with concupifcencc, and lull another raanswjfc, 
 ttiaencc» • j. ^^^ which 1 long ftriuc, and in the endjfathan obiedcth 
 to me this cogitation , follow thy purpofe , for by that 
 meanes thou maift perchance be further humblcd,SL after 
 thou maift tad more sboundantly the mercie& the grace 
 of God. Should 1 therefore loofc the bridle to my wjcked 
 atfcdions ? (hould 1 decline from the plaine precept , and 
 enter into the fecrete prouidcncc of God? God forbid.For 
 that befides the violating, or breaking ofhis comraandc- 
 ment were horrible temptations ofhis godlic maieftic, 
 andfoia one faft were commitrcd double impictic. The 
 finncsl knowofGods dcarcft children aregricuousand 
 manic, and wonderous is the prouidcnce of God, working 
 in his faintesjbut ncucr or feUlomc it is, that fuch perilous 
 cogitations prcuailc againft them : for the fpirite of God 
 forulcthin them, that commonly this fenrence of Salo- 
 mon is before their eyes : fuch as vnrcuercntly fearch out 
 Gods Maicftie, ihalbc opprcITcd by the gloric of the fame. 
 
 And 
 
OF GODS PREDEST. i^j 
 
 And Co muft it needs come to paflc , as lohn Caluin affir- 
 meth , that the pride of Cuch muft be puniihed , and that 
 with an horrible puniihment, the pride cf ihofc 1 fay, (hall 
 be puniflied , who not content witn the will of God rcuca- 
 led (to the which they will not be obcdicnc J dchtcto 
 mount and flic aboue the skies , there to fcckc the fccrctc 
 wil of God. With what faces can ye now lay to our charges, 
 that we giuc occafion to men to flaitcrihcmfelucs in iin, 
 or yet to thinke that in committing iniquitic, they obey 
 Gods will ? Ye alledgc perchance that the common peo- 
 ple rcadc not our writings, and therefore they cannot vn- 
 dcrftand our judgement in this cafe. I anfwcrc, the more 
 impudent and blafphemous arc you , who .fo defame vs ia 
 the cares of the vnlcarncd multitude , that to them ycc 
 make both ys and our do<5liinc odious , before that cucr it 
 be knownc or examined. Butyct for further difchargcof 
 our fclues againft your mod vniuft accufations^and for the 
 better inftrudion ofthe fimplcl will adduce another tcfti- 
 monie from the writing of the fame faithful! fcruant of 
 Chriftlefusjlohn Caluin, and fo put end to thisyourlc- 
 condcalumnie. Inhiscoramentaric vponthc aftcs ofthe 
 Apoftlcs , the fccond chapt. writing vpon thcfe vvordcs of 
 Peter , affirming that by the determinat counfcll nnd pre- 
 Tcience of God, v/as iefus bctraied and crucified, by 
 the hands of wicked men jbecaufc (faith he) Peter appca- 
 rcthtomean,that wicked men obeyed God,whcrof of two 
 abfurdidesj one muft needs follow : to wit, that either God 
 is the authour of euil , or that men committingall kindc of 
 iniquitie do not fin, becaufe they fceme to obey God. I an- 
 fvvere, that wicked men do not obey God, how To eucr it bz 
 that they put in execution thofc thiages , which God hath 
 with himfclfe appointed : for obedience procecdcth from a 
 voluntary affeAiojwhich earneftly thirfteth to plcafe God, 
 but wee know that the wicked hauc afaireotherpurpofe. 
 Mcreouer no manobcieihGod , butfuchas hath his will 
 knownc. Obedience then dependcrh vpon the knowledge 
 of Gods will. And fo as the will of Godisreuealcdinhis 
 law, fo likcwife i^ is euidcnt,ihat who fo eucr trarJgreilcth 
 
 L ij 
 
1^4 AGAINST THE ADVERS. 
 
 againft his will rcueiled, hath his confcicncc towitncife 
 againft him , chat neither he doth the will of God, neither 
 ycc that he obeyeth hiin. To the fccond he faith , I con- 
 (lantly denic that God is author of euill: for in this word 
 euill there is the notation and proprictieof a wicked affe- 
 dlion» which neucr fallcth nor can fail in God. Thecuill 
 worke ought to be iudged by the purpofc and end , to the 
 which cueric man tendcchinhisadion. When men com- 
 mit theft, or murtherj therefore they finne, becaufc they 
 are theeues and murthcrcrs. In the theft and niurther, 
 there is wicked counfell , which neuer tendeth to pleafc 
 God, buctofaciatc their inordinate appetites. But God 
 who vfcth their malice, is to be placed in gloric aboue the: 
 for helookcth to another end : for the one he willpunifh, 
 and the patience ofthc other he will exercife, Andfohc 
 neuer dedmethj nor boweih from his owne naturcjthatis, 
 from amnd; perfitc rightcoufncs. So that Chrift wasbc- 
 trayed & d .icifiedby the hands of the wicked,it was done 
 by the ordinance of God. But thctreafon&theflaughtcr, 
 which by themfdues were mofl odious and wicked, ought 
 not CO be iudged nor accounted the woikc of God.Lct men 
 whorcmindesthediuell hich not inflamed in hatred and 
 malic^againftGod, agamll his fimple truth, and againd 
 the profeflorsofchcfamc, now iudge whether that we af- 
 fii-me God to be author of finne , or if we giue any iuft oc- 
 cafion rhat man Ihould gloric in vvickedncs,eirhcr yet that 
 tliey ihall burtbc God with the famcAnd 1 appeale to thy 
 own confcience ( ihou vnthankfuU vnro men & open trai- 
 tor to the veritie , which once thou profcfTedd) whether 
 that thou ofcener then once hafi: heard with thme earcs, 
 & that in open audience of many : Thatifanyfhouldtakc 
 boldnes tofinnc inhopeofmercic, that the cuppc which 
 they ihouUl dnnkcyfliouki he mod birtcr. 
 
 Nowcoth'.r which yec r.ffirme. and we mod: conftantly 
 
 dcnic.Youafilimc rhat i! our layings be true, thacihcnare 
 
 the workes of God full of crueltic, mifcrie, damnation and 
 
 dcftrudion. 
 
 As before I hauc notcdfomwhatjin which malxcioufly ye 
 
 flandcf 
 
OF GODS PREDEST. 16^ 
 
 flandcr vs, fo will I plainely and fimplie in fnorr snd fcue- 
 rallpropofitions,fet forth the Tome otthat do<flrinc,\vbich 
 wc teach and profeffe, and that you foblalphcmouflyop- 
 pugnc, to thecndjthat rulers and godly magillratcs , and 
 you your fclucs alfo may clearcly fcCjwhat wc bclccue and 
 affirmc : which being confidcred and compared with 
 Gods Icriptures, if yourararniationbc found true, then 
 rcfufcwe not puniihment vvorthie for blafpheniers. But 
 if yec of mahcc againfl Gods trucrh fpuing foorch the 
 corruption of your ftinking ftomackcs mfeftcd with 
 pride, and v.ith concempc of grace, hauc afSrnied that, 
 which ye be not ablctoprouc: our carneftrcqueftis, as , 
 
 hefore,thatyour venim may be rcprefTcd betimes. fcddoye 
 
 Thefc propofitipns following hauc I tranflatcd forth ^^"^ '^^ 
 pfthc workc written by rhatlearncd and godly man The- P'^'^P^J^^^ 
 odorusBcza , againft the calumnies of your captaiae Ca- o"^^^f»J^ 
 ftalio. '^^f^^^^' 
 
 The firft proportion, Godcffc<flual]yvvorketh&brin- ^ 
 gcth to paffe all chingcs , according to the coanfellof his 
 owne will. 
 
 ,. This counfcll doth God execute in certainc moments * 
 cf rime : ncucrthelclTc the counfell it fclfe is etcrnall, anil 
 paifcih before ail things,not ondy in time (as it that is be- 
 fore all time ) but alfo in order. For other wile the will of 
 God ihoulJ not be the principal! and firft rule of Gods 
 couafcll , but rather the qualities ofthiogsforefeene, and 
 foreknowne, and mouing God to take this counfcl or thar^ 
 fiiould prefcribc a rule to the will of God. 
 
 ThiscounfelmaynotbcfcparacedfrcnuhewilofGoJ, • 3 
 vnicflsofneceflicievvcrpoile God of hii Godhead. 
 
 This counfcll is not put in moderation and in dire<frion 4 
 ofchanccjor fonunCjbut it hath an effcdaaliand working 
 llrcngth in all things,as Paul fpeaketh. 
 
 This ftrength and e£Bcacic is attributed to God v/or- jf 
 kingjbutitisnotfaidtobcofGod ; thcrcforeby this word 
 cfncacie,or ftrength is not decbred any nature and power 
 giuenby God the creator to the things that be created, 
 that they ihould doc ihisoithat, but thereby is vndei- 
 
i€6 AGAINST THE ADVERS. 
 
 iland the power of Godawhich he bath in himfclfc co do al 
 thingcs. 
 * This vniucrfall particle, all, in the wordcs of Paul, can 
 byno manner of exception be reflrainedjbut that God 
 in thatpartjftiallbe Judged idle , as Epicurus did falflyaf* 
 firmc. And if we (hall fay that any thing is done, which God 
 may nocimpede, then fhall he be fpoiied, of his infinite 
 power. 
 
 7 So that the conclufion is^fiihencc that God himfelfjcuen 
 as it hath pleafed him to determin al things to come from 
 ctcrnitie, eucn fo he worketh by his owne power, that 
 the fame things cometopa{reinthcirtime,ashcwi]Ieth. 
 
 8 Of thefc things notwithftanding none of thofc blafphc- 
 mics doth follow, wherewith we be burdened : to wit , that 
 God isthe author of fin: cither thathedelightethorwil- 
 Icthinicjuitie: cither thatfarhan or men doing wickedly, 
 do obey God: either in fo farrc as they doe euill, that 
 they do the thing thatGod will, and therefore are blame- 
 lefle.Lct fuch blafphemies be far notonely from our mou- 
 thes,but alio from our cogitations andchoughts. 
 
 9 Thatnone of thefe blafphemies necciTarily may bccoh-- 
 eluded of our doftrine,may thus be proued. 
 
 10 God puttech in execution the counfels of his will by 
 fccondcaufes and mid inftruments, not as bound vnto 
 them, astheStoikcsdidaffirme, but freely andporcnrly 
 making, mouing, anddircfting them, as it plcafeth his 
 wifcdome. 
 
 Of thofe inftrumcntcs thcte are two principall kindcs. 
 Theoncliath lifcand mouing, the other be without life, 
 which rather be moued by the force of others, then mouc 
 thcmfelues. There be two fortes of thofe that haue life, 
 the one be indued with reafon and iudgement : the othef 
 be without rcafon,andarc onely carricdby the blindforcc 
 of nature. 
 
 Thofc that be without life, and thofc alfo that hiuc life, 
 butlackereafonjcanncuerbe faidtodo welnorcuiII,buc 
 thofc that vfc them as inftruments , may be laid cither to 
 dowcllorcuill. 
 
 Thofc 
 
 It 
 
 li 
 
OF GODS PREDEST. i^7 
 
 Thofc that hauc life endued with rcafon arc cither An- ,3 
 gels or men. The Angeh be of two forts, ^^^ 6<^?^^^^^^^^ 
 bad , but as fortnenallby nature arc euiU: But by grace 
 
 ^ > . - . ? / .— ^l,,*.iiill (nmr narr- 
 
 Oad , DUt as lot UJCii ail t/; ..«w-.^ .^ 
 
 theyarcrofeparated,thatlomearevtterlycu,llfome^^^^^^^ 
 h good: to^^»t^nfofar asthcSplrucofGodhathanal- 
 ' Sucradnanyaaion arc moued by their owne inward 14 
 motion^iuftlymaybefaidtoworkc andthercforemthac 
 kinde of inftruments fallcththeditferenccot g^odand of 
 euill workes, neither yet properly, m that rcfpcd may they 
 be called inftrumcnts,but the caufcs efficient. 
 
 An euill a^ion 1 call that, which hath not the reuealcd If 
 will of God for the alTuranccand end , and by the contra- 
 yie, theworkeisgood, when the woorkerlooUcth to obey 
 Godscxpreflccoramandement. -re. .U.« i^ 
 
 Thclcfamc although they be caufes , info far as they 
 workc by their own proper motion,yct arc they m an other 
 refpcd called inftrumcnts, in fo far as they arc moucd by 
 another. As when thchangmanby the commandemcnt of 
 the Magiftratckillcth a man,or when by mitigation of the 
 diucll,rnenhurtothcrs,or when at the comroandemcnt ofc 
 any, we do either good or euill to any man. , 
 
 ^lnthiskindeofaaions,itiscuidcm,thatoncworkcis 17 
 
 attributed tocwo: tothconc. astohimthaiworkeihbyan 
 inftrumcnt, and to the other, as to the worker by motion 
 orcommandement:ruchworkcrsarcinftrumentsnotfim- 
 ply as the hammer or axe is in the handc of the fmith or 
 hcwcr,bui they are fuch inftrumencs.as alfo rooucby their 
 
 owne inward motion. , -o 
 
 Andforthisdoublercfpca, adoublcworkcappcacth X» 
 
 fomciimes tobe done :In ibmuch that the one may bclau- 
 dablcand the other wicked.Asif the Magiftratefhalcom. 
 
 mit an offender worthie of death to the executor of luflicc. 
 This workc is praifc worthie of all good men. But if the lie 
 tor inHambed rather wiih enuy, auaiicc. or any other wic- 
 ked affeaion, ihenloobngto ihccornmandementct the 
 iudee, (hall kill the fame offender, moft ccrteinc it 1$, that 
 before God he cannot auoyd the crime of murthcr. 
 
 L ill) 
 
io 
 
 2X 
 
 1^3 AGAINST THE ADVERS. 
 
 i^ Now let vs applie thcfc things to God, whofc cfficacic 
 
 before we haue proued to workc in all rbingcs without ex- 
 ception, and fo that by thofe things which he hath made, 
 as by inftruments , hee execuieih m time what lb cucr hec 
 hath decreed from cterniiie. 
 
 WhatfocuerGod workethis good : feeing from him 
 who is infinitely good, no euill thing can procecde : but he 
 worketh aU thinges, therefore all thingesbe goodjinfo far 
 as they are done by God. And that difference of good and 
 cuill hath onelie place in the inftruments , and in ihofc of 
 whom we haue fpoken in the i4.propo{ition. 
 
 For ifthofe inftruments be good , and if their anions 
 looke to the reuealed will of God,thcy do well,and God al- 
 fo doth wellby them : whcrfore that wotke is alwaies good, 
 as when the good Angels execute that which God com- 
 inandeth,and holie men do follow God calling them. 
 
 2-% Euill inftrumcnts(cuill 1 fay)notby creation but by cor- 
 
 ruption, in fo far as they wo rke alwaies, they do euill, and 
 therefore iuftly doe they incurre the wrath of God. But 
 in fo far as God worketh by them, they cither by ignoraccj 
 or els againft their purpofcs ferue tothegoodwoorkeof 
 God. But God himfclfe, by what focuer inftiumenishec 
 workethjworkeih at all times well. 
 
 *3 And fohcworkcihby thofc inftruments that not onclic 
 
 he permittcih & fuffercth them to worke , neither doth h e 
 oncly moderate the euent or chance : but alfo hee raifcth 
 them vp, he moucth, he dirc<fleth , and that which is moft 
 of all.he alfo createth,to the end that by them he fhal work 
 that , which he hath appointed. Which thinges God doth 
 righteoufly and without any iniuftice. 
 
 J -^ For whe the wicked man finneth, either againft himfelf, 
 cither againft any wicked perfon, God without any finne, 
 doth, and bringeth to paifcjthat the wicked man ftiall take 
 vengeance vpon himfelfe, or that euill men ftiall take ven- 
 geance vp6 other wicked men, who haue dcferued puniftr 
 ment. And this one and other woorkc of God is moft iuft, 
 , and by fuch examples of his iudgemcnts,God crccteth and 
 comfortcth hisaffli^cd. 
 
 How 
 
OF GODS PREDEST. \h 
 
 How oft that cuil men hurt good mcn,thc wicked men 2^ 
 finne, and in the ende ihcy fufFcr iuft puniflimcnt : and yet 
 by them, neuenhcles doth God challcn:, inftiu^l and con- 
 firmc his owne : and by the manifcft enemies of his church 
 doth God make glorious his church. 
 
 Yet can it not be faid , that ihofc cuill inftrumcnts do 25 
 obey God. For albeit that Godworkcthhiswoorke by 
 them 5 yet theyfofarreasinthemlicth, and as concer- 
 ning their owne counrcll and wiU , doc not the woorkcof 
 God, but their owne workc : for the which mcritably they 
 arc punifl^cd.AlbcitjWhat fo cucr God worketh by the wic- 
 ked IS goodjyct what lo cuer the wicked men woi kc is cuil. 
 
 Neither is the confequent good,God workech al things, ^j 
 Ergo he worketh fin/or the name of fin is not but in the vi* 
 cious andfaukicquahtic, which is altogithcrin ihcinftrii* 
 rocnt that worketh. 
 
 By rea fon of this corrupted qualitic,the workc which in 18 
 the felfc is one , forae maner of v/ay is doubJe, and may be 
 diuided : Infomuch thatthcone,thatis theiuftworkeof 
 God, direftly fightcth and repugncih againft thcvniuft 
 workeofman. 
 
 God neucrtheles far other v/aies woorkctb by his good 19 
 inftruments, then he doth by his euil inftruments : for be- 
 sides 5 that by his good inftruments he worketh his workc, 
 the good inftrumcnts olfo do their workc> by that ftrengih 
 and cfficacie , which the Lord miniftreth vnto them. And 
 God alfo worketh hisworkebythem,andin them he wor- 
 keth to willandtoperformc : butby theeuiJIas by fathan 
 and wicked men,in To far as they are not rcgeneratc,as ofc 
 as God dorh execute the iuft counfels and decrees of his 
 cternall will, he declareth his owne ftrength and cfBcacic, 
 in his worke by them , which they do cither ignorantly, or 
 cjs againft their purpofc. And yet in To far as they worke^ 
 God worketh not in them , but hcc loofcth the bridle to fa- 
 thanirowhomby his iuft iudgement he giueih them ouer, 
 to be moued and poflcffcd forward to all miquity,that they 
 may be carried to perdition, cuen by the inftigation of the 
 diucl,and by their owne proper will. 
 
X70 AGAINST THE ADVERS. 
 
 Thus haue you briefly the fummc of our dodrine in thit 
 matrcr, which ifyc be able by manitcft fcriptures, or yet by 
 good arguments from the lame dcduced,toimproue: then 
 can we not refiifc to make fatisfadtion , as the Church of 
 Chrift Icfus ihall require of vs. But if that vniuftly ye hauc 
 accufcd v$ , and haue further imputed cruekit vppon 
 God, by rcafbn that his iudgemencs moft luil m them- 
 fcluesj arc to your fenfcs incomprchcnfiblc, then can wee 
 not of confcience ccafc to require of you a greater roodc- 
 ftie, and alio of the lawfull Magiftratc aa order lo be taken 
 that your malice and vcnime maybcereprcflcd : alluring 
 them , that if betimes your entcrpriics be not impcdcdjthat 
 ihey Hiall Shortly fcclc what confufion ye haue of long time 
 foftered in your brcftes •• your poilon is more peftilent^then 
 that of the papiftric was in the bcginnmg.God for his mer- 
 cies lake preferue his Church^and purge your hearts to his 
 gloric. 
 jtnj^ers to Touching the fecret will of God, which fo oft ycc laie to 
 ^fj^%, our charge, we ("hall after fpeake, as alfo how God will that 
 all repent,and that all be faucd.Before I haue declared that 
 this difference m.uft we make betwixt God and man,be he 
 neuer fo potent, that God hath fuch power ouer his crea- 
 tures , that hce rulcth them at his pleafure , and is not a 
 fimplelaw giucrjwhich onely can deuife goodlawes,& giuc 
 commandcmentjthatthey raaybekcpt,butcannot,though 
 ' hee would, frame the hearts of his fubiedcs to obedience. 
 
 Such imperfcdio ( I fay) can we not admit in our God,who 
 ?^'j3f. doth and hath done whatfocucrhewiil inheauenandin 
 earth, Andfo yourfimilitudcoftheking commanding, and 
 of the poorcft flaue ofFcnding,haltcth andisimpcrfc(fl;for 
 God hath greater power ouer all creatures, yea euen oucr 
 the king himfelfcjthen the king hath ouer bis flaue : forthc 
 flaue, when hee hath offended, by forae mcanes he may e* 
 fcapethe kings hands,and foihe puniihmentof his lawes; 
 But fo cannot tLekmg, the handes of God. Confider the 
 inequalitiebctwixt God and man , I faie , and then I rruft 
 your judgement ihal cither be reformcd^or els ye conftrei- 
 ned to deiiifc more folidc rcafons. 
 
 Ihaue 
 
OF GODS PREDEST. X7t 
 
 I liauc not learned in the Scriptures to call the cor- 
 roption of our naturc,by the which wc rebcll againft Gods 
 I commandcnient, po\vcr5but rather impoccncie,andthral- 
 domc. But ccafing to contend or ftriuc for termcs, 1 won- 
 der what ycmeanc, by ycur conditional! J which thusyc 
 forme : othcrwifc that is, if wcc had no power to oftcnd a- 
 gainft Gods will, wc (hould al obfcruc the will of God,and 
 bcfaucd: and fo do you conclude, there (hould be no re- 
 probation, I will not commonly fcoffe at you (asy our foo- 
 li(hncirc defcructh) but here 1 muft ray,that this your rca- 
 fon is no better then if I (hould affirme jthat there is no dif- 
 ference betwixt fowlcs of the aire,and the reft of the crea* 
 lures of the earih,becaufc that if all creatures had wingcs, 
 and like agilitic, that then all creatures {hould flie afwell 
 as the fowles , and fo (hould there in that cafe be no diffe. 
 rcncc . Your reafon hath no greater ftrcngth: foritftan- 
 deih onely vpon conditionals whereof ye iuftly can con- 
 clude nothing. Proucifyecan^thatitwas, and is the im- 
 mutable counfel of God,that all (hould be faucdjand then 
 ye may proue that there ihall be none reprobate. But now 
 wc follow, as ye proceed. 
 
 THE ADVERSARIE. ^, 
 
 ^sfor thtfentenceofTauU: God willing to/J^e)vs his wrathe^ 1 ilC 24. 
 t§ rtiAli^ his forve/ f/nowm , f-ffercd mthloH^pJttience» theyef- ICCllOn. 
 fels of wrath ordeimd to damnMicn,^c. it is direfr coiitrarie 
 toyonrtrroitr, mtmthj}andin;::^ye abufe it^ tomainteine the fame. Thsfmtnth 
 Tor feeing as Vauk faith ^ God fnffered them with ^re(tt\'atience^ ar^Hment, 
 he isforiefor thtm : if he be frie , then hath hte nople^tfire in their 
 de/fruSiion : anith.it wherein he hath nopkafureyheewilleih it noty 
 4ind thitt vohich he tv-Ueth nctjhe-doth not ordetne it . wherefore fee- 
 ing hedfujfered tjjemwiih great patience to fall , he h^th mi or- 
 deined them to fall : tltoi* defj'ifeTl- (faith S.Vault)the mhes of Gods 
 goodnei and patience jond long ftijferanccjnotknovpitJg that thel^ind^ 
 nejfe of God leadfth thee to repentance: Beltcld heere the caitfevchy 
 God ft'.ffercd rvith long patiem e^is that weJJ.ouldrepe>tt arid amcfid. * 
 If they had bene ahfolutely or deined to daJrnati on afore tlfefoi^tuia- 
 tion of the world i thenGc'dkpew thtyfljouldtieuer repent, ffir amend. 
 To Vfhat^^.r^fi thujfufr.redhethem With lon^patignfe? n9t»ith- • 
 
171 AGAINST THE ADVERS. 
 
 PandingthisispUineittntgh, a7id conformeto theword y yetyeefe^ 
 fpifing vphatfoetier is contrarie to your miitde^ye Tiickefaji to the li" 
 terallftnfc ofthofe voordes^ ordeined to damnation^ wUch Yvordes be 
 ffokfn after the common maner offfeak^ig, as they be called after 
 the common phrafe of fpeach y ordaiited to damnation j whofeendis 
 damnation, xvee yfetofayofamanthatisca'ii to be hanged y this 
 man )»as borne to be hanged ^nofvfiithsianding it was not his mothers 
 mind to beare him to be hanged.Suchphrafes haue xveyerie manie in 
 
 Exod, 1 1 . the Scriptures, as Exodus, 1 1 , Vharao harkcned not ynto you that 
 manie'wonders may be doncinthe land of Egypt : Forafmuch as the 
 )»enders done in Egipt were greeu-oas to Vharao^he did not difobey to 
 
 i\c«f Of ^j^^ intent that mo wonders vnhich werepUgnesJJjadd come vpon hintt 
 L 11^'f ^"^ ^'^'^ ^'^^ theijffpe of his cbjiinate inobedience . Excd^s the nine- 
 
 fis be iH« if fggfiil,^ Yvhofoetfer gineth hisfeede rnto Moloch, Lt him hejlainejje^ 
 
 ^'^ * caufe he hathgiuen of hisfeede vnto Moloch to dcfle my SanCtua- 
 
 ^^*^* jtV andtj polLite myholiename. The Ifaelttesdid notfacrijice their 
 children to Moloch to defile the Lordes f^nclnarie, and to difl omx 
 thelSlameofGod, but to Yforfhip Moloch, notwithTianding that 
 \)c<ts the ijfue and end of their facri fee imto Moloch, that th Lcrdes 
 ftnfh'.arie was defiled,and his name dtPoonoureci . Thcrby leroloam 
 made the two golden calttes, whereby he made ifraelfnne, to anger 
 the LordGodoflfraeUThccaufe wlyleroboammade thetwogoU 
 den calues andhis ifttentionwas nottoang^r God : b^t he thought 
 tJjat if thspeople/Jjouldgo-pp 3 a?id do facrifice in the houfe of the 
 Lord at lerufdem/heirhartsjjjovldreturnto J{oboam hlngoflud^u 
 
 6j f CO . If here fore he made twpgolden calues to mal^ the people facrifce at 
 
 Bethel 3 whereupcn followed the wrath of God. Of their fduer and 
 goldhaue they made them images to bring thmifehes tode/^ruflion. 
 The Ipaehtes made them images thinking thereby to b?faued, and 
 Hit d^f^royed: yet their dc/^rnflionfJlowed thereof, 1 crnniefailh, 
 
 If^emtl < . ^ '^{7 >»otherj alas that e.ter thott> diddcfi heave me to be a brawler 
 and a rebuk^n of the whole land,I eremies mother did not beare hifrf 
 to that liitsn*:, bat yet this was the en i . ^ndin the ?:ew tcfiamsnt,if 
 an-e man hunger^ let him eat at home , that ye come not togither ta 
 condemnatio'i : the Corinthians came not togither to the intent to pnr- 
 chafe thereby lon-^emnationyhtit of rh?ir ahufes in comr/iingtogi- 
 ther^fJlowed their condemnation. By thefe places and manie others, 
 ivemtyynderfiaadthephrafeofSiripim'es : That they be ordeined 
 
 t9 
 
O? GODS PREDEST. 17$ 
 
 to damnaliontvhofeendis cotidemuition , which they receive mt By 
 tU xvill of Cod J w hkh wotUd ail wen to befaued^ but as a ins I re- 
 ■vcard for thar fins. ,/4 $ the traitor vi^bich fujfereth ought not to im^ 
 f tite Iks death to tljefentence^cvhich the iudge ifftly hat hgiue againji 
 Um^ but to his on>nf ofjence and trenfon-'fo whenrvefor Qurdunesb* 
 crdfincd to ffinijl ment , we c it^n n:t to itr,pi. te it to Gods foreordi- 
 VATue, )rhich is bcthgcod and full oftnerciejbut to our cwne offences, 
 ^nd feeing (iisS.TAule fattJj) Gcdfuffered them with great fat i- 
 encCytheir damatiory commeth not by thecoitnfeU andvoillcfGodifr 
 whxh he is fcrie as he faith by t he prophet leremie . 1 haue bene forte jg^g t ^.n. " 
 for theefo long that 1 am rvearie . ff ill ye fay that God Vpearieth 
 him ftlfe^fijf eying an { fcrromngfor them^ 'wltom he had rehrobated 
 afore the rvorld f furely 1 think^ that thughye Inthtrto hatfe ynad- 
 fiifedlyfaidfcjye rf ill from henceforth fay fo no more, which God 
 gram in timejthat yewear^ mt the irdalfo vpithforrowingforyott^ 
 A N S W E R E. 
 
 As your cogitation s of God be grofle and carna]], fo Se 
 your iudgerticntcs in this place of Scripture deceiuablc 
 andmoftcrronious.Eftccmeitnoiniuric, that laffirmc 
 your cogitations of God to be carnal and grofFe. For I can 
 cuidcntly proue, that fome of you affirmc and maintaine, 
 that God hath eies, fcctc, handcs, armes, and finally all 
 proportion of man : that he fleepcth and doth againea- 
 wake 3 that he forgettcth and after doth remember, that 
 he is mutable,and doth in veric deed repenr. 
 
 If thcfe cogitations of the eternallGod be not carnall: 
 yeaifdicybc not wicked, anddiuclifli,lec the godly indif- 
 ferent reader iudge. 
 
 In this your long gradation, which ye make vppon the '^«/tt'«»''^e 
 wordcsof Paule , ye conclude contradidion to the holie tbefirj}. 
 Ghoft, and to the pJaine wordcsof the Apoftle. For the 
 Apoftlcmcancth and plainly Incaketh :that albeit God 
 doth long fuffer and delay the iudgement ofihc repobate, 
 yet ccafe they net to be vclTels of wrath , as they that arc 
 ordcincd to perdition. But you conclude the contraric af- 
 firming, that hec hath not ordeincd them to fall. Andfo 
 bccaufeyou conclude diredly againft the holyGhoft, 1 
 cannot ccafc^to fay, that your collcdion is crronious. 
 
f74' AGAINST THE ADVERS. 
 
 Buttogiueaaanfwerc more full and large , in examining 
 the partes of your gradation,! will (hew your error and the 
 caufc thereof. Firft youfay: feeing God fufFercd them 
 with great patience, hcis forie for theas. Here I lay in your 
 firft foundation lieih your error, and the caufc thereof 
 is, thatakogiiher ye are ignoraun: of Gods nature > in 
 TofftfMU vvhome neiiher falkthfuch fufFerance, fuch patience, nor 
 P^lp^^f'^^^^uzWhuo^i asyou groflyiiiiagine. God is omnipotent, 
 mtinCod. and is compelled to luffcr nothing, which he hath not ap- 
 poin ted in his eiernall counfell : he is a Spiritc . ;ind free 
 from all fuch pafiions, as creatures be fubiedvnto. Foria 
 his eiernall Godhead, therein neither patience lubied to 
 pain, neither yet forrow annexed with anguifnand griefe. 
 But when fuch pafTions be attributed vnto God, it isfor 
 the wcakcnefle of our vnderftanding, that the holy Ghoft 
 dothfubiefthimfelfc in language, and toonge to our ca- 
 pacitie. 
 
 Ye rake libertic to your felfc in diucrs other phrafes, 
 to explainc them as you pleafe,yca euen againft the plainc 
 Scripture. And why will ye not permit, that fuch phrafes 
 be io vaderftand, as nothing be iudgcd vppon Gods 
 Maieftie, which doth not agree with his godly nature ? ye 
 doe farre abufe the minde of the Apoftlc : for he dorh not 
 infcrrcas you fooliflily and wiclicdly doe, that becaufe 
 God did fuffcr with great patience, therefore he was forie: 
 but faidij hedidfuffertke velfclsoidcincdrodeftruction, 
 thdt vpon the one fort his wrath and power, and vpon the 
 other (that is,vpon theelc(ft) the riches of his glory n.ight 
 be known, rhisvvcrelufficicnt toputfilence to your folly. 
 Butyet Ibmewhatioinftrudihcfimplc, I will lomevvhac 
 traueli tc make thcfc wordcs of the Apoftie fenfible and 
 plainc. 
 
 He had before concluded , that God would hauemer- 
 
 c:c vppon whome he would haue mercie, and whome ic 
 
 , . plcafcdhim, thofc did he harden. As this fentcncefarrc 
 
 ' ^^''^''^■Tfurmountedmans capaci:ic,fo mighc ic engender forac 
 
 J^/^*~ doubtcs, in the heartes of the verie g-'uly. For they 
 
 ^'***"^' .might haue rcafoncd,if chat GOD will finally deftr oy all 
 
 the 
 
OF GODS PREDEST. 17% 
 
 \ht reprobate, to what purpofc arc they now permitted to 
 triumph, and to trouble the cleft of God ? in anfwcring 
 10 which doubt, the Apoftleafligncih three rcafons, why 
 God with great patience I'ufFercth the vcflels ofwraih. 
 To wit, that his power, his wrath, and the riches of the ^^^''<"^*'* 
 glorie of his mcrcie more cuidentlic may appcare and hcf^'^h ^^ 
 knowne. For if God fliould fodcinlie fiom thcbeliics cif^jf'^^h 
 their mothers , take away the reprobrtc , or if hce {hould ^'^^ tvkli^i 
 in the beginning of their malice fo breakc downe their rtfrvb^e^ 
 pride, that they could not proccedc againft him , neither 
 Should his power appcare lb grea€,ncither yet his wrath fo 
 iuft and fo holie. But when hee doth fufFer thcro,as he did 
 Pharao, from one milchiefc to proceed to another, often 
 rcmouing his plagues , and fo declaring himfclfe eafie to 
 beincreatcd, euenvntillfuchtime, as their malice and 
 rage doc carric thero,as it were openly to dcfpife God,and 
 his power, when then, 1 fay, in one moment God pocent' , 
 ly doth ouerthrow the force and ftrcngth of his enemies: *? *'^* 
 as that he did of Pharao, Senacharib, Bairaiar,andofo- j^^*':*^^' 
 thcrs,thcn is his godly power, & moftiuH wrath more eui- **' *^' 
 denily knowne , then that hee (hould cither baucreprcli 
 fed them in the beginning , cither yet haue taken them a- 
 way,beforc their maliccbegan to bud. For heerebydoth 
 he noc onely admoniih others of the certaine deftrudion 
 of all thofc that continue incrusltie, but alfo giuethto 
 his Church mofte fingular comfort, letting them fee that 
 his prouidence, and power warcheth for thcmjCuen when 
 the rage of the cnemic appcareth to dcuour all . And fo 
 do they fee what is Gods mercie towardcs them . Further 
 when the cleft aduifcdly doc ccnfider what be Godsfc- 
 ucre iudgementes againft the inobcdient, and do confider 
 how prone and readic they thcmfcluesbc of nature to re- 
 bellion againft God, except they were condufted by his 
 fpirit,thcy come to a morcliuely feeling ofGodsfree mer- 
 eie & grace, by the which onely they are exempt from the 
 rankc & focietie ofthc reprobate. Albeit that rhefe ends & 
 caufes of Gods log fulfering of the vcftels of wi ath,do noc 
 fatisficyou,yet I doubi not but Gods afftiftcd childrc vvill^ 
 
ne AGAINST THE ADVERS. 
 
 and do take comfort of the fame : you thus proceed in your 
 fophifticall Sorites. If be befori*({iiic you) thenhathhe no pU.t- 
 furt in their dcfiru^ion. ^ndthat wherm he hath m pleafure he vpU- 
 leth it not) and that rvhlch he voilLeth notJ}e doth not ordeine it '.xvher- 
 forefi.emg Gcdjlffereth them to fall with great patience^he hath not 
 ordeine d th em to fall. 
 
 Your foundation beingfalfe, your whole building fal* 
 leth by the owne v/cight. Before you proceed any further, 
 ye mud prouc , that God did fufFer in the veflels of wrath, 
 that which he neither could nor raightremedie,and there- 
 fore that he fell n\ gt iefe and forrow,that his power was no 
 greater and his wifdome no per fiter.Wo be to your blafphc- 
 mies, forchey compeJlmcto write , that which I gladly 
 would not. 
 
 I hauc before faid, that God hath neither pleafure in 
 dcllruftion, neither yet that hee will the death of a Iinner 
 abfolutcly, that is hauing none other rcfped , but to their 
 torment and paine onely. But albeit pride and malice will 
 not fuffcryou to grant, that God hath created allthingcs 
 forhisowneglorie : yetwillnot hebefuppliantvntoyou, 
 that ye Ihai fuftcr him to vfc his creaturcs,at his own good 
 plea III re. 
 
 Where vponthcfewordesof the Apofile : docft thou 
 defpKe the riches of Gods goodneflcjnotknowing that the 
 kindnclfcof God leadeth thee to repentance , ycinfcrrc, 
 that the caulc why God fuffcreth with long patience is, 
 thmt we fhould repent and amend. Ifyou vndci ftand that 
 GodlufTcredhiscled, cucninthe time of their blindnes, 
 yea and after their horrible falles and offences with great 
 knitie and gentlcnefTejto the end that afccrward rhey may 
 repent, I do agree with you : for fo he did with Dauid,Ma^ 
 na»lcs, Paulej and manie others , who after their conucr- 
 {londid not dcfpifeGods lenitie, but did magniiieand 
 praife the fame, as in all their confcfTions may be red. But 
 if you vnderftand Paules wordes fo , that God hath none 
 other end in chat his long fuftcring, but that the reprobate 
 (lull repent and amend their wickcdncfre^beaufc the holy 
 Ghoft afllgncth other C3ufes(3s before wc haue declared) 
 
 Imull 
 
OF GODS TREDEST. 177 
 
 1 wuft prcferrc his iudgcmcmcs and fcmcncc to yours.To 
 
 except that this I addc;chai ifyc be not concent that Gods ^^^.^^ 
 iufl wrath and great power flullalvvcll be maniftflcdjboth 
 in this world, and in the life to ccmc , vppon the \cQ^cU of 
 wrath, ai that his mcrcie, and the riches of his glorie fliall 
 be pra) fed and extolled in the veirds of mercie , that ex- 
 perience (which the common proucrbccallcthmaillrcs 
 to foolcs) iliali teach you, chat it nothing profited the 
 Gyancs, of whom the Poets do fpeakcto hcape vp moun- 
 taine vpon mountainc, ofpurpofc to bcfiege lupitcr in 
 theheauens. Tovfcthc wordcsoffcriptuic, ifbctimesye 
 ceafcnotjfovnrcuerentlytoquedion with God, youH^all 
 fcclc for euer what torment is prepared for fuch as wuh 
 hii-r.ilitie, can not be fuhud to his iudgemcntes incom. 
 prehcnfible. For if yce fliall conftiainc his Makllic to giuc 
 you a rcafon , which yce may vnderfland and appre- 
 hend, what doe you elfe then go about to Ipoilc luai of his 
 Godhead r- 
 
 Wc ftickc none othcrwifc to the lirerall fenfeofthcfe - 
 former wordes cf the Apoffkthcn thercil of fctipturcs . ">"'^* ^* 
 permit and doe teach vs. Buthowi>ro])crbe yourphrafcs '^'^* 
 and common manner of fpeaking , by the which ye labour 
 to obfcure the phinc words of ihe ApoftlcjWC briefly iliaj 
 examine. Ordained to damnatiun(ray you)afcer the com- 
 mon manner of fpeech, dothfignific no more, burwhofe 
 end is damnation. To grant you fomewhat , I would Icnov/ 
 ofyou, who hath ordained dimnation,tobcihe end ofihc 
 reprobate : I pC^cciue by your example , that yce dare noc ' 
 fay God : for thus ye fay, we vfe to fay of a man,that is caft 
 to be hanged, this man v;asborneto be hanged, notwi;h- 
 flanding that wjai noc hii m.othcrsmindc tobearchimto 
 be hanged. 
 
 Besides thefoohfli rudcncfic of this example, I won- 
 der at your niadncs , that vou can neucr make difference 
 
 M 
 
t78 AGAINST THE ADVERS. 
 
 betwixt God and earthly creatures . Dare you fay, that 
 God hath no greater power, nor foreknowledge in dirc- 
 fting and appointing his creatures to their endcs, then 
 the mother hath to dircd, forcfcc, and appoint the end of 
 her child? after that {he hath borne him, Ihc knoweth not 
 what ihall be his nacurall inclination;although (heinftruft 
 and correct him, yet can {he notbow and expcll his croo- 
 ked natur£:when he is abfent from her prcfcncc, ihe feeth 
 not his conucrfation . If hec be deprchcnded in theft or 
 murther: and locaft to be hanged, fhe cannot (although 
 {he would) deliucr him from the handcs of the iudgc. But 
 isthcrcanieofthefeimpcrfedVlons in GOD? Confidet 
 yet J and Ice rcafon at length put filenccvntoyourfoo- 
 lifhncfie. 
 „ Where of the wordes of Moyfes , of Hofcas , leremic, 
 
 ^njwer ^^^ Paul,and of the fa<5t of Icroboam.ycgo about to prouc 
 the'),& . that phrsfe jn that fenfe, which ye adduce, to be common 
 in Scriptures,! am in doubt whether that firft I (hallamenc 
 yourbiindignoranccjor abhorrcfxnd dcteftyour abhomi^ 
 nabls lies, and horrible prophanation of Gods mcft holy 
 word. 
 , It is impofliblc that ignorace hath fo blinded you aljthat 
 
 ^''. * ' none ofyou con fee ihcdiueifiiie betwixt thofc mancrof 
 Le^iit.i . fpegchcs'.Godhathfuffcrcdthc vcfTelsof wiathordeined 
 &^^* todcftrudion, and thefe, Phaiao {ball not heart you, 
 that manie wonders may be vvroughrjSic. Giuc not of thy 
 feed to be oftered to Moloch,£^c, i will let my face againft 
 fuch a manj&l wil root him out from the midft of his peo- 
 plcjbecaufe rhathe hach giucn ofhii feed to Molochaihac 
 he might defile my Sandiiarie , nnd prophanc my hclie 
 name. And io forth of all therefi. For onely the place of 
 ^^'^ j^^'^^'thcApoflle after thecnglnh phrafcandfpcech, mayl^e 
 h^:f7tiii'{s do i-igi-jtly tranflatcdjto coxidcmnation,! appeale toihy con- 
 pL^mlj <^<»*-fcicncethou manircflcorruptor of Godsfcriptures, if in 
 rifi U): allche plscesby thcealledgcd there be not this particle, 
 fc:'0t:}r€S Oj f^^*^ vvhich is a caufaDjand not the prcpofition, In, which is 
 C^-'*' in the words of faint Paul. And hach malice fo bereft thee 
 
 of knowkdgCjthat thou canft make no diiFcrcncc betwixt 
 
 thofc 
 
OF GODS PKEDEST. 17>» 
 
 thofe two<Ji(flionsorworc!c3.ThcLordofhis mcrcicprc- 
 fcruchis Church from robold& lb deceitful! cc?chcrs. if 
 alcogiihcr thou hadft bene ignorant, with forrow of heart, 
 I could hauc lamented thy foohfiincfle :buc percciuing 
 thcc of fct purpofc and malice , willingly to corrupt Gods 
 plaine fcripiurcs, that thou mayftblmde the more calily 
 the cics of the iimple , with griefc and dolour , I Iay,thac 
 better it had bene for thee, neucrto hauc bene borne, 
 then thusobftinately to fight againft Gods plaine trueth. 
 And that infuch furiCjthac where from the fcripturesjthou 
 canll hauc none afTarancc for thy error, yet fo thou dareft 
 wreft them, that they may feemc coferue thy purpofc. 
 Whcrefoeuerthoucanft wreft anie place, that it may be 
 tranflaced by this EngIi{h,To, there thou afhameft not to 
 affirmc, that it is the fclfe fame phrafe, with this ofSainft 
 Panic, veilcls of wrath prepared crordeincd todcftrudi- 
 on, ThisisrufBcienttoihevve to the learned, ycaeuenio 
 fuch, as doc but vnderftand the firft principles of their 
 grammar, thy infidehiie and craftie deceit in this matter. 
 But bccaufc fuch as vndcrftand nothing in the latin toong, 
 cannot haftily cfpicihy crafc , I will traueli to make it fo 
 fcnfiblcas lean. 
 
 If I fhould faie, I am appointed to death,to feele the pu> 
 nifnmcnt of finne, and fo to make finne to ceafc : wilt thou 
 therefore fay , that this particle To> in the former place, 
 where I fay I am appointed to death, and inthefccond 
 place where I fay, tofeclc thepunifhrnentof finnc, and 
 to make finne to ccafcjare all one phrafe, and ought alike 
 to be rcfolued > 1 fuppofe thou v;ilt not : for in the firft 
 place,it can be none otherwifc refolued but thus, 1 am ap- 
 pointed to dcathjthat is,l muft needs dic:but in the fccond 
 place, twocaufcs of death be sffigned : for where! i^y, 
 to feele the punifnment of finne , I vnderftcnd , that one 
 caufe of death is, that I and all men may fccle, how horri- 
 ble is finne before God : and inthislaft i vndcrftandthac 
 death fo putteth an end to f:n,that after it may not trouble 
 the cleft of God. The phrafe ofS.Paulc is much more dif- 
 ferent from all that tbuii adduceft , then be thcfc phrafcs 
 
 Mij 
 
7^1 AGAINST THE ADVERS. 
 
 before allcdgcd, one different from another . For where 
 he faith, vcffels of wrachordcined todcflrudionjhecfig- 
 nifieih the final end of the vcilcls of wrathjtobe ordeined, 
 and before determined in Gods ciernall counfell. And in 
 ail thefe places : to prouoke the Lord to angerjto defile my 
 Sand.jaric, to kindle Gods wrath againft ifrael : to make 
 Jfracifiniic, and fuch like , are their aftions fignificd to be 
 the caufes of Gods anger, Gods wrath, and why he repu- 
 ted Gods fandiiarie polliitcd.Thus thy frov/ardnellc cau- 
 feth nie to trouble the fimplc reader. The place of Icremic 
 ihou mahcioufly docll pcruert , for it can be in no wile fo 
 tranflated.But what toonge focucr thou docit fo]iow,thou 
 lertm*iS' muftfay wobctomc, O mymoihcrthat thus haft borne 
 me, a man that I am a brawler,and a nun of contention in 
 the whole land. 
 
 The place of Paule, i.Corinth.ii.fcrueth nothing for 
 ^njwere o ^^^ purpoie . For albeit there be a prepoficion, ad, which 
 tbe6» tiuely may be traijflatcd, To,yctthatfpccchis farrc dif-- 
 
 fcrent from the former fpeech of the Apoftlc, for where 
 he faith; Eate at home that yc come not toguher to con- 
 demnation, he dofhadmonilh them of the danger,which 
 they know not,which was that fuch inordinat, and riotous 
 banqueting ioy ned wich the contempt of the poore, with- 
 out repentance mufk bring condc'mnatio. If thou lift replie 
 and allcdgc that thou ftickeft not fo much to the terms, as 
 to the matter: for in all thefc former fpecches, man pre- 
 tended one thing but another thing cnfucd. Whatcanfl 
 thou thereof conclude?' but that Gods purpofc , fcntencc, 
 andmindc isnotfubiedtomans purpofeand intention. 
 True it is,that neither Pharao did rcfift Moifes of purpofc 
 to bs plagued, neither did Icroboam cvc{^ the calues that 
 Ifrael Qiould be de{lroied,but yet bccaufe God had fo be* 
 forepronounccd,incuitab]e plagues &defi:rudion did fol- 
 low their inubcdiencc . If hecreofyc will conclude J as 
 ye feemc to doc , that thofe whofe end is condemnation, 
 rcceiuc not that by the will of God , bccaufe yc conclude 
 thatwhich neither ye haueproued, neith:.T yet go about 
 in this place to prouc, I will not trouble my fclfe, with an- 
 
 fwering 
 
OF GODS PREDEST. i8i 
 
 fvvcring for this prcfenc.Butwhen ye (hal go about to proiic 
 
 that God will all men to be failed (as ye aftirme) I hope by ^nfivereto 
 
 Gods grace, to anfwercfufficiently . For as we doubt not tJyeU. 
 
 butGodsiudgcmentes are holy, and molt iuft/owcknow 
 
 ihatcheconfcienccof the wicked fhallfeele inihefelucs, 
 
 and no where elfe, the caufes ofthcir condenination.Nei- 
 
 thcr yet did anie of vs cuer hold,beIeeue,or affiimc, that 
 
 anie reprobate Hiall hauc that libcrtie in the hell to quar- 
 
 rellwith God,of the fecret caufes of his condemnatiunrfor 
 
 the booke (hall be opened , and the fccretes of all heancs 
 
 (hailbereuealed. 
 
 To the furFering.paricncc,and forrowing of God,l hauc 7-^ ^/^^^^ 
 before aunfwercd in thebcginning of this your laft con- 
 fufed gradation, and fol will not trouble the reader with 
 the repetition of the fame. The wordes of lercmie which 
 ycalledge, canhauenofuch fentence? as ye doe gather. 
 For he doth not fpeake of anie paflfion, that was m God, 
 as touching his eternall Godhead: but onely doth appealc 
 f) the confcicnce of the peoplejhow oft God had not one- 
 ly rebuked , but alfo from time to timecorrcded them, 
 cuer calling them to rcpentancCjand fufpcnding their laft 
 puniflimenr, howbcit that they continually from euill fell 
 backward vnco worfc . And foat length was God wearic The firji 
 ofcener to repent : iharis to fay , at once he would poure chnp.ofl^ 
 forth his iuftvenf;eace,which before foofche had ih^cit- faiahde- 
 ned. Let the firft chapter of Ifaiah be commentarie to dareth the 
 this pljcejand I truft the fentenccfnalbe plaine.For ihzxGpUce ofle^ 
 heafnrmeth, thatin that people there was no whole parr, r-'w/Vn^r*- 
 that is all order and policic was almofl confounded, \ti\x- J^cdbytht 
 falem was in a mane: left defolatc, by ihc manifeft plagues adutrfk^ 
 whichhad apprehended it, but yet there was no true con- rits, 
 ucrfion vnto God . And hcrerc he faith, thou haft left me 
 (faith the Lord) and I hauc therefore lifted vp my hand 
 vpon thee, and hauc fcattercd thee. lam wearic in repen- _ 
 ting, that is, that I haue fpared thee fo long . I (hall fcatter ■* ^^^^-^ 1* 
 them with the fanjcuen vnto the gates of the earth(ihat is 
 CO the V tcerrooft part) I haue made my people defola:c,& 
 1 haue dcftroied theraineucrthelefTc they hauc not turned 
 
 Miij 
 
TJje eight 
 
 i8i AGAINST THE ADVERS. 
 
 from their waics. 1 truft that cucric rcafonable man will 
 confidcr, chac thofe wordcsbc rather fpokenjto admoniHi 
 the pcoplcjhow Godby allmeancshadprouoked chcmto 
 repentance, then to declare vnco vs, what nature or pat 
 iions God bath in himfclfe, as yc doc. For fo appeareth in 
 this your qiicftion. m^lyefayjthat Godwearieth himfelfefn'jfe-' 
 i'ing and for rowing for them 3 whome be Jhtd reprobated before the 
 tvorld? Sarely I thin'^^ythat tboi^ghye hitherto hane ■vnaduifcdlyfaid 
 foy y on will from heitcs forth fay fo no more. And fo yc end this 
 portion with a praier . To the which we anfwerc in fcwc 
 words, that albeit we v/ill noc take vpon v$,to definc,whac 
 after this (hail your cogitations be, yet will we not ccafc to 
 pray to God, that your hcartcs being humbled with grea- 
 ter rcucreace, ye may notonely thinkc, but alfofpeakcof 
 Gods hie Maitflie^of his judgements moft holicjmoft iuft, 
 and vtterly in this life iucomprchenfible to our dul fences. 
 But now we go forward to that which followeth. 
 THE ADVERSARIE. 
 2yott> muji tt»e declare the fay in^^ ofS^Lul'^yfu manie at tvere or^ 
 dsined 'vnto life didhclcene, where ive mufi ynderfiand, that as they 
 that will not obey ths trncth , are called in the Scriptures ordiined 
 to da^mation, as is fujfciently proi^edbefure , fo they which willing- 
 ly receiue the trueih^ and couple th° word withfaith^ worl^ngby cha~ 
 vitie, are called ordeimd to life . jyhcrsye d^e repliefo : predejiina- 
 tion is without anie coniiiion^ I grantpredejiination to life^is the vs^ 
 ricfreeglftofG-jdy withmt an'- e condition . 7S(otwithJtanding^ we 
 cajviot come to life^ but by the waie which leadeth mto life . ^s he 
 which recea'itd the one talent of his maijler ^ receii*?d it of a free 
 gift with'Mt his deferuing , bu-t be:a:ifc he did noi wdl^ in tbewaie 
 appoiriteibyhis nrniSler ^ his talent was taJ^n from him againe, 
 ^Andasaforsby the free hen:- fit of his maijfer hewas chofatrnto life, 
 fo iijWe bscaife he did not walhin the way^ which leadeth ynto life 
 he is ordeincd to damnation . The prodigallfonne is recciaed of his 
 father, not for his defemitigj bn.t ofthefresgoodnejfeandbencuo- 
 lence of his father, yet is it required ofhim^ that he wall^ heereaftcr 
 at an obedient fonne ^ whlcltifhedidmt , the latter fall/hotdd be 
 W nfe then the firj^.Tredefin-iti^ therforeis the meere gift ofGod^a^ 
 fQrc theft'Andatim of the world,, at th: which time mthing could bt 
 
 com* 
 
OF GO DSPRF.DEST. 1S3 
 
 ammanicdynto ys , yea ttfore vre either l>auef.iith^ or eife f>y hea- 
 ring of the word we may hat^e faith , nojpiriti'nll corKirmnde-ment ii 
 giuen ys but rvhen by hearing xve may receitie faithy then a tf)?wny 
 offaluaticn obmsdyr.to ^ s,in trhich Yve maU xvalke^ifvft Unll befa- 
 ued, ^nd yet fclloweth it noty rre muTi Wnlk^ in the )eoay which lea- 
 deth yntofd^atlcfiy Ergo for rraH-^ng the Way offtdn-ntion _, we are 
 ' chofen and accepted. Forfzind Vatd faith , 2 am^uUlia to myfelfe ^ . 
 in nothings hi:t therefore I am not itiThficd. If a learned T hip ion 
 feeing one in danger of death y tvhom he ctn and may hclpe^ ajfe- 
 reth Vhificl^e to the pacient y able to nTiore him to hi^ healthy aricC 
 therevfithprefrib^dthe pacient a diety no)T thai the Vhiftioffnipiith 
 Vhiflck^ to the pacient , it commeth mely of his ownegoodnpjfe. But 
 if the pacient doc not order hirr.felfe a- cording to the prefcript of 
 theVhi/ttion, theThifick^/Jjali not helpe him. u^nd though he ch~ 
 feruegood diet , yet ought he not to repute the receiwng ofhi< health 
 ti himfelfe , btt'tto the'Phiftion . Tor though it Heth in the pacient i 
 porverto hinder hU health , yet it i<mt m h'spovcer togitte himfelfe 
 Ireahh. So ChnTi our Thifition ojj-e,-eth healthfull phsfick^ to ys atty 
 and therein ith prefer iheth our diet , which if rve doe not ohfsrue the 
 TlTiJt.k^fhafi not aftade ys. ^ndthoitghvceoIfcrfi'S it, ydowzht 
 toe n't to aitrihhte our health to ourfelnes: hut to the liberal/tie 
 of our VJnftion Chrhi , vphith of hs meere mercie hath madeys 
 tvholc: therefore to rettmte to our argument y they are crdainel 
 yn^o life f» mame as rvill gladlie Wall^ in the way which Icadeth 
 ytto life, that is true obedience ^ and they doe beleeiie as faint Lul>^ 
 faith, 
 
 A N S W E R E. 
 The place of Sainft Luke which ye ftudie to cormpt, is Thepl^ceof 
 written inthe thirteenth chapter ofchcActcs of the Apo- S , Lul^g in 
 files. The light whereof is fo clcare, that you be neucr able the uicles^ 
 toobfcure the fame. And therefore I will not fpcnd much Chapt.j^. 
 time in confutation of your vanitic :for the fimple truth of 
 thehiftorie (hall difclofe the fame. Paulcommingio An- 
 tioch in Pi{idia,did vpon the Sabboth enter into the Syna- 
 goge of the Iewes,& therein preached a fcrmon mod pro- 
 found,moft cfFcduall^and moft comfortable.In the which 
 by plainc fcriptures he proucd that the fame lefus which 
 was crucified ac Icrufajem, was the Meiriaspromifedjaad 
 
 M iiij 
 
j34 AGAINST THE ADVERS. 
 
 the oncIySauiour of the world. At which dodrinc manic 
 of the lewes being offended, andyetfomcimbracingthc 
 iamCjPaiil the next Sabboch preached co the whole multi- 
 tude of the lewes and Gentiles aficmbled togither: But 
 when plainc contradidion was made by the Icwcs, who 
 didblafphemc Chrift lefus , Paul & Barnabas taking bold- 
 nelTe faid t.t the Icwes : firft it behoued co fpcak to you the 
 wordofGodsbucbccaufcye reieclit,and iudgeyourfelues 
 vnworthie of the lifc.euerlalling, behold we are turned 
 vnco the Gentiles. For fo hath the Lord commanded vs. 
 At which words the Gentiles reioyccd, and glorified the 
 word of the Lord,and did heleeue(faith the tcxt)fo manie 
 as were ordained to the life cucrlafting. Who is he fo blind 
 that dothnotfccjihatin thcfe words the holy Ghcft afl'ig- 
 neth the pkine caufejwhy feme do beleeuejand others do 
 blafpheme, and remainc vnfaithfull ? The caufe why Tome 
 * belccuejis, becaufc they arc ordained to thelife eucrla- 
 
 Ichn 10. ftingjas they that arc the (liccpe of Chrift lefus ; therefore 
 theyhcare and belccuchis voice: the others as they arc 
 left in the power of the diucli(as they that are ncuergiucn 
 to Chrift,to the end,that they may recciuc ]ife)remainc in 
 blindncflcjand fo by comradi(ftion& blafphcaiiesjdeclarc 
 themfelues v^hofc children and generation they arc.None 
 ofvsdoj noryctcucrdid dcnic, butthattheelc<ftofGod. 
 do willingly recciuc and obey the truch,and that the fpirite 
 of God fo workethia their hcartes , that not onely they 
 belceuejbut alio thactheyarc made fruithilliyea and that 
 fronui4iihce:,they proceed coiudicc.But as the wholepraife 
 of this we giiie to God , arrogating no part of it to owe 
 felucsjfo we confiandy affirmethat neither faith, neither 
 workcs, neither yet any cjualitie that iSj or that God forc- 
 faw to be in vs,is the cau'e of our prcdeftinrstionor cle<5ti- 
 on to life cuerhfting. as before wehauefufnciedy proued. 
 
 Toth'.fcccd Yearefoincondantjnow granting prcdcftination to be 
 the free and mecrcgiixofGod, without any condi:ionof 
 our workcs : and immccliatly after afcribing it to our obe- 
 dience and walking in the way that Icndeth to life. In this 
 your inconftancic, I lay jl cannot tell how to handle you : 
 
 One 
 
OF GODS PREDEST. 18^ 
 
 One thing 1 fee , to wy great comfort , that the gloric of 
 Chrift Iclus isfomanifell , and the power of his truth fo 
 inuincible, that hcwiUraignc in the middcft of hiseni- 
 mies.Thediucls thcmfclucsniuft acknowlcdgc^nd open- 
 ly confcfie,that:hcisLord, andthe onely Tonne of the Ji- 
 uingfathcrjandtheaducrfaricsof his truih , euen when 
 they fight mofr outragioufly againft the rnme^^'^rc compel- 
 led to giuetcftiironie to it, asyoudoheic in diuerfc pla- 
 ces :as when ye By, it followethnotjihatbecaufe weraufl: 
 walkc in the way that kadeth to life , that therefore , foe 
 walking in the way of iljluaiion, we are chofen (and as you 
 write)acceptcd. But becaufe (I fay) that your inconftancic 
 doth ftraighccsrrie you to dcniall of this, lean the ledc 
 creditc that this to be a true confeffionjproceeding fro an 
 vnfained heart: but rather thatitisihemightiepowcrcf 
 theveritie,which(wi]yeni!lye)con-ipellethyourmouthes 
 to giue witnefling vpon her part againft your fclues. God 
 grant I maybe dccciued in this my ludgemcnt: for him I 
 take to record , that I am no othcrwife enimie to any of 
 yoUj then in fo farrCjas ye declareyour fcIucs manircft cni- 
 mics to the free grace oi Godjand to the glorie of the eccr- 
 nal fonne ot the erernall father oFChrift kfus cur Lord & 
 oncly Sauiour. Becaufc there is nothinginthi^yourlaO: fo the third 
 part , which I haue not before at large declared in diucife 
 places , 1 wiil oncly note ihofe thinges in the which we do 
 not agree with you. 
 
 FiiftwcvfcnottocalprcdcflinationthefreegiftofGod, 
 but wc call ir the etcrnall and immutable counfell of God, 
 inwhichhe hath purpofcd cochcofe to life euerlalting, 
 luch asplcnfcdhiswifedome in Chrift Icfus his fonne. 
 
 SecontJly we fay, that ye are neuer able to proue by the 
 parablcofthe talents J that any reprobate was chofenin 
 ChviQ to iifc eucrlafting. 
 
 Thirdly, that we findc neither contra^ neither condi- ^ott)c^ 
 lion betwixt the louing father, and the prodigal! fjnnc in 
 hisadmiffiontohis former dignitic, neither do wc fo vn- 
 derftand the parable,3s that the faid fon newly recciued to 
 mercie, would aftcr,of ftubbornnefTc^vnthankfully depart 
 
|8^ AGAINST THE ADVERS. 
 
 from his father. But rather wc thinke , that as he had fcic 
 ^vhatmifcric he fuftained by following his ownc counfels, 
 he would ia times comming with all diligence attend the 
 counfels of his father. 
 
 Yourmiade isdarkc to ts, and your writing obfcure, 
 where that yec fay before wc hauc faith , or by hearing of 
 the word, can haue faith, no fpirituall comma ndcment is 
 giucn vnto vs. And alfo the wordes of S. Paul appcare noc 
 to be well applied: for there he intreateth nothing of ele- 
 ction, butonely affirm cth, that in the difpcnfation of thas 
 minifterie committed to his charge, he knew himfelf guil- 
 tiein nothing, &c. But bscaufc thelcbc of fmall impor- 
 tance, lonely put you in remembrance of them. 
 
 Laft , your fimilirudc betwixt your Phiiition offering 
 medicine, and prcfcribing diet to the patient, who may 
 receiue and kecpe it at his pleafurc,and fo recoucr health, 
 and prcferue his life, orclfereieftandbreakc it,'&'ro pro- 
 cure his ownc deftrudion : and betwixt Chrifl Icfus, who 
 (fay you) being our Phifition, ofFcrcthhcaltbfullphifickc 
 vnto vs all, and therewith prefcribcih our diet,which if wc 
 tionotobferue^thephifickefhalnotauailevsj&c. Thisfi- 
 militudc in one rcfpcdl doth akogither m:flike vs. For it la- 
 kcth from our foucraigne Lord, his chicfe gloric & honor. 
 For in no wife can wc abide , that hismightie power and 
 operation by his holy fpiritjflialbe compared to the power 
 of any creature.We lay not,we teach not,norbeleeue nor, 
 thatChrJft Icfus doth onely offer medicine, and prefcribc 
 a diet, as a common Phifition , leaning the vfing and ob- 
 fcruation of it to our wil and power. But we affirmc that in 
 the hearts of his eleft,bc worketh faith, he openeth their 
 eyes, he cureth their Icprofie, he remoueih and ouercom- 
 mcth their inobediencc , yea by violence hepullcththem 
 forth of the bondage of Sathan,and fofanaifieth them by 
 the power of his holy fpirite, that they abide in his vcriiic, 
 according as he hath praied for ihcm,and fo continue they 
 vcifels of his gloric for cuer. And herein wc diflent from 
 you, as afterward more plainejy fliall appcare in dilcufllng 
 of this which you thus terme. 
 
 THE 
 
OF GODS PREDEST. 1S7 
 
 THE ADVERSARIfi. 
 The (cconA error of the carclcs by ncccflitic. 
 
 The tlefi tUu^h they finng rryia^oujly ^yet are they neueroui of 'Y\\c 2(5, 
 the fauonr ^ni eletlion of Cod ^ ntuher can they hy nnie meanes n o- 
 fnallieperijh, S o th.-:t .4d-%!nwhen he trfinl^rCj'fed, artel Da:cid com- 
 tnrtin^itdulterie ^McHnmcide, )x>erefa iotred eiteni Ix-itand Ijclou-ed 
 •fGod^^tndmimr o'-tt of eLciion, neitJj'rr coidd iheySe. ^^aineithc I^ade the 
 r^hrobate as S.xul aiidlndts , n'sre tieuer in the faucur and cleclion anjivere to 
 of God, neither could they mr mm other ve^roh^tz atteine yntcfd- the 17. S^-i 
 u.ition, Clion, 
 
 ANSWERS. 
 
 The truth of this propoflcion <loth nothing cxcufe your 
 malice and hatred ; tor albeit there bee no Icntcnccinic 
 conteined, which being rightly vnderftand , is not agree- 
 able CO God^i word, yet of what piirpofe and mind ye haiic 
 gathered thcfe fcmenccSjlcauing thoic that ihould explain 
 the fame, it caiilie may appcarc, by that veninic which yee 
 Ipuc forth againft vs, to make vs odious to all the world,as 
 hprcfolloweth. 
 
 THE ADVERSARIE. 
 The conFiication of the fccond error. 
 
 Here y^:* fesjnxv thy dmide all mm into twofo/tesy one deCled 'T'r _ 
 or chyfen rvhich hy no mean:s can perif;^ and the other yeiecled '■-»" ^<'- /- o • ■ 
 
 frob^ts before thexvorldey foihathy no/iieams , canth^yhe failed, ^^^tlOIl. ^ 
 i;,'h(it canth: dr^elL vpi/Jjhif members to teach more for the adaance^ 
 TKe;it of his l^mg iomc then thU ? jf^hat can bee innentedto prcuol^ 
 men to Hue a careles^and Inertine Ufe, more then if thy beeperf^a- 
 dedtha^nuther welldjiuga^adethorpleafeth God j mreHilldoing 
 doeth hinder vnto fjtluation? this if> a^ miichas if o}ie/J}o::ld conn- I 
 fall thepaclent to refife all heahhfnUvhiJt:ke^'tnd good dirt ^and fo 
 ivilfdly ty bee the occafionofhps o\)pne death, fur if thsyb;(^ fay th-y^ 
 of the elefl fort ^ thoitgh thc;'^ doe commit theft 3 fontica-ticn, nd- 
 vlterie, m-trther ^ cr .owe o:h?r finne, yetbsethn f}dl fobeto'.'.ei 
 and fauQu red of Cody that thiy cannot fin Jlie ptnjh. ^ndifth?y be 
 afthe reprobate fort(^faie I heyyicither rcpentance^amendr/tent vflife, 
 ab/ieim;^ from euily?eitherfafiin^,p aierydmeSjmr other 2;r,od deed 
 CM d.iailf.for they be fo hated of G od before the world:, th.it by no 
 means they can ohteinhtifauorjjitt ofmeer tfecejjitie do what they can 
 
i88 AGAINST THE ADVERS. 
 
 they tnufi ^e njh. Seeing it Ufa faith the natttrall many let ysfet the 
 cocl^^ on hoope^^ let the world flide Jet ys eate and drhik^jfof to mor- 
 row (hall we die, /o the people fit doivno to eate anidrin!<^^ anithen 
 rife y\> to play . why maiflers haueye no conference thm to caufe the 
 people of God to fin y fee ye mt how ye be led with the fame jpirit that 
 BaUa wivs lei withall, when he wa^ counfelled to f^ine occaflon of fin 
 to thepeople?! kttowye will anfwer^ that I meannotfo, Meane what 
 yeliU, anddo whatye can, yet thii ii theiffueandfrMt of ycur doc- 
 trine, andwhofo etier ii thm corrupt by you-y without herspenthet 
 JJ)all die the death ) bntGodfJoaU. require hii blood of your handes, 
 Marh )»ellyoar difciples, how many of them oideuour themfclnes to 
 bring forth the fruites of repentance , how many of them fee'<^ for 
 power to crucifie the flefl) wiih the lufies and cone tipifcence thereof. 
 How many oftjjemcanweperceiueby their conuerfaticn , that they 
 hoii^e caTioff the oldman, and put on the new man^ walling fine erely 
 in their vocation and the true fcare of God : but if they accuflome to 
 frequent your cfingregai ions , astheVapiTieidothemaffey then bee 
 they faith full bretJyrenJ hold my peartjofthat ye rfe to haue refpefh 
 of perfins preferring the Wedthie y which tfthey be liber all 3 thugh 
 they be drowned in many vices^you yfe to helpe yp finch fores with thit 
 faying : There it none during this life that can be Ittowne to be in tl)e 
 eleftionjbe he neuer fo vertuoitt^nor any out of eleClion be hee ncue^'fo 
 ynrighteotify after thi< manerye do heale them yp, fo that they need 
 not to indeuour themfelues to bring foorth the fruitesofliuely faith, 
 for the fureU to^n of their ek&ion they thinke to be , that they be of 
 your congregation : but Chr/U faith , in thatfhall aU men l^toW thai 
 ye aremy difcipksJfjoH dowhatfoeuer I commandyou:and again, 
 yefjall l^ow them by their fruites :for a goo x man cut of the treafure 
 efhii hartbri^gethforthgood things: yet ye fay no man can be kficWne 
 to be either in the eleflion or out of the elecHon during th'^ life,andfor 
 pro-sfe hereof, ys alledge the faying ofTaul,the diueldoth transfirm 
 h'-mfei feint'} an^ngelloflight: to which 1 briefly anfwere,that Cod 
 do'hnetier trnnsfornichimfelfe into an^tzgellofdarl'^nejfe, where- 
 fore fo long as ye walh^ in darl^ncffe yse be not of God. But ihinyee 
 tah^the moTi fjamefull menby the havde flattering them , fo that 
 they cannct rctmne from their wic^ednefje , wherely it appearethj 
 that ye be not fint from God-'foryebyyouvdoflrinegiueoccafion t» 
 the people tofin»e, ^^ni the Lordfiaith ^ if they had been in my coun- 
 
 fdl 
 
OF GODS PREDEST. 189 
 
 f<U thry Jui:i turivd my people from their cuill rvaies andxficl^d ima- 
 ^iruitions, Lut fitch hppes, fmh letiictjfiuh difctples, ft.ch maijien : 
 of your chicfe ^fzUosbeperfecutors , on whom the blend ofSer.'fetuf 
 irieth a yengeeince : fo dotth the hloud of o'.hen moe \vhon:e J cculde 
 name. Biufor as much *^ God hath partly alreaJie reuenged their 
 blond and ferued fame of their perfecutr.rs with the fame meafurt 
 XfJjcrcivith tJyey meafuredto others^ I rvill maf;e no mention of them 
 at thu time, ^ndto df^.dare their wicl^dnes^ not to hatte proceeded of 
 i^lnorance ani humane infirmitie Jjut of mdiired malice y they haue 
 foraper^etuall memorie of their crueltiefet fcorthbook^s ^affirrnin^ 
 It tobelaivfull to peyfecute, and put to death fuchaa diffent from 
 them in controusrfes of religion y Xphome thtf call blafphcmers of 
 God. ISjtvpithfiandingthey ^ afore they came to author i tie, they 
 rrrre of an other iudgement, and did both faie andtfritejthat no man 
 on^ht to bee perfecuted for hit confiencefak^ : but now they are not 
 cneli€ become perfecutors , but alfo they hanegi-ien , as farre asli- 
 ethmthem, the fxvorde into the handes of blo'.idietyrantes. Bee 
 thefe I praie you the JJ:eepe whome ChriB fent fcorth in the miJdesi 
 of wolttes ? can thej/jeepe perfecnte the Vnolfe ? d<,th .'^bell kdl Caine ? 
 doeth David {tlm'.gh hee might) l^ll Saul ? fl)crtly doeth he , \)(>hich 
 t< borne of the fplrite lidl him rvhi<J) ti borne after thefeJJj f Marhe 
 Invpyee be fallen into m»Jl ahhuminahle tyrannic y and yet J e fee it 
 ujt. Thuf 1 am ccnfirained euen cf confcience re write. That if it 
 fhallpleafeGodtoa)»ali^you oHt of your dreame y that yeetnaie 
 perceive hoiv ens urour hath dro\vn:dyoit in moe erroiiYS , andhath 
 brought you to ajleepingfecnritie, that rvhenyee\»allse euen after 
 theltffes of yonrheavtes thirfingafter bloud and perfecutingpooie 
 tr.enfr their c-nfcience fal^e^ ye be blinded, and fee not your felues, 
 but file t'.f/J? y Yve bepredeflinate whatfc euer Wee doe, We are cer-- 
 teine we cann-A fall out of Gods fan oar. ^wake therefore andlookt 
 ¥f'hat daunger ye be in , andh.rv byyonrpoyfoncddo&rineye infecl 
 the people of Cody and draw them to a fecure , idle 3 and carelejfe 
 Ife. 
 
 A N S W E R E. 
 The crimes laidc to our charge in this matter bcchai- 
 nous. Forfirft wc arcaccufedthatwecprouokcmcnto a 
 carelcs and libertine life. So that by vs the people doe no- 
 thin g,buc eate and Urinkc and rife vp to plaie. 
 
ipo AGAINST THE ADVERS. 
 
 That wc haue no confcicnccjbut being led with the fpU 
 Tit of Balaam giue occaiion offin to the people. 
 
 That Bone other fruit doth enfue our uodrinCjbut libcr- 
 tic to finnc, for our difciplcs arc criiellmunhcrcrSj fubicd 
 to all iniquitie, rcfpcding perfons , and Mattering (in- 
 neis. 
 
 Andhft, that by our poifoneddodrine, weeinfed the 
 peoDJe , and bung thtm to a Iccure, idle , and carclelTc 
 life/ 
 ^njwereto Bccaufe I v/ill omit no notable part of yourbookcto 
 thefirfi, oucrflip without {omcrca'onablcaniwerjl will follow your 
 order, although it be confufed . IFyou bee able by plainc 
 fcriprures, roprcoue athirdloitof men, whiche neither 
 bee cleft , neither yet rcprobax , then Ihall wee learnc of 
 you, otherwife to dcuide. But if Godbyhisfirft voice 
 pronounced in this matter, made mention but of twoo 
 feedes : and if Chhlt lefus when hce fhr.ll come (hall fee 
 one arruic on the right hande, and an other vppon the lefc 
 handcj v.'iJi.-ut mention made of ante thirdc forte of 
 men, wee cannot repent, nor yet call backcihe trucih of 
 our dof^trine, albeit that yccin despite and furic eric. 
 pyhai Cftn the dlaeR wifh h< members io te^. h morefoY thcady.ance^ 
 wejji: of his kirigdome then thi< ? lyhat < itn bee inncNtcd rt.ortt6p>9- 
 tiol'^ men to lit:e a careles and IiUri int hfey more then ifth'-y be fer- 
 fiadtdihat lidiher tvelldoingaftailet]) or pit afttJ>Cod,nor et'ildrir^ 
 hindrcthyt7tjfalnation, and fo fonhycproceedcinyour firil 
 accufation. 
 
 Before I hauc required , and yet againc doc require of 
 Godr>faithfull lieutenants in earth,! mcane of lawfull Ma- 
 ^:dbarcs,who rule in Godi fearc,whom ye vtttrlie lludic to 
 ;/oulifr» and depriue , of ihem I fait-j 1 haue required iufticc 
 tobcc miniilied betwixt v$ and you, without icfpcd of 
 perfons. 
 
 Let the hcaucn and earth ( if men will not ) yea let 
 God anri his holic Angelles , in whole prefence wc walke, 
 bcare recordeandwitnelichovvvniuftljc and mr.liciouflie 
 yec accufc vs, that wee prouoke the people to a careles and 
 Jiber tine life, ifcuerit canbeeprooucd, by our dc<fkiine, 
 
 or 
 
OF GODS PREDEST. 191 
 
 or writings that wc affirmc, that there is no duTcrencc be- 
 twixt vcrtuc and vice, that the one neither plcafcth God, 
 neither >'et the other doth difplcafc him, Ictvs without 
 mercie die the death. But & if the whole fcopc of our do- 
 ftrine tend to the contrarie^yca if our liueb and conuerfa- 
 iion Chowfoeucr the diucll doth blindc your cycs)be fuch, 
 asthcyoncly may conuift yourblafphemic: Andlaft, if 
 the order of that cine where this dodrin is taught,be fuch 
 in puniQiment of iniquitie, & that without refpeft of per- 
 fon^that the like iuftice hath ncuer bene executed againft 
 open offenders fichcncc thedaycs ofthc Apoftlcsinanic 
 chriftian common welth : Then can we not ccafe to defire 
 that this your former blafphemie may be rcucngcd vppon 
 your ownc heads. 
 
 Wee doc not uenic but this h one part of our doiflrinc, 
 that as Gods counfcll is immutable , fo is his elcdion fure 
 and ftablc, in fo much that the elcd cannot finallic bee re- 
 probated, neither yet that the reprobate can eucr become 
 cleft , no more then the wheatc can become darncll , or 
 daincll become wheatc , but doc wee addc no more then Thedoc^ 
 this ? do v/cc teach men cofctcockc onhoope, andfo to let trine ef 
 the worlde Aide, as fcoffingly ycc write ? or doe wee not ra- tbofe that 
 therconiinuaJhe afFirrae, that as God of his great mercie, difendGoeU 
 hath called vs to the dignitic of his children, lohathhcc tttrtutU. 
 lanftified vs, and appointed vs, to walkc in pureneiTe and VrMi^ 
 holinesallchcdaiesofour life, that wee fnall continually »4^fcii, 
 fight agamll theliiftcsand inordinate afFedions,thatre- 
 maiaein this our corrupt namrc, that if wc findcnotthc 
 fpiritCofChriftwoorking invs, that then wee can ncuer 
 bcc aiTuredof ourcleftion ? for thcconfcienceofaliruch 
 as without bridle follow iniquitie, can ncuer bee aflured 
 of Gods prcfcntfauour during the time that they delight 
 in fmnej finallic none of your anabaptifticall fort^rcquirc 
 greater obedience to be giuen vnto God,and vnto his law, 
 then wee do 3 except that ycc putyourfchollcrsin vainc 
 hope, that by the power of their ownc free will , they 
 may at lengche come to fuche pcrfeftion as no finnc 
 fiiall (lirrc in thcro. But wee by the eoncrarie atriibuting 
 
i^i AGAINST THE "ADVERS. 
 
 ail CO tlie free grace of God doe r.ffirmc that continually 
 
 in this, life, we muft confcfie thai Oaiuq i'o rcmaincth in vs, 
 
 that except that Godj foiChnll Icfus fake did pardon the 
 
 fame, hih wrath 'uHlyfliouId be kindled agamft vs. Let all 
 
 ourvvritinos , and the whok lome of our dodrine bearc 
 
 record whether thus we teach or not. And are not the 
 
 Tf?e "-cd'te ^'^-^ ^ honclt conuerfaiion of manie thourands(\ve praifc 
 
 life.yiydeath^^^^^ his great mercie) profcfliiig the lame do<^rine, 
 
 of a .'rfrt/- 3^>5'Ctoconuinceyourmahcioiisimpudencic. How manic 
 
 7it.'mber in haueleft ihcir countries, poircirionsand lands, andforli- 
 
 our dayes bcrcie of their conlcicncc onely, doe Ime a fober and con- 
 
 proi^ithfhe tcmptiblclifel-howmaniehaue giuen, and daily docgiue 
 
 rf /e Cz-'cs their hues and blood, for thetelhmonieof Chnftes truth, 
 
 tji^eniofi and for that they Will not defile themfducs withidola- 
 
 imp.:deni ^^^le ? 
 
 jie,s. And yet thou afliameft nottoaskehow manic of them 
 
 Tothei^ can wcc perceiuc by their conueif»iiion , that they haue 
 
 csfl: oft^theoldc man, and put on the new man walking 
 
 linccrelie in their vocation : Ihsllnot the great mukitudc 
 
 - of CiiriHes deare martyres of late ia Englandc ( thou 
 
 wilt not faic, that they were all Anabapiiitcs) the long 
 
 patience of our brethren in Ffauncc , znd that cruel per- 
 
 fccuiion of late rilcn in Iralie, Naples, andSpaine , for 
 
 Chnllcs tructh onclic, put thy vcnni^ous tongue to fi- 
 
 lencc i 
 
 Yhe rdaer- if I (hould demand of thcCj which of the two did moft 
 
 fmesinah^ moriifiethc flcfli.hc that for cofcicnce iahcjlcaucth coun- 
 
 no confcicn:e trie, fricndcs, riches, and honours, or hcc that to gape for 
 
 tohet>i(f<.nt worldlic promotions, oryctforanie other purpolcdocth; 
 
 at themajfe coucr himfchewithEr3usciothcs(l vfeyourownc tetmcs) 
 
 and fo denying what he is, will fwcarCjifneedc bcjthat he is 
 
 ^nahaptip ^^^^ laakob, which of thelc two I faic j doel\ thou thinkc to 
 
 >*>o«/<if /w'/e|^auecomcneereft to the forfakingof himfeifc ? Or yet 
 
 all thmges ^^ oiher , whether doth hce walke moil Hncerely in his vo- 
 
 CQmmon. cation, that lining vpon his iuli labors isrcadieiocommu- 
 
 iiicate,according to his ability to ihc ncccOuic of his poore 
 
 brethren ? or he who loytring in one plnce,or trotting troni 
 
 countric to countrie, wold hauc all tilings in c cnimon con - 
 
 irsiie 
 
OF GODS PREDEST. 1^3 
 
 to the order of nature and policic ? or yet the third, which 
 of the twojdoth moft crucifie the lufts and concupifccnccf 
 of the flclh, he that laicth dov/nc his ncckc cucn vndcr the 
 axeofacruclland vniuft Magiftrate, and that alfo when 
 hec fufFcreth vnrightcoufly : or he that would abolilh and 
 dcftroy the good ordinance of God, all lawfull Magi- 
 flratcs and diftinclion in policies. That you bee the one, 
 and wee bee the other of ihcfe two fortes of men, itiseui* 
 dentinough. Andvppon whome the crime deauethand 
 iuftlie may bee laide, further examination (hall declare. 
 Now come 1 to the order of that Citie , in the which this 
 dodrine is taught, receiucd,andmaintcined. Whatma- 
 keththcpoore Citie of Gcneua, poorc 1 faie, in mam 
 eyes, but richc before God, by the plentifullaboundancc 
 of his hcaucnlic graces, whatmakethic, Ifaie, fo odious 
 to the carnnll men of this worlds? aflurcdlie not this doc- 
 trine, wherewith ye charge vss ; for that could well pleafc 
 the carnallman, to let him liue at his picafurc, without all 
 punifhment. I s it not the iuft rigour of iufticc, and the fe» H'tidttM" 
 ucritieof difcipline executed thcrem, in fuch fort, that V^ theCi-- 
 no manifeft offendour , where foeucrhee hath commit* ^'^'^ ^f'''- 
 led his offence, doeth there efcape punilhment ? \snox.^*°^^°**^*<^ 
 this it, that fo doeth offcnde, not onelie the licentious ^^^^orld. 
 ofiheworlde ? but euenyou diflcmblmghypocritesjcan 
 not abide J thatthefwordcof Godi vengeance (hall ftrikc 
 the murthercr, the blafphemer, and fuch others, as 
 GOD by his wordc commaundeth to die : not fo by 
 your iudgementSj he muft liuc, he may repent. And thofc 
 commonwclthes, do ye highly praife, where men may hue ^ndaptijis 
 as they lift , be fubied to no lawc nor order, yea where xvouUhaHe 
 the drunkard and fuch other abhominable perfbns zvcmjtnpum- 
 permitted to liue quietly , and finde fauour to efcape pu-yZ;«^, 
 ni(hment and (hamc . But bccaufe in the ftreetes of Ge- 
 neua dare no notable malefa(f^or more Ihewe his face (all 
 praife and glorie be vnto God) then dare the owle in the 
 bright funne, therefore it is hated . Therefore it is called 
 bloud thiribe, and thus blafphcmoufly traduced , as after 
 ye write 
 
 N 
 
194 AGAINST THE ADVERS. 
 
 ToM/i* Thoufaieft thatamongft v$ there is rcfpeftof perfon*. 
 
 That wcprefcrre chc weahhie, which if they be libcrall,a]- 
 thoiigh they be drowned in manieviccs,yct vvc vfctobcalc 
 vp their fores, &c. 
 
 I am affuredthac ihyownc confcicnce docihconuiA 
 thee of a malicious lye, in thus writing, for thoucanft 
 not bee ignorant, what the Cicieof Gcncua hath of late 
 ycarcs fuftcincd , for rooting out thofc pclhlcnt perfons, 
 who laboured to deftroyihc Lordes vincyardc planted in 
 the fame. And what was the caufc, that fo they were con- 
 iured againli the libcrtie of Chriftcs Gofpeli. The ha- 
 tred wilt thou and they faic, which they did bearc againft 
 ftraungers. lanfwerc, but no moe ftraungers were then 
 JnGeneua then were before , when the chiefe'captaincs 
 of that faction were mod earncft profeffoursof the Gof- 
 peli (in mouth Imeanc). And in veric dcedc, if they 
 wouldehaue laboured, to haue expelled th^ ftraungers, 
 they had beenc enemiei; to their ownc commoditie, tor by 
 the multitude of ftraungers, their common wealth doib 
 fiourilli 3 and none did receiuc fuch benefit of ftraungers,i 
 as thofc that required of Chriftes dodrine to bee oucr- 
 throwen. 
 ^ They were Papiftes ( thou wilt faic ) and thcrc- 
 
 eneuarvas ^^^^ hated the religion. I anfwere in their defence? that 
 joreyexe^ in mouth and externallprofeflionchey were not, butal- 
 '^^v//.'^^'^ wayes they proieftcd, that they wouJdcneucr reuolcto 
 r i '., '" papiftric againc. But in fewc wordcs , I will open the 
 pijj-eji^ caufeof their confpiracie. They were corrupt in man- 
 yn^mj^^ti. ^^^^^ fijthie of life, pcruericrsofiuftice» and fuch final- 
 Jie, as by whomc, thebieficd wordc ofGod wa^jQaun- 
 dered and euillfpokenby. The Preachers called for re- 
 formation of manners. They boldlie and {harphc rebu- 
 ked, euen thofc that were m higheft auAhoritic. One 
 ofthc chitfcftof thatbandc was excommunicated , and 
 fo did remainc moe yearcs then one , The Confifto- 
 ric called for iufticc to bee executed, and for penalties 
 to bee appointed, for the inobedicnt and open contem- 
 ners. But nothing coulde prcuaile, the rouituudc of the 
 
 wicked 
 
 ' 
 
OF GODS PREDEST. 195" 
 
 wicked was fo great, that in votes and voices they did 
 preuayle . And To was the iniquitic of the wicked main- 
 teined for a long feafon. Which being confidercd, the 
 godlie as wellthatwercnatiue borne, asalfothc ftraun- 
 gcrs, confulced vppon the next and fureftrcmcdic, and 
 than after thatj not onelic the moftc part of ftraungers 
 were determined to depart, but that alfo, that faith- 
 ful! fcruancof Chrift Icfus , had in publike Sermon com- 
 mended his flockc, with the weeping eyes of many to the 
 protciltion, and prouidencc of God, and had publikclic 
 pronounced , that hec wouldc bee no miniitcr in that 
 Church where vice could not bee puniflicd , accordyng 
 to Gods wordc, where the wicked (houJd triumphe and 
 make lawes at their pleafure . After this confuJtation ic 
 was concluded, that a rcafonablc number of ftraungers 
 whofc fidelitic and honcft conuerfation had long beenc 
 tried and well knowne , (hould bee made burgefles, and 
 free to haue voice in counfcli, and in making ciuilftarutes, 
 which being vndcrftand, the wicked beganne more mani-* 
 fcftlie to vttcrthemfeluesjihey opponed ihcmfelues to the 
 Magillratcs, they plainelic denied that anie ftrailTigcrs 
 (hould be free, they appealed to the greater counfcljwhich 
 being gathered, did iuftifie the decree of the Sindiqucs (fo 
 bee the chiefc Magiftrates called) . Shortlic after did the 
 whole venimcburft out : for after feafting, and banque- 
 ting of all fortes of villaincs, wastheconipiracic conclu- 
 ded and put in cxccudon . for with one confent they 
 inuade vppon the nignt one of the chiefc Ma gift rates, they 
 cried vi^orie, and triumphe : but God fodeinclic reprci- 
 fcd thatfurie, fo aiTifting without the arrac of man, his 
 fcruaunt and lieutenant for that timcappointed , in that 
 Ciric, that fit ft hec rccoucredthecnfigne of his iuftand 
 lawfull office againc, and there after fo to put toflighr, 
 that rebellious and great multitude, thatfome being ap- 
 prehended and committed to prifon, the reft were dilpcr- 
 Icd by the onelic power of God. for that is a thing moft 
 cuident and plainc , that the number of the one , did iri 
 iwcntie degrees^ furmount the other. This do 1 write, to 
 
 N ii 
 
J96 AGAINST THE ADVERS. 
 
 Ictthcfimplc reader vndcrftand , although thou bee blin- 
 ded , what was the originall of the trouble, which Gencua 
 did after fufFcr.What did the ftraungers,! praie thee gainc 
 by their libcrtic ? as touching the world, 1 1'aie nothing, for 
 no kindeof commoditiethey lacked before, whichafter 
 thcydidobtcine, onclie this excepted , that in connlcll, 
 they ihould hauc voices, and place to fpeakc, which thing 
 alfodidonclie offende thofc opprcflours of iuftice, and 
 mainceiners of iniquitie. for thereby did they perceiuc, 
 that their cnterprifcs ihould bee broken^ and that ftatutes 
 (houldbeertiadc, to reforme their infolencie. Topro- 
 ceede, iuftice being executed without refpeftof perfon, 
 vpon thofc that were apprchended,thc reft who did efcapc 
 to great number , were pronounced rebelles . Then bc- 
 gannc skirmilhes vppon eueriefide ot Geneua, vi(5tualles 
 were commaundedtobce cut otF, great ihrcatnings were 
 blowen in the cares of all the grtdlic,and when thefc could 
 not prcuaile, then were deuifedpradife after pra(^ife,trea-. 
 fon wasconfpired, and the enemies hoped forpoflieflion 
 of the Citie . But this being reuealed and the pradifers 
 punifhcd , fathan returneth to his owne nature agame.for 
 after that no intreaiment couldc preuaile, open warr6 
 was denounced againft them , a daic was fettc that they 
 fhould bee reftored , and that with great fummes of mo- 
 ney to bee deliucrcd vntothem, by reafon of their former 
 loflcs and iniuries fufteined. And this feniencc was pro- 
 nounced, not by the rcbdlcs onelic,'b«t by a potent com- 
 mon wealth, and their auncientfriendes. Heerupon were 
 niade bytherebeJlcs fires of ioy. Defiance was fent, the 
 dale was appointed, that the ficge (hould begin , and vidu- 
 als lliould bee cut off, hope nor comfort reftednone to 
 vs 5 but God and the mefTcngers of his worde , which 
 then founded the trumpet moft boldlie and moft clearely, 
 promifing eueninourgreatcft defperation , the fame glo- 
 rious dcliuerancc, which (hortlie after followed. For God 
 by his power, did mittigate tHai rage, and conucrtcd the 
 heartes of ourauncicnt alliance, to remember their du- 
 des towards God, snd his feruantcsj andfoto enter with 
 
 the 
 
OF GODS PREDEST. 197 
 
 ihc Citic of Gcncua into n new fociciie and league. Now 
 torcturncto chec malicious flaundcrcr, ifwcwcrc fuch 
 as thou doeft accufc vs, to wit, that wcc put no ditFc- 
 rcncc betwixt vice and vertuc> that wcc fuffer the peo- The adutr- 
 pleinadilfolutc life, that wee rcfpert the pcrfonsof thc/inW^re 
 rich, and heale their fores, with vnprofitablcplaifters, malicitui 
 that wee onehe defirc , that all men frequent our congrc- flaunderers 
 gation : and that wee eftecme that to bee the furcftfignc oftbetrHtb* 
 of, their clw^dion. \i thefc 1 faic, were true, to what pur- 
 porcjdidallthc Preachers cndaunger their Hues (and that 
 conrinuallie by thefpaccof three yceres) for obieiningof 
 difciplme •• why (hould manic godlie ftraungershauc ra- 
 ther chofcn to hauc left that common wealth in the which 
 they were with quietnes permitted to hue, as beftfcc- 
 med to them , rather then that they would abide the fighc 
 of iniquities that daily did increafc? And why did the god- 
 lie within that Citticio hazard libertic andhfc, that ra- 
 ther they had determined to die in defence of a iuft caufc* 
 then that cuer anic manifeft encmie to God ,and vcrtue 
 {hould be admitted to bcarc rule in that common wealth? 
 If wcc had bccnc of that opinion , which moft vilanouf- 
 \lc thou laieft to our charge, neither vcrtue pleafeth God, 
 neither yet that vice difplcafcth him, had wee not bccnc 
 moft foohfh, and moft mifcrable of all other creatures? 
 Plainc it is, that our power to mansiudgement was no- 
 thing comparable to the power of our aduerfaries : place 
 of ref ige was none left to the godlie there aflcmbled.And 
 yet let the enemies themlelues witnefle againft ys,ifin the 
 leaft one iote, their rcqucft was grauntcd. yea let the 
 place of execution witnefle , if when wee looked for no- 
 thing , but for the extremitie to bee attempted , more 
 fauour were fhewed to the offenders apprehended , then 
 if no fuchc trouble had bccnc feared, or appearing. If 
 thou rcplieft, that greater offences arc oucrrecne,infuch 
 as fauour our dodrine . 1 anfwerc all thofe in mouth 
 did fauour the fame Gofpel , which wee profefle. The 
 caufc of the ftrifc didonelic arifc for the puritic of life, 
 which ought infcparablic to bee ioyned with the cx- 
 
 N iij 
 
xp5 AGAINST THE ADVERS. 
 
 tern all profcffion . I could recite moe then one ofthoCc* 
 ihatfeemcd to be thenpilJers in GENEVA, as tou- 
 ching riches, worldlic cftimation, and libcralitie to- 
 wardcs the poore, being alfo of the number of the ftran- 
 gcrs J who for the fufpition of offences were, and rcmainc 
 lo this daic , forae exiled , fomc condemned to perpetu- 
 allprifon. Forwhofedeliucrancc, and recciuingto the 
 Church againe , there hath bene offered greater fummcs, 
 then perchance might intifc an Anabaptift to go to the 
 maflcO will not fay to be a papift)and yet hauc they obtei- 
 ncd nothing. 
 
