Skip to main content

Full text of "The works of John Knox"

See other formats 


S,CS  ^lO'+-7^ 


TA-^ 


Q^/^a/"^^ 


WORKS 


OF 


JOHN    KNOX. 


Digitized  by  the  Internet  Archive 

in  2011  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/worksofjohnknox05knox 


THE  WORKS 


OF 


JOHN    KNOX; 


COLLECTED  AND  EDITED 


BY  DAVID  LAING. 


VOLUME  FIFTH. 


EDINBURGH: 

.TOHNtSTONE  AND  HUNTER,    104   HIGH    STREET. 


MUCCCLVI. 


Ad    SCOTOS    TEAXSEOKTIEL'S    PeIMUS    OCCtJRElT   Magxus   ille    JOANNES 

CNOXUS ;   QUEST  si  Scotokum  d;  veeo  Dei  ccltu  instaubando,  vellt 

APCSTOLUII   QUESDAM  EIXEKO,   DIXISSE  M.£   QUOD   FES  EST  EXISTIMABO. 

THEOD.  BEZA. 


TABLE  OF  CONTENTS. 


A  LETTER  TO  JOHN  FOXE,  155S, 


PAG  a 
1 


OX    PREDESTINATION,   IN   ANSWER   TO    THE  CAYILLA- 

TIONS  BY  AN  ANABAPTIST,  1560,  ...  7 

AN  EPISTLE  TO  THE  INHABITANTS  OF  NEWCASTLE  AND 

BERWICK,  I55S,  ....  .469 

A  BRIEF  EXHORTATION  TO  ENGLAND  FOR  THE  SPEEDY 

EMBRACING  OF  THE  GOSPEL,  1559,  .  .  .       495 

THE  NAMES  OF  THE  MARTYRS  IN  ENGLAND,  1559.;  523 


^,^r^      ^.^-»^      G^^'^       ^^       ^      ^'    ^'"-^       /     ^^    ^"^        ^'■'^       fLy 

r^x>f»«,    J    vH-s^^    ^»    A^    ^^ ^:^-&>-  "^     n*p,     A^,^   r;,»^£S~    (i„^U- 

a  ^.^  o  y^^^  9^f^  ^  f'^  q^  ^  f^^^ 

^  V.^^y^    ^    ,.y^yr^_    £^   a     ^.^    Cy?^     .^^     ^^ 


The  Di/TtAi^n  fi  /fif  MrA  t^tArUif^r 


^  ) a  hKi  ffro:n£i'  ^fiWf/-  ^/oWz:. 


At  (>}ftll        ^^//<f 


A  LETTER 

TO  JOHN  FOXE,  AT  BASEL. 


M.D.LVIII. 


VOL.  V. 


The  author  having  sent  a  copy  of  his  "First  Blast  of  the 
Trumpet  against  the  monstrous  Regimen  of  Women,"  to  John 
Foxe  the  martyrologist,  then  residing  at  Basel,  received  a 
letter  in  reply,  which  we  regret  has  not  been  preserved.  But 
from  Knox's  answer,  here  printed,  it  appears  that  he  had  ex- 
postulated with  him  in  a  friendly  manner,  both  as  to  the  im- 
propriety of  the  publication,  and  the  severity  of  its  language. 
Knox,  it  will  be  seen,  admits  his  "  rude  vehemencie  and  in- 
considered  affirmations,"  yet  without  retracting  the  principal 
proposition  which  he  had  maintained.  The  original  letter  is 
preserved  among  Foxe's  papers  in  the  British  Museum,^  and  an 
accurate  facsimile  of  it  is  annexed.  It  is,  with  the  exception 
of  the  signature,  as  the  letter  itself  intimates,  in  the  hand- 
writing of  Mrs  Knox. 

It  will  afterwards  appear,  from  his  letters  in  155.9,  that  his 
anticipations  of  the  unwelcome  reception  of  the  First  Blast  in 
England  were  fully  realised.  Dr  Lesley,  Bishop  of  Ross,  in  his 
Diary  while  a  prisoner  in  England  in  1571,  writes,  on  the 
21st  of  August,  "  Conference  with  the  Bishop  of  Ely,  anent 
the  government  of  Commone  weillis :  He  dispyittis  John  Knox 
and  Goodman,  with  the  band,  for  the  wreittin  aganes  the  Eegi- 
ment  of  Wemen,  and  otheris  their  singular  opinions,  and  holdis 
them  Puritans."^  The  Bishop  of  Ely  at  this  period  was  Dr 
Cox,  who  took  such  a  conspicuous  part  in  the  disputes  at 
Frankfurt,  in  1554.  On  the  other  hand,  Calderwood,  in  men- 
tioning Knox's  First  Blast,  says,  "The  raigne  of  Queen  Marie 
in  England,  and  the  regiment  of  Marie  of  Lorane  in  Scotland, 
two  wicked  women,  provoked   him  to  set  furth  this  treatise. 

'  Harleian    MSS.    416,     No.  34,  2  xhe  Bannatyne  Miscellany,  vol. 

§  70.  iii.  p.  143. 


[     4     ] 

In  it  he  sheweth  his  erudition  and  variety  of  reading  more  than 
in  any  other  of  his  treatises."^ 

We  have  already  seen  that  Knox  relinquished  his  intention 
of  writing  and  publishing  a  Second  and  Third  Blast  on  the 
same  subject.  It  may  be  added,  that  the  heads  of  the  Second 
Blast,  as  contained  in  the  previous  volume,  at  page  539,  were  in- 
cluded, with  a  running  comment,  in  a  small  volume  of  consider- 
able rarity,  entitled,  "A  lerned  Epistle  of  M.  lohn  Fraser, 
Bachler  of  Divinitie,  to  the  Ministers  of  Great  Britanie:  Wherin 
he  sheweth  that  no  man  ought  to  subscribe  to  their  Confession 
of  Faith  ;  and  that  their  presumed  authorite  to  excommunicate 
anie  man,  especially  Catholiques,  is  vaine  and  foolish. — Per- 
missu  Superiorum,  1605,"  12mo.  He  introduces  it  thus:  "At 
leist,  Knox  your  Prophet's  words  may  serve  for  witnes  of  your 
upright  intentions :  Ye  shall  have  the  argument  of  the  Second 
Blast  of  the  Trompette,  written  and  sett  out  by  himselfe, 
1558,  at  your  holie  citie  of  Geneva,  foster-mother  of  all  sedi- 
tious spirites  and  unquyet  heads.  Heare,  then,  your  good 
Apostle:  ''Because  many  are  offended  at  the  First  Blast,''  &c.*"^ 
He  concludes,  "  Yet  good  Sire  John  Knox,  being  in  his  owne 
opinion  a  prophet,  could  not  have  wanted  many  texts  of  the 
Scripture  to  prove  the  matter."  ^ 

Fraser's  remarks  are  of  no  moment;  but  like  all  the  Popish 
writers  of  that  period,  he  refers^  to  the  fact  of  Knox  having 
been  in  Priests'"  Orders. 

'  Calderwood's    History,  vol.  i.  p.  ^  Epistle,  &c.,  p.  14.  *  lb.  p.  16. 

411,  vol.  viii.  p.  156.  *  lb.  p.  88. 


A  LETTER  ADDRESSED  TO  JOHN  FOXE 
AT  BASEL. 


The  miglitie  conforth  of  the  Holie  Ghost  for  salutation. 

Dearlie  beloved  Brother, 

Albeit  at  the  departure  of  this  our  brother,  from  whom  I 
receaved  your  loving  and  frendlie  letter,  ray  selve  could  writ 
notliinge  be  reason  of  the  evill  disposition  of  my  bodie,  yit 
becaus  I  could  not  suffer  him  to  depart  without  som  remem- 
brance of  my  deutie  to  you,  I  used  the  help  of  my  left  hand, 
that  is  of  my  Wief,  in  scribbling  these  fewe  lynes  unto  you. 