 Nowc bricflic to recite that which Ihauclaidagainft 
 thy firflaccufation, if thou bee neither able to proouc by 
 our doftrinc, nor writinges, neither by our owne Hues and 
 conucrfations , neither yet by thclackeofiufticc in that 
 Ciiie,in which this dodrineis taught, recciued, and main- 
 icincd , with what face canfl thou affirme , that wee teach 
 the people a carclefTe, and libertine life ? Hath eucr a- 
 nie man more ftrongly, and more carncftlic confuted 
 thofe pcftilent opinions of the libertines , then hath thac 
 man whome moft y ee accufc for this doftrine ? Let his 
 notable woorke written againft the libertines, twcluc 
 yeares agoc , bee a tcilimonie againll your manifcfl ma-* 
 lice. 
 
 Thus hauc I in aunfwering to your firfl: accufation, 
 
 aunfwcrcd (omewhat to other crimes conteined in all 
 
 the foure. Now in aunfwering to your fccond, I will labour 
 
 totouche, and put cndeio that which rcfteth in thco- 
 
 thers. 
 
 \/4nfvfiere to Ye accufe vs,that we haucnoconfcicnccjto dcceiue the 
 
 the fecond people of God ; for thus yee demand,?jP'/>> maiThrf, (I know 
 
 acciifation, this phrafe of olde) bane ye m confciince , tht*i to cmfe the people 
 
 of God tojinne? See ye not that ye be led vpith the fame ffiriteythai 
 
 BaUamvcxs lei)p(>ith allihow hee cotinfe'led^togiueoccafonoffnne 
 
 to thepes'^le ofGod^and fo after that ye hauc taken all excufc, 
 
 as ye thinke from vs, ye boldlie pronounce your fentence, 
 
 that the blood of fuch as pcrifh , fliall ace require dof our 
 
 handcSi 
 
 i 
 
OF GODS PREDEST. 199 
 
 I hcarc the accufation ver ie vehemently intended : but 
 when 1 feek for theprobat!on,ofeucry parc.l find none>buc 
 accufation follovvcthacciiranon.ForftillycaccufcvSjthac 
 we are flatterers of finners , that we take v/icked men by 
 the hand, thatwchealc them with this faying : there is 
 none during this world , that can be knowne to be in the 
 cledion , be he neucr fo vcrruous, nor anic out of the c- 
 Icdion.behcneucrfovnrighteous. Aficr this mancr (fay 
 you) do we heale ihem vp, fo that they need not to inde- 
 uourthemfelucs to bring forth the fruites of huely faith, 
 Thefelfay, beyouraccufations, the probation whereof, ^,^1^^^^^^ 
 ye delay fo long, that after ye neucr remember it. And fo ^/^^ - . - 
 inuft your authoritie (land in force both to accufc, and be j^^^ 
 admitted for witnefle . Bur we muft except againft you, 
 for two caufes raoft reafonable, firft becaule yc arc our ac- 
 cufers, and our partic aduerfarie. Secondarily becaufc yc 
 arc venemousliers, pcrfons defamed, and blafphcmcrs of 
 God.Thatyearevcncmousand malicious liers, I haueia 
 diucrs places before fufficicnilyproucd , huwc ye falfifie, 
 and pcruert the plaine Scriptures , howeyc addc to out 
 worcles,3nd diminirti from themjatyour pleafurc : and fi- 
 nally howe that ye inucni, and lay Climes to our charge, 
 which ye be ncuer able to proue, a s heerc in this place, yc 
 fhame not to affirme , that we healc vp the fores of thofc 
 that be drowned in vices, wiihfuch wordcs, as yc write, 
 Wchauehadoifenders indeedeamongeflvs.(I meancia 
 the congregations which ycaccufe) of diucrs fortesand 
 diuers eilates.Let any coniiid vs that cither in exhorting, 
 admonifhing, or in executing iudgemcnt, wehaucvfed 
 anie fuch pcrfwafionjor wordes to the offenders. But if the 
 offender was to be admonitliedor exhorted , if wchaue 
 notinGodsnamcj exhorted them to walkcasitbecame 
 the fonnes ©flight: and if iudgement was to be executed 
 againft them, if we haue not \k^ the rule of Gods word, 
 iudging of the tree, not after the fccrct election of God, 
 but according to the manifeft fruites , pronouncing that 
 member vnworchie to abide in the body,whofe corruption 
 was ablccoinfed the reft of ihc members , if this order 1 
 
 Niiij 
 
ioo AGAINST THE ADVERS. 
 
 fay , be foftreiily kept amongcftvs thatncucr fincc the 
 daycs of the Apoftlcs , was it more vprightly kept in anic 
 congregation. With what faces can ye lay fo that wc take 
 wicked me by the hand? that we teach the, that they need 
 not to bring forth the fruitc of a liucly faith > ycalledgc. 
 that Chrift affirmed, that a good man from the good trca- 
 fure of his heart bringeth forth good thingcs. And fo doc 
 WC , and do no Icfle affirmc , then ye do, ahhough in ano- 
 ther vnderdanding (as I before haue declared) that we 
 muft obferuc the commandement of Chrift , if we will be 
 knownc toappertcine to him. Wc thinkc ir no allured nor 
 ccrtainefigneofeleftion, tobeioyned with this, or that 
 congregation.We know that Sathan was once ioyned with 
 the Angeh, Iiidas with Chrift lefus, and manie falfe bre- 
 thren with the company of the beft reformed churches 
 and chiefcft Apoftlcs : but wonder it is, that ye burden v« 
 with that, in this one cafe , which is your plainc dodrine, 
 which with tooth and nailc ye defend. Do ye not plainly 
 write, that no man is fo elcdcd in Chrift lefus, but that he 
 may fall and vttcrly become a reprobate ? and none isfo 
 reprobated, but by repentance he maybe eleded. The 
 plainc contraxie whereof we teach & maintcin.O fay you, 
 ye meane of the fignes , that they are neuer certaine.l an* 
 fwerc that in verie deed fomtimes the eled , as touching 
 mans iudgement, is like in cftate with the reprobate. And 
 againcjihat fomtimes the reprobate do bewtifully ftiine in 
 the eies of men for a fpaccj as examples be euident.But yet 
 lam fure that you be neuerabletoprouethat wc affirmc, 
 that in this life, no difference may be knownc betwixt tbc 
 two. The end of our dodrinc,tcndcih to this but chiefly 
 to proue, that from eledion comroeth faith, from a liuely 
 faith do good workes (pring, in which the cleft continuing 
 and going forward,not onely tnake thc)^ their owne clefti- 
 onfurc, as S.Peter doth teach, butallogiucateftimonic 
 ofit to others, before whomc their good workes doe ffiinc. 
 And foby the contraric fignes and efteds, we affirmc that 
 the reprobate do manifeft and vtter themfclucs. Andfol 
 faic that wonder it is^ that y c burthen vs as chat we ftiould 
 
 affirmc 
 
OF GODS PREDEST. zoi 
 
 afllirmejthac no man canbc known cichet to be in the elc- 
 ^ion, or out of the clcftion , during this life . But more 
 wonderit is ihatyc afiirmc vs to adduce thefc wordesof 
 S. Paule : The deuill doth transformc himfelfc into an an« 
 gclofjight, for probation of our purpofe. For I, for my 
 ownc part doc proteft before the Lord Iclus, that 1 ncucr 
 didfovnderftand that place of the Apoflje , neither yet 
 think I that any of you be able to (hew , in any of our wri- 
 tings, thofc words adduced for probation of that purpolc. 
 True it is that 1 hauc long vndcrftand , and ro this 
 houre doe vnde rftand, that by thole wordesjwould the A- 
 poflleadmonifliihe Corinthians, and all others that fo- 
 dcnly they fhould not rcceiue, and bcleeue eucrie perfon, 
 and dodrinc that offcreih ic fclfe vnder the clokcof iu- 
 fticejandofirueth .-but that diligently we Should trie the 
 fpirites from whence they are , and whither they come 
 from GodjOr not. For if the deuill the great angel of dark- 
 neffe, enemieto mankinde, and father to all falfc Pro- 
 phetes, can yet fo transformc himfelfc, thatfor a time his 
 purpofe and intent arc not feene, bur that vndcr the cloke 
 of amitie and loue,he feckcth our deftrudion,as m temp- 
 ting the woman doth plainly appeare, hcwe much more 
 can his feruauntesandfoldiors , being deceitful! workers 
 transformc them into the Apoftles of Chrift , pretending 
 atthe firft entrie, nothingbutloue andiuftice, nothing 
 but Gods glorie, nothing but mortification of the fiefn, 
 and fuch like, moft bewtifull pretences, although chat yec 
 ihefe thinges be moft farre from their heai tes . Thui I fay 
 docI,and WKhmcjIamaifured whofoeuer deepeliedcc 
 wcie the purpofe of the Apoftle,tn that place, vnderftand 
 that fcntence, and doe not as ye falfly write, allcdge it to 
 proue, that no man can be knownc to be either in the ele- 
 dion, or out of the election during this life . It may be, 
 that we hauc faid and written;, (astfjctructhis) that no 
 man could hauc knownc, by the good workes of that hap- 
 pie thcefc hanged with Chrift , that he had bene Gods e- 
 lc<ft , before that in thatanguilh , fo inftantly he began 
 todcfcnd Chriftcs innoccncic, fo fharply to rebuke the 
 
•oi AGAINST THE ADVERS. 
 
 other being a blafphemcrrand humbly to fubmit himfcirc, 
 and praic, thatChrift would remember him, when that he 
 came to hiskingdome : And contrariwife that none could 
 hauc defined by the euill workes of ludas, before his trca^ 
 fonable dcfedion, from Chrift lefus, which was but fewc 
 daies before his death, that hee had bene the reprobate. 
 And what ferueth this for your purpofe? how can ye here- 
 by proue, that we arethefonnesofdarkencfle, that we 
 take the moft (hamcfull men by the hand , flattering them 
 fo, that they cannot returnc from their wickcdneffe, and" 
 fo by our doftrinegiucoccafion of finnc to the people, de- 
 claring our fclues thereby, not to be fcnc of God,&c. 
 
 Arc ye able to prouc , that we teach the people, not to 
 ■ conuert from their finnes , and wicked imaginations, to 
 the lafthoure of their departure? doc we promifc to all 
 thceucs and murtherers the fame grace and fauour, that 
 Dauid; Peter, and this thccfc founds I truft thy owne con- 
 fcience knoweth the contraric.Pcrmit or fufter we(be they 
 ncuerfohic) manifeft offenders to hue amongcftvs, after 
 their ownc appetites ? And yetafliameft thou not impu- 
 dently thus to write : But fuchli\> pes, fuel lemce ,p*ch difcipl^fy 
 fi*ch nutifterSyfor ^ot*r cbiefe ^polios be perfecntsrs , en whome tht 
 bloudofSeruetus criith ren^eance* So dotbtheblottdof others wo, 
 whom I could name. But for afytmch as Goi hath partly aheady re^ 
 uenged their bloud and ferued fame of their perfecuters with the fame 
 fneafiire'apheremth they meajliredto others^ I mllrnal{e no mention 
 »fthem at this time, 
 
 Blefled be God the father of our Lordlefus Chrift, 
 whofbreuealethchs thingcs that lie in fecret, that Hy- 
 pocrites at length , howfoeuer they diffemblc for a time, 
 arc compelled to notifie, and bewray themfclues. Be- 
 fore to fomcit might hauc appeared , thacthezcaleof 
 Godsgloric, theloue ofvertue, the hatred of vice, and 
 the faluation of the people, whome by vs, ye iudged to be 
 blinded and dcceiued > had caricd you headlong into 
 luchvehemencie(as ye be men zealous and feruent) that 
 no kind of accufatio was thought by you fufficientjto make 
 vs odious vnco the people, liesagainftvs imagined were 
 
 nee 
 
OF GODS PREDEST. 205 
 
 Boconcly tolerable, but alfo laudable, and holie fcripturcs 
 by you wiilingly and wittingly corrupted , did ferue to de- 
 fend Gods iulticc and his glory .which wc by our doarinc 
 oppugne and improuc. Bucthcfc your laft words dobc- 
 wray the matter , that in whatfoeucr faces you lift tranf- 
 formc your felues,your griefe will appcarc to proceed from 
 another fountaine, then from any cfthcfc which yec pre- 
 tend, and I before haue rchcarfcd. ^,. . 
 
 O the death of Seruetus your deare brother for whole ^^^^ ^ * 
 dcliucrancc your champion Caftaliofokmnely didpraic, „^,,' Jj*^ 
 with whom, ifoncc ye could haue fpoken,that kingdome, r^^^jf^^^ 
 which yce hope for, had begun to be inlarged, his ^^^^^y fjjattlfJfor 
 I fay, with the blood of others , 1 thinkc ye meane of your ^^^^.^ ^/^ 
 ptopheteflcloneof Kent, doc crie avengcancc in your i-r,^^f,^^^ 
 earcsr and hearts, that none other caufe doc you fee of the ^j^^^r^^^^ 
 fncdding of the blood of thofc moftconftant marryrcs of ^; /, 
 Chrift Iefus,ThomasCrcmmcr, Nicholas Redlcy, Hugh ^^r*'*' 
 Latimer, lohn Hooper, lohn Rogers, lohn Bradfurih,3nd 7-/,^ aduer- 
 cf others m.o. But that God hath partly reuenged thdr y^„-^ /^,y9^-^. 
 blood,that is of your great prophet and prophetcffcjVpon g^jj tlxcruel 
 their pcrfccutcrs, and hath ferucd them with the fame yr.uvtherin* 
 mcafurc , with the which they ferued others , I appcale to ^^ Tlnmas 
 theiudgementof all thofc that fearc God, what is thy Cmmmer, 
 judgement} and theiudgemcntctihyfadion, ofihatglo- '^chlat 
 riousGofpeiofChrift lefus, whichof latehathbenelup- i^JMy^c, 
 pre fled ia England, what is thy iudgement of thofc mod 
 valiantfouldiorsand moft happic martyrs of Chrift lefus, 
 vpon whom, 6 blari)hcmous mouth, thou faicft, God 
 haih taken vengeance , which is an horrible blafphc- 
 mie in the earcsofailthe godlie, 1 will not now fo much 
 labour to confute by my pcnne , as that my full purpofe 
 istoLiythc fame to thy charge if 1 (hall apprehend thee 
 in any common welth ,whereiufticcagainft blafphemers 
 may be miniftred, as Gods word requireth. And hereof I 
 giuc thcc warning, left that after thou (halt complaine, 
 ihatvndcr theclohcoffriendftiip, I haue deceiucd thee. 
 Thy manifeft dcfcdion from God,& this thy ope blafphc- 
 sric, fpokcn agamft his ccernall uuth andiigainil fuchas 
 
2»4 AGAINST THE ADVERS. 
 
 mod conftandy did fufTcr^for teflimonic of the fame^haue 
 fo broken and dtflolued all familiaritie 3 which hach bccne 
 betwixt vs , that although thou were my naturall brother 
 I duril not concealc thine iniquitic in this cafe. 
 
 But now to the matter. 1 haue before proued you mali- 
 cious and venimous hers, and thcrfore vnwoi thy to bearc 
 tcftimonic againft vs. Now rcftcth to be proued, that yc 
 are blafphemers of God, and perfons defamed. Salomon 
 affirmeth, that he that iuftifieth the wicked and he that 
 condcmncth the innocent arc alike abominable before 
 God. Which fentence is notrobevnderftood of iudgcs 
 onely , but is to be referred tocuerie man: forof eucric 
 one doth God require, that he hate , and in his heart and 
 mouth condcmnejthat w hich God himfclf hath condem- 
 ned : and alfo that he allow, and iudifie that which God 
 pronouncethiuftjlawfull, and hohe. And if the contra- 
 riebe found euen in a multitude, God doth not cncly 
 punifh the chiefe ofFcndcrSjbut alio vpon their fauourers, 
 maintainers , and iuftifiers,doth he commonly powre the 
 fame plagues and vengeance. And hereof is that rare, and 
 fearefuJl punifhment taken vpon Dathan and Abiram, 
 fufficiem proofc,forthcy ioyncd with Corah, were the au- 
 thors of the cf^nfpiracie raifcd againft Mofes and Aaron. 
 But did ihcy alone fuftaine the vengeance ? No, but their 
 houiholds, children, wiues, tentes, andfubftancein the 
 fame contained, did the earth ina raomentdcuoureand 
 fwallowvp. And why? becaufe they did iuftificthe caufc 
 of thofe wicked, andinfofarrc as in them lay, did main- 
 taine the fame. No manltruft will denie, but that he who 
 killeih an innocent man,is a murihcrer,although it be vn- 
 dcr the cloke of luftice.But that he,who hauinglawful au- 
 ihoritie to kill,ind yet fufFereth the murihcrer to liue, is a 
 murthererj in this perchance fome men may doubt. But if 
 the law of God be diligently fcarched. this doubt (hall ea- 
 filic be rcfolued. For ic will witneflejihat no lefl'c ought the 
 murthercr,theblafpheroer,and fuch other to fuffer the 
 death , then that the meekc and fearer of God ihould 
 be defended. And alfo chat fuch as maincainc and defend 
 
 the 
 
OF GODS PREDEST. aoj 
 
 the one arc no Icfle criminallbcfore God , then thcfc that 
 opprcirc the others. One example 1 will adduce for all, 
 God gaue into the hands of Achab, Benhadad king of Sy- i»^i»Z* "• 
 ri3, who was great cnimie to lfrael,whom he vpon certain 
 conditions of amitie fent whom to his countrie. But what 
 fcnicnce was pronounced againft Achab ? Thus faith the 
 eternalljbccaufe thou haft let go outof thy hands araan, 
 whom 1 appointed to die, thy (oule (that is ihy life, (halbc 
 in the place of his life, and thy people inthe place of his 
 people. Now to youiuftiiicrs of Seruetus. Seruetuswas 
 an abhominablc blafphemcr againft God , and you arc iu- ^" **rS^' 
 ftifiers of Seruetus. Therefore ye areblafphcmcrs before ^'"^ f*^ 
 Godjhkc abominable as he was. The maior i intend ftiort- f'^"^^^' "'« 
 lytoproue,fofarre, asftiallbefufficicntatthistime. The ^^■•^■i^J^^^ 
 minor yee doe not dcnic,forfomc by Apologies, fome by J" ■,' "% 
 books, and all by your tongucs,do iuftifie his caufe, & the ^W^^^^^' 
 conclufion is infailiblie gathered of the former words of '^ vpmSct' 
 the holy Ghoft. **'^'**' 
 
 Ycewill not eafily admitthat Seruetus be conuided of 
 blalphemie iforiffobe, ye muft be compelled to con fcfTc 
 (except thatye will refufc God)thac the fentcnce of death 
 executed againft him, was notcrucltie, neither yet that 
 the iudgesjwho iuftly pronounced that fentecCjWere mur- 
 thcrersnorperfecuters: but that this death was the exe- 
 cution ofGods iudgement, and they the true and faithful! 
 fcruantsof God, whowhen no other remedie was founJ, 
 did takcvawayiniquitie from amongft them. That God 
 hath appciited death by his law without mercie to be 
 executed vpon the blafpheroers, is cuident,by that which . 
 is written Lcuiticus 24. But what blafphemie is,may fomc ^^^^^H* 
 perchance doubt. If righteoufly we (hall confider and wey 
 the fcriptures, we (hall finde that to fpeake blafphemie or 
 to blafphem God,is not onely to denie that there is a God, i 
 but that alfo it is lightly to eftecme the power of the eter- a 
 nallGodjtohaue, or tofparfe abrode of his maicfty fuch 
 opinions as may make his Godhead to be doubted of. To 5 
 depart from the true honoring,and religion ofGod,to the 
 imagination of mam inucntions. Obftmatly to maintain^ ^ 
 
lotf AGAINST THE ADVERS. 
 
 and defend doi^rinc and diabolicall opinions, phinely re* 
 
 1 pugning to Gods truth. To iudge thofc thingb which God 
 iudgcthneceirarie for our faluation, nottoDcnecciraric. 
 
 , And finally to perfccutc the truth of God, & the members 
 ofChriftcsbodie. 
 
 Of the firit and fccond fort, both was Senna charib,and 
 proud Rabfalcs ? who comparing God with the 1 doles of 
 the Gentiles , did not oncly lightly efteemc his godly 
 powcrjbut alfo fo farrc as in tbera was, ftudicd to take ouE 
 of the hearts of the Ifraelites , all right and perfice opini- 
 on of God. At whom the Prophet in the perfonot God, 
 demandeth this queftion , whome haft thou blafphc* 
 rocd ? 
 
 Of the third fort were both Ifrael and luda , declining 
 toidolatrieagainftGodsexprelTecoinmandemcntjwhoin 
 the Prophets fo often doc affirmctoblafphemc the holy 
 one of ifrael. Bccaufc, faith Ifaiah, they haue repudiated 
 the Law of the Lordofhoftcs, and the word of the hohc 
 oncof Ifrael, contumelioufly haue they blafphemed. Aud 
 Ezcchicl , after that he hath moft (liarply rebuked the if- 
 raelites for their idolatrie , he addcth : yet in this your fa- 
 thers haue blafphemcd mcj though they had before grie- 
 uoufiy tranfgrcired againft me, for when I had brought 
 them into the land, for the which Ilittcd vp my hand to 
 giuc ic them, they faw eucric hie hill & ail the thick trees, 
 and they offered there their facrificcs, and there they pr c- 
 Icnred their oiFcring,&c. .-^ 
 
 Tim X, Of the fourth fort were Hymeneus and Alexander, 
 whom Paul gaue to the diuell, that they ihould Icarnc not 
 toblafphemc. 
 
 Of the firt fort, were the muhirudc of the lewes j who 
 iudged,& to this day do iudge the death ofChrifl Iefus,his 
 blcffed ordinance,thc publikc preaching of his gofpcl, and 
 theadmmiltraiionof hisSacraiiients , to be nothing nc- 
 ceflarie to our faluation. 
 
 ,Cer,iS* ^"*^ °^ ^^^^ ^^^* ^^^^^ "^*^ ^^"* ^'^"'^ himfclfejtohauc 
 
 beene a blasphemer, and a pcrfecuter before his conucr- 
 fion. 
 
 Now, 
 
OF GODS PREDEST. J07 
 
 Now, if I fhall plainly prouc the moft pare, yea all ihcfc 
 (cxcepr, yc will lay, he llicd no mans bloud) to hauc bene 
 in your great prophet Scruetus , yea yet to be in you all of 
 the Anabaptifticall fort, haue 1 not lufficicnrly proucd 
 both him,and you blalphemcrs? 
 
 Albeit 1 be more nccre of his , and your counfcll, then 
 anie of you doth know or lufpeft,y et will I not vtter at this 
 prcfcnt,all that I can,but will abide till fuch oportunitic,as 
 God (hall offer vntonie, to notifie his and your poifonto 
 the Church of God , that of the fame the godly may be- 
 ware. 
 
 For this prcfcnt,! fay firft, that Scruetus, whom you iu- 
 ftifie, didmaintaine, and by word and writing difpcried 
 abroad wicked and moft diuellifti opinions of God , which 
 might not onely make his Godhead to be defpifed,buc alfo 
 called m doubt and queftioa. He iudgcd thofc things no- 
 thing ncccflarie to faluation, which Chrift hath comman- 
 ded and ordained. And laft,that impugning the true reli- 
 gion , he did moftobftinatly maint.imehis diabolical! er- 
 rors, and did rcfift the plainc truth to the death. His erro- ^^* ^^ajph* 
 nious opinions of God and ofhiseternall Godhead were *"'*** ^^^^'' 
 thcfe. Whofocucrbeleeucthanic trmitieinthcc{renccof^/^^«*^«* 
 Godjhath not the perfitc God,but gods imagincd,and elu- 
 fionof diuels. 
 
 That Chrift is ihcfonneofGod, ondy in fo far as he is ^ 
 begotten of God, in the wombe of the virgin, and that not 
 onely by the power of the holy fpiri£,but bccaufc that God 
 begat him of his cwnc fubftance. 
 
 That the word of God defccndingfrom hcaucn,isnow 5 
 the flefti of Chrift , lo that the flefh of Chrift is from the Thefeheth 
 heauen:Further that the bodie of Chrift is the body of the deteUahU 
 Godhead, the flcfn of God, godly and hcauenly, as it that errors of 
 is bcgortcn of the fubftance of God. IoneofK«t> 
 
 That the foule of Chrift is God , and that the flefti of 4 
 Chrift is God,and that as wcl the flefti as the foule were in 
 the very fubftance of the Godhead from all cternitie. 
 
 That God is the father of the holy Ghoft. f 
 
 That Chrift hauing the participation of the God- ^ 
 
ao8 AGAINST THE ADVERS. 
 
 7 header of God, and participation of man , may not be 
 Theadner- ^aUg^j ^ crcaturCjbut one that doth participate withcrca- 
 farieslooke i^itQ^. 
 
 Alfotobe As the word dcfccnded intothcfieftiof Cbrift,fodid 
 
 Cimpesat thcholicGhoft defccnd into the foiilcsof the Apoftles. 
 length. ThaiChrifl fo long as he was conucrfant in the fledi 
 
 receiued not the new /pirit, which he was to recciuc after 
 9 his refurredion. 
 
 ^^ That in all men from the beginning, is ingrafted the 
 rheprcfent fpjnte of the Godhead, cucnby the breath of God, and 
 morofthe y^^ ^^y jj^g fpirite, by the which we be illuminated,bc cx- 
 ^nabal^- tinguiihcd. 
 
 pjTes, J l^gj jj^. fubftaniiall Godhead is in all creatures. That 
 
 the loulc of man,although it be not God,it is made God by 
 the fpirite, which is God himfelfe. 
 II That the foule is madcmortall by finnc, cuenasthc 
 
 flefh is mortall, not that the foule rcturneth to nothing, a$ 
 neither doth the fle(h, but that itdieihwhenrhatitisdc- 
 ,j priuedof liuclyadions. Andchatitisholden inhelllan- 
 guifhingjas that it ihould ncuer after liue,but thefe that be 
 regenerated haue another foule, then that they had be- 
 fore : bccaufe of the fubftance which is renucd,and for the 
 Godhead which is ioyned. 
 J . That a like it is to baptize an infant as to baptize an afTc 
 
 oraftonc. 
 j^ That there is no mortall fin committed, before the age 
 
 oftwcntieyeares. 
 
 Thefe 1 haue thought fufficientto produce at this pre- 
 fent, to let the reader vnderftand that itjisnotwichouc 
 caufejthat ( fay, that Seruetus, whom yee iuftificis ablaf- 
 phcmer . 1 haue omitted thinges more horrible and grie- 
 uous.toauoidthe offenccof godly readcrsjwhich fodain- 
 ly lamnotmindedtomanifelt, except that Ifhallvnder- 
 riandthatyour vcnimous tongues be not flayed by thefe. 
 1 appcalc to the confcience of Caftaho himfelfe, if in eue- 
 rie one of thefe former proportions , which conccrne the 
 Godhead , there be not contained horrible blafphemie. 
 For what is more blafphcmous, thentoaffirmc thatfuch 
 
 av 
 
OF GODS PREDEST. ^09 
 
 as bclccuc in the Godhcad,chrcc diftinft pcrfonsjhauc no 
 true God, buc the illufion of the diucls. That ChriH: Icfus 
 is not chc ct^i nail fonnCjof che eicrnall father,that there is 
 no diftmdicn bccwixt the father and rhe fonnc,but in ima- 
 gination oncly.ThatChiift hath no participation of mans 
 nature, buc that his ficfti is from heauen, yea that it is the 
 flefli of the Godhead. That in ftockcs, ftoncs,and all crea- 
 tures, is the fubflnntia 11 Godhead . Ifihefc (I fay) bcnoc 
 blafphemicsworthic often thoufand deathcs , clpccially 
 being obrtinaccly maintained againft all holfbnic admo- 
 nition? Letalhhofc that feare God iudgc: yea cucn you 
 your fclues, how furious that ener ye be, iudgc in the roat- 
 icr, euen as yec will anfwerc before the throne of the Lord 
 Icfus. j That contempreoufly he fpake ofbaptizing of the 
 children, of the pubhke preaching of the Gorpcl,& of the 
 adminiftrationofthc Lords fupper, thathaue you com- 
 mon with him. For this is your glorie, and pcrfwafionio 
 all your fcholers , that thefe things be nothing nccefTarie 
 to faluation , yea moit ftraitly y c inhibit e all of your fed to 
 frequent any congregation^but your ownc. And whether 
 thisbeblafphemicof your part, or not, to afSrme thofc 
 things nothing ncceifanejwhich Chrift iefus hath cftabli- 
 {hed,and commanded to be \'icA in remembrance of him, 
 tohiscomming againe^ lam conrcn?:thatiudgcmencbc 
 referred, euen to thofe that be mod indifferent betwixt ys 
 and you. 
 
 To fiiperfede the reftofyourblafphcmieslrcturneto 
 your booke, becaufe that after I purpofc to fpeake of your 
 holie conucrfation, & of the great pcrfcdion,that is found 
 in you. 
 
 Yeaccufevsthatwehauewritrenbookesinapcrpetu- J. , 
 all nicmoricjof our cruelrie,afiirmiiig it to be lawfull to put , . ^^ 
 to death fuch as diflem from vs in religion. Notwithftan- -^ , ^-^^"i 
 ding, that fomeofvs were of an other mindc before they ^ * ^, '^ 
 camctoauihoritie. and further, ihatwcchaucgiuen the ' ' 
 Iwordc into the hands ofbloodie tyrants. 
 
 Ti ue It is that bookcs are written , both by you and by 
 vs. for your maifter BcUius affirmeth, that lawfull it ii not, 
 
 O 
 
f 2IO AGAINST THE ADVERS. 
 
 to thcciuill MagiftratCjio vfe the fvvord againft hcrttikcs. 
 ToNvhomthac godly learned man ThcodorusBeza harh 
 anfvyercd. In which if you or your mailer chinkc not your 
 felues fully anfvvercd,yc may puc petothe paper whc you 
 litl 5 looking to recciue anfwere with conucnient expedi- 
 tion, lohn Caluin hath befidcs committed to writing, the 
 \ examination of Seruetus , and the caufe of his mifcrablc 
 dcathjwhichbooks, albeit to you chcy bca perpctuallmc*- 
 Riorie of cruclric,yct 1 haue good hopCjthat to our pofte- 
 ritie, ibey (hall be profitable ( as now to vs , be the godLc 
 labours of thofe that before vs haue foughten the fame 
 battel! againd the obrnnare hcrctikcs.) And further fee- 
 ing both you and wee muil abide the fcntencc of one 
 judge 3 wc canaotgreatly fcarc the preiudicc of your fa- 
 ^ion. 
 
 Where yc aske if thcfe be the fncepe which Chriftfcnt 
 To the fx't forth in the midll ofwolues. Andifthclhccpecan perfc- 
 quesiion, cutc the wolues , and i demand for anfwere whether Mo- 
 anfwerediy ies was a ihecp or a wolfc, 6f whether that fcarcRililaugh* 
 a quiflion, tcr executed vpon idolaters without refped of pcrlons 
 was not as great a perlecution,as the burning of Seruetus, 
 and lone or Kent. To mc it appeal eth greater .For to them 
 was granted no place of repentance , no admonitivMi was 
 glucnvnto them, buc without fui chcr delay or qucftion, 
 EV0/.32. was the broth.T commanded to kill the brother, yea the 
 father not to fpare the fonne. I thinke vercly that if ludge- 
 tnent fnouldbe referred vnto yoii,thatthcn fliouid Moyfcs 
 and the tribe of Leuy be iudgcd wolues , fcnt to deuour in- 
 nocent (hecpe. But becaufe wee know what God hath al- 
 Iowed,wc the IciTe fcarc the judgement of man.lf ye claime, 
 any priuiledge by the comming of the Lord lefus, himfelie 
 will an(>.vere ,ihat he is not conic tobrertkenor dellioy the 
 Law of his.heauenly father. 
 
 Where further ye aske, if Abcll did kill Cayne, or.D.iuid 
 Sauljor he which is borne ofthefpint, did kill him which is 
 born of theileih ? I anrwcr,ifyourqucilionbc of AbcII,Da- 
 uidandlfaakjin their proper pctrons,that none of them did 
 kill arnc of ihcfc furcnauKd. Buc if thereof ycc inferre 
 
 no 
 
OF GODS PRHDEST. 211 
 
 no more, isiclawfullforanyof Gods ckdroIg]lanyman?7;vi7 ^«4- 
 for his confcicnce lake- 1 sniv/cre , thanf vndcr the name haprShs a- 
 of confciencc yee include wharfocuer lecmcch good in Ijufe the 
 your ownc eyes , that then yec afflrme a grcac ablurditic, nnrr.eofco^ 
 manifeftly repugning as well to Gods law, as to the exam- fcience. 
 plcsofthofc, v\hornGod haih highly praifed in his l:olie 
 Scripcurcs.But becaufe continually ye daime to your con- 
 fcience, to rcmoue from you that vainc couerture^ I aske 
 if the murthererjadukcicfjOi- any other tnaletactor,{hou}d 
 be exempted from puniQiment ot the law, although he al- 
 ledge, chat he did all thing of confcicnce ? Itruriyee will ^ 
 confclfejthat he ought ro be mocked , that v;ill claime the^ 
 patrocjnieof confciencCjWhcn that he dothplaiuly offend 
 againil Gods will reucilcd. And why will ycenot grant as 
 much in this matter, which now {landcth in cor.croucr- 
 fie ? becaufe (fiy you .} cxternall crimes haue no atrnitie rr.-A;.,^ ^ 
 with matters of rcligion.For the confcience of euery miin '', /'l^-ff 
 is not alike pcrfwaded in the feruice and honoring of god, ^'^^ ^1^ ^^^". 
 neither yet in fiich controuer(ies as Gods word hachnoc 
 plainly decided. But I aske if that be a iuil excufcjwhy per- 
 nicious errors iliall be obftinarly defendedjcither yec thac 
 Gods cftr-bhriied religion fiialbc contemptuoufly difpifed? 
 To make ih-^ matter more plaine , idael and ludah were 
 not both of one minde in honoring of God, after that the 
 tenlnbes departed from the houfhoidofDauidjyea iuda 
 'inthefclfc was often corrupted with pcftilenc idolatric, 
 in lO much that the fathers d'd offer their children to xMo- 
 Icch .-which I am allured they did not without fome zcale, 
 which they thought to be good confcience. But notv.ith- 
 flandmgthofe controucrfies, diuerfc opinions,and forged 
 confcicnces at their ownc appetiics , Helias did kill the ^nfwere to 
 priefts of Baal. And was hcborne I pray you of the i\ziD} or ihejlifting, 
 was he not rnrher regenerated by Gods holy fpiriie? loiias 
 did kill all the prieftcsofthe hie places, & did burnc mens ^ ^._^^ ^ 
 bones vpon their altars, & was he I bcfeech you brother to " " ^'"^^ 
 CainjOr rather fellow heireof the kingdom prorr.ifed with 
 Abel. But that he was Gods moftfaichfuUkir.g, aftcrDa- 
 uidjl truil ve will not dcny,e>>ccpt that ye willay asbeforc 
 Oij 
 
' 2Tt AGAINST THE ADVERS. 
 
 boldly ycc hauc affirmed of others that God rcucngcd 
 blood with blood, inthatbc fuffcredhim to fall in battel!. 
 Bat the fpiriie of God fpeakingin the prophet lcrcmic,is 
 nioremildeofiudgcmentjforheabfolueth him, and doth 
 afHrmc that he was taken away forthefinnesof the peo- 
 ple. Confidcrthefethingcs, andconuiflvs, ifyeccanby 
 Icriptures. 
 
 We fay the man is not perfccuted forhisconfcicncc, 
 that dedining from GOD, blafphcming his Maieftie, 
 and contemning his religion obftinatcly dcfendcthcrro- 
 nious&falfc doctrine. Thisman, Ifayjlawfullyconuidcd, 
 if he fufter the death, pronounccdby a lawfull Magiftratc, 
 is not perfccuted ( as m the name of Seruetus yc furioufly 
 compia!ne,)but he fuffercth punilhmet according to Gods 
 commandement pronounced in Dcutcronomie, the thir- 
 Df»M|. teenth chapter. 
 
 To pur end to thcfe your calumnies for this time , two 
 
 To the (ixt. things I would require of you. Fuft, that thus fooli(hly yc 
 
 abu(c not the name of confcience, which you fay conftrai- 
 
 Cpnfciencs n^th you to write, to the end that ye might awake vs out of 
 
 mf*h bee ^^^ dreamcs. Ccnfcicncc for aifurancc of thy felfcin wel 
 
 flayed ypon doing, muft haue a te'limonie of Gods phinc wil rcucilcd, 
 
 Gods word, which ye (hall not findc to be your aiTurancc, that foodi- 
 
 cufly ye may accufc v$ of thofccrimcs^ whereof yc be nc- 
 
 ucr able to conuid vs. 
 
 The fccond Is , that by plainc fcripturcs,and folide rca- 
 fons ye iladie to confute our dodrinc, and not by raging 
 words fpokcn as it v^cre, by men in a frenfic. You fhall ne- 
 wer be able toprouc, either that our doclrinc is poyfoncd, 
 cither yet that we draw the people toafecure, idle, and 
 careklfclifc. Blefled be God the father of our Lord lefus 
 Chrii^, who of his mcerc mercic hath caufcd our do(f>rinc 
 fomewhat to frudific,our good hopeisj that with vs & his 
 afflided church , he will continue his fatherly fauour , in 
 fuchforfjthatfrom time to time he willleauc documents, 
 to the ages following, that his hcaucnly dodrine is noc 
 fcnt in vaine. To hini be gloric for cuer. Now to that that 
 folio wcth in your booke. 
 
 THE 
 
OF GODS PREDEST. ii$ 
 
 THE ADVERSARIE. 
 
 mttiH^ ofldoUtneyhomicide^ dLJ<^ndof\-9ukediies , they be/? ill in jfec^ioD. 
 Cods fauor. Markel prayyouhow the faying of the prophet Zachn- 2^^^. , 
 tie tiyerifi'd inyoit.Inthrs ffithhe,yeegrie.!e the Lordthatyefay, 
 7' hey that do euiR are good in the/t^ht of God, andf.chpleafe h:m, 
 can there he atty thing more mamfefrlyjpolf againTv yotir srro\',sAnd 
 traely itfeemeth to me,tlMt ye woald intice the people by th^ doctrine 
 tofinnty for if the ele{} lofe not thefaaor of Godbyfnne^ neither the z 
 reprobate, forasmuch at ye fay, neuer were nor can be in hiifa:iorjJo 
 that thy cannjt lofe that which they haae nct.ff^'ho necdetJ; tofeare g 
 thentolofethefaurr ofGodby f.n. It i< no matter thcn)K>hat\K>edoy ^ 
 but contrarie toy our doStiin; , we be tau-ghf by the lioly GhoTi in the 
 tfordytJjat G od hateth all xvorkes ofin'quitie^and he that commttteth 
 finne u of the diuell. ^nd d'th Godfaiior them that be members cf 
 the ditieli ? Vadfr.th no -vndtane perfon hat^h any inheritance in the J 
 kingdome ofChriTi and Godythm wxf ^dam, when he tran/grejjed 
 njt of the kingdom ofGod^for he w.t4 an yncleane ptrfon defiled with 
 fin.Ifhe was not of the l\ngdom: ofG'^d, then wot he oftl^e l^ngdom ° 
 of the di'*eU.j$r Co was he9 tt oftheeleffi^n.Euen as ^ dam did, faith 
 th: Lordyfo ha'-te thiy brok^ my coucnant andfetme at naught, if Of' ^* 
 ^dam in brsakin^ the Lords couenant ^ ft^^^^*^ God atna^fghtj, 7 
 wasfiil behmdofGod^the may we fay with the wick^d^as it u Writ^ 
 ten.lt n but lo,9 labor tofene the Lord ^wh at profit haue we for kee- 
 ping hn commandenents ? T here f re may we fay that the proud are 
 happy ^<^ that they which deale with yng'^dlines arefet yp,Such ajpi-^ 
 rit haiteye careles libertines, asy^ur dfChine wel declareth. Did not S 
 Gad threaten Ada,that in what dayfef^er heff.otild eat of the fruity 
 hefJjidd dy th: death: not onely corporal but alfo eterna'l^They whkh 
 frfa'-ie the commaniements ofGod,forfak^ Gidhimfelfe, as thepro~. 
 phetfaithyTheyarenottheLords/orih^yhaneynfaithfuUyfrfal^tt 
 him.jf^herfire^da whtnhe forfool'^ God wasmt the Lords, but the 
 feruant ofd^ath anifi i^o whomfoeuerye commit y our felues asfer- 
 ttants to obey, faith Vaul,hUfert*antsye areata whom ye obey^whether 9 
 it be of fin ynto death ^rr obedience ynto right eoufnes. ulndagaine, if 
 any man hone not the Spi) it ofChri7i^thefame is n:ne ofhii^andneim. 
 ther ^da nor Dauid were led by thefpiit of Cirri fi whe they finn^d^ 
 fQrthejplrit of Chrifi dwdlcth not infwh asforfakc hintj^' obey the 
 
 ilj 
 
114 AGAINST THE ADVERS. 
 
 ({iueU,and except ChriTv^ faith the ^poUlc, dwell inyeu^years cnfl 
 
 X^ a.w.tyes : then^dam and Dmidwne cafi awaicSj thai ii,reprcc>atcs 
 
 when ihcyfimsd, for neither were thy inChnTinor ChriU in tl>c,in 
 
 ^hom the eleclionofGcdwts ^ U-.But to vehatfv.rlofejhouldl thtu 
 
 contend with yoti that ^dam did fall out of the eleCiionyfcein;!^ in thu 
 
 yea^reenotyo^:r/clt*es. fcryo:!r congregation^hich u at Geneua in 
 
 the ,:onfe(jion of 'heirfdih fay , that of the loTlfonnes sf^damficd 
 
 1 1 eletledfom e to lify and the rcsi hs reffed. Either iml>roHe their he^ 
 
 lief^ , or elf eonfeffe with them that all the cIMdren of Adam werA 
 
 loTl hy trarfg,-e(Jlon. If they xvere loTI-y then >cvere they out of the ele^ 
 
 ftion wth their father Ad.r,f,-oin the tranf^reffon fntill thepromife 
 
 tva^sjvade.T her fore fiith Vaul^darrtnaiMi came sfcnefn ynto con" 
 
 demnation'.^ in another pi a; e^Lil^ a^ by ^dt a II die^e « efo hy Chnfi 
 
 Jhali aU.be madeaU'ie. Here doth the^jfofle witnes plaincly^that xve 
 
 , all hy Adam do die, S John faith J)e that belerueth not^'ts alrcdy con- 
 
 demn;J,(^ the vcrath of God nbideth on him,Thcn\vere Adam and 
 
 T>auid^?j/ all fid) workers vfiniquit.efor that time that they finned 
 
 aJ.redie condemnedjjcing ycidcf faith. And could they be in thcf}ate 
 
 ofcond^mnaticn ^>- eleflion both togiths',? Har!<^n rvhat foUoweth^^^ 
 
 the wrath of God abideth on him: as Ada from the tranfgrefjlon ynto 
 
 13 th: fromife felt the force ofthz wrath ofGod.Thi^ we fee that Adft 
 
 fr^'Da-.iid,^ all other when they Jinned^they be out cftheloueyfancr 
 
 andeleClio ofGd^ vntill they j epent (^r be home a n'^w^forothei wife 
 
 cathey neiter enter into the l^ingdoms ofheauen. Again^Sjohnftltli 
 
 ye krxw that no /rafleyar hath eterna! Itfe abiding in hiwiDattid was 
 
 a man i'^.ler^herfore hj had mt etertiail life abiding in him.Bu t di-t^ 
 
 I y ring the time of his wic'^Jnes he wa^ the ch:idofdeaih^(t.s the prophet 
 
 ISlathanJhewed him.D^mdgi'.cing iudzement againfi hitrfelf^ with~ 
 
 1 6 oat faith it cannot be that any manfhouldpleafe God^ Adam , and 
 
 Vayjid when they fim^dj I hey were wit ho:, t faith, t]}enpleafed they 
 
 mt god. I fthey plcafcd hi,?} not^thsy chfpleafed himyfo that they w «.■ e 
 
 fallenfrom the lone and fiuor of God. 
 
 A ^J S \V E R E. 
 Albeic iha: I pcrcciiic char clrher ignorance noth fo im- 
 pede yoLi,cr clfe diat mnlicc doth fo blind you,that ncit'iec 
 yce will nor can vnd Jilhnd iliat, which in the felfc is moft 
 fcnfible & plaine,! wil neuerthclcfre yet once again repcrc 
 that whichbctorclhaucraidjtothe end that \vc may giuc 
 
OF GODS PREDEST. nS 
 
 fcftimonir, aswelltothofc that now Jiuc, asvmothc po- 
 
 ftcritic CO come, whatdodrineicis, which yccfofuriouily 
 impugnc. If ignorSce be the caufc why thus yc rage againft 
 vsjyemaybce taught, ifyccliftco bcftowcyour eares to 
 hcarc, your eyes to readc, nnd hearts to vndcrftand : for 
 our doi^rinc is not as forr.e of you do compJainejdarkc nor 
 obfcurcjcxccptthatitbejiothofeto whom the Apoftlcaf- 
 fiimcdjChachis Golpcll was hid.Buc it that mahce which yc ^„ry^,fyg f^ 
 haueconcciuedagainll the ccernall truth of God, doth (o the^.z i 
 WindeyoUjthatyc will not fee the bright funnc in the mid- 
 day, there reftcth no more to vs, buttodefire of God,ei- 
 thcr to rcmoue this your diucllitli malice (I write as knovv- 
 cthGod.eucn from the gncfc of heart) or els fo toftayand 
 bridle it,th.it it trouble not his aiflidcd Church. Ycaccufc 
 vs, as that we made no dilrerence betwixt vice and vcrcuc, 
 finne,andiuftice, neithcryet betwixt Adam antiDauid^as 
 they were elcdedin Chrift lefus before the fotindationsof 
 the woilJ were laid,3nd betwixt Adamtranfgrefling, and 
 Dauid commictingadultcnc and murthcr. 
 
 Ye further fecme to charge vs,as wc fhould affirme,rhat 
 God hateih not finne , neither yec that hce refpeded vice. 
 If our ihort, plaine , and vnfcincd confeflion , bee able to 
 fatisfic you in thefc three doubtcs , I haue good hope chat 
 after this , yee rtiall haiic no occafion to fufpeifl vs in fuch 
 caafcs : firft before God, before his holie Angcljcsin hea- Otirconfef. 
 ucn, and before his congregation in earth, wcprotefl and yw«/o«- 
 acknowledgc , that finne, vice, and all kinde ofiniquitie, chin<rjime, 
 is, and cucrhaih been fo odious , in the prefer ce of God, 
 that he neuerfuill'red the lame vnpuniihed, in any of his 
 cleft children. That for the Isme, not onehc deaih,but al- 
 focomrron calamities, hath apprehended a!Imankinde,c- 
 usn fichcns the firfl tranfgrePiion. That vercuc , iuftice, Touchi,,^ 
 ^nl ciuill honellie (befides the iufticeof the regenerate ye.-tueaml 
 childreri) hath fo picafcd God, that forlouc of the fame, inJiiceduU, 
 hcc hath mainteincd , and to this daicdoeth maintcine 
 common wealrhes, albeit, that many grieuous crimes bee 
 committed in the fame . As God (wee faie and affirme) 
 loucch equicie, iufliccj cbaftiticj trueth, racrcic, and 
 
 O iiij 
 
11^ AGAINST THE ADVERS. 
 
 tcmpcranccjfo doth he in fom fort highly reward r,hc fame, 
 and hatcth vnrighccoufnes^fikhie lite,deccir,cxco{rc,crucl- 
 tic,and riotous liuing, which ofcen hcc punifhethcuen in 
 mens eyes. And this diffcrencc^wc faie God makcth eucn 
 amongft thofc, that be not regenerate, neither were euec 
 called to the trueknowlcdgc of (aluation. And thus much 
 briefly for the firft, fecondj and third. This difference wee 
 make betwixt Adam and Dauid eledcd , in Chrift lefus, 
 and Adam and Dauid tranfgi cfling Gods holic commaun- 
 demcnt,and wil reUealed.Adam & Dauid ck<fled,inChrift 
 Icfus before the foundations of the world were laid,were fo 
 loued in the fame Lorde lefus their head , that when they 
 had moft horriblic fallen and oft'cnded , yet did God feckc 
 Adam, call vpon him gentlie, reafoa with him, & at length 
 conuifting his confcience of his offence, did make vnto 
 him , that moft ioyfullproraife of reconciliation :of the 
 famcIouc(wcefaicit proceeded) that God did fendc the 
 Prophet Nathan to Dauid , the offender^ that by the fic- 
 tion of an other pcrfon, hec letceth him fee the hor- 
 rour of his finne , that hce did firft tcrrifie,and beat downe 
 his confcience : and after moil tenderlie did ercA, and life 
 tJ6^ andin it vp from the pit of defpcration. All thcfe graces(fay we) 
 Yiph§m God proceeded froii Gods immutable louc which did remaine 
 lofteth ^n~ conftant , bothtowardcs the one and towards the other, 
 Ms-sjitsn cuenin the time of their greatcft vntbankfulncs. And that 
 ^htnthey becaulcthcy neither were beloucd, nor ele<^cd m them- 
 haue o4tf>- fcluesjbut inChnft lefus their hcad,who neither did iranf- 
 ded, ^ grefl'c nor oifendein anic one iotc , againft the will of his 
 heauenly father. 
 
 But Adam and Dauid tranlgrcfiing and horribly fal- 
 ling from God, were fo hated in thcmfclues, and for tiieir 
 iinnes, thatfirft itbchooucd the innocent Sonne of God, 
 by his death to make a latisfadion for their finnes , as alfo 
 for the fins of all Gods children. And fccondarilie we fnie, 
 prcachjwritc, andmaitncinc, that thefinne was fo odious 
 Ffavr odioi(4 before God, that his luftice could do none othcrjbutinflift 
 if i:n: J.Gods vpponAd3m,and his poftcritie, the pcnaltic of death cor- 
 frefatcet porall j the punifiimcnts and plagues , which dailic wcc do 
 
 fee 
 
OF GODS PREDEST. %n 
 
 fee apprehend Gods childrcn.that vpon Dauid,he did exe- 
 cute his iuft iudgemcnt,vvhich in ihefc words he pronoun- 
 ced.Now therfore the fword (hallncucr depart from thine 
 houfcjbecaufc ihou haft defpifed mcj, and taken the wife of 
 VriahtheHittitCjtobethy wife. Thus faith the Lord :Bc- 
 holdc , 1 will raifc vp euill againft thee out of thine ownc 
 houfc, and I (hall take thy wiues before thine eyes and giuc 
 ihem vnto thy neighbourjand he fnall lye with thy wiues in 
 the fight of thefunne.forthoudiddeft iclecretlyjbuci ihall 
 doe this thing before alllfrael, and before the funnc. This i.S^m^ii,, 
 lentence, Ifaic, moft luftly pronounced , was after moft 
 (harply, and yet moft iuftly(for fin coramitted)put in exc» 
 cution. And lb do wee affirme, that none of Gods children 
 be they neuer ^o dearc,lhal cfcape punilhment,if contemp- 
 luoufly they tranfgreflc. 
 
 I fuppofe that this our confeflion nothing docth ofFcn4 
 you,cxcept in this one thingjthat we affirme that God ftill 
 ioued Adam and Dauid after their fin,before that his holic 
 rpirite wrought in their hearres anie true repentance. And 
 yer Iwonder why this fiiouldofFendc you, feeing that wee 
 afligne the caufe, not to be themfclues, neither any vertuc 
 within themlelues. but Chrift Icfus, in whom they were c- 
 Jedcd & chofen.The figncs of Gods loue,we haue cuident- 
 ly proued,& the end and ilfuc did witncfle, that Gods louc 
 was not mutable. Ifyou require fcripturcs,for the probatio 
 of the fame.Behold they are readie. ifwhcn wee were ene- 
 mies we were rcconcilsd vnto God,by the death of his (on, K°^'S* 
 much more we being reconciled H-.a!! bee faued by his life. 
 And a htle before in the fame chapter. When wc were fin- 
 ncrs Chrift died for vs,&c. And the Apoftle lohn : hccr cm 
 appeareth the louc of God towardes vs,that his oneliebc- 
 gotten fonne hath hec fent into the worldjthat we may liuc 
 by him : herein is louc, not that we loucd God,but that he 
 loucdvs. And hath fent his Sonne in the mercicfcatc. for 
 our finnes.Thefe are very pjaincjand we thinke that no rea- 
 fonable man willdenie to Adam and to Dauid, that whicfi 
 the holy Ghoft maketh common to all Gods clcd childre, 
 to wirjCobcbeloucdofGodjCuenwhcnthcy were cncmic* 
 
2i# AGAIMST THE ADVERS. 
 
 dead ill finne, drowned in idolatric , and polluted with all 
 
 Ephci, fiichines, as witneireth the Apoftlein thefc wordes: And 
 
 you when yc were dead by finncin ihc which ye lometimes 
 
 walked , according to this world, according to the prince,^ 
 
 yj to whom power is oftheayrc, which is the Ipiritnowvvor- 
 
 f t n king in the rebellious childi en, amongft whom wee all had 
 
 jp \^^^ fQjjjccimcsconuerfation, in thcluftesof our flcfn, doing 
 
 "**' % J thofc thinges which pleaied the flelh and the mindc , and 
 
 ovpar es ?« ^^^^ of nature the Icnncs cf wrath iikc as others , But 
 
 * God whoisriche inmcrcie, for his ownc great loue, by 
 
 the which hee loucd vs, cuen when we weic dead by finnes 
 
 (marke , and if ye be of/cnded 3 conr.pl.iine vponihc holie 
 
 Gholl) harh quickened vs togichcr with Chnil (by grace 
 
 yc are faued) and hath raifed vs vp togirhcr wit!; Inm, and 
 
 togiihcr with him, hathcaufcdvs to ficamo/igO: mehca- 
 
 ucnly, by Chrift Icfus, to fliew in the ages to cumejhis m<>{i 
 
 rich grace in his iiberalitic,by Chrirt lelus. God opca your 
 
 eyes that you may fee thclight , and mollific your hearts, 
 
 that yee may magnific with Gods children hii. fuperabun- 
 
 dantlouc and mercie bellowed eucn vppon the moft vn- 
 
 worthie. 
 
 If yc thinkc that this lone hath onelic place before thac 
 man ottend,you fee the holie Ghoii plainclie repugncih to 
 your fcntcnce , for hee fpeaketh to them that had bccne 
 pollutedand defiled with all finnes. lfyctycerepiie,bLC 
 Ki"*' that was during the time of their ignorance, and not af- 
 ter they were illuminated by grace, ye haue faid nothing 
 ^fitfvere, againfl our confcfiion : for wcc afHrme , that God loueth 
 iinners being wrapped in death and damnation by finnc, 
 nnd chat we haue piaincly proued. But yet for your fatisfa- 
 ftion, andinftrudion (for I take to record the Lord Iclus, 
 that 1 wold beftow my own life , to ioyne you fully to Chrifl: 
 Icfus)hvi]IproceedeahtIefurtherwuhyou. Do ye thinkc 
 thac the linne of Dauid touching the nature and quahtie 
 of the (inne it felfc , was more horrible and odious before 
 God , then were all the finnes committed in Ephefus, by 
 thofe, to whomc the Apoftic writeth ?yea then the finnes 
 which were done amongd the whole Gentiles ? Itruftye 
 
 wiH 
 
OF GODS PREDESt. li^ 
 
 will not tliinkc it , and wc clecrcly fee ihat God Joucd ihc 
 elect in HphcfuSjnnd smongft the Gcniils when they were 
 drowned in ail kind of iniquitie. If ftilye rcplic, Dauid was 
 vnthankfuU, who after fo manie benefices receiued, fo 
 traitcioufly declined ftoniGod , following his owncap- 
 peiites, and of purpofcdcounfelljmurthering his innocent 
 feiuaunc, and thac With great ignominie of God. This nei- 
 ther do, neither yet euei did we denic.Buc yet as the (]uc- 
 ftion ib other, fo is not ourconfeflionprouedfalle: albeit 
 Dauid was vnthankful(yea and after Adam moft vnthank- 
 fuU, ofanie of Gods children to his daics). Forhcerein 
 ftandcth the doubt .Whether that the vnthankfulncfic of 
 Gods children . after they hjuc once receiued mercie, 
 grace, and large benefices from Gods handcs.doth fo alie- 
 nate the mind of God from them jthat he bcarcih to them 
 nomanerofioue, tilihey turnetohimby repcncance.Thc _ .j r 
 
 contrarie hereof we hold. and affirm, not fearing to auo'.v, ' ' ' 
 
 , ... J 1 r • L 111- repentance 
 
 that repentance , as it is loyned with taith, which is the ' / , r » 
 
 free gift of God , i'o is it the eftc(5t of Gods conftant louc r a,' - 
 toward them, and no caufe of the fame. Ana for diomorc J'j ,-' 
 ample declaration heereof, letvs comparcthcdeniallof ,., , 
 Petcr,and thedefedion of all the Apoftles.wiih the finne /J/'' ; 
 of Dauid. Albeit Peter was not called to be a worldlic /' , .j. 
 Prince, as Dauid wasjyetithinke ye will not dcniejbut to w..^, r 
 becallcd toiheofficeofan Apofllc, tobeChriftsfcholer '"' •' * 
 ihefpaccof ihrcc yearcs, to be fo familiar withChrift, 
 that he alone with other two , did fee Chrift their maiftcr 
 transfigured, did hcarc that ioyfuU vcycc from heauen, 
 did fee Moylcs and Llias fpeakc with him,my triift is,l lay, 
 that ye will not denic, but that thofc were graces nothing 
 infcriourtoDauidskmgdometemporalkandyethowhor- Daailsof* 
 nbly that Peter did denieChrift lefus,ye are nor ignorant. /^M^e row- 
 Yea bur lay yc, Peter wept, and fought grace with rcpen- ^ared with 
 tance. But I a.skewhenr' the holic Ghoftdoihanfwcre, 'Pf/^r^-c/e- 
 thatit was after the cockc had crowne, and that Chrift niallcf 
 leius had looked vnto him . Proceeded that looke Ibc- Chiifi. 
 fccchyou from louc, orhatred? Itlhouldfecmc in dcede 
 by thccffc(fl:5thac it came from loucFor then itisfaid chat 
 
*20 AGAINST THE ADVERS. 
 
 Peter remembred the wordcs of his maifter, and Co went 
 forth and wept bitcerly. By ailhkehhoode, then were his 
 maiftcrswordes before quite blotted out of hismemoric. 
 But God be praifedjwc need not to depend vpon vnccrtcift 
 conicftures. The fall and deniall of Peter (as in another' 
 place we haue declared) came not by chance as a thing, 
 wherof Chrift lellis was ignorant.He did forcfee ii,and be- 
 fore fpeaketh it. And what comfort gaucChriftlefusvnto 
 him,before he pronounced that {harp fcntenccjbefore the 
 cock crowc thou flialt denie me ihrice.This comfort I fay, 
 Luh 22. ^^^^^ ought of all faithfull moft to be cxto]led:Simonj Si- 
 ^ * mon. behold Satan hath defired you, that he may fift you 
 as^heatjbutihaue praied for tlue^that thy faith faileaot; 
 and thou being conucrted, confirme thy brethren. Did 
 Chrift pray for Peter , knowingthac he fhould denie him? 
 fohe affirmeth. Doth the praicr of Chrift lefus and the ef- 
 fect therof vaniih in a moment^ God forbid, that fu ch im- 
 pietie take place in our heartes. The Apoftle doth witnclfc 
 that as his Sacrifice is euer recent before GOD, fo is his 
 praier eftcftuall euer for his cIcft.Doth God vtterlie hate, 
 detcft,and abhorre fuch,as for whom Chrift lefus praieth? 
 yea commendcth to his mercie, before they fall into dan- 
 ger ? my hope is that the godly will not (o iudge. The fame 
 I might proueby the ftout dcniallof Thomas (bcfides the 
 Cod eeinmt dcfcdion of all the reft) who after that the glad tidings 
 hatefuih as of Chriftes refurreftion, was confirmed by ihe teftimo- 
 Chyiflpray- nieofmanie, did obftinaicliefaie, except thatlputmy 
 «thfor» fingers in the holesj&c. I will not beleeue. Heercycfec 
 was no repentance of his former infidclirie, but rather an 
 augmentation, and increafe of the fame, Anddiditpro- 
 ccedefromlouc, orfromhatred, that Chrift corameth 
 Vnto him , and doth offer to fatisfie his cuiiofitie , in all 
 thingcs, willing him to be faithfull and not to remayne an 
 infidcU? 
 
 Confi der now how (imply and plainly, we haue opened 
 our mindes vnto you, God grant you his holy fpirit rightly 
 to vnderftand, and charitable to interpret the things thac 
 te fpokcr,&c. 
 
 Now 
 
OF GODS PREDEST. lu 
 
 Now will I briefly go through thefe fcripturcs which yc 
 abufe, and violently wrcllagaip.ftvs, not making lo long 
 dircourlc to amend your iudgmcnt, as 1 haue done toforc. 
 For if things alrczdic (pokcn (ball not profitc,l muft con- 
 feffc my fcJfe dcfticiite of counfcll,for this tiracThe words 
 of the prophet (where negligently ye namcZacharic {'ot^^^-'^ 
 Malachic) neither fcruc your purpofc, neither yet are ve- 
 rified in vs. For we be not asthcpricftes, who inthofc 
 daics permitted plain iniquitte, and contempt of God,and 
 of his fUtutes , vniuerfalJie to be done by the pcople,and 
 yet they did not opponc themfelucs to the famc.Kcadthc 
 Prophet and conuid vs of cholc things if yc can. 
 
 Wc arc forie, thai y c hauc no better opinion of vs,then To the 3 . 
 that our whole ftudie (hould be to intife the people to fin. 
 Not that wc doc much fearcj that by yourwordes, yecaa 
 perfwade anie, except your own faftion(and hardly thofc) 
 to credite you m that behalfc. For all praife be to God,our 
 Iiues,do(ftrine,and correclion of vicCjdo witncflc thccon- 
 iraric ibutourgrcateftlorrovvisjforyour condemnation, 
 which doubclcffc mull enfuefuch wicked iudgcment, if 
 haftilyyc repent not. 
 
 Asthefunneisnottobc blamed, albeit the carrion by ^^ ^f^ 
 the hcate thereof, be more and more corrupted : fo is not ji^ fuwieis 
 cur dodrine, although that carnflllmcn,thereof take car- ^^^'^^^^^ 
 nallibcrtic. For ihatyc knovve didinfue the dofkrine o^S. i^^^^r^^j^ > 
 Paule. . a- 
 
 We doe no Icffe a ffirmc both in worde and writing then A^^^^ 
 hcreyoUQoaffirme,iowit: Thathewhocommitteihfin, '* 
 is of the dcuiLbut herein I fuppofe ftandeth the diffcrece, 
 thatyouand vvevnderftand not that phrafc alike: wevn- 
 derftand chat the man committcth finnc,whofc whole ftu- j^^^ ^ 
 dirjmind,andpurpofe from time to lime, is bent vponini- ^^^ * 
 quicie:andruchdoweaffirmetobeofthcdcuill,who/in- j ^ ^^ 
 ncth from the beginning. If you vnderftandthat cuerie T'^^i ^ 
 adion commitrcd againft the law of God , makeih a man '^ '^ !^ * 
 the fonne of the deuill, we muft hberally fpcake,that fo wc ^^'^^^J'** 
 donotvndcrftand the mmdofthe Apoftle.Forplaineit is 
 that he meancth not of adions particular > be they ncuer 
 
%%% a;gainst the advers. 
 
 fo grceuous, whereof a man after repcnrcth, and from tlie 
 fame dcfilkth: but of a connnuall excrcifc, dclighc^ & rtu, 
 cJie>which man hath ill finnc.And this is plain i fay, by the 
 ^^^'f'' words which immediatly proceed and go before , he that 
 ningofthe cxercifcth iufticc((aith he)is luft euen as he is luft, he that 
 paceMlea- committcth finne is of the deuill. Foi from the beginning 
 S^ ' thedcuiilfinncih.Hercistheexercifeofiui'iiceputincon- 
 
 i.io/w.3. rrarie to the commicringt)flinne. An exercilewcknowre- 
 quircrhacontinuallftudieand practife.I thinkcyevvilnoi 
 fay, that one iuftwoike makciha man iul]:,and fo confc- 
 quencly the fonne ofGod, except he proceed from iufticc 
 To the %, ^^ iuftice. The lame fay we muft be vnderftood of the c6- 
 mitting of linne:for neither Adam,nor Dauid,did any lon- 
 ger commit their former iiniics, then by grace tht-y began 
 to repent. And fo did they not remaine vncleanc perfons, 
 nor in bondage of the deiuU. Neither yet can it be proued, 
 that cuer they were members of the dcuil],nor of his king- 
 dome,aibeit willingly they made thcmlelues ilaues to him: 
 whomChtiftlcfusnotwithftandingdidvendicateto him 
 la, he . fcjfc, and dcliuer from that thraldome.Becaufeofthefree 
 gift of God his father, rhey did appertcin to his kingdom; 
 neither euer be you able to prouc by anic of thefc fcnten- 
 - ces , that cticr they were out of the ekdion, as before iS 
 declared. 
 Ofe 6. The place of the Prophet Ofeas is of you euill vnde r- 
 
 ftood:the lacke of the Hebrew toong rnay be the caufe of 
 your crrour.And albeit your grear^and pei fe^^t angell Ca- 
 ftalio pretend great knowledge in th.it toonge, yer in thnt 
 asinmanieother places a child may clpie his negligence. 
 True it is that in the Hebrew, thisvv'orde Adam is in that 
 place. But if we i'hali vndei ftand that word whcrcfoeuer ic 
 is found in the Scripture, for the pcrfonot Adam cur tirft 
 father, wc lliallmake a madtranilanon, andalbnfemorc 
 mad. Such as haue but meanc vnderllnnding in that loong 
 do know, that that word is ofren common for any man, as 
 in the prophets is moft euidcnt. 
 How this The verity of the textisthis.they hauctranfgrcfied the 
 
 wordyidrim couenantj as the coucnant of a man , th;y haue rebelled 
 
 againfl; 
 
OF GODS PREDEST. 225 
 
 againft mc &c.Gocl complaincth vpon Ephrairn andluda, in^Jtap.of 
 ihacchcyhad no furrhcrrcrpcct,reuerencc nor regard io<5/^<jy o»*^/ir 
 that mort excclknc coucnanc and lcaguc,which God had fo be yndcr^ 
 mzdc w;ch them, to wit, that hec would be their God,andy?oc</, 
 they (hould be his people . For God had preferred them 
 loallnaiions of the earth, and had let them apart from 
 others, to fcruc and honour him in hoiineile of life, and to 
 offer vnto him rather fpiricuall thencarnallfacrificc. But 
 thcyferucd him at their plcalurc: yea, and in that land 
 which they had recciued of Gods moft lib-^rali bencdidi- 
 on, they did decline to Idoles. For thathee mcancih, 
 where that he iViithithcrehaue they rcbelied,thatis,v/herc 
 that they ought moft to be obedient. This I doubt not fhall 
 cuerie man, who diligently markcth the (cope of the pro- 
 phet peicexue to be his verie meaning. 
 
 Otherwifc, and more (harj-ly 1 might haucanfwercdj'jjf/^^-^ 
 your Ignorance, who can fee no difference betwixt Adam 
 once {Inning,5c yet iliortly after by grace called to ancwc, 
 and more fure league With God (which withall ghdncfic 
 and thankcfulnclle he did rcceiuc) and the manifeft con- 
 temners of God , which doc nothing cllc, but delight in 
 finnc, from the which albeit, that ten thculandtiivics they 
 becall-jd, yet contemning all locictic v/ith God, their 
 pieafureis, torcmainein vaniiie, and fo rinally in death. 
 This difference,! fayj ye ought to hauc obicrued, and then 
 I doubt notjbut that ye would haue exempted Adam/rom 
 the ranckc of fuchascGntemptuoiifly cry, itisbut labour 
 bftto ferucGod. If diligently yec ihallconhderwh&t is 
 v^iicten in lobjand in Malachie the third chap.ye (hal caHly -^c'' 2,r. 
 vnderftandjthat the prophet there diuidcth the whole muK -^^'*'^'»J. 
 tirud':5in thele two foi ts of me,to witjin thofechac be proud 
 obftjnate contemners, and in them that feared the Lord, 
 whom hce calkth his peculiar people , whoni he promifcd 
 to fpare, as a man fpareth his fonne that ferueth him. 
 And of this laft fort vnderftand wee Adam to hauc beene 
 all his dayes, after his fall and reconciliation by grace. 
 The Lordc purge your hcartes (ifhisgoodplcafurc bee]^ 
 from that vcniir^Sj whiche fo oft mcotieth you to fpuc: 
 
114 AGAINST THE ADVERS. 
 
 forth your ownc Iharae, fomctimcs crying : that wc be led 
 with the fpirit of Balaam : and now affirming, that wee bcc 
 carcIeshbcrtincs.To which blafphemies,bccaufc I can nei- 
 ther snlwer without the forow & grief of harr,ncithcr wjih- 
 oiic fomc offence of godlic cares, Iwill remit iudgcment to 
 him, to who as he hath from the beginningjOpencd things 
 that for a time laic hid indarkcncffe, fo 1 doubt not, but 
 that he will, yea and that (hortly, rcuealcvntotheworldc 
 with what fpirir s both you and wc be led. when more occa- 
 ficn (hall bee offered, I purpofe,if fo it plcafc the mcrcic «Jf 
 my God toafiift mcc, to notific with what fpiritcs you and 
 your fed haue been led heretofore. 
 
 Whatfoeiicr ye gather of the wordesof the Apoftle, it is 
 
 Tothe^.^. altogiihcrout ofthepurpofe: forinnoncof alithofe pla- 
 
 O" *^» ces doth he define and determine what Adam, and Dauid 
 
 were, when they had{inned,but plainly he dcclareth what 
 
 triall ought eucrie roan to take of huyifelfe,when Chrilt Ic- 
 
 fus is preached vnto himjaffirming that if any haue not the 
 
 fp'.rit of Chnll Icfus, that he is not of his. But the fpirite of 
 
 Chrirt remaineth not in vncleanc and prophane perfons, 
 
 fay you .But yet 1 afhrrae that Adam and Dauid ought not 
 
 to be numbrcd in that band.For although they finned,and 
 
 thatmoflc horribly 3 yet did they not abide in that eilarc% 
 
 And albeit they were not led wirh the fpiiite of Chrilf, 
 
 when they finned; yet they were both lcd,drawnc,and go- 
 
 ucrncd by his omnipotent fpirit, when they rcpcntcd.And 
 
 H(»v*f --f- fo can ye neuer be able to proue them tobcreprobatesjno 
 
 d^imand not euen when they finned:cxccptthat ye be able toprouc 
 
 Vnuidvpere that they finally pcrillied in finnc . For this principle do I 
 
 neuer ve- ftill hold, that true faith , and true repentance (which the 
 
 frobates, reprobate neuer haue) be the fruits of election. The place- 
 
 oftheApoflle written in the 13. Chapter of the lecondE- 
 
 piflleto the Corinthians, is nehher well marked, nor 
 
 lightly applied by you, neither yet wil itfuffer aniefuch 
 
 condufion as ye gather of it . The mindeof the Apoftlcis 
 
 ibis : After the departing of Paule f om Corinihus, where 
 
 affcr manic ftormes fuifeincd, hce had cflablilhcd the 
 
 forme of a Church, did emcr infalieprophcics, whofe 
 
 chicfc 
 
OF GODS PREDEST. sxj 
 
 chiefc ftudic was to clcuatc the authoiitic of Paulc,and fo 
 to deface his whole Iabour,affi rming thac he was not wor- 
 thie to be called an Apoftle : for he was neucr in che com- 
 panie of Chrill, others were of greater eftimaticn and fa- 
 uour thcnhcwas. 
 
 And as a muhitudc is cucr more rcadie to rccciuc poi- 
 fon then wholcfomc mcdicinc,a great nubcr began to giuc 
 care vnto them: and fo began little to cftccmc whatfocuer 
 I^aul had laboured amongft them.Againft which vnthank- , 
 
 fulncflc, the Apoftle vcrielharplywritcth, as in both his 
 Epiftlcs doih appeare. And amongft other his arguments, 
 which he vfcih to prouc that he was an Apoftle, nothing 
 inferiourto thcgreateft,hcadduccth ihcriifclucsforatc- 
 ftimoniCjfayingtTrie your fclucs if ye be in the faith,prouc 
 your felucs. Know yc not your fclues, that lefus Chrift is in *• ^or.i j» 
 you, except that ye be reprobates? By thcfcwordcsmoft 
 {Harpe, and mofte vehement he laboureth to pnuid their 
 confcienccjthaihe was an Apoftle, and that thcproofeof 
 his Apoftlelhip (as in another place he doth affirmc) was 
 declared in them, as if hec fliould fay : your fa'fc Apoftlcs 
 ^ffirme,thacIamnotworthie of the name of an Apoftle. 
 But if the office of an Apoftle be to preach Chrift lefus, 
 and ifthctruefigne^thatdifcerncthihciruc Apoftle from , '*Mj*o/ 
 thefalfc bee, that Chrift fo potently workcih by his mi- ^''^^f**^'"'^' 
 nifterie, thatChrift lefus takcthpoffcflloninihcheartes^' j^^'"' 
 of the hearers by the true preaching of his word, then '^ ^^^ ' 
 be iudges your fclues whether I be an Apoftle or not. Call 
 your confcience to examination, in what eftate 1 did find 
 you. Were yee not drowned in all fortes of iniquitie ? did 
 yce not walke in darkcncflc without anie true light of 
 God? And in whateftatedid llcaue )OU? Trie and exa- 
 jxiinc your fclucs in what cftate ye doe yet ftand,you can- 
 not be vnfenfibic, you cannot be fo ignorant, butyemuft: 
 linow whether thatChrift dwclletii in you or no. If you 
 will acknowledge ScconfclTc thatChnll dwellethinyou,- 
 then muft yee needs confcflc that I am an Apoftle. For 
 by my labours and preaching did you recciue Chrift le- 
 fus. And if to deface my labours, and to defraud me of 
 
2i6 AGAINST THE ADVERS. 
 that honor, which God ofhismcrcie hath giuen vnto tne, 
 yeliftdenic, that cither yc rccciucd Chrifticfus , cither 
 yet that he rcmainech in you , jdbcn doc ye confefTcyour 
 ielues reprobates. '; ' 
 
 Paulc dochnot abfblutcly define that they were rcprpr 
 bates , but puttcth in to their choife , whether they wouli 
 confelfc j,.tliat.Chrift lefusdidrcmaine in them by faith, 
 which they .hadrecei'Jcdby the, preaching of Paulc, and 
 fo wouldadnfiithinitobean Apoillc ;orto grant that they 
 hadnothingcodoewi.hChriftj and rotoconfeflethcm- 
 Ielues reprobates . Nowc let^tlie indifferent reader iudgc 
 whether tbat cither faithfully ye^cite the text, eythcrthac 
 rightcouflyy^ conclude vpon live fame. The Apoftlc Taith 
 nor, oicept that Chrift dwell in you , you arc reprobates^ 
 but faith, 33 before I hauc alledgcd, doe ye not know your 
 fclues that Chrift Icfus is in you?cxccpt that in fomcwhac 
 yebcroprobatcs. And albeit that the wordcs were fucii, 
 as yc recite, howe can you thereof conclude, Dauid and 
 Adara were,. reprobates, whcnthey finned ? feeing that 
 Pauleia that place naaketh mention ofno other finnc,ex- 
 ceptofthedeniallofChriil, tbrcmaincin them, of their 
 ingratitude towardcs him , whomc God had appointed 
 preacher ynto thc:m,and of giuing care and ci cditc to falfc 
 ApoftlcSj fliuodercrsof Chriflcstruc'meflengers. How, 
 iuilly I might furnc Paules wordes vpon your hcadcs,yoii" 
 cafily may cfpie:bui all fuch rcafoning I do from my heart 
 abhorre. If ye can be able to prouc that Adam refufed thfs 
 grace offered, orthat Dauid did flormeagainft Nathan, 
 cither 'affirming' or fufpeding him to bcafalfe prophet, 
 then had your argument fomc probabilitie. For onclyof 
 fuch, and co fuch fpeaketh the Apoftle in that place .Thus 
 doth cirher your ignorance, or malice wrcfting the fcrip- 
 tures againft their natiuc fenfe , compell me to trouble the 
 reader much more then 1 would , if any finccritic were 
 found in you. 
 
 Wc do confta.nrly afhrmc, th.^.tby the flnnc ofone >nan 
 did death enter into rh: world. For Adam did not only lofc 
 himfclfc J but alfQ did with him fclfc wrap all his poftcritie 
 
 in 
 
OF GODS PREDEST. ^27 
 
 infinne, death and damnation, fo that Adam and allhis 
 fonncs were in him loA. But thereof it doth not follow (as 
 ycaffiitnc) that therefore they were out of the elcdion, 
 from the tranfgrefTion vnto the promife. For as before wc 
 hauc plainly proucd, they were dcdcd in Chnft Icfus be- 
 fore the foundations of the world were laidjin whom they 
 did ftand clcded , and beloued cucn when they fell in A- 
 dam, at wiiich time the eleiftion which from ail eternitie 
 waskcptin the counfeil-ofGod, began to be notified J and 
 manjfefted to mans knowledge.Thc fall and iinoc of man 
 wasthewayandmeancs, by the which Godselcdiond:d . 
 appcarc, but was not the caufc why that it was dcftroycd. ^^ "^'^ouei 
 And fo if with reucrence ye could confidcr the myftcric of ^ ^"^"^j.. 
 our redemption in Chrirt lefus, ye (hculd plainly fee, thac " *** 
 it behoucd ail to die in Adam, that the elcd might rccehic 
 lif^ in Chriftlefus alone. , 
 
 Thcw'ordcs ofChriftlcfus'our mnifter, rehearfcdby Tti^/^^ j», 
 thcEuangehrtS.Iohn,yc doihamcfully abufc, for in that Idmz, 
 place he imreateth not, whether a (Inner during the time 
 of hisblindncfTe and fin,is appointed to damnation ornor, 
 neither yet whether fuch as before haue had knowledge 
 as Adam & Dauid had, be altogither void of faith, by rea- 
 lon of finne after committed . None of rhefc two points [ 
 fayjdoth our maifterin that place mtreat.But vntoNicho- 
 demushe plainly dcclareth , that the caufc of life is faith, 
 anathecaufeof condemnation isincredulitic and vnbe- 
 licfc. Not thac Chrill lefus affifmeth, thac cuerie man 
 thacisvnfaithfullacanie time is , orfhallbe condemned. 
 For God hath wrapped all vndervnbeliefe, that hec may 
 hauc mercic vppon all, as S. Paule confclleih himfclfe to 
 haue benea pcrfecuter,and vnfaithfiilJ. But the true mea- 
 ning ofChriftiSjihat fuch as defpile the light olfered,and 
 remain in vnbcliefe to the end, hauc their condemnation 
 alreadie appointed; as contrariwife whofoeucrwich full 
 obedience doe rtcdfalHy belceue the lame, fliall hauc rhc 
 life cuerlafting, notwiihftanding the manifeft trAnfgrcfli- 
 onsofthclaw. 
 
 The reft ofihis part is before anfwcrcd , and thcrcfcrc 
 
iit AGAINST.THE ADVERS. 
 
 I wil not wiih repetition trouble the reader. Forycbcnc- 
 
 To the 13 . ucr able to proue > that Adam and Dauid were fo out of 
 
 1 4.1 J, C^ thcloucof God!, that he didnotloac thcminChrift his 
 
 1^. fonne,inwhonie they were elcdcd. Dauid was no fuch 
 
 maiikiiicr as was Caync, of whomc S. lohn fpcaketh,wha 
 
 dehghced in bloud to the end . Neither did Nathan (hew, 
 
 nor Dauid pronounce anic fuch iudgment againil himfclf 
 
 asycimagin^ but being conuictcdin hisowncconfciencc, 
 
 how horribly he had offended , he did hearcnocwithlbn- 
 
 dmg chat ioyfull fcntencc : The Lord hath taken away thy 
 
 iiancjihou ihalc notdjc,&c. Which fcntencc no doubt 
 
 proceeded from that immutable loue, which was refcrucd 
 
 Co him in Chriil Icrusjcucn when he was farthcft declined 
 
 from God. It wil be hardfaryou to proue by cuidcntfcrip- 
 
 turcs^hat Dauid was altogither void of faith:burgraming 
 
 that he, as concerning his owne fenfc and feeling, was vt« 
 
 terly dead, yet doth it not thereof followe, that io he dif* 
 
 plcafcd God, that he fcl from thelouc and fauour of God, 
 
 as touching hisclc^ion. For ihcApoftlc (vpponwhofc 
 
 wordsycfeeraetogroundyour reaIon)meancthnot, that 
 
 TheUck^of the lacke ot faith in all pcrfons , at all times , and in all rc- 
 
 faithmall fpcifles , doth fodifplcare God, that he haieththem, and 
 
 pcrfons doth rcicdcih thera to death cucrlafting. For children fora 
 
 not Co dif- time lacke faith , and ytrt Chnft pronounccth that their 
 
 tleafeCod Angels do Ccc the face of his father,and that the kingdom 
 
 thathevt- of heoucnappcrtcmeth tofuch. Thomas was vnfaithfull 
 
 terlyreie- euenafccr Chriftcs rcfurredion . And yecdiJ hecnotfo 
 
 Clsththem, difplcafe his maftcr,<is befoicwchaue touched,butihathc 
 
 did fec-kc him, & did reraouc his incrcdulitic. And Chrift 
 
 Icfus did rebuke the vnbehcfe of his difciples , and the 
 
 hardnefl'e of their hcartcs : but yet did he not vtterly dc- 
 
 Ipife them. But now to the reft. 
 
 THE ADVEKSARIE. 
 But if iheScripMres "npill not fat jie yoit , then tnujtyoithshettten 
 yi )x>ith ]' Jftfr oven? rod. For if 1 7ranty-)ii, that all men did not fall out of 
 
 _ ^' G jds holy fie ftio/n-nto condemn ztion ly ^dams iranf^iesfion y it 
 
 LCc t ion . foUo^eth thrrmpon that tJjf comming ofChrifiJns premus death and 
 pasfm isfiperftuo/is^yain: and of none effeClSo hjyoHt perners do- 
 Brim 
 
OF GODS PREDESr. 229 
 
 i^'mey'it)ff>iUinfe6} chriJiiAnitieYrkh the chief e erronr wherexiith 
 tU levpts he deluded. That /V, they (fieeme it 4 grent rMadfiejfe,tofay 
 that Chyijijhouldfsffer death for the offence committcdby uidam: 
 *uen fo may I ccUeci of you,;- error '.for what nei drth Chriji to die for 
 thsntj xvljome ncitj?er ^damr tranfgresfony neither their orcne could 
 ynak^ tJ?em fall from Gods eleflionMti't now J xeil mjte largely dilate 
 this argumentyEleflinn was afore the world when there was mfinne^ 
 andthepromife of Chri(i was m tde fince the world was created Jye- 
 ca-t^fe ofjinnefor hadnotfinne bin. We needed no new promife, bein^ 
 already iafi andh^ly images ofGod.Tii w if the elecl did n§t fall ont ^ 
 ofthecle^h'onby^damstranfj^resfion^ then need tliey no redeemer y 
 being already fafe by reafon of the e!ec}i:n, tn which they were afore 
 fin J andremain^fiUlin the fame : becan-fe asyoufay the elefl neither 
 did^nor can fall out of the eleflion. Then feeing the eleSI btfife and 
 Vohole thfy need no phifition^ neither came Chnji to call the righteous: ^ 
 hut finners.ji/her fore the death of Ciirif^^as concerning the is in rain^ 
 t hey being fafe already by eleilion . The l:ke nrgttment yfeth Tattl to 
 the Galathians , ifrigheon(ne[fe commeth by the lawe^ then Clmfi 
 died in -vainejifthe eledbefidl in the fauoar ofGod,what need thty 
 ofChrif}^ to reconcile them to thefAthe^m whcfefa-our they areal- 
 readie} I^w as to'tchingthe other fort, whom ye call reprobates, yo» 
 fay they canby nomanerofmeanesbefaued,yea andthat Clnifl died 4 
 mtfft r them, then was Chrijies dca.h alt-gither tn -vain^for his death 
 you fay belongeth not to the reprobate , and the ele^ haue no need of 
 it, Is not tins godly ge ire} 
 
 ANSWERE. 
 
 In dilating your argument, by the which ye go about to y^ fy j^ 
 proucthacChrifts precious death was fuperfluous & vain, ^ ^^ 
 it the eleft did not fall fro their eledion,this reafon yc vfe. 
 
 Ele^lionwasaforsthiworldwhentherewasnofinntiandthepro- 
 m'A ofClrrift wa< made fince the world was created, becarfe of fin: 
 for had not finne bene, we needed ns new promife being alreadie iufi 
 and lyoly images of God.lS(ow if the ele^ {fay you) did mi fall out 
 of the eleciion by ^dams tranfgrpsfion, thtn neede they no redeemer, 
 being alreadie fane A by reaCvn of the election, inthe whiih they were 
 afore fi'nne^andremainefiill inthe fame,^c. 
 
 In this argument yc commit two fowle faults. The firft, 
 y c cake that for a thing true, and confcfTed, which is £alfc. 
 
 Piij. 
 
230 AGAINST THE ADVERS. 
 
 and therefore by vs alwaies denied. For thus yereafon; 
 man was eledcd before the world was created, but man 
 finned after the world was creatcdjErgo man fell from his 
 clcdion . Wcftilldenietheconclufion, anddoeaffirme, 
 thataswewereeiedcd inChrift lefus before all times, fo 
 did the ele<a eucr remain in Chrift. And therforc after that 
 they had (inned, it bchoued that the proroife ihould be de- 
 clared, that by the fame the cleft might recciue comfort, 
 andbe affurcdof ihcir eledion. 
 
 Your fccond fault , more dcclareth your groffe igno- 
 fance in the myftcric of our redemption. For from elcfti- 
 onyeftraightwaieslcnpc to glorification and faluation, 
 obferuing neither middcs nor meanes, which Gods wile- 
 dome hath appomted,and determined to gobetwixt.Truc 
 it is, God hath elcded in Chrift to life cucrlafting his 
 chofen children. But howrSainft Paul,yea the whole fcrip- 
 uires , wherefoeuer mention is made of our elecSiona iay- 
 neth therewith the death and bloud of Chrift.For none o- 
 therwife were we clcfted in him,but that he (hould fuilein 
 the punilhment for our tranfgrcflion. And that we (hould 
 rcceiue life, which we had loft in Adam and in our felucs, 
 by the meanes of his death and refurreftion . Therefore 
 where ye reafon, if the elcd did nor fal out of the clcftion, 
 by Adams tranrgrcffion: then ncede they no redeemer, 
 beingalreadielaued, by reafon of their eleftionrthecon- 
 W'!^ *^'* clufion is falfe, and the rtafon vaine . For the eled hauc 
 eleCihaue need of a redeem cr.nor bccaufe that they did fal our of ek- 
 fteedcof a ction, but by rcalon that they did fail from iuftice to fin, & 
 redeemer, from obedience to difobedicnce, and therefore need they 
 a redeemer, a phjfitionjand one to giue them life.Bccaufc 
 that they being clcd in Gods eternal counlcl are yet fallen 
 into bondage,into mortal! fickncfi'e,& death, by their own 
 tranfgrcfhon ♦ If ye can prouc that the clcd did not fin,and 
 that they are not {icke,thcn might ye hauc concluded, that 
 they needed no redeemer nor pbifition . Andfoyc mJ£;ht 
 hauc proceeded in your argument vpon the wordcs of the 
 Apoftle, faying : that if righceoufnelfe comethby tbcla w, 
 then Ghriii died in vain,but feeing that al gods childre arp 
 
 fali-a 
 
 To the ^, 
 
OF GODS PRHDESt. 231 
 
 fallen into finnc , the bondage and mifciie whereof, they 
 ia this life continually fcclc, how itiftly )e may cbnclude, 
 thacbccaufe they remained in Gods cledionj and fo con- 
 fequcntly in his fauor by Chrift j that therefore they ncc^ 
 dcd no redeemer, let the indifferent reader ludgc. 
 
 Ifitfceme ftrange to you, that God loucd iinncrs in 
 Chrilljbelidcs the places that arc before allcdged for pro- 
 bation of that part, hearc what the reritic it fcjf pronoun- 
 ccth: So God loucd the worM (faith our maftcr) that his 
 onely begotten fonhathhc giucn. Whomfceuer ycefliall 
 vnderftand vnder the name ofthe world, yce cannot fe- 
 clude finncrs from it. Where yce mcft vnreuerently aske, 
 what the need they of Chriil to reconcile them? 1 anfwerc 
 (with greater fcare and rcucrcncc thenalasyou declare) 
 eucn fuchnecdcthcyhaueofChril}, as thebodiehathof 
 the foule , or yet ihehuing ma of good holfomc nutriturc, 
 yea much more . For albeit the bodie haue life by the 
 incancs of meateand drinke, yet haue the cleft neither 
 life nor reconcihationjbucby Chni\ Icfusjyca and that by 
 the meancs of his death & palTion, by the which, iull pay- 
 ment and fatisfadion is made to Gods iiiftice for their fins. 
 And fo arc ihev reconciled, who by nature arc enimies to 
 God. 
 
 Wc do not denic butthat Chrifts death is fufficicntfor To the^, 
 torcdeemethefinnes ofthcwhole world. But becaufc all 
 do not receiue it with faith , which is the free gift of God 
 giucn to the chofen children, therefore abide the vnfaith- 
 full in iuftc©ndemnation.God remit vntoycu(ifhis good 
 plcafure be ) as well your vnrcucrent conclufion , as your 
 moftvniuft accnfation > in which yee burthen vs, thatwc 
 willinfcd the Chriftianitic v.'iih the chiefe errour,with the 
 which the Icwes arc infedcd, who eftceme it a great 
 madncfic, to fay that Chrift (houldfuft-cr death for the 
 finnes and offences commirtcd by Adam. Afluredly Icoe 
 more then wonder, that fuch impicric ftialbc found in an^ 
 creature indued with reafon , but 1 remit iudgemcntto 
 God, Thus you proceed. 
 
 P iiij 
 
I 
 
 iji AGAINST THE ADVERS. 
 
 THE ADVERSARIE. 
 