As  touching  my  purpose  and  mynd  in  the  publishing  the 
First  Blast  of  the  Trompet,  when  the  secreates  of  all  hartes 
shalbe  disclosed,  that  shalbe  knowen  which  now  bymanye  can 
not  be  perswaded,  to  wit,  that  therin  I  nether  have  sought  my 
selve,  nether  yit  the  vain  prase  of  men.  My  rude  vehemencie 
and  inconsidered  affirmations,  which  may  appear  rather  to  pro- 
cead  from  coler  then  of  zeal  and  reason,  I  do  not  excuse;  but 
to  have  used  anye  other  tytle  mor  plausible,  therby  to  have 
allured  the  world  by  any  art,  as  I  never  purposed,  so  do  I 
not  yet  purpose:  to  me  it  is  yneugh  to  say  that  black  is  not 
whit,  and  man's  l^rannye  and  foolishnes  is  not  Goddes  perfite 
ordinance;  which  thinge  I  do,  not  so  much  to  correct  common 
welthes  as  to  delyver  my  own  conscience,  and  to  instruct  the 
consciences  of  som  semple,  who  yit  I  fear  be  ignorant  in  that 
matter:    but  ferther  of  this   I  delay  to   better  opportunytie. 


[     6    ] 

Salut  your  Wief  and  dowghter  hartlie  in  my  nam.     The  grace 
of  our  Lord  Jesus  Christ  rest  with  you  now  and  ever. 
From  Geneva,  the  18  of  May  1558. 

Your  Brother  to  power, 

JoHNE  Knox. 

I,  your  Sister,  the  writer  hereof,  saluteth  you  and  your  Wief 
most  harthe,  thanking  hir  of  hir  loving  tokens  which  my 
Mother  and  I  received  from  Mrs  Kent. 

To  HIS  LOUINGE  BROTHER,  MASTER  FoX, 
BE  THESE  DELYUERED  AT  BaSILL. 


AN   ANSWER 

TO  THE  CAYILLATIONS 

OF  AN  ADYEESARY 

EESPECTING  THE  DOCTRINE  OF 

PREDESTINATION. 

M.D.LX. 


The  following  work,  although  the  most  elaborate  production 
of  the  Scottish  Reformer,  is  one  that  requires  no  lengthened 
introduction.  It  may,  however,  be  desirable  to  inquire  into 
the  origin  and  state  of  the  controversy  which  induced  Knox  to 
devote  so  much  time  and  labour  in  his  Answer  to  an  anony- 
mous "  Adversary  of  God's  Truth,"  The  early  study  of  the 
writings  of  St  Augustin,  the  most  formidable  antagonist  of  the 
Pelagian  heresy,  may  have  prepared  him  for  defending  more 
keenly  the  orthodox  sentiments  on  this  subject. 

The  doctrine  of  Predestination  formed  a  branch  of  the  great 
Pelagian  controversy,  relating  to  the  extent  of  divine  grace 
and  its  interference  with  human  liberty,  which  took  its  rise 
during  the  fifth  century.  Among  the  early  Fathers  of  the 
Church,  various  sentiments  were  entertained  respecting  the 
origin  of  sin  and  man's  moral  freedom.  The  learned  and  valu- 
able work  of  Hagenbach,  the  "  History  of  Doctrines,"  enables 
me  to  give  a  summary  of  the  disputes  on  this  head  which  con- 
tinued to  agitate  the  Christian  Church.  Augustin  himself,  in 
his  earlier  writings,  defended  human  freedom  in  opposition  to 
the  Manichseans,  who  maintained  that  evil  was  inherent  in 
matter.  The  views  by  which  Celestius  and  Pelagius,  towards 
the  commencement  of  the  fifth  century,  were  induced  to  deny 
the  natural  depravity  of  man,  and  to  regard  every  human  being 
as  a  moral  agent,  and  sin  as  the  free  act  of  the  individual, 
were  condemned  by  the  Council  of  Carthage,  A.D.  418.  Such 
views  were  directly  opposed  both  to  the  doctrine  of  Scripture, 
especially  that  of  Paul,  and  the  general  belief  of  the 
Clmrch,  and  thus  subversive  of  the  fundamental  doctrines  of 
the  gospel.     "  It  is,  however,  difiicult  to  decide  how  far  the 