 The Aptisile faith iGod hath from the beginning chcfenyou tofaU 
 
 Xhc 'XO ^^^'^^ through frntflifying ofthej^iritey and through heleeuing the 
 
 f rv * trnth : here vee do learne that they vrhU h be chofen to falutttion, they 
 
 ieCtlon. (jgfanclifdby tie J^irit andbdeeue thetruth , and thatfujj may 
 
 Hebr,i o, ^^ij ^ ^^ appear eth by that which n written in the EpiTile to theUe^ 
 
 ^ bruesj^QVfi much morefuppofeyoajljal he be puwfliiedvchich treadeth 
 
 -vnderfoote the forme of God, ^ counteth the blcodofthe teUament 
 
 tphercrvith he YpasfanBifed^ an ynhoUe thing, and doth di [honor 
 
 thejpirit of grace, Jlfo heexhorteth them^not to caU arvay their cciu 
 
 fidenci andmt to vcithdraco tlysmfelaes ynto damnaticn:He which 
 
 withdraweth himflfcrnto damnation ivcu afore in the fate offal- 
 
 nation j«u he that xvithdroficeth himfdfe ynto faJitation, was afore in 
 
 « thejiate of damnation. Of this change jjieah^th Taul to the Ephef" 
 
 ans: ^member thatyebsingin times pafi wi thorn Chn?iJ>eing aliens 
 
 and firangers from thetejlamcnt of promt fe, hauing no hope andbc" 
 
 ing without God in this world. But now by tlte meanes ofChriJi left* 
 
 ye whichfometime were far cj^, are made nie by the blood ofChriTh 
 
 ^ndagaincyT^w therforeyearencfirangersaitdforeiitersjjut Ci- 
 
 ti':i^ns with the faints of the houJJjoldofGod, 
 
 . Here doth Vaul W ntt to theeleflyWhom he ajfrmeth in times paTi 
 
 to ha^iebenewithoH't Chr0: oitd we arefure that without ChriTi 
 
 there is noeleSlion: he faith Mfo that they nv ere without the tef a- 
 
 ment ofpromfe , ani all th^ whichbe ele^ pertaine to thepromife^ 
 
 b»t WW ( faith he ) ye be citiT^ns iviih the faints ^and of the houf};)old 
 
 of God : this is a change from death ynto life , from the bondage of 
 
 the diuelljto libcrtie m Chrisl left^from the wrath of God to thefn" 
 
 uor and exceeding loue of God 3 from the infernuU prifon to the hea- 
 
 uen'y leritfalem.Ofthc contrarie exchange and mutation Jit is writte 
 
 Hebr 4. ^'^ ^^^" Hebmes, where it is declaredyhow they which were once ligh" 
 
 ^ tened and had t.iTlcd of the h-^auenly ^gij% were become partuk^rs 
 
 of the holy GhoUy and had tailed of the good will of God, and of the 
 
 power of the woddto come,tJ?at they may fall away, and crucifie the 
 
 fonne ofGodafre/Jj, and mahsamock^ofbim, I cannot tcU what 
 
 can be more pla.nelyf^ol^n contrarie to yoti, which afirms that they 
 
 which be once eh fJ- can neiier fallout cf the fame eletlion yittocon^ 
 
 ^ demnation. Forifthefe w^rds were not writtenin thefcriptttres, if I 
 
 or any otherjhouldfpeak^ thcm^^ye would fay they were falfe and w« 
 
 litfii 
 
OF GODS PKEDEST. 23} 
 
 Uers. ^ndytt I amfure rather then ye K^illfuhnuyot^rfelfeto tht 
 truth^ye had rather feek an narrorv here to ircep out at^pphat tviUy$ 
 faj/fye denie fich aonea^ receiued aU thefe chiefe henefitet, that 
 ' arty man can reccmein thu Yvorldyyeano men can be participant of no 
 greater gifts during this life : if ye derdefuch a oney I fay^to he eltCly 7 
 furelyye are of a pertterfereprobatmnd^orafmuch as ye plainly re* 
 (if the lyoly Ghofi, thinkf yct^ that Codgineth theft his chief e talents 
 tthich lie fitch as no creature can receive any greater in thutvorld: 
 tHn!\yott i 1 fay _, that CoddidbeTlcw them meanwgto reeeiueno 
 fruit of them? but to keTioxv them in raine : and if God did beficw tl^e 
 ypon him tvhom he reprobated afere the fonndation cftlye rvorldypcho S 
 hekpetv that ofneceffty he (IjotddpenftSythen did he intend to befoW 
 them in yaine^vehiih hfalfe^for as much as tlye lyoly GhoTi willeth ^ 
 (xhorteth vs r.ot to receiue the grace of God m raine^We m^ alufit^ i,Cor,6, 
 hisgracereceiiteitin yaine^ othertvefeinyaine did Vat^lexhcrtys 
 not to receiue the grace of god in rainc.Offmh d'.th alfo Veterfpeal^y I'Tet.i, 
 that after they we^e deane efcapcd from the filthifipJfeofthe>cvorld^ 
 ^trough thekitc>eK>ledge of oar Lord and Sauiom lefm tlniTly areyet 
 tangled againe therein andouercom';^ whcfe latter end « trorfe then 
 tlye beginning. ^ndfu'cJja onets compared to a doggevrhich retur^ g 
 neth to hhc)x>neyomitagaine J and toafrv ivJ.ich tva^ veafJ.edy 
 and nor* returneth ondwaRowethin the mire, 1 pray youYehether 
 Were thefe elecled or reprcbate, cfwhan 'Peter ffea'^th > If you fay - 
 reprobaie^yet rrere they cleane efcaped fron: thefilthmes of the World 
 through the l^notK'ledge of the truth 5 itnd had yomited their foyfony 
 a}id vpere)cvfl/J:ed cleane. IfyoufaytJ^'^y'irereclei}, thenmarl'elK\» 
 they bee tangled figMne^ retntjxd to their yomite , and to theplthie 
 n:ire:butyou rvilifay they cannot yet finally pe^- if)}. 2^etsrknevp \^hat 
 you mold fay y and therefore mak^thyou anfwere aforehand^f^yirgy 
 their latter end is rvorfe then the begnming. Brethren^ftith S. lames, lacoh < 
 ifanie of you do errefrom the trutl/yCirJ, another ccnuert him, let the 
 Jamel'^xp that he tvhich ccnuerteth tUfimfcr from goingaJlraie oat 
 of hi: w.i.'ef.all fane afou-le from death. U'hat be they )K>hom lames 
 faithythey do errefrom the truth? jfyefaie reprobate, ccnjiderhcw 
 they be cottuertedto the truth^and faued from death. If you fay they • j 
 he cleB:,you fee Inw that they(being in errorycvere ordained to death, 
 Othertrife hvr can they be faued from death vehich neither he deadj 
 noryetcandie,Taul)v:U(th TimotUeto infrmeteith allmeel^nes ^^Tm,ti 
 
234 AGAINST THE ADVERS. 
 
 them which njiTi the tmtb , if God at any time will gii*e them re- 
 
 pentan:efortok^9(Vthe truth) aniihnt they may come to tbemfelHes 
 
 1 1 tigaine out ofthefnareyVehich are holdcn ca^tiue of him at his )»ill. If 
 
 thoit fay that thefe he eleff to 'whomVa'Awriteth y feeyoanothoW 
 
 they hefnaredofthe diueU^yeaandare holdencapthecfthedinell at 
 
 hn mllHfyoitfay they he reprobateSythcn marf'^ wel hopp th?y by re- 
 
 pentance may efca^e thefnare of the diuellJjHt xvhat fhould I fpeah^ 
 
 •frtfentance ? if your opinion be true , then the preaching ofrepen- 
 
 2* tancei^yaine, Forafmnchas theelef} cann9t finally perijhj neither 
 
 fcdl out of the eleCilon andfattor ofG)d: what need haite they then 
 
 of repentance? ^nd the reprobate can by nomeanes attnineyntofal-' 
 
 uation,for what purpofjhouhl thsy repent ? Then this ii no found d$- 
 
 Ihinewhiih ye teach. The Lord planted his yineyard^hcdged it,^ 
 
 ««/^o • tvaUed it y^ planted it with goodly grafes. If they were goodly grapes 
 
 let e.Z* andofttgood roote^ as we reaie in leremie, then were they no repro~ 
 
 hates : for there the L ord witneffeth that there could no more be done 
 
 for his yinejardthen he had done , then had he ttot preordinatc them 
 
 to desiruflisn. ButQts he faith') I made thee olfrael that tboamight 
 
 ferue me^yet became they reprobates and peri/7, ed. By this we fee that 
 
 the elecl and chofen becoy)\i reprobate,^ thrBugh their na^ghtinejfe ^ 
 
 /y^.14. wick^dueffe.Th Lordwill bs mercifrU ynto lacoby^ willyet chcofe 
 
 Jfrad againe^ and ft them in their owne land. Seeing the Lord doth 
 
 (hoofe them agO-ine^then were they fallen o'M of their farmer eleflion, 
 
 jf/hen Ifrael wa^ yong 1 lotted him , and called my fonne out of the 
 
 land ofEgyj->t. Vorafnwh as Ifrael wxs the fonne ofGcd^ and that 
 
 alfo beloaedjinfimitch thafthc lord led them with cords offrien'ljhip^ 
 
 artd bonds ofloue , they musi needs be theele^i of God , yet bscaufe 
 
 they prot'i^Jt^ the Lord through their abominations ^ thy arecaTi a- 
 
 Wity^attdthc Lor drew air deth them according to their deferU, 
 
 A N S W E R E. 
 
 If! (bould labour CO the end of this your moft confufed 
 
 worke, to reduce cucrjc fcripcure by you wrcfted and abu- 
 
 fcd> to the true meaning and vnderflandingof thcholic 
 
 Ghoft, as hitherto I haue done in the moll part of chem, 
 
 which yc haue allcdged, my traucll fhould be great, & the 
 
 worke fliould exceed a iuft mealurc. Therefore feeing thac 
 
 fuflfxciently by tbeplaine fcripturcs of God. I haue ccniir- 
 
 mcdthe doftiinc which wc teach, bckcue, & maintainc: 
 
 and 
 
OF GODS PREDEST. ajf 
 
 and" by the fame iruth of Gods word.I bauc confuted your 
 :rror,from hcnccforch I intcnd,onc]y to touch the propo- 
 fition , which yce rr.ainieine : and by confuting the fame, 
 briefly cithct by fcripturc, or els by example, tofliewc in 
 whatfort yc wrongfully apply thcfcriptures,ioniainrcinc 
 your crrorjoffciing yet to latisfic to my power, fuch as cha- 
 ritablie iliall a?ke of mcjby word or writing , further expla- 
 nation of any fcripturc by you allcdgcd^ and by mc at this 
 time not fullie rcfolued- 
 
 The chicfc propcfition which yc maihtcine to the ende 
 of this your bookc, is that the cicd may fall ft om their clc- 
 ^ion.Tothc which I anfwere j that if ye vnderftand:, that 
 thofcwhome God the Father hath elc<flcd in his etcrnall The./^n4^ 
 ' counfcil, to life cuerla fling in Chrift Icfus, may lo f?.ll from ha^tijis hold 
 their elcdionjthat finally they peri{hjifthis(l laie)be your that the €- 
 vnderftandmg,thenlfcarc not to affirme,that propofition Uc\: mayfd 
 to be vttcrly falfe, crronious,and damnabk^as \x. tliat doth fom thtir 
 cxprefjy rcpugnc to Gods plaine fcriptures. For Chrift ^/c<f7/o». 
 lefus doth affii mc,thac fo many as his father hath giucn to lohn 6, 
 him, fhalJ come vnto him. And to fuch as do come, he pro- hhnio, 
 mifcthlife euerlaftmg which he hath m himfe]f,for the lal- 
 uarionof his tlocke, whereof none fhallperifhj forfoorth 
 of his hands can none be pulled away. 
 
 But becaufe this before is largely intreatcd^ I come Tothei.i, 
 (horily to the fcriptures which ye abufe. and 7, 
 
 FirftyeprouCjthat thofe which be elcdcdjbeefandifi- z,rhef.i» 
 cdby ihcfpiritjand through belieuing of the truth: which n^Jjrio, ' 
 we confcfTe to be moft true. Therafter ye allcde,e,ihat fuch 
 asbefandificd.mavafterdiflionor thefpiricofgracejCrcad 
 downe the blood of the tcftament , and fo drawc to dam* 
 nation. I anfwcr,thc caufeofyour error isjthar ye make no 
 dirfercncc betwixt the fanrtii]cation,and liucly faith^which 
 is properonclietothe fonnesofGod, which once begun, 
 is pcrpctuall, and that fandification and faith, which is 
 common to the reprobate , and therefore ic is but tem- 
 porall. 
 
 If this diftinftion difpleafeth you, quarel with the holic 
 Ghort,andno: v.'ich vs ; for of his plains workcs,& woides 
 
1^6 AGAINST THE ADVERS. 
 euidcntjhauc wee rcceiued it. for all Ifraell were fanflified 
 to be the kingly priefthood.aliwerc circumcifcdjyea&did 
 drinkc of that fpiritual drinkc ; and yet were they not ali in- 
 wardly fanftified vnto faluation and life cuerlailing. The 
 whole tribe of Icuy were fadilied to the feruice of the lord, 
 in his labcrnaclc, but how manie of rhem did ftill rcraainc 
 prophane pcrfons , the fcripturc concealcth not. Euen fo 
 althat great multitude,whom Chrift fed in the wildernes, 
 yea all thofc that adhered for a time to his dodrinc , were 
 after fomc maner fanftificd, that is feparated, and dcuided 
 from the reft of the world. Butthatlanftification wasbut 
 tcmporall Jike as alfo was their faith. We do not denic but 
 thatthe reprobate haucfome maner offaith,& fomc fort of 
 fandificationforatimc, that is, that they arc compelled 
 cucnby theimpireof thefpirit of Godjtoconfcfleand ac- 
 knowledge that all thinges fpokcninCodsfcriptures, arc 
 true. And that thcrforc their confciencc in a fearc and ter- 
 ror do feckc fomc mcancs to pleafe God for the auoyding 
 of his vengeance. For as this is ncithenhc true faith iuUj- 
 fyingj neither yet the perfcd fa ndifi cation of the fpirit of 
 God which rcnueth the eled, in the mward man : lo doth 
 neither ofboth long continue 5 for they returning to their 
 naturall prophanation and darkenes, doc Icaue the way of 
 light and life, and draw themfclucs to dca th and damnati- 
 on. But hereof without the contumclic of the Son of God, 
 and without abnegation of his plain veritiCjyecannot con- 
 clude, that the ele^ members of his bodic,can bee reft out 
 ttisim'^9f- of hishandsjthatthofeforwhora folemnclyhchathprai- 
 fihUthat ed that they fiiould bee fanftified inthcvcritie, and that 
 Chyi/i ihtdd they ftiouldc bee one with him , as hee is one with his fa- 
 lofeameof thcr, niay come to finall prophanation, and fo to perditi- 
 the members on . wee fearc not to affirmc that to be a thing no Icife im- 
 efhis hadie. poflible , then that it is, that Chnft lefus lliall ccafe to bee 
 To //;?4. f. hcadofhisChurch,andthcfauiourofhisbodic. 
 (tnd6. In the words of the Apoftle written in the fecond chap- 
 
 ter to the Ephcfians , ye feeme not to vnderfland his mca- 
 The Miner- ning,whcrc hee faith : ycc were fomctmies without Chrift, 
 Carie pldleth C^ot faicyou) wc arcfurc » that without Chnft there is no 
 
OF GODS PREDEST. 137 
 
 :lc(fVion.Tn which wordesjthou that wrkcftjplaicft with the thefooli(h 
 impleignorant reader, the vile fophiflcr, confounding by y^^/^^^^^^ 
 he EngliGi wordjwithour, that which in latinc is raoft cui« 
 iently di(iin<flcd.Doth Paul faic ? Er/nnaliqitaHdo extra Chri-* 
 'inir,^ or faith he not} Eratis fine Chrifio ? To make the matter 
 cnfiblc to you (my dearc brcthrcn)bc you ncucr (o fimple, 
 <vhere hce faith, without Chrift, there is no clcdion, that 
 ^ropofitionistrue, if it bee vndcrftand, that man was nc- 
 ucr elcdcd to Jifc cuerlaftingj but in Chrift Icfusonchc. 
 But if hec will affirmc that none arc elected in Chrift !c- 
 fus , without Chrift, that is tofaie, before that they come 
 to the true and pcrfed knowledge of Gods mercies in 
 Chrift , that proportion is moft falfc , and doeth repugnc 
 (as plamcly yc may fee) to the raindc and words of the A- 
 jpoftle. For hce affir mcth,that we were elcftedin Chrift Ic- 
 fuSjbeforcihc foundation of the world was laidcjyea when 
 wc were dead by finncignorant of him,ftrangers from the 
 tcftaaientof his promife, which Saint Paul callcth to bee 
 without Chrift, without God tn this worId,and without the 
 league of the teftamcm. And by thefe wordes doeth the 
 A poftie magnific the fupcraboundant mercies of God ftic- 
 wcd to the world in Chrift lefus. By the which he rccci- 
 ued not oncly the I ewcsjwho lor g had continued in league 
 with God , but aifo the Gentiles , to the participation of 
 his gloric ; albeit that from the daiesof Abraham, they 
 had liued as dcfpifcd and leicded of God. Let the reader 
 now iudge how ftrongly y e conclude. To the place of the 
 Apoftlc, touching the jlluminacioncf fuch, as aftcrvt- 
 tcrlic fall backe J I hauc before anfwercd. Yccvniuftlieao 
 cufc vsjthat we fcekc (hiftcs and narrow borc$,to the cnde 
 that wee ftiail net bcefubicdto thetrueih. For this is out 
 plainc confcifion.which wefimply andboldlic docaffirmc, 
 that this is a ftablc and immutable foundation : the Lordc ^ g 
 knowcth hisownc, that no creature is able to feparate his * 
 elcd from hisloucjwhich in Chrift Iefus,hcbearcthtothe. 
 
 Where boldlicyeaftirmc vs tobeeofaperuerfcandrc- Tothey.t, 
 probate mindjifwc deny them CO be elcd, whohauerccci- a^^rtdio, 
 ucd from God fuch graccs,as main this life can rccciuc no 
 
238 AGAINST THE ADVERS; 
 
 grcatcr.It may fecmc thatbccaufe yc dclighcto fpcakwhati 
 ye plcafc, yc take libetcic to laie to our charge whaifocuc« 
 fccracth good to you. v. 
 
 I truilyebcncuerabjctoproue, that any of vs hath af-:- 
 firmcd,rhat hec who had receiued of the free gift of God i\ 
 true vnfeincd & iiuely faith, is not the elcd of God, & thal^ 
 faith wcc blow doe God;. chi!drcn,which come to age and ! 
 difcrction,', rcceiuc in this Ufe, as Peter did : againft the : 
 which, did Chnrt pronounce, that the gaccs and portcsofi 
 helifliould iiotpreuaile. Butitappcareihto me that your ' 
 doubtj is cither iowit,whcthcr God beilov/cih his great 8C ; 
 rich talentes vpon the reprobate : for if fo he ihould do, ye 
 affirm j that he beftowcth thcni in vain,mcamng to rcceiuc 
 no fruit of them . That God beftoweth great talents vpoa , 
 thcverie reprobate, thcfcripturcs manifeftly do vvitnelfej , 
 to fpcake nothing of Ufe, rcafonjcorporall healths riches, 
 and honours , which the reprobate in greateft abundance 
 do poOcfTe, doth not Chridwitnefie, that many fhall cry, 
 Lordc in thy name wcehauc prophecicd, wcehaue caft 
 qutdiuels, and in thy name haue wee done many won- 
 drous workcs ? And yet {hall Chiift anrwcrd neitcr knew 
 you. Doth not Paul affirme, that albcii he knew all myfte- 
 ries,had all prophecy and knowledge, and all faithCfuch he 
 mcaneth, as by the which miracles arc wrought)yct with- 
 out he had charitie hee were nothing ? Butytt 1 praic you, 
 do prophecVjknowlcdgejthe gift of toongs and of miracles 
 ceafetobc the good and rich talents of God ? yecrie,y£t 
 arc they beftowcd without hope of fruit to bee receiued, 
 andin vaine,iftheybcbcftowcd vpon rhereprobare.That 
 ofyouisboldly and moftblarphcmouny affirmed: for God I 
 knoweth the fruit which his Church tliall rccciuc,noton- 
 lie of ihofc fpirituall talents how wicked that cuer they be 
 (to whofe difpenfation they arc committcd)butalfo ofihc 
 corporall andtcmporallbeneiit,ycaof vcrie tyranr.y,doth 
 hi* wifcdomc and goodnede caufe a fruit and com-mnditic 
 tocomc,and{pring out to his Church. By the tyrannic of 
 Nabuchadnezer, hcc punithed the proudc contemners, 
 and tried, andpartlie purged his children, who before 
 
 were 
 
OF GODS PREDEST. x?^ 
 
 ivcrc flotbfull and negligent . By .ihat great conqucft 
 and vidoric , which hcgauctoCyrus, he procured the 
 deliucranceof his people fiom bondage. Bythegrcata- 
 bnndanccofvidualsigiucn inthcdaicsof Pharao, were 
 lacob and his children fuftaincd. And thinke you that. 
 ^ wiihout fruit &a]cogiiher in vainc were thtfe and the like 
 benefices beftowcd ? although that the mcft part of 
 thcle were idolatersjCruellmurthcrers, and reprobates, 
 to whofc cuftodicsthefc talents were committed. Ye arc 
 too bold thus to controUGod. For his wifcdomc will not 
 inallthingcsbeiubic^ to your fooliQinc0c. Thcdiuer- 
 (icic of creatures heerc bcneth in the earth, may teach yoti 
 more fobrietic. How many creatures 1 pray you appcare to 
 ounudgcmcnt to be fuperfluous & vainly created,not onc- 
 Ik becaufe they profit not man,buibccaurc they arc vnproT 
 fi table to themfciucs/ but fli.-ill wee theretore accufe Gods^ 
 wifcdomcjby whom they are created ? God forbid .For be- 
 fidcs the omnipotencie of his power, and wifcdomc mani- 
 fcftcd mthcir creation, he alone knoweth their vfc,profic, 
 andcommodiiica which euerie creature rccciue of ano- 
 ther, how duil fo cuer our fenfes bee. And the r;imjC oughs^ 
 you to confidcrjin all taknis, and gifts committed to man, 
 how wicked fo cuer they be, to whom they are committed. 
 For nqt only therein is Gods goodncs tobcc praifed,whicl\ 
 cxtendcih the fclfe,in lome cafcscucn to his enemies, but 
 alio Ion:, e profit doth eucrarifc to his Church, by his gra- 
 ces, how fo cuer they bee abufcd by the reprobate. The _ , . 
 pregnane wit and fubtjl cnginof iulianthe Apoftata/erued ^*y^*^^^ 
 the Church in (Iced of a fpurre in his time , and caufcd the ^^ p^'j 
 godly learned more diligently to fcarch the fcripturcsof '''^'1°V''* 
 God, then before ihey had done. And the fame doeth P^'P^^^^J 
 your pcrucrfe iniquitie this daye towarde vs ; Where ^"*''*"'* 
 y ce faic ,• That it nfiilfe , that God did intend to kUoxp Ins ta''' 
 lent es in yayne , For as mmhe (H the holye ChoTi mlletlj and 
 <xhorteth ys , net to recimt the grace of Cod in yaine , yet 
 noiVfithTlan.iyng God vriReth not ys to receive his grace. inyaine^ 
 Wee may^ fthi^fing /;« grace receive tt in yayne , oth:r)»ifyes 
 h yayne dydVaule txhortc r/, not to receyuehis ^raceinyayns. 
 
>4o; . AGAINSTV THE ADVERS. 
 Thefe be your wordsjand mis is your reafon which I leaue 
 to be iud^cd vpon by the godly reader : for wc doe not fay 
 that God bcftowcth Wji gifts in vainc (albeit the re-probat 
 beparticipantthcrc'of ) but it is you that affirmethatin 
 vamc and without fruite they are bellowed , except that 
 • all be elctft to life euerlufting that recciiic them. Which 
 
 doftrinc is foftrarrgc to vs , that wc doubt noctoaffirmc 
 with the hafard of our liues^that by Gods fcripturcsjit can- 
 »»C#r.^. , not be maintained. The words of the Apoftls in the place 
 by you alledged, ncirher affirmcth what man may do, nei- 
 ther ycc what he may riot do .but hz declareth how dili- 
 gently and carefully , riot onely by preaching, but alfo by 
 exhortation and praier he traueiledj chat his labors might 
 be fruitfull amonpft chcm, and fo that they Ihould not re- 
 cciue the grace otGod in vaine. But admitung that he had 
 faidcj Icommaundyounottorcceiue'thcgraccof God in 
 vainCjCouldyeThercof conclude ariic more then yc may do 
 of thefe words,bcyou holie,for I am holic,faith the Lord? 
 There is the j^rcecptg!ucn>but in whom ftandeth power to 
 perform tht famc/lf it ftand not in man/aicyoUjin vaine is 
 the precept giuen.How you be able to prone thac,I remit to 
 your better aduifcmcnc. To mcc is nothing vaine that God 
 rpeakethorccmmandeth. Fori am aifured that cither by 
 Gods will rcuealed,arethc clc<ft inftiu»fledjhow they oghc 
 to walkc,or eh are the reprobate in their confciences con- 
 uid 3 that knowingGods holy will , obftinately they rebell 
 afgainftthe fame ; and fo arc they wimellcs to their owne 
 itift damnation, 
 Theplaeeof The place of Peter dosh manifcftly fight againft you :for 
 »/» z-efidp- how fo cucr the doggc hath vomited the corruption ofhis 
 tor o/P*/tfr.ftinking ftomackc: and how fo cucr the fow hath appeared 
 to hauc beetle cleanfed : yet neither of both chaunge their 
 own nature. But the dogge remaincth the dogge,and ther- 
 fore can doc none other thing, but to returnc to his v omir, 
 and the fow remaining the fow, muft needs returne to wal- 
 low in the myre. But (faie you) Peter affirmeth, that they 
 were verily efcapcd.I anfwcr.as touching the truth and na- 
 ture of the doftrine which they profcffcd^fo they were: for 
 
 it 
 
OF GODS vPREDES-T. 241 
 
 it was the vcric true knowkdgc of Godjwhich was offered 
 vntothem, and which apparantly they had reeciucd. la 
 which if the^ had cotiniied, they Ihuld vcrily haue bin free 
 from all b6dagc,accorciing to Chi:ifts promifcBuc bccaufc 
 they were none of his choJen (hecp,nor pccuhar flock,chc/ 
 did dechnc from the holy comm2nderiicnt,& fo were their 
 laft worfc then their firft. becaufc that the feruant know- 
 ing the wil of the maiftcr and not doing the famejis worthy 
 many ftripes. All this I know doth pleafc yoib except that I 
 affirnijthac they were neuer of Chriftes chofen numberjoo 
 not eucn when they profcflcd mod boldly ,when they Lued 
 moft ftreitly,& when moft they appeared to haue been pur- 
 ged.I wil not bindc you to belicue mine affirmation,cxcept 
 that I bring the witncfling of the hohc GhoftjS.Iohn faith, ^ '^ohn.it 
 they haue pafTed out from vs(hcfpeakcthof Antichrifles) 
 but they were not of vs.for if they had been of vs,of a truth 
 they Ihould haue remained with vs,&c. Thefe words need 
 no comincntary : for fai;h he,thvy haue pail^-d out from vs. 
 And v.'hy i- bccaufe they were not of vs , no not euen when 
 they profeiTed moftearneft(y,?.:c. Shut vpyour own eies.as 
 yeliftjthislightflialycncuerbcabletoobfcurejtnuchlefle 
 to extingui(h. Theplaceof S.Iames^Siof theApoftlePaul Tothsii 
 roTimothici.Timoth.i. do teach not onely the minifters 12.^ j 5' 
 of the word,butalfo eucriefaichfullman,how carefully one 
 fhould procure the faluarion of an other. And to air<kc all 
 men more diligent in doing their dutic , hee decljreth v.x 
 what extreame danger ftand fuch, as doe err e from the 
 truethjcr chat reauine in bondage of Sathan,as alK>,whac 
 acceptable feruicevnto God, doc fuchjasby v/homeGod » 
 
 calleth others from thewaie of damnation. 
 
 That this is the fimple meaning of both the A poHl-s, I 
 truft eucry godly man,that diligently wil read the teict,flial 
 confefTc wirh me.Your foohlh qucftions demanding,vvhe- 
 ther they were elcft or reprobate , of whorae the Apoftic 
 fpcakcth, and your acadcmicall reafons grounded vpoa 
 your ownf.;nta(ies,I omit as vnwonhie to be anfwcrcd;for 
 the Apo(tlc fpeakcth to no one particular fort, butpropo- 
 feth a colnmonand general dodrn^/or the ends which I 
 
24i AGAINST THE ADVERS. 
 
 haue rebcarfcd before. And albeit ye fcarc not now to af- 
 Hrm^jthatthe preaching of repentance isinvaine, if our 
 opinion be truc,thc day ll:>al cofnc,vvhen ye ihal know ,that 
 neither was the iliarpc preaching of lohn, neither yet the 
 glad tidings and amiable voice of Chrift Icfus, blownc to 
 iheworlde invainc, albeit that the Scribes and Pharifies 
 rcinaincd dill the generation of vipcrs,and that they could 
 neither fcare nor belieue the promifc of faluation, becaufc 
 ihwy were not of God , but of thediuell, whofc children 
 they were. 
 Ifakh ?, '^^'^^ places of Ifaiah and leremie , 1 hauc before decla- 
 redj& thcrfore in few words 1 will touch the purpofe of the 
 holie Ghoft, which was not to inftrud that people whom, 
 when , or how many God had elcded to life euerlafting in 
 Chrid Icfus his Sonnc,or whom for iuft caufcs,hc had re- 
 probated , but to conuid them of their manifeft and moil 
 vnthankfLiUdcfcdion, and to take from them all cxculcs, 
 borh the Prophets do declarcjhow gently God had entrea- 
 ted ihcni, ycahowe bencficiallhcc had bccnc to their fa- 
 thers, whomchec called from ii^noranccj whomhcnou- 
 rifl'.ed in his owncknowkdgc , and at length planted^ and 
 hedged them about wuhall munition and nccelVaricdc* 
 fence* So that now chechildre declining to Idolatry could 
 haue no excafc , For their fathers Abraham, Ifaakjiacob, 
 and Dauid , whomchee callcththc faiibfuU feedc, gaue 
 lere:n,i. y^jQ them no fuch example. But how faith hec,art thou 
 now chaunged , to bee vnro raee a degenerate vineyard ? 
 What makcth this I praie you , for your purpofe, or for to 
 prooue, that thefc that bee cleded in Chrift Icfus , to 
 life euerlafling, m lic become reprobates? If Uhouldan- 
 fwerc , that the dockc which v^/as phntcd faithfull, remai- 
 ned fa ichfull, but that it produced manic rotten, and vn- 
 fruirfull braunches , which therefore muft necdes bee cut 
 OiFj none of your fed were able to confute me: fori fhould 
 hauc the Apaftlc for Kiy warrant. But I delight in nothing 
 fo much, as in the fimple and nstiue meaning of the fcrip- 
 tures, as they bee allcdgcti in their owne places by the holy 
 faths 14. Ghod. The places of the Prophetes, Uaiah, andHofcas 
 
 hauc 
 
OF GODS PREDEST. H3 
 
 liauc not both one end. For Ifaiah in the 14. clKiptcr doth j a^^ r. 
 promircinthcpsrfonofGod, thathc wouldfhcwmcrcie *• 
 
 to Jacob, and ihiic he would choorcifraelQgsine: yea that * 
 
 he would Qctiroy Babylon/or their lakcjand fo wold chiife 
 his people to himr.ife againe,whom for a time, hcc appea- 
 red CO hiue rci^cfted, fo that other Lords thcnhc^did bcare 
 rule oucr theni.Buc Hofeas in the contrary fcnfc affirmeth, 
 that bccau'fc ihcy had abufcd the long patience of God, "*/f*^H' 
 and had not rightcouGy coniideredjhcw tenderly hce had 
 mtrcacedchcm, that therefore fliould the fworderufh in 
 intotheCitie, that it ihoulddeftroy and deuour, fo that 
 none (houldbcc found e torclitucthctn. This I doubt net, 
 is the meaning of both the Prophcres. O but you crye, 
 hccreisii.entionmade, that God will choofc his people 
 againe , thercf(irc he had once rciected whom before he 
 had chofcn. I truft ye will not , that Gods MaieUic {"hall 
 bee fubied to pi-riuiie forxhe eltablilliiTJcnr of your er- 
 rour. Hec had before f->lcmnc]ierwornc, notonelie to A>- 
 braham but alfo to Dauid , that he would foreucr bee the 
 God ofchat peop!c,3nd ihac of ihe fruit of his loines ihouM 
 onelitcc vppon h:s feace, and that for eucr. If he hadfo 
 reicded his people, that no cledion had remained, nei- 
 ther yet that he had made anie difference betwixt them, 
 and the prophnnc nations before the coniming of Chriii 
 IcUi s , where was the ftabiiitic of this former promife r wee 
 know, that the gifts and vocation of God , are without re- 
 pentance in hinrifelfcthat he cafteih not away luch, as he 
 before knew tob:: his ownc, but that in the greatcfl exrrc- 
 miricjhispLomiieabideth ftablejas in this pccplehc mnd 
 cuidently decia: cd. For he did not fo dilpcrfc them, fo re- 
 icdthem; and asit werein hisano;er call them otf, end 
 ciue them oucr to the appetites oiiheir enemies, but that 
 iHIlheedidktiowe, and auowe chem to be his people, 
 yea euenin their grcareilcrdamiric. As in thefe words he 
 doth witnelf.', faying, when they ihalibe in the land of 
 their cneaues 1 will not refufcchem , ntitlicr yet vviil 1 de- 
 fpilcthcm, fo that I will Vitcrly dcihoy thfm , or make 
 my cojcnrint with themj robe of none efi>c>,ror I am the 
 
244 AGAINST THE ADVERS. 
 Lord their God. for then I fliall remember mine old couc- 
 nnnc ,\vhich 1 made with them when I led them forth of the 
 •s land of %7}>t, in ihc prefcnce of the Gentiles,thatl might 
 
 be their God, Itheeternall. And in the fame Prophet, ia 
 nuny places mo,thc fame is moft euidcnt. For thus he wri- 
 /A'.44' Kcth/orefeeing their captiuicic : Yet now heare olacob my 
 feiuant an«^ Urael, wliom 1 hauc chofenjthus faith the Lord 
 that made thee.and formed ihcc from the wombe : he will 
 ^ help thccj fcarenoto lacobmy feruani(aduertthatyet he 
 dodi acknowledge Licobto be his reruanc,eucn in hi's grea- 
 teil raifcrie) and thou righteous whom I haue chofcn , for 
 I fhail powre out waters vpon the thirftie, and flouds vpon 
 the drie ground : \ Iliall powre foorth my Ipiritc vppon thy 
 fec-de, and my blcfiing vppon thy buddes. And in the fame 
 Chapter, aitcr that he haihreprooiied '.he vaniticof ido- 
 hrers. hec faith vRemcmbcrthefc (olacob and Ifrael)foc 
 thou ait my fcruant, 1 haue formed thee to thispurpofe, 
 that thou Hiouldeftbee my feruanc : 6 Ifrael forget mce 
 Ifulahst^. j^.^.r^ gr^. For my names| fake will I defer my wrath, and 
 for my praife will I refraine it from thee, chat I cut thee 
 ifa'.Ah)).' not off, S:c. Life vp your eyes to the hcauens, andbe- 
 holde theearchbcncarh, for the hcauens fhall vanilTia- 
 waylike fmoakc, and the earth lT»all waxeolde like a gar- 
 mon: , and they thst dwell therein fhall perifhinlikc ma- 
 ner , but m.y fr.l'.iation ihallbee for euer (hee meancth the 
 dcliiierance , which hee had yromifed to that peopk)and 
 i;'Ti/4';54. my righieoufnes Hiall not bee abolithed,&c. For a little 
 while haac I forfaken thcc,but wich great compalTion fliall 
 jCaiAh 6o, I gather thee, &c. And the fonnes of ftrangers (hall build 
 vp thy walles^, and their kingcs (hall ferue thee. For in my 
 wrath I fmocethcc , bat in my mcrcie I had compaflion on 
 jfaiahSz, thcC;, B:c. For Sions fake I will not holde rny tongue , snd 
 for Icrufilcnis lake I will not reft , vntill the righteoufnes 
 ,^ . » ,., thereof b:c:ik,: foordi, as the light, and the faluatiori 
 iM-^'^ « J- thereof, as a burniag i.rr.pc , &c. And theiV fcede (ball 
 • bee kiiowneamcngft the Gentiles, and their buddes a- 
 mong the people : All that fee them fiiali knows them, 
 cha?: thev arc the feedc, which the Lorde hath blericdi 
 
 Thcfel 
 
OF GODS PREDEST. M? 
 
 Thcfc and many places moc, doe manifefl ly witncOe, that 
 God did neucr before the ccmming of Chnll lelusjnthc 
 flcfhj vtccrly rcicd and refufe that people (as that they did 
 not appcrteine vnta him)but that hce did auow them lo be 
 his chofen , his peculiar people and his inheritance, eticn 
 when they were in greateft n'liferie. Yea further, God had 
 conunuallie of the feed of Abraham,durJngihc time oFihc 
 Law and the Prophets/ome nimibcr openly to gkrific his 
 name in the eyes oFihe world.And therefore coniider with 
 your lelfe, how iufllie ye gather vpcn ihefe wordes of the 
 prophet , God /hall yet againc chu!e Uiael , that therefore 
 Godhad vtterlyreiededali Ifracl, yea tuen from the life 
 cucrlarting. For except that foyeconclude,ype haucpro- 
 ued nothing of y our purpofe, for the controuc: fie ilandeth 
 notbctwixtvsandyoiijwhciher that God dothrometimcs 
 choofejand promote a man,or a people to honour and dig- 
 nitie in this lifc,and thereafter iufthe dcpriuc him or them 
 from the fame, for this did we neiierdenie. But the whole 
 rontrouerfie ccnnftcthinthispointjwhciher thatfuchas 
 God inMiis cternallcounrell^hath elc<ftcd in Ch'rift iefus to 
 life cuerlafting , can after be reprobated, and fo finally pe- 
 riflij and that (hall ye neuer be able to prouc.That the iim- 
 pic reader may the better vndei (land the meaning of the 
 Prophet, this i addc . The people in the captiuiiie of Bcby- 
 lon were fo opprefled, andiodcftitutc of ailhopeeuer to 
 be reftorcdtoany digniticorhbertie againe.Tbattothcm 
 ic appeared a like poirible to raife the dead cat kafes offuch, 
 as were buried in their graues, as to deliuer them from the 
 handes of the proude,and puiflanc Babylonians. And iher- 
 foic doth not onelie Ifaiah, who long afore (aw their bon- 
 dage, and the redemption from the fame, but alio Itre- 
 miahKEzechiel, who did fee it wsth their eyes, with great 
 boldnes and conftancie affirmc, that they ihcuid bee dc!i- 
 uered from their bondage, that they fiiuld be married with 
 God,and fo fliould be chofen againe, a^ our Prophet hcere Hoiv Gcd 
 fpeakcthjWhichisnottobercferredtothcpatjofGod.buc t/idibcofe 
 lo the apprchenfion of the people,who thought thcmfclucs Ifraela* 
 TKcrJy forfakcn and rciecled of God. Againil this tcmpta- gaim, 
 
 Q^iij 
 
246 AGAINST THE ADVERS. 
 
 tion,tlic Prophet faiihrGotJlliaichoofe Ifraclagaincjrliat 
 j.«5, {hall rcllore thcin to the former liignicie, yea to a grca- 
 tcr.And thst fhuld he do in fjch forr, that they fnuld know 
 that he was God mcrcifalljConftanc, and immutable of his 
 promife. And fo the renouacion of the league in fuch fort, 
 that the world might fee thac God faucurcd Ifrael^is called 
 the new ckdion, and new marriage, not that God had c- 
 iierinhimiclic decreed and purpoledjthat the Meffias and 
 blcfTcd feed Oiould defccnd of any other nai:ion,but of the 
 fccdeof Abrahasii and houfeof Dauid^butthat the people 
 in the time of their atRiutionjhad reccjucd fuch a woundc, 
 by reafon of their griciiou*; plagues and former oiFcnces, 
 that they thought chat God had vttcrly reieded them.Lec 
 the Prophets bee rcadc v/iih indifferent iudgcmcnt , and 
 this I doubt notlliali appearc molt true- Now to the rcfl of 
 yourfcripturcs, 
 
 THE ADVERSARTE. * 
 
 The '^ r. ^^^f'f^ commandeth loht to preach nito the feuen Con^yegations, 
 
 r r\- _ amon^)X'homyrere both elcSl^ reprobate , towhomheyfet'o tio ftih 
 
 mitncT of do firine^itsyc teach y that the elccicctddiwt fall from their 
 
 eleciicn: but warneth them to take heeds that tix-y lofe not that xrhich 
 
 thry had gotten Jjutlak-iHT to iucreafe^threattnng them withdejlru- 
 
 61-htifthey favfali^ the^ra.e , ir hereof they were made per takers, 
 
 neither dtfcouirigcihs the mrjl wicked ofthcmyOiyc clGe^fayivig^that 
 
 X hy tl.fipreordinance of God, ihcy of'i:e:cfj:ti: mifiperijh^ hut wMeih 
 
 them to report and aKemie^ and they Jhoidd hue: ytt k^teiv h:bQth 
 
 ^poc.Z, ippIjq Yveve dec} ar.dwho ts-crc reprohatc.To the cingreguti: n ofEphc-m 
 
 Jli^^ h? faith tha.tjhe (vm fallen fiom her firTt loue, and vcithziJjl.e 
 
 remc-.nbred from wiience/he was fallen , repeafed^ and didhcrfiSi 
 
 Vrori^.v, ths Lord w y:ddjkortlj come and rerr.oue her ceindltTlick^ rut 
 
 efherpIace.The congregation of Smyrna he commandeth to be faitb- 
 
 ftiUvniothc dent Jmnd fajhctihijle Tcceir,* the cro'pen ofUfcJfChriJi \ 
 
 hrtdbeen ofyot/r opinwi-, he had not rfed fu'iJ) rtiamr ofdcftriits. In ! 
 
 3 yaintjJjoi'ld he exhort the veprohctc to he faithfiUl, whan he hadcaji \ 
 a-ypoy : and ffpfrfirfc^y^ were it^to exhy,i th? elect jwhcmhehnew to bg\ 
 
 4 predeUinatCy fo thctt they coiM not fill. 1 n the congregation ofVfr- 
 ganr^ were two .^:osi- deteTUUc feCleSjthat i-: BrdaamUe.'j ar.d 2^- 
 choUitainci , wlnin thi Lord did hale y then '(ve:e they n:i hehuidj 
 
 Aid 
 
OF GODS PREDEST. ^7 
 
 OJidfo confecfn ently n>ere they not eleff after your opimoft^yet )»illet!f 
 he tlnm to he cotKioted, and to recciue c nevct ixAme rvritten m white 
 f^one. Intheccn^rcgationcf Th'atyra was the falfi proj-helejfe If- 
 fahell to rchome hsgahefpaceto repent, and {as Teter faith') thehr.g z.J'et.2, 
 fnfferingof the Lord i^filaaticnj then might f^ehauc reventedy not- 
 tvithftandir.g [he did not repent, thcn)n'as f-je reprchate-Jikcrt'tfeyK-' 
 ic them which corr.rni'.tedfurnicaticn )rrirf? her, that is idoUtrie is re- $ 
 tentancegra-'ititcd. The congregation ofSardis thcu^h inna:r.e pjs 
 did line, yet in deedefJ^e was dead . ^n d that cfhtr Vchich teas yet i^^ '3 * 
 AJittf xpas in darigev of death, ^'hrcforchc w-.lleth her tc call to ve- 
 mend>rance, )vhat/le l>ad heard and "cvhat ^raajh chad rcceiued^ ji^oc.f^ 
 and to repent her of her imps rfefl ^evcrl'^Sj arJxvatch^ leaft ihe Lord 
 Jlotild lif'^ a theefecome ypcn her ymv^ns . If the congregation of ^ 
 Sardis was elcfi , then in yaine doth tl)e Lord thveaten her aftir 
 yoHr opinion: and if /I e rvas reprobate , ^rhat a:' ay let h it to watche 
 and repent. The congregation of ThiUdclfhia, heccmmaundcthto 
 hdd faji that i»hich fhe h/tth, that jjo man tal'^ a)x>aie her crcxvne 
 {as Vet er faith) Bcrvart leaf} ye with ether men be alfo pificl[ed aWay ^ •■^'''5 • 
 through the errour of the tricf/^d, and fall porn your ownefiedfaf- 
 nefij ^iMtfJmdd they f ear c the hff of that which {as yon faie) 
 ' they cannot le^fe . The congregation ofL aodicia^ which was neither 
 hote ner coldey hnt wr etched y mferalfle, andpoore, andblinde^ and 
 ttft.l^ed : ifyefaie it was elecf ^yet the Lord threatned iiythat he would 
 fpew: it oti.t cf his mouth. J f you faie that they were rcprobateyyet g 
 might they ])au«henefauedygrcw?jcruent and repent . ^nd where 
 they were poore they might haue bought of Chriji tried goUe inihe jSpocj, 
 fire to mak^ them richy a?jd where they were nal^d , they might Le 
 clothed with white raiment ofngUeou/hf/fe to couer their fUthizna- 
 hfdneffe. Moreover they might haue gotten thefalue of true hno w~ p 
 ledge^ by thefpiriteof GOV to annoint tJmr blir.de eies : heere we 
 fery howe that there is none of thefe ccngregaiions fo elefl , but thty ^ ^ 
 might fall j and therefore hatie neede of exhcrtations to be conflaj.t 
 ynto the end : leaJiperchaiKe as Vaule the ^Icc^ refjel cfGod/earah 
 himfelfthtyJJjouldbecome caff awaies and rejrobates^^ a-^ain there 
 ben*nefo reprobate, but th^y be htre comforted y fpaceofnper.tance 
 granted the to turn from their wicl'^dneffe^^li^e.So would 1 exhat 
 yoit torcpenty^ tttm fr cm your errors yi:^ tofee\for this fa^ue of true 
 iilwwUdge to asmointytur blind igr,oraht eyes-thatye might per ceittt 
 
248 AGAINST THE ADVERS. 
 
 how ye be partakers of all the faultes \x>hich vperefouttd nmong the 
 feuen congregations, by that ye are mfe^edvpith thUpcjfcned error 
 cfmeerenecejjltip^ and flokalldeflinie , more then they. Cod grant 
 that ye may he alfo partal^ers cf the mcrcie and grace offered to the 
 faid ccngregations.'firjt ye participate with the ccngregaiion ofEphc" 
 ftis^in that there is of yoU' which call tbemfdues ^poftles^ and are 
 hers: withthe congregation of Smyrna^in that there beamongyot^ 
 which call themfelnei I evreSy that isfpiritr.all Ifraelites , and art of 
 the congregation of Sathan : with the congregation cfVergamU'S^in 
 thatfathatidwelleih amongyon, and ye arebeome perfecutersof 
 ^ntipas, that is of the faith full \^ in that ye maintcin: thedofliine 
 12- of Balaam giKittg the people occafion of finne I With the congregation 
 ofThiatirajin that yehaue the fpiriie oftheprophetejfe lefabell^ tea- 
 ching a cirelejfe, and libertine life : with the congregation ofSardit^in 
 that ye hane a name thatyeliue^andyet are dead , and in thatyoar 
 Works are notperfefl : for ye teach that by no meanes can they be per- 
 1 5 fed in this world, jyith the congregationofVhdadelphia^n that as is 
 afore faidj ye arebccome the congregatim of Sathan , whereas ye 
 woidihe ejlecmed faithfulllewss of Cbnfles congregation '.with tl^e 
 congregation ofLaodicia^in that ye are wretchedttniferablctblind^uf- 
 h^d^atid neither bote nor ccldifcryetlmighye exhort your difciples to 
 do welljyetto fnll all carnefi ferucntrieffs from them ^ye fay they can 
 neuer atteine to aniepeyfetlion dming this world. Tal'^ heedc there-" 
 fore that Cimfifpewyoii n'>t out of his mouth. Behold I fiayid {faiih 
 the Lvrd')attl}e doore wd k^ocli^if aniemanhearerAy yoyce^open 
 the do'.rej I will corns inta him, andwdlft^p with him, andhe with 
 me. Cpen the dopre in time: refufe him not which calleth by Ins vcyce, 
 ^nifoyotij7?aluc certein of your eleclionmt ifyot* (hntyour dore ^ 
 reffe hiw which calleth, and if yeu do not obey his^oyce, then are 
 I J ye caftavi-nies without ye repent in time. Thus it becommelh >s all to 
 tall'^renerenily of Cods eleiiion f) ftrre cmly as we feele by experi- 
 ence thefjirite cj God worl^e in ys:So that when we feele thefpirit of 
 God iiKreafe in ys , we may be ajfured that we are in hisfaiiour, but 
 when ws be ledawaie from one y ice to another ^as Dauid was inahu- 
 flug Bearfeha, and killing Vrias-.ht ys not pre/itme then to be beloved 
 ofifim tvh'ch kited all worhes of iniquities 
 ANSWHRE. 
 When 1 did fiift read this your blafphcmous rayling, 
 
 Idid 
 
 14 
 
OF GODS PREDEST. 24? 
 
 I did wondsr ro what purpofc , ye would rchcarfc the ad- 
 ucrtlfcmcnts, admoriitions,and exhortations giucn to the 
 fcucn Churches in Afia, and vnto all other Churches in 
 their names and conditions, feeing that nothing in the 
 fame can ferue your purpofcjyca altogither the holy ghoft 
 through the whole worke J doth mamfedly fight agaynft 
 your pcftilent errors. And iherefcre 1 fay at the firft light, 
 1 did wonder to what purpofe ye would traueil , where ye 
 were aflhred to loofe your labour. But whc I catne to your 
 conclufion, which yc make in maner of exhortation to vs, 
 I did pcrceiue, that eafie it is to finde a ftatfe (as the pro- 
 ucrbc Jaith)to beat the dogge, which man would haue kil- 
 led. But to the matter. Ye boldly a{firme(howfoeuer yc be ^ , 
 ablctoproue)thatthe Apoftlevfethnofuchmanerofdo-'* '^ '^ *^ 
 ftrine, as we tcach,&c. Ifye vnderftand, that bccaufe hcc 
 teachcth not in thofc fcuen Epiftles, or letters, in cxprelfe 
 and plaine wordes , that from the beginning fomc be cle- 
 wed to life eucrlafting, and others be rcpiobate,that thcr- 
 fore he tcachethit in no place,ye are not ignoraunt of the 
 anfwerCj and therefore i omit it. But I askcjif you do not ^'^y^ef 
 chinke that the Apoftlc doth dedicate this his whole work ^^'"^^ ^^ 
 to thofe feuen congregations, fo doth himfcife witnc{rc(as Z''*''^^''*'" 
 in the firft chapter is cuident) then whatlbeucr is cohtci- Z'^**^* 
 ncdin this whole vilion , apperteinech to theinftrudion, 
 exhortation, admonition, comfort j and before aducr- 
 tifementofihofe congregaiions,nolciIe then that, which 
 isconteinedinthcfc wordes byyou rehcai fed.T hen let vs 
 hcare what is written and fpoken by him in this matter ,1 /'^^•7« 
 fawc (faith he) fourc Angels (landing vpon the fourc cor- 
 ners of the earth hoidmg the foure windes of the earth, 
 thst the windes {i:Ould notblow vppon the carth.&c. And 
 I faw another Angel afcending from thevprifing of the 
 funnCi&c . And hee cried with a loud voyce to the fourc 
 Angcls,towhome power was giuento hurt the earth, and 
 the Tea (faying) hurt not the eaith,ncither the fca, neither 
 yet the trees, vntillwehauefealed the feruauntes of cur 
 GOD in their forcheades. I praie you why were thcfe, 
 who were to be marked in the foreheades , more called 
 
t^o AGAINST THE ADVERS. 
 
 the fcruauntcs of God, by the voycc of rhc Angel then o- 
 thet-s? Iknowe you will anrwere, becaufe of their good 
 workes, and godly intentions . But from whence I paie 
 you did It proccede, that the v.orkcs3 and intention cf the 
 one fort were good , and of the other wicked ? If you fay^ 
 from their ownc free-will, and power. The holy Gboft 
 doth proue you hers, asbcfore Ihauc declared, and our 
 ApoftJcaiTignethalfo another caufe, faying: And power 
 
 •^/afJ3» was giuen to the bcaftvpon all tribes, toonges andnati- 
 onsjand all thofc that dwelt vpon the earth did worlhip 
 himjwhofcnamesarc not written in the bcoke of hfe o£ 
 the lannb> who was killed from the beginning of the world. 
 Here it is plaineihat our Apoftlc sgainft your affirms tion, 
 teacheth that fome doe worfhip the beaftjand fo doe final- 
 lie pcrifhrand other doc not worfhip him,and attcin to life. 
 And that becaufe the names of the onearcvvriuenin the 
 booke of life, and the names of the others are nor written: 
 and that more plainly he fpeaketh inthcfe wordes : Then 
 
 r^/oc.14* Ilookcd,5ndloalambeft3ndingon themoi!nrZion,and 
 with him ahundreth, fortic and foure thoufandhauing 
 his fathers name written in their forchcadeSj&c. and they 
 fang as it were a ncwfong, before the throne, and before 
 the fourcbcaflcs and the elders, and none could learnc 
 thcfong, except thofe hundreth fortic and foure thou- 
 fand, which were bought from the earth, &c. and after in 
 the 17. chapter is mentioned of ihefe inhabitantescfthc 
 
 *Yfw,l7. earth, who {hall wonder vpon the beaft whofe names arc 
 not written in the book of l]fe,fr5 the creation of the world. 
 If in thefe places I lay the apoftlc maketh no diffcrtce be- 
 twixt one lort of men and another,Ict the reader iudgc. l£ 
 rhcrebe differcnccbeiwixt bought and not bought, writie 
 in the book of life,& not written,to learn the new long and 
 nottulearnthcfame,thenno doubt our apoftlc puitcth as 
 plain a differencc,as we do,y ea the wholclcope cf his rcuc- 
 iation is to declare,that there is a nuberof theeled called 
 the fpoufc of the Iamb,whom it bchoucth to be coplete be- 
 fore the confumation of al things come, &before that the 
 innocent bloudjihat haih bin ftied^be reuenged vpon thofc 
 
 t^ac 
 
OF GODS PREDEST. ^Si 
 
 i^at dwcl vpo the carth.&thcrforc aduife with your fclucs 
 how yc be able ro prouc,chatS.lobn taught no fuch aoann 
 as we teach. But sair.ittmg that he had neucrfpoken nei- 
 ther yet of anv number chofen, that canot fal vttcrly from 
 their ekaion, neither yet of ony number reprobate, who 
 muft needs be apprehended with the beaft , and with hmi 
 be call into the lake of fire : Is it thcrctcrc a good argu- 
 ment, that all thcfc that teach fuch manner otdoaar.c 
 be falfe teachers? or that no !uch doctrine is contained 
 in the hol.e Scriptures? I wil niakc the hke rcafon: N tither 
 Moles, neither iohn the Baprift inany exprefied woides, 
 hauelefttovs written, thatChnft kfus fl.ould be borne 
 of a virgin, that he {liould futixr in lerufalcm that his 
 difciplesfhould all be fiandcrcd, and Pue from him, that 
 he iLuld life againe, and akcnding into the heaucn, 
 fiiouldfcnd the holy Ghoft vifibUc vpon his Apoftles: nei- 
 ther Mofes, Efay, neither yet Iohn, who were e^ce.lcnc 
 teachers , hnuc taught in expreffc d wcrdes any luch do- 
 ftrine, F.r^.o the teachers of ir be falfc teachers,nn(2 it is «oc 
 mittenmGodsfcripturcs.Yourargumcnrisnobctter,ad- 
 mitting that the Apoftle had neucr ir.ade mention o. anic 
 
 ^""'But'fow'fhortly ro anfwerc to al, which without pur- To J^ei/j. 
 
 pofc yec hc-^pe toeuher in ibis place, I fay firlt.yec ought 4-5.^. 7^^- 
 
 tohauc made a difference betwm thofe Icuen congrcga- 9.10. 
 
 tions where Chrift lefus had bene preached, and recei- 
 ved , and the reft of the world which then rcmained,or at- How exhor^ 
 tcrwasiorcmainc inblindnes and errcr.Por to thofe that tatjo threat 
 haucby publikc prcfcfuon rcceiued Chrift icfus, be they niugi.covfo- 
 cka, or be they reprobate do appcrtainc exhortations, /rtr/o«j uni 
 ihrtatninc,ihe dodrinof repetance,confoiation,prophc- the dofhint 
 fvino , and reuelation of ihir gs to come , but to thofe that cfre^mtnct 
 y-tr'^cmaine manifcftcniroicsof thetruth,appcrtaineonc- ou^ht tohtt 
 ly the common calling to imbracc the trucrh, with ehc yfd, 
 threatningof dcftrud:on,ifmey continue vnfaithfuilAnd 
 ihcrcfore,becaure thcfc former congrcgat2ons(asis f.id; 
 hadprofcfied ihemfelues to be of Gods houdiold, they 
 were intrcatcdas his dorocilicdlfcruants 
 
2^1 AGAINST THE ADVERS. 
 
 If any askc the caufe why are forac fo amiably ,& others 
 fo ftrangcJy intreated , I anfwere , no other caufc can be 
 afligncd , but that it pleafed Gods infinite wifedomeand 
 goodnesto make that platne and cuidcnt difference bc-« 
 twixt thofe that once be recciued in his houftiold (bc.it by 
 cxcernaii profeflion onely)& thofe that rcirsainc in blind- 
 nefl'e, that the one he commonly doth vifite^bui the other 
 hedothasitwereneglcd, and deftroy. For what other 
 caufe can we afligne 3 that God fo Jouingly did ofcen call 
 to repentance the peopleof Ifracljfb often offending from 
 the dayes of Mofes vnco the comming of Chrift lelus^thac 
 hefenc viuo them Propheics to exhort, to rebuke^ and to 
 declare the eftate of thingcs to come : and in this nieanc 
 feafon , the fpacc of two thoufand yeares , permitted the 
 Gentiles to walke in their owne wayes? And now after the 
 reieftion of the lewes, what caufe can we afi'igne , that a- 
 raong vs GentileSj God vfcth to ftirre vp, now one coun- 
 trie, now another to rcceiue the truth , to deteft and ab- 
 horre our former fuperfVition , Idolatricjandwickcdnes, 
 and of fo long continuance, hath kfc both the levvcs and 
 Turkes drowned ftillin their blindnefTe and damnable er- 
 rors > we fhall finde none other caufe, I fuppofe , then did 
 Mtsi^» thcApoftIcfee,whenthathefaidj toGodarcknowne all 
 his workes , eucn from the beginning, and that he will 
 reueale hisfecrctes to fuch as pleafe him. Yeedoe not 
 hcare in all this Reuelaiion of lohn,ih3t Babilon ia exhor-^ 
 ted to repentance,that theblafphcmousbeatt is rebuked, 
 cither of his tyrannie, eitherof his blafphemic^ with any 
 promife made to him , that if he will conuert, he fhall be 
 rcceiued tomercieand fauour. Nothelcntenccirreuo- 
 cahle is pronounced by the Angel , that he fhall come to 
 deflrudion. ^ 
 
 But Ephcfus,Smyrna,Thcatira,and the reft of the con-^ 
 grcgaiionsj which before had profefTed Chrift lefus , and 
 yet were become not manifcil enimies, but were fallen 
 fome in decav oflifejfome in corruption of manners, and 
 fomc in hercfies were exhorted to returne to repent , and 
 to be ferucntio continue, withfharpc thrcatziing, if they 
 
 did 
 
OF GODS PREDEST. if^ 
 
 did the contraric.And why this? bccaufc that God before 
 had planted among them his truth,which yet vttcrly they 
 had not refuled, and therefore doth he honor them as his 
 domefticallfcruantcs, but in vainc (fay you) for if they be ^n oUeSli- 
 of the elcft, ihcy cannot perifh : if they be of the repro- onoftbe^- 
 bate fort, they cannot be faued. This is of you vnreuc- nabapttlis, 
 renily rcafonedj will ye not fuffcr God to order his houlc- 
 hold as bcft pleafcth his wifcdomcPThis order hath he ap- 
 pointed that the trumpet of his word to exhortjto rebuke, 
 to encourage, to olfcr mcrcic to the penitent, and to 
 threaten death to fuch as doe decline, {hall dearcly found 
 in his church, fo long as he doth acknowledge it to be his. 
 Not that by the word preached , he that was reprobate in 
 Gods etcrnall counfcll, may be the cle6, and fo changed: 
 but that the word preached, and often repeted, maketh 
 a difference betwixt the eled and the reprobate, cucn be- 
 fore man. 
 
 Albeit to you it appeare fupcrfluous,that God fhal fec^ 
 his children by hibowne word, which becaufe the repro- 
 bate do rcfufe, therfore do they bcare a teftimonie of their 
 ownc iuft condemnation in their owne confciencc. Albeit 
 I ray,this appeare fuperfluous ,yetGod hath commanded 
 and cftabUllied the fame , as a thing moft nccefTarieand 
 expedient, for the eflablifhingofhis children, and for the 
 manifeflation of his ownc glorie. 
 
 I wonder that ye will not affirmc that it is ffjpcrfluous ^s hrcMdU 
 for a man to till and manure the ground,to prepare for vi» »*i-f/74«>f© 
 dualsjto eate and drinkc , and to do fuch other thinges as t'jchodiejfo 
 be necelTarie for the confcruation of the life corporal], U^ndsword 
 feeing that God hath appointed thcdayes of man which tothefotdi, 
 he cannot exceede, and alfo that our heauenly father 
 will prouide for his children, feeing heprouidcthforthc 
 birds of theatre. AiTurcdlythc one yce may conclude as 
 well as the other. Bu:hcrein,lfay,appearcthyourfooli{h 
 blindneffc. Firilchatyee make no difference betwixt the 
 houihold feruancs andrhofcthatbe wichour. Andfecon- 
 darjly, that ye vnderftand not the vfe, the profit, & the ef- 
 fect of Gods word preached. Isnotthckingdotr.cofhca- 
 
 r= 
 
2J4 AGAINST THE ADVERS. 
 uen compared to a net caft into the fca gathering togi- 
 thcr all forces of fii"hcs? whereof albeit that the reparation 
 cannot pcrhrely bemacicjtill the net bcdrawneto the dry 
 land vpon the lafl: day : yet dayiy by the word,by exhorta- 
 tion, by rebuking and threatning, doc manie things come 
 to hght, which before lay hid. How manie do follow Chrilt 
 for a time, and fid! backc from him , albeit that to the end 
 hecrieth that ihcy {houldconcintie. Saint Paul affirmcih 
 that he did wiite hisfliarpcEpidle to the Corinthians for 
 a trial] of ihcm, if they would m all thingsbe obedient. If 
 I. OY' . iheyas true fliecpe would heare the voice of their true 
 pallor, acknowledge, & follow it,which he witncflfcth that 
 z.Cor.";. they did.And therefore he faith,novv do I reioycejnor thac 
 ye did forrowjbut that yc did forrow to repent.incc. By the 
 which was not only the Apoftle comforted,as he himfelfc 
 doth con fcfle , but alfo were they newly confirmedj that 
 the fpirit of God v/as Bot vttcrly cxtinguiflied before. And 
 Tf7c chfl fo albeit, yee can fee no fruice nor neceihtie of Gods word 
 hr:e^reat prcachcd,cxcept that the nature ofthe reprobate be chan- 
 frofitbythe g^^j^ yet do Gods children feele in experience how com- 
 fyeac'hm^cf ^qj^^^\,\q it is to haue their dull Ipiritsftirrcd vp by frequent 
 G-OrS w:rd, exhortations: yea how necclTaiic it is, that their dulneOc 
 and vnthankfulnefl'e be Hiarpely rcbukcd- 
 
 The third thing, in which 1 perceiue you hcrriblieto 
 PffVr? the crre in all this your long difcourfe of ihe fcucn Chur- 
 adiierayics ches, is that wherefocucr there is precept or comman- 
 ahafe Gads dement giucn to repent, and to continue in faith , or to 
 wordlnw4- liuca godly hfe, or whcrefoeuer mention is made , that 
 /j,';jj fa!fe fp^ce and tisie is granced to repent , there ftr.iighrwayes 
 ccnchfioni yee conclude , then may men kecpc the commandc- 
 ypon manie ments : then may they repent , and fo bee faucd , al- 
 f>U<:es there- rhough before they were reprobate. For this yee affirnic 
 */• of Icfabcll, (bee might (fay you) haue repented-, and 
 
 hauebeenefaued, and iikcwife vnto them that commit- 
 ted fornication with her, is repentance granted. But how 
 vaine is this conciuGon, God commsndcih that which 
 is lighrcouSjHr^aman may do all chat is commanded. God 
 giu':thphce of repentance toal m^yiir^o al men do or may 
 
 repent. 
 
OF GODS PREDEST. mT 
 
 repent, Howvainciraiebethefeconcluflons, fuchasbc 
 no: infected with t'ne pcftilcnc opinion of their ownc 
 po'sVcr, frcc-will, and lufticc, mayeafilyel'pic, Whcnvc 
 haue pioucd that God commandedi nothing, which min 
 may not doc by his ownc power, free-will, and ftrcngth, 
 and chat repentance loprocccdcthfroai man, that in him 
 felfc it licth cither to repenr, or not to repent, then may 
 ye fing this fong, which fo of; ye rcpcatc : God commaun- 
 deth, God giucth fpacc of repentance , God offcreth 
 mcrcieto all, Ergo of their ownc power, they may ?^pcnc. 
 But and if we be not fufficicnc of our ownc Iclues to thinic 
 one good thought, if repentance bcihc free gift of God* 
 and if to recciue mcrcie proceedcth of his ownc free 
 gift alfojthen harpefo long as yeeliftvpon that one firing, 
 1 will anfvvere , thac except yec make it better agree 
 with Gods fcripiurcs, Imuilnecdsfay, thathcis worthie 
 to be raockci that continually harpcth vpon a difcordmg 
 firing. 
 
 As wcdonotcontemncyour exhortation, if wc could Tt the ii, 
 be perfwaded, thac it proceedefrom the fpiritc of leni- li, 13. 14. 
 tic, (o can wee nor acknowledge our fellies to be jnfc- end i^. 
 ^ed with the poyfoned errour of mecrc necefntic,and 
 Stoicall deftmic, neither yet that wee teacha careleflc, 
 and hbcrtine l.fe , ncizherthatwcgiue occafionoffinn* 
 to the people. Finally, that we cannot confefic that we 
 teach and mainteine idolatric (as moil vniuftly ycc ac- 
 cufe vs) without anic farther probation. For that anic 
 fuch crimes reigne and are permitted amongft vs with- 
 out puniihmcnt, yee bcneuerablc to proue. Wc do not 
 dcnic, but thst among vs haue bencmcninfcclcd with all 
 criniesjwhichyeelay to our charge. For fome of you were 
 once of our number, fo farre as man could iudgc : but as 
 you haue made yourTeliics manifeft , fohauc others al- 
 fo. But yet it fcemeth fjrrc repugnant to equitic and 
 charitic, that the trcafon of ludas fhould be laid to the 
 charge of the faithfull Apoftlcs, If I lift to take my plea- 
 furc in examining your Jiucs , and apply ing the offences of 
 ihofc churches to your f^i^ion, I doubt not robiingbcticr 
 
J5<? AGAINST THE ADVER^. 
 
 teftiinonic for my affirmations then ye hauc brought a * 
 gainft vs. Eucthatl omic to better opporiunitic , willing 
 you inthc mcane fcafon to remember that he which fpea- 
 keth alvvay whar he !ifteth,is compelled fomtimes to hcarc 
 that which he would not. At one word to anfwcrc to your 
 fl.tnderous atid malicious acculations, wcappealcfrom 
 yourfentence vnrohim, whofetructh weniainteine,not 
 that wcfeare , but that wuh your confufion we coul4 re- 
 iesftyour venimjin your owneftomackesagaine, butth:^t 
 we arcjdecermined not to contend with you in defpitcfull 
 rniling, andvniuftaccufations , whichisyourpurpofcin 
 this whole bookc in which ye thus procccde. 
 THE ADVERSARIE. 
 1 he ? 2 , Oftentimiije yfe thi'ffayingi Gods ele&iott vpos nfore the fourtcla'^ 
 fc^ioil. ^^O" of the )flporld without any condition ; )»herefire they rvhuh art 
 elefljthey he elefi voithout any cenditicn^ hy the immmahU decree of 
 Gods good nes^fo that they can neucr fall ou-t ofthefaidele^Ho:othet- 
 
 ^ wife Gids elsfmnwerenot ctrtalne: to the which 1 anCwere^fhat 
 Gods }j&he eleflim isxvithoftt any condition^fure f^ certaineinGhrtJi 
 1 eft*, witJfout whom there li neitlyer ele^ion mrfalHat'ion, Furthet 
 tm ii madeftre in the ele^ion by the fromife of Go. I in Chnsi lefU^ 
 of which promife , when he if made partaker, he entereth incoue>fiant 
 mth Godjjtu whehe hreaJi^th the coitenantjhcforfalph the promifcy 
 aniwhenheforfa^\^th the promife , he refit feth ChnU , in rcfnfing 
 ChyiSiy hefilkth wt of the eleSlion: notwithUandingthe elcCiiona- 
 
 j hidethfure in Cbrifl-.eleClion hath no prsmife withnit faith ^tmefaiih 
 M Gods workjjy hisgrace^ani is alfo partly watts Workyhy cmfentin;^ 
 thereto, j^herefore 'Paul calleth the righteous , icint workers with 
 Gjd , becafe they wrke togitherwithhim: now if man for hn part 
 
 2 according to his ndtme , be inconstant m hn faith , then is he cut of 
 promife iwherby he was madef:rs of his ele^iion^yet gods ekflion rff- 
 mainethfure and ft able in Chris I: I efa.^dam and all men in him be- 
 fore the tran'grefjton might faU from Godly finne , notwithstanding 
 the eleflion. irl^y may not then the m^U righiso:*s of ys all fall now 
 byjinnefrom the eletiion ? w oftr eleSlion furer mw after tranf^ref-^ 
 fon^then it wat afire tranfg;felfion ? The holy Ghosi faith ^yet Cain 
 went arvay in hii wrath from wifedome^ but a man catmotgo awny' 
 from that which he neither hath) mrcan hntte, Funhe.G^dgaue 
 
 him 
 
.-OF GODS PREDEST. 257 
 
 him xwtmiijg afore , wJikb rvxs fufficiem to withdraw him from Int 
 tHill irUa^iotK T a C, tin f aid the lord. ^ why art thou tvroth} ar^i 
 f»hy w tJry C9::ntenance abated ? iftjjou do well ^f/. all tl.>ere rut he tt 
 pomotion^ ^ndif thou doeJl not well, lieth not thy fn in tlie doorei? 
 yi^o thcealfo pertaineth the LTi therevf, and t!x>ft (halt haue domi- 
 nion cMtr It. If Cain wa^ a retrobate btfre the foaniatujn of the f 
 world, then had he no domiiMn ouer hn lusls^ tothcfethegoodand 
 leahfthe bad ^for that might hehaue lined: yet God faith^Tlyo^frJalt 
 hane dominion oner it, if'herfore it U pUine that Cain was no re\)ro" 
 bate 3 when the Lcrdfpake thcfe woids to him, FMthertfGod gaue 
 n t Cain dominion ^i?' power toftbdue Ins W-Ti^who woi tJ?en the ait-^ 6 
 thor of luffn? whether U the fword winch i^dleth hauingm power ofter 
 ttfelfe^KiOietobe blamedj>r hewhichhathit inhishandfifGodgaue 
 r.ot Cain '.owir to one, co:-ne his li4Ti , an-J grace whereby he might bt 
 fined J wh) is t})c caufs of his doirmati »f God is faithfull ( faith 
 VomI) which flyall not Ccffcr you to be tem\t€d Oiboneyoi.rfirength^ 
 bntjhall m the mdst rf temptation mal^ away thatyee may be able 
 to leare, Liierx'ife did God wi h Cain in his tempt a' ion, Warning that 
 if he didwelljhefho: Id be rewarded : fix d.d enUl, hsfetild be pu- 
 ni/led-.for there incoraging to do well, and that he (houldmt faint y 
 God ff;ei\ed ivmJjm h?fvouldhanedominiono:erhisl^Tit» rule it, 
 Th:s notwiijfsiandirfghe wejtt r.Way mwratJj fomwfdome^f^ for^ 
 fcok^ the coKnfeU ofCo.I, whi: h mercifully called him to hfe. Jifter ' 
 thefljod^ Ham was bleljedof God , a^ h< father TSloah, andh^ bre- 
 thren, Semandlaph't, and wi h the fame bleffingwleycwiththey 
 Xif.reblcjfed: yet j ell h? from righteoufwffe, reicycingin eaill. ^nd 
 th:n lo became he Oicmfed cmi not^afure ; bi,t all reprob^its be lender 
 the wrath and chrfe (f God. So Ham when he was blcjfed of G odJje 
 )fffi4 n,t reprobate. Tor thenfhctddhf hancbeen both b.cjfed and CHr^ 
 fed jlo'-:ed and hated all at oniC. Thelfradites which were deliuered 
 fromtheo'prefionoftheE^jypti^inSiWircchcfinandca'ledofGodto 
 go anil poifff the land 'f Canaan-^mdef the conduci of Moyfsy yet 
 neither Moy^es for /n< cjfence, neUhrr <iry of them btcaufeof thnr 
 inoheditn cohtein d that wheveHntoi'oryxvertsrdeined andchofenof 
 God,ncept two^erfons,LfHa O" CaU'i. M creoner, the fame If adttet ^ ^ 
 Were in G As hdy elefl^on^'^ colli d of God fro their fns,r<i/ chofen in 
 Chrift to U^f ^ health asVaid witnejfih,fayirgfi:irfathrs were al j ^Car-IO. 
 '^nder the thud <& ahajf.d through tlef a,^ were a:b-ipj7^d vrAer 
 
 K 
 
2^8 AGAINST THE ADVERS. 
 
 MofcS in the cloftd , and in thefea , and, did all eAte ofoneJpirituaU 
 meate^ a?iddul all drinks of one maimtr offpirituall drinl^e,and they 
 dran'i^ ofthatjpirititallliocl^e that fellow edihew^which I\ocl^ew<U 
 * ^ Chrili. Behold how Tmlfo ofien reherfcd this tvordy all , to declare 
 their choojin^ and calling to Ugenerall^yet there after ( faith he) in 
 made of them had God no delight, For byjhme they fell from Chrifiy 
 and out of their elefiion^ andfo perijled, ^nd there doth 'Paul alfo 
 teach v$ ho'tK* thofe things cktmed themjfor examples ^to put rs in re- 
 memhrante, that n?c do not Lk^wife hyfinne fall from that wherunto 
 We are chfen and called ofGodXet him therefore V(>hich think^th he 
 11 Jiandeth) take hecdleU he fall. But you fay, that he tvhichfianieib 
 may vcelljiumhle, but he cannot fall , tv heref ore your do^hine being 
 conirarie to the faying of the holy Gl?o$l: 3 muTHefalfe : as for them 
 tvhichyeefay vpere reprobates before the tvorld^ in yaineJJjOiddthey 
 ta!se heedofany falifeing afcre they were^they had f> fore afal that 
 1 3 they co^ld neaer rife azaine , andfo deepe a fall ^ euen to damnation^ 
 that they canfallnofmher. Balaam was filledrvith the fpirite of 
 Cod) the Jpirite of truth) thefjurite efporrcr , andthejpiritcfgrace. 
 ' * fo largely J that whomfo euer he blejfedj he )(ras bleffed, andwhomfo 
 euer he curfed he was curffcd^ but the hleffngrf theifngodly rebro- 
 haie t< verie ct*i-fjing ^fo that whomfo eiier they curffe, God blcjfeth 
 * and whimfo et^er they hlefj} God c.'-rllth, lyberefore Balaam dw 
 ring the time that he himfelfe wa-sfo blejJ'edofGcd, he tvas no rej-ro'- 
 bate 5 bat the chofenofGod^ and might hane continued inthe grace 
 andfa-riour of God, tAwi thereto)cva6 exhorted cfGod,fayingygoe 
 not th}ii with them^ncith:r cmfc the people^fortlyey are blejjed.jjyhcre 
 that it us to he noted , that this people wasblefjed , andnotwtlSian- 
 dingby idoUtris and carnallhiTies they fell from the faaorofGod, 
 S ^ ^nd in Jr cede of bleffngy Gods ci^yfe fell en them, oi it appea:eth in 
 ']S[tcr,-ic,i. Li'icwife Balaam through coiictoufncffe, louing filthie re-- 
 tvard and iont!nti!n':^infnne 5 he ft II from righteoiffnejje and for- 
 JgjI^ theti uth , and perijhcd vviih the curfcd 1 ngcclly, Sa;dand his 
 hoH'fe w.ts elcB and chofen of God to be Ijng and rulers ouerlfraely 
 and that for e'ier^<ts Samml wiineffeth^ faying^at tins time rvonldthe 
 Lord hatie eTIa'^lifJjed thy l^^ingdome vpon ifrael , but now thy l-^ng- 
 doniejh<ill not co^.tinue, EJeercyo!^ fech'M' Saul the elecl^ annointcd 
 of Godydcth fallfovi'thatwhereunto God had choCcnand crdcined 
 h-mt </^nd thereafter in the fftecnth chapter ^ becaufe thou- haTl 
 
 caji 
 
 17 
 
l8 
 
 OF GODS PREDEST. 1^9 
 
 c<ist- itivfy thf)vordoftJ}eLerJ3 therefore hatb t]>e Level caTi ^rvay 
 thee alfo frG.n beinzi'^iT', whereof we lcai7U:that Stmles falhva,i 
 not by tin for-eorMn-oue of God , feeing he ordained the contr^riej 
 hut through las imhedie^.e to Cuds rvo.dy tphcrennh h might haue 
 obeyed if herv9..!d. Sahmvt reaiued ^race itnd wfedorr.eofGcd 
 a KM call other y wh'.ch^vx^ n lifie-y f^^ure ofChi?!; ofxvhimGod 
 ftithCo: Salomon 1 hAi^echjftn to bemyfonns , and 1 wdlbe h'n 9 
 faih:r3 1 W U eTldlfh In l^inplemefor ener, yet did U'e fall from 
 th grace^ andrvrcugh wUkcdnefjc in th^ fght cfthe Lord^ LT:in» 
 af:e.Jtrangef?P?^ and corKmiltiij^idoUi^-ie : and whereas GOD 
 chofe him to be his feme, he turned his heart from GOD ^ end' 
 fclltnped ^Tle.oth the GOD oftheSidons, r.nd ^rldiomtheali- 
 ijominition of the ^monitcs^ he buildtdc.n hie place for ChamcS 
 the ahhomination of Mcah ^ andynio Mdo htheahi),mir,ation cf 
 ihechddra: of ^mmon , and Ukewife for alUnsoictltttdifJ} •i\Hue^^ 
 whiJ} were a grea' nunnet that btrtit inccnfc 3 and cjfered rnto 
 their grids. Hecre hai^svpea mtahlecxcimfteofSalom-niheelcCl 
 fonne of G D , ivhofc !'^-.gdome GU h:t4 trcmifd to eTiahijh 
 for ener, Tct he became the chddeof the dii-^ell^tkviunghishe^rt ^^ 
 frsm GOD ^ andgi'Jng hi-nfclfe caer to the LSies ofthcfiej)) ard 
 moTl -vile abhrminable iddatrie. leroboam iv.ts ch^ftn of God and 
 ttnminted by tlxs prophit ^hia , l{^Kr one/ the ten tvihes of Ifraslj ta 21 
 whom Cod made a couenant that he V(>:,!dd be te?i.7; him^^ b>:ild him 
 izfi:r: houfe thatjloidd ronnny.'. euen as he had promif-d afore to Ins 
 fe tia^.t Da-ndyX man after Gjds ow::e h;artXetdid leroh aminH^ 
 xvitlj9arJ:ng the elecUor, <:p'fre ordmane cfgod falfioni thefc.uor 
 ofGjd, fet yp two golden cal::cs, om in Bethel, j^- the ctJjer in Dan,^ 
 made ifrailfin again/} gpd^to h:> oxvn Cjt- tJicir 'tetter Ji^baerfo. I udas 
 Woi ele:l of God to be the fjt tfthc eanh^mt yrfat-.e-y^ for that fev" 
 ueth far nothing , but hsbecar^.c ynfaucry fall thyo:^gh his cwne Wic- 
 Ijednss: Chnftchofelnm to be Lhelt^J}t of th^ewodd^which fbsMft 
 fh'.nt before ad men , that they hiightgloriHe by hiy.i God the father 3 
 but bccufe he lo-.'.eddarhies better then light dyfcaiullejiickt Wmys- 
 inwed^f^his hght cj.icnchtd.Chri/t chofc him V bee one of the tweUcy 
 whichjhoi'ddft: en the tweluefcats^ii-.dging the tvoi he t ribcs of I fraeh 
 hutbecau'fehe nzade not U s eiMi.n ^ calling fi:re by leod ^fvcrr^Sj as 
 TcterlJ}:a.'sethJ)is mme r,.;> ir iped os:t of the bocf^oflifeShri/ilofsth 
 was ofivewho thefi ' hir •'^<tnihi'n,c::c!pt ludxs^Vyhichby t-c^^grrffj 
 
 21 
 
i6o AGAINST THE ADVERS. 
 
 (i« Veter faith) did fall and rvits found ynworth-e of his eleCJio,Here 
 
 I Kitf^' 2 "• . *'^'^J^' ^^^^ ^'*'- '^^^ '^ gricwm fall ofIo.ts with diuers other be alled^ 
 
 *^ ^ ^ed^rvhichforj^rolixitieJ fajjeouer. ^11 thefeaboaereherfedand 
 
 m<vt:e mojtcei'Aed the grace of God in yahtc, ^nd therefore did god 
 
 Cits} them a^ay^rvhomiefore hehadch fen^eaenfts hedidleatfa'e^ 
 
 oftvhomiti^foivritten, 1 willcaTi offtha citie leruf/demywhichl 
 
 haifs cJyjfea^and thehoafeiofwhuh ifaid^ my ^amefhalhe there, 
 
 ^ For though God ofhk mesre msvcie h^th chofen ys in ChnU J <•_/«, to 
 
 he hei:-£S vfder^mll lifcyjet if we reftfa himje will refffe v^, and if 
 
 Yve dewe limyhe Yvill denie ys. uindfo as / he Vrophet Caith. ou r oYrttc 
 Jerem l, . , > n „ j n n > 
 
 vcick^diicsjhall rtproue Tf , and our turntng away /hall coniemne vs: 
 
 EXefh.lS, andtherefore faith thfi Lordly his Vrophet E%ehiel^if the righteom 
 
 tame away fromhi^ ri'lhteo'.ffmSy^do iniqititte^alltherighteoufnes 
 
 that he hath donsjhdl nt be though: ^ poJi , hut inthe fault that he 
 
 hath ojf ended withaHjandin the finne that he hath done Jjejh all die, 
 
 A N S W E R E. 
 
 TothefrTL The fame piopoficion which before I hauc proucd moft 
 falfc and clccciuablc, ye yci labor by muldplying of exam- 
 ples, nothing 9ppcuaining to that purpofe, to defend and 
 niaiucaine. 
 
 Yourpropofitionis, thatalbeitthcclciflionis fare and 
 nude wichoutall condsacn in Chrill Iclus, yet is there 
 none fo clcdcd in him to hfc eiJerlafting,but that he may 
 fall to perdition, andbecome a reprobate. And for the 
 probation hereof, before ye enter to your examples, yec 
 vfc two reafonj.Thc former without Chri[l(fayyo'j)thcrc 
 is neicher cleftion^nor laluation : and this wc confelfc and 
 moftftedfaftiydobeLcuc, adding, that cle«aion andfah 
 uation arcfo lure in him, thatlo mame as be clcfiicd ia 
 him to hfc euerlafting , Ihall by grace attainc to the fame. 
 Ye proceed in your rca(on. 
 
 FkYiher mams made fk-re in the election hy the promife of God in 
 C!)riTr Icpfj vfiphich jrcmifc when he is made partaker J;e entrethin 
 (^mnant with Gn'^^l* trhi n he breakcth the couenant^ heforfaf'fth 
 the prcpr.ifejand when hcforfik^th the prom ife J}e refufth Chnfi^ in 
 rcfk/in^ ChriT^jhcfallcth (M of the eleclionjHotwithJ^aHding the ele^ 
 i-iion itbideth fire in ChnTL 
 
 Thisis your firftrcafon.To the which I fhorily 6f plainly 
 
 awlwcrcj 
 
OF GODS PREDEST. a^i 
 
 anrwercjthatbecaufc yefuppofe anirrpofllbility to be pof- 
 fiblcjthcrcforc yc conclude a great abllirditie. For ye lup- 
 pofc, that the members of Chi ifts bodic cledcd in him to 
 i'lfceucrlafting^mayfo forlakcihc prcmilCjfoicfufcChrift 
 ihcirhead, androbrcakcihccoucnant/thsttoihccnd of 
 their Jiues^they conteiYine & defpife'it.which is a thingim- 
 poflTible, as before 1 haiic proiicd, and thcreforeyour con- 
 clufionauailethnoihing.W hen yc ilia II proiie that Chi ifts 
 fhccp committed to his charge by his hcaucnly fathctjCan 
 become wolues or dog^cs to bark againft their paftor, an4 
 that fo they continue to the end , Twill fiudie to anfwerc 
 you otherwifc : but vnco fuch time as you Icarne to prouc 
 your purpofe more fubftancially , I muft fay, that bccaufc 
 there is no meber of your rcafon which hath a fure ground, 
 that therforc I will nor greatly ftudic to confute the fame: 
 for man is not made fure m the eledion by any promife of 
 God,but the elcdlion which before was iecrctc in Gods e- 
 ternall counfcll^ is by the promife and word of grace noti- 
 fied vntoman, fothattolcrabheit m.ay be fpoken,man is 
 atfuredof his cle<flion:by the promife , which he willingly 
 jmbraceth : but to be lure in the eledion by the promife, is 
 not the phrafeof thcholy Ghofl: further of this we (hall 
 cxaroineinyourfecondreafonwhichisihis. 
 
 LlMlon hAth n-) promfe wnl}o:i.tfai'Jy : tr/.e faith is Gcdsyvorht To the fc- 
 ly hisgrace^andii alfo m.ins Xvatk^fartly l/y cznfmting there! c:)x'}}er- cond and 
 fore Tattl ralleth therighteow ieynt workers with God^^becaife they third. 
 rvork^to^iiher with him. 1'\ovpy fay you, if man for his part ^nccor^ 
 dingtohisnat.ire, beiKConfiant inhis faiihy thmis heoutcftheprO'- 
 mifywUrel^y ])e wds mad.fure of his eledion^ yet Cods eleSHon re- 
 mai-iiethfy.re and jlahU in ChriTi lefa. 
 
 The fifll member of your reafon is darkcand obfcurc, Anfwerc 
 andtheraanner of fpeaking fo flrangc, that in thcfcrip- 
 turesl am aflured it is neuer to be found. In one of two £lgffio„ts 
 fcnfcsis clcftion taken in the fcripturcs. The former .-for inoneoftvpo 
 the-ele(ft themfelucs , as when Paul faith, the eIe(ftion did r^^^ ^^^^„ 
 obtaine it, that is, the cled of God obtained mercie. And /„ ^i^ n^ip^ 
 in the fame fenfe is Paul called the vefTcU of cledion, ^^^^^^ 
 ifeatisj an cicd YcfTcU: and if in this fcnfc ycc afiirmc fom\i* 
 
2^i . AGAINST THE ADVERS. 
 that clcdlon5that is to fayjtbc eled haue no prorcifc vvitTi- 
 ouc fai^hjalbckl vvillnotgrcady concciui miliacbchalfcj 
 yctbymdnifcftfcripturcsl mayprouc thecontrarie. For 
 the pofccriiicot Abraham by Gods free elcjflionhad this 
 promife, that he fliouMbe their God, And i'aint Paulaf- 
 firmcththac the children of the faithful! were holy, and 
 yet all could not haue faith wlicn the prcniifc was irsade, 
 for then had Abraham no fcecc n: all, but of this^ i fay, I 
 will not contend. Otherwifc election is taken in the fcrip- 
 tures for the etcrnall ccunfcll of God, by the which he 
 hath appointed life ciicrlafting, to fach as he hath giuen 
 to hi<i lonne before all vvorlacs, as Paul faith. For ere 
 ^m.p'ZP' the children were borne, when they had neither done 
 ^•" good ncirhcr bad, that the purpofe of God, which is by 
 
 his clcciionj that is notbyvvorkcs , but by him that cal*- 
 lethjixiightitand fnrcjitwasfaid vnto her, the elder fhall 
 ferue the yongcr,S:c. And af!;f r^ciiefo at this time is there 
 a remnant left through ch<r cLillion of grace, and fo forth 
 in diuerfc other places. And in rhisfcntCjif ye vnderftand 
 that ehdion hath no promi'e without fiith,! aniwere,thac 
 Gods free election in Chrifc Icfu needech neitherprcniifc 
 norfaithj as touching the partof Gcd. For he in hisclc- 
 «f^ion refpe^cth neith:r of both , bui hib owns good plea- 
 fiire in Chriil his fonne, and fo I would haue wifned grea- 
 ter plaines in the iirii part of your reafon , then there is. 
 But I perceiue the ground of your error by that which fcl- 
 loweth.True faith (iayyoi5) isGodswovkc by grace, and 
 Tahh is aI- itis alio partly mans workc by confenting rhcrcto , whic-h 
 t.-Aither the fcccnd part of this fccond member is vtcerly'falle.For Bith 
 Yrorkof"-od is no pnrt of mans woike , no more then the child begoc- 
 an.i nifart ten of the father zrn^i concciuedcfthc mother i?i the work 
 ofmxi work of the felfe.But faith is altogither the vvoike of God : for as 
 l.Tet.i. he bcgetteth vs by the woi-d of veritie, and by the power 
 of his holie fpiritc maketh our hearts to concciue and 
 retaine the feed ofli^c.fo by his power are we kept by faith 
 fofaluation, which is prepared to this end , that i; (hall bs 
 manifci>edinthebfltime,S: therforc (faith the Apoule) 
 throgh grace arcye laued by faith,& thxt no; ofyour felucs 
 
 Ye 
 
OF GODS PREDEST. 2^5- 
 
 Yc mufl compel] the holie Ghoft to recant ^ which I thinkc 
 he will not do for your thrcatning , before yec bcc able to 
 prouc that faith is any part of mans worke. 
 
 Thewordsof the Apoflle, youlhamcfullyabuferforin i,Cor,^, 
 that place he intrcateth onelic , how God vfeth the mini- 
 ftcrsothiswordeandbleflcu Gofpcll to bee helpers with 
 God, in fo far as they are the Ambaffadours of reconcilia- 
 tion, as in an other place he callcth them , he means ih no- 
 thing,ncith?r what man doth in the worke of his ownc fal- 
 nation by his owne faith, or by his ownc workes. And cher- 
 forc although ye (as a b]indcman)go forward to your own 
 perdition , faying, "^iv if nianfor his fart according to hhna- 
 ture he mcon^Unt in Jm faith, then n he out of the promife, ^c, YeC 
 iBult we pull you back and faie, that becaufefaith is no pare 
 of mans worke, therforc doih neither his faith nor hisele- 
 .ftion depend vppon the inconftancie of his owne nature, 
 butGodofhisfoueraigncbountie,ouercommingwhatim-^^;^^^^^ 
 pcrfedions fo euer be in his chofen children , hath groun- r-^^^ ^^.^ 
 dcd their eleaion in himfe.'fe^and in Chnft kfus his fonne. ^j^^^, ^i^aio^ 
 An other crrour I fee in this your rcafon , which becaufe I „^^^,^^^^ 
 hauefufficiently confuted, I willhccrctouchitonely. Ye'^^.^^^^ 
 make faith the cmbrr<fingofthc prcmifc,& our obedience, J^^^ ^.^y^ 
 to be caufes of Gods elcftion, when in vcrie dcede they be ^ .^^,^ j^^ .^^ 
 but the cffeftsofourekction.For neither faith nor obedi- '^ 
 cnce make vs to be Gods ele^:, but bccauie wee were cle- 
 ared inChriil Iefus,thcrcfore are we callcd,m2dc faithful, 
 obedient and fanaified by his free grace.' 
 
 To adrHoniihyou yet of one thing, and Into put end 
 to your vnrcafonablc reafons : V/onder it is, that yee will 
 attribute to eleflion, that which ye dcnie to the ekd. You 
 affirme that cledion is fuie in Chrift , but not the cleft fay 
 you: belike yee imagine eleaion lobe a certcinc (pecula- 
 tion or imagination without anie ccrtcinc fubitance, to 
 the whichc it muft bee referred. But Saint Pauls tea- 
 cheth vs the contrarie, faying, hec hath chofen vs in 
 Chrifl, hee faith notihatelc<ftionwasin Chrift, but vvc 
 were clewed in Chriftlcfus, before the foundations of 
 the worlde were laide. Thus gently 1 put you in mmdc 
 
 K iiij 
 
1^4 AGAINST THE ADVERS. 
 
 to ground youf rcafons more fubftancJally, if thaiby them 
 
 yc intend to proue any thing. A fhort anlwcre I might giiic 
 
 you to all your cxaroplcSjto wit,that we fpcake not of elcfti- 
 
 onto offices, ortopoifcfTiontcmporali burofclcdion to 
 
 life euerlaftingjfrom the which yce are ncucr able to prouc 
 
 anytohaucbeei^finallyrecludcd, thatinChnll Icfuswas ' 
 
 thereto cled:cd before the foundatiopxof theworldc was 
 
 laide.Butycttogradtieyou fomcwhar, 1 will pallc through 
 
 your examples,and communicate with you my ludgcmcBt: 
 
 God graunt you hearts to vndcrlland. 
 
 *Tothe^. It IS a thing raoftcerteinC;tbar albeit Adam and allmcn 
 
 Chyijies po- in him might and did fall from God by (in , yet cannot the 
 
 wtfifof cledofGodj whobcc defied to hfccuerlaftirv, in Chrift 
 
 greater ver- lefus/o fall from iheir cIe<ftion that finallie they pcri{h:thc 
 
 tuetofaiii reafonis, that asChrifl: Icfusthcbrjghtnesofiheglorieof 
 
 Uselecl, his father, &the exprelfed image of his fubftanccjisgrca- 
 
 tJje^dams ter then euer was Adam, (o is his power of greater vertuc 
 
 impotency to fauc the elect, then Adams impotencie was to bring 
 
 WAi to bring damnation vpon all. 
 
 damna'ion Where yce aske if our ele<5i:ion bee furcr now after the 
 
 yfonall, tranfgrciTion, then afore the tranfgrcflion; I anfwcrc, the 
 
 afluranceandfirmifieofourcled'on was slwajc.s, andat 
 
 aJl times one. For when v/c ftocd in Adam(ns ye alledge) 
 
 yet were we clc<ficd in Chrift ; and when v ce fell in Adam, 
 
 then did our election burfi: forih and appearc, 
 
 To the <^. Yebeneuerable toprooue , thacCaine was elected to 
 
 ani 6' life eucrlafting in Chrift lefusrfor God looked not to Cain, 
 
 Tiieadutf- noryctto his lac.'ificc.is thathe did to Abel.And whyrbe- 
 
 faYte ucon- caufcasthe Apolllc aflirmeth,the one offered in fakhjand 
 
 uiflfdby the other without faith . Remember I praic you, your for- 
 
 his 9vene mer reafon: there is ncne (faic yon) elcdcd without faith, 
 
 teafon^ but Cainc was w;rhout fai Ji eucn before he did kijl or hate 
 
 his brother, therefore by your ownc realoii,hc was not in 
 
 the clcdion, no not cucn before hee hated. I doe not ap- 
 
 proue this argument: butyet your former reafcn landing 
 
 true, it is inuincible. Moyfeslaith not, that Godpromifed 
 
 dominion to Caine ouer his luftes,but faith,vnto ihee fhall 
 
 his appetites or luftcs bee, and thou ftialtbcare dominion 
 
 oucr 
 
OF GODS PREDEST. i^S 
 
 oucrhim. Which is notfpokcn offinnc, but of Abel, who ThffUeedf 
 as he was the yongerjfo was hcc appointed to be fubicft to Moyfes cotu 
 Cain, and to ferue him, and therefore mod vniuflly did cermn^ 
 hechatehim.lt isthefamc phrafe that before was fpoken C^i/i, 
 cfthe woman concerning her lubicdiontotheman. Such 
 as hauc bur meane knowledge in the Hebrew text, know 
 wellthatbochthcfe articles bee of the maiculinc gender, 
 and the fubftantiue which fignihediiinnc in that place, is 
 of the feminine genderjand therefore will not the proprie- 
 tie of the tongue fuffer, that dominion promiled, be refer- 
 red to finre. "^Where blarphemcuflyyceaskc if Godgauc 
 Cam no power to fubcue hisluft5who was then thcauthor 
 ofhis{in?Ianfwcre,C2inhimfelfe.-for he was not like to a 
 dead and ynfenfiblcfwcrdcjas ye adduce :hclimihtude,buc 
 he was a reafonablc inftrument infected by the vcnimccf 
 $athan,from the which he not being purged, could do no- 
 thing but ferue the diucli and his ownelulleSjagainft Gods 
 cxpi effed will and commandcm:nt. 1 hauebefore proued, 
 that God is the caufe of no mans damnation, but finne in 
 which they arc fallen , is the veric caufcjwhichalJrepro- 
 , batesdofindcinthemfclues. 
 