[     10     ] 

views  of  Pelagius  accorded  with  these  assertions,  since  he  ex- 
pressed himself  very  cautiously.  But  it  is  certain,  that  what 
is  commonly  called  Pelagianism  does  not  so  much  represent 
single  notions  of  a  single  individual,  as  a  complete  moral  and 
religious  system^  which  formed  a  decided  contrast  to  Augustin- 
ism.''''^  The  chief  opponent  of  such  views  was  Augustin,  who 
"held  the  doctrine  of  hereditary  depravity,  the  guilt  of  which 
man  has  himself  incurred,  and  from  which  no  human  power 
nor  human  volition  can  deliver,  but  those  alone  will  be  saved 
to  whom  the  grace  of  God  is  imparted.  From  these  premises 
it  would  necessarily  follow,  that  God,  in  consequence  of  an 
eternal  decree,  and  without  any  reference  to  the  future  con- 
duct of  man,  has  elected  some  out  of  the  corrupt  mass  to 
become  vessels  of  his  mercy  {vasa  misericordiw),  and  left  the 
rest  as  vessels  of  his  wi'ath  {^vasa  irce),  to  bear  the  just  conse- 
quences of  their  sins.  Augustin  called  the  former  Prcedesti- 
natio,  the  latter  Reprohatio,  and  thus  evaded  the  necessity  of 
directly  asserting  the  doctrine  of  a  predestination  to  evil 
{prwdestinatio  duplex).  On  the  whole,  he  endeavoured  to  soften 
the  harshness  of  his  theory  by  practical  cautions.*"^  A  new 
system  afterwards  developed  itself,  known  as  Semipelagianism, 
by  pursuing  a  middle  course  between  the  two  extremes,  and  by 
the  partial  adoption  of  the  premises  of  both  systems,  without 
carrying  them  out  in  all  their  logical  consequences.^ 

At  the  period  of  the  Reformation,  there  prevailed  among 
Christians  ofall  denominations  the  general  belief,  "that  the  sal- 
vation of  man  depends  on  the  free  grace  of  God.  But  they 
differed  on  the  question,  whether  the  divine  decree  which  has 
reference  to  this  point  is  unconditional,  or  depends  on  the  con- 
duct of  man,  whether  it  is  general  or  particular.  .  .  .  Thus  it 
happened,  that  Roman  Catholics,  Arminians,  and  most  of  all 
Socinians,  endeavoured,  in  the  sense  of  Pelagianism,  or  Semi- 

•  Hagenbach's  Compendium  of  the      reign  Theological  Library,  vol.  i.  p. 
History  of  Doctrines,  in  Clark's  Fo-      297.     Edinb.  1846,  8vo. 
« lb.,  vol.  i.  p.  304.  3  lb.  p.  306. 


[   11   3 

pelagianism,  to  reconcile  the  divine  decrees  with  human  Uberty. 
On  the  other  hand,  both  Lutherans  and  Calvinists,  following 
ihe  example  of  Augustin,  rejected  the  notion  of  the  freedom 
of  the  will,  and  denied  every  co-operation  on  the  part  of  man. 
Nevertheless  it  is  a  striking  fact,  that  the  Lutherans  avoided 
the  strict  consequences  of  the  Augustinian  system,  and  asserted 
that  the  decrees  of  God  are  conditional,  while  the  Calvinists 
not  only  admitted  the  necessity  of  those  consequences,  but 
having  once  determined  the  idea  of  Predestination,  went  so  far 
as  to  maintain  that  the  fall  of  man  itself  was  predestinated 
by  God,  {^Supralapsarium.^  But  this  notion  was  at  last  almost 
entirely  abandoned,"  &c.^ 

In  his  Institutes  of  the  Christian  Religion,  Calvin  has  de- 
voted four  chapters  of  his  third  book  to  the  doctrine  of  Elec- 
tion and  Predestination.  In  the  21st  chapter  he  treats  "Of  the 
Eternal  Election  by  which  God  has  predestinated  some  to  Sal- 
vation and  others  to  Destruction.''  In  the  next  chapter  this 
doctrine  is  confirmed  by  proofs  from  Scripture.  In  the  follow- 
ing chapter  he  gives  a  refutation  of  the  calumnies  by  which 
this  doctrine  is  always  unjustly  assailed;  and  in  chapter  xxiv., 
he  treats,  in  separate  divisions,  of  the  Case  of  the  Elect  and 
the  Case  of  the  Reprobate. 