 Touching ihc fidcliticofGod/vvhofuffcrethnoneofhis "^othejs 
 
 ^ to bee tempted aboue their ftrength , it is onclyc true of 
 
 Godselcd, to whom it is plaine, that Paul there fpeakcth. i.Cor.io, 
 
 For albeit that amongft the Corinthians there were nianie 
 
 reprobates, yet doeth Piul addrcfTchisl^ylcasit were to 
 
 the elcd Church of God, calling them his bcioucd,willing 
 
 I them to flic from idolatrie, and fpcaking to them, asvnto 
 
 I men indjcd with v/ifedome, &c. And ihercftirc muft>'cc 
 
 fi ft procue, that Cain had as great teftimonie of Godjthac 
 
 I he was hts cied, as the Corinthians had of Paul,that they 
 
 ! were btbuedand eleded in Chrift, before that yec can 
 
 I make this place to ferue for him. For albeit he did aducr- 
 
 tife h:m what was his dueiie to doe , yet doth it not thereof 
 
 follow, that he gauchim power to obey his will reuealcd, 
 
 neither yet power to refift all tentation. To Pharao he did 
 
 no lelTe make manifeft his wil then that he did to Cain,and 
 
 .yet of him hcc did before pronounce, that heclliouldnoi 
 
^^6 AGAINST THE ADVERS. 
 hearc nor obey the voice of Moyfes,! <io net dcnic but thac 
 hcftubbornlyforrookcthecounfellofGod, v/hichaisrci- 
 fulJy called him. But why did hcjand do ali rcpjobatt s for- 
 fakc iCjWc haue ore before decIared,to wic : bccaufc the feed 
 of God abidcth not in thcrn. 
 
 What was the bcnedidpn gmcnafc^r the fioiid vnto 
 To theE. j^oai^ and to his fonnes,thc holy GhoO dorh nor c onccai ?, 
 Geite,^, to wit,niukiphcation3prefcruation,and the rcfiiriKion of ail 
 thinges, as couching the order of niiiuG, like as they v/ere 
 before that vaihrioa , (by reafon of the vvaccrs which had 
 fo long condnued). In that place is no menrion inad^ ot 
 ckiftion tolifecucriaftinginChrift lefir^, and therefore 
 your connexion,that Ham was not reprobatCjWhoi he was 
 blcircdofGod,isfoolilh.Foralbcir,thac none can bee both 
 blelTcd and ciuied, loued and hated all at otjce, in ihar de- 
 gree of louc or of hnrred, which God freely beareth in 
 Chrifl: to his ele<5^,and mort iuOly haceth the repr jb£te,toc 
 the caufcsknowne to his wifedome, yet in an other iorc,ic 
 , is no repugs)ancietoraie,thatGodbothblcircth,a!;d lo- 
 
 ueth in bellowing tempora!lbencd!<flicns,vpon li'.ch as in 
 his eternal] counfell hee hath rcieftcd; and therefore ha- 
 teth. As it is iio repugnancie to faiCjthat God both bielkth 
 and loucth his elcft children, euen when moft feuerely he 
 dodi chaften and puniih them. 
 Tothe^. To all that which ye adduce of thelfraelitesjmy for.TiCr 
 
 jo.ir.i2. anfwercsmay fufficCjforyou be neuerablc toprooue, thac 
 amii^, any of them, which were chofen to life eaerlalliag^did fall 
 inio death etcrnalMt nothing hurt the faluation of Mofes, 
 l.CoiMo. albeit his bodie fell in the wildcrnelTe. That place of Paul 
 proucihnot} that all the Ifraelitcs which were called from 
 Egypt , were within Gods holie election to life cucilading 
 in Chrifl IcfuSjbuc doth proue,ihat they were allcxternal- 
 ly called, & that they did al communicate with thofe exter- 
 nilfignes & faciamenrs, v;hichdid (igniSe ^reprefentipi- 
 lituaii thing.s:bat he doth not aflirm.that al did receiuc the 
 fpii ituall a inward graces of the holy Ghoft.Thc minde of 
 the Apoftlc is plain inough in thac placCjCofuch as Willingly 
 lift not CO blind thcrelues,For he cxhorteth the Corinthians 
 
 not 
 
OF GODS PREDEST. 2^7 
 
 ot totV.inkc it fufficicntthac they did communicate with 
 ie facrflmcntcsofChnft Icfus, except that a godly life 
 ndvnfaincd obedience to Gods vvjli rcuealcd,{hould be 
 jyned with chc fame: for oihcnvife the fame iliould hap- 
 cn vnto thcmjthat happened to the Ifraelitcs. And therc- 
 )re he faithjlct him that ftandcth take hccdcjlcafl he fall, 
 /hich is nothing contiaric to our dodrinc : neithcryct is 
 'Ur dodrine in ariic iote reuugn.int to ilic holy ghoft. 
 'or wc did ncuer dcnie butthatmanic^who before men 
 ad a faireglirtcrof holmcilc, yea which thought thcm- 
 :luesrurcin their own fantaliii haue taken horrible fallcs, 
 oth of one fort and of the other. And vnto all men we cry 
 olclTc then you do, that they tempt thcinfelucSjand that 
 iicy cake heed leaft by flothbi.ies they fall. Eut that anie 
 bar ftandcihinChrift lefus, and inrhc crernsllcounfcll 
 f God can fo fall, chat finallyhe perirh,thst wc conflant- 
 ( deny. Behold hew fmoothly God condudcth cur tofTcd 
 ote tUrough the raging waucs ofyour furious arguments. 
 
 The fall of the reprobate wc remit to Gods iudgcracnr. TothsjA 
 ilbcit that Balaam had bene indued with greater graces, » ^^^ j^] 
 hen in Scriptures 5 we read that he had, yet doth it not 
 hereof foUoWjthnt he bad rcceiucd the fpirir of fanclifica- 
 ica by true faithjVvhich is giucn to the el:d onely.Vcr wc 
 ind the power giucn to Cou)- to expel deuiis,whoM"! Chrift 
 ffiimeth, that he neucrknewe. And therefore willeth he 
 lis difciplcs, not to reioice in that that fpirircs were 
 ;ibic<fl vnto them.but that their nan-.es were written in the 
 •ookc of life. But yet I wonder where yec hauc found that 
 >aiaam was fo filled with the fpirite of God , the fpiritc of 
 ructh, the fpirite of power and thcfpirice of grace (as ye 
 '/ritc):hat whomfocuer he blc.Tv'djWas bicfledjand whomc 
 ic curfcd, he was curfed. I hndc no luch thing witneflcd 
 (fhimbythe holic GhufLTrucit is thatBalackgauc vn- 
 ohim ihn praifc 2nd coninneud3iion,that he was alfurcd, 
 hat whom tic blcficd rnuuid be h3ppic,&: whom he curCed 
 hould be curled Bi.t whethcrit was chepurpofccftheho- 
 ic Ghoft to teach and niTure vs thereby ihat in veiy deed w^^l, ^^\ 
 uch graces wer in hiiDjl greatly c<>ubt:ycaldoubtncibing " ' 
 
t6^ AGAINST THE ADVERS. 
 
 to affirm the contraric,'to wit that he neither hadpower^ 
 fpirit, nor grace of God to blcflfc thofc whome God hath 
 curfcdj neither yet tocurfc thofc whom God hath bicflcd. 
 For fo doth he himfeifc confeflc. And for that end is the 
 hiftorie written. Ifyevndcrftand that the bcnediftion re- 
 mained vpon lacob bccaufc that Balaam did fo pronounce 
 and fpcakc, you arc more blind then Balaam was . For he 
 nfligncth another caufe, faying, howe ihall Icurfc where 
 God hath notcurfed,orhowfliallIdctcft whcrcthcLord 
 hathnotdctefted, God is not as man that he fhouldlic, 
 neither yet as the fon of manjthat he fhould repent : hath 
 he faid , and fliall he not do it ? and hath he fpoken , and 
 iliall he no: accompliili it ? Behold,! hauc reccaued cora- 
 mandcmenttobleffc :forhehathblelIcd,andIcannot aU 
 ter it . Hcfccth none iniquicie in lacob,nor fceth no tranf^ 
 greflion in Ifrael : the Lord his God ^ is wich him, and the 
 ioyfullfliowtofa king is amongft them. 
 ff/hy B4^ ^" ^^^^^^ wordes I faie , BnJaam afllgncth the caufe why 
 
 /^^^/f<i^^ he was compelled to blcfrelfracl.becaufe (faith he) God 
 jfideliand ^^^^^'^ blefied them. And why alfo he could not change his 
 ۤttUnot -blefTmgjbccaufc in God there is no mutabilitie.nbr chagc, 
 curfe them. ^^^^ ^^ there is in man. And therefore as he had once blcf- 
 fed that pcoplc^by his plain word and promifc fpokcnjand 
 rcuealcd to Abraham, folhouldhe mofteconftantly pcr- 
 formeir. if malice did not blind you , you iliould clcerely 
 fee, that the holy Ghoft meancth nothing lefle then to 
 tcachthatBalaam wasbleflcdofGod, and therefore was 
 not at that time a rcprobatc:But that Ifrael was fo clefted, 
 iofandincdjScblclfedofGodjthat their very cncmies,3nd 
 fuch as were hy red to curfc them, were compelled to giuc 
 rcftimonie againft them(elues> that Gods people was blef- 
 fcd. But this doth nomore make Balaam to be Gods eleft, 
 then did that confeflion,which the wicked fpiritcs gaueto 
 Chrift (confeflfing him to be the fonnc of the huing God) 
 change their nature. 
 
 If youbeabletoprouc that wUolc Ifrael fo fell from 
 Gods fauoutj that to none of Abrahams pofteritie did he 
 performc the proroifc made to him> and to his fecdc, then 
 
 hauc 
 
OF GODS PREDEST. x6i^ 
 
 haucycproucdfomwhat of your purpofcro wit, that God 
 may make a promife, and thai with an oth, and yet per- 
 forme no pare of it. Bucif it bemanifcftrhatnotwithftan- 
 dingthcirgrudging, their rebellion, their carnallluftcs, 
 then idolaci ic, and abhominations, Gods promife remai- 
 ned fo lure, that the fame was pcrformcd(aftermany tep* 
 tations)in full perfcdion : ConHder what maic be conclu- 
 ded againft you, in applying examples by fimiliiude , and 
 cqualuie. 1 would wifhc in you greater wifdomc , then to 
 compare Balaam one particular perfoDjafalfe prophctac- 
 curfcd ofGod, and fo perilTiing amongft the vngodly, and 
 holy Ifracl Gods elcd & chofcn people, fo blcflcd ofGod, 
 that not oncly they wcrcpreferuedinallftormesjbutalfo 
 of them, according to the fle{b,camethatbleffedfecd,thc 
 meflias promifcd. 
 
 ToSauleandtohiskingdome I hauc before anfwercd. To M* 17, 
 to wit, that one thing it is to be appointed to a temporall ^ i8. 
 office, & another to be ciefted inChnft lefjs to life cuer- 
 larting.But yet 1 wil adde fomwhac more,which is the pro- 
 poiition dircdiy fighting againft yours'.Saulc nor his houfc 
 wag ncuer chofcn in Gods etcrnallcounrell to be kingcs ^/»rc^7^- 
 ar>d rulers of Ifracl for cuer. Ifyecrie^ then did the holic^^o"* 
 Gho{l,fpeaking in Samueljlie. For he affirmed , that God iSamai . 
 had prepared the reignc and kingdome of Saulc vpcn If- 
 racl for eucr:lanfwerc,Samuelfpeakcth not in that place> 
 what God had determined in his eternal counfel,but what 
 he himfcife thought that God had dctci mined & appoin- 
 ted. Andthcretore ye may not conclude that theholic 
 Ghoft doth lie , except the kingdome of Saule was once 
 appointed to haue remained ouerlfrael for euer. Nay,fo 
 can ye not conclude. But ye may faie, that except that fo 
 it waSjthc prophet was deceiucd. And fono doubt he was 
 forafeafon,anddidfpcakeihofe wordesaccordingtothc 
 apprehenfion and iudgemcnc which hec had conceiued 
 by realon of his vndion and lawfull cledion to his office. 
 If it appeare hard to you , that the propheccsbe deceiucd 
 in anic thing , con/ider I praic you what chanced vnto 
 him after. Did he not at the fight of Hliab pronounce wit h 
 
70 AGAINST THE ADVERS. 
 
 > 
 
 iXmr.\6, an ahirmstionjthat before the cccrnalUic was his annoin- 
 led ? did che holie Ghoft he bccaufe thac Hliab was refu- 
 fcdjandDauidchofcnjOrvvasnocraihcrSarauclignoranc 
 and in an errour? the lame might 1 proue by Nathan , and 
 others, who being Gods true piophccSjV/crc yet for a lea- 
 fon left in error, and did borhrpe'akc and giac C0L:nfcIlo- 
 thcivviic then God had determined in his eternal] coun- 
 fell . But iK)vve ihortly to proue ray propoiitionj I iaie,thaE 
 Gods ctci nail purpoie and counfeli concerning the chiefs 
 ruler and gouernoroucr Ifraelwas longbcfoie pronoun- 
 ced, by iacob in his lad tcHamcnr , who did appoint the 
 Go^.,^. crownc, and Sccpcerroyali to another tribe then to Ben- 
 jamin. For thus he laith: Thou Uid ah thy brethren (hall 
 prailc thee : thine hand Ihallbein the neckc of thir.c 
 cncmi;js : thy Fathers fonncs Ihall bovvc dovvne vnto 
 ihccj&c. The Scepter ihail not depart fiomiudah, ncy- 
 therthe iawc giiicrfrom betwixt his feete vnto Sniloh 
 come,andthe people (hallbegaiheredtohimj&c. Here! 
 laieit ib pbine that manic yeares before tfiseleifuonof 
 Saulewas the Idngltedignitic appainted to luda, which 
 Sentence was neuer after retraced. And thcrfore my pro- 
 pofiiioa affirming that Saulewas neuer clcded invliec- 
 ternall connicllof God to reignc for cucr OLier Ifracljltaa- ' 
 djth furc and fuflkicntly proued. If anie ask to what pur- 
 n'hy SavJe pole was Saulc then elected king? I anlweie j becaiifc To it 
 Xmasehilcd. pkafcd Gods wifdome to tempt his people , to temptthc 
 to the l-^n;^- tribe ofitidah, yea and all the faithful! that then vYerea-*. 
 doms u^Z-'^'./.'liuejto tempt the su I faie/vvhcthcr (hey would flill depend 
 rx.>as ajjjoifi- vpon Godb piOir.ile, and iookc for their feheitie , eucn byi 
 ted tuartj- thefamemeancs J that God hid forelpoken: howfoeuer. 
 th:r tribe, ihingcs appeared to ihe contranc for a feafon. The whole 
 people no doubt, yea and Samuel himfelfc, were pat ilic 
 criiiiiiiall in thr.t point, thsc they looked for laluation,' 
 and for dcliiierancc from all thnr enemies by pe liandes . 
 of anie oiheij thcnbyone ofdietiibcof luda:coniiuc- 
 r;ng char the former prophecie v/as fo plaync. But that 
 enourhccdiufirftcoiiedia his prophet, Ihcwing vnto 
 himiuii caulcs why Sauk v/as ymvorihie of thatgreacl 
 
 honor 
 
or GODS PREDEST. ^^l 
 
 honor,and after he did corrcft the fame in the peoplc^mo- 
 uing their hcarccs to clett Dai:ic!, whom the Prophcc had 
 before annointcd. And fo did God i ccein the firmjiic of his 
 counfell^and did pcrformc the famejwhcn all things appea- 
 red, plainlic ro rcpu^nc to his promilc, yea when men had 
 receiucd an other to be their king,ihen God by his former 
 promifc had appointed. We neither dcnie the fupcrnatu- , ^ 
 rail wiicdomc and manifold graces giucn to Salomon^nei- ^ ' -^ ^ • 
 iheryct his mofthorriblefalijto beadocumcnt,andame-^^*^°* 
 moriall for cucr of his abhominable idolatries, andraoft 
 viuhankfud defection from God. Which onelie one ex- 
 amplr \vec£ihrnic, ought toadraonilh cueriemanmoftc 
 caiefuliiw' to eitaa^mehimlelfe, wi:h what fimplicitic he 
 waiketr before Gods Maieftie. But whether that Salomon 
 lo becnm'^ ihc fonac cf the dcuill, that after he did neucr 
 icturnetoGod, but that finally he did pcrifli^wc date not 
 bcb^.iULop.onouncefcnccncc. And that bccaiifeio vsic 
 aj:pearethjthat God did make vnto him a promifc of mcr- 
 c.e, his f,iceuous offence noiwithftanding. For this did 
 Cod fjjeakeby Nathanof him: when thydaics {halbcful- ^^S4m 7. 
 filled, thou ihaltflccpe with thy fathers, and Iwillletvp 
 thy feed after ihee which fhal proceed out of thy bodie,& 
 v.ill ftabliil: his kingdom c, b.e fliall build an houfc for my 
 name, and 1 will Iiablil"hc the throne cf his kingdomcfor 
 euei:l will be bib father and he iliaibc my Tonne : and if he 
 finne, 1 wiUchanen him with the rod of mcnjand with the 
 plagues of the children of men. Eutmy mcrcielhallnoc 
 depart awaie fiom him, as 1 toe keit from Saule, vvhcmc I 
 hjiicpucawaic before thcc^&c, Ho'.vfocucrycclitltovr.- 
 dcrllanJthisfr'^emeiciepromircdtoabidc after iniquitic 
 committed, you cannot denie^ bat that a piaine difrcrcncc 
 is made betwixt Salomonjand Saule. Andifyce thinke, 
 ihatnothinglpokcninihacpluce, did appcrteinc to Sa- 
 lomonjwhowasboinebcforc that Dauidhadfiniilicdhis 
 daics, and did flecpe with his fathers, but that all is per- 
 formed in Chrift,who many yeeres after did fpringof him, 
 ycdonocri::;hclymaikethc words of God neither yet the 
 mind of ihc holic Gholl . he faith not, ih.it the chiide who 
 
27* AGAINST THE ADVERS. 
 
 {liould build a houfc to the name of God, and whofc kinfg- 
 dome he would ellabhOi , fhould be borne after his death, 
 bun that God Ihould raife one who fhould » pring of his own 
 loynes, whom he would lo honour after his dcath,thathcc 
 would become his father, whom hec would fo incrcat, that 
 albeit he fhould offend, yet fhould he not be rcieded from 
 regiment m Ifrael , as Saul was, and fo was thckingdomc 
 eflabliTncd not onclic to Dauid,but alio to his pofleritie af- 
 ter him. The perfection no doubt was referucd to Chrifl 
 Icfus, but fo was ihevericic in hiffljthat the figure pafTedbc- 
 fore in Salomon. Moreoucr,foinwhat is fpoken in this pro- 
 mife , which in no wife can be referred to Chrifl lefus. For 
 how fhail anic be able lo proue that the iuft kcd of Dauid, 
 in whole mouth was no deceit found, did in anie fort wic- 
 kedly in his owneperfon, fothathehadneedeofjnercie, 
 and to be corredcd with the rod oF the children . This I 
 notCj to giue you occafion to take heedc what f^mence yc 
 pronounce in chingcs fofarrc remoucd from the reache of 
 ^ your vndei fl.inding. In the hifloric of Ieroboam,ye do not 
 
 '^ *^* obfcrue^that v/hntfocuer is promifed vntohini, except the 
 firfl gift ofthetcnne tribes, is conduionall. For thus fay ih 
 r.ll. the prophet vnto him . And if thou barken vnco all chat 
 Icomm2ndthce,3ndwiitwa]kcinmy waicsjanddo ris;hc 
 inmyfighcasdid Dauid my feruaunc, then will! be with 
 thee, and build thee a fijrehoufe ,aslbaili; vnto Dauid, 
 and wiilgiuc ifrael vntothce.&c. 1 praie you what can yc 
 hccreof conclude ? That kroboamfayyounotwirhOan- 
 ding Gods eledion and free ordinance did fall from the 
 fauour of God. But how be you able to prcuc, that he was 
 clefted and before ordeincd to ftandm Gods fauour for 
 euerPThcfefayingeSjifthouwjlke before me in righrcouf. 
 nelfe, ifthoukeepemyprecepLcs, and fuchorhcrs, will 
 not proue it. I can euidently proue that leroboam, and all 
 thekingesin Ifrael after him wcregiucnto the people in 
 Gods anger , and were taken awaie in his bote difplca- 
 fure, for fo doth the prophet Ofeas witncffe. Nowc if you 
 can proue, that luch rulers, as be giuenin Gods wrath, 
 andtaUcn awaie in his iufl furie, were cleded and heroic 
 
 ordcincd 
 
OF GODS PREDEST. 275 
 
 ordained to ftand inhisfauourfor cuer, aduifc with your 
 counfcllcrs, and produce your witnefle againft the next 
 time. That ludas was ncucrcledcd to life cucrlafting,! ^-^^t 
 haue before declarcd.and therefore at this prcfent I oneJy J 
 fay,rhat no more did Chrift meane of ludasjthat he fhould 
 be the lalf ofthccarthjthe light ofthe world, neither ihac 
 he llaould fie vpon any fcate f^ iudgc any tribe in Ifracl, the 
 that he mcnt of Peter, that he was the diuel,that he (hould 
 betray him, or that better it had beene for him ncuer to 
 haus bccne borne. For as Chrift in pronouncing the 
 words, ycu twcluc baue 1 chofen,but one ofyou i!> the di- 
 uclJ, one ofyou fnall betray me, in exprcflc wordcs he did 
 neither appoint the perfon of ludas to that faft , neither 
 y ct did exempt and make free anie of the reft from fufpiri- 
 on of that crime ^ in exprcflc words (1 faic). So likewiie in 
 faying, yec are the fait of the earth , and you ftiaJi lie vpon 
 twelue feats, Scc.Hc neither meant ofthe whole number of 
 the twelue, neither yet of ihemoncly. For as for ludas, I 
 doubt notto afnrmcjbut that according as ir was written 
 in the bookc of Pfnl-n£s:That his habiiarion fhould bcdc- 
 folatc, and that another ihouldreceiuc the honour of his 
 biihoprickeithatfocucn in the timc,whcnhcftoodin the 
 minifteric mofl furc to mans iudgcmcm, that yer in Gods 
 ctemallcounfell, he was appointed to thattreafbn, and 
 moll fearefuUend. And I fuppole that none will be Co pcr- 
 uerfeofiudgemcnt, astodeniethatnonc other was ap- 
 pointed to be the iaitof the earth , and the light of the 
 world, except thofc twelue. I verily belceue that Paulcis 
 nothing infi:rior to anic ofthe chiefcft apoPilcs in that 
 cafe. And lo yet I affirme, that neither were thofc wordes 
 fpokcn of all the twelue, neither yet of them onely. If this 
 cannot fatisfie your curio(itie,]abour you ro prone that lu- 
 das was cleded to life euerlalting in Chriil lefus before 
 the foundations of the world were laid. I haue before pro- 
 ucd that the clcftcannot finallic refjfc nor denieChrift 
 lefus their head , and therefore 1 will not trouble the rea- 
 der with the repetition. 
 
 The place of Ezcchi.l fcrueih nothingyour purpofc. -C^^c.iS. 
 
 S 
 
274 AGAINST THE ADVERS. 
 
 for ihcrc doth he oncly incrcatc of fuch righteous men, 
 as in the beginning of chc fame chapter vied this proueib: 
 The fadiers hauc eaten fourc grapes , and thechildrens 
 teeth are fct on edge, (ignifynigthercby(as before we hauc 
 declared) that they were iufl and innocent, and thacyct 
 ihey did fuftcr puniilinicn!: , for the offences of their fa- 
 thers. Againft whom the prophet fpeakcth moft n:iai ply>af- 
 iirming that thefoulc which did finne fhould die: in this 
 praifiugGods iuftice , that he would fufTcr finne vnpuni- 
 ihed in none of his creatures , fuppofing thatforacfora 
 tmiCj had a {hewe of a rightcoufncfi'c . The prophet doth 
 farther accufe , and conuid their conlcicnces , for they 
 knc vthcmfelues criminall in all crimes , which the pro- 
 phet there recited. And therefore to prouoke them to re- 
 pentance with this cxhortation:Caft awaic from you(faith 
 hc)aliyourtr2nrgre{lions whereby ye hauc tianrgreflcd, 
 and make you a new heart, and a new fpirirc, for why will 
 youdieohoufeofifrael, fori dclire not the death of hym 
 that diediClaith the Lord God)Caufe therefore one ano- 
 ther to rcturne, and hue ye. 
 
 Of this concluiion (I faie) ir cafily may appears of what 
 fort of righteous men the prophet fpeakcth: notof fuch 
 asbeingi.igrafted inChnftesbodic, by the truefandifi- 
 cation of his fpirirc, doe daily ftudic to mortifie their af- 
 fcdions : but of fuch as hauing an outward appearance or 
 ihewof holines, did notwithftanding lofe the bridle to all 
 impictie. In vcrie deed God cannot remember the iuftice 
 of any fuch (which is not ) but their /innes muft craue iuft 
 vengcanccjand that the rather becaufc by them the name 
 of God is blafphemed. Now to the reft of that which fol" 
 lowc th in you r booke. '' 
 
 THE ADVERSARIE. 
 7' his fay yofSy Ycith nuviie other nrttnifffl uftimmie^ ofthefcrip" 
 mres^ye tcfje ^ tame rpjidoivmjjlt l^ng (h ifis to maintaineyour er • 
 rorsj vcherebyyo'idecUreyoHrfelfetobe of the n:imber of them ^ef 
 w hom it M writtein the fam>: place-, which dofay^tujh the way of the 
 Lord is not indiflerTt^yc n^ill n t that the lord inJge according to thu 
 iv.iy fetfjrthin bis word^htofneaffnisby an immntMe decree, to 
 
 fan* 
 
OF GODS PREDEST. 27? 
 
 fs(*e A cerfainc, and ofn:ceJJ!th to co7idemne all :he reTi,ye mnj} net 
 fore/ti Gods word fti^dyingrnthtr to teach thehclyGho/^y then to 
 learmyo'.ir dutii of him ^f: eking rr.canes rathe,- to coujiyme your pre- 
 con e:ued ervoury then to amy d it . ii4)4t trueth can he lea-.-y^ a: the 
 YrordofGo:!, rvhi:h YiPOjO:ippeththe idoUofhis oYrnephant^fi^^ and 
 hath al.cad:efjrfeJ<^n the miniofthctrneth:l\cmember that thefirfi 
 lejl'on oftfifdomcy is to Le vcillingto lexrnc xrfdom. Cajr avpay then- 
 fore the id is of your heartes , whic h rr.adeyouJiuriMe myoa r vraies: 
 fihmityoitrfeluesto the tvo/d, as h::mble andr/.eeP^ lamtes. For the 
 Umbe ctdy was found vtorthie to open the f ales ofih: biJof^Xrufi not 
 your error to be the better btcatife it hath manie fan orersfpccially of 
 tl?e*j7j)rhich haueth? Jiam: ofleavn'ng.Torf. ch hatie bene alwaies in 
 allagesjenemiestoth; tr;iethj indent crs of fef Us ajidcrrcrs^p.-chlik^ 
 as I awies and I aml'res -.efifltd Moy^s^fo do tley thetruith^ asihe 
 learned fcrihes andpha ifcis blafhemed thevpord nfG'd^ar.d perfe^ 
 ChtcdChnfi thctraeih itfelfe^fo do they itinhis mcn'sers, ^ndt't^n 
 AS thi pharifeisfaidj do Any of the riders , or ofihephxrifcis helteue 
 in hitr.^this cormnonp^ople nhichknjwe not the law is curfdy fofaie 
 they noiV) do a^ry of cur learned dsclors tea hfj^thefe yn'earited feU 
 lowesa.e curfed. for they cann-.t %-nderflard Gods rvcrdsythe rnder^ 
 Jrandonely the Englfo to.ngytndyet trill they n:eddle )xiih diuinitif, 
 as thyitgh the gifts s/fuj^j-f , :> the gifts of prophcf-eng ]vsrefc bonni 
 togither,that God coulde not minifer the one vp.tho:.t the other. Bi;t 
 this is no new thing^for this was laid to Chrfiy^ his apcftles charge j 
 that they were ynlearned.Biitthc holyghofi wilisfursmt to indgefe, 
 Mayl^faith Va-^l^your calling hov that tjotmany wife ms after the 
 fcfhytiot many mighty^ n't many ofh:^:hd:gree are called^ but Gcd 
 hath chjftn the wea'j things of tin World jhe yile things of the world^ 
 ^ things which ar dtfpifed,^ of no reptitaiicn to confondthe nigh- 
 ty ^and t:i bringto naught things ofreputatiojyow c an ft-.d) great men 
 beleacfeingytheyfech^fj be praifed q:js ofancther^^ to be preferred 
 for their l^iowledge in the toojgs.arjforthe midtitude cf their bool^^ 
 whijjihey writ^juch learned mt: are more meet to be in Hercds hall^ 
 tl}enin Chrifsfrable^thidore is to lowe^^ they tjfios^tjdny n:ay nt 
 jlMpefu Lwe fr the dif^raci^g of their gram tie, cnelypercj'.ep- 
 herJs vhich are acct^J? omrd to f aides are feud meet to hancChnfi re- 
 uealed to the^not that I defpife learning or learned men :for I kncrv 
 that lerning is the good lift ofgodrjet as S ^a d Cai: h knc whd^-e ma" 
 
ay^ AGAINST THE ADVERS. 
 
 ketj? a Witn tofwell^nnd manie in oi*r time as in all .igespaft do almf* 
 tUs^ood^ift of Co^Lf yet not all, God forbid^ fuirfome I k^oxve, I 
 prat ft God to whom it hathpleafed God to rei^eale //;e truethofthis 
 iv'tter^ whk h in tcrft;fl !\:i'M-led^e of the tocnges , aye to he cvnipa^ 
 red with anie of your f\ahbes.Be nr,t deceii:edtJ)ereforewi.hyaineti~ 
 t'es ofleaning, or of worldly wifeloraeufyefeel^ Chrijl^ fee\e hym 
 where he is in the poore jia'de^andrnt in .^4 niias and Caiphas pallac^ 
 fesy withmt yee will fee and heare Chrif} accufed ^to f^ch abanquet 
 peradfteniU're Chrift may be called of the learned , IfyGU will haae 
 Chrij^yje m'-jfi mtgoe tofee!^ him in theyniu>rrjlties whereyoH may 
 he fraifed for yo't'r jh ar'pe mttesand eloqinnttoonges y but yon mnji 
 go forth ynto him out of the femes andf'ffirrebt-fl^^ wiihhim.KnjWe 
 ye not that the learned Vhaiifeis andlawyeis coneted to talkefome" 
 time with Chrift , ;j^t to learne buttodifpntey a>idtrap him inly s 
 fayinges. ^ndfo did the learfmiThilofophers ofGrecia with Vaid, 
 ^wah^ there fo re in time pe no longe r deceiu ed with their amhon tie: 
 examineyour feln'^Syey:a}rtineyo:iY felaes I fajyhow mtichye have in^ 
 creafed in Chrfi uy his do-] rin-^ what perfechon it hath wrought in 
 you. 3 and Ikw m'tch Chriji is fafhionedinyo^t by it. If you willfor- 
 fa'<^ this err City aftd in:braie the truethy whereby ye are taugj t ; that 
 God will all men to be fvicdyye/JjailGodwillin'^percetiie more in- 
 creafc ingodUncffe^andthatJi. ortbjy then euerye could or durfi look^ 
 for c»ntiiViinginy6t*r ervcr, 
 
 A N S W E R E. 
 
 To the I. Whether that you or we pcniert the mcaninqof the 
 
 holy ghofl: (peaking in his holy fcripturesjvve chiefly remit 
 
 iud^emcnt to htrji,ivho {Imjl ludge the world with equitic, 
 
 noi. rcfufing alio in the ineane fcafon the judgement of in- 
 
 differen!: readers.To your vniuO, accufationSjCauillations, 
 
 and ri^alicjoiisrepoftcs, I will nnfvvcrc nothing, tillthc 
 
 Tothe i.l. end of chis vvoikc. And then i purpofc tolaie before your 
 
 5 4' cics (ijch things, asycc cannot denie, to the end that the 
 
 fimplc may iudgc, which of vs do v/orihip the idollof our 
 
 ^ - ownc hifl^rafif s, and h.iuc forfakcn the mind of the tiueth. 
 
 ■•^otis^. y\ ||5^,jj j-^3t yc,and your cnpiain Caftaho begin now to de- 
 
 ipifc learning, yet be ye neucrabic ro proue that v/e haue 
 
 dcfpifed goi-:lines in the more nmple of our breihrc. How-> 
 
 bcit \vc cannot conccale the ri ucth.affirmingjthat he who 
 
 hath 
 
OF GODS PREDEST. 277 
 
 hath faithtuily trauclicd in ihc toongSjand in the writings 
 of godly men, is more able to auoid error, and alfo more 
 apt to teach the tructh, and to confute the aducifarie, 
 then he whichisaltogitherignorant, except in his naturcl 
 toongc. For we know that miracles, and che vifible gifts of 
 the holy Ghoft,giucn in the daics of ihe Apoftles arc now 
 ceafcd. Therefore I faie, we are not fo proud, that we dc- 
 fpife learning, neither yet fo malicious, that we contcmnc 
 ihc mcanert gift that God hathgiuciKo anieof ourbre- 
 thrcn. Ifaniebcthat boaftor bragge of their knowledge ^^"'°* 
 in the toongs, or of the multitude of the books,vvhich they 
 write, I Wil confclTe them worthie of moftc fliarpe rebuke. 
 But ci for fuch as be principal! mftrumcntes of Chrift le- 
 fus, how much they hauc protitcd the church of God,and 
 Howe little praifc, or commendation they hauc fought or 
 do feck of man, rhe day when ihe fecrets of all hearts lliail 
 l^e reucaled, will declarc,and men who be molle familiar- 
 ly acquainted wich them partly can wicnefre. 
 
 Aswedonotenuieihe perfe<ft knowledge in toongs of ^ , 
 fuch as youpraile,fo doe we vnfeinedlv dcCuc God , lb to ^ '^^'^* 
 gouerne their heartes, if his good plcafurc be, that rather 
 they ftudie to cdifie Chriftcs afflidcd Churchy then to ac" 
 cufe, flander, and traduce fuch, as in the vineyard of the 
 Lord.haue labored, & daily dolabormuch more then they 
 do. That yc will vstoturne from that which ycc ctiWom To the S. 
 crrorjpromifmg vs(if fo we will do)morc pcrfcdion fliorr- 
 ly, thencuerwc duiTthaue looked for : wee muftbefirft 
 taught that our doftrine is crronious, and after, for ihe af- 
 furancc of our hope, we muft haue more then the promifc 
 of men. Thus ye proceed. 
 
 THE ADVERSARIE. 
 
 Toproue that they xvhi:hbecn:e eUcl canncuer fall, they ailed- e Tffefecond 
 tJji; fayvtrofChrifi iTlKre [Jyall arife f^ife CJrrifies andfalfepro- agirtr.ent. 
 phetSj and/JmllJheivgrc^t miracles ani wonders^ iftfomuchj that //The ? 4. 
 itwere p::fflUe the yerie eleSi/JjoiiU l/e clecei.ied.Of this they gather J fc^fiioil. 
 that it IS not pofJlhUjihat the ele^f/r,0'Jd he dtdiued^e^ tins conditio^ 
 nalyifit xverepofdhle-i^c.afj}rmethn:t')ing. But adm-ttimithefoj^ 
 Vfe m.^fi ynderfiund^ thai the thng w hich is rcrie hard and dijjiai 
 
£.^«l8. 
 
 178 AGAINST THE ADVERS. 
 
 to be dom Is cdUdyn^offMe in thefcriptitre ^s in that place^ it is <'4- 
 fierfoY a carnell to go through the eie of an needle^ thin for the rich 
 to enter into ths kingdoms of God. This is called impo^UybecauCeit 
 isyerie hard ^and difficile to he done :yet be there rich metijXphich in-' 
 hcritc thz hngdom ofhraucnMow can yoi* beleeue faith Chrifi^whicb 
 
 f hn <. receiu-e honor one cfanother^thisfecmcth rnpofjlble by Chrifies tvords^ 
 yctmitmsftich were con-jerted to Chrifi. ^ndtheptmeffirit ofyaim 
 glorie Yvas amonjfi the eleCl Apo[lles ofClrriTi. after they had ccnti- 
 
 rr^AQ Wicdalonltirr.exfi^hhiinjforthey contended who fhotdd hefuperior 
 among themfelnes. Can a woman forget the cJfilde of her Vcombe, and 
 1 not p.tie the fame SK'homefln hath Lorne^whiih though itfeeme impof- 
 Jible for af much as it is contrarie to ncture^yet do women d:firoy and 
 deuour e their orne lirthcs ? Marf a man of Inde change his slinne, 
 ^ and the Cat of the mountain herfpottes^ no more may ye that be exer- 
 ^* €ifed in euilldogood} Such we be of onr flues, mtwithTlanding by 
 theporver of God webe regenerate-) weleaue off from our euill exer" 
 cifes J and do that which is good. Th»swefeeit is called im'^-ojjlblem 
 the friptures , which is contrarie to nati-ne , which exceedeh our 
 firength ^ and therefore is difficile and hard to be dme ^ eaenfoitis 
 impfjible.'TJ:at it is a yery hard thing that the eUcl which fol.ow the 
 Umbe whither fGeacr he goeth, /hot.' Id be decei tied, yet notwith fan- 
 ding it may come to paffe, as Rua was the elcCl ofG'jd^and notwith- 
 4 jianding the al'ofle witnejfeth tha if he was beguiled and deceauedhy 
 
 X.Cor.I I . t)jQ ferpent : therefore warned Ch-ifl the cleSl JpojTleSyfa^;ing^ take 
 heed that m man d^ceiueyof^.lf Chrifi had bene of your opin:ai^thdt 
 
 Mat. 24. ^y ^1^^ coitldnot be de.'ci.icd, to what purpofeJ]xuldl)e bid hischo- 
 ^ fen tah^ hec I hrf} anie manfjadd deceiue them. Let no man deceiue 
 
 a Theff.Z y^'-'-'f'i^t^^ Taule to the ThcfJ^Jonians^ to whome he bare witncjfe that 
 tJ>'y were worthie of the huigdome of heaven, yet was her carefhUy 
 Uaf} thty fJjoHidbe dcceiicd and mjued from their good mind either 
 byfpiritjorby w:rd<:^ orby letter whichjlodd feeme to come from. 
 
 EpheCK. him.yi.-ri .'0 the 'EpheJltn<:Let no mandeceiaeyou With vaine words, 
 for bee vfc nf fnch thinges commcth the wrath ofGodypon the chil- 
 dren of difbedi'enre. And lik^)vifcy,ivar3ieth he the B^maines^to mark 
 iiitdaUoidfr.ch as wilh fw:3t andfattevingwords deceiuedthe harts 
 g of the imiQcent . .y^s the old prcphttwhich dwelled in BetM deceit^ed 
 the man ofGod^ which came from luda , and pro*h?li'ed againf} the 
 miter whiih I eroboam h-dldsdy I am a prophet {Jktdhe) alfo ^fwell 
 
OF GQDS PREDEST, il9 
 
 iu thou, itnd an ftngelljhke n nte me in the name of the Lord., fnyingy 
 fning him dg.iine with thee inio thyue oYvne h^h/e, that h: may f^ric 
 hre.td anddrin'ie wdter , and he lied arJdccea^:edther-.nn of God. 
 Such lying Trof^hetes he now ad^ici 3 Xi^hichfay , they be fan fom 
 C:d, arJ eolith/'. tecplctoih?iyc:nrregatirns , rviihmt whiihihey 
 fay, th:reiimfah'.at:on, Fcrthey (f>ndemue all others )^hich he not 
 of their fed, jSnd when they hau: aRnred tlepto^le withfdfe er^ 
 romous dcSfrine , thj frouoh^ them too. c&) elcjfs liccrtir.elifey^pt 
 to allure aif) m^n. Beware friends that ye go n t wilh ihar,, IcUas 
 the man$f God for /;;< goingbacke ,W.t^ l-Uled 'fa Lien, fo yes be 
 fuiineby errors, and deuot^yedofthedmell , which Of a)oyin<^ Licit 
 goeth abo^tyfee'^nz whom he may demur. Of ihefeJiimoniesahoue 
 recited, it at^peareth that th elcd may he deceived , and yet it a the 
 phr.-fe of the fcrilture to call it impo(]iole, which n rerie htrdaml 
 difficile to be done. There be alfo manie eUci which fall away, not 
 he:a'tfe they are deceiuedybut willingly and pi- rpcfedly.ai h^J.a^ wa4 
 not de:e:ucd, but wilfdly reft fed the grace of God. ^Ifo ^chito- 
 phd being a notable wiitie man , was not deceitied ly any mans 
 perfwafi'on, butwdftillierefptfedlnsmaTier'Day.id, and pUyedthe 
 traitor. Balaam w.tsttotdeceiued ,fir he h^mv well the » lUandthe 
 minde of God. SaloK^onwasnct deceimd^ in whcm grace and wif 
 abounded a'wue all ethers: and yet forfcoh^ la God. So the elefl 
 though they he not deceitied , yet be th-zy at hbertie and way rcfafe 
 the grace of God , ifthpy will, ^nd thinh^eyou that yldam or anie 
 other can hefanedhyG>ds ordinvue, if they wilfdlyforfale ii ? Can 
 anie man be faucd by ChnTi which doth fcrfal'^him? they which 
 bscncelH}'ned, andhaue taTled of thehcaucniy giftes^ andarehc^ 
 come partakers cf the holie Ghosi , and haue tafled of the good 
 W'rd of God , and of the po^^cr of the world to come, I cannot tell 
 h.w thy f:ottld be decciutd : yet may they fallawaie , and cru- 
 cial e the Sonne ofGcd afrfflj , and n:a';e a mockc of him . Lil-^ 
 wife th:y wh-ch be fanclfcd by the Spirite of God, and fhrinh;^ 
 ling ofblocd of the tejiament ^ they may treadc the fanneof God 
 ynderfoote, 
 
 A N S W E R E. 
 Ifkhadplcafedyou either diligently to hauc rend our 
 writings, cither faithfully ro haue recited the tciiimo- 
 nies which we vfe for confiiroationof ourdodnnc, y€€ 
 
 S iiij 
 
 10 
 
zSo AGAINST THE ADVERS. 
 
 ihouM haue found mo , and fuch as be fomewhac more 
 plainc then any of thofe that ye take vpon you to confute. 
 But praifed be Godjwho giueth fuch m3ie{ly,eucn to thofc 
 places, which ye your feiucs appoint, that when ycchauc 
 laid all, yet doth the veritic remainc inuincible. 
 
 That this conditional^ Ifj in thefc wordsjif it were pof- 
 fiblcj the ek<ft (hould be drawnc into error 3 affirmeth no- 
 thing J 1 am content , fo that the fame reafon be a law a- 
 gainftyouinall other places. But chac this word impoC- 
 .fibleihallbcincerprctcd in all places of Scripture by this 
 phrafc, a thing hard to be done, I cannot admit without 
 teftimoniesmorceuident, then yet ye haue adduced, for 
 the mod part of thofc plainely denie that interpretarion. 
 For as it is impoiTible for a Camel (or Cable, that is a 
 great rope of a fhip) remaining in the owne quantitic,to 
 go through a needles eye (remaining in chc owne ftrait- 
 nes ) io it is like impofifible for a rich man remaining in hii 
 owne naturall pride, couetoufneficjand corruption, to en- 
 ter into the Inngdome of God. And therefore when thofe 
 which heard were offended, asking , And who may then 
 attainc to faluation ? Chrift anAvered, things that be im- 
 poflible before man, are pofi'iblc with God. Marke well 
 that Chrift called the humihation of the rich man, im- 
 pofliblc vnco man J butpoflible vntoGod. And the fame 
 1 fay is true , ofchofe chat fccke glorie andpraifeof 
 men. For impojfTible it is vnto fuch abiding in that corrup- 
 tion vnfeigncdly to belceuc in Chrift lefus : for albei: the 
 fpirit of vaine glorie did noN & then burft outand appearc 
 amongft the dilciplcs ^ yet was it alvvayes reprefl'ed & cor- 
 reded by the feucre'obiurgation of their mafter,and in the 
 cndjby the power of the hohe fpirite,it was rcmoued. God 
 doth not afSrmc that it is impoffiblc to a woman to for- 
 get the child of her bofome , hiK hying his perfite loue a- 
 gainft her naturall loue corrupted, he faith, if (he mayj yet 
 cannot I forget th;:m that trufl in mc: and fo he preferreih 
 his loue towards his childrcn,co the loue of any creature, 
 which they can beare towards others. 
 
 The examples of the maaof liide, and of the Cat of the 
 
 Ciouncain, 
 
OF GODS PREDEST. iSx 
 
 mountain, can in no wile re cciue your interpretation .For 
 the impoflibilitic of the one, and of the other, experience 
 of Jong continuance hath taught vs; for we fee that al- 
 though the Moorian chagc the region where he was born, 
 yet keepeth he his natural blackncfle, neither yet can any 
 art vttcrly rcmoue the fpots of that bcaft , which the Pro- 
 phet in that place cnllcth the leopard. How impofliblc it is 
 that they be changed, none can be ignorant , except fuch 
 ashauenotfccnc or doe not know the beaif , norherna- 
 ture. And thereforevponthcfe two things to nature im- 
 pofllblc,did the Prophet conclude,that no n^ore could the 
 citizens of lerufalctDjbeing exerciled in all inic{uitie Jeauc 
 the .fame, and fowa^ic impoiTiblei impofliblc I fay to 
 themfclues and to their ownc power. For what the fpiritc 
 of God workcchintheconuerlion offinnersjoughtnot to 
 be attributed vnto mans power. 
 
 And thus I fay, that thofe ihinges which the holy ghoft 
 pronounced to be impofijble,remain impolTiblerand iher- 
 fore it is not oncly a hard and difficile thing that the cleft 
 of God, who follow the Ismbc where euer he goeih, befo 
 deceiuedthatfinallyrhey pcrifla : but alfo it is impofliblc, 
 and ihat bccaufe the true paflor condudleth thcm,leadcth 
 them forth to the holfomc paftures and waters of life,ilJu- 
 minaterhthcmby the prefence of his light: and finallic 
 doth fandihe and confiume them inhisetcrnaUvcrJtic,by 
 the power of his holic fpirice. 
 
 Vpon thofc words of thcjApofllc , T fearc left that your To the ^, 
 fcnles be corrupted from the fimplicnie,which is in Chrift, arJ^» 
 cucn astheferpcnt dccciuedHua, ye labour to prone that 
 the elc6t fliall be dccciucd : for iTiCjfay you,was the cleft of 
 God, and yet (he wasdeceiued. In few v/ordesi anfwcre> 
 that bccau ;'e llie was the eled; of God,{lie remained not in 
 that error. We do not denie, but that the fimpJe flicepc do 
 fcme'imes erre, and go afrray from their paftor, that 
 theyhearc to their great danger the howling of Wolnes, 
 and do crcdire and receiuc lies for vcriiie,yca and further 
 that lomctimes with knowledge, they commit inicjuitie. 
 But that they arc permitted inthe fame finally, and with- 
 out 
 
ftSs AGAINST THE ADVERS. 
 
 out redemption to perifh , that we coni^anrJy denie. For 
 iropofTible it is that the liucly members Ihalllacke partici- 
 pation with the head. Impornble k is that.CIiriiiS death 
 ihalllackchisefFcd, whichis the life ofthofe that of his 
 father arc committed to his chargCjofvvhom impo0ible it 
 is that any (hall periHi. For the number of our brethren 
 muftfae complete. Neither yet duth it hereof follow , that 
 cxhoitations and admonitions be fuperfluousand vaine, 
 for they are the meancs which ihc vviiaome of God know- 
 cth to be mofl: ncccflarie to (lii re vp our dull fenfcs^vvhich 
 alwayesbcredietolie in accrcainefecuritieaand thcrforc 
 the words of our mafter fpoken to his difcipleSjand the ad- 
 monition of Paul to the churches in his claycs doth much 
 profite, comfort , and coniirme vs : for by the fame we arc 
 fo armed againftofrcnces and flanders, which dayly doc 
 ■ chance, chat albeit wc fee that from amongfl; our fducs a- 
 rifcfuch as bring in damnable fcdes , which lead many to 
 perdition , yet wc do not thcrforc dctefl: nor :.bhor Chrifts 
 (implcvcriiic,but being prouokcd by that fall ind c! eicfti- 
 on of others J with great folicitude and care, wccwjlfoi' 
 thcalTiftanceofGods hohcrpiritcin thofc moil n-ifciablc 
 and moft wicked daycs.That yc afliimc vs to be lyii^g pro- 
 phets, not fentofGod, butfuch as runne of cur felucs, cal- 
 ling to our congregation ihc people , wr.cm afrer we pro- 
 uokc to a carelcife and libernnc hfcwc nnfwere net to you 
 but to our God. ludgc vs (6 Lord ) in this caufc accordmg 
 toourinnocencie, and according to the purine v.-hich thy 
 fpirite hath formed in our heartSjdcflroy all lying lipsjsnd 
 confound thou thofe^that ofmalicc trouble thy afflicted 
 fiocke. 
 
 Let your friends, enimies to Gods cternall truth, proud 
 boafters of their ownc iullice , and fupprcffors to their 
 power of Chriftes gloric, gsuc caiCjif they hll, to your ad- 
 monition, abfenting ihemfclucs from all well reformed 
 congregations. Vv^e will not ccafe to exhort all the faithful 
 lofrctjucntandhantthe places where ChriftesGofpelis 
 irucly and openly preached , his holy facramcnts rightly 
 rniiniilrcd according to his ownc ordinance 3^inItituiion: 
 
 And 
 
OF GODS PREDEST. 283 
 
 And .ilfo where difcipline is put in praflife acccrdingto 
 that order which hcc hiir.fclfc haihcommiiiicicd. Neither 
 yet will wc ceafc to afiii me, that your priuie aflcmbJics.and 
 all tho!c that in dcfpight of ChriftcsblcfTcdordinancCa do 
 frequent thcramejareaccurfedotGod. 
 
 We do not dcny,but that 1 udas, A chirophcljBalaamja^d To f/;^9, 
 manymOjWiHjngly&ofdcrermmcdpurporcjdidwickctilic 
 and n-ioft vnthankfuiJy cffcnd,but what is this to your mat- 
 tci? Itrefttthniwaicstoheproucd^thac they wcrcck«ftcd 
 inChriiliefus by thecternalicounrcJlofGod.Yourfooljfh Tothe 10. 
 qucllio deirandingif Adam or any other man can be laued 
 by Chri{^,which doth foriake him,I haue before anivvercd, 
 plainly prouing, that the clcd children cannot finally for- 
 fakc and contemnc the ordinance of their taiher. Neither 
 » yetcan the members, rcfuTe the life which they recciue fro 
 f heir head. And thntbecaufe the fpiritc of God, drawing 
 them to Chriil^makerh them to fecle their neccfTityy.vhich yi 1 n f 
 they haue of him. And therefore with alithai^kfuhics and J^j^^ *^ 
 joy do they recciue him whois made to vs from God , wi:'c- ^'' . J^'*"'*** 
 domCjiufl!cc/andiiicationjrcdcmpticn,andlifeTomeeit-'ytJa^ 
 appeareth a veric fochxli quellion, ifany iTiould demand if '^'' " 
 a man pcrfedinwir, memoiie and reaf.n, feeling himfclfc 
 foopprcif;duithhur.gercr thiift,th:itofnecefilty hemuft 
 pciilhjCiicept nature were fupported,to askc (I faic) if luch 
 a man wiilmgly and obilinately would rcfufe whokfome 
 mc3teanddiiTikCjappcaiethix)ch{h &vainc. Such is your 
 qucftion/or the O.zh. children do {ql\z their ownc milcrie, 
 h!jngcr,thirft,3nd pouertiCjyca they labour vndcr the bur- 
 den of their {innes,whichchey hatejof the which they weld 
 be rclicued.And thcfore they cannot rcfufe :hc iufticc,lifc 
 and aifurcd redemp.ionjwhich isoiFcred to them in Chrift 
 Icfus. Towhombcallprailcj gloiie and honour for cucr» 
 The place ofthc Apofile I haue before anfvvcrcdj Sc there- 
 fore I (liortly come to that v. hich yc call. 
 
 THE ADVERSARIH. 
 T he third error of the carelcs by ncccfTuic. The ar 
 
 Go.{l}athttvo:^t^fierof)fli^Ui3r}i're.iele.^\viUy'^afccrft)^.ul:,)vhich ., -^^^ 
 
 ii oneUe lnt:)wm io IjimfJf.Bj Gods reuelcd wil menJlHld»9t ccwe to ^ ^^ i^OH, 
 
284 AGAINST THE A DV ERS. 
 
 nmght^bht they t»hi<:Jj perlJI^sdo penjh by hU fecret wi'djin reJJjiSi of 
 Gods commanlements: It wm not Gods wi^I^ that ^dawjlouldjiny 
 bnt in ref^eB of Gods fecret wiU^God would ^dam to falL 
 A N S W E R E. 
 How raaliciouflyye peruerc our words , and how impu- 
 dently \»c forge vpon vs a forme of dodrinc, which did ne- 
 uer enter into our thoughts, ihail appcare God willing by 
 anfwering to that^which yc cal the confutation of our third 
 crror^ which thus beginnei h. 
 
 THE ADVERSARIE. 
 TIk authors of this wkh^d opinion ^xvhen they could not fttfficiently 
 confrme their errors ^ by the authoritie of Cods word^ they inuented tt 
 mwflnft to apfroue it by Gods fecret vril.Forfay they:Thogh Cod by 
 hit repealed wlli)x>ill all men tobefatted^yet by \m fecret Willjie )cviL 
 l£thma>:y to be dammdihy his reucalcdw.l he wil no vcickedntsjjut by 
 his fecret rril he rvil Vharao to be hard hearted. Semei to ciirfe Dauidy 
 the patriarki tofel their brother IoCe[>hyf<;rc.By hii rettsled wil he wold 
 not that Adamfhoitldfallj hut by hi^ fecret rviUJje wi'deth Adam to 
 fall. I maraell much wJfereye haue found out tins manrr ofdoflriuc, 
 fomeither Moyfes and the TrophetSj neither CljriTl and his .^PoTHcs 
 yfeany fiichmaner of doclriiie, Tn'ither ^ what profit do ye to the 
 people with this doClrine^Sure 1 am^thatyou caufe many to coceit'c an 
 enil opinion of G od her eby. But mw for nfmuch 04 the fecret wtl of God 
 is hnowne to none but to hmfelfe alone ^wl jo hath reueled it to you? ho w 
 cany e fay this is Gods fecret wilj iftt was Gods fee ret wil that ^dam 
 pjould fally'^yoU' J<ftew it. then it U both fecret <^ ynfecretjjoth reue- 
 led and ynreneled, both k^owneyi^^ ynl'nowne, what great abfmdiiie 
 ti this? can a man call that which he f'^noweth yn\towne^or that whit h 
 14 fecret reueled ? So may a manfay) hearing is not hearingji^ht is no 
 IL cle i ^ %^^^* ^7 ^^^'^f^'^^^^^'^°^^'i^^>youwouldbeco:!ntedwifejbt:tyou are 
 Obtl tt you -^ ^'^(■hfom thcri^bt way 3 that you are become foolifly, yets cannot 
 /iJigJ.r. content yocir felfewith fuch thjngs as it hath pleafed God to reuealein 
 yponthat^ ^wlJttordf/or our comfort J^t will needcs Ijnow Godsfe. ret wdSearch 
 1 • not faith Sir achy out the ground cfthinges as are too mightie for thee, 
 
 but looh^ what God hath commanded thce^^ looke yp on that alwaks^ 
 andke not curious inmany of hisworh^s ^ for it isnot needfuH for thee 
 to fee with .thine eyes thinges that are fen- et . the medling with fuch 
 things hath beguiled nwry a manj and tangled tfxir wits in yanitie. 
 
 i/ind 
 
OF GODS PREDEST. 285 
 
 j^ndin theprcu^rk: Lil^eas it'umtgcod to eat too muchhonyyeutnjo 'Pyq^^x%. 
 he that Will fearch oui hi^h things ^it J), albe too Ifeauyfcrhim.noU 
 yjito theyp/^fatth the Lord) that art wife in their own light 3 and think EftJ ^, 
 themfclites to hatte ynderjianding, ' For he that prefhrnelh to knew the 
 fecret willofGcdyan'itherthy WilUonfiime hh error ^ he cannot be re- 
 formed by Gods reudcdwiU^wJiiih is theword.Bemt wife JhithTaul n 
 inyo'ir owm opi:uons, ^ndtoe holie Gh.fi: be not wife in your cWm * ' 
 conceit jbfit feare the Lord and d- part f rem euil,fofi.al tJr/ naueli Lee 'Prou.2 . 
 wixlcandthy hones (irong.^nd lob -Jtts not we that canfindotit the 
 almightie/or in powtr^ecjuitieiatid righteoufncs he is higher^ then can TrctiA , 
 be exprejfcd.L et men ther fere feare hsm ./t r thire fijal no man fee him Iolr,7 7, 
 that is wife in his owne conceit ^we mufi njtfeel^out thefecrtts ofGod^ 
 for weflal mtpreuaxlej}{t bring ourfelues to c'''^fiifon.lfweg9 about _ 
 to effMi{h our cpini:ns by G ods fecret will^ w e rmfi needs fall in hor^ 
 riblcdar-'^nes and cvrors. For who can f^ow rt hat tl)e will of God is, 
 we mit'sif*bmit our fch^esw-.th allhumilitieto titewcrd, and there 
 with great rr^iertnce fearch cutfhch thirtgs a^ (te written for oifrcom' 
 fort (2r edifi:a!ion:which we crinn:td»ly ynderfiandwitlMut thefpi^ S 
 ritofGoddo teachysyos it is written^ Ohhrdwho ca ho-'f-e incwled'^e 
 of thy yn ie-flanding ^ meaning^except thw giitehim wifdomCjand 
 fend thy holy Ghfi from abouc J" But ifwe prepare our felaes with re- 5-^^ ^ 
 uerence to reade the word ofGod^to the in'ent to ynderfi^ndit to our 
 cenfoUt ion. ^^ with haniluie fubmt our felaesto do itjGodwiloten 
 to ysfo mmh at is either necejfarie or profitable fir ys. 
 A N S W E R E. 
 Whan confirmation our dodrine hathby the inuinciblc, "^othe r.i, 
 and moft euident tcilimonics of Gods holy fcriptnrcs,! wil S-.and^. \^ 
 net now difpucc : onlie I rnuft complaine, that malicioufly, 
 and nioH impudently ye wrcft our wordes,and peruert our 
 mindcs. And for the probation thereof, I faie, that yce arc 
 neucr able to ihevv in anic of our writings the wordes and 
 fentcnccs , which in this place ycc affirme vs to faic. Yce 
 bee ncuer able ( 1 faic ) to prooue that wee haue written or 
 taught : That God by his rettea'ed willy wdl all mento be faned, 
 and yet ly his fecret willy he wdleth marry to be damned. That ly hi 
 ratealcdwill hewilleth nowicl^edneffe , but by his fecret will j h 
 \»U Tharaj to be hardhearted, Semei to curfe Dauid , theVatri- 
 4n'^sto fed their brother I of eph 3 that by his re::ca!:d iviH ^ h?e 
 
 ins 
 hec 
 
285 AGAINST THE ADVERS. 
 
 Would 7iot that Adamjhouldfall, but by hisfecret will he rviUeth»A* 
 dam tofail, 
 
 Thele propcfitions 1 favsyou be ncucr able to (hew in our 
 wriaiigs,ncithcr yet to prone tharourdodrinedidordoth 
 tend to that end.For weconftnntly affirmci that God rciie- 
 Jed vnto vs his nvbft holy and moll luft will in his plain and 
 holy (criptuies, which doafiurc vs.thaiafcparanonflialbc 
 nude bccvvixc the goates and the lambes>that the one ili.all 
 rccei'jc the kingdom prepared vnto thcra before all bcgin- 
 I ning^nnd that the other lliall be 3diud[;ed to the fire which 
 ni-ucilhrill bee quenched. Th.it God iHrrcd and raii'cd vp 
 Pharaojthat his power might be declared in him,that thele 
 word^ God plainely fpoke to Moyles : I know that Fharao 
 
 Exodii ^^"^^^ "^^ permit che people to depart^thcrefore hauc I har- 
 dened his harr.that 1 may multiply my wonders vpon him: 
 
 aJ^/»M6. tl^^cDctuiddid reprelfe thcfuricof Abifai , andof his I'cr- 
 iiantswho would haue killed Scmci , faying: Suffer him to 
 cuiTc, for the Lord hath comrnaundcd him, the Lord per- 
 chance lliall behold my afdlftion, and (hall reward me with 
 
 Gcn,^f. good for his curfing this day. Ih^c lofeph fa id to bis bre- 
 thren, be you not moucd widi fbrrow.that ye hauc fold me, 
 forthc Lord hath fenr me foi coiifcruation of a great mul- 
 litudr, it is not therefore you thnt haue fenc me hirher,biic 
 God J V. ho hath made me father to Pharao , and Lord oucr 
 bis whole houfc. None ofiilhheiel f^iie, dowccaflvpon 
 GodNfccrctwill^asycfiajflyacculc vs:buc wcdocontiant- 
 ly aifirme, that his wjU, is (o plai.ly reuealed in thefc mat- 
 tcrs,thar fuch as fhall dcr.ic any of them to haue been gods 
 will, cannot c?'cape abnegation of his ctfri-n.ill vcritic. And 
 furuicr we faic, that the fall of man is plainly reuealed vnto 
 vsVnoi onclie by e^tpericncc , but cucn by that fame lawc 
 which wasimpofed to him flionly after his creation, the 
 tranrgrcffion v;hereof,made Adam Scall hispoftei itie cri- 
 ininaliand gi.iltic to Gods iullice: and that neither againft 
 Gods vvillrcuealcd,neither yet againll his fccret will. For 
 by hss will reueniedjcan no man further conclude, but this, 
 that in what daic fo cuer Adam fnould eitof the fruit for- 
 bidden^that hefhoulddicchcdeath.But AdaagainflGods 
 
 com- 
 
OF GODS PREDEST. a«7 
 
 comman^emcnt did eatc : & thcrforc did he iuftly vndcrl/ 
 the fcntcncc of death. And thus do we rcfcrre to Gods will 
 inanifcftlyrcucalcd.whatfoeuerycimaginithatweafcribc 
 to his feci ct will. Neither yet need you lo maruell, if yc lift 
 to take fuch paincs as to readc our wriringSjwhcrc that wc 
 findc the doaunc that wc tcachCyour furmifcd lie^wec caft 
 vpon your fclues) feeing that Mofes, the Prophets. Chrift 
 lefus, and his Apoftles in sU writings doatlirmethcfame. 
 But yet left chat yc (hculd ihinkc tha t wc acrributc nothing To the t. 
 to Gods fccrctwiilj 1 will in few vvordcsconfeilc what wc 
 teach, mainieine and bclieuc in that cafe : and that the 
 rather jbecaufc you gather a great ab(urdit!e,nct of our do- 
 ftrm: , but of that which ycc falfcly irr.pute vppon vs , in 
 ihisniancr. 
 
 Fcrafnitich (you (ay)<« ihcfecret wiIofGodiskm)n*neto mnehftt 
 to himfelf alone. fyJ:o hath reuelsdit toyoti f /;c.r dinycttfoie this is 
 Co.is fccrctwil^ifitvp.t^ Cods fecrctwi! that ^damJJ.idd fiU^ani 
 yo:* i<^:e).v it ; thcnit isbzthfecret andynfeae^J^oti? reaeaUdurtX y?fm 
 rt^tciilcd^hoth kfrowne andynhnj)n>ne.jyhitt great aofurditie is this. 
 
 To the which I anfwerc according to your impudent 
 foolilbneflc , thatbccaufc you fight with your ownc Iha- 
 <io\v, thefe your dartes do hurt vs no:hing, for we doc not 
 affirme , that wc doc know the fall of man by Gods fccrctc 
 will, but by his will nianife Illy reuealed vnto vs by hisho- 
 Jiefcriptures. Or more plaincly toanfwereyour rcafons, 
 which you ihinkc inuinciblc : wc fay, that tiiat wJl which 
 v/as!ecrete in God before all time, was rcucikd to man in 
 time by his cwnc word , and that from time to time the 
 fame became more raanif^il , as faint Paul witnclfeth 
 in thcfcwordcs: To me the Icaft of allfaintcs is giuen r/,/-f, 
 this fauour (or grace) that I ihould preach amon^ft the 
 Gcntiksjihcvnrearchablc riches of Chrift. That 1 ihould 
 briugforth to light before allmcn^what is the communion 
 of the myfterie which was hid fi 6 all ages in GodjVvho hath 
 made all things by Chrift lcf;u, that the manifeftwildome 
 of God may now bee notified to principatesjand powers ia 
 hcauenly things by rhc Church, according to the fore ap- 
 pointmsn: of the ages which hcc hath made in Chuli 
 
a88 AGAINST THE ADVERS. 
 
 Icfus our Lord. So that we are now bold to fay, tha: albeit 
 no creature did hnow before all time whic order God 
 fliould kcepein the creation anddifpofitionofallthinges 
 jntimc : y ct may we now l fay , be bold to affirme that the 
 fecretcwashidin the cternallcounfell of God. Thatfirit 
 he would create the heaiien, the earth, the mafie being 
 ludcjhauingdarkcncfrevponthe great depth, thereafter 
 that he would make light , putting diuifion bctwecnc the 
 light and the darknelle, and I'o torth as Mofes hath decla- 
 Jedtheordcrobferusdin thecreatio. And as thofe things 
 were fometimc fecrciej but now arc manifcfljreueiled and 
 knowne , fchkcwile wasthe fallofman,and theredcmp* 
 tion which commethby Cbrift Icfus fometime fecretein 
 the eternal! counfcll of God , but now is moft mahifcflly ; 
 preached and declared by Chrift kfufij and by his holy A- 
 poftles: for now we know that God foloued the world, 
 that his oncly beloucdfonnchaihhegiuen, that fo many 
 as do belecue in him, fliallhauc ihe hte cuerlafting.Which 
 lifewaseuen before all timesinChrift lefus , euen as wc 
 were elected in him before the foundations of the worldc 
 wcrelaid. And therefore 1 doubt not to affirme,but that the 
 fall oFman and the remedie for the fame , wasnotonelic 
 forcfeenc, but alfobeforc determined, and the fiuit which 
 of the fame ihould cnfuc , concluded & appointed in Gcds 
 cternall counfclljbeforc that euer Adam was created. The 
 reafon and probation hereof, we haue before declared to 
 be the ilTue ofall thingcs,as wee arc taught by Gods mani- 
 feft word,yea by motl euident cxpericce.For who needeih 
 now to doubtjihat it was Goes etcrnall counfelljthat man 
 ihould fail from that perfect image in which he was crea- 
 ted, and fo become fubied to the death, to the end that the 
 faithful! might rccciue perfedionjiuftice and hfe in Chrifl 
 Icfus alone 5 feeing that fcripture fomanifefrly affirm. th, 
 that wee wercclcded in Chrift lefus before the foundati- 
 ons of the worlde were laidc , tha: God hath wrapped all 
 nations in dilobcdiencc, that he might haue mercie vppon 
 alljvponalllfaic.which refufe not the r£medie,from ail be- 
 ginning |>reparcdiWhich ib Chrifi icfu s, as the Apollie wit- 
 
 ncflcth^, 
 
OF GODS PREDEST. 1^9 
 
 l«ying:inhimandbyhim, arc all things created, and he is 
 before all thinges, and all chingcs confift or abide by him, Col.t, 
 »nd hc.is thchcad of thcbodic of the Church, whois the 
 b^inning, the firft begotten of the dead, that in all things 
 hemayholdc the prccnuncnce. For it harh plcafcd thq 
 father that all fulncireiliould dwell in him, &to reconcile 
 by him al things to himfelf. This counfell I fay was not tc- 
 poral, as taken and deuilcd after the fall of man, but it was 
 ccernalo asihefame Apoftkwitneflechinthefc wordcs: 7'i;;/.j. 
 God hath called vsby an hclic vocation,not according to f*^^.*. 
 our works, but according to his purpofe and grace, which 
 was giuen to vs by lelhsChriil before eternal times, butis 
 now made manifeftby the appearing of our fauiour iefus 
 Chrift. Butmarkc wellthatthe Apoftlc faith , that grace 
 was giuen to the faithfull by Chrift Iefus from the etcrnitic 
 of times,which thus to Titus he doth confirme,faying,Paul 
 thcleruantofOod, andanApoftleoflcfusChnft accor- 
 ding to the fairh of Gods eled , and the knowledge of the 
 veriticjW.hich is according to godlinesin the hope of eter- 
 nalliife,which he hath promifed>\vhich is God that cannot 
 lie, before the world bcganne, and hath opened his word 
 atxhc time appointed, through preaching, &c. And the 
 fameTuth Peter, fpeaking of our redemption byChriftcs l^P^M, 
 precious blood, who cerceinly was preordinatc, faith hec, 
 before that the world was made, but was manifefted m the 
 laft times. Hauing thele 1 fay moil: cuident Icripturcsto al^ 
 fure oarcoufciencc, that redcmption,rcmiffion of pur jGns, 
 grace, and reconciUarion, were appointed for vs, yea and 
 wjcf c giuen vato vs before all timeSjwhat need we to doubt 
 >vhat wa:S:thi: counfell of Godinmon-s creation, ox what 
 was his fccrctwill in giuing^rahim the commandcment of 
 not eating the fruit.and therfore you do no: onejy fooliih-. 
 ly, but aJfo iniurioufly in thus railing vpon vs, lyhatfirnHn^e 
 Andmor-fioiiixiociriiie is ihis f to fiie things b: fecret^ and yuj% ret, 
 
 htaringyzsnothenrinz^ : nnd light is mtU^)t, Nofuch abfurditio 
 caniuflly be gathered vpon our doclrinc/or (imply we fay 
 that things fomctimes kept Iccrc: in the counfell ofGodjS: 
 
 T 
 
290 AGAIMST THE ADVEKS. 
 
 vnknovvncto the Tons of men,wcre after dirclored,& made 
 manifcft to the \vorlJ;,in lb much, that light expelled dark- 
 ncfle frorrtthe hearts of the fonncs of lightjand knowledge 
 remoLied ignorance from thofe that were appointed to life. 
 Ifthefethuiges doenociatij^Heyou, yctmy goodhtvpeis, 
 that the godhe reader (hall pcrcciue , thatnioft vniurflie 
 youaccOfevs, asifin our dodrine were piaine contradi-' 
 dhoti. And yet as touching the fecret will of God , wee 
 nioreoueraifirmc, that our ecernallelcdion inChriftlc- 
 fu5,our fcmporall falling in Adam, our reftitutionto lififli 
 by thepromiiemade, arc not leoret, bui manifeftjy re- 
 wealed. Butwhy that fo k pkafed his infinite wifdomc and 
 goodne^. todifpofe, and before ordcine the n-iyllerieofour 
 faiuation : that iirilwcfhouldbcarc the image of the cai'th- 
 lie and carnall Adam, before that wee thould bearc the 
 ima^e of the heaucnhe and fpirituall: that firft wee Ihould 
 bee ail wrapped in fmnc j and by reafon thereof inmifcric 
 and death , before that we Ihould be perfcd iuftjCnd come 
 tofclicitic, andhfecuerlafting: andfinallie, why that ic 
 pleal^dhis Maic:tlie tochoofe iome , ccofthis fame mafic 
 to reicd others, v/e laicisiiotreucalcd, neither ycclball 
 bee reuealed before that Chrift Icfus appearcin his glory, 
 when the bookes ihallbe opened and all fccretcs fhail bee 
 ^ifclofcd. To Ipeake the matter fofimplic as lean, that 
 yec hauc no occafion tocomplainc of obfcuritie, I /aic 
 that Gods will in thele fubfcqucnres , and in manie others 
 his wondrous woorkes is iecrct. Firit , why did nor God 
 more fodeinlic create the world r why gauc he to Adam no 
 greater ftrengfh r why did hcc permit him to fall ? why hcc 
 didnot prouide mans redemption by fomc other mcancs, 
 ih-nbv the cruel and ignominious death of his own Tonne? 
 why did hec chooie the fccde of Abraham to bee hispco- 
 pk) refusing and reiCffting^asitvvL-re the rell: of the world? 
 And finallio, why that God would that his dcare fon Ihould 
 die in Icrufalem, called his ov/neCitie , by reafon of the 
 temple and facrifjces appointed ? why (1 faie) that God by 
 the figures of the huve , and by his Prophetcs had before 
 fpokcn^ that the Mcfhas ihould fuller in that Citie, and 
 
 thac 
 
OF GODS PREDEST. Z5>i 
 
 that the builders , who theit onelie in earth were reputed 
 andknowne to be the Church of God, ihould rcie<^ & re- 
 fufethe chiefe corner ftoneChrill lefus ? In ihefcando- Tothi6% 
 thcrs the wondrous woorkesofGod(whichfo far exceede «^ g^ 
 the reach of our vndcrftandmg, that more able they are 
 to quench and fwallow vp all light which rcmaincth in vs, 
 then is the great depth of the fta to deuoure our frailc bo- 
 dics)do we hold the fccret will of God for a rule of all cqui- 
 lie, perfedion and fuihcicncic, teaching and affirmingtihac 
 ifanic man of vain curiofide orofdmeliilhpridc, prefumc 
 to define or determine vppponthcfc or others his infcru- 
 tablc fecretes, the caufei whereof (other then his fccrcr, 
 but mod iuft Will) is not, neither Ihall be rcuealcd, till the 
 ftill gloric of the fonnes of God bee manifeftcd , when the 
 wifdomc,goodnes,iuftice&mercieof Godfiialirocuidcnt- 
 lyappcaretothefullcontcntationcf his elciftj and to the 
 moll lull conuidingof the conlciences of the verie repro- 
 bate , towhome Ihall bee left no place of cxcufe, but in 
 their ownc confcienccs they Ihall recciue the iuft lenience 
 of their moftiuft condemnation : and foil^.alkhey in tor- 
 ments glorificthc moilciuiland raoilfeuere iudgemenc 
 of God, and his vnrpeakeable hatred againft finne con- 
 ccit:ed. V/ce teach andaffitnie (Ilaie) that if anie man 
 in thi5life, trauaileto fearche out other caufes of thefc 
 forcfaid workes of God (then hss fecretc \vi]i;that the lame 
 mail headlong caftcih himfcife into horrible cojifufion, 
 vjfhichhc cannot efcapr without fpeedie repentance. And 
 againft fiich men arc alhhe Icriptures by youallcdpcd, 
 fpokcn and writtcn;& not againft vs, who as we affirm no- 
 thing which Gods worde doth not plainly teach vs j fo do 
 we ceafc curioufly to inquire any caufc of his worlceSjOiher 
 thenit hath plea'.'ed his godly vvifedonie , and mcrcic to 
 rcueaic vnto vsby his holiefpuite, plainelyfpeakingin 
 hi* holic Scriptures. And therefore to you It ihail be moil 
 profitable to tcic S: exaniin this matcer with grcarcr indif- 
 teiencicjthc hitherto you hauedone,^ to ponder^ &vveie 
 whether It be ye or we that be wife in our own cCceitjlighc ^^w.ii. 
 Of opinion, or that go about to tind?ounhe Aliiiigluie,'^^^'37» 
 
2^1 KGKW^^IC TH^ ADVERS. 
 
 ihatis.tofubici^ his Maicftic and wifdom to the iudgcmcnt • 
 of Qur corrupt rcafon.YouCi ray)who vpon his words plain- 
 ly fpoken by the hohe Ghoft^ vpon his workes which hec 
 neither feavcih nor afhamcth to attribute & claimc to.him- . 
 T/>« favn^-s Iclfeidarc make ihefe blaiphcmous conclufioas : TUm m het t 
 ofCajf^lio m3recriiellthenaif^olfe3fhen^she (tdijfurni^lcry tlfenhearethhehy, 
 ei<rain?i ^ *^ ^'^ mouth And g^td in hU brej},t})en if he autlwr (ffinne, ^ be i 
 ilim Cdnin himfdfe then m ymnTi aytdcontr.tde to hi/vfslfe,or we that com- , 
 ming but only to the fightof Gods incomprchciibje judge-.- 
 mentSjWith all trembling 8c rcuercnce Fall down b.efs^rc his ; 
 Maieftie,&withthc Apoftk do cryjQhthcdeep0e5.tif che 
 richcsjwifdome, 8c knowledge oiXjodjhow infcruiable arc 
 hisiudgcments, and vnfearchabk arc- his waics,vvhohatli. 
 knqwnethe (pind of the Lord^or who hath bin qf hi^ coun-i 
 fell, or who hath giue n vntohimfiiO, thathediould re- 
 compsnce him ? for of him, and by him, and in him are all 
 things, to him be gloria for eucrjAmcn, Be you your Iclues. 
 judges I faie , whether you or we dofearch out things that 
 bee abouc the reach of our capacities., and by that mcancs 
 ftudie to bring God as it were in bondage to pur rcafons: 
 bur now that which followeth in thefe words, . .rj . 
 THE ADVERS ARIE. ; nn ,l-> 
 The \7» ThyrvordfaithDamdi^ aUnttmetomy.ftete ,- ani 4l'^itynt9 
 r c\ my ftep-iy»h:ntJr)<VPordg'ethforfhk^i;iethUghtandytid(^^ 
 
 lectio ¥ g!f()iyfitoh^he\'' ^ihfwordes fifthcLprdarepMre nndclettnejkua 
 Tfi^' II?' ^^i^i{ f 5 ^y^ fjj^f p^f fjjfif, f^^p i„ it,^nd the TrcphetEfaydfany. 
 man lack^ l^ghtJUt him lotyj^e vpon the loiv ^ the tejimoniesjj'e mufi 
 ftjt leaiie the.word&feek^ toejiabl^j^ oHrphantafieSieitherhy reafott 
 orGodsfecretmll.For)ive are corwnttndedthatwstiirne not from the 
 Word, neither to the right hmdncr to the la fry that thoH maift^ptith 
 the hohe Gho/fy buyeynder^andin^ fnallth4t thoatah^Binhand, 
 Tro't'lOo Thii « fnfficientfrrySyftndthlsWpQMghtfr'rtodo.Buttpel^ioYv faie 
 EfaiS. yon euenhy tbeword, th it God hatl)afeiret.\ipilljivhi;rel>y hervorkeih 
 all that phafeth himiverie well , and canjou prone thereby that God 
 * hath two wdles? God hathr enroled fo mv.ch oflm: wHl us is Profitable 
 for vf to kmw, the refi which is neither n'cefftne nor meetefor ys to 
 ' knowjie htth mt veuealcd.Is it therfore an other willfor is that.which 
 if not r?healedyCO?»trane to th^t whuh is renealed: th?nj7?all threhet 
 
OF GODS PREDEST. 19J 
 
 ccntrarietie in G 0//, which isfalfe. IfGcdin refjefl rfhis YcuenUef 
 Willi wold mt that ^dum().ouldfdl^ hut m ref^ett ofhisfecret vciliy 4 
 he vco:M ^damjhould fillip then did God will lire cmiiraYtes,^ r^lricb ^pfn.l 1. 
 is imp:fJlUe. was the^-e cner atfffu ch monJiro'M doflritte taught fiod I oh^l 7. 
 itbJyorreth a doahU h^artfnhi.-hjpeakcih om thtr.^^andtlnnketh an 0- J 
 tl^rr : andyet ahhorrcyou net to charge Gcd vrith that wbi:h he can^ 
 not ahidfin his creatures^ that is 3 that hejlould fpeak^ one thing j <w 
 thAt ^dam/honld nst hauef^detij (tnd thin^^e afidvctU the cont7a:it^ 
 that ^d-im fhohld iaue fallen, 
 
 ANSWERE. 
 
 • "The wHl of God plainly reuealcd in his holy fcriptures, T^the I. 
 we do not onclie fellow as a biight lantci ne {hining before 
 vsj forthtdircftingotourpathcS; walking in the daikc- 
 ncifc of this mbrtalirie > but alfo wc affirmc it to be cf fuch 
 fufficiencic, rhatifan Angellfroni the hcauen with won- 
 ders, figncsandmiraclesj would declare to vs a wil repug- 
 ning to that which is fflreadie reuealcd^pcrfuading vs vpon 
 that, togroundourfaithjorby that to rule the ai^ionsof 
 bur liuesjwe would hold him accurled^and in no wife to be 
 hard.And therefore yet once 2g£incj Icannotceafcto ex- 
 hort yoUjif by laie reuelarions ye(l meane fomc ofycur fa- 
 ^ion) haxh receaued any new knowledge of Gods will, by 
 (he which you perfuade others, that man in this life flialJ 
 bee pure and cleane without hnnc, that God ftiallexpcll 
 it , not onelie in the refurredion , but eucn while we waJkc 
 compaircdAvith this corruptible flcflij euen as the bright 
 Sunne chafeth away the darkc cloudcs, that the children 
 of God fhall fo bcarc dominion ouer the wicked in this 
 earth, that all the proud ctyranres and opprefTors flialbc- 
 comcflaucstothcgodlie, and that fliall be their hell and 
 punifr.mcnr, as the earthly reigning of the others , fnalj be 
 their heaucnandioy promifed.Examme Ifaicyourfelucs, 
 if that anie of you bee inkOicd with thcfe, and other wot 
 groflc and foohlh fantaiics , which by Gods reuealed will, 
 you bcc ncucr able to prcue. Bur as for vs wc hauc proued 
 and otfcr to proue at all rimes by the reuealed wil of God, 
 vrhar fo cucr wee teach, affirme, or belieue , of Gods etcr- To thi 1. 
 nali clcdion , or of his moft iuit reprobation, for we con- 
 
 T iij 
 
2S>4 AGAINST THE ADVERS. 
 
 ^cfle cucn the felfe fame thing which you alledgc v$ to /ay, 
 which is, that by the wordof Godweknovv5tbatGodhath 
 a re^|,ccv;ill whereby hce woorkcth all that pleafeth him ia 
 heaiiSaandin carih^ and that alfo hce hath rcuealcdvn- 
 to vs fo much as is profitable for vsto know, either yetne- 
 ceflarie for our faluation. For the v;hich we praife his eter- 
 nal! goodiies and infinite wifcdomcjand do affirmc further 
 (aibeforc wcehaue faide) that fuche as ftand not content 
 with that which is rcuealcd, but arrogantly liil to mount vf> 
 tofcarchthc fecrctcs of Gods counlcll, (hall bee beaten 
 downe againe by the brightncs of his glorie to eternal con- 
 fufion 3 in a iuft recompcncc of their prefumptuous bold-? 
 ncs. And thus much with you wc will v/illingly confeffc : but 
 where vppon certeinc qucftions , you make fuch concluii- 
 ons as pleafeth you , wee cannot but accufe in you that 
 Ynreuerenc, yea diuelluli boldnefTe and pryde , whiche 
 in all men wee condemns But let vs hearc your ownc 
 wordes. 
 
 Citny^u prootte thereby that CcdhatJ? f JV9 rallies, or is that which, 
 
 ii not rettealeJyContrarie to that which is repealed ^then/J. ould tJ^ere he 
 
 contrarietie in God^hich isfalfe. If Cod in refft^l of his rci/eaUd 
 
 \X'iilj\x>otddmt that ^ddinJloiddfallpttinrefpeCi cf lis ferret nil^ 
 
 he would Adam J}:)OiddfdL,T hen did Cod rvill two coitraries^which 
 
 'J; ^_^ isimpoJjiUe. 
 
 7o the 3.4*1 Thefe be your words and feuerall rcafons moft blafphe- 
 
 and f . -'T nioufly fpokenjnot ngninil vs but againft Gods eternal wiC 
 
 / * -' dome. Againft vs(I lay)ye cannot fpcakcthem,fornofuch 
 
 .*"/■:- dodrinc hauc we euer raivghc, for v/c moft conftantly af- 
 
 *^ . ', fi.mc, that the fccrerwiliot God and his will rcucaied, is 
 
 ' alwaics one, which is the manifcftarion and dcclarationof 
 
 hisowngloryjakhough it fecme diucrsintheinftruraentSj 
 
 as before I haue moft manifeftly declared. And thus moft 
 
 iuiHy might I fcnde ycu to debate your caufe withbim, 
 
 whofc iuiiice and wifcdome cannot be fubie<^ to ihevani- 
 
 ticof your rcafon. But yet bccauf- no fmall part of this 
 
 controueific betwixt you ci vs , confiftcih in rhis : that you 
 
 can admit no will in God , the rcafon and caufe whereof, 
 
 yce cannot fee , pcrcipiuc, nor, vndcjrjiand, Si vac axHrciing 
 
OF GODS PREDE'ST.- 29? 
 
 the contrsric fay , that of Gods fccrct will , can neither 
 man nor Angel pcrcciuejafligncjorvndcrftand any other 
 rcafbn,orcaurc, but his holy vvjll oncly: and therefore 
 with ail rcuerenccdoc they ftoupe, and coucrir.g their 
 cies , eric iuft and righteous 3 re thou, oh Lord, in all thy 
 workes, holy, holyjhoIvjLord God of armies. The vniucr- 
 fall earth is replcniflied with the gluric of his Maieftic, jifay.g, 
 Becaufc I fay a great part of our controucifie ftandcth in 
 this point, 1 will go through your queftjons, andfcUerally 
 anfwcre to eueric one. Firft you aske if God haue two wils 
 byrcaibnthathehatha fccrct will and aicuealcd will. I 
 anfwerCjthat as God in his etcrnall g^odhead is fimple and 
 Oi)e,fois his wiilin refpeifl ofhimfelfefrom nil beginning 
 (ample and onejwhich is the declaration of his own giorie. 
 But becaufc the inilrumcntcs (in which Gods gloricis, 
 and mud be for euer manjfeftec! and knownc) be diuers, 
 thcrfore hath Gods wiiwhichinhimfelf is one,diucr$ con- 
 fiderationsjctfcctes, and endeSjin rcfpeci of the diuers in- 
 ftrumcntes, Vor examplejGod will the vellcis of bis mcr- Mat,z^, 
 cle to be extolled to the glory of the kingdom with Ch rift 
 Icfus 5 but he will the veHeJs of w rath to be adiudgcd to 
 thefire inquenchable prepared fji the deuillandaJl bys 
 Angels. Who doth not fee, but in refpedofthcfc diuers 
 inftrumencesthe will of God hath diuers refpe<ftes, and 
 diuers cndcs, and luftly may be call.'d two wilicsoc a dou- 
 blc.wdi ?foritisonewillcofaue, and another wijl to con- 
 demne, as touching the inftrumenrcs and creatures f:;- 
 ued or condemned . Butin rcfpecc of God thewillisonc 
 and fimplc, which is as before islaid,the manifcflatiGn of 
 hisglorie, which no Jeflc fhineih in theiuil puniflimcnt 
 ofthc one fort, thcnin theroercifulideliueraunce of the 
 other. And this much for tho firih Secondly ye ask,if thac 
 which is not rcucaled be contrarie to that which is reuea- 
 led. To the which I anfwcre as before, that inrcfpcclof 
 God thcr-^ is nocontrarictic betwixt the will reuealcd, and 
 the will ynreuealed. Butyet may the creatures to whome 
 God doth norihe his will by conimandcincc, rebuke orex- 
 hprcatioft apprehend and vndei fland one ihingjand yet it 
 
 Tiiij 
 
296 AGAINST THE ADVERS. 
 
 may be that God in his ccernall counfdlhaih determined 
 ihe cxprefle coniraric.lf this to you ac the firft fight feen^e 
 ft range , yet my good hope is that examples in the f<:r4j>— 
 turcs propofed fhal make the matter ierfiblc inough to'ttw' 
 godly and fober reader , What do we thinkcihat Dauid 
 did apprehend of that mofte {harp and vehement rebuke" 
 giuen vnto him by Nathan the prophet in the name of 
 God.> No doubt that he was the fonne of death, th»t God 
 Would breake the league & couenanr with him, as he had 
 done to Saiilc his predeceflbr . But v/as it therefore the c- 
 ternallpurpcfeofGod that fo itihouldbc? Thecndcnd 
 iflfue dcclarcth the comrarie. Ezcchias receiucd tl c vcne 
 fentence of prefent death from the mouth of the prophet 
 Ifaiah, whano doubt came not with melTage at aliaduen- 
 turc, but at the expreilc commaundemeni cf God , for fo 
 hcaflirmeth,r3ying :Thus laiih the Lordjput order to thy 
 houfcj forihou flialt die and {halt not liue. But was not 
 therefore the comrarie (to wit that he {hould afterward 
 liuc fifteeney cares) determined in the immutable coun- 
 fell of God. The fame might 1 declare by manic other ex- 
 hortations and commandcmencsj but with one I wil ftand 
 contcntedjwhich fliall a dde light to the former. Abraham 
 was commaunded by Godj to take his fonnc Ifaak whomc 
 heloucdjhisonely fonnc, in whomethepromifeftoodcj 
 andtogoe to the mountaine which God would appoint j 
 and there to offer himinfacrificc. What will of God did 
 Abraham apprehend in this comn aundcment during the 
 iournie of three daies ? God himfelfcbeareth record, that 
 Abraham did fovndcrftand Gods will, ihathis own hand 
 was ftrctchcd out to kill his fonne,yea that in his heart he 
 had killed him. For lb faith the Angell.-bccaufe thou hall 
 done this , and haft not fparcd thy onely fonnc, Ifhall 
 bleffcthee. But whether had God inhiscternallcounfell 
 determined, that Abraham ihould kill his lonnCjas Abra* 
 ham did vnderiUnd by his will reucaledr whofoeticr dare 
 lb affirme makcth GOD fubied to mutabilitic, and dc- 
 r.iethhim to be God, whofe wifedomc , knowledge, pur- 
 pofcand counklsbeitabk^? and appointed fronaallcter- 
 
 nitic^ 
 
OF GODS PREDEST. ?9r 
 
 nitic. Ifwithrcucrencctbc caufes hccrcof be fcarched 
 and inquired, the holieGiioft will anfwcre, that goodiC 
 was to Dauid thustobe humbled: that profitable it was 
 not oncly coEzcchias , but alfo to the whole Church of 
 God after him>to come to the knowledge of his infirmiiie, 
 and of the agonic and baiicll which he iuftcincd, fighting 
 as it were againft Gods iudgemcnics. That by Abrahams 
 great obedience , be we all inftruftcd to obey God in ail 
 thinges which he commaundeth^ and to fubeieft not one- 
 lyourluftesandaffeftions tohiswillreuealcedj, but alfo 
 ourrcafon (appear e it neuer fo probabk.)WKh the which 
 if we rtand not faiisfied, but quarrelling with God, will or 
 dare in a blind furie aske, to whatpurpole commaundeth> 
 afld fpeakethhee one thing , andmeaneth thcconcrarie? 
 That diuclilh prefumption thai fall down from the clouds, 
 dad brcake down for eivcr the frantickc heads of (uch vile 
 flaues of proud lucifer. And therefore be ycc warned, for 
 Vengeance is prepared for all fuch vnrcucrcnr rcafcneri 
 if* Gods perfect (but yet profound) iudgcmenteSjas yc dc- 
 cbr<f your I'clues to be, in this which foliowcth. 
 ■ IfGod([iy you) in refrecl of his renealedmlly would not that 
 ^damfl.odd falljjutin refjeclofhisfecyet: will , heweuld ^dam 
 JljOiddfidl^'hsn did God will tvpo conhariefjVphich isimpofsibie. 
 
 Anfwerc. IrapolTiblc we confefle it to bcthatcontra- 
 rietieihoi'.ldbeinthatwill, which in itfelfcisfimplcand 
 one. But how flial you be able to proue that God in rcuea- 
 hng his will to Adamjhad none oiherpurpofc nor wili,but 
 onely that Adam A^ouldnot fall } (becaufe faie you) he 
 faid thou (halt not eate, 1 anfwerc, and fo faid he to Abra- 
 ham, thou fhalc take and oft'er thy fonnc in facrifice. And 
 ytt we know that the contraiie had he determinedO (cry 
 you) God ahhoneth a double lyeart which fpeaketh one things am 
 thiu^eih (tn'dhir, and yet ye ahl-orrenot tochargeGod tviththat 
 )x>hiih he canrijt abide in-his creatures : that is, that he/hosddfpeake -^^ '"* ?• 
 citethin^ , as that ^dam/J-bttlditct o^end , and will the contrarie^ 
 as that ^damihodd ejf end. hn^wcit^ God, if his goodplca- 
 furc bcitouch your hearts with fuch vnfeincd repentance, 
 that you may viiderftand howc horrible be thefeblafphef- 
 
2^8 AGAINST THE ADVERS. 
 
 niicsjwhich thus in your furious blindneffc you fpcw forth 
 againft Gods lupremc M3ieftie,for before I haue Cud they 
 arcnotfpokcnagainft vs. For no fuchdodrine doc we 
 teach nor affirme, as chat of which, you gather thcfc blaf- 
 phemics, and albeit wc did, yet it were as eaiie forvsto 
 diflolue and vnlofc fuch dmeUuh knottes,as by inflruilion 
 of your father, you knit to trip the foule? of the fimple, and 
 as It is for the foore of the valiant and ftrong mm to burft 
 a funder the fpidcrs webbes which the venimous fpidcr 
 maketh to catch the impotent fliss and feeble gnats. And 
 noweleaft that you {houlJglarieas though yourreafons 
 yet flood furc : Let vs trie and examine cuerie member a- 
 part. God abhorrcth(Iaicyou)a double heart which fpea- 
 kcth one thing and thmketh another, lanfwcrc: That as 
 God is a (pirite and hath neither heart nor bodie like as a 
 man hath, fu muftnot hiswordcs,cpgit3tions3& thoughts 
 be compared to ours : for as we be corrupt licrs and vamc, 
 fo where we do fpcakc one thing, and thmkc another , wc 
 do mcanc deceit/raud, and deftrudion to our brother, to 
 whome we promifc tructh, fidclicie » and confcruacion to 
 our powcr.But God according to the puritie & pcrfcdion 
 of his godly nature in fpeakmgtohis creatures, andia 
 creating of them muft not abfolutely haue refped to them, 
 butalfotohisownegloric. Forwhatreafonisitjthac God 
 of nothing (hall make that creature by whome his gloric 
 (hallnotbcmanifefted? and therefore in fpeakingtoA- 
 dam and in giuing a lawe to him , God had icfped to hys 
 ctcrnall counfcll andpurpofe, as before wehauclpoken, 
 and hcercafccr (hall rehearfe. But ftillcrieyou, thatyec 
 we burden GOD with thatwhiche he cannot abide iti 
 bis creatures, that is, that he fiiould fpcake one thing, a$ 
 that Adam fnould not haue fallen , and that he meant the 
 contrarie. For anfwerel aske ofyou,ifycc will bind God 
 to that law which he hath imporedtohiscreaLUrcs?Andif 
 yee will Icaue none other libcrtie to G O D his foueraigae 
 Maicftic, then his Jav/e hath permitted to men fabictlto 
 thefamc; and ifypc dare promife toyourfclues that au-r. 
 thoritie ouerGod, gird your i jinss , zai plaic the ftrong 
 
 chan3- 
 
OF GODS PREDEST. 2^9 
 
 cbamplons: prepare your fcatesjappoincyouriudgcs, cite 
 & aiiiourne him to appcare at a«fixcd day, to render a rea- 
 fon,and make an account before you of his vniiierfall rcgi- Thtadittr^ 
 nient,inwhich(no doubt) yc fliallfiiide m.my things move fanes ititlga 
 repugnant to your realon then this. You ihinkc I mock you ofCcdsna^ 
 in that i willyou to cite and callGod to an accounr,invcry iejtie fxcur- 
 deed 1 do.For as your blafphcmie and pride is vtterly to be Am^to thtir 
 abhorred, fois your vanitie more worthie to be mocked, ^/;^?2re^(/«» 
 then your fi m plicity in that cafe to be Inftrudcd.For whac 
 was he cucr yet amongft the moft ignorant echnicks Co 
 foolj(h offo prcfumptiious, but that he did confcficihat 
 the w'orkesand wonders of the fuprcmc God, were ex- 
 cmpccd from al! law, and ccnfure of mans ludgemcnt? 
 But in your prcfcnce , God iLall hauenolibertic to com- 
 mand , or forbid ante thing toanicofhis creatures, but 
 that he muft needcs abfolutely will the fame, and forno 
 caufe or rcfpcd may he will the contraries but that he fhal 
 hauc a double heart, hcfliaUbe a diffcmbkr (cutfedbc 
 your bbfphemic tha^; caufcth me thus.io write ) and in 
 hiin there fiialbc contrariciie.This is the reuercnce v/nich 
 yc bearc to Gods infinite wifedomc in ail his works, to the 
 ground wherof ye cannot attaine by your corrupt reafon, 
 that you burd forth in fcoffing, mockmg, and blafphcmie. 
 But yet to come more nie to the matter,! denic that iuftly 
 you can conclude anic contrarictie to be inGod^ albcic 
 ihattOx*Vdam he faidtbo-j (halt not care, and yet in his e- 
 ternall counfcU be hnd determined that A^am fhould 
 care, neither yet (I fay) can you be able to prouc,thathc 
 fpakc one thing and willed the contrarie,becaufche pro» 
 nounced this fcnccncc : in whatfoeuer day thou Ihak 
 care of this tree, thou (halt die the death, but rather we 
 may mof^ afTuredly conclude, that both the precept, ani 
 thcpenakic thrcatned toin'ue the violntioncf it, wasa 
 plaineandmanifcft declaration what before was. conclu- 
 ded in Gods etefuailcounfell, asalfothat they were the 
 meancs,by the which thefccrete will and good purpofc of 
 God tooke cfFccl amongft men, and v-^as notif.cd vntoihc? 
 world. For if God i>ad not before appointed ihc fail & the 
 
300 AGAINST THE ADVERS. 
 remedic for the famcjhe had not impofed vpon him a law, 
 ihc iranfgreflion whereof fhould bring death, but (hould 
 haucfuftered him to liue withouc fuch fcarc and bondage, 
 as we (hall doe when vidorie (hall be giuen oucrdcaih, 
 which is the ftingc of finne, and ouer finnc alfo which had 
 his power by the law. And therefore I hy thac Gods com- 
 mandcment forbidding Adam to care , and the puniih- 
 ment of death denounced , if he did catc , were nothing 
 contraric to his fecrete will: but were the vcrie wayes ap- 
 pointed by his infinite wifcdorae, by the which he had de- 
 termined, that his fecrete will concernirsgthemyftcric of 
 mans redemption {hould be notified and put in execution. 
 And albeit that fuch as in Gods eternall clcdion findc no 
 fweeteneflc nor comfort , fret, fume, ftormc, and rage at 
 thconely mention of it: yet neither dare we nor can we 
 conccale and fuppreflc Gods eternal! truth , infinite loue, 
 &incomprehenfibleliberalirie towards vs: neither Oiame 
 we to confclfeour ownc wretched pouertie, and iuft con- 
 demnation, into the which our father Adam willingly 
 wrapped himfelfe and vs. And therefore we conftantly af- 
 firmc, that as w€ were cleded in Chrifl lefus before ail 
 times, fo it behoued vs in rime to fall in Adam, to the end 
 that the bright gloric of God, might after (hine & appearc 
 before men and Angels. Proue now if you can contra- 
 rictic betwixt Gods will reuealed, and his fecrete will. 
 Howvainc is the difference 5 which you put betweenehis 
 will and his permifTion wc (hall fliortly examine in this" 
 which followeth. 
 
 THE ADVERSARIE. 
 
 Thefirjt •j'Jje reafomvherewithyoit ^o ahou t to perfwadc thii to he of truth 
 
 mrgHtneta, ^ yg^^ig meanf, if a man (^fayyou ) could doe aniething contvArh to 
 
 3 8 .Sc6li6. Gods Will , then vpere not God omnipotent^ wherefore whatfoeaer it ' 
 
 done, it mtyt needs be done by the muofGod^ Yfhoferpill no man 
 
 J can rejlTi, I anftveretktt God isgoidnejfe itfdfeJyH will i^ alwayes 
 
 good , yet m^n ii apt toM animay do eniR , contraric to Gods rvilly 
 
 mtwithfiandinT God remaimth ornni^oteia , fu^erin<r man to doe 
 
 •aill^whimlTem'^ht destroy before he did theeuilly if Co it jdeafe/' 
 
 i him, 'Pha^ytftoWiinatelynftffed toohey ^lewdlofGoi iyct was 
 
 Gd 
 
OF GODS PREDEST. 301 
 
 Godomnif>ctentJorifG9dI}adUTibemig}?t Uue desiroyedJPhara* 
 at tht firs}, and the arrsgant tyrant was tteil vportJjy to he deemed, 
 yet God yftd tcwx) ds him by little and lit t le/uch increafe cffunijh^ 
 n:<nt, at he wight theretvith haut bene amended, had net hit malice * 
 bene anim-^ediment.Chnsi^Ai hexvitnejfsth himfelfe,)rculdbaue^a^ 
 thcredthslerofolymitaijstogtther,^ thehcn her chickens, yet would 
 they n:t, God would that the J fraelites/Jjould enter into the landof 
 Canaan, and they woMnot, wkrefuie they were carried backe a- 
 camethrO'4<rh thewddewes,wherethey fe^ip:ed. ^gamcwhen Cod 
 ^VfiOuM not that theyPmld enter, they would needs enter ^(^ werepui 
 tofiightoftheCanamtes. TIihs wefcfflaineiy, that many thinges 
 be done contra: ie t:>the w:U ofGod^whichjldbe more largely ded^ 
 redhereafter^whereweff.aljlew Ijow Codoftepfferedmany things 
 ^Uchh: would not, Tet to maintainethu yiUrxtb^yeealledge that 
 which h written in Exodta the 9. The Lord hardened the heart of 
 •pharao. To the wUch I^nfwerethat which n written almoTi in the 4 
 end of the fame chapter, Tharao harMenedhit heart.hs&'huferMts: 
 and that which «> written m the chahter ofthefirTibjol^ofthekings. 
 whcreforejhotddyou. hardenyour hearts as the Egyptians andVha^ 
 rao hardened their hearts? By thefepUces I mayproone «t< well that 
 Tharao hardened Im cwne he art, 04 you can protie that gcd made him 
 hard harted by that other text, wherefore to -wderfiandhw thefe S 
 places do agree,we m^fi notefirJ},that all the chddren cfMam haue ItreA?' 
 a Itard and wicked heart,yut:R they be mollified by the^ace ofGcd, 
 46 Jeremy witne}feth,fayin^. ^mongftall things Uuing,man hath the ^'> * 
 MoTl deceit full anifiubbortie htart: ^nd the herd faith, that he will 
 tak^ the.ll oni e he art from them, and gitce them a heart (lfpfbjvitl>- 
 attt they had aflame heart, he could not takf it from them, IfVharao , ^ 
 W nfionie heart, oi it doth well appear ein that he tyratrnfyofpref- 
 ftd the peofle afore Mofe^Jfal^ ynto hirn,then could it not bt harde- 
 ned more then afione^fore it had bene moUified^which was not d^e, 
 fur he refufedto I'^ow the Lord,^fetnot bis heart to Gods myrades^ 
 but at t})efi.slmtetingwiih MDfes,fiid,Lk^W not the Lord, ther- 
 fore Tharao wiHingly and wittingly, did indnre and retaint his hard 
 fiife heart, mtwith^anding be ^ bis forcerers were ccmi^ to grant 
 the myrades to he done by God, info m^nh that l?e defredMofes and 
 ^ari f 3 pray for him,corf effing bis offence: but yet ^fterthnthe was 
 delinc,-£d from tlieprefent plague^ he indt;redbis hart bah he f;^ his 
 
3W" ' . AGAINST THE ADVERS. 
 femafOiS, '{I that ^ the ^poBe faith, when they {ncYv God they ^h^ 
 nfiedhm iht ,ts God.mn her rx^ere i hey thmkfi.l,xphcrfoYe they were 
 Yttotheir^neUxvdrninis.yvhichhthecuHfeofhardni^^^^^ 
 bem^Ufr ofGod.i, nothing eiPfb:^i: a hurd,objhmte,>cvickfi rreatHre- 
 0* confirm to this meaning do the ancient dcttors inteifret (his place 
 
 8 God h.trdeiKdvhar^os heart : that is tcfay, Codf.fferedVharaoi 
 
 hart to b: hxrdensd,^, this, Lead vs not into temtativhthat isMer 
 
 lob.l^, yjnottohelcdvuotemptationSoIobfuithfiodkithtaJ^nmfdome 
 
 from iheEnrich.that is ^ iifoUoxveth thcre.G^d haihnot Tii-en her 
 
 ^ yndcrftanJmg.^ndofUsfnendslobfaith, Thouk,rhx%hhJde» 
 
 Icb.l7, 'j-''';:/'''^f^/'OWTWc^/^«i;;;^yW.^ 
 
 derdandmg^^nd tha nunner of /hewing is comon inthefcriptures, 
 
 n:t only ofGodJm alf ofman^a^ ihef:mx^ you haue rid the child: e 
 
 lofaa.ll. ^/ if'-<tdoi^t ofthehandoftheLord/hat «, yo,* hane ?i,t cauCed the 
 
 lO i^f'^i»^^*dj^hanloft]jeLord:rheph:afoffril>turebeingtlmtrH^ 
 
 - . ly yndcrfianded^the matter fJxtlbe the eafier^ for feeing that God {^f 
 
 I amesf^Uhyempteth no man.that is tf Jt'n.tlxn did G^d neither har- 
 
 4m the heart ofVharao^nor levt him to da mch^dljj>ittf,jfeTed him 
 
 (^ga>. e him oner to the obfinate hard heart tvhich he had ahedy:^ 
 
 this IS the oreatefiiiag'ie that chacedto nCi.to belefto his oWnlewd 
 
 7nini:as Saidbecaufehexvculdnotobty the l.ordjyc waslefi ofGod$ 
 
 ' g'od foirit & ta\'n mth an e:.tllfhiru , <3^then fr^m thenceforth he 
 
 i>^camsworfetirir^orre,Lik^Yi>ifeIcta,hnrcflU-^^^^ 
 
 tl ttt hare the voice ofZachary thsvrothct, hetv.ts bft of G :d, faint 
 
 . • in h-i Oipn" hedr-Pith '^isomiferu.vtts^^r fuund-ynworthy to kciuri'd 
 
 intherepM>ersofthekngs,andh,sfr/Ama'Xi.uJ.ecayfeherefM 
 to heare the iroph^t of the Lord, ' and fought conn'^U of the Lifmiiei 
 ^ods.ht rt^iti left ofgod,o!^ercort;e by thelmg cflfrael,'^ afterYvurd$ 
 by treafonJnsfubiecisionf^iredagHinTihim^i'ki'ded him.rhHS we 
 Jee chat there ca be n^ greater plagtte^thcn to be left to onr fel.es &- to 
 
 n 
 
 gued of God,' itly byfijfcring him to bepUgued^mtxxHthftadirtg I ob 
 raith,t:}e Lord hathgiu e ^^ the lord hath taken.n-hich is mt to be rn- 
 
 dcrfivodthatlh:Lorddu{ta'^hisgcodsJ,^4on!yf,f-eredthediuelto 
 MhetUm.'^otheLord^m^jhedhis people^ noi that he tQ..ched them, 
 
 to 
 
OF GODS PREDEST. ^o^ 
 
 hut I will hide my face from them, fir vr^VZ/ee vphat thsir frtdjl.albe^ 
 f^Uh the Lor d.^ftn the fume waner ought that pUcefiof hardened 
 iheheA<tofVhar^.» tdberttderffoahthatis, Cod fujfertd the heart 
 tFTlurao to l,e hnrdemd.or left him in the hardncs of his h^^t, which 
 aPfeareth to befo ofthit which is written,txcd.the lo.cna\ter,how 
 hn'Tufifrfi thoutofd^mittlofelfy^o nie,to let n,y pcoj>U^o?by this 
 wffee, thAtthe\vilcfCodYi^as,thatTharaoJJjouldlet thefec^lega. 
 Secondly mihat Tktr.todidmtfibmit himfclfia Gtd, that hamitd ^4 
 Ycasnotcotifovmeto Gods n:ind,rhirdly, in that he refufed to let the If 
 feode 'TO, It w^ hisowndecd(<T ad tr »ot Gol^forifl fhuld^ranM 
 that Uv^asGods wl,that hejl o>dd rcfufeto let th fecfle -o ,thc dij 
 he fuhmit htmfdfto the rvd of the Urd,\x h:ch is contrary to the mrd^ 
 xl^jUuld God^ hhauebin bcth of one mind.Jnd thewili of God 
 is dxvaiesgucdandiuft: whi. hyon cannot de:'r.e^ then l-harao refu^ 
 fn'T to Ut the people go, did n>eU & wftly.forafynhch as it veas Gods 
 Yvtuhe/U'ddfodo , v^herefore 'Pharao ought not to bepmjhedfor 
 ti'.is <rood andiuft deedXhefe anJ.fuch li\e incom^emencesyou cannot 
 tfcape^afjirminZ'Pharaosheart to ha:tebni aduaUy induredofCod. 
 ^ ^ ANSWERE. 
 
 How mcanc thar cucr our rcsfons bc,yet great caufc vvc 
 haac to giuc thanks vnco G()d,thac ye in laboring with all 
 your wits to oppugne and oblcurc them , are yet con:;pel- 
 ledby the inumciblc grace of Gods nncrcie toiultific and 
 illuflr:tc the far.'.e : which il^al plainly appcarc by this your 
 firft anCwcre^which you make concerning the omnipotcn- 
 cieofGod.ForafmuchCray ycu) as God is goodnesitfeltc, 
 -his will is alwaycs good, yet man is apt to do, and may doc 
 cuiil, contrsiie to Gods will, nctvviihftanding God rcmai- 
 rcth omnipotent (ufFeung man to do euil,whom he might 
 a;:ftroy afore he did cuill I if lb u plcafcd him : and fo vee 
 brin? forth the example of Pharao. 1 will not take in all 
 poims that aduantagccfyou which 1 think ycu would take 
 of vs mod gladly, ifyouhadvs m fuchaftrcit asyouhauc 
 here concluded your fclues. For if man may doe cuill 
 contrarie to Gods will rfo that God for no rclpcift, for no 
 end nor purpofc would that fuch wickcdncfle lliould be 
 done(for ihu:> you maft apply your words,or elfc ye fay no- 
 thing againfl vs) & ycuhac it plcafeth God not to dcilroy 
 
304 AGAINST THE ADVERS. 
 
 the wicked doer, buc to fufFcr him to do euill, whomche 
 roighc h.iue deftroicd before the in^uitic committed. 
 What (hall J I praie you inluc? buc that either there fliallbe 
 in God two contrarie willes , one that wilicth no wicked- 
 ncfie m no wife to be done, & aaother that fufrereth v;jc.r 
 kcdnclfc , yea :ind that is pleafedto fuffcrand noctode- 
 ftroy the wicked man: or clfc that there is a power abouq 
 Gods will, wlwchcompellcth him to fuiFer that which hcc 
 To tht I, wouJd not : one ofthcfc two can younoDauoid . But 1 will 
 itndl, deale more fau.oiirabiy with you. Ye grant that God fuffc- 
 reth the cuili, and that he might dcitroie thcwickcd mai* 
 bcforciniqutricibecommictcdj.if foplcafed his godly ma-^ 
 icftie and wrred&me. Doc ye not confider thitinthisyouc 
 confeflion, is no JciTc contcined then any of vi hath cither 
 written or fpoken in this matter. For if Gods omnipotency 
 remaineth, as no doubt it doth, fo pcrfed & whole thath^ 
 may not impede onelie wicked men of their interprifesjbui: 
 alio that he may deftroy euen Sathan himiclfc,if foit plea* 
 fed his eternall wifedomejwhat can be concluded, but that 
 God willingly for caufesknowne to his wifcdcme alone, 
 ipermitteth and fuifercth things to be donc,which after he 
 will moQ; iuftly punifh? And thus (I laic) doth your ownc 
 anfwcre and confeflion iuflihc our doiflriac: for we doc 
 not teach that wickcdncffe plcafcth God, in fo farrc asic 
 is wickedncfle:neithcryctthat Godwilicthfinfulaftesto 
 bedoncjinlbfarreasthcyarefinfull, without any other 
 further refped. Buiwefay,thata,stheadionsand cogka-- 
 tions of the godly plcafe God inChri{liefui,bec3ufe they 
 iarc wrought and 'infpired by the power ef his holy fpirite: 
 fo thatthe good workes,as patience, iufticc,challitic,and 
 fuch likc^God will to be done, cucn becaule the workes be 
 good and agreeable to his owne nature: fo fay we that 
 God will,yca& hath dctei mined the workes thatbemoft 
 wicked to be done, for rhe purpofcsand caufcs concluded 
 in his eternall counfcll Which thing if we be able to proue 
 by the euident fcripturcs of God,then cughtyou not robe 
 offended,although we prefer God to man, and his plaine 
 uuth, toyourfophifticallcuafionsand cold interpretati- 
 ons 
 
OF GODS PREDEST. 30T 
 
 ons of fuch places: for the auoiding ihcprolixitic of ma- 
 nic, I will choofe but two at the moft, plainc and moft eui- 
 dent, h It not a great and horrible fin that a falfc prophet 
 fh.illcomc anddccciuethc people? Yeaisitnot likcwifc 
 finne, 10 decciue the Prophecl' and yet God fearcih not to 
 attribute to himfclfe both the one and the other. For no 
 falfc prophet doth arife^whom God for one of two purpo- 
 fes doth not ftirre vpjto wit,cither to trie and examine the 
 couftancieandfidclitie ofhisfcruants, orelfetoexecatc 
 and blind thofe, who dclite not in the veiitie . For Mofes 
 witncflcth in thcfe words,if in the middeft of thee there a- 
 rifca "rophctjandhelhallgiuevntothcca figne,andycc 
 (hould fay,lct vs go andferuc ftrange gods, hcare him nor, 
 for the Lord your God temptcth you , whether that ye will 
 loue your Lord your God with al your hcartjand in al your 
 foulc.If it be the proper office of God to try,tcmpt and ex- 
 amine the hearts of his people and of his chofen children, 
 as the holy ghofl affirmeth it to be : then muftyoucon- 
 fefl'c that the falfe[>rophets be Gods inflruments, appoin- 
 ted for that purpofe. And that god deceiucth the falfc pro- 
 phctjEzechiel in plaine words doth witnefTc faying, and if 
 the prophet decerned fpc:ik the word, I the Lord hauc dc- 
 ceiued that propher,& I will extend my hand againft kim, El^ch.j^^. 
 and I wil roote him out from the midit of my people Ifrael. 
 And the fame doth yet God himfclfe more plainely vcndi- 
 catc to himfelf in that lolcmncd proclamation made in the 
 cares of the Prophet Micheas,and boldly by him pronoun- S'K^*^^- 
 ccd in audience of two kings, Achab and Iofaphat,as follo- 
 weth: who flialldeceiueAchab toys? orwhofhalpcrfuadc 
 him that hcmaypaffe vp,andfallinRamathGalaad, and 
 therepafTcdoutacertcinefpirit, and (landing before the 
 Lord he faid, I (hall decciue or pcrfuade him. And the Lord 
 faid w hereunto ? and he faid, 1 ihall pafTc out and be a lying 
 Prophet, in the moiithes of all his Prophets: he faid there- 
 fore thou llialt deceiue him,and thou (halt bring it to paffc: 
 go forth thcrtbre & do cue fo. And lo God hath giue a lying 
 fpirit in 1 he raouthes of all thcfe Prophcts,& the Lord hath 
 fpoken euii vpon thee. If to noakc a publike proclamation to 
 
 V 
 
3o5 AGAINST THE ADVERS^ 
 
 caII for one to deceiue, to fend him forchj and to giuc bim 
 power to doc the fame, be oncly a fimple pcrmiflion, and a 
 ching which God fuftcrcth againft his wUJ , let the indiffe- 
 rent mari iudge. 1 thial?e that no man will dcnie the inccft 
 of Abfalom openly committed, not onely to be finjbut alio 
 to be fo execrable and detcftable a fad:,tl^3t nature it felfe 
 (be it neuer fo corrupt) muft needs abhor it,and ye 1 1 pray 
 you what faith God that he will doc in that behalfe.kt the 
 prophet witneffe. Thus faith the Lord God((aith Nathan) 
 behold I (hall raifc euill againft thee foorth of thine owne 
 houiCjand I fhal take thy wiues and giuc the to thy neigh- 
 bour,who{hali fleepc with them in the funnc.Thou did deft 
 that fad fecreiiy.but 1 flialldothis thing openly before all 
 irradjetthevehemccie of the words which here be [poke, 
 be noted and be iudges your felucs, whether your inrcrprc- 
 cation be tolerable : he faith not I (hall iuffcr cuill to come 
 vpon thecj but plainly he Taithjl thall laife vp cuill againft 
 ihee. And therewith not content, he iaiih^ 1 fliall rake thy 
 %viuesjand to put tlie matter out of all controuerfiCj he ad- 
 deih,andIfha]lgiucthemtothy neighbour, yea and that 
 will i do opciily. 1 f to rnifc vp.to giue, and co do, be to per- 
 mit only the thing which he will nor, we muft confciTe our 
 felucs ignorant of the phrafes of the holy ghoif. This fame 
 might 1 prouc by lob;by Nabuchadnezer j by Salmanafar, 
 by Cyrus & diuerfc othcrs^which for breuitics fake I palTe 
 ouer.One I w^il recite which I truft fhalbc fo plain, that the 
 diueli himfclfe by no fubtilitie rnelbeabic toobfcure ihc 
 hghtofthe truth. Wns there euerany fadfince the begin- 
 ning more wickcd,if the inftrumcnts flialbe confidered,as 
 was the cruel and ignoii^inious death of the fonnc of God? 
 And yet what doth the holy Ghoft attribute to God in 
 \^ciei.z. li^^j- cafe r him faith Peter (being crucified) did you kill af- 
 ter that you had taken him by the handes of the wicked 
 men, being giuen by the appointed counfcllSc forcknow- 
 uCfies,^, ledge of God. And after, they hauevercly conucneda- 
 gainift thy holy fonne lefus, whom thou haft annointed, 
 Hciod togirher and Pontius Pilate , with the Gcmiies to- 
 githcr, and ihe people oi Urael co do whatfocuer ihy hand 
 
 and 
 
OF GODS PREDEST. 307 
 
 and thy counfcl hauc decreed to be done. Aduifc well whac 
 yc will anfwcrc, the words arc plamc, & (o plainc that you 
 cannot auoid chem. For he that faith the wicked men did 
 whatfocucrGod di^ forefcc and before determined, yea 
 what his hand, thac is, his power and counfci],that he had 
 before decreed to be done- meaneth a thing or more grea- 
 ter importance then he thac faith , they did what God per- 
 irittedand fuffcred to be done. Confider further that you 
 haucnoctodowieh men,as with Auguftine, Caluinj& vs, 
 whom you call carclcflc libertines, but with the holy ghoft 
 fpeaking in Peter and in the whole church of lerufslem, 
 yea I'peaking in the whole fcriptures. Forifnoc tofpare 
 his fonncj but to giue him to the death for vs, to caufc our 
 finnes to make warrc agamft him , to punidi him for the 
 fame,in fuchforCjthacofallracn he was moft contempti- 
 ble for a feaion.lf 1 fay to giue to dcarh,to ftrikCjto wound 
 and panilh , be anions , then did not God oncly fufFcr his 
 ionnc to die, to be wounded, to be fmirrcn, and to be puni- 
 ihed without any will , that any fuch thing ihould come to 
 palle , but heinhiseternailcounfcll appointed the time, 
 the place, and the perfons, when, where, and by whom he 
 fhould fufFer the fame. For of loue he gaue him to luilijt 
 the crue dcsthjthat we by him might recciuc hfc : the time 
 could not be chanoed,and the cuppe which the father had 
 giuen him he muft necdes drinke , as in the figures was 
 torclhadowed and by his own pcoplejand Gentiles, as the 
 Prophets and Dauid had before fpokcn. If in Gods conn- 
 fell, Gods gift, Gods hand, and ctcrnall purpofcbetorc de- 
 creeing allthinges to come to palTe , in the death of his 
 Sonne, ye can fee nothing but a bare & fimple per million, 
 Icannotceafctoaffirmc , that asbyfallifying fuch plainc 
 Scriptures, you labour to take from the Church of God 
 their moft lingular comfort leftcto vs in ChniVcs deaths 
 fo do you walke in darkeneffe , and in the fame ye (haJlpc- 
 rifli, CKccpt fpcedily you repcnt.Kow one & the fame work, 
 in fo far as it procecdcth from God , is moft iul^, moft pro- 
 iirable,and moft mcrcifull* and yet as it proceederh fi 6 the 
 JnlUumencs.moft prophancjmoii vvick£d,damr.ablc to the- 
 
 V.J 
 
3c8 AGAINST THE ADVERS. 
 
 (clues J and moft cruell,lbauc aboundantly dcclarcd^and 
 afccr as occafion (babe ofl:l*red5lhal touch by Gods grace, 
 fo much as may infti ud the fobcr mindc, if it be ignorant : 
 and alib to put fiience to your vcnimous mouthcs,bc they 
 neiicribimpudcnt.Bccaufe the fcripturcs which you heap 
 logithcr, be cither plainly repugning toyour crrorjor clfc 
 make nothing for probation of the famcjl will ib {hortly a$ 
 1 can go through thcmj'onely noting wherein you abulc 
 To thftUrd ihc words and mind of the holy Ghoft. The words of our 
 mafter fpokeninthc ij. chapter of Matthews gofpcl/erue 
 nothing for your purpofe. Foria that place our Sauiour 
 Chrift Icfus Ipcakcth as he that is the melfeger of his hea- 
 ucnly faiJier,and declarcth that the lewcs obiunacely,t ue 
 from their original^had refiiled god fpeakingby his I'atri- 
 arkes , Prophetcs of old, and now fail by his fonne. He 
 neiihcrfpeakcthnormeaneih what wiUGod hadtofaue 
 his cle^, neither yet that will which he had to gather and 
 feparate them from the woildjbuc onely (as Mofes &Eha$ 
 had before fpoken ) declarcth what iidcluie and diligence 
 God had vied in the general election and vocation of thac 
 people from time to time: and yet what had bene their ob- 
 1|inatc rebellion and vnthankfull defedion from him : by 
 ihe which they killed the Prophets, and ibould kill his fon 
 fent of God to call them fi om iniquitic.What hath this to 
 do I fay , with that will , by the which God in his eternall 
 counfelhath made diuifion betwixt the eled & the repro- 
 bate > If yee dare fay that Chrift in that place meaneth, in 
 that he would haue gathered thofe murtherers and fonncs 
 ofa.urchercrs, as he doth v^'irnefle, he doih gather his 
 chofcn flockejhimfclfe will conuidyou of a lie. For he af- 
 firmeth the fame to the Icribcs and pharifees,towhom 
 principally he fpakc in that place^that they were not of his 
 (hecpc, and that therefore they could not be gathered to 
 his fold.ihat they were not of God,and iherforc that they 
 could not hearc his voice, that he did not pray for the 
 wjiid,& therforethcy could neuerbc vnitedtoGod. You 
 muft declare how that God would that thofe Ifra elites, 
 whofc carraf:i fclin the wildcrncs 5 ihould enter into the 
 
 land 
 
OF GODS PREDEST. joj 
 
 land promifcd. If you fay by any ether wil the by his gene- 
 ral precept giucn,that they fhould go & pofTcflcic, ye fhall 
 lackc the teftiraonic of the holy ghoft. Ihaue declared 
 cauresmoftiuftandmoftrufficicnt,\vhy Godflialcomand 
 that which is iuft,nghtj and laudable, albeit that man nci. 
 thcr can pcrformchis comniandcments, neither yet that 
 it wax Gods cternall will and counfcll that all men fnould 
 fo doe. And further 1 hauc declared iuft caufcs, why God 
 doth call many to repentance and fclicitic , and yet thac 
 he choofcth a certaincto strain thcreio,& enter the fame. 
 And lb I fay ye muft prouc,that God did other wayes will 
 them to enter into the land,thcn by his general comman- 
 dcmentjbcfore you be able to proue that any thir^ is done 
 againft the eternal and immutable will of God.I can prouc 
 that Gods will was fo plainely reueiled,that none of them 
 fhould enter into the land promiled, thatitbchooucd the 
 whole armic to be receiued from place to place , till they 
 wercalcofuracd.Yea f.irtherl caproue^thatMofes himfelf 
 could not obtain that priuiledge to enter in nor the people, 
 albeit that in prayer moft carncftly he required the fame, 
 Prouc ifyou canjthat cuer god reucilcd his wil to any par* 
 ticular perfonsClofua and Cakb oncly e^cepted)ihat they 
 fnouU enter in it. And then may you fay that either God 
 did change his will & purpofe, or dfc that fome thing was 
 done againft his wili,which he did pcrrait;but not wiU wil 
 anfwcrc ihcrcis no better argumct CO prouc that god har- T^'^^^'A- 1» 
 dencdchcharcofPharao,the that fame which you adduce ^•^'*^ !• 
 to prouc thac Pharao did harden his ownc heart, and thac 
 God doth fufferit to be hardencdjbut doth notwilit.This 
 y C write. Ml th: children cf^dnm h-itie a hurd^.ndwick-^dhenrt Itrtm.a^'J, 
 rntill they be mollified by thsgra:e cfCcd-a^ leremie xvitneffeth/ny- 
 in^.^mon^fi all thit^s lii^ing, man hath the mofi deceltfull c?:ry?«^-- 
 homeheArtXouxhhtxiy or ignorance in citing the prophets 
 words pafie iT\c^C\irc^^ndtheLcrdfahh3tJ?at he trtll tahp n^ay 
 thej}omehiartfromthem:>f^giue thsmaheartoffiefh:^o{!tron' ^'^^''•3^- 
 get argument nor reafon I require to confute your error 
 then thcfamcjwhich you alledgc for the eftablifhmctihcr- 
 of,for if by nature albccquaJl^S: thac oncly grace makcih 
 
 Viij 
 
3IO AGAINST THE ADVERS. 
 
 ihedififcrencc, then we demand and askc whether that 
 grace be gtuen to rome,and denied to others, and that by 
 permiiTion and fuflfcrancc, as you fpcakcjor if it be the de- 
 termined wtil of God chat his grace and mcrcie by Chrift 
 Icfus (halbe freely communicated with fome, and that the 
 fame (liall moft luftly be denied to others, albeit the caufcs 
 to vs do not appeare during the time of this our mortaHty. 
 If you dare fay iha^ Gods will in taking away the ftonic 
 heart, and in giuing the flefliie heart , be nothing elle but 
 onely a permiiTion andfuffcrance without the operation Sc 
 will of his fpiritj the may you rcafon that in the hardening 
 of Pharao & of the reft of the reprobate, there is nothing 
 clfebut a bare pcrmiflion without any cfficacic of Gods 
 Ipirit. But if it be God that worketh in vs the good will and 
 performance of the fame , and that he hath mercic vpon 
 whom he lifteth:Theis it likcwife,thatGodhardneth who 
 he will.Markc and note the words of the Apoftle :he faith 
 not, hehardencth whom he permitteth, and doth fufFcr to 
 be hardened,but plainly he faithjthat he hardcncth whom 
 he will. The Apoftle faw none othcrcaufe why mercy was 
 fhewedtofomc, and others were left in indurations, hue 
 Gods will.Truc it is that the reprobate of nature hauc and 
 from their mothers wombe do carrie with the the matter 
 of their induration. But thequeftion is. What is thccaufc, 
 that that pcftilent matter is remoued from fome, and why 
 doth it remaine with others ? If you anfwcre bccaufe fome 
 rccciue grace offered, and fome rcfufe it. Ye haue faid no- 
 thing, as morcplainely 1 hauc before declared. Foral* 
 wayes we aske the caufe why is the will of the one obedi- 
 ent to God> and why is the will of the other rebellious, 
 confidering that ail by nature are cqualh Although that 
 you trauel to confound the hcauen and the earth,yet ftiall 
 ycbebrought to this principal,'.hat God hath mercy vpon 
 whom he will, and whom he will he maketh ha.-d hearted. 
 And therefore as ofhismcrcie and free gracc,God wor- 
 keth willingly in the one with his fpirit,foftneirc,8cthc fee- 
 ling of his mercic.fo doth his iuftiudgcments,&iuft wrath 
 agaiaftfinncconcciued by the fpiritcof fathan,workcin 
 
 the 
 
OF GODS PREDEST. 311 
 
 the others hardncflejobftinacicjand the fcnfe of his wrath. 
 You rcalonjaffirming chat Pharao had a ilonie heart before 
 that Moifes ipake vnto him , then could not it be hardened 
 more then a ftone afore that it was mollilied.This your rea- 
 fon I fay is more then foolidi. For 1 fijppofe that you be not 
 fo brutilhj that you will atfirme that the heart of any tyrune 
 at any time , in naturall hardnefle , I meane to grope and 
 fee]c, is comparablcto thehardnefleofa i^onc ,butthatis 
 a figuratiue lpccch,by the vvhich is declared :he vnchangc- 
 ablehardnesofmans heart as touching the natural power 
 of the fame. For as the ftone by it fclfe can ncuer come to 
 any fofcnefifc of flcfli , fo can ncuei' man by any gift , which 
 nature hath of it {clf,come to that huir.jlitic and obedience, 
 which is acceptable before God. But doth it tliereofcnfue, 
 that one man is not:, nor can not be more cruell then ano- 
 ther? yea that one and the fam« roay not procccde from €• . 
 uill to worfe, and by conter^pt of grace,make him fllf more 
 hard and more hard: although his heart was ncuer fully 
 mollified. Ithinkeyou wilinoc affircicthecontrarie. For 
 theholy Ghoft giuing this exhortation: This dayifyou p/^/a^ 
 hcare his voicejharden'nor your hearts J doihconHrme my 
 affirmation,which is5that men proceede from hardneffc to 
 hardnefle, y caTrom one finnc to anothcr,tiii their finnes be 
 become inexcufable,and fo finally irrcmiiTiblCjbecaufe that 
 obflinately they rcfufc grace offered: asChrift dccthwit- 
 nefleinthefewordcs , if I had not come andipokcn vnto 
 the, they fhould not haue fin , but nowe haue they nothing 
 to cloke their finnc,for they h aue fcenejand hated not only 
 ine,butalfomyfa£hcr.No manwilbcfofond,as toafFxrme, 
 that the lews before Chrifls preaching and miracles, were 
 cicane without fin:but the contcpt of grace did fo augment 
 and incrcafc iheirfinne, thatitbecamc incxcufablc.Euen 
 fo fay I , that Pharao did hardc his owre hart, from time ro 
 time becoming more vnthankful vnto God, & more cruell 
 to his people. And the fountain of this induration S: hard- 
 nes,l confcfTc to haue bene born with him,and that to rage 
 againft Gods people he needed no impulfion tjf Gods parr, 
 but rather a bridle to hinder hisfurie. But yet ihc cjueftion 
 
 Viiij 
 
$ii' AGAINST THE ADVERS. 
 
 is not refolued as before 1 hauc noted. For ftil we aske whT 
 was not that founccinc {hutvp } why wasnorthcnatural^ 
 vcmmc purged, and his heart mollified ? fearch where you 
 lilt,ye (hai fandc none other reafon nor caufe,for the which 
 the fubfcquent induration of Pharao did principallie pro- 
 ccedjbut that God in his eternal counfcl for caufcs knownc 
 to his wifcdome alone , had moft iullly denied to commu- 
 nicate his graces efleauaUy with him; buthadraifcdhim 
 vp to hauc h;s power (liewcd forth in him. And fo God did 
 
 harden Pharaos heart,not by permiaion onely,but willing- 
 . ly withdrew his Spirite from him, as before is faide. Won- 
 der It IS, tha t amongft the auncient doftor s y c will fcek pa- 
 irocinic or defence in this matter : feeing it is a ftatute a* 
 niong(lyou,thatyewilbelieuenoradmitthewordsnorau- 
 thontic of no writer, in any matter of controuerfie, but all 
 things you wilihauc decided by the plains fcripture. And 
 truly I am not contraric toyourmindcin that cafe, fo that 
 you vndcrftand, thatyee will not admit the authoritie of 
 jnanagamftGodspIainctructh, ne/theryct that you will 
 belieueman anic further then that heeprooueth his fen- 
 tcnce by Gods euidcnt fcripturcs. Ifyou had produced any 
 doftor, who had confarmed his interpretation by the plain 
 word of God,of rcaion I ought to haue anfwcrcd, cither by 
 the lame, or by fome other doctor of cquallauthoririe, or 
 cIs to haueimproued his interpretation by the plainc fcrip- 
 tures^but feeing that ye produce nonc,y e leauc mc at grea- 
 ter hbertie. And yet I will {hew you the mindc of one dSdor 
 comparable to any that euer wrote beforehim, citherin 
 the htm or the grceke Church,! meane of A uguftinc, who 
 writingagainll luhan the Apoftata , &againfl Maricheus, 
 whodidaffirme the felfc^fame thing thatvou doe, to wit 
 that God was a pafTiue God,thar is, hee did fufFcr all euill, 
 
 andthatagainfthisvyilbuthedidworkcnoncAgainfthim 
 (I fay)ne thus writcch: wilt thou fayCfajth Auguftinc to lu- 
 lia)thac the wicked that be giucouer to their own defires, 
 are to bee vndcrftand onely left by Gods fuftering, but not 
 compelled to finnes by power, as though that the A poftlc 
 fcadnotioynedthc fufcing and power ofGodtogither, 
 
 where 
 
OF GODS PREDEST. 315 
 
 I svhcrc that hce faith : 1 f God willing to flicw wrath, and to 
 I declare his power, fuffercd in great patience the vcilcls cf 
 I wrath prepared to deftrudjo^which of thcfc two faift thoij, 
 is written ? And alfojif the Prophet doe crrc,l fnalfpeakf, 
 1 theLordhauedcceiuedhim5is this fufFcring,or is it pow- 
 er? And after adducing the fame which wc before haucal- 
 ledged of Achahjhec addethjDid God theic ihinges igno- 
 rantlvjordothheanicthingjiudgingor doing raflily or vn- 
 iuftIy?God forbid :it is not without caufe thac it is iaiu:Thy 
 iudgcmcntes are a great depth. It is not in vainc thai the 
 Aportlcciieth out : Oh the height and dccpeneffe of Gods 
 iudgcmcnts.And after in the fame place cxpoundingthelc 
 wordcs : And leade vs not into temptation, after that hce 
 hath affirmed, thatGod giucth cucr fomcforiuft caufes, 
 to their ownc luftes and bhndnefie , as hee gaue oucr Ko- 
 boam tobelit:iie thcfalle and foohfh counlcllof theyong 
 men (hee fauh) alhhclc thinges doethCodwoorkc by 
 wondrous and vnfpeakeable meanes , whoknowetlihow 
 ro woorke his iufl: judgcnaentes , not onclicin the bodies, 
 but alio in the heartesof men, hee whomskethnot the 
 willes euili, bur yet hee vfcih them as hee willjecmg that 
 • he can wjH nothing vninftiy.Thus far haue I aJlcdged vnto 
 you the mind of one doctor in this our controuerlic. When 
 yefhallbringforth ihemindeofany fowellgroundcd vpon 
 f.cripturcSjas he doth this his icntcncc, 1 promifc to aniv.'cr 
 if lean. 1 am not ignorant that diuers cfthedo<flors (yea 
 and Auguftinehimrelfc) in feme places may feeme tofa- 
 uour your opinion st the firrt fight. Butif their wordes in 
 one place bee compared wuh their plaine mindc, and with 
 the fcopc of their difpuraiion in other places, it fnal pJam- 
 lie appeare,that none that hucth this day do more plainly 
 fpcake againft your errour , then fome of them haus writ- 
 ten. The places of Icbmanifcftly and in plaine wordcs, r^lf^^a. 
 fight againft you . For it is faidc in the one placCjihou hafl i^l,ij^ 
 excluded their heart from wifedome, and therefore this 
 matter fliall not bee to their praife. And in the other: God 
 hath taken wifedome from the Eftrich, and harhnot gi- 
 ucn vndcrftanding vuto her, dare you afiirmc that in thcfc 
 
314 AGAINST THE ADVERS. 
 
 wordsjtbcrc is nothing bur abare permiffion of Gods part? 
 Is there no difference betwixt taking aw3y,and fuffering to 
 Be taken away. If any difference be betwixt thefc two ma- 
 ner of fi>eakingS5God gjueih wircdome, and God takeih a- 
 way wifedome , then is your interpretation foolilh and ab- 
 rurd:ncithcryetis there any phrafc oflcripturc^vnaerftaRcl 
 r tJ>e to " ^5yo"P^"^^j»h3f ""»"alfcGodtocaJlbackcthatfen- 
 * ^* • tence which hee hath pronounced, to wit, that hee hath 
 rayfcd vp Pharao to bee an example to all generations fol- 
 lowing, what (hall bee the cndeof thofethatobainatclic 
 rcfift God. Who albeit hce tempt no man tofinnc by the 
 power of his fpirite^yet as before 1 hauc prooued^heeiuft- 
 lie giueth them oucrto the inordinate luftcs of their ownc 
 corruption, yea hec giueth them ouer intothe hands and 
 povverof Sathan,tobee pricked and ftirredforwardc to all 
 iniquitic, that their damnation may bee iuft, and alio that 
 his vengeance iuftly deferucd , may the more fodeinjic 
 fail vppon them. The minde of Saint Ismesisonelieto 
 bring men to the right examination & trial] of themfelucs, 
 left thatby tiattenc they begin to fecke the original! caufe 
 of their finne in an other,then m themfelucs.And yet doch 
 that nothing im|ede,but that God in his mancr (which al- 
 waies is iufl) doch harden the hearts of thofc whom before 
 he had reprobated. We confclTe that no greater plague can 
 To the II, chance vnto man, then that hec be left to his ownelcwde 
 li.13.i4. minde: for then of him can pi oceede nogoodnorperma- 
 l?. nentfruiic.Butas the earth lacking raine,dca we and moi- 
 
 fture, muft needs be barren, & (o at length fubied to male- 
 diction :fomuft men dcftitute of Gods grace,with SauljA- 
 chab and others , proceede from euili to worfe, till JnmUy 
 they come to confufion, Butv/ereit not that it is your c6- 
 mon cuftome to belie the holy Ghoft,l would wonder how 
 that you could be fo impudcnt,as to afiirme,that the Lord 
 doth punifti his vineyard, not wafting it him felfe, but ta- 
 keih the hedge and raine from it, and fufferech it to be wa- 
 fted and irodcn of others. And that lob was plagued of 
 God onely in fuffcring him to be plagued. Afiiircdly this 
 your affirmation dcclareth in you, cither a moft brutifti 
 
 ignorance. 
 
OF GODS PREDEST. 31^ 
 
 lignorancejorclfcanimpudcnciemore then mnnlfeft. Ye 
 I vvjII not dcnic that IfracI and luda were the plcafant vinc- 
 lyard fometimcs plantcdby Gods owne hand : fo doth he 
 himfclfc affiimc , and doth God no more in their deftru- Ifai.^^ 
 ftion b«t onely lookc vpon them as an idle and vnwiIJing 
 futFtrer vpon the tragedy and mifcrable c::larairic?he biai 
 fclfc doth witncfl'c thecontrarie.For he fauh,! will plainly 
 declare vnto you what I will do to my vineyard, I llial take 
 a waic the hedge of it : I fhall brcakc downc ihc wall that ic 
 maybetroden vpon, Ifliallmakc it waftcandilialialforo 
 forbid the clouds that they ihallnciiher lend downe ramc 
 nor moifturc vpon it. Note and markc well i bcfccch you, 
 Godhecrc Ipeakerh nothing of pcrmfTion, but altoguher 
 of working, to wit of taking awaiCjand of breaking downc. 
 And how 1 pray you came that fearful deftrudion to palTc? 
 ihe Lord God of hoftcs(faith the prophet Ilaiah) will take /A^'J* 
 away from lerufaleni and from ludaK the llaieandthc 
 ftrength,eucn all the ftaic of bread, and all the iUie of wa- 
 ter, the Itrong man, and the man of vvarrc, the iudge, and 
 iheproph'-r, the prudent and the aged, thecapraincof 
 fircic,andihehonourable;aTid the counrel!er,andihc cun- 
 ning artilicer , and thceioqucntman, and 1 will appoint 
 chi!drcn(notc wcl what God rpcaketh)to be their princes, 
 andbabeslhall ru'e ouerthcm,&c. And after theLord 
 ^all bring vpon thee, vpon thy people , and vpon thy fa- 
 thers houfe the daics that haue net come from the daie -. 
 that Ephraim departed fro iuda,eUc the kingof Afhur,&c. ■^-^'*'*7» 
 [n that dale ihall the Lord iliaue thee v/irh a rafer that is 
 hyred &c. The Lord himfclfc doih further confcfle, that //^jjcx 
 thekingof Alhuristhcrodofhisfurje, and the axe in his 
 band, he faith to an hypocriticall nation v/ill he fend him: 
 md I giuc him commandcment againft that people which 
 bathdeferu-.d my indignation, I will giue him charge to 
 :akcawaie,toriucandtopartthcfpoylc. And further irt 
 ihcfame place God doth acknowledge the greeuouspu- 
 lifliment and mifcrable deftrudion of Icrufalcm tobehis 
 >wnc v/orke. For thus fpcakcth the prophet: But when the? 
 Lord hath accomphfr-ed all his works vpon mount Zion Sc 
 
ji^ AGAINST THE ADVERS. 
 
 Icrufalem, I will vificcthe fruiccof the proud heart of the 
 king of AQiur, and his glorious and proud iookcsj&c. 
 
 If thcfewordesrnaybc attributed to him, whooncly 
 fiiffcreth and doth not himfelfc cfFcdually workc^Ict indif- 
 ferent men iudge. And yet fpcaking more plainly he faith: 
 I am the Lord, and there is none other, Ifcrmcihclii;hc 
 
 J/4.4?. ^^^ create darknelfe : I make peace and create cuill (chat 
 is puniflimenr and plagues for finne) 1 the ecernall doe all 
 
 «tfmo/. thefc thinges , To whome the prophet Amos doth agree, 
 vfingthefcfamewordsror (hahhere beeuil in a citie(faith 
 he)and the Lord hath not done it ? The Lord fpcaking by 
 his ProphetcsIeremieandEzecbieirairh:! (hailfend,and 
 
 /rre.ij. take all the nations of the Northjand Nabuchadnczcrmy 
 feruant the king of Babylon, and Ifhailbringthcmvpon 
 
 i-7£c,i^- this land : I ihall kindle the fire, augment and muUipIie the 
 flame, and I (hall prophaneCihai is,l (hall make common) 
 mySanduarie. If he that gathercth his warriorSjthatlea- 
 dethandcondu(5leththem,yea that giucih them ftrength, 
 agilitie, and good fucccfl'e, that purtcth the fvvordc of 
 his vengeance into their hand , that commaundeth them 
 ioftrike,and to fparc none, doth nothing clfc butrulfer,! 
 muft confcfle my felfe neither to knowe nor to vndcrftand 
 what it is to do,or what it is to workc.Your bold impudcn- 
 cie affirming , that lob was plagued of G O D, onely by 
 fuffcring him to be plagued, is intolerable . Doth not God 
 prouoke as ii were Sathan to trie his fcruaunt lob ? faying, 
 
 l^*l» ^^^ ^^^^ ^°^ confidered my fcruaunt lob, howe none is 
 like vnto him in the earth > an vpright and iuft man, one 
 thatfcareth God, and efchcwetheuill. And after that fa- 
 than, vpon that occafion had defaced to his vttcrmoft the 
 integritic and iuftice of lob , afiirming that cafie it was 
 lofeareandferucGod, feeing that all thinges werepro- 
 fperousand fortunate in his houfeand familie : God firll: 
 by cxpreffe wordcs giueth to him power oner all that pcr- 
 teincd vnto him: and thereafter he giueth ouer thebodie 
 of lob to the tyrannic of Sathan, his life onely being re- 
 fcrutd. Was this I praie you onely, to plague lob , by fuf- 
 fcring him to be plagued? Doth the fatherj which com- 
 
 inandctl] 
 
OF GODS PREDEST. J17 
 
 mandeih his childe to be beaten in his piclcnce,ancl com«» 
 irandeth licwcm.micftypcshe ihallrccciuc, nothing clfc 
 bucfcffcrhis childe to be beaten ? cr is hcc not rather the 
 chiefc c^ure,as that he is the chicfe comrr.andcr why hit 
 child is yunifliedf O fay ycUj^//r Coddid not taJ\ehisg9QdeiJj>.t 
 9ne.y fujjeredthe dcudi to ta'^thcnt 3 sad Jo Oodd:d n:t funiPj his Tothj^, 
 people. ForhetoucJyedthemmti tut Jnd his face from thernj to fee 
 i/;r*)-fni/. Albeit your vanitie trouble mcalittle^-ecmuft ic 
 needs rcturnc vpon yeur owne heads to your fhame.This 
 is a goodly reafon,God by himfclfc tookc not lobs goodcs 
 frcmhira, therefore he didnochingbutfufFcr rhemtobc 
 rakcn : and Gods own hand did not touch Ifracl^nor luda, 
 iherforc wss he but oncly a fufFerer, & no worker of their 
 punilhmcnt.Iwilmake the like rcalonand argumcnt.God 
 by himfelfe gauc no goods to Iob,thcrefore did he nothing 
 but fuffcr lob tobe enriched. Another, no vifiblc hand was 
 feen to touch Ehmas the forccrerjthcrfore did God cncly ^St.j^, 
 futFer him to be blinded. If ycc will affirmc the former, to 
 wit, that God did nothing but fuffcrlobtobe enriched: 
 not oncly (hall lob himfelfc tcflifie againft you , but eucn 
 fathan, although he be a Iyer, and the father of lies : yet 
 in that cafe (hull he conuince you of a moft impudent lie. 
 For he faith ; Haft thou not made an hedge about him,an<J 
 about his houfc , and about all that he hath on cuery fide? 
 ihou haft bleflcd the v/oikc of his hands, & his fubftancc is 
 increafcdin thcland. Butftretchoutnowcthy handand 
 touch all that he hath to fee if hcc will not blafphemc thcc 
 10 thy face. And ifyc will faie that Goddidonely fuffcrE- 
 Iimas to be blinded : then (hall theholie Ghoft fpeaking 
 infaindPauleconuiftyou. For he faith, behold the hand 
 of the Lord is vpon thcc, and thou fnalt be blind, and Ihalc 
 not fee the Sunne for a time. And thus (hall you haue God, 
 roan, and the Diucil to rebuke your vanitic . Be afhamcd, 
 repent, and giue gloricvntoGod, who fearethnot to 
 confeftc that all inft rumentes in hcauen,carth, or hell, be 
 his roddes, his fword, and his hand, by the which he cor- 
 redcth, he punilheth, he trieth,deliuercth, and faueih ac- 
 cording to his eternal] counfeil and purpofe. To prouc ab- 
 
3i« AGAINST THE ADVERS. 
 
 To the 16, furdities and inconucnicnces (as yee termethem) to fol- 
 low our doctrine : thus you rcafon : // I/lould grcunt that it 
 tvas God: will thatheJJ^ould 1 efufe, t» let the feoplegoc:, then did he 
 fibmithimfelfetothexvill of the L.rd. ThenJJjOhldGOD and Its 
 haue bote both of one minde , jind the VfiUofCOD isalivajes 
 gooianduifi, ThttiVharao refajtn^ to let the people ^oe ^ didtvell 
 and iuJHjj forafmnrh as it w?rtf Gods Will that he (hould fo do: 
 }»hereforeTharao ought not to hii-:ehene pHnifI.ed for this cood and i 
 infidcede . And thus in conciulion , ycc affirme that chefc 
 inconueniences we cannot elcape * Ihaue before luflici- 
 cntly declared howe that no wicked man committing ini- 
 quitichach anicrefpcft or minde to obcic Gods holy wiWy 
 cytber fccret, eythcr yet rcuealed, but followmg their 
 ownc rage and inordinate luftcs, doth make as it were 
 plainercliftancctoGod. And therefore "howfoeucr they 
 be compiled to feiue Gods ctcrnall purpofc ; yet doc they 
 neuer obey hmun their ovvne hearces : but obftjnattlie 
 ihcy do rebellagainfthisblefled will rcucaled. And there- 
 fore, as there is no conformitie nor agreement betwixt 
 thcholic will of God, and their pcruerfe and malicious 
 WJlljfo arc they fubied to iuiV damnation, for their rebel- 
 lion and difobcdience . And thus taking from you the 
 ground and foundation whereupon you think your felues 
 mofteaifurcdiytoftand, 1 might futfcr your vainc buil- 
 ding to fall inro confejfion. But partly for the inliruftion 
 ofthcfimule reader, and partly to winnefomcof you (if 
 fo pleale God) from thelc horrible blafphcmics, I purpofc 
 in this place to declare the diiference bctwixnhe holic 
 will of Godj and the wicked will of men, and why it is, that 
 the worke of God is moft iiift, and the vvoi ke of the inftru- 
 nnentesavnmftjand euiil,refci uing the reft to better oppor- 
 tunitie. 
 
 The will of God muft not be reftrcined to rhofe things 
 The caufei which externally wc lee done or hcarc to hauc bene done. 
 mid ends of ButGodswili muft be extended to thole endcs , for the 
 thi»gestliat which God worketh, and caufeth to be wrought,aIl things 
 hewro!f<'ht, from the beginningrtowitjfor the manifcftationot his own 
 gloric, fortbcprofitc and faluaiion of his eled children^ 
 
 and 
 
OF GODS pre;des.t. 31^ 
 
 ndfor the execution of his iuft iudgements , either for a 
 mcto corrc<^i his chofen, 01 elfc for cucr to punfliuhe 
 ^ubbuine and dilobcdicnt, of the reprobate fort. Becaufc 
 thatlfufptd no man lb foolifli, as that he wilJdcriiethc 
 will of God v.'orking to thcfc endes , to be moft iuft , moft „.^g ^^ 
 holy , and moft peifcd in it Iclfc : 1 will labour for no pro- q^j ^^^ 
 bacionof chat part. But becaufe theirftrumcntsby whom g£.^„^j 
 Godworkethbc diuerfc , we muft hrft enquire andknovvc q^^ 
 what inftrumencs they be thai <jbcy Gods will, and there- 
 fore by him nre reputed iuft woikers , &what they are that 
 obey not hiswiUjandfowhatfociicr they do,are reputed in- 
 obedient. Onely ihofc inftruments do obey Gods will^who 
 haumg his will clcercly rcuealcd vnto them, do ftudieand 
 indcuour themfelues to obey, accomplilli , and fujfill the 
 fame, and that of vcne iouc, free minde, and zealc to obey 
 his godly Maieftie. The fruites and workes of ihcfc in- 
 ftrumenteSj howfoeuer man doth iudgc of them, doth 
 God approue, yea eucn albeit they appeare to repugnc to 
 met cic, or to his law written. For the Ifraelites were deli- 
 uercd from theft by Gods will rcuealed : albeit they fpoy- 
 jed and robbed (vndcr the cloke of borrowing) the Egyp- 
 tians of their fubftancc. The Marrinersand the lliipraai- 
 ft ers being with iona s, in that fodainc ftormcandterapcft 
 raifcd by GodjWerefree from niui ther and llicdding of in- 
 nocent bioud by Gods will plainly reucaled by the mouth 
 of the prophet, lehu was not oncly iuftificd from all the 
 fufpinon of treafon^which men might h^ue gnchercd of his 
 faft,but alio from crucltie, in killing ihofc idolaters, who 
 manifeftly declared themfclaes friendcs to Baal: by thai, 
 that God did firft rcueale his will vnto him , fending his 
 Prophet to annoint hira , and after approued his zeale, 
 which he rewarded with temporall promilc of the king- 
 dome to continue in his pofterity to the fourth of his feed. 
 Thus I fay dcth God iuftific the workes of thcfe inflru- 
 ments which obey his will rcuealcd. And follaie that they 
 onelycbcy God that knowing his wil do ftudy to obey the 
 fa me. But cotrariwileswhofoeuer doth anie thing.ignoranc 
 of Gods will not knowing the will of God reueakd j rcpug- 
 
3io AGAINST THE ADVERS, 
 
 neth ordothcontrarie to the fame Chowrocucrheeferueih 
 Gotls eternall puiporc)doih neither obey God,ncithcr can 
 he be cxcufable before Gods iuftice. And that becaufcin 
 his worke and hd he lookcth nothing to Gods wil,neither 
 yet to the end & purpofe which God rclpefteth. And here- 
 of fpringeth and arifeth the difference betwixt the workes 
 of Godj and the workes of man, yea betwixt the workes of 
 the godlie, and the workes of the vngodlie. Godworketh 
 all his workes,!© maniteft his gloriCjhis wiledomcjhis pow- 
 er, his mercicjgoodncs and iulHce.The godly moued by the 
 holie fpirit,worke their works to giue obedience vnco God, 
 to fupport their brethren in iheir ncceflities at his com- 
 mandemcnt,and ro punifli vice according to his lawc. But 
 the vngodly carried headlong by their owneluftes , and 
 by the fury of Sathan,to whole power they are committed, 
 worke all their workes to reucnge thcmfclues , to dcftroic 
 Inch as they hate , and to promote their owne cnterprifcs 
 without anicrcfpedhadto God, to his will, ordinance or 
 cou nfcll. 
 
 One or two examples (hall make this matter more Cen» 
 fible. The will, purpole and counfell of God inpunilhing 
 lobwasto triehispatience, and ot the fame loleauean 
 example to all them that truely fcare God to the end. And 
 who dare denic this to be moft reafonable , andmortciuft 
 that God cxaminingfnarpiy one ofhis children fhal make 
 himafchoiemaiftcrto all the reft ? But what was the will 
 and purpofe of Sathan, and of the Caldcans , by whomc 
 lob was puni(heQ?The will and purpofe of Sathan is plain- 
 y 'ft c lyrcucalcdtohauebene, that by thofe afflictions he fully 
 » T /^ puJ^pol^d to withdrawc lob from Gods feare, and to caufc 
 theChalde- him curfc God to his face. The will of the Chaldeans is c- 
 ^nsdgatyt uidentiriough , by tiiemanifeft malice of all fuchoppref- 
 *^* fors, who lookc to nothing but to fatilfic their ownc coue- 
 
 tous mirds by the polfcflions of others,which tyrannoufly 
 and vniudly they by violence fpoyle. And thus doth the di- 
 ucrfitic of che minds of the workcrs,makc the plaine diffe- 
 rence betwixt their works AnothcnGod in expelling Da- 
 uid from his kingdom, in giuing his wiucs with great igno- 
 
 tninic 
 
OF GODS P KFDEST. ij 
 
 inin'ic to be defiled by his own fonnc Abfalon, and in com- 
 manding Scraei to curfc him , had rcfpcft to his owne lu- 
 ibcc 5 which cannot fuffcrfinnevnpunifhcd 5 cueninhis 
 dccrcft children^ thereby Icauing example to all ages fol- 
 lowing, that luch as willingly would not fuffer Gods grec- 
 uous plagues , (liall auoid manifeft contempt of his holie 
 commandcmcnts. And this Ithinke will all men confcfle 
 to be a woike (in fo farrc as it is wrought by God) moftc OfDaiddt 
 iuft,and moftequall. For as God doth honour them who trohbU, 
 do honor him, fomuft they be contemned, who contemne ^^bfdon, 
 him. But what v/as the minde of Achitophelcounfellcrjof ^e^«>w^ 
 Ablalon theinceftuous adulcerer, andofSemeitheblaf- ^iUto^hel, 
 phcmous curfcrPThe one ftudied to make fuch hatred be- 
 twixt the father and the fonne, as after (hould neuerbc 
 reconciled. The vnnaturallandmonflrous fonnc decla- 
 ring himfclfe mortal enemy to his father according to the 
 wicked counfeljihought to bind vnto him the harts of the 
 people. And Scmei willing to make Dauid odious to al mc, 
 and tohauc brought him , if poUlblc it had bene to vt- 
 termoft dcfperation, powred forchthevenim^ which be- ^fthedi* 
 fore lurked in his hid corrupt and ftinckingftomacke.Thc "^^piein 
 fame might Ifhewc in the pretious death of the innocent ^'-'^orl^eof 
 fonne ofGodiin which the great and vnfearchablc loue of ^''^ death of 
 God towardesvs doth i>ine , fo that Chriftes death in ^^^r^[r. 
 fofarre asitwastheworkeofGod, proceeded from louc, 
 from mercie and iulhcc . But touching the inftrumentes, 
 whom God vfcd in execution of the fame , as in another 
 place I hauc faid , they looked nothing to Gods counfell, 
 but were altogither carried to in"»uitie: fomebyauarice, 
 feme by pride , and by ambition, fomc by malice , hatred, 
 and cnuie. So that amongft them all, none wrs found 
 that ftudied to obey God, nor his holic will reucaled . And 
 thus It is euidcnt , why the worke of God in fuch cafes , is 
 iuft and good, as it that is wrought in wifcdome , mercie, 
 and iuftice:and that for m.olliuftcaufeSjpurpofeand'end. 
 And why the works ofwicked men ffuppofing that God m 
 fome reiped wil theni)are yet vniuft and repugning to his 
 •|vill,neucr done to obe,y hui), 6c therefore are they & ihcir 
 
 X 
 
jai AtJAINST THE ADVEHS. 
 
 workers fubieft to malediflion ; vengeance and damnati- 
 on, pronounced by God ii> his laws againft the workers of 
 iniquitjc. Now let vs cxar^me your rcafons. If it >^as Gods 
 will {fayy9t* ) tlMt Vharno fho'ild refttfe to let the people go^ then 
 didheftibmit himftlfe totljetvordoftbeLordjl denic the confc- 
 qucnt.For neither did Pharaokmw the holy will of God, 
 neither did he fubmithimfelfto that which was comman^ 
 ded and rcucaled vnto him. The will of God was , in that 
 people to giuc an example & tcOimonie to the world, ihac 
 the onely benediction of God was fufficicnt ro giuc mul- 
 tiplication and incrcafetohis Church, cuen againft the 
 determined furie ofSathanjandofallthe wickcd,thathc 
 would giuc vnto his church being afflidedmoftcioyfull, 
 and mcrt^e vvonderous deliuerance; and finally that no ob« 
 ftinarc encmie of Gods people (howfocuer they fcemc to 
 rage and triunjphj (liallin the end efcape iudgement and 
 vengeance iuftly deferued.Doy ou ihinke that l^harao cy- 
 ihcrknewc this will of God, either yet that he reteined 
 the people in bondage for anie ofthcfe ends? I thinke not. 
 Then did hcnotfubmi: himfelfetoGodswiljbutobftinat- 
 ly did refill, To far of Gods will, as was reuealcd vnto him. 
 And thereforclfaie, that God and Pharaowcreof mortc 
 contrarie wJlles, and moft contrarie mindes . God willmg 
 his Name, his power and his wifcdomjtobc preached and 
 praifed ro the end,for the deliuerance of his afHided peo- 
 ple. But Phaiao willing to retcine in perpetual! bondage 
 the people (whome God commaunded him to fct ac free- 
 dome ana libcriie) to ferue him, as he fhould commaund. 
 And therefore albeit th.it wicked Pharaowasaninftru- 
 mcnt, by whome thofc thingcs were brought to palfc, yet 
 were his workes neither well nor iuftly done, but tyran- 
 noufiiCjanci moft obftinatly did he fight againft God. And 
 therefore in the end, moft iuftly was he pimiftied. Behold 
 yourfj>yders wcbbcs withlefic labour diflolued and burft: 
 (then I am aflured) you and your great caprainc Caftalio 
 did fpinne, knit, and weauc the fame to your great (ha me 
 and perpetuall condemnation, except that fpccdily you 
 repent. Now to the reft, which followethin thcfe wordcs. 
 
 AD* 
 
OF GODS PREDEST. 523 
 
 THE lADVERSARIE. The^ a ' 
 
 ^sfor thefentence which yee all^Cj God maketh k^rd hearted ^^ ' * ^ 
 tvlnme he wi'liand efivhom /;? vi'iiihe h(t^h mercy jtl)is place hath bin ^, 
 yerie -x-nreafonaUie wrefiedoffome of yon ^ fo that thereby yon haue ^ "^ 2>^' 
 ^urdencdGod to be the caufe of condemnation jfpho at hi>pleafkre re- lectlOn, 
 ceiueth or refufeth fnch as haue either of pat he 9r fUafure deferred l 
 mthi/rr at all. God forbid that any 7»an/hould conceive fnch a phan- 
 tafie ofGodJjtit we mafi firji Icarne horv G^d light ned all men that 
 cameinto this world^w hie h light vohofo refufethjumthelordb-j lotig 
 fijj-eranctyWith bountifaFi bertsfites^and fatherly correftions doth call 
 to re^yentance.But if we louingdarkriejfe better then light ^ve ill ytttr^ 
 ly refufe li^ht^ $r after \»e hzMe bin by ihegoodneffe of Godparta- 
 lyrs ofGcdsgraceydo forfal^^ the covenant »fthe Lord, then hath he 
 mercie en vohom hemll,andthatfcr his oxvnefafi^^and o'Mrs hema- 
 l^eth hard hearted^thAt is^hegiueth ths oner to their oven hearts LJis: 3 
 So(l>atthe caufe of their tndnration is n9t the tvdl and ple.ifnre of 
 Godjivljich d-th nothing vrithout a /.'./? caufe Jb:. t thnr ohftinate wic" 
 k^diu'jfe which ppill not be reformed. Tljefeffferiujily^andthe otJter 
 tec en'.e grace by ihs wereieofGod , whichmaywheuhctviUt haue 
 mercie en rvhcme he ^ritt^and ih tt befdes his couenanf. 
 A N S W E R E. 
 Bccaufc that nothing rcltcth to the end of this your 
 bookc (your blafphcrrjes and railingcs cxccpted)which is 
 not fufficicntly before sniwcred, I intend oncly to touch 
 thofe thingcs which you vniuftly laic to our charges, and 
 frankly confclVc in what points you and we domanifcftly ^^ ,;^ ■ 
 diffenc in opinion, and doctrine. And firft I faie that mofte "^ 
 vniuftly you accufc vs, laying to our charge, that we bur- 
 den God tobcthccaufcofconderanationjthewhich wc 
 ail with one confcnt impute to man, tolinne, andtorhc 
 deuilithelirftrolicitertofinnr. Andthcrefore,cxcep::hac 
 ye can note, and eu/denily conuicft fomc one(or £no)of vs, \ 
 
 thjc fo hath vvrictcji oralnrmedof God, ycc cannot be 
 purged from the horrible crime ot vniaft accufacion, and 
 dcrcftableflander. We yttcrly dillcntfronn you that God 
 Jjghccnetheuerieman, tha: comnicth into this world , in 
 luchibrt^s you affirm, that is, rhat he cailcth all to rcpen- 
 tancc> «^ offcrerli heht of r^iwaiittn to aJi , lo that Go-i 
 
 Xij 
 
314 AGAINST THE ADVERS. 
 
 rcfufcth none , except fuch as vttcrly rcfufc light, or fuch 
 as haue bene partakers of Gods grace, anddoforfakeihc 
 couenantof the Lord. Forbefidcstheeuidcnttcftimo- 
 niesofthefcripturcs, the common experience from the 
 beginning doth witacfTej that God in that mancr hath not 
 illuminated eug^ie man. For how manie do pcrifh in their 
 inothcrs bellies >i™iiianic fodcnly die before their rea- 
 fon can iiiugc o^ gc>od and cuill? howe manie are dcpriued 
 ofnacucall reafon and vnderftanding.? Yea how manic re- 
 >;pnain<rwjlde and bruiifhejiuing like beaftcs, and eating 
 one another? how manic doe continue all their life with- 
 Hf oucanic^rhcr knowledge of God, then the vifiblc crea* 
 rures of,Gc J do teach them? which I thinke ye wil not af- 
 ^ firmeto be fufficient illumination to prouokc them to rc- 
 "^ ^. pcntartce or to attcinc to life . I praie you what light had 
 Efau refufed when God pronounced this fentence:the el- 
 der fhal Icructhe yoonger?Vpon the which the Apoftle,as 
 before we haue declarcd5doth conclude that ere the.chil- 
 drcn had done either good or badj the one was loued,and 
 the other was hated, 
 
 T$the z ^^^^ ^^^ ^^^^ nothing without a iuft caufc, moft wil- 
 
 ^* lingly wcconfefle. But that there is no iuftice in God, 
 to the ground whereofjyour blind reafon doth not pcarfe, 
 ^ we conrtantlydenie.Andtherforc we muft needs affirmc, 
 
 that to feeke another caufc of Gods workcs, then his holy 
 will, is ifeorc then impietie.For the caufes be known to his 
 wifedome alone, why Ibme he hath chofen to life cuerla- 
 fting in Chrift lefus his fonnc . And why that others arc 
 left in perdition the caufe may bcrecret(as Auguftinfpca- 
 keth)buc vniuft can it not be, becaufeitprocecdeth from 
 Gods willjwhichisthe perfcdrulcofalliufticeandequi- 
 tic. !f that ye ciic till that the mountaines refoundagainc: 
 thsohftinate iniquitie of the reprohate will mfbercf^rmediAnd thdt 
 is the cmfe of their initiT/iHon : in few and fobcr words we an* 
 iWerc.'That in man there is nowickednefifc which God 
 may nor reforme, if fo be his godly will and good pleafurc. 
 
 ^ 1 Albert of thefe your wordcs : Godmaiehaue mcme -vfotD^hom 
 
 ^ ■ he YvUl J and that bejides his couenant > foipe fufpition#*y ^rifc 
 
 that 
 
 I 
 
OF GODS PREDEST. 52? "^ 
 
 thatgreatlyyoudo notcftcemc that mcftimabJc benefice 
 granted vnio vs in Chrift Icfus his oncly fonnc . Yet will I 
 fofauourablyincerprctyourwordcsas lean. Ifycvndcr- 
 ftand that fuch as this daic be ignorant of God , enemies 
 to his tructh,and pcrfecutcrs of his faindes, may fodenly 
 ©rafter this, be called to the true knof^d^pof that com- 
 munion which IS betwixt God and mail, hf^Chriftlcfus, I 
 do fully agree with you. For fo was /VDriJi;mj To was Paul, 
 & fo were the Gcijtiles'.who long did liut vvid\out the true 
 knowledge ofGod,and withoutCas touching theit^n a p- 
 prehenfion) the alfurancc of his couenant and le jfuc.Ea# 
 ifyouvndcrftandthat Godcanorwi'l recciuc tomcrcic 
 ataiiic time fuch'cs he hath not clcclcd co life eu'erlifting 
 inChrift lelus his ionne before all times , we vtcerly ab^ 
 horrc that crrotjas * pcllilcncc mofte pernicious. Now to 
 that which folio wcth, - ^ 
 
 ^' - T'HE . ADVERSARIfe. 
 
 : Tliat place of the hool^e dftl>e^rrrei. The Loud c'omnidUfideth Se~ The^.df-* 
 Pteitb'mrJeDauid^ T-^merfianifoforafmutbai-God is thedutfjor g'^metit. 
 0f4U.goodnejfeyCtridofHbi!>illy bs'gaUe not d)vicJ<^d9tiinde-49Semei. 'T'he40. 
 Mut'wiUit^rtoexenif^ljisfeYUAMJ>auidirnier'thecroff^^ fccftion 
 
 SemeiM na ightie Hnd etMliiniftdid manfffeci^ly'torvardes Damd, he 
 ^ane him th< bridle 3 vphkh bemg left of God ; he by the iniifement of r _ ^ 
 ■the deuili^)»hUb^asal->Txdieinbis heart, did a/rfe.Dauid . ^nd 
 
 ■ V <and being <ipHerued by the fpirite of pd did patiently f-fier the 
 Mifici'fd to CHrfe him-J><fit^ thai God Wo::ld turne his cm-finginio hlef^ 
 fin^.Torthis Did D^idk^swey that withota thepermiffton andfuf- 
 firii^of God, SemHiOutd no moreanfe him theHBalaam might 2. 
 cttife^U Ifraelttes^ itfd'tfwetlmot therfore^tJtatGtddidejfecJuaWe 
 HiiUr Semti todi/^hefvick^ddeede, but onelyftfj-eredMnnyet ifyee 
 
 'tviilfeeJ'^e to the hterallfeKfe of this fla^e , andajfrme thai God did 
 e^eciuaily ctrnvtaund Semdto curfe Dauid^then I muTr^o tliis )»ijy J 
 
 ■ i(j^orhe withy oh: all thiU tin Lord command'eth isiuj}, ifitbe iufi 
 'i»-corAandi»ctnfe'iitt ii ittfi to obey to chifeyportht rigUeGufnes of the 
 ^de^dcj isl'^ovfitie by tiitftighiecufneffe ofthec6tnmaiid»Aei:t ; as it is 
 
 yifiuji to obey an -vnikfi c9mmdndement,fo it is itifi to obey a iufi com~ 
 ^4»demtnt,wheifor^ Seimei "ob tying the comrrutndetKet of God, which 
 
 ■ AtuUididitfJily:yoH;yflUifii^ ^hat Sntiei did ti^-dUdiintiy^ that -is t^ 
 
3*6 AGAINST THE ADVERS, 
 
 Wot,nf4ying,th^thisY.ns a'fothewilofGcdthat Sen:ciJ}.ouH 
 
 f^4!^^'*ntflmitultocHrfeJ)au^l¥oryouf^,ythaigodga^ehirnan 
 entllmndto lutfe Dmid,vchereforcin that heofa difokcdunt mind 
 
 c»rJ'dDa:iid,JjewasQbedunttogodyami4sxvf'hauefn,dtovl,ey^od 
 tttstu^fl. I praieyw^^ny,lrrcomma»dethDa:nd his fomsSah^ 
 r»on topuni/hSemfer this /• li aa>they ^hichfcare the horefrcf?^ 
 faith loh^ thefn^^/haRfa^.H'po^ them, Uhmf^ fo Ur^gasyoujlicl^^ 
 toy our error, fhenyot^ tUn^t lo aucidone danxcr,yot*rUl Ull inf 
 
 "*^! A N S W E RE. 
 
 You doc c'jcr decline from the principal! fcope, andfo 
 make ye 3 kuft concludon , for we doe not dcnic but God 
 faiidingin Scmci at that time a wicked mind towards Da^ 
 uidjdid lofc the bridle to his corrupted afFcdios.Bucin two 
 thingcs do you and we differ. Thefirftisthatwhethcrhc 
 found anic wickedncfic inhim,.\vhich his godly power 
 might not haue rcmouedji^fo be had determined to haue 
 done from tbebeginning ? And fccondarjly if fo hee gauc 
 him the budJe^ihat he might noi haue impeded the fame, 
 iHuch hadbcne his godly will ; and therefore where yoa 
 aftrme,that God did cfFcaually robuc^Scmei to that wi<f. 
 ked dcede: if yotiynderftsnd ihacin ^o farrc as the deed 
 was wi<;ked.,rhefpiri;e of God , I rocanc the holie Ghoft^ 
 <iJd not rpoue him:ihereunto,l fubfcribe with you. For fo 
 ourragipufly locurfe Dauid, in thedaicof his great cala*. 
 rmtjc, he was moued by that venim which Jbng had hjrked 
 m his brcfisand by the inftigaiion of the dcuil Sut if there- 
 vpon you conclude^as that you feeinc to do by your mani- 
 fcft worded, that God did nothing elsbut onelyXuffer him. 
 Bccaufelfaic thatfuchidie pcrmifTion^can neither agree 
 with Gods power, nor with his luftieeiwemuft necdcs af,- 
 firme^thgt when God giuesn oueithcv/iekedintoalcwd, 
 ^i\A reprobate mmd(i , that theri. as iuftly hee punilhcih 
 finne by finne, fo doth he itiore then oncly fuffer. There is 
 more required that a fad be iuft and iu% and obediently 
 done, thcnaiiiftcommandemcntjtowit: That the doer 
 haue Godscxprcde commandciuem. for hys sfTurance. 
 
 And 
 
OF GODS PREDEST. 327 
 
 And fccondarily, that he lookc and hauc rcfpcft to the % 
 fame cndcsjwhjch God hath vttered in his word.And lad, 
 thathc dock oncly to obey Gcd. Nowproucany otihcfc 3 
 tohaucbcncinSeineijand I will cunfeirc ihatyee haue 
 once triumphed. I findc that Dauid did acl:nowlcdgc gods 
 commandcmcnt and counfcli, an^^ ih^cfo;;e at that time 
 would he not armc himfclfc nor ' VYcrijaQfs to rake ven- 
 geance. But what commandep>f i o7God \ pravyou did 
 Scmci cither acknowledge or coi' .nc"'^'i^ndc no mention 
 ihat he exciifcth himfelte, no not cy any con-iman^^ment 
 that he had receiued of Gcd , whcr after h-- ' -bftlllttcth 
 hirafelfcio Dauid in the day when he retuiii-Gandcamc 
 ouer lordan. But I findc him plainly to cofc'Tc o'.i offence, 
 faying: Let not my Lord impute wickcdn^iTe\nto'me,nor ^'•'^•I?. 
 remember the thing that thy fcruant did wickedly, when 
 my Lord the king departed out oflcruialcm^thstthc king 
 fhouldtakcitto his heart.For thy feruant doth know that 
 1 ha ue done amilfe. IfSemci had either knownc any com- 
 mandementofGodjOrifke had looked to the fame end, 
 to the which God looked, he might hauc had plauuble 
 rcaions to hauc perfwaded Dauid , to hauc (licwcd I'luour 
 and mcrcie vnto him. Firft he might hauc faidjOh Dauid, 
 although thou waft king, and that 1 did curfc thee , thou 
 oughtcftnomorc to be oftcnded againft me, then thou 
 waft againft the Prophet Nathan. For as he had Gods 
 comraandemcntplsinely torcucaleihy finne,and fnarpc- 
 \y to rebuke the fame, to the endihatthoii mighteftbc 
 more cfFcftuaily moued to repentance, To had 1 Gods c6- 
 mandement bitterly to curie thee, to the end that thou 
 mighteft humble ihy fclfc before thy God^whora fohighly 
 thou haft offended. 
 
 Thefe I fay , had bene plaufible rcafc ns to hauc moued 
 Dauid to mercic. ButthccanckcredconfcicnceofScmci 
 did witneflc againft himlelfcjthat he to his knowledge had 
 neither commandemct ofGod, neither yet that he looked 
 to any purpofc or counfcll of God : but only to Dauids vc- 
 ter cofufion & dcftrudio, which he mahcioufly fought. And 
 roIfay^albcicthacGodscomandcmctinchcfdfc was iuft^ 
 
 X iiij 
 
3i8 AGAINST THE ADVEKS. 
 
 For thcpuipofcand end which he had appointed, yet \vas 
 this commandemenc hid to S emei, and Gods pui pofc alfo 
 vnknowne to him : and therefore washi^ fad neither iuft* 
 iy nor obediently d4(nc. For a iufi faft ( as I haue before 
 faid) requireth a good will to obey a iuft commandcment : 
 and obedience requireth knowledge of the will,vvhich nei- 
 ther ofboth was mSemei. Nov/prcucifyou can,eitherin- 
 iufticcinGod who thus doth vie this wicked inftrument, 
 or yet in Dauid his^fcruant, who in his teftament comma- 
 dcd the diiferobled hypocrilie to be punillied. The reft oi 
 your vaine lophiftrie^ which of Caftalio you haue begged, 
 doth nothing p* >titc you: for albeit we Ihould confefle 
 that it wa: «:he will of God infom^refpcd:, thatScmci 
 ihould haue an cuill and inobedient minde: how {hall you 
 be able to proue, that therefore he did obey God? Is it not 
 the wil of Godjthat rathan,and the wicked world,of a wic- 
 ked and juahcious minde , trouble and tempt his children 
 in this earth ? Doth it therefore follow that fatan and the 
 wicked obey God?or doth it not moft iuftly follow,that be- 
 caufe God will that our patience fhould be knownc,& that 
 the wicked from time to time proceed in their impjctic till 
 the roealiire be full ,. that therefore they can neuer obey 
 God. And in this our affirmation we feare not lo much the 
 froft nor fnow, as that we lament your vncomcly iefting in 
 Gods fcriptures. Thus you proceed. 
 
 THE ADVERSARIE. 
 ^n argument yoi* ma!'^ in that place of Genejii where lofeph 
 faith -vnio hii brethren yGodfent me hither j for ymr likes fal^e 3 and 
 thereafter, it tvas mt yoa that fent me hilher ^ bat God whiih hath 
 made me a father ynto Vhdrao: Ofthn doe you gather ythat the mc 
 l^ddeede which lofephes brethren did in felling him , )apai the Lords 
 deedciandfecrete vcilLButforapnucha^i thepairiarcheshe gcom*fiit^ 
 t d double finne 3 firTt 3 grieued their father 3 arJfecondly , thy did 
 commit the^reateTi liinde of theft ^ that n 3 to fell a mans child from 
 bipJi which by the law ought to be punifl;edby death. Therefore may 
 we fee that thii cleedvpas not done by Gods wiU 3 for it \»as eont rarie 
 to his commandement ^neither will he anic wic'^dtiesjjttt according to 
 bis nature which is euergocdy he turned their 'vekl^d deed to agood 
 
 mdf 
 
4 
 
 OF GODS PREDEST. 31^ 
 
 tth mercie to the tlKufand generation of them that Ion e him, 7 /;w to 
 he Co , It uplaineiy proned lyy the latter chapter , tvhtre IoJe[:h faith % 
 ynto h'.i brethren , you thought en ill otter me^ut God hath turned it 
 yntogccd^to do a-s it is come to paffe this day. MitrU ivellwhat a< here 
 aCcYibed ynto I ofephes brethren , and whxt ynto God. They thought 
 euiU and God turned it to goed. Then their miiidcs^hnd Gods minde 
 were not all one^^wherefore itvpa^ n9t GodsYvillthat thcyjl.oidd thtu 
 do wickedly, notvpithtiandtn^ that this place of the la^i of Gene/is it 
 fo mamfeTi and dtrcci against your errcr^ a^ can bciyet yvjllyoH not J 
 agree to the tmth^ but fie toy our Jljame full fJ-jift ofGodsJmete \xiJl, 
 for hereyoufay that it vrof Godtfecrete willjthat thisj'l ouldfo come 
 to paffe^fo that tJjepatriarf^s thoughts vrere mouedto do this by God, 
 Thus you attribute to God that which is prjper to the MueU.^ by the 
 tesiimonie of the xvord. ifdiereby vcebe taught that the din Mmtued 
 men with en ill thougJjts.God command^th yste ref.fi euill thoughtes^ 
 which if they come of him, then commandeth he rs t$ refj himfelfe, 
 lames faith, that no man is tempted of G:d. But to mouc with euill 
 thoughts is tf> tempt I all is good which comyneth from the father of 
 light, wherefore if euill thoughts come from him, they muTl be gocdj 
 thenwof I ofefhes faying ynirue : you thought euill oner mt butyoit 
 grant euill tijoughes to be etiill^ and yet yon fay that they came f cm 
 Godjthen may we call God t])e father ofdar\nes, becaufef om him 
 came euill thoughts J which are darkles, ^nd where you fay ^ that 
 God doth th fe things for his ownegloriej anfoeerc^ that faying is but 
 >aine,for weglorfe Inm whewe iudge him worthie to beglorified,af 
 2iabuch.;dne':^ir being changed into a brutiJJj nature, hauing expert^ 
 encecfihe iuTlice atul power of God,he gane giorie to Godforafmuch 
 asifedidfes andiudgcdGodto beiuTi , Godwillbe ghrifiedcfall 
 nations, then muji Gods work^s be fucha4 all nations mayh^ow 
 them andpratfe them ,yet is there n9 nation which at anle time fhall 
 achtowledgeGodtobiiuTi , forbecaufe he punifijcd a man for the 
 ojfence , whereunto lye himfelfe did prouol^e him. TheThiliSiians 
 priefcs and fouthfayers gaueglorie to God/tndiudged him to beiu7i 
 in that he plagued 'Pharao ^ in that he hardened his heart againfi 
 Cod, defring their rulers by the fame example not tt harden their 
 hearts again?} God , but to fend away the ^rk^ of the Lord^ UTt he 
 Ul'^ife plague them > But ifth« T'hdiftiansfottthfayers had k^ownt 
 
33«> AGAINST THE ADVERS. 
 
 (asyepreffimeto do) that Goddid harden Tharaoes heart y)»h4tii4-» 
 
 fiice cdild they attribute to G^dfor pa-niflnng Tharao fa that ihin^ 
 
 whereof ht Wtts the aitthorhimfelfe ^ moti'ing and forcingVharao 
 
 theref^nt0yfeeing(tsy6Pl hauefaid, no man if able to reJiU Iw fecrete 
 
 will? what iiiTiiit hadit bene topunifh Semeifor that ojfence^vphere- 
 
 ' of Cod was the autho r, commanding him to do it ? Daiiidfaith^ thn* 
 
 tljeLordiik^mwnefo execute true iudgemint 3 when the yngodly h 
 
 traff[>ed intheW9rkes of ha cwne handes , not when he pump) for 
 
 the offence r^hereunto he woaed men himfelfe. IfCcdfoouldj^im^h 
 
 a man beijtufe /w hath a heard , Jhould any glorie redound to G ^d 
 
 1 1 tJ>ereofjjeeing he hathgiuen ys beards himfelfe? But here you be yery 
 
 religiouiiandfay^we ought nog toj^ea^^^fo vnreuerently cfthe work^ 
 
 ofGodff^r this is the fecrete iudgement ofGodyn'^owneto vs.I att- 
 
 Jwere,there befome fecrets ofGodynh^owne to ys:bi4-t the iudgement 
 
 if of God is kn-jwne ^ made mamfeTi to ys in the word^ ^ after this 
 
 ^ ' )»ord (as S,VaA teacheih) not after your fecret iudgementfhal God 
 
 it*dge the world y4ndfoJl)dl Goibe^lorifeiofallgodly^yn^odly^ 
 
 for as much as allJhoR iudge it to be iusi , and they which ha'^e not 
 
 ohtyed the tru^th^not your vn'jn^W/te truth)but that which is l^wncj 
 
 thatisythewordifhalbepuni/hed, and they which JMueoheyedto the 
 
 truthytt 't fecret <uyo:irSybutreitettledin Gjdsword,Jhalreceine their 
 
 ** reward. Moreouer if this be the fecret iudgement of God ^ whore-l 
 
 uededitthentoyof*? Howdoeyonl^w it to be fecrete , is it fecrettf 
 
 '3 whicJjyou k^'^w and teach} In deede I thinh^ it to befoj for it isfofe^^ 
 
 Crete , that I cannot catch hold of it. But herein I doeperceiue , riof! 
 
 the fecret e^ but the manifest iudgement of God y whichfffjcrethyeit 
 
 to erre tljWybecanfe you withhold the truth in ynri'iJ)teoufnefJ'ey'^ ac - 
 
 l^m.X. cording toyot^r knowledge you haue not glorifi-d God j neither haue 
 
 yoifi bene tJun^full, but waxsd full ofyanitiei in your cwne imag:na~ 
 
 tiom. jf'hereforemy counfe'lis^thatyo't turne againefrom thatinfi- 
 
 dflitiewhereinyoH h^ue drowned your feUies, beleeue the word and 
 
 feel{e no further y for it is the power of God tofduation to enerie ont 
 
 that beleeueth, 
 
 ANSWERE. 
 