Calvin's  views  on  this  subject  were  chiefly  opposed  by  Hier- 
onymus  or  Jerome  Bolsec,  and  Sebastian  Castellio,  or  Casta- 
lio.  The  former  openly  impugned  the  Calvinistic  doctrine  of 
the  eternal  decree  of  Predestination,  as  opposed  to  free  will 
and  the  foresight  of  works;  and  the  latter,  after  his  removal 
from  Geneva  to  Basel  in  1544,  followed  the  same  course  in 
his  Exposition  of  the  ninth  chapter  of  the  Epistle  to  the  Ro- 
mans. Both  were  answered  by  Calvin,  who  prepared  a  public 
Declaration  of  the  true  doctrine  of  Predestination,  which  was 
approved  of  by  the  Consistory  of  Geneva.^  It  is  entitled,  "  De 
y^terna  Dei  Prsedestinatione,  qua  in  salutem  alios  ex  homini- 
bus  elegit,  alios  suo  exitio  reliquit:  item  de  Prouidentia  qua 
'  Llageiibach,  vol.  ii.  p.  254.  *  Tkeod.  Bezao  Vita  Calviui. 


[     12     ] 


res  humanas  gubernat,  Consensus  Pastorum  Geneuensis  Eccle- 
sise,  a  lo.  Caluino  expositus."^  The  controversy  was  again  re- 
vived by  Castalio,  Bolsec,  and  others,  accusing  Calvin  as  in- 
clined to  the  fatalism  of  the  Stoics,  and  alleging  that  he 
made  God  the  author  of  sin,  excluding  nothing  from  his  eter- 
nal providence  and  ordination.^ 

It  was  not,  however,  in  Geneva  alone  that  such  doctrines 
were  maintained  or  controverted.  The  early  progress  of  the 
Reformation  had  been  much  retarded  and  injured  in  public 


^  The  origiDal  edition,  "  Genevse, 
ex  officina  loannis  Crispini.  m.d.lii.," 
is  in  small  8vo. 

^  Of  the  two  persons  who  rendered 
themselves  most  conspicuous  at  Ge- 
neva, by  supporting  the  Pelagian  doc- 
trines in  opposition  to  Calvin  and 
other  Protestant  divines,  the  first 
was  Jerome  Bolsec,  a  native  of  Pa- 
ris, and  originally  a  Carmelite.  He 
forsook  his  order,  and  having  been 
driven  from  France,  he  for  some 
time  practised  medicine  at  Ferrara. 
In  this  capacity  he  came  to  Geneva 
in  the  year  1551,  but  in  December  of 
that  year,  the  council  of  that  city 
passed  a  sentence  of  banishment  from 
the  republic;  his  continued  opposi- 
tion to  Calvin,  and  his  maintenance 
of  heretical  opinions,  led  also  to  his 
expulsion  from  the  Canton  of  Berne. 
On  returning  to  France,  he  endea- 
voured to  be  admitted  a  minister  in 
the  Reformed  Church ;  but  failing  in 
this,  he  reassumed  his  former  reli- 
gion and  the  practice  of  physic,  and 
after  an  unsettled  course  of  life,  he 
died  at  Lyons  in  1585.  He  is  chiefly 
known  by  two  works  which  he  pub- 
lished in  1578  and  1582,  as  the  Lives, 
Manners,  and  Doctrines,  of  Calvin  and 
of  Beza,  filled  with  the  most  atrocious 
calumnies,  and  evincing  his  deadly 
hatred  to  the  Reformed  Church. 