 5"« thefirTi Asyourmoft pcftilcnt fe(5ljeuen from the firft original 
 
 andfecond, ofir, hath with all malicious craft hbourcd tofubuertand 
 
 confound Gods moft perfitc ordinance , fo do you in this 
 
 matter confound thofc tliings^which wc moilplaincly atui 
 
 naoft 
 
OF GODS PREDEST. ?3« 
 
 moft diftindjy fet apart,and diuide ihcm the one from rhe 
 oihcr. For firft, you are neucr able to prouc that any of vs 
 bathalledgcd, or yctdoihallcdge the word or fa ft of lo- 
 fcph and his brcthrcn,tor any pioofc of Gods ctcrrial clc- 
 ftion,ormoftiuft reprobation. But to declare that fuch is 
 Gods prouidencc cowards his chofen children, & towards 
 ihcir (aiuationjand preferuation of htf chui<h, that what- 
 focuer Sathan & wicked men inmginlTtotV'.e deftruftion 
 ofGodselcft, that fame doth his infinite goodnesconucrc 
 totheirprofice, comfort and joyc. Andfoihisis Ac firft, 
 that impudently yec contcunde, to wit , his prcuiScncc 
 which cxccnde th to ai his creatures, with his clc<fTiOjWhich 
 perteineth onehe to his children. T he (econd is , fio man 
 hath cucr put more plaine dift'ctcnce betwixt the wicked 
 will of Saihan5the corrupt & mahcious wil of raanjand ihc 
 hoJie &jmoft luft will ot God^ihen we do in all our dcfirinc 
 and writings:and yet yc accufe YSjthat we attribute to God 
 that which is proper to the diuell , that is to moouc the 
 thoghts of men to do euil.How far that impictie is from all 
 our cogitations,as God one day (liail manifcftly rcucalc to 
 youreternall confufion (except thatfpeedily you repent) 
 lb jmay ail godhe men who cither haue heard cur voices or 
 rcdde our writing"; , bearc record how iuflly you accufe vs. 
 WeconftantlyafHrmCjthat God neither moucd by his ho- 
 Jie fpiriie , the hcartcs of the Fatriarkes to cnuie and ha- 
 tred * uciiher yet of Pharao to cruekic, neither yet to ini« 
 quitie. For thatisnaturally borne with ail men,andncc- 
 dcth the power of the potent fpiriceof God toextinguifb 
 andqucnchitjbutnottoinfiamc and kindle it.Butyct wee 
 laic , that God who out ofdarknefTe produced or brought 
 forth light , had in that moft deteftable fad of the Patri- 
 arkes, both his will and his counfcll, farrc contraric to 
 their mindcs and purpofc : eucn as hce had in the crucll 
 and mod vniull dcath(as concerning the inftrumcntsihac 
 wcr<thecx«cuters)ofhisdcarelonne Chriftlcfus. Nei- 
 ther yet doth it thereof follow,that euil ihoughtes jwherc- 
 unto wee arc commanded to refiftj arc rooued by him, or 
 yet coixie from hiaj. For thefoyi)ta;ne thereof doib cucric 
 
Sit ^ AGAINST THE ADVERS. 
 wicked mat\fo findc within himfclfc,thac his ownc confci". 
 cnce (hall conuift him, that no where els is the caufc of his 
 iniquitic(and ofthe rcucrcpuniilimcnrjwhichfor the Tame 
 hec (hall luftcinc)to bee fought but onclie within hirafclfc^ 
 and as proceeding of himftlfcbyinftigationofthediueU 
 into whofe power hcc is dehuercd (as was Saul & others)- 
 by thcinfcrutable ai^incoraprchcn(iblc(butyetinoll luft) 
 y»t/?<^.7. *"%cmcnts oftjod. If in you were cither modcftie or di- 
 8.9. 10. fcrction, to iudge of thofe thingcs that bee well and godhc 
 ipokcRjor yet docilitic to be taught in thofc things whereof 
 vtterlicye declarcyourfelucsignoranr, ycc couldnot thus 
 as inafurious rage,fpucfoorth your vcniuicagamft Gods 
 fuprcnfc Maicftie.For your horrible blafphemies arc not fo 
 muchfpokenagainftvs, asagainftGod, Asforvs, they 
 doc no more obfcure the manifelt light of our doftrinei 
 then if in your defpighr, yeefhouldfpitagainft the bright 
 Sun to impede the brightnclfe thereof. For in nont of out^ 
 writingcs bee you able to (Kewc aaicof thefc fentencesl 
 which maliciouflic and without (hame you laye to.ou^ 
 charge. ' • 
 
 £miII tifOHghts come from God. God f>'^tti/heth man fir th^offeH,^ 
 )»heYeofheuamhoiiry and)ifheref*nto hepTfot^ok^thhim* 6*d'ni(fu'e4 
 
 uni forced Vharao to punijh the peo^t, -•• * 
 
 Tbefe I faie,& others your horrible bIarphemicfe(whicK 
 wee fodeteft, thatwccaffirme. thcfirftauthouriofthwri 
 tobcwoorthieof moft (harps punilhnicni)yo» bee neucr 
 able to iTiew in anic of bUf writifigs. And this might Icrue 
 for a fu(ficicnt anfwcrc to all your dcfpitefuU rayling; But 
 left you (hould ftill gloriein your iniquitic and grofle igiio* 
 ranee , I will difcouer the fame following your anfwcre , irt 
 the wordcs of Saint lames, faying : God temptcth no mart* 
 If yeeaffirme, that God n.«ithcrtcmpteth iheobedientfe 
 of his rcruants,neichcryctfendcth falfe Prophets to tempt 
 his people , his plainc fcriptures will rebuke your vanitie : 
 for God tempted Abraham, hee tempted his people fot'tie 
 ycarcs in th« wildcrnc(re,he temptcth alfo by lending falfc 
 Prophts,as Mofcs doth witnefl'cAnd therefore ye mult be 
 compelled to graunt^that this word tempting of to tempi; 
 
 is 
 
OF GODS PREDEST. 353 
 
 is diucrflic taken in the fcripturcs : fomctimestotric and 
 cxaminc/omctimcs to bringto light and knowledgcthings 
 ihat be Iccrct in mans heart, fomeiimes to fccke by experi- 
 ence a certeiniic of things rpoken,pronounced,or affirmed, 
 and fometimes to moue , or to prouoke to iniquitie : and in 
 thislaft fignificationwccconfcflc, chat God ten: pteth no 
 man.For as the matter of all iniquitie jiethvyithin man,fois 
 he prouokcd,raoucd,& ftirrcd thereuiKo Ipj^his own luftes, 
 and mftigation of the diucl oncly. And thus albeit we granc 
 that to moue cuill thoughtes^is totcrapt,yet weedenic the 
 conucifion : which is this, Er^o, to tempt, is tomomjc euiJl 
 ihoughcs.But let vs hearc further of your profound vanity : 
 all IS good fay you, that corameth from the fachei^f lighc 
 (God grant that in your hearts yc were afl'uredly fo perlua- 
 dcd)ifcuillthoghts come from him they muftbegood-Arrd 
 fo you condudejthac then was lofephes words falfe,& thjft 
 God may be called the father of darkenefTcCO execrable is 
 yourbhfphcmie) bccaufc from him come cuilihoughtcs, 
 which arc darknes. Anfwcre.lf any of vs haue fo written or 
 fpokenjet vs be ftoncd to death as execrable blafphcmers. 
 And if that yee in your blindc furic doe therewith vniuftlic 
 burthen vs, although ye may efcape the handes of man,ycc 
 (hall yon not efcapc Gods feuerc and fodeine vengeance. 
 Iris malice that will not Iiifferyou tovnderftand, hov/ that 
 ihefc cuils which men wiilmgly commit, in fo farrc as they 
 come from God,are iuftjprofitable and good.For wee moft 
 conftantly afFirme,that the damnation of the diuel, the in- 
 duration of Pharao, the deceiuingof Achab,& other fuch, 
 in fo farrc as they proceeded from God, arehisiuftand 
 good woorkcs , becaufe they arc thepunifliment of finne, 
 the execution ©f hisiuft iudgcments, and a declaration of 
 his iuftice. Which luftlie is armed againR the obftinatc re- 
 bellion of Angels, and men. But thereof to concludcjEr^o, 
 their euillthoughtes5their malicious mindes, their hatred 
 and crueltie came immediately from God , is more then a 
 blafpheniie. For all:hefebee,and arc found within the of- 
 fenders, which God doth vfe not by an idle permifiion (for 
 that is a thing moft contrarious to |iis iuftice) but effc«u- 
 
334 AGAINST THE ADVERS. 
 
 ally as his wifedomc bcft knowcth they (hall fcruc to his 
 gloric,and that for vtiUcic ofhis chofen children. 1 fay it is 
 a thing moft contrarie to Gods iuftice and power > idiely 
 to fuflFcr iniauitic to be done , if he had no ftirthcr rcrpc<i 
 then to the fad, as it is committed. For as a man can not 
 be excufed, who may impede murthcr and doth it not , fo 
 can not Gods iuftice be excufed by your idle permiffion, if 
 he had no further refped, buttoihingesas they be done 
 by man. And To is Gods iuftice rather accufcd then main- 
 tained by the fooliOineftc of your curiousbraines, faying, 
 God pcrmitteth many things which he would not. What 
 vanitie is this ? Is it not a thing confcifcd amongft alhthat 
 Gods power is omnipotent ? Who then can compell him 
 to fuffer that which he would not ? Andwhy doeih he wil- 
 lingly fuftcr things which in his lawe he hath forbidden ? [ 
 anlwer, for the manifcftatiou of his ownc gloric , which is 
 more precious then the hcauen and the earth, and all the 
 creatures in the fame contained. And thus doeth vanitie 
 caufeyouto feare that Gods iufttce ihalltail into decay, 
 except it be vndcrfct and vpholden wirh yourfoolilhdi- 
 ftindion, betwixt his will and his perniiiTion : but we feare 
 not to aftirme, that he permutcth nothing, which in fomc 
 lefpefthcwillnot. For as he is omnipotent and amoft lo- 
 uingfather,fo(houldhefuifcr nocahmitietocome, nor 
 crueltie to be \'(td againft his children , except he did be- 
 fore fee, yea and before determine their comfort and his 
 glorietoarileofthcfamc. And will you fay that Gcdsglo* 
 rie, the comfort and the preferuation ofhis Church , »s an 
 cuillworkc, becaufe that wicked men areinftrumcnrs ,by 
 whom Gods eccrnallcounfeJl is brought to pafll? Was the 
 exaltation of lofcph to honor, the preferuation of ^gypt, 
 and ofothcr nations from famine, yea and the feeding of 
 lacoband hisfamilieaneuill workc , becaufe that lofc-phs 
 brethren of malice and enuic did IcU liim to the Ifmachtes, 
 and they for lucre did fell him againcto Putipharc, whole 
 wife of malice did moft vniulHy accufc him , and fo being 
 inprifon , at length he was brought to the knowledge of 
 Pharaoj and fo was promoted for his reuelation and wifc- 
 
 domc 
 
OF GODS PREDEST. jjy 
 
 Aomt CO honor and digniiic? O fay you , it is not this that 
 
 wc tlo lay to your charge , but you afSrmc that Godwtu ate- 
 
 tlTcr oftht ma'ice , and of the wkh^ed il)9ughts of lofefhes brethren. 
 
 You do bclic vs moft mahcioufiy, for wc conftantly dcnie 
 
 that God either powred into the any malice, or didmouc 
 
 by his holy fpirii any wicked thought into them. For thofe 
 
 we lay they had of nature, in fo farrc as it is corruptcd.Bui 
 
 we fay that God vfed their uicked thoughsj and malice to 
 
 his glorie,and to the full comfort of him,vkhofe dcftrufti- 
 
 on they fought, and that he did not idly permitting them, 
 
 but cffccLually working by fuchinflrumentcsaiidmcancs 
 
 as hiswifedome had before appointed. Rage no^; as you 
 
 lift. For albeit to you this faying is vaine,that God workcth 
 
 all I hings for his owne glory jyct will not God hauc his glo- 
 
 ric mcafurcd by the vaniiieof yourbrainc. we ^UrifieGed 
 
 faic yoiXiVchen wc i:^d^<: him xvorthie to hcglorifed. Anfwcr,if you 
 
 vndcr ftand that then onclic, and at none other time els do 
 
 men glorinc God, but when they confcfTc him worthic ot 
 
 glorie, you arc ignorant, foolilh, and manifedlicrs. For 
 
 your argument is no better, then if I fliouldfaic: man flcc- 
 
 peth in the night feafon, therefore no manmayorcaa 
 
 ilecpc at any other iimc.lf your maiftcr Caftaliohad con- 
 
 iidcred that an argument made, *tyj'?i*>«t</«;^n«i,oegatiuc is 
 
 vainc and foolilh, hcc had not heaped togithf r lo manic 
 
 fophifticall reafons : by the which you and others are abu- 
 
 fcd.To make this mat:cr fomcwhat more plain : If the glo- 
 
 lie of God confift in the manifcftation of his mercy, of his 
 
 truth, of his power, of hiswifedome, and of his moft iuft 
 
 iudgcirentes,then doc all creatures glorihc God, whether 
 
 ihcy iudgc him worthie or vn worthic of the fame. For Da- 
 
 uid a ffirmcth, that the heauens declare ihe gloric of God, 
 
 and yet hauc they neither iudgement nor vnderftanding: 
 
 the heauen and the earth (aiih ifaiah, arc rcplcniflied with .r , 
 
 his pjorie. And in an other place, the bcaftcs of the field 
 
 (hall preach my gloric , the dragons and the birdcs of Ea* 
 
 finches, and Achan alfowas commanded to giuc gloric 
 
 vnto God.Thc earth fliall be compelled. faith Kabacuc, co 
 
 knowledge the gloric of God. Zacharic alfo ihc Prophec 
 
 faiib^ 
 
33^ AGAINST THE* ADVERS. 
 
 ^aith, for.his gloric hath hcc fern vnto the nations which 
 hauc fpoylcd you. Finally,(hajl not Sathan and the lepro- 
 bate in their iuft condemnation giue glory vnto Godr-i^ndj 
 do ye thinkc that all thefc creatures iudgc God to be wor- 
 thic of gloric , in luch fort as they acknowledge his power,| 
 his wiIedome,his iuftice,and from their whole heart fubmic 
 themreliics to his holy wil •• I truft you do not.For we know 
 that Sathan is a fpirit confirmed in malice , and rebellious 
 againll God, and yet is he compelled eucn in torments to 
 giue gloric vnto Godj infofarre, as in his iuft damnation 
 he dcclarcth Gods power and iuft iudgemenis. And there- 
 fore 1 1 aie 5 that yoiu reftraine the glory of God within too 
 ftreighc and narrow limits, when that you will that it ftiall 
 extend no further, then to fuch as from their heart iudgc 
 God worthie of gloric, the which pcrtemeth to his chofen 
 children onely, and can neuer be giucn by the reprobate. 
 For fuch glory muft proceed from faith, which is not com- 
 mon vnto all , but is the fpeciall gift giuen to Gods eledt: 
 andyecneuerthclcs by other meanes, Goddedarethhis 
 gloric, cuen in the vcifels of his wrath , as is before decla- 
 red. 
 
 Of the example of Nabuchadnezer, yce can make but a 
 particular conclufton in this forme, Nabuchadnezer after 
 he had felt the iuft puniftimcnt of his pride and arrogancy, 
 gaueglorievnto God; Erg;ojfomc man after punilhmentgi- 
 ueth glorie vnto God. If you make your conclufion extend 
 any further, it is falfc: for if you (ay that all men after pu- 
 iiiibmentgiue glorie vnto God , with the fame confeflion 
 that he gaue,'manic examples may be fhcwen to the con- 
 trarie. If you fay that none other giueth glorie vnto God, 
 except fuch as be punifticd: that will be proucd likewife 
 talfe. And ifyou fay that Gods gloric doth (bine in none, 
 except in thofe that acknowledge and confcffe God to be 
 mercifull and iuft, that is mcftvaine of all, and thus, llay^ 
 vour conclufion muft be but particular. 
 ' The rcafons of the codufion which you make vpon thefc 
 words of Dauid : Praife God all you nations,are lo foohfii 
 on the one part, and fo liithie and execrable vpon the 
 
 other,; 
 
OF GODS PREDEST. 337 
 
 othcr,that amongft allnationsye oghtnot only to be inoc 
 kcd,bu c alfo to be had in horror & dctefta tio. Firft you fay, 
 JfGod mttfi hepraifed amongfi all tutthns ythen mujl G»ds Xforh^ bt 
 fucb Ai all nations may h^wxv them ^fntife them- 1 anfwcrCjCUCH 
 Co they arc , & fuch amongft all nations as hauc the eyes of 
 their mindes illuminated by Gods ho!ic f^ii ice, do fee iuil 
 caufc why that they ought to praife Gods wifcdoraejeucn 
 in all his workcs. But you proceed, faying : There u no nation 
 winch <t any timej7ja[l of^nowleJge a dis'^ehj}^ for that he puni^ 
 /}]eth many for that vrhtrennto he himftlfe didprot*ol>e him 3 and lb 
 after the example of thcprieftes ofthc Philiftmes , ye askc 
 this qucftion : IfGodfhot'.ldptmiJJ} man hecaufe hee hath a beardy 
 Jlmld any glory redound to God ther of, feeing he bathgiuen ys beards 
 himfelf. And To you fcoffc & ieft at vs/aying,that wcbc very 
 religious : becaufe we fay, that none oght to fpcak fo vnrc- 
 ucrenily of Gods workcs . God is witncfle, that I write not 
 without fomc gricfc of heart, neither ycc that 1 affirm this, 
 which I am to fpcak, for priuy hatred which 1 bearc againft 
 the perfon of any man. But in Gods prefence Ifay,thac ra- 
 ther then fuch horrible blafphemics (hould hauebccn fo* 
 ftered m my hcart,deuifcd in my brain,writtcn by my pen, 
 and pronounced by my mouth & toong, thnt rather I wold 
 my carkaflfe (hould haue fufFcrcd moft crueland vile death. 
 Yea and further I fay, that better it had been for you neuer 
 to hauc bin born, then thus blafphemoufly to expofe Gods 
 great Maicftie to opprobrie and mockage. For I appcalc 
 to the iudgcment ofthc heauen & the earth j3nd ofall the 
 creatures m the fame contcined, if euer that lulian ihea- 
 poftate [pake more difdainfullly of God, then hccrc you 
 write. But for the inftruftionofthefimplc reader, toan- 
 fwercyou more reafonablic, then yourvnrcuerentskof- 
 fing dcferueth, I faie firft, that the mind of Dauid was noc 
 toteachvs what cuerienarion,andcuerie particular man 
 amongeft the Gentiles fliall doc , but what was the dutic 
 of euericnation,euery peoplc,and cuery manto do,whcn "^^^e place of 
 Gods mercies fliould be ofFv-red vnto them. And therefore ^^(*id. 
 if you conclude all nations do prailc God, in fuch fort as 
 Dauid meanechjbccaufe that the holv ghoft by his mouth 
 
 Y 
 
538 AGAINST THE ADVERS. 
 
 cam:mr.dcch all nations ro praife God, you make no ber- 
 
 rer an argumenr.then if yc inouM affirme, that cueric maa 
 kuerh God w;cn a 1 hjs lurt,with all his niind, and with all 
 his ftrcngth^caulc that God fo commandeth.This is on - 
 p^rnonofyour ignorance. The fecond followcth, Gods 
 works, fay yoi,,rnu{l b. fuch as all nations may know thciu 
 anu praiie them. I anfwcrrc, if you vnderftand that all that 
 pr .i(e God vnfemcdly from their heam , mufthaue fomc 
 knovvledgeofhis mercies goodnes, luftiudgcmcnts and 
 wondrous workcs, we diffcnr not from you. But if you faie 
 (as by your proces is cuident,that you do,) that e xcept all 
 paaons perceme & vnderftand the veric ground of Gods 
 luftice , that {.od amonga them ihall hauc no eiorie • then 
 js wee iamem- your fooliil^nes , fo wee dctcft your errour. 
 ^or aioctc, tnai tne natarall man can neucr attemc to the 
 inovvJcage of thofe things which God purpofeth, yet Ihall 
 r.ot ood DC dtiraudcd ot his gloric,no not m the mo{l car- 
 naj 5: wretched man.Chrill lefas was fcnt into the world, 
 an^ "ni^ to mat people which was called his ownc: and 
 bt. glory did fo nunc to the eyes of r9mc, that they did ac- 
 kaovvicdge it to bee the glory of :he onely Sonne of God. 
 But did the pnnccs oUhe prieacs and the whole nation of 
 the .ewes fee the fame gJorie, & fo confeifehim as did the 
 cica ? Samt Paul witncifcih the cotrary/aying : If thry had 
 knowne.they had not crucified the king of glory. Paul was 
 appointed a preacher to Che Gentjles, amongft whomc he 
 moft faithfully and moft boldly did open the trcafures of 
 Gods great mercies, and of the gloric of his fon Chrift le- 
 lusrbut did euericci:ie,reaimc,nation,orman,to whomc 
 thefetreafures were opened, lorecciue, vnderftandand 
 imbrace them , that for the fame they glorified God ^ the 
 concraiie is euidcnt. Bat was God ther^efore defrauded of 
 
 ;.3te, did (and ihall) dovi^c God, in fofarrc as hisiuft 
 ludgcmcncs wcre33nd dull bee executed againft them. If 
 you icsrcnopunjihmenr.ragc asyouM.Toyourbl3iphe^ 
 
 miQs 
 
OF GODS PREDEST. 359 
 
 micslhauc before anfwcrcd ; fornoneof vs Joth impure 
 vpo God jthac he puniQicch any man,for any thing'^thac he 
 prouokeih him to do. For iniquitie commcth noc of Gods 
 prouTcarionjmotionjnor holy rpirir,as thatbeforewchauc 
 dcclarcd.And therefore as God hach rcuealed to vs a more 
 afilired knowledge in his holy fcriprureSjthen the Phiiifti- 
 ans priciles had, lb arc v/ce bold to afiirme that which was 
 hid from thcm,S: which alfoyou cannot abidc^ to wit, that 
 sllcrcarurcs arc compelled to fen e to Gods g'ory,in fuch 
 f 3iT as his wifdom haih appointed them: & yet chat the wils 
 of men arc neither violently mooued nor enforced by God 
 to commit iniquitic, to the which all men are reaoie bene 
 of natural] corrijprion.Amongil many fooliil) & moft difa- 
 grecingdmilitudcs which your captaine Caftalio vfcth for 
 probation of his purpofes(for infuch doth (land the thicfc 
 ground of his diuinitic)nonc can be more fooliiij,nor fur- 
 ther repugning to that which he and you vvold prouc, then 
 is this. If God ihouLi p".nif}j * manj^ecaufe he hathabtarc^Jlould 
 an) '^lonsrcdoitr.dto Goclthcreofy feeing Jytehath ^i'^iyiysbeardei 
 /:;>7/etV>.Kcreof you \vilinfcrre,that if God punilnfin which 
 hcc harh willed or appointed to bee, then can hee nocbec 
 iuft. But let vs examine,if your Simile doth agree cucn in 
 the chicfc pointes , in the which if it prooueanieihir.g,ic 
 muft agree; Hrll: we know that thebcard of ma was created 
 by God-But who amongft vs did yet cucr affirme.that fin & 
 iniqi-utic was made or crcatedby God? Sin wecofcfTe was 
 forcfcene, yea & ordeined in the incomprehenfihle coun- 
 fell of G odjand that for the moft iuft and the moft righte- 
 ous end and purpofc. But that it was made or created by 
 God, that are yee not able to proueby our doftrine. Thus 
 doth your fi.iiilit'jdc halt in the chiefe member : for they 
 muft be both aliko Gods crearures and creation, if G O D 
 fnallbe bound no more to punifn man , for hauing of the 
 one, then for hauing of the ovher. Moreouer the bread of 
 man fo fpringcth and growech,2nd abideth of a mccre na- 
 turall motion, thatalbeit men [l:cp,ea:c3driiik3or do whac 
 focaer at^ions pleafeth theCnot taking care or foKcirudeof 
 thcirbcard)itcGmsdincuerthcIcstornstiV;iCo:perf£6li6 
 
 Yij 
 
'340 AGAINST THE ADVERS. 
 
 thacnarurevviUrufFer. But hath man fin none othemarc* 
 thcathus.- DommanfiaIfaic,hauingneiiherwil,mindc, 
 nor appetue to fmne ? or doth not f^nnc procccdc from fo 
 voluacanc and corrupt motion, that the will, thciud-c- 
 
 mcnt the vndcrftanding & appetitcs,yea the whole man, 
 andall his cogirauons arefubieft to finne, and bent vpoa 
 imquitie at ^11 dmes / Be iudgcs your fclues how well doc 
 the part3 of your fimilitudes agree.Thus with greater mo- 
 
 fclSdcV^rt^^^^^ 
 To the I f , Where you nfHmie, that albeit there be fomc fecrcts of 
 W. i; . God vnknowne to vs,yet is the iud^cmcnt of God knownc, 
 and made manifeft to vs in the wo'rd, I would askc of you. 
 It ye c.n by the p aia word affigne caufes ofal Gods iudK* 
 mcnts from tne beginning,and of thofeiudgements which 
 that daicraal bee put in execution, when the fecrcts of all 
 heartcs llialibec rcuealed. Andifycu be ablefo to doe,yc 
 fhould be profitably occupied(as I thinke) if by your plain 
 ar^d fimplc writing, ye would ftudie to put end to this con- 
 iroucrfie. The chiefe point whereof rtandcth in this, that 
 we affirm, that caufesable to fatisfie the curiofitie of man, 
 cannot be affigned from Gods plai„e fcriptures, why God 
 permitted a great number of his Angels to fail , of whomc 
 hcc harh redeemed none, but rcfcrueth themtoiudgc- 
 If^J^emmts ment: whyGoddidfufFermaniofall, &yciofonemal"e. 
 of God in cicaed lome vcfTels of mercie to honour, and appointed 
 tohkbmans others for fin to damnation : and finally asbcforclhauc 
 Yeafoncan- laid, ^'"X God deferred the fending of his Sonne fo long 
 notbefat^, and why alfo that his comraing agame is fo lona delaid . if 
 fi^d. yc ml anfWere,that thefc iwolaft are refolued by the fcrip- 
 
 Hebr.iu tures,the one to be as the Apoftje writeth, left that the fa- 
 thers fiiouldhaue been made pcrfca without vs, and the 
 ether, that number of Gods clcd children might bee fullic 
 complete which we c6fcfle to be a rcafon moft flrong,and 
 fufficicnt for r.11 Gods children : neither yet do we require 
 any other .But yet the curious brain wil not fo be quieted, 
 but It w,I ad demaund, may not God in one moment if fo it 
 plcafc him/ojfill the number of his chofn children,afwell 
 
 as 
 
OF GODS PREDEST. Sii 
 
 athcofnothingdidcrcatcthehcaucn and the earth, and 
 (hortly in the fpacc of (ix natural daics fee all things in pcr- 
 fea order? Confidcr with your felueswhatyou doc take m 
 had,ifyc wil affirm that allGods iudgeracnts be fo knowne, 
 that a lufficient reafon of cuery one nnay be afiigncd from 
 the word : and if you fay there be lome things fccret , then 
 confidcr Ibefccch you , that the hohcGhoft hath neucr 
 made mention of any greater feciet, then that which lieth 
 hid in Gods moft iuft ludgements, which Paul affirmeth to 
 beincomprchcnfiblcj and Dauid faith, ihcy aredecpe and 
 fo profound , that neither can the vnderftandingotnian, 
 iiorof Anecll reach tothebottomeofthcfamc. 
 
 Why yefhouldaccufevsjthatweefhouldaffirmca thsitTotheii. 
 God fhall iudge the world» not according to Chriiles Got- 
 peilplainliercuealcd, but according to fomcothcrfecret 
 will, I fee neither caufe nor reafon. For no nnen doc more 
 conrtanilie abide by that which is written and reuealcdjno 
 wen doclefle care to fccke for new rcuclations orvncer- 
 teine authorities then wee do. Our continuall doctrine is, 
 that God (hall abfoluc from damnation , luch as by true 
 faith embrace his deare Sonne Chriftlcfus,andihallcon- 
 demnc to fire incxtinguible.allinfidelsjandfuchas delight 
 jnmanifcft impictieand wickcdncs : and this iudgeraent 
 do wee belicuc that God (hall pronounce by his fon Chrift 
 Icfusjto whom all iudgement is giucn. And for none other 
 fecrcrewill in that matter doe wee fearch, Butifllift, I 
 could laie to fome of your chargcs,that which none of you 
 canbecabletodenic, to wit, that fome of you haucv/rit- 
 ten (bcfides your priuic informations) that there is a do- 
 ftrine more pcrfcft then cucr Saint Paule committed to 
 writing, yea and further, that fome of you hauc called the 
 whole (cripturcs of God in doubt : and fome do affirme, 
 that none is able by the wordirritten to decide the contro' 
 uerfics that this daicbec in religion. And therefore that 
 wee muft haue new Prophetes and new rcuclations from 
 heaucn , before that anicpublikcand gencrall reforma- 
 tion ihall bee made. If anie of you thinke that theft things 
 arc bucimagmcd by mcc, let him vndcr his ownc name 
 
 Y iij 
 
34^ AGAINST THE ADVERS. 
 
 smpugnc thcm,and I (hA (hew wimcfTcs which at this time 
 for diners caufcs I omit.Yfeiir icfting at vs.your bold iudgc- 
 mcncandconderanarion by you pronounced againftvs, 
 we remit to him who (horrly (hall declare which of the two 
 forts be drowned in infidchtie,& kauing God«5 plain fcrip- 
 tures, haue followed the vanities of their own imaginati- 
 ons. Nowfliortly tothatwhichfoliowcthinthcfewordes. 
 THE ADVERSARIE. 
 Thefxt dr^ An other proof e bringycit ofthnt vehicb u written. Z,I{eg,i/^.G$d 
 vtment, moited Damdi9 jmmber ifrael And Inda. T$ ^hidj 1 anf^ere^that 
 The 42. ^^»^'^^ « rvriiten. i .IMr^li. 1 1 Satkm flood yp ngahft If,^el,(ir'pro^ 
 j5lion. "''¥^ D<*tnd to number thepeople.l am certeme that if it ^ere not for 
 
 feiflion 
 
 I 
 
 th:-i mamfcflfcrif tnre^you rvould attribute the wich^dprcuocaticn of 
 ^ the di-tel to God.But here we may fee a great light to ynderflandmH" ? 
 ny other places efthefriptures , which feemeth to affirme, Gcd to '^ 
 he the mthor of any euilyforbythefe two places we may fee, that God 
 ii called to be the attthor of the thing which hcfufjercd,^s beca^fe hee 
 fuffered the obfltnate refifimg ofvharaoji^e is called the author ther~ 
 of.So becanfe he left Semci to the lewdms cflns o^A>n mind,^ f^^ffered 
 him to curfe Dauid^Godis called the author of his curfnn-.fo the Ta- 
 , triark^ being left of God.didfdl their brother. And her^now Dauid 
 leinghftvfGcdton'.imberthep:opkbythepromcat}oncfthediuely 
 wherMito he w.ts no rr,orc monedby 6od.^i hen when helMrriasXo 
 th-^youfay^that we do bm flatter God.whewe do afji^t atr/ diffe, ece 
 het)x>eenhliwil^hispermi(jl6orhisf.fferace,forgodurmutethm-- 
 \ thing{f^yy<i'.i)but that which he wil.ify^u met fo that god permitteth 
 mthing.hut that which he wil permit, l wold the hold wfayin-trn. 
 But fvrarmttch as yon decUrcyo:',- meaning to be this\ that whatfie'- 
 uer God permittethjic willei h it ahfoh,teIy,this is an crrmnotufayim: 
 for Godpertnineth ^f.ffreth all the wic.{cdnes which is dme ypo the 
 ■ e^rth : t^ wily on fi^y, that Godtrilleth ahfdutdj ailfuch wichedn^s? 
 
 - iF'^c 
 
 prophets of the diuelyhen do ye Jie^d ifGcdwil vsZfay thetrt'tl^ 
 he wdnot that We U-, for then hefJmddwil tsro contraries^ which is 
 ip'tojjtble,yetoneofvsdothl'srvhf'hrn^rf?biiy the perm: fion, and 
 
 ffferini 
 
OF GODS PREDEST. 343 
 
 f'jfenvg 'jfGody atid not by Irs will, whereof it, follcwe h, thA'-the: e 
 is diffennce I etvpixt the fujfering and the will ofGsd J he lo-.d Xi'at 
 <n^ric'w>itht1}e careUfjc heathejt, he:x,:fe when Gcdtvas a I'tlcAn- 
 pi,' w::h the ifraeliteSj they did t heir L:ft to de/ii'oy tl}emj haif. ;« ^ 
 fered GoU the heathen thr.s tgp::n'Jh his peolde yiore^reeuoif ,-, r/;.' a 
 he Kvillcdthem to do, pfherefsre there mnjlbedifjevejice belweine the 
 VpiilofGvd ttnihis fujfcTing. Obedihe prophet yeprooredti^clfrne^ 
 Utes bccaufe they Ajflicted Itida more-^rccucitjly tJyenied would they 
 J}:9t:ld lutne done.fhen mufi the Ijhzelkcs hwe done this by thelev- 
 mijJionofGod and mtby his Yvill.The prodi^allfowie reafisd all his 
 giodesrioioi/Jlyyifyoufaiethjtfjvrashisfaihers wiU^it fljonldbta 
 ^rr-at ahfurdieie: wherefore it muji needis follovp that the father fnf- '"^^ ^ ^* 
 fered that 'which he wiled nst , The father Ye Hied both hisfnnes to 
 ^Cjandlabo'tr in his •vineyard,ye!: not btthjjut one of them did his fa-* 
 tbers wiUyfg the fadnrfuf-ered the other Mfhich weitt mt a^air.(i his 
 VpHI . Thus we fee a great dijference betweene the wi!'. andthcpir" 
 mijfuin of God.^ notable faying we haue in the frcpheae ofJevr,7:ie - 
 again]} this e^rrr which tcacheth that fin is committ^.d not only by the 
 pe/nnffion ofG:)djbr*t alfo agai J? his wiLthey ha<te( faith he)h','.dded 
 h'-gli places for Ead to yowe iheir fonnes and, daughters rmo Molodt lerem.7l 
 tvhich J nei'.er commanded theniy neither came it etier in vA' thotight 
 to ma!^ 1 tida finne with f(ch abhomnafian. Here we fee that IiuU 
 committed that which was ccntrarie to Gcds reuealedwiU: for I w«- 
 t*ir commanded tJjemfdith he) and agai it^ his fecretwiibfor itcan.e 
 ve:<er in my thought (faith he ). Then did they Jin by the fcnuff.on 
 of God again/} bis will, l^hy waicsandthy thr-gl/tcs b^oight theet9 
 this J faith the Lord.Ifii was the Lords fecrct wdl that th: I fr (tellies 
 jJ,o:ddfinm , and it was alfo tie I/rae'ites though' cs and will to fn, 
 thenwere they both of one mirJ,. ^luiasthe Lo;d cutwardly by the 
 wo d willeth them not to dee euill yfo tiny otuwardiy didprcoi'.fs to 
 h^setfgods law ^ worfdipedhim with their li^s. By tljis it fecmedthat a 
 both inwardly & outwardly tlry were rmform to God aferyour o- 
 ptnion.tyherfove he ougJ>t mi to hauebin ojfeded with tJie.l am ■'/J. tf- 
 tned to write the aJjhomiiutble abf-.rdities which may be gathered of 
 you rpifned doihrin.the lordf. al raife t p thefpirit of the f:i:g of the 
 Medes wJdch ha', h already a defre to drfiroy haJ->ylc:by \\ hat meanes q 
 JJ}Onld the L«rdj7irre hin yp to any thir.g which already is bent to do 
 Hibiii byf(^Jfering him ? ^hdyet n thi Lord called the doer tha-eof, Jereni'Su 
 
J44 AGAINST THE ADVERS. 
 
 >m4p^mthng6»t„Hi(J„,jJi, ^ bismain,rtl,edjMn.^J, 
 
 trmclil^himtoferfirmehismeksdima^imtnM. " 
 
 A N S W £ RE. 
 ^^ The more me ye draw to the end,the lelTe ye proue your 
 
 laftcaufcieewe, whythatthepbccof .hebookes ofthe 
 ^£1^'" ^ ^'""'^^y "'" «hichi, written in £e 
 belefc to God m that grecuous offence of Dauid except 
 » rl%^° ''Pf™r'?°?-''°/ '^^^"^^ Ghoft fearethnot 
 \rr,f ja'"Y^'^'^°I^ ^°'' "« y«mouedagai„ft 
 nT''T'^'r'"'/P?'"''*''S»infttheti;, that heffidgo 
 
 andnutnberIfraeI,andluda.Hcreplaineitisthat,heete?^ 
 nail God,who was angrie againft lfraej,did ftirre or moue 
 
 .jZ'u u? '1'^"''"°' ^y »" idlepermiffion. as vou 
 
 .uftice . Where yeefa.e, the other place explaine.h this 
 for It affirmcth that the dcuill flood vp againft IfracI In J 
 
 prouokedDau,d,onu.bcriC-ae^,Srt«the^^^^^^ 
 p ace rcpugneth nothmg to the other , fo do h it not ex. 
 pIa.netheother.nft,ch(cnfe.asye adduce. Foritrepug- 
 
 taftandaaion, asmthchiftoriesoflob, Achab, Semci 
 
 andPharao,sajanifc(l.Godforiuftcaure;giuethhiscom: 
 raandcnicnt and power to Sathan(as to hif inftrument "c 
 heneucr fo WKkcd,to do what in his cternall couSwas 
 
 eboofeth fuch inftLumentes,& vfcthfuch mcanes as God 
 W,fe hath appointed. Men inajl wicked aftions.of their 
 
 w?1h ff i'""""rr""'° ^°"°"« their corrupt and 
 WKked affcfttons m dccl.ringrheir pride, vanitie, mal,cc, 
 orcruelite. which wicked affeaionsinfofarreas thevare 
 w.cfced,weconfcffcth.tGodwillnot:forhcecan„dlno 
 «n.qu.t,e, butyechat hisercrnall, and almightie power 
 
OF GODS PREDEST. 243 
 
 iliallbc iudgcd foidlc,thatit doth nothing infuch anions 
 but oncly f uffcr 5 wc cannot admits for fuch rcafonsaswe 
 haue before allcdgcd, where that we did examine the diU 
 fercnce betwixt Gods willjand hispcrmiftion. 
 
 You retcine your olde naturefand iuftly I might fay the 
 nature of the deuill) mofte maJicioufly affirming vs to fay, ■* *^"'4* 
 that xvhatfoeucr Godpermiitteth he wiiletUit ahfdutely^ anifo that 
 ttbfdutely he vtnUeth alvrick^dnejfe.W^hkh laying as yc be ncucr 
 able to proue vpon vs, Jo do we confclie it not onely erro- 
 nious, but alio io blafphemous, that whofoeuer dare pro- 
 nounce or affiimc the famejdcfcructh death. For we moft 
 conftantly in worde and writing affirmc, that abfolutely 
 God wilkth no miquir ic : For aJ! hjs workes in Io farrc as 
 they proccedc from his wifedome and infinite goodnclTe, 
 are holie and iuil, and therefore do we m-ike God author 
 of no finne, which oncly procecdcth from the fountaines 
 that be corruptedjthatisj from the deuill, and frcraman, 
 as in diuers placcs,molt euidently we haue declared. 
 
 Becaufe I doc percciue that greatly yce delight in your ^' 
 
 pregnant wittes(l will not faie foolilh vanitie) 1 will rccirc 
 your whole wordcs by the which yc would fccir.etoprcuc 
 contraricticin God, except that we would grant a difi'c- 
 rcnce betwixt Gods will and his permiflion./ p/<',raith the 
 authourof your bocketo vs, that yceare thT'/ophetescfthe 
 defstU^ vt huh teach fuch fltke doClrine^arJye faieye he thepr.phds 
 of God. 7(ow ofneceff.tie one ofys Iteth :for if ye be tl)epro'jJ>ctes of 
 Gcd,l lie- ^)id if) e bet hi l^ophc ts of the deu iH,ye Ih, ^ndifC <,.{ 
 will ys to faie the trkcth , lie Will not that we lie -.far then heflould 
 tt^iUtti-o ccntraneSy rrhich is impofpl>le,yet $ne ofys I: e, xvhich wufi 
 hebyjfernufficnandfijferifi^ofGod.andnot/yyhisYrilLiihercfore 
 it folloxvcth that there IS difierence betwixt the ft; fiering, nndthe 
 YvillofCod. 
 
 It appearcth that in this defcriprio of pcrfons in which ^nfpcere* 
 yc oppofe your lelues to vs,ye would more declare what is 
 your Judgement and opinion of vs,and what ye would thst 
 wc ihould be efteemcd of others, then that yce greatly do 
 trauell to proue anic contraricric in Gods wil by the fame. 
 For his cccrnali wifcdomc fecch the rocancs howe that his 
 
54<^ AGAINST TKE.ADVERS. 
 commandement, and his will arc not contrarious the one 
 to the other : albeit that he command one thin2;5& yet for 
 iuft cauI'eSjWilJ wicked men to do the cocrarie.Which kind 
 of contrarietic, and repugnance doth fo blinde your citrs, 
 that you cannot fee howe God can command all men to 
 fpeake crueth, and yet for juflcaules before fecncjancdc- 
 tcrmincdinhis counfell, that he will the deuill- andhis 
 fiaucs to delight in lics.AlbcicI lay that the appt aranceof 
 this contraricticblind you, yet will not Gods truethccarc 
 to be truethj neither will the libcrtie of his etetnall Godi- 
 headjbe brought into bondage to your corrupt iudgnicnr. 
 His commandcment, and his will, do neither debate, ney- 
 tlicr fight betwixt themfclues : but do agree in i\ll thingcs, 
 cucn as do his mercy , his luftice, his wifcdomc, and his 
 power^albcit ofrener it is^that his iuftice dojh puniih lucb, 
 as vpon whom he hath determined to hauc mcrcls. Eucn 
 fohccommandethmento obey his comm.iundeir.entcs,. 
 whom he not oncly forcfawjiob.: difobcdienrjbut for moft 
 iudcaufeswillethhisgloric to appearc cuen in their vn- 
 lighteoufneflcjand lies. And this he doth without all con- 
 irarictjc in his godly will , to the full knowledge where- 
 of albeit ye cannot atteinc, yet more profitable it were for 
 you to be ignorant of fuchthingeSjas God referucihtobc 
 reueaied in thetimc appointed m his eternal! counfeLihc 
 thus without all rcucrence, and fcare to trouble your foo- 
 liflibraines, in dcuifingfuch abfurdities, as may fccnie to 
 oppugnc Godscternallvcritie: which in the end will tri- 
 umph to your deftf udion, fliaine, and confufion, if obfti- 
 natcly you pi oceede as you haue begun. For albeit that he 
 iouech tru£th,and hateth lies,and albeit that he comman- 
 dcth man to fpcakc ihetructh, and forbiddcth man to 
 bcsre hKc witncfie, yet fcareihhc not to giue a comman- 
 dcment to that wicked fpirit,to goe forth and to be a lying 
 rpirir3in the m outhes ot all Achabs fallc prophets. Yea fur- 
 theihecgaue him power to vvorke that in the falfc pro- 
 phctSjwhich he forbiddcth all men to do. For he coman- 
 deth that no man fliall dccdue another, and yet giueih he 
 power to the dcuiil to be a lying fpiritein the aiowihes of 
 
 tjie 
 
OF GODS PREDEST. 347 
 
 xhc falfc prophets , and to them he giucth power to de- 
 cciuc Achab. If yc lift to lay conrrarictic to the charge of 
 God, prepare your wings,' and with Nabuchadnczarof 
 Babylon,fay,wcwjlIpaCc vp totheheaucns,and{liakfta- 
 blifli ouricatcsaboueihcftarrcsofGod,welhalipuircvp 
 vpon the height of the clouds, & we (haJbc like to the nioft 
 hiohcft,yca if thus vc will call his I'ecretccounfcls tocxa- 
 mrnation and triaU, vc muft be iu Jgcs & fupcriors to hiro. 
 Thus luftly I might iliudcand fcoffeyour rcalons , as va- 
 nines mcft vnworthie to be antwered. But yet hauing rc- 
 Iped to the fimplc,! vvilgathcr your argumcnt,and forme 
 it as ftrongly as your fclucs can,and 1 wil aniwcre lo much 
 of the fame, as ye thinke vnablc to be anfwercd. Your ar- 
 
 gumcntisihis. , , » r »• 
 
 God cannot xrill hro contrxries , hut toJJ>eaP^e the tmth, aitdto lie j-y aduer- 
 are contraries, Therefore he cannot wU then.bjih. Bu-t hepermittcth j-^-^j ^^.^^ 
 mentolie ^and\rilltththemtoj}eakethe truth. There is therefore a ^^^^^ 
 differencebetxvemethtmllandthepcrnujfit. 
 
 God cannot will two contraries. True it is in himfelfcjin ^^nfmre, 
 one rcfpca, and for one purpofc,he who is author of con- 
 cord, cannot will contrarietic : but ni confidcration of his 
 creatures, for diucrfc refpcas , & fundi ie purpoles, things- 
 be not cctraricsjthc one to the cther,which to our iudge- 
 mentSjhauc appearance of contrarietic. if you be fo well 
 feenc in your artes.as fome of ycu pretend, yc cannoc but 
 vndcrfland this anfweretobe iufiicicnt,io diilolue what- 
 fceucr yc hnuc vnreuerenily colkacd. But yet to make it 
 mere fciifible to the fin^ple , 1 fay that in this proportion, 
 God cannot will two contraries:, and in the conclufioti 
 which you n^.akc vpon the fame , you oueht to haue made 
 a diftmcnon betwcene thofc things which God nmplie(or 
 as ye fpakc before abrolutely) will, and betwecnc thofe 
 thingsjwhich he willfor a certaine endand purpofe,which 
 doth not appcarc in the external aftios.For certain things 
 there be(as in another place 1 haue intreatcd) which God 
 will cucn for ihcmfelucs ,fjch as be mercic, luaice, tern- 
 pcranccjchaftmcjand al other vertucs,\vhich he will haue 
 tofninein his elca,and pkafehim in Chrift lefushiifon: 
 
348 AGAINST THE ADVERS. 
 
 and yet neucrthclcflehealfo will cruclty,iniufticc>cxccflc, 
 filthic lifcjblindntflcjand induration to be in othcrs,as iuft 
 punifhments of their finnes, and caufcs of their condem- 
 nation.ThcIaft (I fay) will God to be in the reprobate, not 
 for thie wicked aftes fake, which do cucr diipleafe his Ma- 
 icftyjbutforfuch ends as his wifdomehathappoinred. Lcc 
 this be explained by examples, fome naturaJ.and ferae ta- 
 ken from Gods fcripcures. There is no man ^except he be 
 of a moft cruell nature ) that confidcring the incommodi- 
 ties of warreand of battIc,doih wilit for the felfc.And yec 
 a godly prince purluedby externallcnimies, doth not on- 
 ly will his fouldiers to tight , andtomaintaine thewarre, 
 but alfo he prouoketh , he incourageth and exhorteth his 
 fubicfts to the fame. And why is icPbccaufe that war or bat- 
 tcll pleafeth him in the fclfe, or for the fclfc ? No, but be- 
 caufc without fuch trauell,fuch danger andhafard,hts 
 fubiefts cannot liue in quietne{re,& the eftatcof his com- 
 mon wealth cannot be prefcrued. The fame may 1 fay of 
 godly Magiftratcs,punifhing muriherers, adulterers, and 
 blafphemers with death, and yec neither willing the death 
 of any man , neither yet deliting in the fliedding of their 
 blood. In thefe (imilitudes I grant fomewhat to be vnlikc: 
 for gods power is not fubied to liich incommodities vn wil- 
 lingly, as be the powers of men. Butyet thefe fimilitudes 
 fuffice to cxplaine the chiefe purpofe, which is , that man 
 hiay will two contraries, for diuerfe rcfpeftes, without any 
 contrarietic in himfclfc. Forpeaceandwarrearccontra- 
 ries,tokillandto faue theLfe, arc likewife contraries, and 
 yet one man , euen at one time may will both the one and 
 the other,for diuerfe rcfpedcs, and diuerfe ends. He may 
 will peace for the comfortable quictncfl'e and feliciiie that 
 thereof fpringeth,and at the fame inftant without all con- 
 trarictie in himfelfe , he may will warre , to withftand the 
 furicof thcenimiethat would opprelTc his fubieftcs. And 
 may not thefe things,v/hich wcperceiue to be in creatures 
 be in God in greater perfedion, although we perceiuc not 
 the caufcs ? Let vs trie the anfwcre, both by the examples 
 of Gods fcruants , andiaft by the example of God himfclf. 
 
 Lot, 
 
OF GODS PREDEST. 349 
 
 Lot , no doubt did agree with Gods wilJ in that heIouc4 
 chalVitic, fobrictic and temperance , and hated filthie life, 
 riotous chccrc,and exccffc.For the holy ghoft bcareth him 
 this rccord,that he was pure and dcane both in cares and 
 cyes.But what wil had he when he did offer his two daugh- 
 ters to be dcfloured,and abufed by thofe vilanous perfons? 
 was it contrarie to his former wiJl ? Did he now bcginne to 
 dchght in that execrable filihinefTe ? aflured I am he did 
 not. But bcingopprcflcd with the prcfcnt necefruie,retci- 
 ning the fame loue,will,and mindc to chaftiticjand honefl 
 conuerfation, fought the next remedie that to him appea- 
 red able to haue ftaied the rage of that furious multitude 
 (vpon God I grant fallethnofuchneceflitie.) Butletthc 
 chicfcfcopc be obferued, and wefliall vndcrftand(thatfor 
 diucrfe rerpc£is)to wil two things^whereof the one is con- 
 trary to the otherjis not to wil contrariety. But let vs come 
 to God himfelfe. God willeih mercie,iurtice, and all other 
 vcrtues, as before we hauc f3idj& thefe he will at al times, 
 and before all times.But is it not pofiil>le therefore,ihat he 
 can will cruckie, oppreffion, bloodfhedding, muriher and 
 death ?Who then fent Nabuchadnczar to deftroy not on- 
 ly the lewesjbut alfo the Moabites, Si othcrnations? Who 
 pronounced this fentencc, Curfed be he that doth the 
 Lords woikc negligently, and he that wichdrawcthhis 
 fword from blood J* Whodid create thefmithcs with their '^^'^' 
 hammers to break downe the homes which had difperfed 
 Ifrael? .And finally, who gaue his ownc fonne to the cruell 
 death ? Who hath fubicded the dearc fpoufe of Chrift le- 
 fu s to afHiftions, and temporall calamities ? Da re you dc- 
 nic,but that it was and is, the eternall God,by whofe good 
 will all thefe things were appointed and decreed , or were 
 any of thcra done againft his almightie wil?I ihinkyou wil 
 nocfoaffirme. FonhcfcripturewitneflcthjthacGodgauc 
 his fonne to the world, euen of determined purpofejthat 
 he Ihould die,or elfe who could haue compelled his Maie- 
 ftie thereunto, if his will had bene repugnant ? Peter affir- 
 np,eth,thac blcflcd are we that fuffcr for the nameof Chrift, 
 adding this comfortablefcnccncc. By Ehcm(^ih2n^by the i.T^c*.^ 
 
3^0 AGAINST THE ADVERS. 
 
 1 TetA, pcrfccutcrs ) is the name ofGodblafphcmcdjbuebyycu 
 it iv glorified. And thercforcj let fuch faith he, as be affli- 
 ^cd by the wil of God.lay dovvnc their foules in wcl doing, 
 
 Ilom.S. as in the handcs of a faithfull keeper. Paul wirncffeth thac 
 thofc whom God hath ehdcd mChrift Icfu , he hath alfo 
 predcfliiiarc , and before appointed:, to be like fafliioncd 
 to the image of his owne Sonne. Of which teftimonies, ic 
 is plainc that the: gneuous deitmilionj the aboundancc of 
 the bloodOicd among diuerfc nations jthe cruell death of 
 Chrift ielus,and the moft feareful afflictions of his dearc- 
 \y bcloucd church, did proceed from Gods Will, infomuch 
 as he did not oncly fulfer them, but alio for moft iuft cau- 
 fes,rcfpcdes,and ends, which often before \ haue recited, 
 he did wil and appoint them: and yet in God was there no 
 concrarictie. For m the deftruftion of Ierufalem,and of o- 
 thcrs , he had not refpcd fimplie to the ruine and vaftaii- 
 on of rhofe places , bur to his iuft iudgeraents , which were 
 prouoked to take vengeance vpon the multitude of their 
 fins, which long he had fufl'cred. When ourmaftcr Chrift 
 icfiis did faffcr , he had no delight in the crueltie of thofc 
 enraged dog gcs jwho did crucifie him, v/hich as he hated, 
 loafccrhedidmoft fcuercly pimifli : but hisplcafureand 
 delight was in the rcdcpiionofman,whicfi by none other 
 lacrjlicc could haue bene perfited. And thisday5and from 
 the beginning he hath had no plcaflire in the blood which 
 is Hied , neither in the tyrannie which is vfedagainft the 
 fimpJejOnd fmall flocke,but becaufe he will haue the mem- 
 bers like the headjhe doth a ftrange woi ke.that he msy do 
 hisovv.ieworke, that is, hctriethandpurgcthbyfircouc 
 faith from all drofle , and corruption of earthly aftedions. 
 Burin noncof allthefcis there any contrarictie , neither 
 in God, neiihcrinhiswili, neither in his counfcJl. For 
 gilth!:igcsbedi:poredin fuch order, fuch confentandfo 
 ccnucniently,rbathis gloricjandthc perpetuall comfort 
 of his clcd, doth finally, and alfuredly follow. And eucn 
 foitisinihcapparant contrarictie bctweene you andvs, 
 -- .. God no doubt , will the one of vs to afSrmc lies , to ra ilc 
 toblafpheracjand mcfl vaiuflfy to accufc the other: he wil 
 
 the 
 
OF GODS PREDEST. 5^1 
 
 the otb rrto fuftcinc the caufc of the tiucth patiently , to 
 bcarc opprobrious v/ordes,and flanderous rcportes^rcter- 
 ring iuucgcmcnc vnto him, who righceoully, and in cqui- 
 tic (liall iudgc.U there therefore anic contrarietie in Gods 
 will? none at all. Forthediucrsrefpeds, and ends being 
 confidcrcd/he fame ccnfcnt flialnowbcfoundin this ap- 
 parent contrarietie, which hath remained from the ia- 
 creafc of Gods Church . For in all ages hath God willed 
 his true prophets with aliboIdncflc,andconftancic, tofu- 
 ftcinc the caufe of his fimplc vcritie,how odious that cuer 
 it was vnto the world. And in their conirariejhe hath rai- 
 fed faliC prophets to whomc he hath giuen the ciiicacic of 
 errors (for contraricpurpofesi grant)towit,ihachis peo- 
 ple may be tried, his faithful! fcruants exercifed and hum- 
 bled, and finally that fuch as delight not in vcriiie , may 
 bcgiucnouertobelccuc lies. Go to now and prouc con- 
 trarieties. 
 
 In the words of Zacharie you fliew your ignorance, and ^'* thefxK 
 in collefting the mindc of Oded , you plainely declare 
 your accuftomcd falfchoodm farther ftreiching the mind 
 of the Prophet, then his wordes will beare. Which thing 
 I will rirlifnew by reciting thcplaincwordes, and forc- 
 turneto the Prophet Zacharic. There was in Samaria a 
 Prophet of the Lordes (faith the hiftoric ) whofc name 
 was Oded, and he went out before the hoft that came to 
 Samaria , andfa'd vnto them : Behold ,bec2ufc the Lord ^•'P^J''iJ« 
 God of your farhers is wroth with luda, hehathdcliuc- 
 rtd ihcm into your hands , and yec haue flainc them in a 
 rage that reacheihvptoheauen. And nowyeepurpofcto 
 kccpc vndtr rhechildren ofludahandlcrufalcm, asfcr- 
 uantcs and hanarnaidcs vnto you ; But are nor you fuch 
 that finoes arc with you before the Lord your God? Thefe 
 be his words in that matter, by the v/hich if you be able to 
 proue, that the Ifraclitcs did more then God in his eter- 
 rall counfel had appointed that they Ihould do agamfl; lu- 
 da and Icrufalcm jws will patiently heareyour probation, 
 and reafbns . If you fay the Prophet reproucd them of 
 their crueltiejthcrfore they did more the God svould: that 
 
S^t AGAINST THE ADVERS. 
 
 <loth not follow, for the iuft will of God muft not be mea- 
 fured by the crucltic of their fad , but by his ownc word, 
 which doth affirmc, that God gauc oucr ludahinto the 
 hands ofche king of Syria, and into the handes of the king 
 ofifraeljwhodid ftrike them wuh a great flaughter, and 
 that fcr their linnes & abhominablc idolatrie , which they 
 andAchas their kinghad committed. Wehcarc, andfcc 
 affirmed by the holy Gholi, that God gauc them oucr in- 
 to the hands of their enimies, which thing he did wiUing-- 
 ly,andnotbypermi(rion, asyou write. Nowiothcplace 
 ofZachariah in which Ifiy, you (hewgroflc and wicked 
 ignorance. For ifyour interpretation (hould be recciued, 
 then of neceffiae it (hould follow,thac in God there lacked 
 power to impede and ftay the furie ofthofecruell men, 
 who in iheir vidorie did fo rnfolently rage. For if God 
 would onely hauc had the Icwcs gently corrcfted,and not 
 tohaue bene fo feucrely and rigoroufly deftroyed: and 
 yctjtha t agairill all manner, and fort oi his will , they were 
 fo cruelly intreated, it cannot be denied, but that the cru- 
 cltic and rage of the Babylonians, was greater then God 
 could impede or ftay, how blal'phcir.ous andfallcthisis, 
 the godly doth vnderftand. O (fay you) but fo doe the 
 words ofche text found, fortheyiay ; I am greatly angric 
 again ll ihe carclcfrchcarhcn.For I was but a litrle angrie 
 againft Sion, but they hauc helped forward the affliftion. 
 1 anfvvere , that if yce were not more malicious then igno- 
 rant, ye ml^ht calily perceiue,that thofe words were fpo- 
 ken, notcoproucihacanie thing was done againft Ifracl 
 and iudah , which God had not appointed and comman- 
 ded, but to inftrud the Prophet, that the wi'l and counfell 
 of God, inpunifhingofhis people, wasfarrc other then 
 was the \v;ll and counfell of thofe that did deftroy them: 
 & that their long bondage Ihould haue another end, then 
 either they themfclues, ortheir enimies did vnderftand. 
 That nothing was done againft that people, which the 
 Lord had not appointed, yea and commanded, the fame 
 Prophet doth affirme, faying, my words & my ftatutes(hc 
 meancththc ihreatnings and puniihments) which 1 hauc 
 
 com- 
 
OF GOBS PREDEST. 355 
 
 commanded my fcruants die Prophcts.hauc they not ap- 
 prehended your tathcrs : infcmuch that they hauc couer- 
 tcd,and laid-hucn ai ihe Lord of hoftes hath dcccrmined, 
 & appointed to do vnto v s, accordingto our wnycs, & ac- 
 cording to our imaginations. fo hath he done to vs.Hxccpc 
 that yon will bclic the holy gholl , you mult confcHcthat 
 God had commanded, God had appointed & determined 
 fo ro puniih his peoplc.Yea Amos the Prophet fcareth noc 
 CO (ay : Shal there be euill in a cicie(that is,any punilhmenc 
 or pJague^and the Lord hath not done ii? Why is he then 
 oacndcd(ray you)againft the proud and careleflc hcathc? 
 lanfwere. Bccaufc they neither had relped to Gods will, 
 ccunfclljncr comraandement,but to their own priuate co- 
 Qioduiejandco the latisfyingoftheir crucllappctitcs. For 
 they did not dcftroy Icrulalcm , willing or minding to pu- 
 null the offences of the people committed againft God: 
 neither yet did they came the to Babylon of purpofe that 
 God might be gloriHcd in their deliucrance. No,ihey had 
 determined the piaine contrarie. Towitjihat lerulalcm 
 fnould remaine dcfclaie for euenThat ludahTnouid be the 
 inheritance of llrangc nations, & fo fhould Gods prom-ife 
 be fdlc and vaine.AnJ in very dzcd the Icvvcs ihemfclueSj 
 in the extremitic of their trouble, yea, and when the tern, 
 pic began to be reediHed,\vcre not free from thefe teptati- 
 ons, and therefore doth God aiTiirc his Prophets that his 
 loue was great towards Sion : That he would dcftroy that 
 rar.-on, which intended their dcftrudion: thatbe would //4.40. 
 deliver his peoplecthac the warfare of lerufalem was at an 
 end, that her iniquity was remitted: that Ihe had recciued 
 double punill;mcnt for ail her finncs,from the hand of the 
 Lord . and that therefore he would take the dolorous cup 
 ofangui{h,andforrowcutof herhand , and woiddgiueic 
 into the hands ofiholc that did trouble her.By which (and 
 manie mo promifes and thieatnings , God doth net 
 meanc that any thing was done in lerufalem, which he 
 had not appointed. But by the one he did lomwhat com- 
 fort the troubled hearts of his jfHictcd people : and by 
 the other he did fncw the caufcjwhy he would punifiitholc 
 Z 
 
3J4 AGAINST THE ADVERS. 
 
 cruell murthcrers , whofc fcruicc before he did vfc in pu- 
 nifbing his people. And this doihGodmoft plainelywic- 
 ncfTem therewordcs: I was wrath (faith the Lord )\vith 
 my people 5 I hauc polluted mine inheritance, andgiuen 
 them into thy hand (he fpeakcth vnio Babylon) thou 
 didded (hew them no mercy ,but diddeft by thy very hea- 
 uie yoke vpon the ancient; and thou faidfl J Iflialbe a La- 
 die for euer , fo that thou didft not fet thy minde to thefe 
 thmges^neither didft ihou remember the latter end ther- 
 of. Therefore now hcarc thou that arc giuc,n to plcafurcs 
 and dwelleft careleffc. She faith in her heart,! am & none 
 eife: Ifnallnotfit asa widow, neither fliall know the loilc 
 of child', en. Hereof Kay itisplaine, that the punifhmenc 
 of Gods people (as before I hauc proucd)is his owne ap- 
 pointment, and will. But bccaufe ihepuniQicrslooketo 
 another endjtherefore are they crimin^ill before Godsiu- 
 ftice.inadducirigboth thefe examplcsjthatisjoflfraelpu- 
 nilhingluda, and of the Babylonians dcftroyinglerufalc, 
 Ifinde you in another moftgroircerrorjbefidcs this which 
 I hauc confuted. Foryoufcemeio affirme, thatifthclf- 
 raelices and Babylonians had kept a mearure,and had not 
 exceeded the bounds which God had appointed &cora- 
 mandedj they had not finned. For ( fay y ou) h e willed the 
 one,butpernnittcd the other. Then info far as they did his 
 wjl,theylinncd not, burin fofarreas they exceeded his 
 will.and did more which he would notjbut onely did fuffer 
 k, they finned. This is your profound diuinitie and godhe 
 meditations of God,of his iuftice,iudgements,and workcs 
 incomprchcnfible to mansreafon. Areyouablctoprouc 
 that Nabuchadnczar came toieruf«lem,orthat tlierinhc 
 fpilcjor his captaincs and cruel fouldicrsjone drop of blood 
 which God (in his ctcrnalicounfcil) had not appointed 
 & willed. The tcftimonies of all the Prophets rebuke your 
 vanitie. Ezcchici faith: Thus faith the Lord. Behold I 
 come againftthce , and will draw my fword out of his 
 ftieath , and cut off from thee both the righteous and the 
 wicked. Seeing then that I will cut off from thee both the 
 righteous and wicked , therefore fliail my fword go out of 
 
 his 
 
OF GODS PREDEST. jyy 
 
 hisfticathagainft all flefli, from the South (meaning tho- 
 rough all the land) to the North, that all flcfh may know, 
 that I the Lord hauc diawne my Iword out of his (heath, 
 and it llull not returnc any morc.Markc and confidcr how 
 Godattribu:ethallio himfelfe , as after yet the Prophet 
 more plaincly fpcaketh.faying ; And he hath giuen ii to be 
 furbiiTiedjChat he may handle it : This fvvord li {harpc, and 
 is fourbifhed that he may glue it into the had of the flayer, 
 &c. And I will powrc out mine indignation vpon thee in 
 the fire of my wrath , and deliucr thcc into the hand of 
 beaftly menjand skilful to dcftroy.Thou {halt be in the fire 
 to bedcuoured, thy blood fhalbc inthemidftoftheland, 
 and thou fliak be no more remembred,for I the Lord hauc 
 fpoken it. If ihcfc be the words of him that onely fuffcreth 
 and willeth not thinges to be done, let the indifferent rea- 
 der iudge. Why they did fiiine noiwithUanding that God 
 in hiscounfellhad willed and appointed this fcuercpu- 
 nifnmcnt againft his people , 1 hauc before declared. To 
 wit, becaulcthatnciihcrknew they Gods will, counfell, 
 nor commandemcnt , neither yet had they any refpcd to 
 obey God, or to fulfill his will. That Nabuchadnezar was 
 ignorant of Gods will and counfell, is cuident by that 
 which is written in the fame Prophet , in the place abouc 
 exprclTcd. For after he was come forth of his countric, & 
 was with his armic farre proceeded in his iourney, he was 
 vnccrtainc whether he fhould go againft Rabbach the 
 flrongCitie of the Tonnes of Ammon , or againft ierufa- 
 lem, andfj committing the matter to his forcercrs and 
 diuincSjCthe lots being caft)he takeih his iourney againft 
 Iuda,and lerul'alem. Whereof it is plaine that he neither 
 knew nor vnderftood by the motion of Gcds holy fpirire, 
 his holy will, neither yet commandemcnt. And indeftroy- 
 ingtheCitiCjand punidiing the people, who will fay that 
 heorhisfcruantshatedfinne, pride, crueltie, Idolatrie 
 and abhominations, with the which he and hjs whole 
 rcalmes were replenifticd ? Andthefamcdoclfay of the 
 Jfraelites , who did not onclyfinncbecaufc they excce- 
 dcdmcsfuic in punifliing Uidajburbccaufcthatagaii-ft 
 
 Zij 
 
3^^ AGAINST THE ADVERS. 
 
 Gods kw andexprcfle commandcmcnc, they madcvii- 
 iuft warre againft their brethren. They neither looked, 
 neither yet ought they to haue looked to Gods fecrcte 
 ccunfell. but to his plaine lawjvvhich commanded them to 
 loue their brethren , not to murther, not to ipoile , not to 
 couctj^c.Againftthc whichjbecaufc they did offend,eucn 
 imhciirlt motion and purpofe of their warrcjin Gods pre- 
 fence they were murthcrers,theeucs,opprefrors, and co- 
 uetous perrons, before that cucr they fet their foote forth 
 of their houfes. Andfo cuen that which he in hi&cternall 
 counfelhvillcd them to doe , did no Icffc difpleafc him, as 
 touching their wicked minds , then did that which you af- 
 firme he llittcred.For cuery tranfgreffion of his law, is be- 
 fore his iufticc odious & (infuli.Ifthis cannot corrcd your 
 iudgcmentj yet I am afiurcd that it fhalldcclarc your vani- 
 tic, v/ho dare conclude that if the Ifraelites and Babyloni- 
 ans hadkeptmeafureinpunilhinguidah, that then they 
 had not finned.But the conirarie 1 affirme and fay^that the 
 niTr thought and purpofe raouing chem to make war, was 
 lnr'..i^. fjfiae before God. Touching the permifTion of the father 
 towatds his prodigal! Tonne, and touching the fon, which 
 promifcdtogo,and lo labour in his fathers vineyard, and 
 went not, i haue before anfwcrcd, that fimilitudes ought 
 not further to be {Iretckcd, the the mind of the holy ghcft 
 is to teach in the fame. Andm thcfe places it is cuident, 
 thatChrift tcacheth not how God is compelled to fuffcr 
 manic things which he wilnot,nciiher yet was it his mind 
 in thofefimiiicudes to teach vs what difference there is bc- 
 cweene Gods will , and his permifiion , but in the one he 
 tcacheth, that iti God there is mercie towards the finner, 
 yea and towards fuchaiinner as vmhankfully,andinobe- 
 djcntly hath departed from God, and that there be fomc 
 proud children , wlio by reaion of their continuance in 
 their fathers houfcjbecome dirdanicfuilthat others Ihould 
 be preferred or compared vnto them. And therefore they 
 giudgc, they murmure, and ihcy enuie ihelibcrahtieof 
 theirfather and his mercy fliCwcd to the fon , thatbefore 
 appeared loH. To whom this might be applicd,bcfides the 
 
 Icwcs, 
 
OF GODS FREDEST. 3^7 
 
 [ JcwcSjand the Gcntilesjve arc not ignoranc- The other fi- 
 i milicudc doth teach vs^thac many in mouth fay, lordjlord, 
 ' Igo, I go, whofc heart did neucrfcclcwhat isthereue- 
 renceandcrueobcdicncedueto Godsmaieftie. 
 
 Wcconfcflc no IclTc then Icrcmy doth wricc:forwe fay? ^^ the'j.'^ 
 that God neither ccmmandcdluchabhominarions, as his <««"^« 
 people commictcdj neither yet that euci they did enter in- 
 to his hcartjihat is^they did neuer delight nor plcafc him, 
 neither yet did he eucrwill them for thea<f^ions theav» 
 fclucs. But when you flialbe able toproue that it did not 
 appertainc to his iuft iudgemcnres to punifli iholc idola- 
 ters with fuch blindncs,thac they became r^vore cruel! then 
 brute beafts.* then (hal ye be more able 10 proue,thar in no 
 wife did God will that cruekie.God willed not thofeabho- 
 I minationsforthc murthercomirittedand blood that was 
 fhed , for that he hated and did punilh : but he wiikd ihac 
 a tcQimonic fliould be left to the world, in what blindncilo 
 man f allcthj when he declincchfrom God, & from his true 
 honor,bfwhichfearcfullexample,you and your led oughc 
 to take heed. 
 
 The Ifraelites in killing their children , no doubt did Iromd, 
 cuen agree with Gods will,and were of one mind with his 
 iuft iudgemets, as you declare your fclaes to be,in fpewing 
 forth thefe horrible blafphcmicsagainft hisfjprcr.-.e ma- 
 icftic.Eor as they leauing the plam v/ill of Godjdcclarcd in 
 his law concerning their obhtions, & making of facnfice, 
 in ablindzeale to honour God, as they pretended with 
 facrifices more precious, and acceptable (becaufe their 
 children 10 them were more dcare then oxcnj or bul- 
 lockes ) as they , I fay , in fo doing Icauc to vs a fearcfuU 
 example of Godsiudgements : fo doc you by ihefe your 
 horrible blafphemies, which in furie, icfting, andfcofHng, 
 ye vomite forth againft God,his eternal] cruth,and againlfc 
 the trus profcfibrs of the fame : and thus farrel confelfe 
 was Gods moftiuftwill fulfilled in them, as alfo it is (and 
 hereafter {hallbe)fuLSllcd in you.That becaufe they in the 
 vanitie of their imaginations, dcdmed from Gods will rc- 
 usUcdjGodofhibiuiicc would make themfpe-ftaclci tojil 
 
 Z iij 
 
358 AGAINST THE ADVERS. 
 
 ages following, what were his iudgcments (as I hauc laid) 
 againft Idolaters. Euenioyee, neither content that God 
 ihal vfehis creatures,asbeftferucthfor his glorie,ncithcr 
 yet that any iuftice be in his eternal godheadjto the which 
 your reafon cannot attainc,are giuen ouerby Gods wil in- 
 to reprobate minds,thus horribhe to blafpheme his Maic- 
 ftie : ro admonifti the generation prefenr,and to comc^that 
 with greater fobrietie, more fcarc and rcuercnce they 
 fpeakcjand think of thofe myfteries that be incomprehcn- 
 liblc vnto man. 
 
 1 haue before declared that no man leaning the will of 
 God reueiledin his word, doth eithcrobey him, either yet 
 pleafc him5and fo can he neuer be of one roinde with God 
 that committeth thingesforbiddenby his word. But why 
 that God forbiddeth iniquitie to all (which alfo in all men 
 hehateth) and yet thatbctwixthis vcfiels of mercic,and 
 the veflcls of wrath,he maketh fuch difFcrence,that to the 
 one he giueth medicine and purgation, againft thenatu- 
 rall venim fo efFedually , that it worketh their faluation in 
 the end: and to the other he denicth that gracCjhc wil not 
 make you,nor any of your fadion,further of counfell,then 
 K9W.9. he hath exprelfcd in thcfe words : He hath mcrcie on who 
 he wil hauc mercic,and whom he.wil^him he maketh hard 
 hearted. 
 To the ninth ^^^^ fathan hath fo enraged you , that rpon that do- 
 ctrine which the holy Ghoft moft euidcntly dcthte3ch,yc 
 dare gather this abhominable abfurdiuc. that God & wic- 
 ked Idolaters are both ofoneminde, that they both in- 
 wardly and outwardly do obey him, ye haue iuft caufe noc 
 onely tobeaniaracd,butairotoc]uake,trcmble,and fcare, 
 for that horrible blindneflewhercinto you are fallen, and 
 forthofeiuft vengeances which your pride doth craue of 
 ' . Gods iuftice. lufi art thou 6 Lord in all thy workcs. 
 
 Tothetsnih ^^ y^^^. queftion , asking by what meanes fliould the. 
 *Ij ^A)* Lord ftirrc vp the minde of the king of Medes to dcfti oy 
 Babylon^who had before a dcfire redy bent to do the fame, 
 but by fuffering& permiitinghim?To this queftion (I fay) 
 7/4.47. doth Efay the prophet anfwcre/aying; Thus faith the lord 
 
 vnto 
 
OF GODS PREDEST. 3^9 
 
 vnto Cyrus his annoimedj whofc righ: hand I haue hol(le> 
 tol'ubduc nation;* before him : therefore willl weaken the 
 loines of kinges, and open ihc doorcs before h:m, and the 
 gates ihaJI not be {huj. 1 will go before ihec, and make the 
 crooked ftrcight, I wiil breake the brafcn dor/res, and burft 
 the yron barres. And I will glue thee trcafures of daikncfle, 
 and the things hid in Iccrct places, &c.if there be in you ci- 
 ihermodefticorapcnes colcarnc, this is fufiicient to in- 
 ftrud you, how God raifcd vp his fpirite, which before was 
 readie bent to dcftroy Babylon^ to wit, in giuing vnto him 
 fo profperous fuccelfcjthat no impediment was able to rc- 
 fift, or withftandhim.Which thing God did not by an idle 
 permifTion, orfufferance as yc imagine, but by his power 
 which did effcdlually worke in all that his iourney, as the 
 Prophet hecrc, and in manie other places doth wirnefle. 
 Which thing doth Cyrus himlelfe alio confcfle, in ihefe 
 wordcs. TheLordGodofheauen^hathgiucn me all the £^4,1, 
 kingdoms of the earth3& he hath commanded me to build 
 him an houfe in lerufalcm^which is in ludah. And the holy 
 Ghoft afiirmeth,that the lord did ftir vp the fpirit of Cyrus 
 lungof Perfiajto caufe this proclamation to be made.Dare 
 you fsie,that togiueall ihc kingdoms ofthe earth to one 
 man,is nothing els but to fu tfcr him to riue,& polfelic them 
 at his appetites? Daniel affirmcih the contrary /ay ing:l he ^^ 
 nameofGocbcpraifcdforeucrandeuer :forwildomand "* ' 
 ftrengtharehis. And hcchangcth the times and feafons : 
 he taketh away kings: he fcttcthvp kings: he giueth wife- 
 dome to the wife, and vnderftandmg to thole that vnder- 
 ftand,&c. And Dauid alfo faith : he thacroifedi the necdic 
 out of the duft,6c lifteih vprhe poor out ofthe doung,that 
 he may fct him with the princes, euenwirh the princes of 
 his people. And thcreforcjbccaufc the holic Ghoft; giueth 
 toGods prudenceand woorking power, that whichyoii 
 moft wickedly attribute to his permiil'io,or idle fuftcrance, 
 I feare not to faic , that as God ftirrcd vp Cyrus fpirite ef- 
 fcduallicmoouingittogiuelibertie, andcommandement 
 tohis people to returne to Icrufalem , and to reftorc the 
 temple, ib did hec alfo (lirre vp hisfpiritein cnterprifing 
 
 Z iiJj 
 
560 AGAINST THE ADVERS. 
 
 his firft iourney againft Babylon, in taking from him all 
 
 <'*45t« fcare, induing bim with an hcroicall and bold fpirirc, (as 
 
 God himfelfefaich : I girded thee though thou halt not 
 
 knowne mee)and giuing to him To fortimate fucceflcsthac 
 
 all was fubiedtohis empire. And the* fore albeit tcnthou- 
 
 fand times ye will aske : Jf}?at needeih Cod to rr,0H€ tht Wicked 
 
 to do ivict'itdiy^ which beinggii' en o'^er cfGod^ im^gineth nothingbnt 
 
 tiricli^dms , and his maiTter the diuel feepeth mi'er ? Yet will I 
 
 anfwercjthat as to deftroy Babylon,in fo fir as it was Gods 
 
 workcjic was no wicked deed, biu his mofl iuft iudgemenr. 
 
 So albeit Cyrus had neuerbccn lo much enraged againft 
 
 Chaldea, cicherby hisovvne pride, eahcryct by Sathan, 
 
 that neither of botb could hauc broght any thing to pafle, 
 
 except that the Lord had decreed to pcrforme his woorkc 
 
 in Babylon , as hcc hirafclfe ilid threaten, faying : Behold, 
 
 I come vnto thee , 6 thou deitroying mountsine, faith the 
 
 Lorde, which deilroycdfi: all the earth: I willftretchout 
 
 mine hand vpon thecjand rolle thee down from the rocks, 
 
 and v/ill make thee a burnt mountainc. They Ihali not take 
 
 of theca floncfor a corner, nor aftone for foundations, 
 
 ** but thou fliaitbcc dedroycd for euer/aith the Lord,S^c. If 
 
 you fee nothing in thcfc and other fuch ihreateningsof 
 
 Godjbuta permiiTion oncly.l cannot ceafc to f^iejibst you 
 
 are more then blinde. Bucnow to that which bllowcsh in 
 
 thcfc wordes. 
 
 THE ADVERSARIE. 
 
 'hefeutnth *To tha^ which ye alUdge of the 'Pnphei I fa : h xrdtn the hearts »f 
 
 •.yrttmenf:, this peo-:le3(;;i;'c. For the better yndirfctnding of that place ^wee VfiuTi 
 
 The A'X "°^^ '^^^"^ wh'ch i6 written in the chapter going afore ; how tJ'e Lorde 
 
 - J-.. hadchofenthUpeo^leya7tdplantedthcir, as a^dneyarde^nnd (Ailed all 
 
 Cctlon. ij^^ael tj bee i'idgc hctwixt him andhl^yineyarde , wh.it more cotdd 
 
 hdue heem dctie fo r it , jhen hee had dens , and yet when he looked 
 
 for fuite ofeq'iitie avJ righteoi.fncs, loe thcrew^i^s wrong a)uln,i~ 
 
 ferie: whsreitpsnfoHotved thirindifationi fcrthey werehardenecV. 
 
 of the l.ordjbat m,^ afore isftidyGodgane tljcm oner to their owti 
 
 h.trti I tfis.Vurther^wh'ire hefaitJyto theVrofhetJjardcn their harts ^ 
 
 Wee ?hk/? alwaies confdsr th^tt their hearts were alreadie hardened:, 
 
 which thck wick^dnts did plainly dedare : yet haih he comman)}dcd 
 
 the 
 
OF GODS PREDEST. 3^1 
 
 th: Trophet to do Us office ^nzt to malie their harts hard :fjr thlxtlje" 
 
 hngeth onely to God^who paing them oner to their hearts hjtcs^hath j 
 
 alreadie hardetied them:b:it the cjjlce of a Vro\>het vpa^s, toJJ.cw them 
 
 the htrdnes oftheit harts, fo vehen he faith yhar den theiv hearts^ it is 
 
 04 much , n<jhevp anddedare rr.t-' them th: hardnes of their hcartes. 
 
 The hf\e f-lrafe of{}:eih ha'^ iv.c in I. enit, 1 3 . If the ^rief fee that ^f«'*«I3 < 
 
 thefcah is grove ne alrrc ad in the s't^n , the priej? J rail mah^him -r«- 
 
 deane . H'jVrjhoiddtJje prhfimjke him yynleane . Yrho is aWectdie 
 
 yndeane^ and tohifejle^:' lye d:..r7l nn tovchj but ly declaring hi/n to 
 
 bee -vn-leane ? So h'Avjlo.ddthc piOpJjct harden th:irhea/!es^ "vpljfsfe S 
 
 hpArtes were lyarder.cd alveadie^nnd whcj^ hearts he co'-dd not tctidiy 
 
 L,t by ded.-.nngihem tc he hardhearted^ So faith the Lord to Jere- 
 
 wie 3 dri:ie this people avray^ thiit they may go out ofmyfghty feme 
 
 to dcathy fo'^e to the firorde^ fome to hunger 3 ffjme lo captiHitie, this 
 
 WAS not the offct oft})epropheti vph^ch the Caldees executed, but the 
 
 prophet vra-s here commatided , tojlevp that for the'r voickiduesy they Jere.\ f. 
 
 P'^idd he d,;itien avexy^fome to death/onie to thef)»ord,fime tc himg-r 3 
 
 and fome to captii^iiieSo leremy too'<^theci{pout of the Lcrds handy 
 
 and m^tdt all the people drin^c thereof, rnio 1? horn the Lordftnt him^ 
 
 "uhere there bee mo nations rccf^^'^.'dy'hrn euer IcremJ did fee wit!; his 
 
 corl'orall eyes: this place therefore mf.Jt he niderfiandy us the ethers 
 
 confjyme to the of fee of the prophet, whi. h was,toJJ. e\v them that for 
 
 their rfich^dnes thcyf.oulddrinh^ of die cif of the lords rvrathywhich 
 
 abpeet'-eth more plaiulie by th^c which follovpeth y "ivhcrehefaithr.lf 
 
 th^yrv Itiot recei'te thccfp oftl/y ])and and drin''.e it ythat is.Jf dicy nil a 
 
 not ta'^^ xvarfiing by thee, ^yc. 7 hm m-crprctaticn is ccnfcrir.e to th* 
 
 phrafe of the fcriptf^re^reiihcr is it -^ontrarie to tuny part oftheword, 
 
 B'.it if any ma 1 hath a belter mdt vf^anding , let him -vfc it to thez l»- 
 
 rie of God. Ofthefe d?i}7gs alreadicfpok:n7, it isffji:iently prooued, 
 
 tlhit God J)nd} reprohateyvid caf} away m manbifcre the fotiiidaii on * 
 
 of the Yvorldjjiit as he h.tth crea'ed man lih^ ynto his oxvn image, fo he 
 
 n-ll d}e dead) ofnoneh-.tihat aUfkohldbefaued^ne'.t'.er is he thean-m 
 
 thoar or rnjotier to a:iy caily whid) rridj Icngpatimce frffercth tr/c- 
 
 hdnrs 10 drarv Vii n to repentance , neither wdleth he anie thingion- 6 
 
 trarie fj that rvhid) is expreffcd in his vcord. Tor 06 G^dis crmTLmt 
 
 and immutable y of this his hoUerrdlhee hathyttercd and deilared 
 
 ynto man to l^norv, the re/I reftrncd he yiito hirnfelfe , forafmuch .« 
 
 no man is able to coml'vehemle the proftfnditie and deplin thereof^ 
 
3<?* AGAINST THE ADVERS. 
 
 therefore m^jt »» man to go ahot^t to proue or improte any thing by 
 thut tphich IS yn knoxvne to bimywherfore they whk b affirm & teacbt 
 
 7 th4t God bath ordeimd mm afoie the foundation of the 'world to bee 
 damned yfo thai by no meanes they canhe fined, forfttchifhsfecret 
 tpillj notvpithjianding he declareth the contrary inhn tvordythey mufi 
 needs baU'C An em\ opinion of God 3^ therefore ought all men ofdtttie 
 
 I to abhor their diu'ellij)? do^irine. ^nd becattfe I hauefaide that they 
 hatte an exit opinion of God ^ I hatte added here a defcriptien cfthefe 
 eareles libertines Gsdconforme to their do^rine in allpointes , and a 
 defcription of the trite God,)»herby it may appeare euvt vnto thejim* 
 flcihow ahhominahle their dofidne ^ opinion in this matter is, 
 A N S W E K E. 
 T ih £^ Whar Co cuer (hall be redde in the whole fcripturcs, you 
 * */*^* •fhallneuerbeableto proouethatinthcfewordesof llaie, 
 (Goe , and harden the hearts of this people^is nothing els 
 meant, but that the Prophet was oncliecommaundcdto 
 declare vnto them their blindnes and hardnefle of heart. 
 For where focucr mention is made of the difference be- 
 twixt the cleft and the reprobate, this vertue is attributed 
 to the word , that it doth illuminate the eyes, and mollific 
 the heaf tcs of the onc,by the power ofthc holic Ghoft'.and 
 by the i^bntrarie, that it doeth cxcccate, and more harden 
 the other by realon of their corrupt nature , to the which 
 they are iuftly left.The Euangelift faint lohn making men- 
 tion 5 that the lewes did not belieue in Chrift Icfus , albeit 
 that they had feen his wondrous works,addeih this caufe : 
 . therefore (faith he) they could nor bcheue, becaufe Ifaiah 
 
 had faid : Hee hath blinded their eycs,and hardened their 
 hcartSjthat they (houl J not fee with their eyes, nor vndcr- 
 ftand in their hearts, and bee conuertcd, that I may healc 
 ihcm. Hecre doth the Euangelift attribute to the Prophet, 
 not onelie that hee declared their bhndnes, bjt that God 
 by him did in verie deed iuftly Wind their cyes,and harden 
 their hearts. But this ftiall more plainly appeare in exami- 
 ning the rcafons & fcriprures which ye alledge, for proofc 
 of your interpretation. 
 
 FJrft fay you. Their hearts tvere already harcfenedj Yohich their 
 ^ivick^dim did plainly declare^yet hath he commanded the Trophet t0 
 
 d» 
 
OF GODS PRE;dEST. 3^3 
 
 Jo his §ffict not t9 mah^ their hearts hard^for that helongtth onely ta 
 Cod J who gluing them ouer to their J.eartes hijies he alreadie harde- 
 ned them- And foyc conclude, that the prophet did onclic 
 declare vnro thera the hardnefTcofthcir hearics. Wedoc ^fffwert* 
 not dcnic but that their hcartes were hardncd bcforc,an<i 
 that iurtly for thciriniquities fake they were giucnoucr to 
 ihcxr hcartes luftcs. But whether they v/cre fo hardened 
 before the preaching of ihe prophet, that after they could 
 be no harder, 1 greatly doubt . Yea 1 nothing doubt to af- 
 firme , but that euen as the claic by the hcate of the Sun, 
 bccommeth more hard, and more hard, or as the branch 
 cut ofFchc naturall ftocke doth niorc and more wither, vn- 
 till that no kind of fappe, nor raoifture doth remainc,euen 
 fo I lais do the reprobate from time to time, become more 
 obftinatCjmore blind, more hard, and more cruel), & that 
 by the word,which doth plainly rebuke their iniquitie,and 
 cuidently declare whofechildre they arc.Examples m the 
 Scriptureshecreofaremanifeft: Somelcnitie, andgen- 
 tleneiie appeared in Pharao , toward the people of ilrael 
 before that Moyfes , at Gods commaundemcnc required 
 their libertie. But that will, and word of God commanding 
 him to let his people go and ferueGod in the wilderne0e, 
 didio quickly worke in the heart of that reprobate, thiZ E^o»S*^» 
 the greater hardneff^ of his heart, was fodainlyfeltbyihc 
 Ifraeiices, to their great griefe and grudging.difcomfort. 
 
 In the people of ifrael^in their elders, priefts,and coun- 
 fell, appeared fome face of iuftice, when Stephan v/.Tsac- 
 cufcdjbefore that he pronounced ihefc wordesryc Rifncc- 
 kedjand vncircumcilcd in heart, and cares, you hauc cucr 
 refifted the holy gholl, euen as your fathers haue rcfifted, 
 lo do you;wh6 of the prophets hauc not your fathers per- *^^^'7* 
 fecutcd? and they haucflaine them, which (hewed before 
 of the comming of the iuft, whome ye haue now betrayed, 
 and murdered. Bcforethis fcntencc (I faie) there appea- 
 red fome f^Jce of iiifticc , but what cnfued the holic Ghoft 
 doth witneHejfaying : when they heard thefc thingcs their 
 hearts bra ft for anger, and they gnafliedathim with their 
 ceeth. And afccr alio that he gaue a cnorc plain confciTion 
 
?^4 AGAINST THE ADVERS. 
 
 ofChriftIerus,ofhisexaItation,gIoric5pov\'cr,andMaie- 
 ftic, they cried out with a great voycc, ihey ftouped their 
 caires, they aswolues enraged, ruihcdvpon him,with one 
 conrcnt,& To without all oi dcr ot'iuf>ice,did llonc hirr. to 
 death. IfyecofefTc not th^t the word of God, proctcdin^ 
 from the mouthofStephcn, did not more harden theiii^ 
 who no doubt werchardned before,ycu deaic a truth vhat 
 1$ more then emdent.Diuers places morel irighr adduce 
 for the fame purpofe, but (hauing refpcd to^'breuKiOI 
 itand content wifh ihefc two, which I doubt nothing, 3 re 
 lufficienttoproue,thacmcn, thar be alreadic hardened, 
 yet by thccommmg of the plame worde , which rcbukcch 
 their iniquKie, they become more hard- As theowlebeincr 
 bJinde, euen when Hie appearethtofeebcft in the nigh? 
 lealon but yet m the daie time, Oieismore bhnded, bc- 
 caule tnat the weakeneffeof her cies cannot abide the 
 i^rightbeames of the funnc. Aadeuen foiciswiththe re- 
 probate, they are alvvaies blind, and ha:d hearted, but 
 when the light of God doth moft plrur.Iy ihiae before the, 
 or wnen they are called from iniqaitic to vert ue, then be- 
 commah the word ofglad tidings to them a veriefauour 
 ot death, by the which they arebothmote blinded, and 
 more hardened. And fo in your Hrft reafon wee dilfent 
 tfomyou m that, that you fcerne to affiime , rhatbccaufc 
 the reprobate are once hardened , therefore they can be 
 no more hardened . Yonr kcond reafon is , that Ucai-fe it 
 hdmgeth toGOD cnely to mak ktrd th;r henries , ih t th-.'e^ 
 fo^e there nfieth n^thhir t, th 'Prol>hef es , hut H Jh^-^^e ynt, 
 th:mthch.trdn,tje ofthir hearies, 1 R^n gUd that once vee will 
 confcffe that it is nothing repugning to Gods goodna- 
 ture foriuftcaufes to harden the heart, Rnd to make 
 blmdetheeics of the reprobare . Buuhat therefore no- 
 thing relkth to the Prophetcs or Apoftlcs, but onclyto 
 declare vnto men their hardnelTe, I cannot admit. For we 
 do find chat God doth fo communicate his power witli his 
 trucmeffcngers, andamba{radours,tha: whatfoeuerthey 
 loofe in the earth, he doth loofe in the hcauen, & wharfo- 
 cusr they binde in earth, he bindcth in heauen.whofe fins 
 
 they 
 
OF GODS FREDEST. 3^f 
 
 they remit, they are remitted , andwhofc finnesiheyrc-. 
 tcine,ihcyarcrcteincd. The Lord hinjrelfefai^hvntole- 
 remie; Behold I haue put my wordes in thy mouth, and 1 ^f^M. 
 hauc ordcjncd thee abouc nations , and kingdoracs , thac 
 thou maicftf oote out, deftroy, and fcattcr, and that thou 
 maycll allobmid vp, and plant. And vnto Pauli: v/as laid; 
 And now 1 llial dchuer thee from the nations,to the which 
 I fend ihecjihac thou maicftopen the eiesof thofe that be 
 bliiide, that they may conuert from darkcnefTe vnto Jighr, 
 and from the power of Sathan vnto God . Thefewordes 
 do vvitnciTe that the cffedusll power of God doth workc 
 wjtn the wordjwhich he piitteth in the Hiouches of his criie 
 mcflengersj infomuchthat either it doth edifie^ lighten, 
 or m.ojiific to faluation, or elfe i: doth deftroie,darken,and 
 harden. For the worde of God is of the nature of Chrift 
 Iefus,and he is not ontly come to illuminate, and to raife 
 vp,buta!foiomakeb'inde, and to beatedownC, ashcc 
 himli Ite dotli wi:ncffe,faying:l am come to iudgemcnt in- 
 to thii vvorJdC;, that thofe that lee not, {ball fee, and that " 
 thofc that fee ih^lbe blind. And Simeon faith; Behold this ^"^' *' 
 is he that is pur in refurrcdion, and in ruine of many in if- ^'**'*l« 
 rael.ln fomuchjthatvpon whom that flone of oaencefal- 
 Icih, It fhall buifc him to powder . And therefore wee can 
 not admit that the miniitery of his blclTcd word preached, 
 orpub'ifnec by his faithful! meilcngers, be nothing elfe 
 but a ijmple declaration what men be. No, we knowc thac 
 it is the power ofGod to faluation ofalthcfc that bcleeue, 
 that the meilage ot reconciliation is put in their mouthcs, 
 that the word which they preach, harh fuch cfficacie, and 
 flrength, thnt k dcuidcth alunderthe ioynts, and fincwes, 
 the bones fro the marow,that the weapons of their warfare 
 are not carnal, but arepov/crinGodtoihcbeatir.g down ^'^^^'^^* 
 of all ftrong holds,by the which the true mclTcngers bcare 
 down all counfcls,and ail height which is raifed vp againft 
 the knowledge ot God , by the which alfo they lead into 
 bondage all cogitations to obcic Chriil. We know further 
 that they haue vengeucc in redines againil alinobediecc, 
 Thac fire faflctb forth of their mouth 5s which dcuourcth <Aboc.io, 
 
$66 AGAINST THE ADVERS, 
 
 ihcir enemies , that thcyTiaue power lo (hut the heaucn 
 that rain dcfcend nor in the daies of their prophecie. That 
 Gods power both in the one fort, and in the other ,is con- 
 teined With his wordeeueri preached, pronounced, and 
 forcfpokenbyhismcflengcrs, doe allexamples in Gods 
 fcriptureswitneirc. At the praicr, and prophecie ofElias 
 wastheheaucn both (hut, and opened : Hrc defcended 
 from heauen, and confumed thole vngodly fouldiors with 
 their captaincs. 
 
 At the curfc of Elifcus did bcares deuourc 4i,children 
 that mocked him. Thewordesof irai,lercmie, andEze- 
 chiel,albeir (for the time that they fpakc) they were con< 
 tcmned,yet had they fuch force,& effcd^thatno ftrength 
 was able to gainftand that , which they had pronounced. 
 At Peters wordc, Ananias, and Saphira did fodainly die. 
 Paulc by his fentcnce made Elimas the forcerer bhnde, 
 and fo forthjthe examples be almoft without number,thac 
 declare that Gods power is ioyned with his word,not only 
 in fauing (which I thinke you will admit) butaifoin puni- 
 {hjng and dcrtioying . If you thinke it fcarcfullthat Gods 
 holic word (hall hauc this power and efFcft, to kil, to blind, 
 and to harden : remember firft, ihefcuerc iudgementes 
 of GOD againftlinnc, and often call to mindc that the 
 fault, or chiefe caufeisnot in theworde, butinihefub- 
 iea, and perfon, inwhome it fallcih. The worde falling 
 into the heart of the cled, doth mollifieand illuminate, 
 as before is fa id, but falling into the heart of the repro- 
 bate, it doth harden and more ex cecate the fame, by rea- 
 fon of the qualitie , and incurable corruption of the per- 
 fon. 
 
 And thus in your fecond reafon, we doc vtterly diffcnc 
 fro you, and fearc not to affirm , that Gods true prophets 
 & meflcngers, do not onely declare what men be, but that 
 by theword,which IS committed to their charge ,cfFeftu- 
 ally they worke either light,or darknefle, hfe,or death,yea 
 faluatioujor damnation.The text of Leuiticus ferueth you 
 nothing,and the text of Icremie is expreffely againft you. 
 For the high grieft is not commaunded to go to a man, in 
 
 whom 
 
OF GODS PREDEST. ^67 
 
 svhoBi no Icprofic appcarecl,and to pronounce, what after 
 fliallbecome of him ; but the man in whomc there is appa- 
 rantfignes of leprofie^is commaunded to bee ledde to the 
 PrieOcs, who are commaunded to pronounce according 
 to the figiies which they fee.Cofider 1 befecch you, the dii- 
 fcrence betwecne the office of the one, 6c the office of the 
 other. The fencence of the one^ and the fcntcnce of the o- 
 ther ; the one(that is the Pricftcs)go not, neither are they 
 fcnt, to fceke thofe that haue appearance^or fufpition oflc- 
 plofie. But the Prophet is fent by God, to them that then 
 was called the people of God,in whona no man could haue 
 fufpcifled fuch bhndnclTcjfuch hardneflc of heart,and fuch 
 rebellion as the prophet is commanded to threaten. The 
 pricfts did not,nor might not pronounce fcntence againft 
 a manjin whome roaniieft fignes of leprofic appeared not, 
 yea triall muft be taken, whether it be leprofie.or not : but 
 the prophet is commanded to go to that pcople,who held 
 themfelucs clcanciand before ail trial], to pronounce that 
 fliarpe fentcnce, you fliall hearc with your eares,and (hall 
 not vndcrftand,you fliall plainly ree,and yet (hall not per- 
 cciue, the heart of this people ishardened.Was there any 
 fuch coramaundcment or charge giuen to the pricftes? 
 Might any of them haue faid,to any man that appeared to 
 be cleane, and whole, thou (halt be leprous. I pronounce 
 the fcntence,which thou (halt not efcaper- 1 truft not.Then 
 forthediucriitie as well of their offices , as of the fen- 
 tcnces vvhichethey pronounced , the phrafes muft be di- 
 ucrfe. 
 
 Where yee affirmc that the prophet could not touch 
 their hcaries,but by declaring them to be hard hearted,yc 
 fccmc nnt to vndeiftandwhatisthc vertue power and of 
 Gods word pronounced cucn by the mouth cf man,which 
 (asbcfore wehaue declared) pearfeth to thedeepcftfc- 
 crct that lieth within the hart. Yea and worketh that thing 
 v/hichthe prophet pronounceth,and fpeakethjhow vnap- 
 parar.t that euer it be to mans reafon, or howe Aoutly and 
 iiubbornly that euer the wicked rcfifV. Did not the wordes 
 ofElJas [poke vr.to Acbabafter the munhcringofNaboili, 
 
>5f8 AGAINST THE ADVERS. 
 
 touch his heart ? yes, the vcrie hypocrite himfelfc had 
 fonic fence and feeling ofGodsiuft wrath. And both hee 
 and his poftentie, for all his princely pompe, did after feci 
 the vcritic of ihcm. To wit, dcggcs did licke his bloud, the 
 fleflieof lefabcllwas eaten by doggcs , his children, and 
 *vholc poftcririe were rooted out of ifracl . And thus did 
 the wordesof the prophet touche his heart (in the time 
 when they were fpoken) wiih a certaine feare , ftupiditie, 
 and trembling. Which wordcs were after of fuch power, 
 itrcngthj and vericie, ihatno male children were left aliuc 
 ■to Achab in Ifracl. And the fame is true of ieremies words 
 and fciucnce fpoken againftdiuers nations , whofc faces 
 albeit hcncuerfsvv^yctdidhefo poietly touch their harts, 
 that howfocucr they dcfpifedhibthreatningESjyct was no 
 word vainly fpokc, but in eifcci was euery thing complete, 
 as he pronounced. And wonder iris that yecare ignorant 
 in this vertue cf Gods Vv'ord, feeing that yce confefTe that 
 leremietookcthc ciipfronuhe Lordcs hand, which he 
 was commaundcd to^iue lo all nations, that they might 
 drinke the cup of the Lordcs v/rathe , faying vnto them: 
 Drinkc, and be drunken, and fpewe^ and fall, and rife no 
 niore, bccanfe of ;he fwcid which I will fend among you. 
 Was this I praic you a iimplc dcclnrationPor wasit not ra- 
 thcr a Icntcnce and decree f> effccTtuail, chat albeit nei* 
 iher Babylon, neither anieoiher proud and wicked nation 
 would for tliattiii^e bcl;;cue it, yet came it moll clTcctually 
 to palfc .<? And I faic, that ihcfe words of lercmy do mani^ 
 fwilly repugnctoyoiir ir<terpretation,and doe lufTicientiie 
 proue, chat thofe words fpoken to llai, arc othcrwile to be 
 vndci liand , th^n that he was commanded only to declare 
 what thg people were . For as the wordes of icremy had 
 thiselfcd, that according as he fpakcjfo came the dellru- 
 c^ion vpon thoic proud nations, U) likewife had the v/ords 
 cf God fpoken to .lauhe fame cffe^l:, which hcc pronoun- 
 ced. To the one he faid, thou ihair giue vnto them the cup 
 of my wrath, that ihey may drinke it. The Frophet with- 
 ou'c feare did obey his commandemcnt,5nd God did faith- 
 fully pel forme, whatfo cucr his melfcnger had pronoun- 
 ced. 
 
OF GODS PREDEST. ^gf 
 
 ccd. Eucn fo did God command Ifai to blinde, and harden 
 that ftubborne and rebellious generation of the lewes, by 
 the preaching of his lawe, and by rebuking of their mani- 
 feft impietic. And fo he did, God working allto his glorie, 
 according CO his eternal] purpofe. And this becaufc your 4 
 interpretation is not fufficiently confirmed by anie phrafe 
 of the fcripture, which yc hauc alledgedjand al(b becaufc 
 it rcpugneth to the fcripturcs, which before 1 haue addu- 
 ced, we cannot admit it. Againft your complexion or Epi- "^9 tht J.#e 
 logue 5 which is nothing but a fuperfluous repetition of 7«8. 
 thofe thinges, which fufficiently yec haue not proued (al- 
 though you fo braggc) we faie, that as God by his cternaJl 
 wordjandpowcrinfinitCjhath created all thingesjfo hath 
 he by his wifdomc incomprchenlible fo difpofcd al things, 
 that as nothing was created for the felfc, (b was nothing 
 thcappointer of thefclfeco ferue God, as his glorie re- 
 quired. But hee in his cternall counfel appointed the end 
 to eueric creature , to the which they fliall once atteinc, 
 by fuch meanes,as he hath mofte iuftly appointed . And 
 therefore feeing his glorie doth no lelTc require hisiuft 
 iudgments, then his fuperaboundant mercie to be known> 
 he hath in his eternal counfel elefted fome , and rcie(fted . 
 others, cuen before the foundations of the world . And 
 albcic he created man after his owne image , yet did God 
 neucr determine that mankind ihould ftand in Adamjbuc 
 his iuft counfel and purpofc was, that all men lliould tall 
 in Adam, that the ek^ might know the price of their fal- 
 uanon Chrift lefus , in whom they were eleded, before 
 thatin Adam adually they did fall, orwere created. And 
 fo God willing to make his glorietofhineinall, haih pre- 
 pared fome vcflels of mercie, and fome of wrath: to the 
 one he hath freely giuen life eucrlaftmg in Chrift lefus his 
 fonne: the other he hath for iuft caufes fo rcieAed,that al- 
 beit wiih long patience he fufFercth their manifcft rebelli- 
 on, yet in the final! iudgcment he ihall command them to 
 go to the fir^ that neuer fnall be quenched. And this will 
 and counfel] of God is neither fccrcte nor hid from his 
 church, but isinliis word moft manifcftly reucilcd: and 
 
 Aa 
 
570 AGAINST THE ADVERS. 
 
 therefore of h wc feare not co affirmc.ihat cucn in the firft 
 promue, and cucr Cv.\cc hath God made a plainc dulindi- 
 on oci'.v^cnc the cisft, and the reprobate, lo that the pur- 
 poCeanci rounfel, which before was hid in God, was in 
 tistse maikii^eflcd vnro aian. Which wil and CQunfeil of God 
 (becaufe it is conftant and immutable, like as God hiin- 
 felfe is) muft of ncccflKie take efFc<5i:, and thci fore I boldly 
 amrme, thac nciiher can any whonr.c God in hisetcrnjU 
 piirpofe hath reprobated jbccomw the elect, and fbbcfa- 
 ucd 5 neither y tt can anie of Chridcs cleft number to life 
 euerlatHng,be rcprobarcd>and fo come to iinall perdition. 
 Wc further laic, that albeit Gods will in the fclte, be one, 
 to wit, the manifcilation of his owne glorie , yet as tou- 
 ching his creatures ichath diners refpeclSjfor God vvUlthc 
 faluar.on of ronie,and he alfo wi! the iuii condemnation of 
 oihcrs. Andiheccntrarieof this doth God neuer declare 
 in his word, hue rather doth moft plainly reueaie it . And 
 therefore this his godly will is nor called fccret,as that it is 
 note^iprelTedinhis worde : bucbecaufc thatinhisworde 
 there is no caufe aiTsgncd (Goes good will only excepted) 
 whyheharhchofcnloa-jc', and I'eiedcd others. And this 
 knowledge is fo neccirarie to a chriftianj thatwithout the 
 fame, can the heart of man neuer be fufficienily fubict51-cd 
 vnto God, neither can he ren Jer vnto him due praife and 
 honor,exrcpc that he acknowledge andconfclfcjthat God 
 himfeif J hath made a dittcrence betwixt him & others. To 
 T theei'^hi >' ■^'^'' ^^*'0"S i:crmcs5& difpitcful railing,l briefly fay at this 
 *^ tisnc : The Lord ihalliudge. To my knowledge there rc- 
 ftcth no notable fct ipturc, which ye haue alledgcd (or ra- 
 ther nbured)for coSrmati5 ofyour error,which is not fufB- 
 cicnrly aniwercd, two places cxccpted.Thc one is of Ezc- 
 chrclj^afiirmingthac God v/iii not the death of a finncr, the 
 o-her ccr.taineth the words ofPaul.fa;ing:Godwilalnnen 
 tobekjvjcdjvvhich places, becaufe you recite ihcm herein 
 the tiefcriptionofbimiwhoyoucalthe tf«C£;od,l thought 
 it exp-dienr to delay t!ii this cpoitunitic, to the end that 
 hauing ro fight (as it were face to face)vvich the diuci him- 
 klt^y 1 might haue fomecomfarcofmy Godinintreating 
 
 fofiie 
 
OF GODS PREDEST. 371 
 
 fome pincc of his holy fcripturcs. Thus you proceed with a 
 mourh fr.oll execrable, and blarphcmous. 
 THE ADVKRSARIE. 
 Theprobertiesofthe Cod of the careleffelr)' nccefJttie.Thir Gods XhC 44. 
 Wrath c\ce£deth all his tvork^s^for hf hnih reprobate the r,:o/?pa^t o/'j[e«f^ion 
 the tvorld^afon the fomuiation of the veorldy he is few ymo mercie, 
 4tnirc..t^iie to W)\ith , frlye Yvitl nt h; iTttreeted tofaue anie of:hem I 
 whome he Ihtth rcpo','ate afore j (yut ofr.cccfftiej doewha: they cany 
 tl}ej/ muf be d^iwied^ neither is he dTHHpoieftt , XK'hich may doe^ end 
 lea-:€yndone xrhitplcafcthbim , for he is hor.nd by his crrne affo-' 2, 
 Ihte ordinance y and infallible for efl^^t to doe onely all thir.gesas 
 they he done y andbccaufe itfo plcafei him tof:ew3JM<potver and 
 firengthyhzfiirvei yp Vharaoyand many mo to do vpick^dlyjje^ineih 
 wic'r^ed co;r:inttnd2men>:3tind e'ull tho •:gh':s to Serz-eiyandfr^ay oiher. 
 And thcrfafte;- plagued them for their labor ycnely hecaufeihey were 
 wicked injlramtmes to tr?r% his will, for he made them nanghtis 
 yeffels to rommif: (d a^:hominationyneither coJd they chcofehut work 
 Yc:chedhjf ehighis refjl-ls of ix-raih : he hath two rvdlss,cne contrart'e 
 to ftrnth/cryforhefaith sncthing^and thit^fth ancther. Heisworfe 
 then the den illy for no': oneij temr:te:h he to do eaiiu bt:t compeUeth by 
 imr,itciablefre-r/.dina}Ke andfcret Yvily\>pithotft which ^n-: thing can 
 be done y he is the prince of darkenejfe y for from hi in co7ne emit 
 thoaghtes, which are darh^,effe. 
 
 A NS W E R E. 
 Becaufe that now 1 haue to do not only v/ith a blafphe- 
 mcr,buc cu:n(asit wcrc)with a dcuill incarnsre, my nrft 
 and chiefc defence zsjto fay, the Lord put fil-jncc to thee 6 
 Sarhan. The Lord confound thy deipitcfuilcounfcls by 
 the which thou ftudjcft toperucrtche righteous way of 
 the eternal] God. 
 
 Butnowoftheej obhrphcmons mnurh, I askc, if thou —.?/.« 
 be able to forge to thee , and to thy peftilenr fadion ano- •^^p^l • 
 therGod, then that God who moft iuiily did drownejand 
 delVoy by wafer,al liuing creatures in eart!i,except fo ma- 
 ny, as were preferued in the' arke with Noah, who alio d:d 
 dellroyby Hre foniheaucn Sodcm, andGomona, v/iili 
 the cities adiaccnc^and the whole inhabitants of the iamc 
 (Lot & his ij. daughters only r£f?r(icd^' Mfho further by the . 
 
 Aa ij 
 
37* AGAINST THE ADVERS. 
 
 fpacc of foure thouiand yearcs , did TufFcr all nations to 
 walkcin ilieirowncwaies, rcuealingoncly his good will, 
 and the light of iiis \vord,to the feed of Abraham (to thofe 
 that defcended of lacobl meane) Canft thou I fay forge 
 to thy felfc another God,thcn this eternal Maicftic of our 
 God whom we do rcuerence,in whom we truft,and moftc 
 ftedfaftly bcIeuc^whorefonncChriftlefus we preach to be 
 the onely fauiour oHiis church, and whofe cternall veritic 
 we mamieine, not onely againft Icwc , Turkc , and Papift, 
 but alio againft you enraged Anabaptjftes, who can admit 
 in God no iullice , which is not fubicd to the reache of 
 ' your reafon ? Darcft thou , and thy confpiracic ftand vp, 
 andaccufe Godof cruelric:bccaufethat in thefe his works, 
 thou canlt not deny,but that mo were puniChedjihen were 
 prefcrued, mo were left in darkcnefle, then were called to 
 the true light ? Shall not his mercy exccedc all his workcs, 
 except that he faue the deuill, and thofe thatiuftly be re- 
 iro tin J. probated as he is.?Stoupc Sathan vnder the Empire of our 
 ibueraigne Go^^ whole will is fo free, that nothing is able 
 ... lo conftreinejorbindcit. ForthatisonelielibertiCjthatis 
 Y ^^ "' not fubied to mutabilitie, to the inconftancie or appetites 
 bmie, of others, as moft blafphemoufly you would imagine God 
 tobeinhiseledion, and moft iuft reprobation : by the 
 Tothe^, which in defpightof Sathan, of thee his flaucjandfonne, 
 and of all chy fed, he will declare his gloric , as well in pu- 
 nifliing with tormentes for cucr fuch blafphcmers, as you 
 bcj asinflicwingiheriches ofhisglorictothe members 
 of his deare fonnc, who onely depend vponChriftlc- 
 lusjand vponhisiuftice. 
 Tothe 4.<. ^^ P"rg^ *^y ^^'^ ff '^'^ ^^^^ iniufticCj or from thofe ab- 
 furdities, which thouv/ouldeft impute vpon his cternall 
 Maicftie, I will not labour, Icaft that either I ftiould feemc 
 to doubt of our own caufe, cither yet to be follicite,for the 
 defence of our crernall God- And therefore feeing thatyc 
 declare your felues not men ignorant,wi]ling to learne,bu t 
 deuils enraged againft God, againft his cternail , and infi- 
 nite iuftice,as I bcganjfo I do finifhe. The Lord confound 
 thee Sathan.The Lord confcund you enraged dogs,which 
 
 fo 
 
OF GODS PRE;DESJ. 375 
 
 fo impudently dare barke againft the moft iuft iudgcmcnts 
 of God. And thus Icauing you to the handcs of him;, who 
 fodainlyfhallrcuengc his iufticc from your blafpheraics. 
 For the caufe of the fimpic ( laic : Firft, that moftc malici- 
 oufly y c accufc vs, as that we fhould affirm God to be flow 
 to mercie, and readie to wrath, which blafphcmie wc pro- 
 tcft before God , before his holie Angels in hcaucn, and 
 before his Church hecrc in earthjdid neuer enter into our 
 heart.For the contra rie thereof wc daily fcc,and percciue, 
 not onely in our feluesjto whom mofl mercifully he remit- 
 teth the multitude ofourfinnesjbutalfo in the moft crucJl 
 cnemicsof his Church. 
 
 We doe not define , what number God hath cleded to 
 life, neither yet what number prefently God hath repro- 
 bated. Oncly wcftand content with that, which the hoIic 
 Ghoft hath reuealed openly, to wit , that there be both c- 
 leL>,and reprobate. 
 
 That the eled cannot finally periihc, neither yetihac 
 the reprobate can euer be faued, wc conftantly affirme. 
 But we adde the caufcs, to wit, that bccaufe the one fore 
 isgiuentoChriftlefus by the free gift of Gcd his father, 
 before all times : therefore in time they come vnto him, 
 by power of whofe fpirit, they are regenerate, their darke- 
 neflcisexpeilcdjand from venue, they proceed to vertue, 
 till finally they atteine to the glorie promifed.As the other 
 forte is left in their owne corruption , fo can they doe nc- 
 thingbut obey their father the dcuill, in whofe bondage 
 they iuftly are left. And fo where ye burden vs,ihat wc fay, 
 let the reprobate do what they can,yec they muft be dam- 
 nedjyc do moft (hamefully b;lie vs.For we faie,3nd teach, 
 thic who foeuer declinech from euil!,and conftantly to the 
 end doth good, fliall moft certainly be faued . But our do- 
 diinc is this, that bccaufe the reprobate haue not the fpi- 
 rite of regenerationjthereforc they cannot do ihofc wwks 
 that be acceptable before God. 
 
 How God is almightic.and omnipotent, wehaue before 
 confefled, to wit, that as he in is erernallwifedorae, fore- 
 fceth,and appointeth ailthinges,fo doth his power put all 
 
 Aaiij 
 
374 AGAINST THE ADVERS. 
 
 things in execution, how, and whea it plcafcch him. Nei- 
 ihei canhis wifcdomCjWill, norcounrcisbcfubicdtoanie 
 mucabiiiriejVnftablcnclTc^or change. For if it fo wercjthcn 
 his godly will and counfels, did not depend vpon hiiurdf, 
 but vpon his creatures, which 13 more then abfurd. 
 
 Neither toii^har#o,ncither to Semcijneither yet to any 
 other reprobate,djd,or doth God giucjcither wicked com- 
 rnanderncnt, or euill thought. Bar thole wicked thoughts, 
 and euili motions, which be in them oF their euili nature, 
 and arc flirrcd vp by the inlligacion of the deuiil , as he 
 doth not purge thcnij To doih his wifcdomevfc theniwcll 
 to hib owne glorie, to ihe exerciCe oihis children , and to 
 thecomfort of his Church.Infomuchthat theveric tyran- 
 nic of Pharao, the curling of Scmci, and theinceft of Ab- 
 lalon in fo farre as they were Gods workesjthey were iuft, 
 and hohc J becaufe they were iuft punidimemes of their 
 iinnes, an exercifc for his children, ai^d fome part alfo of 
 his fatherly corredion for their ofttnces . To the reft of 
 yourvanitie, 1 will not anfwere , not becaufe I feareyour 
 ibphiiticall fubtikicibut becaufe 1 will not f except that yet 
 1 be further prouokcd) neicher by toongc , neither yet by 
 pen once name or exprclfc your horrible blafphemics. 
 Which manifeiily doe witntiflc and declare, thatyou (as 
 doggcs enraged) v/ithoucailreucrcncc, doebarkeagainit 
 Godjbccaufe his workes do fui mount your capacitie. The 
 ' Lord fpceddy call you to repentance, or clfcfo bridle your 
 vcnimoustoongcs, that they be not able further to in- 
 fed. Now to the reft. 
 
 THE A D V E R S A R I E. 
 
 q^l ,-. 11'e*:rcpeniesoft])etriicG3d^ God hismercieexteedeth cillhU 
 
 '**^* Worl'^s ^ hzJ)athinade man l:l'^tohiso\vne image inChriJtIeCiiSi 
 
 iCCtlOIl# in\vho'mci.snodamnativi, he is fiotveyntowrathe , andreadieto 
 
 fo-igi'-iCi he Will be int seated of.^llj fo that he biddith all men euerie 
 
 U^tere to repent , and offereih faith to ail metf, he is omnipotent^ and 
 
 Wirty do J andleane yndsue, whaife.^cr [Jordbe his q^ood plenfiireyne:- 
 
 2 ther is it hii pleajT^re and vA'i^that either Tharao.Seniei,or arry other 
 
 d^fnnCi a. -id come f) dcflrf: [lion , for he vrillct h the death of no crca^ 
 
 p;ire^b:it ivdieih all mciito beff^cd^ and to cometothek>ioivlsdge 
 
OF GODS PREDEST. 57J 
 
 of the truth Jjs hath hf.t c»e will which f< eaer ondy goody rsueiUdin • 
 his word to than th^ifear: him and k^ce're his conirf;ande/?}crJs , mi- 
 ther hath he any fecrcte will ccntrary tolhisj^xt will le-'f. rfne what~ 4 
 foeuerg^ieth out of his m.,iith, h: tc;;:pteth no n:ati tofn^ he is the ft" ^ 
 ther ofligi^t^andcommcth te deTtroy the ^vo;•/^f cfthe careLfJe hber- 6 
 tines God^for he akhorrtth all wichedzcs^and ^dl wic!<^:d dars, 
 A N S W ERE. 
 Inthisdcfcription of your God (wliom you doeterrne 
 tht true God ) i doc wonder of three thinges. Firft that ia 
 your defcription yc diffcnr from your great angel Caftr.lio, 
 Secondly how ic is that yec haue forgotten yourfelues: 
 Andlaft, why yee omit thcfe propertit.s, which the fcrip- 
 tures doe no kfTe attribute to God , then cny that yea ai- 
 ledgc. Your mafter and chitfc champion CafraHo (now 
 Jefi for your comfort ) in the defcripiicn of hi> God. thus 
 wtiteth. But that God,\vh6 both nature &reafon, snd the 
 fcnpturcs do leachjis leadie to mcrcicjand fiow to wraeh, 
 who hath created man , of whom all men are borne to 
 his owne image, like to himfeife, that he fl^ould place him 
 inParadife, and giue to him the blelfcd life. This Gcd 
 will that all men be fauedj and that none peri(h,and there- 
 fore he hath fcnt his fonneinto the earth, that iulbcc 
 mightfuperabound, where foeucrfinne hath abounded, 
 the light of whofe iufticc , doth illuminate cuerie man 
 that commcth into this world. V/onder it is , fay 1 3 that 
 ye, who fo conftantly hauc fallowed your mafler in al this 
 your workc , haue difTcntcd from him , or at leaft omittcsi 
 his words in thcfe two points, which in this cafcbeprinci- 
 pall.For,firft by his defcription, he will that nature &rca- 
 fon (hal no leflc teach you and your faftionjGod.then fhal 
 the fcripturcs. So that he,\vhofe workes you be not able to 
 comprehend by nature and reafon, fliall not be to ycu the 
 true God. And fecondarily,that except he will ail to he fa- 
 ijcd J and that the 1 ght of his Tons iufticc do fo illuminate 
 all men comming into this world , that wherefoeucr fmnc 
 hathaboundedjthercmuftiuilicefupcraboundjthattoyou 
 likcvvifc he be no God. Thcfc be two chiefe points in this 
 controuerfic. 
 
 A a iin 
 
37^ AGAINST THE ADVERS. 
 
 For we coftantly affirmcjihat the brightncs of our God 
 dothfo blind nature and rcafon (as now they be corrup- 
 tcd)that the natural man can ncuer attain to thofc things, 
 which appertaine to Godjto the knowledge of his wil, nei- 
 ther yet to his true honour. For we know that the world 
 hathnotknowneGodby wifcdome, but thinking them- 
 felues moft wife, haue become moft vaine,infomuch that 
 they haue worthippcdthe creatures, more then the crea- 
 tor. And thus beleeuc we that nature and reafon , are not 
 onely vnable to lead vs to the true knowledge of God , by 
 the which we may attaine to life eucrlafting:but alfo v-^c af- 
 firme^that they haue bene maiftreires of all errors & ido- 
 latrie. And therefore fay we , that nature and reafon, doc 
 lead mc from the true God,but are neuer able to teach vs, 
 neither to expreffe to vs the cternall, the truc> and cuerli- 
 uing Godjthc father of our Lord lefus Chrift. Further wc 
 doubt not to imbracc, to bclceue , to reucrenccjand to ho- 
 nor the maieftie of our God , who hath made diuifion be- 
 twixt one lort of men and another , as plainely before wc 
 haue proued.Thcfe being two chicfc points in this comro- 
 uerfie, great wonder it isjthat of them ye make no expreffe 
 mention ( as CaftaUodoth ) in this your defcription. Is it 
 becaufe you are afliamcd that fuch darknes, & fuch groffc 
 ignorance (hould be in your great angel of light? luft caufc 
 no doubt haue both you and hc,tobe afliamed ofyour foo- 
 lifh imaginations. But yet I feare another thing more, 
 which is this. That fodainly you will not commit the great 
 and fccrct myfteries ofyour profcfTion to your rude fc hol- 
 lers. For it might perchance offend them, if at the firft ycc 
 (houldaffirmc (as in your writings I can fhew) that faint 
 TlsCecrcte ^^"^ taught a more perfitc way to his fchollcrs in fccrete, 
 doClrincof '^^" ^^^^ which he committed to writing, that Chrift is 
 jinahd'?^ not the eternall fonnc of the eternall God , that the God- 
 iSUi ^^^'^ of the holy Ghoft is but mans imaginations, that 
 
 Chriftskingdomefhallfo flon(h5that wicked men Ihallvt- 
 lerlybefupprcfled, cuen in this life, ihatChriftesiufticc 
 auaileth nothing, except man haue a perfonall and perfitc 
 iufticc within himfclfc^tbar man may fulHl and obey Godi 
 
 holy 
 
OF GODS PREDEST. 577 
 
 holy law , and that Chiifl hath no prcrcgatiue abouc his 
 brethren, except thiSjthat he is called the fir ft begotten: I 
 omit things much more abfurd , becauie I will not offend 
 the cares of the godly. Thefethings I fay, you doc notfo- 
 dainclyopen to your fchollers: but in the beginning with 
 pleafantperfwafions of good life, otmortincanon, of the 
 power of ihclpiriiCwhich rightly placed isa dodiine moll 
 nece(ranc)ye inflame their hearts wiih a vamc confidence 
 oftheirownpower.ftrcngtbj&iultice.And there afteryc 
 d;ilwadc them from ailexercifes , which may put them in 
 mind offinne andimperfedion,which rtmr?ineth in man. 
 Forncitherwil ye that they frcquct the pubhkc preaching 
 of the wordjneither yet thcadminiftration of Chriftcs fa- 
 craments. Forfuch thinges toyour perfe<^lmcn aicno- 
 ' thing neceflaric. Bpt to be ihort, in the end ye bring them 
 to the plainc contempt of Gods free grace soiicred , 6f gi- 
 ucn to his elei^m Chrifl Ic'us.For in the end thcfc be your 
 blafphcmous voices openly affirmed in your priuie airem- 
 bhes; whatisourioyrbutthatwefeele no finnc abiding in 
 vsrwhat is cur comfcrtjbut that we be able to fulfil the J j w> 
 &whatisourreioycing'? butthatvvehaue aiuPiiccperfitc 
 inourfelues. And thus rcekingtoeflabliQ)yourowneiu- 
 ftice, neither can you, nor your fchollers be lubicift to the 
 iufticc of God.But(omittingihis) I returnctoyour deceit- 
 ful* craft J yec dare not in cxpreflc words affii mc (he vainc 
 defcription of your maftcrs God,buc y 1 1 couertly yc fay as 
 niuch(as after ihall appearc:)in which thing. as ye declare 
 your felues ingraic andvnthankfull, that will not fupporc 
 your reuercnd maflcr in this his battell,vvith your ope pa- 
 trocinic and plain dcfencc,i<) do yc fhew your felues mofl 
 vnworthy of credirc amongft Gods children. For whoca 
 creditc thofc teachers jthat in the beginning, and for their 
 foundation and principals,ioyne togiihcr darknes & jighc, 
 lies and vcritie5ye3 that begin with a manifeft vntruthfas 
 doih your mafter Caftalio)affirming, that natur e & rcafon 
 do teach the true God vnto vs, which is a manifeft lie , as 
 before we hauc proucd. Ifycc fay, he addeih aifo that the 
 fcripturcs do teach God vmo ys ; I anfwcre that the more 
 
578 ^ AGAINST THE ADVERS. 
 is his impudcp.cic , and more dangerous is his venim. Far 
 wh^^timpudencicisictopreferre corrupt nature, & blind 
 rcalon toGods IcripmreSjinfucha-ianifertacion of God, 
 as ourfaiuacion rcquircth? Did iVIofcs^Uai.or Chrjft Icfus 
 wiL the ignorant to learch nature.or to confult with rcafon 
 who ihould be the Mefllas pror..i[ed ^ or did they not aJ. 
 wayesfcndfuchashckedhght to the word Vvhich was rc- 
 ucilcdjto the la w,and to the Proi^hcts,& ro the fcriptures 
 Whiciidid bearerecord of Chnft icfus, whois the onc]y 
 way, by the wnich men come to the true knowledge of the 
 tathcrr' Trucitis,thattheGenti]cs by conccmpiationof 
 the creaturcsattained to that knov/lcdge.rhai rhcre was a 
 God .buthowhttlethisknowlcdgefciued forchcirfalua- 
 tion,rhe Apoftle doth witncfle. And therefore i fay, thac 
 your mafter is more then impudcnr^that dare prefcrrc na- 
 ture and reafon to Gcds fcripcures.And further his vcnim 
 (in lolayingjis more dangerous, then if plainly he had af- 
 hrmed,that nature and re^fon alone had bene fufficjcnc to 
 hauemftruacdm:! 'nalthings appertaining to faluation. 
 l;orfo declaring himielf, the i^mpkfliouldbaucauovded 
 thatcrror,asapcftdcnccmoftpernicious.Butnovvinioy- 
 ning toguher thoicilan-s which Godhaihromanifeftiy 
 ceiiided, as he hath deuided light from darkcnelfe, he 
 doth nothing clie, but as a traitcroiis murtherer, mixe, 
 and mmglepoyfon with fweeteliqucr. For in loynino na- 
 ture and reafonwith Gods fcriptures, inihemamfefla- 
 tionof Godtomansfiluation, he doth plain dywimcffc 
 that the natural! mzn may boldly pronounce, that iholc 
 Workcs be none cf God s, whereof rcafon cannot fee a iufl 
 caufc,why fo they Hiould be vvrought.For the fsll cf Adam 
 iay you , find the induration of Pharao , the deceiuing of 
 A.€hab:,andfuch other;, wcrencneof Gods wcrkes. But 
 they came by his permnTion, and why [o'^ Bccaufc the na- 
 torall man cannot fee how fuch woi kcs can agree with 
 Gods goodnelTc and iuilice. And thus yec dcnie him to be 
 the true God, who dotiinor lay before the blindneilc of 
 yourreafon ali hisworkes, that they by hcriudgemenr, 
 may bciufcmed.or condemncd.O Wafphcmousmouthcs, 
 
 daie 
 
OF GODS PREDEST. 379 
 
 dare yc Henie him to be the true Godjof whom Mcfesjlob, 
 Dauid and Paul aflirme : that his fecrets do appcrteine to 
 himlcJr'c ? that he wili not make account toman of all hi> 
 works>That his counfch arc i:: cumprchcnnble , his iudge- 
 menrs a threat denth, and hib waves vniearchable t Thus 
 much for'thac which ycc emit of your mailters wordcs i.» 
 hii> dcfcription, which I now'admomfn, left after ye ihouid 
 trouble the fimple with theft your vanities , which from 
 time to time ye foftcr and fprcd abroad. Now to the fecend, 
 which 1 will but onclie touch , to put you in mindc , that :n 
 dcttrine yee arc not contianc : for before ycc haue attir- 
 mcd, that wee did ail thnd in Adam , before that wee did ittthsH.fe- 
 fali.Fornone (laicycu) falieth.but he ihatftandeth : If we ^fy^^^^j ^^^ 
 did all Hand, then were we ail prcdeamate to life. And at- g^.^^^nt, 
 ter : A s wee were all ci eated in one man , that is in Adam, 
 fo were we all created in one cftate.thaiis,aftcr the image Jnthe^.fe^ 
 of God.Of which places ic is plaiOjihat ye vnderrcaiidjthac fliofr^ i,ar- 
 m Adam we were created to gods image Jn Adam we were gcmint, 
 elccSed, and in Adam wee were placed in Paradife, wbch 
 you call the blcflediife.Biithjre you change your lunc^and 
 fay : He hsth made man like to his own la.age in Chrift Ic- 
 ru,in whom is no damnation. What {liould be the caufe of 
 this your fodein recantatio, & alteraiianof your fentcncc, 
 I cannot welconiedurcjexcept it be tbis:Thaibecau(e ex- 
 perience do:h conuidycu, thstby hdzrr, wee arc all woun- 
 ded to death, that ihei fore you wold ail fnculd rccciuchfe 
 by Chrjft Icfus.And iliat dothyour mailtcr affirmCjin bold 
 end euidcnt woi des/aymg : This God wil all men to be fa- 
 ued, and that none iiiall periib : and therefore hath hsc 
 fcnt his Sonne into the earthjwhofe luftice Hiould fupera- 
 boundjV/hcre fo euer finne hath abounded. T his doihyouu 
 maiftcr boldly alfirmc (bccaufe bee wrote tohispradifed 
 foldiours) that which yce doe in darke wordcs pcrfuadc. 
 But how vainebeebodi yourperfualionsiball ihorthc ap- 
 pear, by examining the fcripturcs byyoubothallcdgcd.Hc 
 groundeth his errour vpon the woides of Paul^plaii.lv fal- 
 TsSed, and of lohn the HuanjcliH:, whom he applicth net 
 rightly. If Ycu chinke uice boidc that thus do accufc your 
 
383 AGAINST THE ADVERS. 
 
 maifter & great angcll, of falfifying Gods fcripturcs, hearc 
 my proofcjand then ludgcHcc raich5whcrefocuer fin hath 
 aboundedjthcre hath graccJuperabounded. Which words 
 the Apoftic doth not fpeake , but faith : Where fin hath a^ 
 bounded, there haih grace more abounded: which propo- 
 fition is moft true,as it is moft comfortable. For in Adam, 
 Dauid,Peter, and in all other Gods ekd children did, and 
 doth fin abound^as the Apofllc proueth all to haue finned, 
 and to haue neede of Gods glorie. But in thcra did grace 
 more abound , by the which they were deliuered from the 
 nauititude of finnes. But a s your propofition is not cxpref- 
 fcd by the Apofile, foit is moft falfe, which is moft eafie to 
 beeprooued. ForinCain,Phirao,ludas, Pilate^ Annas^ 
 CaiphaSjHerode, and many other did finne abound,but in 
 them did grace ncuer fo abound, that they were abfolued 
 from that damnation, which is pronounced againft all vn- 
 faithfuU, inthefewordes : Whofoeucr (hall not belieue, 
 (hall be condemned. And therforc I fayjihatyour maiflers 
 vniuerlall propofition is mofl falfe,and he nor oncly a fal/i- 
 fier of the plaincfcrjptures,but alfo a mainteiner of all im~ 
 pieticjof allidolatrie,and wicked reJigion.For ifit fhall bee 
 admittedjthat where fo euer fin hath abounded,thcre fhall 
 grace more abound: then fhall there bee no difference be- 
 tween the condition of thofe that belieue in Chrift,& thofc 
 that be defpifers of his Gofpell offered. Let the indifferent 
 reader iudgejwhether thatyou or we do now more fmcl of 
 a careleSjand a libertines iife.But this after. 
 
 The wordes of the Euangclift are plainly wrcfled. For 
 hec aflirmethnor, that eucrie man is illuminated to falua- 
 tion, neither yet that Chrifl is offered (as ye would fliift) to 
 eucrie roan. But fpeakingof the excellency of Chrifl lefus, 
 ill whom was life, and by whom a%hings were createdjhe 
 faith; this was the true light, which 3oih illuminate al men, 
 that come into this world. In which wordes,hee fpeaketh 
 nothing of mans redemption , neither yet of anie lighr, 
 which man receiuethneccfTarie for the fame. Butonelic 
 of that light which was giuen to man in his creation, a part 
 whereof (howfmallfocuericbe)doth yet remaiac in inan» 
 
 and 
 
OF GODS PREDEST. 381 
 
 and that not by his own power, but by the free gifr of God, 
 in whom we hue, arc moucd.and haae our being. And that 
 the Euagelift fpcaketh nothing of the light of our redemp- 
 tion, is euidcnt by his owne wordcs. For before and after, 
 he doth witnefle, that the light did fhine in darkenes,buc 
 darkcnes did not apprehend icjthat is, recciue^& acknow- 
 ledge it : That hee came amongft his ownc , but his ownc 
 did not receiuehira5that fuchas did receiuc him,were nei- 
 ther born of bloudjof the will of the fle(h,ncither yctofthc 
 will of man, but of God. By which words it is raanifeft,that 
 the Euangchft moft euidently declareth, that the light of 
 faluation is not common vntoall, but that it is proper to 
 thofe oneJic, that are boine of God.He doth further teach, 
 that all reafon& natural! vnderftanding which man hath 
 by his firft birth , is fo choked » fo blinded , and extingui- 
 fhcd, that man muft needes be borne againe, before hcc 
 can fee the kingdome of God,that Chrift Icfus muft needs 
 illuminate thofe that be borne blinde^or cls(without reme- 
 die) they fhall perilh in their blindnes. And thus 1 fay, the 
 one text your raaifter doth falfiie, and the other moft vio- 
 lentlie wreft.But now to your wordes. Godisjloxv (faie you) 
 to r»rath^a>tdreadte to forgiue. He xvillbeintreatedofall/o th^he ^nfwtYt, 
 liddetii all men euene vpJjere to re fent^andojfereth faith ynto all men, ^^ j/,^ ^ ' 
 I wil not queftion with you at this time,why in this defcrip- 
 cion of your trueOod, ye make no mention of the Sonne, 
 which is the cternall word and wifcdomc of the eternall 
 father, neither of the holie Ghoft , whoprocceding from 
 the father, is cquall with the eternall fonne. But this is the 
 one thing of which I did wonder , in reading this your de- 
 fcription, that yeomitthefe properties , which God at- 
 tributeth to himfelfe. You doe continuallie repeatc that 
 God is flowe to wrath , readie to forgiue, that hcc willeth 
 all men to bee faued, that hee will be intreated of all men, 
 that hee willeth the death of no creature. Which proper- 
 ties in God we confefte,3nd which fentences wee acknow- 
 ledge to be moft true,if they be rightly vnderftad. But why 
 do ye not likewife teach your fcholersjthat God is zealous, 
 that he is a confuming fire,that hee punilheth the iniquitie 
 
3?! AGAINST THE ADVERS. 
 
 of che fatVicrSj vpon the fonnqs, vnro the third and fourth 
 generation : and rhac his ludJcc cnnnot lulferfin to clcape 
 puiiilhaicnr, no not eucn in hh moft deereft children. Yec 
 hauc accufed vsjthat we decciue the peoplcjteaching them 
 a caieles and libertine life. And therfore here againe,! re- 
 quire the indifferent reader, toconfiderwhichofour do- 
 clrines giucth mod libertie : whether you that afrlrai, that 
 your true God will be intrcatcdofalJ,or wee that conft-,Tnt- 
 lie mainteinc, that God hcarcth no finnersjor that fuch as 
 delight in iniqmtic, are fo odiou & in his prerencc , that al- 
 though they crie and howie in their calamities, yet will he 
 not heare thcin.But now Ic: vs examine your fcripriires a- 
 part.God is flow to v/rathCUy yo:j:) true itis,but yet he re- 
 compcnceih theflovvnes of pun iflin>cnt, with the feu critic 
 of his iudgementSjwhicb hathbcen^and ihalbe executed n- 
 gaioft fuch as heapeto therr.felucs Gods wrath, by abufing 
 his long fuffc rings He is ready to forgiue: we acknowledge 
 this to be the voice ofour God.But we fcare not to affirm, 
 that the remiiTion ofl^nnes^is the free giftofGod,giucnto 
 his Church by Chrift lefus, like a<: are faith, and life euer- 
 lading, which a re not common to all men in gene rail, buc 
 puticulnrly do appcrteine to Gods children. Hee v/ill be 
 intreared of al;(faic you) fo that hobiddeth all men eueiie 
 where rcpentjand olicrcth faith to all men. 
 '^nJyveYe, Yourfirfl propol^tion is vtterlie falfe, neither yet is 
 
 TfJ. there ,anie fuche fentence contcined in the whole fcrip- 
 30 tu: cs.True ir is, that God is merciful'. gentlCjliberail^Pro- 
 9^ reitor . Refuge , and Life to all . But to which all ? To 
 69 fuch as hate iniquitiejlouc vertuejament for their finnes 
 8y pad jcsll vpponhis Name in veritie, and doe vnfeinedlie 
 fcckc for his hclpc, inthedr.icof their trouble. Of all 
 thcfc no doubt , hce will bee intrcated , how wicked and 
 vnrh^nkfiill foeuerthey haue beene before. But by the 
 contr^ric, bee willdeOroy all that fpeake lyes. Hee ha- 
 tcth all that woorkciniquitie : neither will hee fhewe him- 
 felfc mercifull to fuch as mahcioufly do oifend. But sU the 
 fiimersof the earth ihall drinkc the drcggcs of that cuppe 
 which the cternali holdcth in his hande. For hee will 
 
 deftioy 
 
OF GODS^ PREDEST. ^Sj 
 
 deftroy all thofe that traiteroufly decline from him. They p/^/.jS, 
 ihcill cricjbuthc v/ilinochearcHtrnail anfwerc vnto ihc, 
 let your lcueiS5whom yc haue pretcrred to n;c deliuei you. 
 Such as withdraw their earcs from the eric of the poore, 
 {hall crie,but Thai not be hcard>yea albeir the blcodtbirftic 
 Wilinultiplic prayers.andftrerch forth their hands, yet wil 
 not God hearc them, For his cour/ ?nance is bent againft 
 all that comroicwickednes. And thus I fay^you (liall Rcucr 
 be able toprouethaiGodv/iUbcincrcatcd of all , except 
 you can confute the holy Ghoft , and make him to recant 
 thcfcjand innumerable orher places. As mcrcie is promi- 
 fed CO his children (for they onely call in veriticjthey one- 
 ly hate fin,&follov/vertuc)ro IS fcuereiudgemct pronoun- 
 ced againft the wicked of the world. None of thcle fenten- 
 ccSjGod biddeth all men cuery where fo repent,& offereth 
 faith to al me,are found in that fenfe £: me3ning;hat ye do 
 vnderftand the, in the whole fcriptyres.True it is, that Ifai 
 the prophet, ScChriH; Icfus himlelfe vvirh his Apoftles, do 
 call vppon all to come to repentance : But that gtncralitie 
 is rcllraincd by their owne wcrds^toihofc that ihirft:, that 
 hunger,tharniourne,th3L arc laden with fin, asbefore wee 
 haue taught. That place of the Adesyecichervndcrftand Acletif. 
 ' not, or els willingly yc abufeit For Paul faith nor,thaiGod 
 onfcrcth faith to all, but faith : that hce haili performed to 
 all^that promife which het made to manjuhich was to fend 
 aSriuior for mans redemption, by whom alfo hcwilliudgc 
 the worldc. Confidcr the text, and you ihail vndcriiand 
 the fneaningofthc ApoQle to bz fuch.Yoa proceed. 
 
 He is ofnn:p':rentyand ■.r.-ty d}jandic.t:i: i ;:;:,3«c,rr/;« t , o eucrjl:dl 
 he. his^^ood: leoT.'re. 
 
 The omnipotencic cf God,& frccdcm of his wil,we moft Jnfvperel 
 conftant!ymjintcin,but we cannot admit, that our God be 
 variablejvnconftant/ubied to ignorance; neither yet that 
 his godly w;l, depend vpon the will and difpofiiion of man. 
 Tor that were not to leaue Gods will at frccdome, but to 
 bring it vnd'.r the bondage of his creatures. Further, thcfc 
 words,God may do, and leauevndone, whatfo cucrihall 
 bchispleafure , dormclHbraewhat of one of your articles 
 
584 AGAINST THE ADVERS. 
 
 offered vnto vs in this church,whcrin fomc of your fed do 
 affirmCjthacGod may be fully purpofcd this day to do one 
 thingjand rhac to morrow he may rcpenCjand be purpofcd 
 todoethecontr.irie. Which cogitations of Godaremoft 
 blafphcmous and wicked. Forit his counfcls be mutable, 
 and inconftantjrhcnceafethhe to be theGod, whonei- 
 thcris, nor can be changed, ifyou hadfaidjbccaufc that 
 , God is omnipotent, therefore he may do, andleaue vn- 
 done , ^^hatfoeucr his good pleafure is , you had faid wciJ, 
 Tnderftanding that the purpole of God is infinite, that 
 therforeof his good wil,hefo moHifieth the hearts of fomc 
 men,tbacofinoilcruell and enraged enimies, againflhis 
 truth and poorc feruantSjhe maketh them and that fodein- 
 ly,preachersofhisGorpeI,&protedorstohisChurch,But 
 when ye faie,hcc may do what fo cucr is his good pleafure, 
 yeoftcroccaiion to the captious to fufpcd that you would 
 Sfiirme,, that Gods wil! and pleafure may chaunge, and 
 chn c is to dcnic his Godhead-Bui I will burthen you no fur- 
 therjihcn ye iha!! phinlie coafellc,! only put you in mind, 
 that ihe hoJie Gholl vfeth no fuch phrafe. You procecde, 
 fiyini^. '^^j.ii:her is it Jffs plcafureaitdwUl, that either Tharao, Se^ 
 nJc:/.T any otlicrjhouldjln^und come to defiruction. 
 
 Before wc h.iuc confcficd that iniquitie , and (in is fo o, 
 diousbcfore God, that inir can his goodnes ncucr delight, 
 neither yet caii he haue pleafure in the deftrudion ofanic 
 crcature,hauinp, rcfpcifV to the punifhraent onelic.But fee- 
 ing that Gods glorie muft needcs ihinein all his crcatur,es, 
 yea encn in thepcrpcruall dami>ationof Sathan,and tor- 
 ment of the rcprobateswhy {hall not he will and take plea- 
 furcjthat fo it come to pafle.Albeit your phrentike braines 
 cannot comprehend the brightnes thereof, yet will he one 
 daic dccbfe,iha tall his works s are wrought in iufticCjWif- 
 dome and equicie . I thinkc youwillnot denie, but that 
 PharaOjSemei, ludas and others,came to deftrudion, hkc 
 as in the end (hall all reprobate do. Then do I askejif God 
 at no lime, for no purpofe , refpeft nor end did fo will, how 
 then came their deftrudion to pafle ? By finnc fay you,that 
 wecdcnicnot: but yet the queftion is not anfwered. For 
 
 con- 
 
OF GODS PREDEST. 38? 
 
 continually wcdcmandjif in God there was notpower^ei- 
 ther to hauc impeded their {in,or yet after their fin to hauc 
 called chcm to repentance, if it had fo pleafed his etcrnall 
 wifcdome and goodaes. Conlider your foIly,and giue glo- 
 rie to Godjwho doth what io euei he will in heauen and in 
 carth.But now to that which folJowcth. 
 
 Fo r be wU the death of no create re y hut Viill all men to hefnu edy 
 and to cometo thk^towltdge of the truth. 
 
 How violently you wrcft the wordesofthc Prophet and Mf?pers^ 
 of the Apoftlc (hall (horcly appcarc , after 1 hauc rea(b- 
 ncd a licle with you.how rhcfc your propofitions doc agree 
 with that which gocth before. Ye hauc affirmcd»thatGod 
 is readic to mcrcy,and flow to wrath,in which wordes you 
 {hew and confeijejthat in the Godhead there is readines to 
 {hew mercy , and alfo that there is a lurtice which muft exe- 
 cute wrath vppon the difobedicnt. And fo in the nature of 
 the Godhead, ye confefle mercy and iuftice.But hecre you 
 fayjthat God will the death of no creature, but that he will 
 all men to be faued. Which laft words being vnderftand,as 
 ye do vrge them.muft deftroy the former nature of God,& 
 take away his iuftice. For if he abfoluiely will the death of 
 no creature , then will hee no puniihmcnt to follow finnc. 
 And if he will no punilhment, then willeih he his iuftice to 
 ccafc, & fo confequcntly muft one of the properties of his 
 godhe nature ceale. Studie for an anfwerc , to make your 
 formcrwordes and latter wordes bctrer agree, orelsycc 
 will be compelled to confefle, that Godforfomercfpcft 
 willethboth death and damnation to come vpon fomc 
 creatures. Further,if God \-^!lleth all men robe laued,& to 
 come to the knowledge of the trueth.and yet many do pe- 
 rilh in ignorance, and (halbe condemned as Chiiit Icfux 
 doth pronouncc:then muft it either follow that Gods will 
 is mutable, & fo he vnconftant, and not at all times hkc to 
 himfelfjor els that he is not omnipotent. For if God at the 
 firft creation of man, would all men to be faued (as yce al- 
 Icdgc) then would 1 know,when this will was changed. A f- 
 terthatmanhadofFendcdjfay you.Thenyethaue 1 obtci- 
 ncd, that in Gods will ihcrc was nvitabiluic. For after fia 
 
 Bb 
 
,58^ AGAINST THE ADVERS; 
 
 hcwouId,anclbyhisfcnrcncepronounced,ihat Adamand 
 his poftcriiic iTlould fuffer the corporall death , yea & ihac 
 »thcr feed of the fcrperit Ihouid hauc the head broken down, 
 by the which is nient the fpifituali dcathjwhich neither of 
 both (as you affiime)did God vvil bcforc.if you reply Gods 
 will towards the faluation of all mankinde, did remain the 
 fame after finne, which was before: for a gcnerall promifc 
 of deliucrance was made by the womans fecde that was 
 promifed. 
 
 1 hauebeforc plainly prouedjthat a difference moftma- 
 nifeft betwixt the tworceds,was made in that promife.Buc 
 admitting that the promifc had been gcneraI,&fo that the 
 will of God this day vcmaineih the fame which ye alledgc 
 it to be : to wit, that hec willeth the death of no (inner, buc 
 that he willeth all men lobe faued. Can you deny,buc thac 
 a fcparation and diuifionof thelliecpc from the goates, 
 of the cled from the reprobatc,fhallbemade at the glori- 
 ous comming of the Lord Icfus ? Shall no: thefe moll ioy- 
 fall words be faid vnio them that llial ftand vpon the right 
 hand : Come ye the blcHed of my father, poffcfleihc king- 
 dom which was prepared for you from the beginning? And 
 ftiallnot this mofl fearcfull fcntencc bee pronounced and 
 executed agiinfl the other ? Depart ye curfed, goc to the 
 fire prepared for the diucll and for his Angels ? Shalithc 
 fonne of God in proiiouncing fcntencc, 6rt any thing thac 
 daierepugningtothewiliofhisheauenlyfathcr? i thinke 
 you Will not fo affirme . Then if Gods will in the daie of 
 Judgement fhall bcc , that manic fnall bcc adiudged to tor- 
 mcnrperpctuail, and his will in ihc creation of man was, 
 andihisdaieycticmaincth , ihatnllmen Hiall bee faued, 
 then of necefllrie it d'^th foilowjthat Gods wil fnal change. 
 If vou faie that death & damnation commerh not by Gods 
 V'ili , but by the finne and vnbejicfcofmanjyouhaue rehe- 
 ucd your icKc noihing. For if death be one thing , and life 
 be an othc! .» damnation one thing, nnd faluation an other: 
 then i'God iliis daie will all men to bee faued , and foto 
 hiuc life, and yctth:ii due hce fliallwillmanytobe dam- 
 iicd to trinr.cnt p£ipetuaj(',vhat caafcs To cueryouallcdgc) 
 
OF GODS PREDEST. 387 
 
 Iflisll obtcinc one of two , ro wit , that either Gods w.U is, 
 and may be mutable, or els that there is a power fupcrioc 
 tohisraaicftie, and godlie will, i'crif willingly htc(hc»il 
 dainnc thofc , whom before be would and had determined 
 torauc,chenishiswilland dctciminauon changed. And if 
 he Ihall dam nc thofe vnwillinglvjwhom willingly he would 
 haueiaued,thenishc not omnipotent. Conlider now vp- 
 on whom fallcth the faov/, & who doe caft ihemrduei into 
 greateft ablurditics-Now it rcftcth to declare jhow violeni- 
 Jiv yc wrert the wordcs of the Prophet and of the Apoftle. 
 The Prophet fpeaking in the perfon of God, faith : Iwill 
 not the death of afinncr, bucrathcrthathecconucrt and 
 liue. And the Apoftle atfirraeth, that God will all men to 
 be fauedjand to come to the knowledge of the truth, Here- 
 upon yc concludej God will the death of no creaturejthis 
 is your fi-^ ft violence, which you do the text. For the Pro- 
 phet faithnot : 1 will the dcathof no creaiurc, butfaith, 
 1 Willnotthedeaihofaiiiiner. Ye are not ignorant Uup- 
 pofe, what didcrence there is betwixt an vniuerfali ncga- 
 tiucjand an indefinite, or particular. Where yefaicjGod 
 willeJi die death of no creature, ye fpcakc generally and 
 vniijcrrally, excepting none. But fo doth not the Piopher, 
 for he fauh not , I will the death cf no crearure^neithcr yet 
 1 will thcdeath of no f;iincr,but fiiXiply faith :I willnot the 
 death of alinner.l wondvif that ye coljder notjthat as there 
 is diftcrencc betwixt creatures, and creature, lothatslfo 
 there is difference betwixt finneis^and {inner. Some crea- 
 tures are appointed to death, far the vie, and (ui^cnistioa 
 of man: and dare you faie, that this is done againft Gods 
 wdl? we be taught the contrarie by his ovvncmoiith.ifyou 
 correAiug your generahtie thsU faie, that you ir>eane onc- 
 ly that God will the death of no man. And I fcare not yet 
 to ioyne with you, and againft you to afiirme ; that God 
 hath Willed , doth will , and Ihali will the death of fomc 
 men. The holic Ghoil fpeaking of the fonncs of He- 
 lie the high Pricft,fai:h : But they did not heare the voycc * '^ ** 
 of their Father, becaufe the Lord would kill them . And 
 Moifeifaiih, Sihonlang of Hcwon would not fuifav« 
 
 Bbij 
 
3S8 AGAINST THE ADVERS. 
 to pafTe through his country ,for the lord thy God did har- 
 den his mindj& ftrcngihen his heart, that hee fhould giuc 
 him into thy handes.How often doth Mofcs and lofua de- 
 clare vnto the people, that God wold kilUoote out and dc- 
 ftroy thole wicked nations from before the face of his peo- 
 ple ? And were all thofe king$,whom lofua did kilLkilJed a- 
 gainft Gods will ? The holy Ghoft affirmeth the conirarie: 
 For it is written , the Lord did trouble them before Ifrael, 
 and hee did ftnke them with a great flaughter. And while 
 that they did flee before the Hrae)ites, and wcrcii the del- 
 cenfeot Bethoron^ the Lord caftdownevpon them from 
 hcaucn great ftones,and many more pcri{hcd by the hailc 
 Hones, then wereflaine with the Iworde of the children 
 of Ifracl.lf the dcftrudion,flaughter, & death of thcfe wic- 
 ked mcn,and of the great holie of Senacherib, was not the 
 will of God , 1 cannot tell how man ihall be afTurcd of his 
 will. For the plainc word did before promile, tha t the Lord 
 ihould deftroy them , and the fad dooth witneflc the con- 
 ftancieand performance of his will . And the fame thing 
 doth God this daic, and {hall do to the cnde of the worldc, 
 when hee fliall adiudgc the reprobate, (as before is raid)to 
 the death perpetuall: and that not againft his wil, but wil- 
 Iingly,for the mamfeftation of his iuft iudgemcnts,and de- 
 claration of his owneglorie. Andthereforel fayjihatyour 
 propojirion (faying, God willeih the death of no creature) 
 is manifeftly falfe, as it that rcpugneih to Gods iufticcjand 
 to his euident Icripturcs.The mindc of the Prophet was to 
 ftirie fuch as had declined from God , to reiurnc vnto him 
 by true repentance. And becaufe their iniquities were fo 
 manie , and offences fo great, that iuftly they might hauc 
 defpaired of remiflion, mcrcicand grace; therefore doth 
 the Prophet for the better alfurance of thofe that (hould 
 repcnt^affiime, thatGodddightethnot , neither willcth 
 the death of the wicked. But of which wicked ? of him no 
 doubt that truclie fliould repent , in his death did nor, nor 
 neuer ("hall God delight. But he dclighteth to be knownc a 
 Godjthat (heweth mercie, graccjand fauour to fuchjas vn- 
 feincdhe call for the fame, how grieuousfo cuer their for- 
 
OF GODS PREDEST. 3?^ 
 
 mcr offences haue bcen.But fuch as continue obftlnate in 
 their impicticjhaucno portion of thefcpromifes.Forthcoi 
 will God killjthem will he deftroy,and them will hec thruft 
 by the power of his vvord,inio the fire which neuer (hall be 
 quenched.The Apoftle m thcfe words; God vviUeth a! men 
 to be fauedjS: to come to the knowledge of the truth/pea- 
 keth not of cuerie man,and of euery particular perfon.Buc 
 of all men in general!, that is to faie, of men of all eftates, 
 all conditions, all realmes,and all ages. For as in Chrift le- 
 fus there is neither lew nor Gentile , neither man nor wo- 
 man, free-man norferuanCjbutallareoneinhimjfocan 
 no eftate, no condition of manjno rcalmc, nor no age,bec 
 prooued fo wicked and fo corrupt , but out of the hke hath 
 God called Ibmc to the participation of his light, and to 
 faluation,and life by Chrift Icfus. And that this is the very 
 naturall meaning of the holie Ghoft, the text it felfe doth 
 witnefle . For the Apoftle immediatclie before , willctb 
 praicrs and fupphcaiions to be made for allmen, for kings, 
 and for all that were placed in authoritic . And becaufe 
 that the Church was chiefly oppreflcd by fuch , this doubc 
 might haue rifcn : Are wee then bounde to praie for rholc 
 that are exprefle and coniured enemies agamft God ? You 
 arc faith the Apoftle, for that is good, and acceptable be- 
 fore God our Sauiour , who will all men to be faued. Thac 
 is, God wiUeth you to praie for your perfecutor5.,that their 
 eyes may bee opened, and they conuerted tothcliuing 
 God : who no doubt will faue fome of all eftatcs,of all con- 
 ditions and vocarionsof men For the nations arc giuen to 
 Chrift Icfus by inheritance ; Kinges Ihall be the feeders of 
 the Church. Queenes ftialbe nurfes : And in his holy tem- 
 ple, ftiall all fing praifc. If this interpretation (which wcc 
 doubt not tobe the verie meaningof the holie Ghoft,can- 
 notlatisfieyou: then will I aske of you. IfGod will men o- 
 therwifc to bee faued then by Chrift lefus ? or as the Apo- 
 fllcfpeaketh , by comming to the knowledge of the veri- 
 tie ? Plaineitis, that by the wordcsofthe Apoftle ye can 
 conclude none otherwifc. For as he faith,God wil all men 
 CO bee faued , fo docth hec adde , and willech all men to 
 
 Bbiij 
 
390 AGAINST THE ADVERS. 
 
 come to the knowledge of the vcritic. Which word (wil- 
 Icth) albeit it bee not cxprcflic repeated in the feccndc 
 men.bcr, yetofneceflTitieiimuftbevnderftand jas ihofc 
 thaf bcc but mcanely feenc in the greckc or latine tongue, 
 doe euidentlie fee. 1 hen if 1 fhall fufficiently prooue , ihac 
 God wiikih not all n^cn to come to the knowledge of the 
 veritie, in fuch fort , as the Apofllc raeaneth , (hall it not 
 infallibly follow , that God wjU not all men to bee fa- 
 ucdjin luchfenfeasyouvndcrftand. That God willethnoc 
 all men to come to the knowledge of that veritie , by the 
 which man is verilic made free from the bondage of fatan, 
 is cuident, not onely by thofe whomc wee doe fee walke in 
 darkncs and ignorance, but alfo by the manifeft fcriptures 
 of God,who called Abrahnmjmaking to him 6c to his fccdc 
 the promife of lalr.ation, faying: I wjlibe thy Godjand the 
 God of thy fcedc after thee : which promife hee kept fe- 
 crct many ages from the reft of the world. When hee did 
 notifie his law vnto Ifrael, and when Mofcs did repeat the 
 Jamc, he faid : Behold I hauc laide before you this day, life 
 anddcathj bencdidion and execration, choofe therefore 
 life, that thou and thy feedc may liuc. If God would that 
 allmenand all nations indifferently, (liouldcomc to the 
 fame knowlcdge,v;hy were not the iawcsjftatwtcs & iudge- 
 mcnts of God,madc manifeft to othcrs,as they were to id 
 racl ? And if you anfwerc that fo they were, the holy Ghoft 
 flisl couid you of a he. Fot he aftirmethjthat God had not 
 done fo to all nationSj& that his iudgcments he had not rc- 
 uealed nor made knowne vnto thc.Bucif that plain diuifio 
 made by God himft {^e bcwixt lew and Gentile,during the 
 time of the law , doth not fuliie fatisfie you : hearc yet the 
 fentence of our maiftcr Chiift lefus , who faith to his dilci- 
 ples.To you it is giucn to vnderftad the fecrets of ihe king- 
 dome, but vnto others in parables, that hauing eyes they 
 fliould not fee. And that moft plainly in that his lolemned 
 thankes giuingjhee faith : I praife ihce 6 father, for thou 
 haft hid thcfc ihinef; from the prudent, and from the wife, 
 but thou haft reucalcd them to litle ones, if God wouldc 
 hauc had :hc true knowledge of himfelfcand of his fonnc 
 
 Chrift 
 
OF GODS PREDEST. 391 
 
 Chrlft Icfus common to all, why fliouldChrift hlmfelfc 
 affirmc, that to fomc it wai giuenjand to others it was not 
 giuen.Ho fomc it was resjealed, and from others ic was hid? 
 And therefore feeing it is pl2ine,that God will not giuc 
 his true knowledge to all (yea to lome hec doth ncuer of- 
 fer it) yce llial! ncucrbeabie to prouc that God will all 
 men to be faucd . For the cntly meancs to atteinc to fal- 
 uation, and to life, is to know, and embrace God to be our 
 mcrcifuU father in Chrift Icfus , to which knowledge who 
 focuer doth not atieine (Imcanc of tho(e thaccomeio 
 ihcycares andageof difcreiion) canhaue no afiurancc 
 to be fiued . This were fufficicni to conuiwl you , -euen in 
 yourownc confciencc. For albei"-. malice will not futter 
 you to giue place to the plainc veritie,yct Paall the weight 
 thereof fo opprcffc your pride , ihatwhenyoudoc open 
 yourmo'jth againft it,yct tlialyc be witnclTes cuen agamft 
 yourfclucs. But yet for the caufeofmyfimple brethren, 
 1 will addc two chinges tit ft, how all fuch places, as either 
 make a gencrall promilc of faluation to all , or yet that do 
 pronounc*; Gods wrath againft all, nuiftbe vndeiftand. 
 Secondarily, what finners they are, whofe death Gcd will 
 not. For the firft I fay , that V/hofocuer doth denic that 
 from the beginning there hath bene, this daic arc J and to 
 thcendlhaJlrcmainc two armics,bandcs, or companies 
 of men, whome GOD in his ctcrnall counfcll hathfo 
 deuidedj that betwixt them there continucth a battailc, 
 whichneucrlhall be reconciled, vntill the Lord Icfus put 
 afinallendtothe miferiesof his Church : who doth not 
 vnderftandthc tructh of this (Ifaie) doth neither know 
 Godj neither his fonnc Chrift lefus t neither yet doe fuch 
 belceue his wordc, in which, both the one fort, and the o- 
 thcrjare moftemanifeftlycxpreftcd. The one of thcfc ar- 
 mies, is called the church of God,the eled fpowfe of chrift 
 Icfusjthc ftiecpe appointed to flaughtcr, thekingly prieft- 
 hoodjthe fonnes of God,and the people redceined:by an- 
 cient writers it is termed the city of God.The other is cal- 
 led the fynagoguc of fathan, the church malignanc,cruell, 
 dcccitfuil, and bloodthirftis wolucs , Progcnie of vipersj 
 
 Bbiuj 
 
39* AGAINST THE ADVERS. 
 
 fonncs of the dcuill, workers ofiniqui[ic,and fnch as wor- 
 {hip the beaft,and his image. And according lo the diuers 
 natures, conditions , and cndes of ihefc two companies, 
 doth the fcripturc pronounce generall fentences,and vni- 
 uerfall propofitions, which notwithftanding muftbere- 
 ftreined to thofe of whoms the holie Gholl nieaneth. For 
 neither iuftly may thofe fenteces fpoke of gods elcft,bc re- 
 ferred to the rcprobate,neither yet fuch as be fpoke of the 
 reprobate fortjbe rightly applied to the eleft, except it be 
 for terrifying of their. conrcience3& that onely for aleafon. 
 As Chrift lefus called Peter fathanas: and Nathan called 
 Dauid the fonne of death: I will adduce examples of the 
 one fort, and of the other, that the matter may be more 
 cuidcnt. The Prophet Ifai (which place alfo our Maifter 
 alledgeth) fpeaking ofGodseleft chddrcn, faith : They 
 (hall all be taught of God,and they (hall know roc from the 
 leaft tothe greateft.lfhall poure forth ofmyfpiritc, on all 
 flclh. Alltieih(h3ll(eethcfaluarionofGod.The Lord rai- 
 feth vp allthar fall. All the inhabitantes of the earth (hall 
 learneiuftice. Allmen fhallcome outof Saba. All thy peo- 
 ple {halbciult. I (hall comfort all that mourne. You be all 
 thefonnesof God:Yeebc all the fonnes of light. Thcfe, 
 and manic mo places, which be vniuerfally fpoken,muft 
 be reftrcincd to Gods children onely, who be elcded in 
 Chrift lelus. For thofe that be without his bodie, are nei- 
 ther taught of God, neither yet knowc they God, in fuch 
 fort as the prophet there meaneth. Into themisneucr 
 powred the fpirice of fandificaiion : They giue neuer vnto 
 God true honour, and glorie: They neither learneiuftice, 
 neither yet are they iuft : They arc not the fonnes of God 
 by adoption, neither yet the fonnes of light,whofe workes 
 ihine before men to the praife of our hcaucnly father. But 
 remaineignorantiprophane idolaters, filthie perfons,rc- 
 plcnilhcd wirh darkcnefle, as the fonnes of the Deuill, 
 And therefore cannot theie former fentences , which ap- 
 pcrteinc to Gods children onely, be rightly ipoken,or pro- 
 nounced of the reprobate . Of the other forte, it is laid. 
 All that fee me > hauc mocked mc, they put forth their 
 
 toongs^ 
 
OF GODS PREDEST. 395 
 
 toongcs, ihcy (hake their hcades.Thcfewordcs fpakcDa- 
 uid in the pcrfon of Chrift , and yet God foibid j that wc 
 (hould thinke that all (without exception) did fo mockc, 
 and icft at Chrift, no, not eueninhisgrcateftextremitie. 
 For fomejwc read, ftoodbefide his croflc with forrowfuli 
 heartes: Some returned , giuing open confcfl'ionthathc 
 was .he fonne of God : And the rhecfe began tobe a prea- 
 cher, euen when others did moftcde{pightfullraile. And 
 therefore where it is faid ' all that fawc me, did mockc me, 
 thacgcneraliticmuft bereftreincdtotholc enraged dogs, 
 the Prieftesj Scribes, wicked fouldiorSjand moft vnthank- 
 fiill people, who of veric mahcc did denie, andcrucific 
 their Lord,and M.flias, that waspromifed. lfai,andlc- 
 remic, fpeaking of thedeftruftionof lerufalem, and of 
 the caufes of the fame, fay : I Ihal confumc you all at once, jr^ 
 and yee (hall all be afliamed , by a people that fhallnot -^ '^ 
 proftte you, They haue all followed their owne waies.Euc- Jfai,^^, 
 rie man gapcth for bribes. Why will yee contend with me, 
 yee haue all declined from roe. From the leaft to the moft, 
 • cuerieoneisbent vpon auaricc, they are all traitors, they .^^^'^J 
 are all(lfaic)traicours,cucrie brother deceiucth another. ''"'• • 
 All men contemnc me, all men hold me in execration . If j^,.,j r 
 chcfc, and other like places Ihall be vnderftand fovniuer- 
 fally,as they appeare tobe fpoken, thenmuft wcbe com- 
 pelled to faie, that no true fearer of God remained in Ic- 
 rufalcmj when the prophctes did preach, but that all were 
 blcudihirftie,allauaricious, all idolaters, and all dummc 
 dogges ; the contrarie whereof is cuidenily declared. For 
 Ifai had the children whom the Lord had giuen vnto him, 
 who albeit they were holdcn as monfters among men, yet 
 did they patiently abide the Lord. leremie hadBaiuch 
 his faithfull fcnbe notwithftanding his weakencffe 3 and 
 infirmitie. Abedmelech feared the Lord, was fauourable 
 to the prophet, and thcrfore faued he his foule for a praic, 
 and was dclmered from that daic of vengeance. And 
 therefore thcfe vniuerfall fentenccs muft alfo be reftrei- 
 ned , and kept within their owne boundes , like as ihefe: 
 AJlhaue left me, allfeckc the ihinges, that appcrtcincvn- s.T;,4. 
 
394 AGAINST THE ADVERS, 
 
 to thcmfelucSjandnocchofe things that be of God.Which 
 fcntenccs (except they bcreftrcincd) wclhallcondcmnc 
 thcdearcft children ot God, who in Paulcsdaics did va- 
 liantly fight againft the prince of this world. Thelc ex- 
 amples of the one forte, and of the other I haue adduced, 
 to let the fiffiple vnderftand, that fuch general! fentcn- 
 tesofneccflitic, muft be foreilremcd, that difference 
 may be kept becwixt the ek^t, and the reprobate. For elf c 
 we (hall doc nothing in explaning Icriptures^but confound 
 y^tf Wfi^^ light with darkcncUe. For if thcwordesofour Maifter 
 he not Chrift lefus faying : All (hall be taught of God , thall be 
 taHg}7tof fo generally vndcrftand, that no exception be admitted, 
 G^ ihenofnccflitieitiSjthritailmcnj andeuerieperfonfiiall 
 
 come to the true knowledge of Chrid lefus. For of thac 
 knowledge doth he fpeakc in that place . But the comra- 
 rie thereof is moftccuident,euen by Chrift f.efushisownc 
 wordes, whgputccth a plaine duTcrencc betwixt thcra, 
 that be giucn to him by his father, and betwixt them, 
 thatbcnocgiucn. Butnowclet vsbrieflieconlider, what 
 iinners they are, whofe death God will not,but rather thac 
 they conuerc and liue.S.lohnin his Epiftlefaithrlf we fay, 
 we hauc no finne, we decciue our felues, and the veriiie is 
 not in vs. If weconfclTc our {innes,he is faithful and iuil,to 
 remit to vsourfinncb, andtoclenfevsfromallvnrighte- 
 oufneflc,8ic. And after : Whofoeucr committcth finne 
 tranfgrelTcth alfo the lawe,for finne is the tranfgrefTion of 
 the law. And ye know that he is reuealed to take away our 
 finnes,andinhimis no finne. As manie as .ibidein hiin 
 (thatis in Chrift le(us)fianc not: who foeuer finneth hath 
 notfecnehim,neitherhathknownehira,5:c.He thatcom- 
 mirtethfin isofthcdcuili, for the deuillfinneth from the 
 bcginning,&c. Whofoeucr is borne of God coramitteih 
 not finne, for his fecdc abidethinhira, neither can he fin, 
 bccaufe he is borne of God.Of which wordes it is cuidcnt, 
 that there be two fortes of finncrs , they one be they who 
 mournc,lamcnt,and bewailc their own wrctchcdnelTejand 
 mifery vnfcincdly before godjcofeflfing not only that their 
 whole nature is finfuil,and corrupi,buc aifo that daily they 
 
 lb 
 
OF GODS PREDEST. ?9? 
 
 fo offend ihc Maieflic of ihcirGod, that moftiuftly they 
 dcieriie the torments of hell,it ChriftesiiiftJcc,&Chriftes 
 mediationCvvhichbyfaiihihcyimbracc-)fliouldnotdcliucr 
 them from the wrath to come. To thcfc is not finne impu- 
 ted. For the blcod otChriftpurgcth them from allfinnc, 
 his aduocation, and mtcrccflicn makcih to them an enie- 
 rance to the throne of their fathers grace. To thera is gi- 
 uen the fpirit offanditication, which from time to time, 
 as it rcucileth ihcir finnes , (o doth it mortifie & purge the 
 fame. Not that cucr in this hfe Gods elc Ct hath bene, are, 
 or Ihalbe fo clcanc purged F.om finncjthat the flelhiulkth 
 notagainftthefpinrc, as fomciimes affirmed the Pelagi- 
 ans^and thofe that then were called Cathari,that iSjclean 
 purged , and now alfo doe the Anabaptifts lenuc the fsmc 
 moft peftilenc error : by the which Chrift Icfus his iuftice, 
 his office, and pcrpetuall mediation, is vtterly dcftroycd: 
 in fuch fort.I fay, are not gods children purge^d in this life, 
 that neither they fcclefinnc, neither yet the motions and 
 entifcments of the fame. But ihey are To purgedjthat (inne 
 raig!ieth not in their mortal bodies. For the feed of God, 
 which is the verruc,power, cfficacic, and operation of his 
 holic fpirice fufftrcth them not to delight in finne; buc 
 as they are firft called from darkenefle to light , and from 
 the bondage of farhan, to the libertie of Gods children, 
 fo when they finne (as there is none that finncih not) 
 they are call-d againc by true repentance to theirformcr 
 fociccie and fellovvihip with Chrift Icfus. The death of 
 fuchfinners did God ncuer will, neither yet canhewill. 
 For from all cternicic they were his ele<fl children, whom 
 he gauc to his dcare fonnc, to be his inheritance , whomc 
 the fonne receiucd into his protcdion and fiucgard, 
 -to whomhe hath manifeftcd, and to the end fhall ma- 
 nifcft himfclfc , and the louing kindneflc of his hcauen- 
 ly father: In whofcheartes hee writeth thclawof God, 
 and makcththcm to walkein his commandementcs, c- 
 ucithirftingto a further and more p.rfitc iuflice, thea 
 theyfindc!wichin themfelues by realon of their corrup- 
 tion. The death, I lay, of thole finners God will not, but 
 
$9^ AGAINST THE ADVERS. 
 he will that they repent andliuc. The Apoftlc faint Peter 
 faith : The Lord that hath promifed , is not flow, but he is 
 long fufFering towards vs, while that he wil none to pcrifli, 
 but wiiJ receiue all to repentance. The Apoftle here mea- 
 ncthnot, that all, without exception , (halbc rcceiued to 
 life by true repentance,but that the caufe why God folong 
 deferrcth (as it were ) the extreme ludgement, is, that the 
 cleft number of Gods children may be complete (asan- 
 (were was giuentothofe that cried vnder the alcerto be 
 reuenged vpon the tyrants that d wel on the earth)of chcfc 
 his elcd children,God will none to perilh,as before is faid. 
 But there is another fort of finncrs farredifttrentfrom 
 thcfe. For neither are they difpleafcd with themlclues, 
 neither yet hate they iniquitie , but againft Gods cxpreifc 
 comraandementsfurioufly they runnc with Cain to mur- 
 ther the innocent, with Pharao to oppreife the people of 
 God, wiih ludas to betray the knowne and profcflcd veri- 
 tie : and finally, fo dehght they in all filthinelfc and impic- 
 tic, that they cannot repent. The eyes offuch be blinded, 
 their hearts are hardened , they are giu^^n ouer into a re- 
 probate minde. And for them doth not Chriil iefus pray, 
 and therefore they can doe nothing but headlongs runnc 
 from euill to worfe , as the diucll (to whofe tyrannic they 
 are committed ) doth driue them, till finally they come to 
 perdition: which end was appointed vntothcm, nota- 
 gainft Gods will , but by his wili immutable in his eternall 
 counfelLFor nolefle wil he,that the feucriiie of his iudg^- 
 ments be feene in the velTels of wraih,then that the riches 
 of his grace be praifed in theveffcls ofmercie. Storme, 
 and rage, fpew forth your venim , andblafphcmetillyec 
 prouoke Gods vengeance at once to be powred forth vp- 
 on your owne heads: this fentence will heneuerretraft : 
 He will haue mercie vpon whom he wjjl haue mercic, and 
 whom he will, he maketh hard hearted. That God in him- 
 fclfe hath but one wil, which is holy, iuft, and permanent, 
 that in him there is no contrarietie : that he is faithful,and 
 doth performe whatlbeuer he doth promife. W hat we vn- 
 dcrftandby Gods fecrcccwill, and how he temptethno 
 
OF GODS PREDEST. 3^7 
 
 man, Thauc before fufficicnily declared. And therefore J 
 will not trouble the reader with the repetition of the fame. 
 Nowlecvshcare whatis youriudgememofvs, and how 
 ycextollyourfelues. 
 
 THE ADVERSARIE. 
 
 *As thepe gods be ofcontrarie nature, fo c{$ they beget children %fA "phg f, f^ 
 eontrarie fktture, thefalfeGodbegeiteth ynmercifuUtproudj ambiti- fcftion. 
 •Hi ^ enififull chtldrettj Uocdieperfecutors of others for their confci- 
 ence "ak^^euilljpe/^ers, impact ent^c^ntentiow andfeduims children, 
 uind . hey be like mto their father in that they JfeaJ^e me thing with 
 tlieit mouthy and thinke another with their heart. Thty can neuer be 
 without filthie tliwghts and wicked tr.etions , forfuch poyJoH do they 
 receiue of (lyeir father, ^ 
 
 J he true God begetteth merdfuUJjumble.lowly, and louing chii- a 
 dren, abhorring from bloody perfecuting no manygood j^eah^r: ^fati' 
 entj and dettTling all contentions^ chiding andbrawlingj and tl?ey be '"$ 
 like yntc their fat herein that whatfoeuer they Jj>eal\rvith their mouthy 
 they think tfith thiir heart ^they be alwaies moaed with good thoughts 
 4tnd godly reu elations ^forfuch grace receiue th^ plenteoufly of their _ 
 father, ANSWER E. ^ 
 
 It may feeme by the dcfcription of ihefc your two gods 
 (for neither of bochjas ye dcfcrib»them,isthc truejiuing, 
 and eternall God ) that yee ftudie torenuc the damnable 
 error of the ManichieSa who imagined two beginners, the 
 oneofallgoodnefTc, and ofall good creatures, the other 
 of al iniquitie and wicked creatures: affirming further that 
 the good^and the merciful! God was ouercome for a time* 
 by him that was wicked and euill. And becaufe that the 
 plainc fcriptures did confute thcfe blafphemies, therefore 
 did they dcnie the authorltie of Mofes , and the certaintie 
 of all other fcriptures that made any thing againft their er- 
 ror. If manifcftly ye did take vpon you the defence of thofe 
 your fathers , as that ye do of Pelagius , of Donaius , and 
 of the Papiltes ( for of all thcfe adulterous fathers, ye be 
 adulterous childrcnjthen would 1 from AuguftineCwhom 
 God ftirred vp no doubt in the dayes of darkencflc 
 niofl; learnedly , and moft plainely by infallible fcriptures 
 lo confute thofe hercfies) from hjm,! fay,I might rakear- 
 
598 AGAINST THE ADVERS. 
 
 tillcric alrcadic prepared, able inough to oucrthrowyour 
 buildings and municionsjappeare they ncuer fo ftrong.Buc 
 bccaufe ( as before L haue faid ) my purpofe is not to bur- 
 then you further then you do confeffc : i oncly admonidi 
 ihe reader to be ware of fiicli peftileiices, as begin to call 
 the truth of God reucilcd in his hoiy word , in doubt, and 
 coc pcrfvvadc men to credice dFCanics and reuelations, 
 howfoeuer they appeare to repugne to that which is re^ 
 ueilcdintheword.Of fuchmen,! lay, ought Chrifts flock 
 to take heed , as alfo ot ihofe who make of cquall authori- 
 tieluchbookcs , as yet the holy Ghoft hath neuer com* 
 mended to the Church of Chnll , with thcfc that arc wnC" 
 ICuby MofeSjthe Prophcts,iheEuangelifts,and ApoiVles, 
 and that by infpirationof the holy Ghoft. Thatfomeof 
 you be infei^cd with this moft pcftilent poyfon , I am able 
 to pioue by mo argunicnts then one. Being at London 
 the winter before the death of king Edward , one of 
 your faction required lecrcte communication wich me, in 
 which, afcenhat carneftiy hchad required ofmeclofc- 
 ncflc and tidcUtie , becaule that the matters that he had 
 to communicate v;ithm; were fo weightie,and of fuch 
 importance, as fythcncc ihe diyes ot the Apoftlcs, the 
 like was ncucr opened vnto man. in the end , afcer manic 
 wordes (which I neither gladly heard, neither yet will 
 now write ) he gaue me a booke , written ( as be faid ) by 
 God, euea as wtU as wa* any of the Go(pcls. This his 
 booke he adiured me ( as it were ) to rcad^ and required 
 to haue my iudgement of ic. My anfwerc was , that at his 
 rcqucft I wold read it. fo that he would be content to rea- 
 fonwith me of: the chiefe pointcs in the fame contained, 
 but to pronounce fencentc or iudgement, that could I 
 not vfurpc , being but one man farre inferior to manic 
 of my brethren, the preachers of Gods word in that 
 realmc. Alwayes hcvrgedme to reade his booke. Andl 
 wondering what my ftci les it lliould conteine,calied to me 
 afaithfulibrother,whothen(3s pleafed God)was prcicnc 
 with me, named Hemic Farror merchant, to whom I ope- 
 ned the matcci:, by whofe counfdl, aad in whofe prefcncc 
 
 ibc- 
 
OF GOD§ PREDEST. i^^ 
 
 Ibcgantorcadhisbooke , The firft propofition whereof 
 was.God madc.not the worldjncitbcr ycc the wick^d crea- 
 tures, in the fame conteincd,buc they had cheir beginning 
 from another J that is from the deuiU, who is called the 
 prince ofihe world. Which propofition plainly repugning 
 to Gods word J I did impugncj and began to declare vnto 
 him, for what cauleSat-han had that title, to be called the 
 prince of the world . But he vtccrly denyingcithcr to rea- 
 Ibn, anddifpuxc, ciiheryetto be reformed in anie point 
 that there was written , commanded me to read forward, 
 and to bcieeue, howbeit I did not vnderftand.To whorae, 
 when i had gently faid : Can anie reafonable man will mc 
 lobclecuc things dircftly fig.hting againft Godsveritie, 
 and plaine word rcueikd ? Tufh, faid he, for your written 
 word, we hauc as good and as fure a word and vcritic,that 
 leacheth vs this dodrincjas ye hauc for you,and your opi- 
 nion. And then I did more lliarpcly anlwerc,faying; yc dc- 
 ^crue the death, asablafphcmcus perfon , anddtnicrof 
 God, if ye prcfcnc any word to that which the holy Ghoft 
 hathvttered inhisplaine fciipturcs. Atwhich words he 
 tookc pepper in the nofc, and fnatching his bcoke forth 
 of my hand, departed after he had thus IpokcR: I will 
 go to the end of the world, but 1 will haue my booke con- 
 firmed, and fubicribcd v;ith better learned men then you 
 be. In mclconfefle there was great negligence, that nei- 
 ther did retaine his booke , neither yet did prcfeiit him to 
 the Magiftiate.Butyet this argument lhaue,that yourfa* 
 Crsonis not alrogiihercleane from the hercficctihcMa- 
 nichics. 1 could name and point forth others , who labour 
 in the fame difcafe: but Jo long as their vcnimdoihrc- 
 maine fecretc withiathcmfelues, lam purpofcd to fparc 
 them. But now that you accufe vs tobc vnmercifuI,proud, 
 ambicious,andcnuious children, blcodie perfccuters of 
 oihers for their confcicnce fake, ciiil! fpcakers, impatient, 
 contentious, and fcdirious children, ihatwefpeakc one 
 thing with our mouches, and thinke another in our 
 heartes. And that yce cxtoll your fclues, that ye arc mcr- 
 ciful]jhumb|c, and louir.g children, . 
 
400 AGAINST THE ADVERS. 
 
 pcrfecuting no maiijgood fpcakers, paticntjand detefting 
 all contention : That you be alwaycs moucd with good 
 thoughts, and godly reuclations , for fuch grace rccciuc 
 you plcntcoufly of your father. To the which I bricfely 
 anfwere , that bccaufc we haue a iuft iudgc , who (hall re- 
 yeilc the fccrctes of allhearts , we will rather fufteine to 
 beofyouvniuftly accufed, then become proud braggcrs 
 of our owne iufticc , as you be , which finne is fo odious in 
 Gods prcfcnce, that he hath ncuer futfered it vnpuniflied, 
 cuen before men. Fortie yeares and more hath the Gofpel 
 of Chriftlcfus bene preached in Germanic, in Heluetia, 
 and now of latter yeares in Geneua ,and folong hath this 
 dodrine bene taught of feme , and hath bene beleeued of 
 jnanie,but what crucltie, what murther, or what fediiion 
 can iuftly be laid to the charge of thofe that moft conftant- 
 }y haue taught and maintained the fame ? let the world 
 conuift them. And how far their life abhorreth from pride, 
 ambition, and filchincfle, hath God witneflcd , and to this 
 ^ay doth witneffcjhowfocuer lathan doth blind your eyes. 
 But foonc after that God hadfowen his good feed, began 
 the diuell to fow the cockle and darnell, I meane the pcfti- 
 lentfcft of Anabaptifts , whole fruits did fodainly appcarc 
 to the great flander of Chriftes Gofpel, and to the gricfc 
 of many godly hearts. Braggcwhat ye lift ofyour iuftice, 
 of your mercic, ofyour godly reuelations,and other fuch, 
 ye are the brethren, maintainers,and children of thole m 
 whom the contrarle was plainly found : your dodrine and 
 theirs, arc both one. And thcrfore of you can welookc for 
 none other fruitc (vnlcii'e that God reftreineyourfurie) 
 then your fathers haue once produced before you . And 
 that the readers (hall not be ignorant, what it was, 1 haue 
 added this hiftorie, written by that moft faithful), and no- 
 table witncflc of thingcs done in matters of rcligion,lincc 
 the beginning of che Empire of Charles the tift, vntill the 
 ycarc of i $ ^ 6. which hiftorie I adde(ai God,l take to re- 
 cord) of no priuate malice, which 1 beare againft anic per- 
 fon, but onely that the world may lee, what wa^ your ori- 
 ginally how vniuftly you accufc Ys of fuch crimes, as impu- 
 dently 
 
OF GODS PREDEST, 401 
 
 dcntly you lay to our charge, and how iuftly al men oughtr 
 to fcarc that confulion which yc intend, if God betimes o- 
 uerthrow not your efiterprifes.Thc hiftoric and your oti- 
 ginnllisihis. 
 
 There is atownc named All>cc, in ihc borders of Tu- UiTtorl^ 
 ringij, vndcr the dominion of the duke of Saxon Eledor, Sleidam 
 to the which towne came one Thomas Muncer,\vhobc- li^ro^, 
 gan firft to teach not onely againrt the Pope , but alfo a- 
 gainft Luther,a{flrmingboih their doftrines to be corrup- 
 ted and vnpurc : that the Pope bound mens confciences 
 with too ftraitclawcs and bandcs : againe, that Luther 
 loofed thofe bandcs, but yet finned on the contrarie part> 
 in giuing too much iibertiCj and m preaching thofe things 
 that were not of the fpirite. He taught alfo that it was law- 
 full to de/pife the Popes decrcesjbecaufc ihcy wcreofno 
 force to bring vs CO faluation, which toattaincvnto( faid 
 he) mod chiefly rhatweihouldauoid all manifcft iniqui- 
 ties, as niurther, aduhciie, and blafpheming of the name 
 ofGod, that the bodie lliould be chaftifcd and brought 
 loe with fafl:ing,and fimple c]othing,thac men ought to fa- 
 {hion their countenance tolooke fadlyand graucly, that 
 they ihouldfpcake but feldomej and that they ought to Tbe Jrypo^ 
 norilh their beards. Thefe thingesandfuch like, he called crijieoftht 
 the croUe;, the mortification of the flilh and difciplinc. Af- anaha^tips, 
 tcrihey arc thus furniflicd and prepared ( laid he) they 
 ought to haunt folitaricpjacesjout of mens companie^and 
 often to thinkcof Godjwhatmauer a onehec is, whether 
 he hauc any care of vs or no. If Chrift fuflfcrcd fur vs,lf our 
 rehgion were not tobce preferred to the Turkes religion. 
 Andthatwelhuldaske afigncof Godtoaflurcvsthat hec 
 taketh care for vs, and that wee (land in the true religioru- 
 If he (hew not fome ligne immediately, that we ihouM nc- 
 ucrtheks go forward, praying inftantly, yea & vehement' 
 lie quarrelling with God, ab it hce did vs not right. That 
 fecingitishiswillas thcfcripture teachethvs, togiiieto 
 thofe that askcjhee doth iniuric in not giuing a lign to him 
 that dcfireth th: true knowledge of him. This kindc of chi- 
 ding and anger hce faide. 10 bee vcric acceptable vnto 
 
 C c God| 
 
4oe AGAINST THE ADVERS. 
 