The  other  was  a  person  of  greatly 


superior  learning  and  irreproachable 
conduct,  and  whose  name  is  more 
particularly  connected  with  the  pre- 
sent work.  Sebastian  Castalio,  or 
Castellio  (in  French,  Chateilloii),  was 
born  in  1515.  Having  embraced  the 
doctrinoG  of  the  Reformation,  he  came 
to  Strasburg  in  1540,  and  formed  an 
intimacy  with  Calvin,  who  obtained 
for  him  an  appointment  as  Rector 
of  the  Scherlo,  or  College  of  Geneva. 
His  aspirations  after  absolute  truth 
led  him  to  maintain  peculiar  opinions, 
which  were  esteemed  to  be  heterodox. 
Having  left  Geneva  after  a  period  of 
three  years,  he  retired  to  Basel,  where 
he  died  on  the  29th  December  1563. 
His  sentiments  in  regard  to  the  pu- 
nishment of  Heretics,  and  on  Predes- 
tination, involved  him  in  a  fierce  con- 
troversy with  Calvin  and  Beza.  Cas- 
talio, under  the  feigned  name  of  Mar- 
tinus  Bellius,  having  maintained  the 
general  position  of  Toleration,  Beza, 
during  his  residence  at  Lausanne, 
published  a  treatise  De  Hcerdkis  a 
Magistratu  Puniendis,  in  which  he  as- 
serts the  right  and  duty  to  punish 
Heretics.  Other  two  treatises  publish- 
ed by  Beza  at  this  time  contained, 
the  one  an  argument  of  Christianity 
derived  from  the  doctrine  de  Sterna 
Dei  Picedectinatione,  the  other,  an  An- 
swer to  Castalio  on  this  doctrine  of 
Predestination. 


[     13     ] 

estimation  by  the  sect  of  Anabaptists  and  the  fanatical  adhe- 
rents of  Thomas  Munzer,  continued  by  the  insurrection  of  the 
peasants  in  Southern  Germany  and  parts  of  Switzerland.  The 
misunderstanding  of  evangelical  liberty  gave  a  religious  char- 
acter to  such  insurrections.  The  Anabaptists,  although  pu- 
nished with  great  severity,  continued  to  increase  in  numbers. 

Towards  the  close  of  the  present  work,  Knox  introduces  an 
historical  narrative  of  the  insurrection  of  the  Anabaptists  in 
Germany;  but  for  this  purpose,  he  contents  himself  with  giving 
two  long  extracts  translated  from  a  well  known  work  then  re- 
cently published,  "  The  Commentaries  of  John  Sleidan."^  This, 
indeed,  forms  a  chapter  in  all  the  histories  of  the  period.^  As 
to  their  doctrines,  the  Anabaptists  maintained  that  they  were 
the  only  true  Church,  well-pleasing  to  God  and  the  community 
of  Christ;  and  taught  that  they  who  are  received  by  rebap- 
tism  into  their  community,  should  have  no  communion  with 
the  Evangelical  or  other  Church.  They  also  held  that  no 
one  should  be  compelled  to  believe  by  any  force  or  constraint, 
nor  any  be  put  to  death  for  the  faith ;  that  infant  baptism  was 
of  the  Pope  and  the  Devil;  and  tnat  true  Christian  baptism 
should  be  administered  alone  to  persons  who  make  confession 
of  repentance,  and  to  such  as  are  instructed  and  capable  of 
understanding.^ 

"  The  denomination  of  Baptists,  as  at  present  existing,  (says 
one  of  that  body,)  regard  the  term  Anabaptists  as  a  term  of 
reproach,  because  it  seems  to  identify  them  with  the  Anabap- 
tists of  Munster,  who  were  guilty  of  great  excesses  at  the  time 
of  the  Reformation  in  Germany,  and  adopted  sentiments  which 
they  entirely  disclaim.  The  only  point  in  which  there  seems 
to  be  an  agreement,  is  that  of  the  rejection  of  infant  baptism. 
The  Baptists  only  baptize  those  whom  they  conceive  to  have 

1  See  the  notes,  infra,  pp.  423,  432.       nal  conceptions  of  the  Anabaptists, 

2  Robertson's  Charles  V.  (Book  v.  in  Gieseler's  Eccl.  History,  translated, 
1534, 1535.)  vol.  v.,  note  pp.  354-356,  in  Clark's 

^See  a  further  detail  of  the  doctri-      Foreign  Theol.  Library. 