 Godj becanfethac bykheniight perceiuethcfcrucntln- 
 cliaacioaofoar inindes.' Anq that he would vridoubcccily 
 (if in this inannsr we did Iblicice him) declare himfelfc by 
 f )mc manifefl: ilgnc , that he would quench the thirft of 
 oar mindes , and dealc v/ith vs , as he did in times paft, 
 wi'-hourf:i:hcrs. This aifo he taught, thacGod reuciled 
 h:^ willb/ dream £s,and that he laid in them the foundati- 
 on of his [>urpole.Andii it chanced that any mans dreams 
 raighc be interpreted, him he highly extolled openly be- 
 fore thea[fcmb]ie. And when by this meaneshe had got- 
 ten many on his fide, byhctle and little he came to the 
 riuic.which he went about a httls before : and in the fore- 
 nan-.c-d cowne \v: began to regiilcr their names whichCbe- 
 ingof his co:^federacie ) were f^vorne to aide him, m lay- 
 ing ihe wicked Princes and iVlagiftrates, and in placing 
 nc'.v ir. thrir roomcs. For hefaid chat he had receiued that 
 co.'iiaiandcmcnt: of God,to take them away and to confti- 
 tuc • ns vv. So long as he fpakc but of dreames, and fuch o- 
 tlier like chingcs, Frid,:. tkc d jke of Saxon did beare with 
 hiin,elpccia]iybecauIeLirvh:'r by le.tcrs required him fo 
 to do : but when he began to preach fedicioufly , he was 
 banilhedjwho (after he had lurked in corners certain mo- 
 ncthe:) came to Noribergc, and being aifoihruft ft om 
 thence, a little after came to Mdhufium a towneof Turin- 
 gia . For v/hen he was at Aiilet, he cntifed to him fome of 
 the citizens by vvhofc helpc he obtained the office of tea- 
 ching. Andbecaufe the Magiftrares liked him nor, he rai- 
 fcd a tumult amongft the people , whereby new Magi- 
 ftratcs were created. This was the beginningof trouble. 
 After thefe things the rownes men call out the monkcs, 
 and inuadcd their houfes, whereof the chiefefl: & richcft 
 felltoMuncerslot, who now played both the preacher 
 and the Magiftratc. For iudgement (raidhe)fhould be 
 |;iuea by the reuelation of God, and of the fcripture. And 
 of all other things he gaue fenrcnce, as it pleafed him : for 
 whatfoeucrhe iaid, itfeemedto them moft holy. That 
 their goods fliould be in comnion,he faidjwas moft agree- 
 able cohumanuie. That all ought co be cquall in dignitie, 
 
 all 
 
OF GODS PREDEST. 405 
 
 all men (hould be free , and tha'c all their gooes fhouM be 
 vfcd mditferently, as wcllof ortc as of another. Whereby 
 the common people began toleaue oft labor &cabeidJe, 
 and what thing foeuer any bcked, that they tookc by vio- 
 lence from other that abounded. Thefc manners he vfed 
 for a rpace, and v»hcn the common people and husband- 
 men were in armor through Sucuia and Franconia^ro thd 
 number of forcie thoufandjand had deftroyed the grcateft 
 partofthcirnobilitiejandhad pulled downe and burned 
 many caftclsand towrcs: the put he to his hand aifojthin- 
 Icing that the moll: conucnient time to bring his purpofe to 
 pallc.And making engines ct war in the gray friers church, 
 the greater part of the people he brought forth of ihe 
 counfric , in hope of .1 pray and of more welch. He had a 
 companion oFmarucllous audacity »v/ho was of his coufeJ, 
 whole name was Ph:fer. This man attributed much to 
 dccamcs and viiions of the night: and amongft other 
 thing-? he chaced to boaft, that he uiw in his ilef p in a cer- 
 tainc itabiejamaruellous great multitude ofiniK-.and tha: 
 he did drjueihe ail awiy .By which drcamc heYnderilood 
 that God commanded him to take his armor,2nd go forth 
 with snarmie todeflroyallihenobilitic. But Muncer al- 
 though he preached vehemently to the people,yet was he 
 rom\vhatcoIdcr,ne::heuIi(led he toaducnture the profpe- 
 rous eftatc that he was in alredy, before all chey that were 
 about him were i-.i armor. And to bring the matter more 
 ealily to pLifie, he lent letters to the workmen that digged 
 for metals in the country ot Mansfcld, earneilly admoni' 
 Ihing them to fall vpon the Princes , without dcuhring 
 cf theniatterj forit fhould come to paflc that they wbich 
 were in a readincfTe in Franconia ihall come nearer to 
 Turingia. In the mcane time Phif^r^ that loucd not to 
 linger long in any matter j went out with his m.en, and 
 dertroyedthecountneof Isfcldadi^ccnt vnto them, he 
 fpoilcdchc cartels and temples, and dcftroycd manic of 
 the no'oles,and tooke certrvineofihem pri^bnersAvhom he 
 bound in chaines. After he returned home with 9 great 
 pray. Whole profperousfucceire encouraged greatly ths 
 
 C c ij 
 
404 AGAINST THE ADVERS. 
 
 hearces of the comon people,crpccially becaufc the coun- 
 tries alfo about them were vp , and had inuaded the coun. 
 trie of Mansfeld. So Muncer (thinking now that all mens 
 hearts had failed them on euerie fide) came with goo.mcn 
 to Mulhufium,ani ioyncd hinilclfc to the Francufians. At 
 thacljime time died Frcdcrike duke of Saxon without if- 
 lue C for hs liued a fole life J whofc fuccefibr was lohnhis 
 brother gertnanc While thefe thinges were in doing, Al- 
 bert the ccuntie of Mansfeld gathered ( with all expediti- 
 on) a companie of horfaien, and violently comming vpon 
 them, he flew 3oo.wherewiththey being fcarcd,durft pro- 
 ceed no further, but fled to Francufium, where they taried 
 waiting for a greater armie; whereby oncly their aflault 
 was deferred. In the time of this delay the Princes that 
 weic there about , gathered horfemcn to the number of 
 finecnehundrcdjbuc no great multitude of footmc. Thefc 
 were the Princes of Saxon, lohn fcledor, George his co- 
 fin germane, Philip Lantgiaue of Hcfl'cjand Henry Duke 
 of 6 run fwi eke. The bowres (that is, the husbandmen) re- 
 mained vpon a hill not farre from Francufium, who had 
 gathered their carts, and fet them fonigh tcgither, to 
 fence them withall , that with much difflcultie could they 
 become vnto. Butthcy were neither well furnifhed with 
 harneffe, neither yet with ordinance , and they were all 
 forthcmoft part vncxpcrtinthc fcates of war, wherewith 
 the Princes were fo moued to compaflion , that they Tent 
 meifengers to exhort them to deliuerthe authors of the 
 fcdition, to lay away their weapons, and to depart home 
 without hurt. But Muncer confidering his ownc danger, 
 came forth into the afrcmblie,& wiihgraue countenance, 
 faid : Ye brethren and fellow fouldiers doe fee tyrants not 
 farre from you,who although they haue confpired againft 
 vs to take away ourliucs, yet are they of fo fmalla cou- 
 rage, that they dare cnterprife nothing againft vs. They 
 offer foolifhand fond conditions to the intent to fpoile 
 you of your armour. And now it is manifcft to you aJI, 
 that I begin this decde, but not of any priuateauthori- 
 tsc of my owne (neither did I cucr goe about fuch a thing) 
 
 but 
 
OF GODS PREDEST. 40J 
 
 butby the commandemcnc of God, which thing being fo, 
 ic bccommcth both me and you to obey, and not once to 
 mouc out of this place , wherein God himfelfc haih (et v s, 
 who in times part commaded Abraham ro offer his fonne, 
 whofc precept without reHftance Abraham obeyed, albeit 
 he was ignorant what {hould come of it.And therefore did 
 God both prcfcruc his I'onne, and alio highly rewarded his 
 faith. In like mancr ought wc (which arc in the fame ftate) 
 to perfeucrcj committing the ilFue vnto God. For without 
 doubt, all things (halbe cuen as we would hauc it.Ye your 
 felues (hall behold the manifcft hclpe of God, and whofo- 
 cuerisourenimie, him (hall wc lupprelieoneueriefide. 
 Neither is it'in one place of fcripture oncly, where God 
 proraifcthfuccour to the afflicted, and to deftroy the wic- 
 ked. This promifc moft aflurecly appcrtaineth vnto vs. 
 For we arc poore and in miferie , and becaufe we defire to 
 rctainc and publifli the knowledge cf God, there is no 
 doubtbut that we fhallouercome, and be conquerors. On 
 the otherfide,lct vs confidcr the condition of our enimies, 
 I confcfle they arc called Princes, but indeede they be ty- 
 rants,ncither hauc they any care of you atsll, butdeuour 
 all mens goods, andfpend them moft wickedly. In that 
 people which fometime God chofc peculiarly vniohira- 
 lelfe,he ordained that kings Ihould not fpcnd anie time in 
 waft, yea, he commanded that they ftjould looke diligent- 
 ly in the bookc of the lawes, which hehadgiuen them. 
 But what doc our tyrantes ? or how arc they occupied ? 
 They ihinkc the common wehh is no part ofthcir charge : 
 they know nothing of poore mens caufcsjthey care not for 
 iuftice, they fuffcr the waycs to be befet withthecues, 
 they punilh not robbers, neither any orher vice, they 
 hclpc not the widdow , neither yet the fathcrlcfTe. They 
 looke not to the good education of youth. As for the ho- 
 noring of Gods name , they do not oncly themfclues neg- 
 Icdir, but alfo they hinder ir. Thus oncly theyapphe to 
 draw all mens goods to themfclues, and therefore doe 
 they eueric day deuife new wayes to get money by extor- 
 ti;jn , Neither fet they their mindes vpon defending or 
 
 Cc iij 
 
40^ AGAINST THE ADVERS. 
 
 maintaining of peace, but that (being cnriclicd aboue 
 rocifurc ) they may abound in ail kind of riot and pride. 
 Itistoomanifeft how great tumults and warrescheyraifc 
 for vei ie light and foolilh caufes: whereby all that rcmai- 
 neih to the poorc people is loft and deftroycd. Behold 
 ihefe arc the excellent vertucs and policies ofyournoble 
 princes, wherein they cxercife therafelucs. Therefore Ice 
 none thinke chat God will luft^er thofc things any longer, 
 but rather perfwadc hinifelfe affurcd'y, thatasGoddid 
 once deillroy the Cananices, fo will he now alfo thefe. For 
 though all thefe thinges, which Ihaue recited before, 
 were tolerable, think you that they {halefcapcvnpunifhcd 
 for defending and mainteiningthac moft execrable impie- 
 tie of the popiih prcachcrsPWho is ignorant how great ini- 
 quitie is in the buying Si felling of Maifes? I willay nothing 
 of the reft. Surely as Chrift drauc out the buyers & fellers 
 out of thcchurch,fo {hallhenov/ alfo roote outthcpricfts, 
 with their patroncs and companions : be ftrong thcrforc, 
 and to gratificGodi fiay silihis vnprofirablc multitude. 
 To make peace with them I can fee no way honcft , fafe or 
 fure inoUj?,h : for they will neither leaue of their purpofe, 
 neither reftore vs to hberticj neither permit the true wor- 
 (hipping of God. And it were better lor vs to djCj then to 
 allow chcir iniquirie , and to fufter our felues to be fpoyled 
 of the doi!:trine of the Gofpell.I promile you aflurcdly thac 
 God ihaliprofpcrvs, andihar thevidory (l^alibee curs, 
 For he himfeife promifcd me to my face, euen he I fayjthac, 
 cannot dccejue nor lye , commaundcd me tobeginne this 
 woorkcon this manner, by punifliing the Magiftrates,and 
 in deed the power of God , herein appeareth moft cuccU 
 Jentjwhen n great multitude of enemies isflaincby afmall 
 hand. Tolet many other ihingcs pailc, yce know what 
 Gedcon broughtto pafTe with afcwc : what lonathas did 
 accompanied With one pooreferuantonely : whatDauid 
 did when he fought alone againft that monftcr Golias 
 of huge ftatarCj who for his height was cucn terrible to 
 lookc on. There is nodoubr, burthisday in hkc manner 
 flialbc notable, and had in remembrance of ailpofteritics 
 
 ibs: 
 
OF GODS PREDEST. 407 
 
 for the like fpcdacle. For alihough wc feemc net to be well 
 furnjlhcd with vveaponSj nor fcnicd as it sppeueinetli, ) cc 
 fhaJlwehauciheviftory. AndthibvvGrkcnianfnjpcf hea- 
 iicn and earth fhali rather be changtd,ihcn ibat wc fliclbc . 
 forfakenofGod. forfoinrimcs pali wasthenaiureofthc 
 Tea changed^ that the irrachtes might c(capedanger,uhcn 
 or Pharao they were purfucd : let not the iudgcment 06" 
 your ownercfilonmooucycu, neither let any appearance 
 orfliadow of daungcr trouble you, but valiantly inuadc 
 the wicked andvngodly encmic, ncuer Icr their engines 
 of warrc make you afraid, for 1 v.illrcceiueinthelappeof 
 my garment all the gunftones. Behold , fee you not how 
 ircrcifuliGod isvnto vs? Lookevp I befeech you , and 
 markc well the fignc and teftimonic of his pcrpciuall icuc 
 toward vs: Lift vp ycur eyes , and ice mee ihebowoihea- 
 ucn,by the which image ihewcdvs fiomabcue, God fig- 
 nineth to vsmoff manifcfily , that he will sfiiCcv sin this 
 battell : for as much as we hauc the fame bow pointed in 
 ourcnfjgnej and he Hievveth alio by the very fame death 
 and dcflrudion to our tyrants. Thcrforc fail vpon your e- 
 nemics with a lufty courage, hauinganafi'urcd hope that 
 God will liclp you. For God will not that ye inould make 
 peace with the wicked aducriaries. When he had made an 
 end of exhorting his foldiGrs3Vvhoncucrthelcs(for the rr;oft 
 part)trembledforthegrc3tnesofthcpicIenidaungcr.Bi!t 
 all things were done in a hurly burly, without any certaine 
 rule, or order. Moreouer, there were fomc of adelperzic 
 audacirie , readie to put to their handes to euerie mifchic- 
 uous aft : tl;efe of iheir owne nature cnclining to wooikc 
 jnifchiefc , were then more fet on Hre by his Graticn. But 
 chiefly they were mooued by the rainbow which ftocd in 
 the clement (as it is faid before) and that icokcihey f'.r a 
 *^moll fure figne of vidory. And this alfo helped the mjihac 
 they were a great number,sbout eight thoufard men, and 
 that the place was fit for to defend ihcra. Sothcfemen 
 that were fobolJcncd, with a loudc voycc admonillicd 
 all men to take their weapons, and to go loorth ag^inft 
 5gc : and ;li«y " " 
 
 Cc iiij 
 
4o8 AGAINST THE ADVERS. 
 fong wherein they asked the afliftancc of Gods holie fpi- 
 rit.B lie before chis,a certc'meyoongmatiofnoblebirth was 
 fcnt V mo them, whom Muncer(c6trary tothelawofarmcs, 
 and to thccuftorae of anic nation) flew : wherewith the 
 Princes were fo prouoked^that they blew their trumpets to 
 battell,& fct their mc in araic- At that time,therc was there 
 Phihp Prince of Heircjwho altho'ugh he was the youngcft 
 of all,ycc rode he too and fro, exhorting the fouldiors to be 
 ilrong: which exhortation being cndcd^hey inuadcd their 
 encmieSjbeginningfirft to (hootc ofiheir ordinance. And 
 then the mifcrable men (as ail amazed, orbcfides rhcm- 
 felues)neither defended thcmfelues , nor yet fled to fauc 
 their hues, but fungftill that fong to the holie Ghoft to 
 helpe them. And the mod part of them put fuch confi- 
 dence in Muncers faire promifcs jthat they looked for help 
 from heauen. When they had (hot of their ordinance and 
 beganne toalTault their holdcs, and that manieoftheni 
 were on cueric fideflainc , then were they put to flight, 
 and went to Francufium, but fome of them went to the o- 
 ther fide of the hill, where they kept out for a while a fewc 
 horfmenjand flue one or two of them.But when they were 
 alfor the raoft part fled5thc horhnen(fcaitered and difper- 
 fed)wandred too and fro, without order, (o that whither fo 
 cuer boures fled they were purfued.But lome of their men 
 (as I raidbefore)beingriain,thcrefidue all kindled withfu- 
 ' rie & defirc of reuengc, were more violent,and wei e flainc 
 to the number of 5000. ftraighrway Francufium was taken 
 bybatcell, and3oo.init, which were beheaded. Munccr 
 fled into the towne, & hid himfelfe in a houfe not far from 
 the gate. Into the which it happened that a certeme gen- 
 tleman entrcd , whofc feruant going vp into the vpper part 
 of the houfc,of purpofc to vicv/ the dwelling, hec founde a 
 certeine manlyingvpona bed,ofwhomehcedcmaunded 
 what he was, and whether he were one of the rebels which 
 fled out of the tumuk. That he deniedjfaying : That cuen 
 Here It the then he was iicke of an ague. It happened thatbefides the 
 free will of bed there Jaie a purf^jvvhic h the other/natched vp,hoping 
 ^ndal'Hfs. to get fome prase in it. After he had opened it, hec found 
 
 therein 
 
OF GODS PREDEST. 409 
 
 (hcrin a Ictterjwherin Albert Mansfield admonifhed Mun- 
 ccr to leaue of his cntcrprifc , and not to ftir the people to 
 fcdition. When he had rcddc thefe letters, he asked iJFihey 
 were written to hinijbut when he deniedic, hce forced him 
 (o, that he confefTed hiinfeife to be Muncer,and intreatcd f^o)» God 
 him.Then(bcingt3ken)he was broght to George the Dulcc reuealeth 
 of Saxon,&to the Lantgraue, who asked himjwhy he had things, 
 (o decciued poore mcn.He anrwcredjtha t he had done no- 
 thing but his duetie: and that the Magiilrates, who would 
 not abide the dodrine of the Gofpell, ought on that maner 
 to be handled. But after that by the Princes he was put to 
 iilencc,he cticd out for very anguifli.Thcn faid George the 
 Duke of Saxon vnto him: Now art thou vexed Muncei,buc 
 ihinke alfo in thy felfcjof the death ofthoferoiferablc men, 
 which(being wickedly deceiued,by this thy cr3ft)haue this 
 day periilied. Then he (with great laughter) aniweredjfo 
 would they. After he was brought to Heldcrunga towne 
 of Mansfield, where he was ftreitly examined what he pur- 
 pofed to do,3nd who were of his confpiracic, he ccld them 
 all. Then came the Princes of Mulhufium to Heldcrung, 
 and beheaded forac of the rebclles , among whorae, Phi- 
 pher (of whom I fpake before) was one.Thither alfo ihort* "^hscofort 
 ly after was Muncer brought, who in thofe troubles was "Z'^'^'^'m- 
 cxcecdingly vexed and troubled in himfelfe- Neither was ^'*ptifism 
 he able to render an account of his faith, as the manner **'^"'/*'*« 
 was then.So that(to hclpe him with)Henry Duke of Brun- 
 fwickcfaide it before him. And whenheew.isatthe point 
 to die, hce acknowledged his fault and error, and that hec 
 confefled it openlie. And being compafTcd about with ioU 
 diorsjhe exhorted the Princes tohaue more piiiconpoorc 
 men, & fo they ilvjid not need to fear the like danger after. 
 He exhorted them alfo to read diligently the bookes of the 
 kinges in the fcriptures.Whcn he had fpoken thefe things, 
 he was ftrikcn with a fword, and for an example ^ his head 
 was fallencd vpon a fpearc,^: fet vp in the field. And chus 
 did he end,& futfcr for his offcnccjwhich (as faid is)hc did HiflorU 
 openly confcflc. Butyet alas, his error & pcftilent dodrine Sleidani U- 
 did nor end. For from him came forth a kind of men which y^Q decitm. 
 
410 AGAINST THE ADVERS. 
 
 forihcirdoing anddoftrinc are called Anabapiiftes : for 
 they forbid the baptizing of children , and are ihenr.rcliies 
 rcbaptizcd, and fo affirnie theyjthat all others ought to be, 
 and they take away al the vertue of the firft bapiilme.I hey 
 fliew forth a cerceine kind of holines. They teach that )t is 
 notlawful for chriftian me to go to law logkher.Not to re* 
 quire or take an oathaalchogh by the magifhatc it were re^ 
 cjuired.Not to haue any thing in properjbur al things to be 
 comon vntoalllhcfcbe their firfiprinciples.Bucfurther- 
 morcjthey ad yet much moregrieiious crrors,as afterward 
 1 (hall dcclarc.And when they encreafcd through alj Ger- 
 nianie,both farrc and wide, Luther and many other lear- 
 ned men, carneftly withftood them , the magiftrates alfo 
 did fo punish them, that they could hardly cncreafe to any 
 greater number. At the Lift, in the chiefe towne of Wcfl- 
 phalie,namcd Monafterium^orMonfter, which IS well fen- 
 fedjthey placed themielueSjwhich happened after this raa- 
 ncr : There is not fitrre from the towne of Monftcr a tem- 
 ple of Saint Maurice, inthe which, one named Bernard 
 Rotman did preach the Gofpell, in the yearc[of our fslua- 
 tion, 1 53 2. to a great audience of the Citizens . And when 
 they were purpofed to bring him into the lownc, the Pre- 
 lates purpofing to let their de-uife gaue himalitlerumme 
 of money,thathcc might gocexcrcife himfelfcinfomeo- 
 ther place.and fo he did. hm after he h.idbeene in diuci s 
 places where he thought to do feme good and profitc his 
 fpiritj he returned after certcinemonethes. I-ut ihty(to 
 whom his return was gricucus) determined tclct his prca- 
 ching,but it was in.vaineahe people bare him fuch fai:oLr. 
 Shortly after it came to pafic, that certcine of the chicfc 
 citizens recciued him into the towne , & when the church 
 doorcs were fliut againflhira , they made him a pulpet in 
 the church porche. And becaufe the number ot the ciii- 
 '/ens, and other hearers encreafcd daily , theydcfiredof 
 the Papiftes, that one of the temples might be opened vn- 
 tohim, which if they u^ould not grant , they would make 
 away in by violcjice. Notlongafter by the ccunfellofthc 
 eliicfcft of the people, he fen t letters to the countriccf 
 
 Hcile, 
 
OF GODS PREDEST. 411 
 
 Hcfle, which was ioyningby , and vndcr the gouernmcnc 
 of the Lanrgraijc, defiring that certainc gccd,and learned 
 men might be Tent vmo hmvvhich rmghc with hmi preach 
 thcGofpclI. And when there were fixe of them, whereof 
 two were fcntfiomMarpurge, they dcmfed among ihcm- 
 felucSj how they might firit ouercomc the Ckrgic , by the 
 which meancs , the Golpell might wiih mote fruiie be 
 taught. Andtobringthis to paiVc, this waie was thought 
 moilc conucnient. They wrote out ihccrrouis of the Pa- 
 piftes in thirtie articles , and dcliuered them loihe coun- 
 lell, ofrering themfelues to futfcr anie kinde of piiniih- 
 menc, if they were notable to prouc by theholieScrip- 
 lurcsjthat they were all contrarie to the word otGod.The 
 Magiftrates fenc for the Papifts to come before thcm,and 
 thcy(h:v.edvnco them , thofc chicfepointcs of their er- 
 rcurs. And when continually they alledged for ihemfclucs 
 iheirdoclrinetobcpurcj and agreeable to the wordeof 
 God, andtheprcacbevs denied'the fame, andthatthcy 
 would proue, vndcr the paine of looling their hcadcstic 
 was asked of them, whether that they would by the word 
 of GOD, cor.furc thofe articles that were put forth a- 
 gainli them : when after this mancr it was asked of them, 
 ihey iceing alfo that the rulers were earneft in the matter, 
 in fewe wordes they anfvvered : That they had nothing 
 to defend themfelues wichali : and whereas vntill that 
 time, they had faid that their ordinances , and raaners 
 were good, and lawful! J they ccnfeifed their fo faying to 
 be put by, by opinio;-! and ignorance. Then the Senate fee- 
 ing them CO be conuirt of falfe dodrine, and errours, ha- 
 uing nothing to silcdge for themfelues, and confefling 
 their naughtinefl^e, they commaunded thcrn, that from 
 thenceforward theyfnouldabricinfrom the office of tea- 
 ching, andthatthcy ihouldgiue place in their temples 
 to thofe licw teachers, which haddiiclofed thtirtrumpe- 
 lie, and deceit. Atterward by thcconfent of theScnatCj 
 and the people, th-rc v/asappointed toeuerieoncof the 
 preachers a feuerali temple, topicach m. ThcPapiftes 
 were grceucd thcrcwich > but fpecially the Canons of thd 
 
4U AGAINST THE ADVERS. 
 
 Cathcdrall Church, which for the moft part, weregentje- 
 mcn borne : they when they fawc that they could not rc- 
 mcdie the matter , they departed in a fume , and went to 
 thcbiiliopof that Citie. And after that they had counfd- 
 Icd with him, they determined to ftoppe all the waies,and 
 paflages, that there ihould novi<ftuals be carried to the 
 townc. Shortly after they had thus flopped the waies, the 
 Bifliopwith the Canons afore named, cgmetoTeigcr, to 
 counfcll more fully of the matter, for that was a little town 
 but a mile from the citie. From thence they fent a mefTcn- 
 gcr with letters to the counfell in thefe wordes . That 
 they (hould giuc ouer their cnterprife, and reftorcali 
 thinges to their former ftate : if not,that they would take 
 them from thenceforth as enemies. The Billicp was a 
 countie, and called Francis Valdock, and his predeceilor 
 was named Fredcricke,brother to the Archbifhop of Col- 
 Jen . ThisBiiliop (either becaufehee could not hauc his 
 health in thofe places, or that he fmelled fomcwhat in the 
 matter) departed thence a little before of his own accord, 
 and being content with a priuatc life,he went into his own 
 countric. The people of Monfter counfelling vpon this 
 matter, kept the mclTengcr. And vpon Chrjftmas eucn in 
 the nighijthcy went forth,to the number of nine hundred, 
 and comming vpon ihcra vnwares, they tooke the townc, 
 andfettingkccpersat the gates (Icaft anic iliould efcapc) 
 they apprehended all. TbeBi(hop (as it happened) was 
 gone fro thence the daic beforc.They brought al the cap- 
 liues into the citie, amongftwhome wercthechiefe pre- 
 lates, and diuersof the nobihtie. Of thefe the Magiftrates 
 asked,what their intent was, and whether they were min- 
 ded to hinder the preaching of the Gofpel any more:They 
 freely anfwercd, that they would doe their diligence , that 
 the Gofpel q|ight florilli. And by the occafion of this an- 
 fwerc there was a padion madebetweene them . The co- 
 pie whereof, the Magiftrates fent to the Lantgraue, dcfi- 
 ring himjthat he would afl'ift them, in the maintenance of 
 the Gofpel , and their common wealth. Then fent he vn- 
 to them,ccrtainofhis fcruants^through whofe comingvn* 
 
OF GODS PREDEST. 41J 
 
 to them, the peace was madcj& being reconciled, and the 
 
 gricfe troden vnder foot,thcy liued in peace togithcrrThac 
 the Gofpcl might bepreached in fix churches, &thatthc 
 impieties, and luperft iiions, which were in religion might 
 bct.ikenawaie: Tbacinrhc cathedrallChurch, noihmg 
 {hould be changcdjand that the citizens (hould not thinkc 
 that to appertaine anie thing at all vnto them.This forme 
 of peace in writing was figned by the Lantgraue , by the 
 Bilhop, andhisadhcrcntes, wjth the noble men, and all 
 the people the 1 4.of Februarie jthc ycarc of our laluation, 
 1^53. After this maner, thingcs being appeafcd, there 
 came vnto Monftcr a botcher of garracntes , named loha 
 Leiden bornein HolIand,which was a vehement Anabap«* 
 tift . This man after he wss entered into familiaritie with 
 the preachers, he priuily asked of rhem, whether they 
 thought, that i: were meete to baptife children or no : and 
 when they anfwered yeajhe as one v ttcrly of the conrrari« 
 iudgemcnr, began to laugh , and defpifc their iudgeraent: 
 which thingjwhen Bernard Rocman of whom we fpakebe- 
 fpre percciued , he exhorted the people in his preaching 
 to call vpon God, that he would giue them grace to ftand, 
 andcontmue in the tructhjand chat be would keepe them 
 from being corrupt with herefies , and chiefly from the o- 
 pinion of the Anabaptiftes, which now priuily do creep in 
 among ihera, & gather thcmfelues togithcr. For (laid he) 
 if their opinion get the vpper hand, the ftate,not onely of 
 the coranicnwearlth,butairo of religion will be verie milc- 
 rablc,and poorc. At the fame time came to the towne one 
 Herman Stapred, which being made companio with Rot- 
 man did publikely inueie againft the baptil'me of infantes. 
 He was fcholer vnto one Henrie of Rollejwho a htle before 
 was put todeath3tTraie<rtine,foranabaptiftry. And this 
 was as it were another Itep forward in this ncwe kindeof ^''***.^'*^" 
 dodrine. Thiscame topaflcthatthe Anabaptifts taught ^^^'^^* 
 through all the cicie, although it were inpriuate houles, ^''*'^*"*' 
 and fecretly, and none was receiued of them, except they, 
 ihit were of their feft. Furthermore there was none that 
 made thcmfelues knownc to be the authors of this opi- 
 nion. 
 
4T4 AGAINST THE ADVERS. 
 
 nion,nor they did not teach but by night jand when others 
 were at their reft : which time they wrought their myfte- 
 ries . But the thing being knowne, and diuers of the citi- 
 zens being greeucd at jt, faying that it was a great (liamc 
 that fuch newe dodllrine (hould be fowne in fccret , am\ by 
 night.lt came to pafle that by the commaundcment of the 
 rukrs, thecaptainesof them were commanded to auoyd 
 the citic, which going out at one gate,they came in againp 
 at another, faying J chactheyhada commanderaent from 
 Godjthat they ihould remame there^and apply their mat- 
 ters. This thing moued the rulers not a little , and caufed 
 no fmall woonder in the towne . Therefore for ihe auoy- 
 ding of greater tumult, and danger , the Magiftrate gauc 
 incomraandemcnt,afwelIto the Anabaptiftcs, as to the 
 preachers of the Gofpel, that they (hould appeare before 
 theminthecounfell houfe, with certcine other learned 
 men. Then Rotman bewrayed his iudgcmcnt, whichvn- 
 till that time he had concealed, and condemned thebap- 
 tifmc of mfantcs, as a chin^ wicked,and abhorainable.But 
 one named Herman Bulhe (chiefly) fo defended.the con- 
 trarie part , that the Anabaptiiles were commaundcd to 
 depart out ofthe Citic, out of hand. And when they did 
 alledgc for thcmfelues that they Hiould not quietly paffc 
 through the Bifliops land , the Senat obtcincd for them a 
 fafc conduit , and gaue them wherewithal! to beare their 
 charges. But they hauing long before determined not to 
 deparc from thence, toanie other.place (fecrctly rctur- 
 nirsgto their companions) kept ihemfeloes clofely fora 
 time . The Migiilrarcs in the meane feafon , before that 
 they came forth of their corners againc , caufed all the 
 Church dores to be (hut, one onely excepted . For it was 
 to be feared, lead that the Anabapriftcs, (who daily in- 
 creafcd accopaniedwich their teachers) (hould driue the 
 preachers ofthc Gofpciout of their temples. After this in 
 the moneth of Nbucmber the Lantgraue at the rcqueft of 
 the rL'lcrs oftheCitie fcnt two preachers vnto ibeni, 
 Theoderickc Fabritius, and lohn Melfinger . But Mclfin- 
 gcr feeing the crcubic, and fearing the danger, rciurncd 
 
 hoa:c 
 
OF GODS PREDEST. 41^ 
 
 home 9g.ime . The other with great diligence , exhorted 
 the cinzcnSjthat they rtiould beware of the doctrine of the 
 Anab.iptifts, in this wife he ccafcdnot to do his indeuour, 
 viuiU that the Anabaptiftes, gc.ting the vpper hand, did 
 dciuc the other out of che citic,as afterward (hall be decla- 
 red. And to make all fare , he wrote in a briefe fumme the 
 cited of the true dodrine , and the ecdcfiafticall admini- 
 ftration , the counfell and people appointing the farnc. 
 Then by the counfellof the MagiUrates one Peter V/irtani 
 began igaJnc to preach. but hcnad not preached long,yec 
 the Anabaptiftcs-ftirredvphyRotman, droue him awaic? 
 who being more fierce then before, prouoked Fabntius, 
 and others to difputation, the Senate agreeing thtreunto, 
 bacvnder this condition 3 that the difputation ihouldbc 
 grounded vpon the word of God , and other wriiinges a- 
 greeablevntothe fame, in the prefencc of fomc godly 
 learned men, v/hichfnouldbeasic were arbicrers, v/ho 
 hearing, and trying thcfentences , and argumcntes indif- 
 ferently on bo:h fides , mightgiueiudgemenc.-andlookc 
 what Judgement they (hould giue, that it ihould be agreed 
 vmoofall. By which meanes difcord being taken awaie, 
 the peace ofthe Church might be reflored. This condi- 
 tion Rot man, and his companions did rcfufe. When they 
 crafcily auoyded to be bewrayed , they began openly to be 
 contemned of the common people. But to wipe awaie this 
 foulebloc, they finde our another waie, much more com- 
 pendious . One of them (as if he were infpired with the 
 holie Ghoii) ranne through the ilreetes of the citic , cry- 
 ing, repent you, and be baptifedagainc, orelfe the wrath 
 ofGodlhalconftuneyou.Bychis incancschercwas a com- 
 mon tumult, and as manic, as wcrerebaptifed, cryed af- 
 ter the fambmaner, as did the £:i\ : manie fearing the 
 v/:ath of God , which rhey fo threatned to fall rpon them 
 (deceiuedofvcricfimplicitic, which otherwifc were good 
 men) obeyed ihcm,' and others did che fame for fauing 
 of their goodcs . For after that the Anabaptiftes had got- 
 ten the vpper hand of their aducr farics , they difpofleired 
 them of their goodcs . This was about the end oi decern- 
 
^i6 AGAINST THE ADVERS. 
 
 bcr, and nowc came they againe forth of their lecrcr cor- 
 ners, of which we fpakc before. And being gathered togj- 
 ther ia the market place, they made a great lliouc , com- 
 manding all that were not rebaptifed to be flainc , as pa- 
 g3ns,and wicked perfons . After this they tooke the artil- 
 ierie,and munition of the citic, and alfo the townhoufe, 
 not without doing Violenci^^nto manie.Thc others on the 
 other part, for failing of them, and theirs from iniuries, 
 gotthemfeluesvnto another certaine place of the ciric, 
 that cuer was well fenfed^and tooke manie of the Anabap- 
 tides. This condid againft the Anabapriftes, which en- 
 ioyed the marketplace^ and had fortified it round about, 
 continued fo long, while pledges being deliuered on both 
 Th'sYvasa parties, they came to a compofition, wherein was agreed, 
 wickedpit- that eueric one (hould hold his religion to himfelfe as him 
 i}kn\^hkh liked,.tnd return ro his houfe in peace . inthcmeanefea- 
 Codreuen- fon,Rotman,and Bernard Knipperdoling, which was the 
 ged, chicfc author of this fadionjalthough they fccmed to hauc 
 
 allowed rhis compoficion, yecndtwithftandingtheypriui- 
 ly lent letters to villages about , willing all thofe that were 
 of their fccl, that leauing their goodes behindc them they 
 fliould with all fpcede repaire to the citie to them , promi- 
 fing that whacrocucc they {hould lofe , (hould be reftored 
 vnto them tenfold againe . Manie entifed through thefc 
 great, and pkntifull promifes, came vnto Monftcr , both 
 men, and women, with an alTured hope to obtein no fmall 
 benefitjbut chiefly they of fmall fubftancc, which were not 
 able to kcepc their houfes. The citizens, and chiefly thofe 
 that were offome reputation, when they faw that the citic 
 beganne tobe filled with ftrangers , they withdrew them- 
 fclues as well as they could , leauing behinde them the A- 
 nabaptiftcs with the mingled people. This was in Februa- 
 ric about fliroftide,! 534- Thus one partie growing weakc 
 by their departing, the Anabaptifts chofc new Magillrats, 
 fuchaswere of their owne opinion : They made courtfcl- 
 lers alfojamong whomc was Knipperdoling. Not long af- 
 ter they inuaded the temple of Saint Maurice in the fu- 
 burbcs, and they burnt it, with ail the houfes ;^bouc it, 
 
 they 
 
OF GODS PREDEST. 4:7 
 
 they fpoilcd all the temples about ic.alfo, and defaced the 
 great Church within . This done, rhey began torunneon 
 heapcs about the ciric; in the ftrcetes^crymg, fitft.-Repenc; 
 and immedi-tly after th'ey crycd, hye you hence , yc wic- 
 ked perfons, except ye liil to aducnturcyourhuc.'^. Atthc 
 lame time they ran about the ciciv. in harncfTe, and chafed 
 out of the citie all fuch as wcfc hot of their fed , withoui; 
 any regard of agejorkindjaitcrfuchafortjthat in thistur- 
 moile and haftie flight, manic women were dchuered be- 
 fore their lime , and immcdiatly they tookc the goods of 
 thofe whom they had chafed out. And although that this 
 chanced thcday before the biihop kid ficge to the citic, 
 yet notwithftanding when certain^ of the companicof 
 thofe that Hcdj fell 111:0 the hands of the bi(hGp,thcy were 
 taken as enimies, of which companic fome were put to 
 death, among whom were taken one or two preachers of 
 the gofpcl. And when Peter Wiriam, of whom we fphkc 
 before, was in danger of his hfc,he was faued through the 
 lutcoftheLantgrnuc.Now the rclidueof theccwnes men 
 mouedthercbvjwhich were good men, beholding prefenc 
 danger to fall vpon them , though they would foifake the 
 cine, full lore againft their willcs (and as it were conilrai- 
 ned) they tarried ftill. At chat time their chief c Prophec 
 (for that name they viurped) named lohn Matthew com- 
 manded, that eueric one which had any gold, filucr, or 
 moueablc gocxis , they Hiould bring it forth to be in com- 
 mon , vndcr pamc of heeding. And to this vie ihcre was 
 apubhke houfe o: darned. The people was greatly afto- 
 nilhed with this (harpe commandemcnt, yet notwithftan- 
 ding they obeyed it. x\nd it was not belt for any to vfc 
 deccite m this thing, or to kecpe any psrt hackc, for they 
 had two prophccying maidens , which declared if any de- 
 ceit was vfcd , Add they were not oneJy content thus to do 
 with their owncgoodes, but alfo they vfcd the gocdes of 
 others whomc they had driucn out , after the like maner, 
 Axfccr this the fame Prophet gaue in commaundcmcnt, 
 that none ihould haue, or kecpe to himfclfe aniebooke, 
 liming the Bible, and that all others (liould be broushc 
 
 Dd 
 
4t8 AGAINST THE ADVERS. 
 forth to be rafcd, and deftroyed : This commaundcmcnr, 
 hccfaid, was giuen him fiom abouc : vpon this a great 
 number of books were brought forth,and burned. It chan- 
 ced, in that time , that a handic-craftes man named Hu* 
 barcTuridme, had rpokeninmockageagainftthofcthat 
 called thsm felues Prophctes . This being knowne , they 
 called the muhicudecogichcr, andcommaunded them to 
 come in harnefie, and freight way they accufcd the man, 
 and condemned him to death . With this the people was 
 greeuoufly nioucd, and ilriken with fearc. The chicfc 
 prophet (aforenamed) tooke the poore man, which be- 
 ing downe on the ground, he ftroke him with afpearc, 
 without giuing him his dcaches wound, although he ran 
 vponhim with a great violence. Then he commaundcd 
 him to be carried into another place , and taking a yoong 
 mans halfc hake that ftoode by him, he fliot him through, 
 lying on the ground. And becaule that yet he died not 
 out of hand , he faid, that it was {hewed to him from 
 hcaucn, chat the time of his death was not yet come, and 
 that GOD would pardon him of his ofuncc. But the 
 poore man within fewcdaies after died. When the Pro- 
 phct heard of his death, he tooke a long fpearc , and ran 
 with it about the cicic, crying that God the father had 
 commaunded him to driue the enemies out of the Ciric. 
 And when he came necre vnto the campe, a ccrtainc fol- 
 diour flew him . And notwithftanding that this was the 
 fecond time of bewraying of their faKhood: yet the refiduc 
 of his fellow prophetcs had fo bewitched the people^ 
 and they fofct out the macter vnto them, that the com- 
 mon people tooke the matter veric heauily , and laid, that 
 furciy fomc great phguc fhauld fill vpon them, for the 
 taking awaie of To notable a man . But the next prophet 
 after him, named lohn Leiden, willed them all to be of 
 good courage : for (faid he) it was long before llicwed me 
 that he fhoulddie aficr that mancr , and that I fhould 
 take his wife in matiagc. Two daycs before Eaftcr they 
 ran into the Temples, and rang all the belles at once. 
 Witliin f:wdsics after Knippcrdohng prophcficd, that 
 
 thofe 
 
OF GODS PREDEST. 4i> 
 
 thofc which were fct aloft fliould bcbroughtdnwnc, and 
 th^ other fhould be exalted, from vile, andbafc cftace. 
 And after that he commanded that all the temples fliould 
 bccaftdowne, affirming with much grauiiie, thatcom- 
 mandementtohaue come from GOD. Immediately the 
 thing was obcitd , and that commaundemcnt celeiliall 
 (ashctermcdii) with all diligence put in execution , A- 
 bout the lame time , the forenanied John Leiden tookc 
 the fword that ferued for the heading of the offenders, 
 andgaueitto Knipperdohng , and made him hangman, 
 for fo (faid he) it was determined of God , that he which 
 was one of the chiefs rulers before, andcfthecounfcU 
 ftiould now be in the lowert place, and be made hajigman, 
 Knipperdohng was nothing offended with the matter, 
 buttooke the office thankcfiilly vponhim. Nowe when 
 the Bifliop hadcertaine moncthes borne all the charge 
 of the {lege himfelfe alone, Hermannus ths Archbifhop 
 . of Collcn, and John Duke ofCkuefenthim fcr aid, mo- 
 ney, and gunnes with a certaine companie of horfcmen, 
 andfootemen. The ArchbiCiopof Collen himfelfe came 
 alfo to the campe, to litincounfcll with them, andnoc 
 Jong after, the ciiic was beficgcd, in fundric places. And 
 whencherewasno hopetowinnejtby force, they made 
 feuen rampers about the Citic, to keepe it fromviclu- 
 ales, furnifning them with fooremcn, and horfemen, 
 which Ihould remaine there all winter. The Bilhop of 
 Monfler ( for the maintenance of the liege, and warre a- 
 gamlt the towne ) required aide of the Prmces about the 
 Rhine, as the next neighbours, and to whom the matter 
 alfo did belong : for which caule they gathered them- 
 fclucsccgirherata citie called Confluencc,the thirteenth 
 of December,! 53 4. After this vnprofitablebeficgingof 
 the cicie : lohn Leiden fell into a fieepc, and dreamed ;he 
 fpace of three dayesjand when he awaked, he fpake neuer 
 a word, but onely required paper to be brought vnto him, 
 in which he wrote twelue mcfis names, among whom 
 were certaine ofnoble birth , which tweluc fhould rule as 
 chicfcheads,asiiwasamongihcirraclics:thishcfaid,wa& 
 
 Dd ij 
 
42^0 AGAINST THE ADVEHS. 
 
 'he will ofthehcauenly father. When as by thefc tweijc 
 therewasawaie made for himtobckingjhcputforthccr- 
 taine articles vnto the preachers, and willed them, that if 
 ihey could, they (hould confute them by Godb worde, or 
 clfe he would publiChe them vnto the rauhitude.and fo of 
 ihem they Ihould be allowed, andcllablilhcd. The fumof 
 them was this, that a man was not bound to one wife one- 
 ly, and it was lawfuU for anie man to haue as manie wines 
 as he would. But when the preachers withftoodc this fen- 
 tence , he called them into the counfeilhoufc , and with 
 them the twclue rulers. And when they were all come thi- 
 ther, he put of his dokcj and threw it on the ground, and 
 with it the new teftament : by thofe (as it were) fignesjbc 
 teftified, and/ware, that that article which he had put 
 forth was rcucaled to him from hcauenjand therfore with 
 terrible wordes he threatned thcm»as thac God would not 
 bemercifullvnto them, vnlefle they would allow them. 
 (ufflclent At the length they agreed 5 and the preachers for three 
 i^rance daies togither, preached onely of matrimcnic .- Streighc 
 anabit^- way lohn Leiden married three wiues, whereof one was 
 s, {heofwhomcwefpake before, the wife cf the great pro- 
 
 phet lohn Mathew. With this example,othcrs did follow i 
 To that it was counted laudable to martie often. But diucrs 
 oftheCitizcns,that liked not their doinges(afigncbeing 
 giucn through the Citie J they called all the louers of the 
 Gofpel into the market place . Then tooke they the pro- 
 phet, andKnipperdohng, with all the preachers. Which 
 thing when the common people heard of, they armed 
 themfclues , and reskewed thofc , that were taken , kil- 
 ling with great torment, to the number of fiftie per- 
 fons:for they tied them to trees, and poftcs,andfo{hoc 
 them through. For the great prophet crycd,thar all thofc 
 that would do acceptable feruice to God : fliould tbrowe 
 the firil dart, others were killed after another maner.The 
 a4. of iunc there arofeancw prophet, which by his ownc 
 occupation was a goldfmith. This prophet called the peo- 
 ple into the market place, & there he laid vnto them, that 
 ic was the commandementjarid will of the heaucniy father 
 
 that 
 
OF GODS PRF.DEST. 411 
 
 thatlohn Leiden fhould beihc Empcrour of the whole 
 carth,and that he going forth with a mightie arniicjniould 
 kill all the Pnnccs,and kings of the earth, Ihewing meirie 
 oncly to the common people (that is to faic, all thofe t hat 
 loue rightcourncirc)and that he rhould poflcfTe th e featc of 
 his father Dauid, vntill the father (hould require the king^ 
 dome of him. For faid he,ihe wicked being piic downc, the 
 godly fhall here reignc in this life. And when he had pub- 
 liflicd thefe thingcs openly , by and by , lohn Leiden fell 
 vponhis knees, and holding vp his handcsvntoheauen, 
 faidjlt was manic daics ago (my brethren) that I did know 
 of ihiSjbut 1 would not declare it, and now God hath vtre- 
 red K vnto anothcrjihat ye might the better credice ir.This 
 man obtcining the kingdome by this craft , Jmmcdiaily he 
 put out of office the forcnamed twelue.And after the ma- 
 ner of kingcs^he chole vnto him noble men, and comman- 
 ded that there ihould be two crowncs of fine golde made 
 for him, a fcepter, a skabbard 3 and chaine of gold with o* 
 therfuchJikcornamentcs.Furthermore he appointed ccr- 
 tcincdaies , m the which he would openly heare all mens 
 matters, that had anie thing to put forth vnto him So of- 
 ten as became abroad, he was accom.panied with his of- 
 ficers^ and noblemen of his court:ncxt vnto him followed 
 two yoong men on horfe-backe, and he on the right hand 
 bare a crowne,and the bible, the other on the left hand, 
 a drawnc (word. The pompe of his chiefe wife ( for he had 
 mo at that time) was after the fame mancr. In the mar- 
 ket place there was an high throne made for him, coucred 
 with cloth of gold. The aftions and complaints that were 
 bi ought before hiuij, for the moftc part were of mariages, 
 and diuorccmentes, which then were mbfte frcquent,and 
 after fuch a maner, that not afewe which had before li- 
 ucd togichcr a long time , were then diuorced . It came to 
 paflc, that on a certaincdaieas the people were in the 
 market place verie thick,and thronging togithcr to hcarc. 
 Behold, Knipperdoling leaped vp» and creeping vpon the 
 heades of the people with his handec, and feete (for they 
 lioode To tbickc) he breathed in the mouth of cucrie one 
 Ddiij 
 
4it AGAINST THE ADVERS. 
 
 of them, faying to one, after anoriier: The father hath 
 fandifieci thee, recciue the holie fpirice. An other day he 
 leading the dancebeforc the king, faid, thus was I wont to 
 doe With my harlot, but nowe the father hath com.iiaun- 
 ded that llliould doe the fame before the king. But bc- 
 caufc he did it fo often 3 and ncacr ended , the king being 
 otFcndcd went his waie. Then haitily he went into the 
 throne J and behaued himfclfe hkcaking. But the king 
 commingin the mcane while, ihruft him out, and cauled 
 him to be kept in prifon three dayes . During theficgc 
 thcyfetouta booke, namingicthc rcftituiion, in which 
 bookebcfidcs other thingcs, they faie : Thckingdome of 
 Chrift to be fuch afore the iudgcment daie, that the cleft 
 and godly (hall rcignc , but the wicked , that they (hould 
 bcdcftroycd euerie where. Alfo thatic is lawful! for the 
 people , to put downe the ciuill powers : and that al- 
 though the ApoftleshadnocoHimaundement to takeiu- 
 rildiOion vpon them*, yet notwithftanding , the mini- 
 ftersof the Church nowc ought to take the fword into 
 their handes, and by violence to fet vpanewe common 
 wealth. Alfothat none ought to befuflfcredinthe com- 
 monwealth, that is not atrueChriftian: that none can 
 be faued, vnlelfe he put all his goodes in common , with- 
 out pofleftinganie thing proper vnto himfelfc : that Lu- 
 ther, and the Pope be falfe prophetes, and of the two Lu- 
 ther to be the worfc rand that the mariage of ihofe which 
 arc not illuminated by the true faith, is polluted, andim* 
 pure, and ought to be taken for adukcrie, andfornica- 
 tion rather then mariage,Among other men Melandhon, 
 luftus lonas, and VrbanusRhcgius-,\vthftoode their do- 
 ^ciine,as it appeared by their plentifull, and excellent 
 writinges. Wuhin fcwewcekes after the new prophet, of 
 ivhome we fpake before, blew a trumpet in all the ftreetes, 
 and coramaunded that all the people ihould come into the 
 Churchyard of the great tcmple,alharnefi~cd: for the wic- 
 ked were to be driue forth out of the ciry .When they were 
 ccme thither, they found a fupper prepared , and by com- 
 mandcment they fate down at the tabic to the number of 
 
 fourc 
 
OF GODS PREDEST. 413 
 
 fourethoufand. After ihcy had fuppcd thofc that kept the 
 watch about one thoufand Hipped alio. The king and the 
 Queene , with their houfehold fcrucd , the fupper being 
 almoft ended, the king gaue bread to cucriconcj fay- 
 ing : Take andcate, llicw forth the death of the Lord. 
 And the Quccne giuing them the cuppe,faid : DrinkCjand 
 (hew forth the death of the Lord. This being done, the 
 new Prophet (of whom we fpakc before) went vpinto 
 the piilper, and alkcd of them all, whether they would 0- 
 bey the word of God orno. Whcrcunto when they had 
 all faid yea, he faid : The commandemcnt of the father is, 
 that there be fent forth eight and twentie preachers which 
 (hall go into the foure quarters of the world , and preach 
 the dodrinethat is publi{hed in thiscitic. And then by 
 order henamtd th^m, & the places to which they ihculd 
 euerieoncgo. Sixc were fent to Ofembirgc, as manieto 
 Warcndorfcjcight to SufatjasmanietoCosfeld.Thcking 
 and the C^cene fupped afterward with the feruitours 
 that had ferued atthc table, and with them :hat were or- 
 deined to go forth. When fupper was in doing , the king 
 rofc, faying; that he had a bufinefTe to doc, comman- 
 ded him of the father J and by chance there was a fouldi- 
 our taken whom the king accufed to be a traitor, as ludas 
 was. and with his owne hand he ftrokeoffhis head. This 
 done, he returned to fupper, and told merely of his good- 
 ly ad that he had done. After fupper, thofe ei?htand 
 twentie preachers were lent forth a litle before night. And 
 befides for the findingof them there was giuen to cch of 
 ihem a piece of gold , wiih a charge , that whercfoeuer 
 their dodnne was not receincd, iheyfhould leaue thofc 
 piec es in a witnelfc againft them of their dcftruction and 
 cuerlafting damnation, becaufe ihcy had rcfufcd peace, 
 and a dodrin fo holefome. When they came to the places 
 appointed vnto them, they cried in the townes ihatmen 
 (hould repent, or clfe they ihould pcri(h out of hand. 
 They fprcd their garmentcsvpon the ground before the 
 Rulers, and caft vpon them their pieces of gold which 
 they had rccciucd, affirming , that they were fent of the 
 Dd iiij 
 
414 > AGAINST THE ADVERS. ~ 
 
 father tobring them peace , which if i hey would receluc> 
 
 then they willed ihcm to put all their goods in common: 
 
 and if they rcfufcd, then by this lignc, and (as ic were) a 
 
 marke, they would witntfie their cuiil dcedjand vnthank- 
 
 fulnc-s.For behold the tiiric(rajd iheyjfpoken of bctoreby 
 
 the Prophets , in the which God will that rightcoufnelTe 
 
 {hallraigne vpon the whoh earth, is come. And when the 
 
 king (hall haue fulfilled his ofiicG , that iufticc doth rule in 
 
 cuerie place, then {hallic come to pafTc, thatChriflihall 
 
 giuevpthe kingdometo the father. They Ipcaking after 
 
 this manner, werctaken, and (in the bcginningby gcmlc- 
 
 ncfle,and afcer with torments) they being asked of their 
 
 dodrine and lifcjDnd of the ftrength of the ciiie,anrwered, 
 
 that they oncly had the true do<^trine , which they would 
 
 mai-ntamc with the peril of their liues.For(faid they)from 
 
 theiimeof the Apofilcs, the truth hath not bcnetrucly 
 
 preached, norany iuftice vfcd .'alfo that there were foure 
 
 prophctSjtwo iuft,Dauid,and lohn Leidcn,andtwovniuft5 
 
 the bjihop of Rome , and Luther , who was the woift of 
 
 t/imhaptiBs ^°'^^* They being asked why cotrarie toiheirpromifc they 
 
 ^y^^ ^fJp^A^ had driucn theinnoccms out of their citicjoccupyjng their 
 
 Of wafhss ?P^^^y wiues and children, and by what place of the fcrip- 
 
 ture they would proue that their fad to be well and iuftly 
 
 doncrthey anfwered,thar the time was coracjwhich Chrift 
 
 fpake ofjthat the meckc (hould pofi'ciTethe carthjand that 
 
 in like cafe God didgiuethe goods of the Egyptians to 
 
 the IfraeJitcs. Afterward they told of the muouion and 
 
 viduals that were in the citic, and the multicudc: and al- 
 
 fo that many in it had aboue fine wtues apecce^ adding 
 
 this, thatthey looked for armies of men out cf Frifeland 
 
 and Holland, which when they were once comc^ the king 
 
 would fet forth with all his hoft, to bring the whole world 
 
 vndcr his power andfubic<51ion, after that he had killed 
 
 all the kings thereof, for not miniftringiuOice. When 
 
 TJ ^ ;m_ they had bene rcafoned v/ithall after this manner, and 
 
 \ "^ . they continued in their purpofe, and would acknowledge 
 
 y _U norie other Magiftx^itc , then tlicir king, they were all 
 
 ' ^ ' put to death , (auing one that ckapcd. The citic was fb 
 
 hard- 
 
OF GODS PREDEST. 415 
 
 hardly , and fo ftraidy bcficged that none could either go 
 in or our. Wherefore the citizens fearing famiflimenr, 
 and feeing the danger that they were in , they thought to 
 haue taken the king, and to deliuer him to thcbiiliop 
 boundjbut he getting knowledge thercofjchofe twclue ouc 
 of all the mulcitude^luch as he thought to be moft faithful! 
 vnto him, and called them captaines , and to ech of them 
 he appointed cercaine quarters ofihe citic to defend, and 
 garifons of men tokeepe the people from rifing. Moreo- 
 uer he promifed to all the multitude, that by Eafter the 
 fiege fhould be remoucd , and that they Ihouldbc deU- 
 uercd from the neceflity that they were in-But vnto them 
 which he had chofen to be captaines , he promifed much 
 more largely, that they (hould be lords and gouernours 
 ouer manie things, naming the Towres and land that 
 he would giue to ech of them. Alfo he faid , thatoncly 
 the Lantgraue (hould^be pardoned, bccaufc he hoped 
 that he would take his part. We (pake before of the con- 
 ucntion (appointed at Confluence ) of the noble men, in 
 the prouince cf the Rhine , in the moocth of December. 
 Vnto which companie (of his owne good will) the Duke 
 of Saxon Eicdor John Frederick ioynedhimfelfc. In this 
 Scriionit'was-concludedj that for the prcfcnt aiding of 
 thcBifliop , there fhould be appointed forth three hun- 
 dred horremen,&threeihourandfoote men, forfixc mo- 
 ncchcs. The Countic ot Obciften nam: d VlrikjWas made 
 generall captainc ouer this armic , and of the whole wars. 
 It was alfo there ordained, that the whole eftarcsofthc 
 Empire fhould be dcfired to aid in this matter rand bc- 
 caufc the Emperour v/as in Spainc , that Ferdinandus the 
 king Ihouldbe dcfircd, for this matter to appoint a conuc- 
 tion ill the moneth of April. And alfo they lent letters vn- 
 to the citie bcfieged , willing them to giue ouer their cn- 
 terprifc , being fovnhoneft and wicked, as nothing could 
 be more: which thing if they would not, neither fubmic 
 thcmfelues againc vndcr their lawful! magiftrates, they 
 {houldbe fure that the bifhop which now kept the ficge> 
 iliould haue the whole hclpe of the Empire againft theni> 
 
4*^ AGAINST THE ADVERS. 
 
 This was about the end of Deccmbef.They gauc anfwcre 
 the thirtsenth of lanuaricin the yearc of our Lord,i ^5 y. 
 with manic Wordi,but nothing to the purpofc, yet fo that 
 they praifed & defended their enterpxife: and as touching 
 that which was laid to their charge, ^r their creating of a 
 king , they made no anfwere at all , but in priuate knters 
 written to the Lantgraus , they laboured to cxcufe thera- 
 fclucsjfpeakingmaniewdrdsof iheflaughtcrand deftru- 
 Aion of the wicked , and of the deliucrancc and reigne of 
 the godly in this life : with thefe letters ihey fent alio vnco 
 him the booke whereof we fpakc beforcjcalled the rcAitu- 
 tion^and aducrtifcdhim torcpent,and not to make warrc 
 (as did the other wicked princes)againll thcni,which were 
 innocent men 5 and the people of God. The Lantgraue, 
 when he had red .their letters and their booke, he noted 
 ihofe points that were not allowable in the rame,and gaue 
 charge to cercaine of his learned men, that they fhould 
 anfwcre them. And becaufe they (in few words and veric 
 darkely) affirmed their king to be more chofen of God, 
 then by them , he asked them , why they (hewed not the 
 places of fcripturc which made them thinke it lawfully 
 done, and why they confirmed it not before by fomc my- 
 raclcs and fignes abouc nature. For, faid he, God fliewed 
 by al the Prophets longbcforc,of the comming of Chritl, 
 fo that it wasnotonely euidentofwhat houfe and linage 
 he{houldcome,buialfoin what timc,and where he ihould 
 be bornc.They did a\(o defirc that their caufc might come 
 in qaeilion. Vnto the which the Lantgraue anfwered,that 
 it was too latejfeeing that they had taken the power of the 
 fwordinto their hands, and had bene the authors of fo 
 great calamitic. Forjfaid he,all men may plainly fee what 
 is their mcaning^to wit,theruineofali3wes,and common 
 wcakhcs ; and as their beginning is wicked and curfed, fo 
 alfo is the dcfiring of their matter to come in queftion no- 
 thing but feincd and diflembled : ^Ifo that he had fcnt vn- 
 to them faithfull Miniftcrs, by whom rhey were well and 
 godly inftru(fled ; but feeing they had refufcd their do' 
 Srin,giuingou€r obedience jo raagiftracs^poiTefllng other 
 
OF GODS PREDEST. 41T 
 
 mens goods, hauingmany wiucs, choofingvnto thcma 
 new king, denying Chrift to hauc taken the nature of man 
 of the virgin Mane, affirming man to hauc free vvil, forcing 
 men to put their goods in common, denying pardon to 
 chofe that fin : all thcfc opinion s to bee viterly repugnant 
 both to the law of God and of man. After ihcy had recci- 
 ucd thisanfwercjthey anfvveredagaine invvriiingj&with- 
 all they fent a bookc, fet forth in the Dutch tongue, of the 
 myftcricsof thefcripturc. In their Epiftle thcypubhfhcd 
 their caufc againc anew,and defended their dodrinc to be 
 good in their forcfaide bookc. They diuidcd the whole 
 courfc and ages of the world, into three partes, and the 
 firft agc,as from Adam vntil Noachjto hauc pcrifticd with 
 the rioud, the fecond, in which now wee be, to perifli with 
 fire : the third they fay (halbe new, in the which righteouf- 
 nesihallreigne. But before that the laft agcflialbereuca- 
 Icdjthis that now is,muftbe purged with fire. But that(faic 
 they)l}iall not come to pafle before Anrichrift be difclofed, 
 and his power be vtterly put downc. Then fliall the ruined 
 feat of Dauid be ereftcd again,and Chrift fiiall rcigne vpon 
 the earrh,and all the wriimgs of the Prophets (l-ialbe fulfil- 
 led . And as touching this prefent age, it is like to the time 
 of the which Ifai fpcakctb: For iufticeisputtofilenceinit, 
 and the godly are gfflided.But now the time of libcrtie and 
 deliucrance from fo many and great calamities is come, as 
 ir came vnto the IfracliteSjbeing in the captiuitie of Baby- 
 lon J and the wicked lliall rcceine the full reward of their 
 wickednes , as it is prophecied in the Apocalips : but this 
 rcftiturion to go before the world to come, to the end thac 
 all the wicked being oppr efled, ihc feat of iuftice might be 
 prepared.When the Lantgraue had red oucr their bookc, 
 he gaue charge to certeinc Miniftcrs of his Church to an- 
 fwere vntoit. 
 
 InFcbruarythcfaminwasfogreatinthc Citlcth.it di- 
 ners perirticd with hunger. One of the kingeswiues being 
 ftrjken with piiie towards the peoplcXpakcby chance vnto 
 the other womc,& faid,ihat (lie ihoght it was not the wil of 
 God, thac ihcpcoplc fhould fo die for lacks of fuftcnancc. 
 
4i8 AGAINST THE ADVERS. 
 
 The king which had good proiiifion in the houfcjnot onc- 
 ly to feme his neccflitic, but alloto waft Riperfluoufly kno- 
 wingofthis, he brought her into the marketplace with all 
 therefidue of his muzs^Sc there commanded her tokncclc 
 downe vpon her knees, and then hee cut oft her head from 
 her (houlders : and yet not fo content, after her death hec 
 defamed her with whoredome. This being don Cjhis other 
 wiues began to {ing,and to giucpraifc!* to the heauenly fa- 
 ther.Thendaunced they, and the king led the dauncc,N he 
 exhorted the people airo(vvhic|i had no other viduais left, 
 faaeonely bread and falr,)rhat they ihould daunce and be 
 of good cheare. Now when rhedaieof Eaftcr was come, 
 and that there appeared no fignc of deliuerance , the king 
 which had made them fo many goodly and large promifes, 
 thatTic might find fbmc means to excufe himfeif vviihaljhc 
 feincd himfelfe to be ficke, fixe daies togicher^which daics 
 being ended , hec came foorth vnto the market place, 
 and laidevnto the people, that hee had ridden vppon a 
 blinde aflc, and that the father had put vppon him the 
 fins of all the mulcitade, fo that they were all made cleanc, 
 and purged from their finncs , and that this was the deli- 
 ucrancc promifed by him , with the which they ought to 
 bee content. Among other thinges that Luther caufed to 
 bee printed in that time, fpeakingcf thofc that were bc- 
 fieged in Monfterc hee faid thus : Oh what fliall I faie , or 
 how {hall I bcwaile this vnhappie peoph ? Tae thing it lelf 
 doth declare, that they be poflTcikd ^vith many diucls,buc 
 we ought to giue praife to the meraR'U goodnes of God, 
 for although rhat Germany hath dcil rued for the conrem- 
 ningoftheGofpell, hatred of Gods Name, andfliedding 
 of innocent blood , to be grieuoufly puniflied by the hand 
 of God , yet notwithftanding hee hath bridcled the force 
 and violence of Sathan hitherto, notfufferinghimtorage 
 at his pleafurc : but hath mercifully warned vs : and by this 
 foolilh tragedy of Mofterc called vs to amendment of life. 
 For except that God did bridle him and draw hitti backc,! 
 doubt nor, biK that moftfubtilc and craftiefpirite woulde 
 liauchandclcdthis matter farrc other wife. But now when 
 
 as 
 
I OF GODS PREDEST. 429 
 
 as God hath thus reft reined him , hce is not able to doe To 
 much as he woijk!5and ashcdcfircthjbucfofarrcas God 
 pcrmjctcth him,he rrciteth and ragcth.For the diuel which 
 dcfirethto dcftroy the Chriftiali faith, gocth not this way 
 10 wooikctogiue hbcicic for men tohcucmany wiucs at 
 once: for hce knowcth well that men do abhorre it, ic is lb 
 open, dctcftabic, and filthie a thing in all mens eyes. The 
 policikcand ciuill gouernmcnc may this way bee troubled: 
 buctoinuadethe kmgdomeof Chrift wiihail , there muft 
 be other maner of weapons and engines vied. For he that' 
 will goc about to flatter the people by fiaudc and deceit, 
 hcemijftnotbcdefirousioreignejnor to declare himfelFc 
 a tyrant (for all the worlde repiooueihihat, andfeeth to 
 what cnde fuch cnterpr ifes do tend) but hee muft come by 
 Tome priuie meancs ; as by hohe fpeakings, his garments 
 homely and not like vnto oihers,a grauc countenance, his 
 head hanging toward the ground , irf abftinencc not tou* 
 ching money , not eating tkih , rcfufing marriage , eftee- 
 ming ciuill goucrnmcnc , and bearing of authoritic to be a 
 prophanc thing, to rcfufe to beare riiie^and to profcfte him 
 fcJfe to be of a fingular and lowly fpiritc : this(I faie) is the 
 readie way or meanes which may deceiue eucri the veric 
 wile, and all by Emulation and fubtiltie to afpirc to the 
 higheftrcignevpon earth. Bucto vfurpeauthoricie with 
 vnlhamcfaft cxtrcmitie,and for filthy dcfirc to take as ma- 
 nie wiues as hce hft , this is not the craft of any pradifed 
 diuclljbut of fome rude and lace fprung vp fpiritjor at leaft: 
 if hce be of any experience , yet God hath now fo tied him 
 inchainesjthat hcecan nomore fubtilliedeceiuc : which 
 thing the Lord doth to the cnde that we fnould reuerencc 
 his Maieftie , and that we Ihould be firft ftirred vp to re- 
 pentance, before he let loofe the bridle of fome more ex- 
 pert diuell, whichfurelyfliailaiiaukandbcfiegcvsmuch 
 more iharply, and with greater furie. For if this litle mai- Let Germ** 
 frer diucll can ftirre vp luch a trouble, what (hall the great ny adue^h 
 doftor diuel of bo-.h the lawcs doj when he (hall come and fhr tijeir 
 pradice all his power againft vs ? Wherefore this homclie Trophet 
 diuell that is of fo fmall experience , is not of vs greatlie to fi^a'<^th. 
 
4J0 AGAINST THE ADVERS. 
 
 befcased. And I do alfo thinkc, thatalhheinhabiranrcj 
 ofMonfterdo not allow thcirtoyingfoUie, bucthatdmcr> 
 of them do greatly forrow, which (not without many fighes 
 andteares)dolookcfor deliuerancc at Gods hand, a sic 
 hachbeen Teen afore in the feditions of the bowres. And 1 
 would to Gud there were no diuell in the world of greater 
 craft thenihisditidlof Monftcreis, prouidedthac God 
 take not his word from vs. For 1 luppole there be but veric 
 fewc that will giue credence to this fo grofle and vnlcar- 
 ncd a maifter. But indccde when God is angry or difplea- 
 fed , there is no crrot fo fooliih, vnlikely, or out of order, 
 which Sathan (hali not perfuade fome to belieue,as we fee 
 to bee brought to paflc in the doiftrine of Mahomet. Foe 
 though all their tcachmg is fond, yet notwuhftandingthc 
 light of Gods word being quenched, it tookc ftrength, 
 and hath fprcd forth it fclfcfo large and mightie, as we fee 
 it this daic , and the like had cometopaflc m Germanic, 
 ifGodhadnot put downethe cnterprifc andcounfcUof 
 jMunccr. For with the leaft fparke that is, Sathan can 
 make a great llambe (if God doc fuffer him) and a better 
 way to quench ir withall there is not , then with the word 
 of God. For when the weapons of the cncmiearcaltogi, 
 ther fpiricuall^ he cannot be ouercoras with a multitude of 
 horfcsjoranie engines of warrc. But our Princes and Bi- 
 shops wurke otherwife : for they hinder the dodiine of the 
 Golpeil , which is the onelic way whereby the mindes and 
 hcrirrcs of rnenraay bee healed. And in the mesne time 
 they violently torment them to plucke the bodic from the 
 diueilj Icauingto himihe principall part of raan^ which is 
 his halt and foulcjvling the matter asthe lewesdid.which 
 thought to cxtinguiih andpucdownChrift by thepunill:- 
 mcnt of the croffe. But now as louchmg the common 
 bruitc and writings that goe of Monfterc, I haue no doubt 
 but that it is fo as it is reported : and that which they ihem 
 fclues haue written of late, maketh mce fully lobclicue it, 
 in which they paint out liuehc their owncfurie andmad- 
 ncfle. Firft of all they teach of the faith verie foolifh and 
 abfurd thingcs, and of Chrift, as though he tookc not fle(h 
 
 of 
 
OF GODS PREDEST.l 431 
 
 cf the virginc Maric,and yet they confcfTc him to be of the 
 fecdc of Dauid. But ihcy vttcr not their mindcs fully : and 
 without doubt Saihandoih nourifh fomemonfter, which 
 way e3f:hc be percciucd by this which they faie, the fecdc 
 Of the flcth of Marie cannot dtliucr vs.Buc in vainc is their 
 trauaile , for thcfcripciire wiincfleih Chrifttobebornc 
 of the virginc M aric. Which faying in all languages is re- 
 ferred to the fruicej which being concciucd and fafliioncd 
 of the flcfli & blood of his mothcfjis borne into the world. 
 Alfo they (hewe foorih their ignorance, in that they con- 
 demnr the firft baptifme as a prophane thing , cftecming 
 it not as the iul\itution of God , but of man. But if it bee fo 
 that all maner of ihmges ought to be condemned and puc 
 away, that ei:her the wicked haue or doe giuc , then doc I 
 naarucl that they caft not away the gold and the filuer with 
 the other goods that they toeke from the wicked, and de- 
 uife fome other meanes to liuc by. For as thefc ihinges be 
 the creatures and workes of God/o is Baptifme aJfo.When 
 the wicked man fwearcth , hcc abulcth the true name of 
 God : and if the name of God be not true to him , then hec 
 oiFcndeth nct,he that killtth,robbeth or fpoilcih,he tranf- 
 greffcth the commanderaenc of God, but if the comman- 
 demcncof Godbcnottrucvniohimjhefinnethnot^ucn 
 fojif the fir ft Baptifme be nothing, then the rcceiuers of ic 
 haue not offended. Wherefore then doe they fo much 
 deteft the fiift Baptifme, as a wicked thing, where as 
 notvvi:hftandingthcy2ftirme it to be nothing? Alfo if the 
 manages in times paft ought to be taken as whoredome 
 and adukcric , as they fay , bccaufc they were contrsded 
 of them that wanted faitli,! pray you, do they not confeflc 
 themf::lues to be the children of harlots ? Now if they be 
 baftards and vnlawrully be^oucn , how commerh ic to 
 palTc that they inioy their cuic and the pcCTcfTion of their 
 forefathers ? It were mcete thercfore/eeing they be fuch, 
 that they ihould haue no intercll into the heritages of 
 their ancefters, but that in this new kind of mariagc, thac 
 they are entered inio,ihcy|fhould get vnto themfelucs new 
 good* Sc riches, which mighibeare a more honcil title .For 
 
4p AGAINST THE ADVERS. 
 
 itisvjrtplmelyforchefc holy and religious mcn,thatiftiey 
 ftioula'iiucwith the goods of harlots and mifcreams, or 
 that they ihould win them to themfcluei from others by 
 vjolcnte^an^ robbcric. And as touching their kingdome, 
 Yfh'iihis to.be laughed at , there is fo much wickedncfle in 
 jc, and fo maiiifeft, that we (hall not need to make manic 
 words of It. And trucly for thofe things w^reofwc hauc 
 Ipoken^as we haue treated more then inough/o alfomorc 
 then necdjconfidering that it hath bene fo plentifully and 
 largely fet forth by others. Now when they inthecitic 
 were come into this cafe, that diucrs of them dayly died 
 for hungefjand that manie alio departed from thenccjand 
 came out foweakc and feeble, that the enemies had pitic 
 vpon them, the captcine fent word to the townes mcn,that 
 ifthey woulde deliuer to them the king and certcine o- 
 thers, they themfelues fliould be pardoned. The citizens 
 although diey hj^d good will fo to do,yec durft they not go 
 about itjthc cruelcieof thckingwas fo great, & thcwacch 
 was kept foftreitly ; for the king was foobftmatc, that as 
 long as there remained any thing for him to eate and a few 
 othcrsjhc was fully bent not t6 yeeld. For ^vhichcaufc the 
 captaines lent word agame, and commaunded them that 
 from thenceforth , they fliould not fend any forth of their 
 cicicj not fo much as children or women. This was in the 
 kalendcs of Iune,thc day following they made vniuft com- 
 plaining that their caufe nlii^ht not lawfully be heard, and 
 that they were wr&gfully afflided aboue meafure,allo pro- 
 fci-in^ themfelues tofubmiffion, if any could (hewe them 
 wherein they offended. Furthermore they expounded a 
 certcine place of Danicl^as of the fourth beaft much more 
 crueil then the others J the conclufion of their letters was 
 this. That God aiding them, they would ftand to the truth 
 which they had confeifcd , but all this was written at the 
 kings commandement. Now when all things were come to 
 the cxtremitie in the Citie , there were two that fled from 
 thence, of which one was taken of the foldiours , the other 
 came to the Bifliop vnder fafe conduft , both thcle ihewed 
 how the Citic might be takcn.Thc Bilhop and the general! 
 
 captain? 
 
OF GODS PREDEST. _ <:; 
 captcinc hearing the wordcs of thcfc two fi gitiuc^^nd 
 wcyingchcmactpr, the xxij.ofluneihcy talked witHiScm 
 ofthcCidc J aducrtifingihem to yecldcthemkiu.esinio 
 their hands, and to fauc the mukitnde which periiheja ^jth 
 hunger. Aniwcrc was made in the prefcnccof the king, 
 by Rotcman , that in no wife they would giue oucr from 
 that which they hid bcgunne . Two daics after about 
 the xj.hcUrcin the night, the armie came ncarc to the Ci- 
 tic wirhout n-^.aktng any noife : by the aduice of the two fj- 
 gitiues, certcinc chofen fouldiours p? lied the dicch, and 
 came to the trench j killing the watchmen : other follow- 
 ed after thcfejwhich found a Jule gate opcn^through which 
 they cntred into the CitiCjto t!;c number of fiuc hundreth, 
 with ccrtcin captcins & ft?<ndcrds. Then they oftheCit/c 
 c£me|running vnro that pl2ce,&wichgreatpain kept they 
 therefiducof ihearmie oat which woLildehaue entered, 
 and ihutcing the gate/hey fcli vpcn them that were come 
 in v/irh a gi eat rage , and killed many of them. And whea 
 the conflifr bctwcene them had endured two hourcSjVeric 
 (harpe and furious, the foldiours that were incjofed , did 
 burft open the next gate which was not kept with sny great 
 ftrengch,and io made they an entrie in for their fclowesj 
 which flrai;3hcway entered in by a great companie. The 
 Citizens refiitcd them alitle nt the firft brunt , biit they 
 gathered rhcmfelucs loglther in the market pLicc : and 
 being in difpaire of anie vidorie (manie of them being 
 flaine at the fiift burfting in ) they defired and intrcatcd 
 form'^rcie, which was graunred vnto ihcm. The Kyng 
 and knipperdoling were taken the fame time : Kotcman di- 
 fj?airingofhishfe,rannc among theheape of the enemies, 
 and was fothruft through, rather then he would fall aJiuc 
 into their handes. Wh.'rnth-Citie was taken , theoiiliop 
 tooketo himfclfe halfe the (poyle and the ordJnancc : af- 
 terwards hecdifchargcd the armies, rcferuingoneJie to 
 himfelfe two enfigncs for defence. Thenwas there ano- 
 ther conuentionof thcEmpircstWormcs, the fifteenth^ 
 of lulie J wherein King Pcrdinand'.is by h\z Amhalfad^'Ur 
 propofed and dcKiaunricd. vvhcihtr anie thing vifs were ta 
 
 lie 
 
4H AGAINST THE ADVERS. 
 
 bee done concerning the rooting out of the Anabaptiftcs, 
 feeing the tovvne was alreadie taken : heealfoaduertifed 
 them 3 that ihc Princes ought to aske counfaileof the By- 
 ftiopof Rome : whercuntothcy anfwered, that it was al?- 
 Kjadie piouidedby cerccine ediftcs, what was beil to bee 
 done CO the Anabapdftes , and that the Emperour had af- 
 kcdcounfelJoftheBifnop ofter then once, neither could 
 hwC doe any roore in the matter. In the fame conucntion 
 the EifnopofiMonftere defircd his charges and loflcsto 
 berccompenccd, complamingthat the money promifcd 
 was not paide. But when nothing els could be determined, 
 few of th;: nobles being prcfeot, another conuentionwa* 
 called in the fame place, the firrt ofNouember, wherein 
 thethingcs concerning ihe warre and the charges there- 
 of might bee knowne , wherein aifo ic might bee decreed 
 what ibrme of common weahh were after to be eftabhthcd 
 nt Mofiflcre. When the day was come, the Ambaflp.dor of 
 King FcrdinanduSjbricfly repeated the caufes of that pre- 
 fent conucntionj to wir , that among other things it might 
 SLirobccdcliberatcdjhow the Citic newly conquered,mighc 
 fioin thcncefooith continue in the oldc religion. After 
 thcfc things the Biiliops Lcgare (hcweth what great char- 
 ges hec was at all the warre time , how greatly he was in- 
 debted, and how it was neccflarie (the Citic being now ta- 
 k^n) for the auoy ding of tumultes and other daungers, to 
 build two CalUcs in theCitie>with ftronghoIdes.AU which 
 thinges hee defired to bee confidercd. To thcfe thinges 
 anfwcrc was made, that the Birtiop had taken the grea- 
 ter part of the Ipoyle, with all the ordinance and goods of 
 the Citizens, which wholie appertcinedtothc common 
 wealth of the Empire, therefore that it was reafon, the 
 value Ihould bee counted & communicated with the char^ 
 gcs, and what other things were neccffarie befides.{hould 
 alfobce confidcred. After it was derermined,that theBi- 
 fhcipricke of Monflere ihould bee vnder the Empire, af- 
 ter the auncientcuftomc , and that all the nobilitie fliould 
 bee rcftoredj and the Citizens alfo which had departed 
 to other places, lb they wercno: Anabaptilles, that the 
 
 Bifhop 
 
OF GODS PREDEST. 45^ 
 
 Bishop (hould fct foorth the religion according to the de- 
 cree of the Empire : that m the beginning of thcnexte 
 fprine, the Amballadoius of the Princes, lliould goc to 
 Monftere,to know ihcll.ite ofthsCitizcnsjand tokccpc 
 them in faFcgardc, to pull downe al! chc Fortreflcs , which 
 the Anabjprirtes had crc<^cd , and that the Biflioppe alio 
 fhould pull downc the Cartksvvhicli he had budded in the 
 Citie, and that hce iliauld without delay put to death the 
 King',virhkn;ppcrdoling, ScCrechting^thcprifoners with- 
 out rercining th-m any longer . As for that which we faid 
 wasdcttrmincdof rcl:gion,thcDukc ofSaxon,the Lant- 
 graoe , Vv'irrcn.berge S:Anhold , teftificd openly that they 
 would not confent toil : iheCitizens alio profcfled the 
 fame , neither v;oiild they haue the olde Forcrefies of the 
 towncdeftroycdjbut they confented to the pulling downe 
 of the new. The King and his two fclow captrues were car- 
 ried hither and thither to the Princes to bee gazed and 
 laughed at, by which occafion the preachers of theLanc- 
 graucialkcdanddifputedwith the King J chicfiy of thcfc 
 pointcv, of the kmgdome of Chrift, of Magiilratcs, of in- 
 ftificaticnjof BaptifniCjof thefuppcrof thcLord, of the 
 incarnation cf Chrift, and of Marriage, and they prciiai- 
 ]cd fomuchbythctcltimonieof the Scriptures, that al- 
 though they did not akoeithcrconuert him, yet they fo 
 bowed and confounded him ( noiwithanding his repug- 
 nance, 6C defending his opinion^) that at the laft he gran- 
 ted to the moft part of all : which ncucrthelefie,is thought 
 that he did hue to fauc his life. For when they carr.c to him 
 the fecond time , he proniifcd , h he might be pa^rdoncd, 
 tobringtopalfc that all the AnabaptiPres which were in 
 great number through all Holhnd , Braband, England, 
 andFrifeland, fhouldkccpe Iilcnce, andinallthingeso- 
 bcyiheMagiftrates. Thofe fame men alfodifputcdwith 
 the kingcs fellowcs both by communication and wri- 
 ting, of mortification, ofihobaprifmeofinBnteSj of the 
 communion of their goodes, and cf the kingdome of 
 Chrift. When they were come to Tclgate , the Bilho^ 
 asked ihc king by what au(fthoritie he arrogated to him 
 £e ij 
 
43<5 AGAINST THE ADVERS. 
 
 felfc fuch libcrtic oucr his citic and peoplef who asked him 
 ag^in, who gaue him aucloricie and power in the citic:and 
 when the Buhop anfwered chat he obtcined thai iurifdi<ai- 
 on by thcconfentof the congregation and people, eue fo, 
 faiii) he, was I called thereunto of God. Then were they 
 caricdbacke againe to Monftcrthe twentie of Ianuarjc> 
 where cch of them were put in a feuerall prifon. The fame 
 day catnc che Eilhop thither with the Archbifhopof Col- 
 lenjandthc Ambailadorsofthedukeof Clcuc with hira, 
 two daies after they were exhorted by godly admonitions 
 to conuert from their errours. Andindeede the king ac- 
 knowledged his finne, and made hisrecourfe to Chriftby 
 praier, the other two would not confelfe that they had of- 
 fended at all, but obilinatly defended their falfc opinions, 
 the next daic after.the king was brought forth into an high 
 place, and bound to a poil,where were prefent two execu« 
 lioners with firie tonges to torment them withall, the 
 King at the three firft pinches of the tonges held his 
 peace, afterward crying to God incefiantiy for mercie. 
 When he had bene torne on this maner for the fpace of 
 an hourc and more, he was thruft throiigh the breaft with 
 rilbarpc fwordand died. The fame puniflimentalfo had 
 his fcliowes, which being all dead, they were ech of them 
 bound in yroncofcrs , andhonng vp in the toppe of the 
 tovvre of the Citie , the king in ihe middefi higher then 
 his fellowes by the i^aturc of a man . This fearefuJl ttagc- 
 dic 5 in which Gods mofte iuft ludgementcs are decbred, 
 doth teach vnto vs two thingcs.Thc former,what may the 
 innocent, and the godly looke tor , if yee may bring your 
 "enter priies to pade : and fecondarily what doth the world 
 and the rulers now in earth for the mod part deferuc. As 
 touching you, howcfocucr for a time yee clokc your 
 cruclrie, what {imphcicie lo cuer yee declare in your cxter- 
 nalig-'fture, whatlbcuer yee fpeake of charitie andloue, 
 arid howc foeuer yee fecnie to be zealous ouer the tructh, 
 yet (ball you in the end produce no other fruite then 
 ibcfc your fathers hauedone before you. If that I hft 
 to note particular examples, i might (hcwe inyourfeft 
 
 and 
 
OF GODS PREDEST. i^^ 
 
 and amongft you to haue been fo horrible cnormiries , as 
 more honiblcweicncuc! fioowhc beginning : butlcfti 
 irighc iccin to take any pleafure in accufi.ig particular pcr- 
 fous,( Will noc atthii prctcnt write a^i '.hat I knoA.Onely(l 
 ray)iha the Church oi'Gooa^iylo-Ke for no other thing 
 tc yO'jt hajvi,bu'. tor cofufion otailGods ofdinLar.cci,&for 
 moi t crucll pcklecution then cuer yci u uid rulUme Cuice 
 rhc duxes of thcApoftlci. For what your fathers began in 
 Moniieie ii» th-ir piu j:^ofe , you do fScrfoimc & fiujUi : on4 
 CO chat cndc do you writ? your bookcSjlcniC caihngalhhc 
 Scrip'.ures of God ladouowjlomcaffiftHing that there ts a 
 more per fed knowledge, thwn'hat'.Yr.ichiN contcincdor 
 cxprcllcdin the word, fame plaincl/ den}ing the God- 
 head of Chrift leiui., andctthchoiic Ghoil, iomeclai- 
 miiig Lbertie , that no roan Ihould be troubled for his con- 
 Iciencc, cloakingvndcrth.it tide ail blafphemie, and dia- 
 bolical] dodrinc. And you now laft m accuiiag. vs ot thcfc 
 mod odious crimes, wh°reofweebee tnoft innocent, yc 
 and your brethren , I faie , in teaching this your peftiknc 
 doftrine, and accufingvs who gainiiand your diucllilhei-* 
 rors, do plainely declare .hatyc haue alreadie intended, 
 if God by his great power bridle not your furic.Andalfu- 
 redly the world and the Fvulcrs of ihc earth (for the moft 
 part) moftiuHly dcieruc fo to bee entreated. As for the 
 Church of Godjitmuftbe llibied to the crclfcjCticn vntiU 
 the comaiing of the Lord Icfus from the hcauens. But the 
 world L faic, a.nd the Princes of the earth (which is thefe- 
 cond point which we haue toniarkemchis former hillo- 
 rie) mviftiuftlydcferuc to bcc punidicd wiih fuchcoH' 
 fufionasyeintende. Fortheoneandthe odur (In.eane 
 the Princes and the people, confpired to this dale againlt 
 God, againft his fonnc CJh.ill lclu5 , and agair.ft his crer- 
 nail venae :)they mainteine impieue, fuperflition and 
 idolatric, they cruclJiemurthci the SaintcsofGod,and 
 fodoiheyreioycein all kinde of tyrannic, ihitGodsiuft 
 iudgcmems cannot long delaic punifhrocnc. And there- 
 fore Icauing you AnabaptiO.s into the handi of him whofc 
 power ye cannot clcape, I am compelled mfcwwordcs 
 
 ]i £ ijj 
 
43$ AGAINST THE ADVERS. 
 
 to admonifhyou, as well the people as the Princes, thnt 
 fpcedily ye return to the liuing God, whofe veritic lo long 
 ye hauc oppugned, whole religion ye gainrtand,3nd tiuc 
 Cicilengers ye perfecutc', or els pf rluade your Iclucs ihat 
 vengeance is prepared. Hce will not cntreate you, as hec 
 hath done his afflifted Churchjand dear childrcii ; that is, 
 hec will not call you to repentance by a faihcily coriedi- 
 on, the endewhereoffhalhurnc to your comfort. Notfo, 
 not i'o, butasyc haue Hill rebelled, and di(honourcd him, 
 fo will hcepowrcfoorth contempt vpon you, in the which 
 yee fiirllperrfh , both temporally , and for cuer. Andby 
 v/homc doth it moft appcare, that temporally yee fliall be 
 punifl^icd of vs, whomc yebanilli , whom yc ipoileand rob, 
 whome crucllicye pcrfccute, and whole blood yee dailic 
 fhedde? There is no doubc,buc as the vidoric which oucr- 
 commcth the worlde is our faith 3 fo it behooueth vs to 
 polfefleour foulcs in our patience : wee neither priuilic 
 nov opcnlie denic the power of the ciuile Magiftrate : wee 
 doc ilot claimc the comraunalrie of all thinges in this life : 
 the pluralitie of wiues wee do abhorre : wee would nor de- 
 ilroy Gods ordinance* and policie , by him cftablifhedin 
 common wealthes , but wee bate and deteft all fuch con- 
 fufion. Ot^ehc wee defire the people and the Rulers to be 
 fubieft vnto God,and vnto his holic will, pbinlie reueakd 
 in his moft facred word. And therefore of vs,Uaie, ye arc 
 and may be without allfcare.But whatye raaylookcfor,if 
 the Annbapiiftcs fliali aiteine to their purpofe : the confu- 
 sion and tyrannic vfed by thofc of whomc wee haue fpo- 
 kcHjiSjand may be a glaifc, wherein ye may fee your iudge- 
 Incnr and end moil fcarefull,vnlcile that vnfeir.edly ye re- 
 pent. Flatter not your fcluesj that ye be able at all times to 
 preuailc in battell by flrength, becaufe that in number ye 
 be manic, or bccaufe thofc Princes of Germanic preuai- 
 Icd againft that mod mifcrnblc , andm.oft wicked foit of 
 enraged Anabaptiftc^. Conhdcr, confider dcepelic in 
 your hearts, that when God will punilli, no muhitude can 
 ieCii\. At tha: time God gaucviftorie to the Princes, and 
 did fupprcixc the furie of thoic wicked men , not bscaufc 
 
 the 
 
OF GODS PRBDEST. 459 
 
 the Princes were iuft, and had defcrued fuch a benefit a^ 
 Gods hand: No, the raoft part were wicked, as their fads 
 iincehaucplaincly declared. ButGodhad relpcfttohis 
 ownegloric, and honour . He did adraoruthe his tl«:<5tby 
 their examples to beware of {udipoyfon , anddidalfoby 
 {tichcoofuiion, call you to repentance. Oflatcy ceres be- 
 fore was the Gofpell of Chrift Icfus reuiued in Gcrnia- 
 nie,the harueft of the Lord was nor come to ripcneffejand 
 therefore for his owne names fake he would not fufter that 
 peftilencc fo fodainly to prcuailc.But now feeing that of fo 
 long conrinuance from wickcdncfle yec proceede to open 
 contempt ofGod, and of his true religion j fliallhefufrcr 
 you to rage without punifhment? No, his iufnce cannot. 
 And what inftrumentes can God, ( I faie ) find in this life, 
 more apt to punith you,then ihofc that hnte,and deteft all 
 lawful! powers>and do thirft nothing morCjth^n fuch c<>n- 
 fufion as before ychaue heard!" God will not vie his faincs-j 
 and chofen children to punilh you- For with them is al- 
 waicsmercic,yea,eucn although God haue pronounced 
 a curfc , and malcdiftion , as in the Hiftoric of lolhua is 
 plain. But as ye haue pronounced wrong and cruel itidge- 
 nicnt without mercie, fowill hcpuniihc you by fuch as in 
 whom there is no mer cie. Tremble therefore,and conucrt 
 vnto God, if that ye think to efcapc vengeance,confufion, 
 and rhame, both temporally and for cuer. Now to the con- 
 clu/ionofyourbooke.Tiius yefinifh. 
 
 THE ADVEKSARIE. 
 
 / HUge mnr gentle Pleader yprigfdy , and hftre I iomwlt thee to ffjg jy ' 
 God^befeechinghimto openthe eyssof'thy minde , that tho.-* way e(i r q.- 
 %5Bp the trueth in this, and in all other matters necejfoi ie to thyfaU ^^^^^^^' 
 fiat! en. 
 
 A N S W E R E. 
 
 As you will all men to read, and toiudgewithindiffe- 
 rcncie,cuenfodowc, requiring of God not onely thatfo 
 the eyes of men may be lightened, that clcerely ihcy may 
 fee thingcsapperteiningtofaluacion, but alio that by the 
 mightie operation of Gods hclic fpiritcthcy may be con- 
 firmed, and fo fanctified in his ctcrnall veritic , that to the 
 
 Ec liij 
 
44:> AGAINST THE ADVERS. 
 
 end they may continue in ihc fimplicitie of his holy word. 
 And further* that all men may fee to what confufion your 
 doftrinc tendcih, the ground whereof is your ownc vainc 
 imagination, and the cnd(as before wc hauc faid)notonIy 
 the dcftruftionof all Gods ordinances, nccc/Tarie tor this 
 prcfcntlifc, butalfo the treading vnder foot of the bright 
 gloric of Chrift Icfus. For the more that ye extol! freewill, 
 and the venues of man,thc more do ye obfcure the iufticc 
 offaithjwhich oncly is acceptable in the prefcnccof God^ 
 and the leffe do yee attribute to Chrift Icfus his death and 
 pafTipn. Yea,fomc of you are notaihamed in your cnueni' 
 mcd doftrine,whcrein fccrctly ye trainc your fchoJlers, to 
 afhrrac : That wc that now liue after Chrilles death, hauc 
 no other beneficc,either by him,orby his deaih,but oncly 
 an example to fufFer as he did. O fcede of the Serpent! thy 
 father Pclagius was neuer fo smpudcnt, neither yet did e- 
 uer the dcuill find any of his iaftrumentes (before thee) fo 
 bold, as that againft the holy Scriptures of God he durft 
 affiimc that horrible blafphemie. Dareftthou denie, but 
 that the death of Chrift iefus Ihall to theconfummation 
 of all ihlngcs hauc the fame cfficacic, that it hath had 
 from the beginning .> Did not Chrift fuffer for our finnes, 
 not for our example oncly , but bccaufc we were not able 
 to ^ati^fie the iufticc of God which we had all offended, 
 that therefore the puniflvinaentof our offences wa&laid vp- 
 on him? Haue we anic more power nowc, then had hisdif- 
 ciplesto whomehefaid. Without me ye can do nothing? 
 Doth not heremainea ioueraigncPrieft for cuer , after 
 the orderof MelcbifedcchPlsit not he, who by onefacri- 
 fice made pcrfcd for cuer, fuch as either hauc bcene, arc 
 or Ihalbc fanftificd of that polluted fcede of Adam? Final- 
 ly is it not he alone, who giucthlibertics faluation,and hfc 
 to his body which is the Church, not in one agc,but from 
 the beginning to the end? Sathan himiclfeis compelled 
 thus fane to confelfc, and therefore be thou afiiamed (O 
 thou bhfphemous mouth). What other monfters ye nou- 
 rith, and fcede in the ftmckmg denne of your cnuenimcd 
 hi;arts,timc will reuealc. And if it ftiall pleafc God to afTilJ 
 
OF GODS PREDEST. 44^ 
 
 my weakencfTc , I will not fpare labours to communicate 
 Willi my brcihrcn, what pcftilcncc lurkeih in your cnucni- 
 I mcd dodnnc , to the end that all the faithfull may auoyd 
 the fame. You fearing to forget anie thing of y our roaiilcr 
 Caftalios fcurriliticjcio thus conclude. 
 
 THE ADVERSARIE. 
 ^nd as for you (j:arelejjemen)yctiOi'ght to tak^it in goodworthy 
 whatfofunl hone f aid. firjibecaufe it is truth. Secondly 6ecau>fe ye 
 hold <?// thmga be done eftneere necefsitie , thm haue I »ritten tlUs 
 ofnecefsitic, 
 
 A N S W E R E. 
 To the which I anfwerejthat if the deaill were not a licr, 
 and the father, not of lies onely , but alfo of all deceitful] 
 liers, it were not poflible, that you who in fo manic things 
 haue declared your fclues horrible lierSjihould vainly brag 
 that ye haue written thetrueth. For bcfidesthofc odious 
 crimes, which moft impudently, and mofte fdfly you laie 
 to our charge, amongeft all the fcriptures by you allcdgcd,- 
 there are not three , which yee do not abufc , yea and in 
 fome yc dofoopcnly belie the holieGhoftjthat you con~ 
 elude contraric to his cxprefledwordcs. Bucwbenlcon- 
 fidcr, that your maifter and father Sathanhimfclfcafha- 
 mednotinthc prtfcnccof Chrift Icfus toboaft, and to 
 bragjthat all the power, and glorie of the earth was gjucn 
 vnto him , and that hec gauc it to fuch as bcil pleafcd 
 him , when yet in very deede he had no power ro giuc 
 to his fcjiow angclsjand companions of darkeneffe licence 
 to enter inio the bellies of fwine^rill that he,3nd ihcy were 
 faifi to beg that pleafanr palace, of him^to whom al power 
 15 giuen in heaucn, and in earth. When this I faic,! do con- 
 fider, I doe more lament your mifcrable blindnclfe , then 
 that I can ftomacke againii your vanirie,except info farre, 
 as ro the end, 1 muft faie, that fuch as obftinately deny the 
 plaine trueth of God, arc liers , and the fonncs of that: 
 lier> whof>rildccciuedman, and powred into his heart 
 the (ame venim , and crrour which this daie yee teach, 
 and mainceine. For he was bold to affirmc that wifedorac 
 andlitc was to be found by other meancs then Godhai 
 
44^ AGAINST THE ADVERS. 
 
 detcrmjncd, yea where God had pronounced death, and 
 damnation , he promifcd faluation and life, and (6 doc 
 yau. Far God hath appointed hfe to none of his ekd, but 
 mChriftkfu$onely,&thatbyluch me3nes,asin his. holy 
 word are eKprc0€d,which are true faichjconrintial] rcpen- 
 tanccj abnegation ofourfclucs 5 ofourovvneiufticeand 
 wifcdomc,and finally by rccciuing(of free gracc)in Chrift 
 lefusjwhatfoeucrwehaueloftin Adam. Butyeeafhanic 
 not to affirrae, that the iufticc of Chrift fufSceth vsnor, 
 cxccptthatwehaueaperfonairiufticcofour owne. How 
 coldly yc fpeak or write of his dearh, of his rcfurredionjof 
 his mediation and pcrpetuall inter ccfiion.is etndem.Your 
 braggingand proud boaftjng of your owneiuftice, and of 
 your great perfeftion , are euidcnt tokens how you do a- 
 grcc with Chrift Icfus the' truth and vcritie it Iclfc, who 
 comraandcth vs to fay (not for the faftiion, but from vn- 
 feincd hearts ) wearevnprofiiablcfcruants. Butfomeof 
 you in your icfting afhamc not to fay, that yc arc not two 
 thoufand paces diftant from the fulncfieofperfeftio. But 
 thisyoui:.vanitie (your blafphcmies excepted) doth not 
 greatly offend vs.For a fmal pricke of a pin or of a needle, 
 ihallbefufficientto declare that bladders'( be they ncucr 
 fo ftraitly blowne) containeui themfclucs nbihmgbuc 
 • v/ind.. That by neccfiitie you haue written your rayling 
 blafpHemies , and moft impudent lies we eafily confeffe. 
 For feeingthat ycc are the fccde of the ferpent ( I mesne 
 fuch as in your error (hall continue to the end) what thing 
 canyoU eifc do , but ofnecclluicfpew forth vcnim, when 
 the weight of Gods eternall vcritie begmncth a little to 
 prcfic downeyour head(for fo doth the ferpent whcnfoc- 
 iierrneistouchedJBucwhydoycnotconfider(feeingyc 
 be reafonable fcrpcnts ) that l:kc as proudly yec lift ycur 
 felucs againft the glorie of the eternall fonnc of God, and 
 as ye ceafl" not malicioufly toflanderfuch inllruments as 
 in his church be moft profitable, & m>oft worthie of prdifc 
 in thecytiSof all godly, that likcwife of ncceftitie it is, that 
 yc come to ruine , that your pride be reprelfcd ,and your 
 blafphcmcus tongues be confounded for cucr? feeing that 
 1 God 
 
OF GODS PREDEST. 
 Go(? who hateth all iniquitie, muft needs rcfift the proud, 
 dcftroy the lymglippcs , and rcmouc from hisfocictie, 
 fuch as declare themrducs cnimics to his ctcrnall vcritic, 
 iheinowkdg' whereof, vvc confcflc with lob, comrceth 
 onely by^nfpirstion of the holy Ghoft, and doth net pro- 
 cecd from flclh or blood,fromlludic,carc, or worldly .v,ir- 
 domejbut is the free gitt of God reucilcdto thclirtlc c::c«; 
 .and commonly hid from the wifcft of the world, Whic. 
 fentcncc would God that dcepcly yee could wey : for thcifk 
 1 doubt nor but that yeefliould clearcly fee, that to ccmc 
 toChrift lefusjis neither of the runner, neither y<t of the 
 willer,butofGodj\vho{hcwethmercictofuchaspleafeth- 
 him, whcfc counfels eternall , and iudgementsmo|l prd- 
 foundjcan no creature apprehend and compairc,& there- 
 fore ought all the true fcruantsof God with reuercncc 
 and with trembling fay, O how ihcomprehenfible arc thy 
 iudgements 6 Lord,and how vnfcarcbablc arc thy waies; ' 
 for ofthce,by thee, and for thee are all things. To thee be 
 glorie for cucr and cucr, So be it. 
 
 EVXRIB TONGVE THAT SHAL CONTEND 
 WITH THEE IN I V D G E M I N T , X^H E S A M E 
 SHALT THOV MOST RIGHTLr CONUEMNJ, 
 
 FINIS. 
 
7 y 
 
 ^^^