[     14     ] 

been  unbaptized  before,  because  they  deny  the  validity  of  any 
baptism  which  is  not  practised  by  immersion,  and  on  a  per- 
sonal profession  of  faith  in  Christ.""^ 

We  find,  however,  that  the  original  sect  of  Anabaptists  were 
not  restricted  to  Germany.  They  extended  to  England  and 
other  countries.  On  the  24th  of  November  lc38,  "four  Ana- 
baptists, three  men  and  one  woman,  all  Dutch,  bare  faggots 
at  Paufs  Cross;"  and  on  the  29th,  "a  man  and  woman,  Dutch 
Anabaptists,  were  brunt  in  SmithSeld.""^  On  the  29th  of  April 
1540,  three  persons  "were  examined  in  St  Margaret**s  Church, 
and  were  condemned  for  Anabaptists,  and  were  on  the  3d  of 
May  brent  in  the  highway  beyond  Southwark."^  In  Certain 
Injunctions  set  out  by  the  authority  of  Henry  VIIL,  the  books 
of  the  Anabaptists  are  included  among  those  which  are  specially 
prohibited.^  A  translation  of  a  work  by  the  eminent  Swiss 
divine,  Henry  Bullinger,  is  worthy  of  notice.  It  bears  the 
title:  "An  holsome  Antidotus,  or  Counterpoysen  agaynst  the 
pestilent  Heresye  and  Secte  of  Anabaptistes,  newly  trans- 
lated out  of  Laten  into  English,  by  John  Veron,  Senonoys. 
London,  printed  by  H.  Pouell,  1549,"  8vo.  It  is  dedicated  to 
Edward  Duke  of  Somerset,  Lord  Protector.  This  work  was 
written  in  German,  but  had  been  translated  into  Latin  by 
Leo  Jude,  Bishop  of  Zurick.  In  the  same  year  there  also 
appeared  on  this  subject,  "Certayne  litel  Treatises  by  John 
Veron,  Senonoys,  for  the  erudition  and  learning  of  the  sym- 
ple  and  ignorant  people."  About  the  same  time,  Bishops 
Gardiner  and  Ridley  were  appointed  to  deal  with  two  Anabap- 
tists in  Kent;^  and  Knox  himself  mentions  an  interview  he 
had  with  one  of  that  sect  at  London  in  the  winter  of  1553,  who 
gave  him  a  book  to  read,  which  he  declares  was  blasphemous 
and  deserving  of  death.® 

I  Rev.  Dr  Cox,  art.  The  Baptists,  in  ^  lb.  p.  579. 

CyclopiEdia  of  Religious  Denomina-  *  Willcins,  Concilia,  vol.  iii.  p.  847. 

tions.     London,  1853,  12ino.  *  Strype's  Ecclesiastical  Memorials, 

^  Stowe's  Annales,  by  Howes,  edit.  vol.  ii.  pp.  68,  70. 
1615,  p.  575.  »  See  infra,  p.  406 


[     16     ] 

It  may  further  be  noticed,  that  among  the  articles  to  be  in- 
quired of  in  the  Visitation  of  the  Diocese  of  London,  by  Nicho- 
las (Ridley)  Bishop  of  London,  in  the  year  1550,  one  was, — 
"  Whether  any  of  the  Anabaptists  sect,  or  other,  use  noto- 
riously any  unlawful  or  private  conventicles,  wherein  they  do 
use  doctrine,  or  administration  of  sacraments,  separating  them- 
selves from  the  rest  of  the  parish?"^ 

In  the  same  year,  in  the  royal  'commission  for  the  obser- 
vance of  the  Book  of  Common  Prayer,  reference  is  made  to 
the  fact  of  the  prevalence  of  such  errors : — "  Exoriri  in  no- 
nullis  nostri  Regni  locis  quosdam,  qui  resuscitant  sceleratos 
Anabaptistarum  et  Libertinorum  errores,  et  qui  aliarura  hsere- 
sium  impia  et  irapura  dogmata  serunt  et  instillant  in  aures 
rudis  vulgi."^ 

After  Queen  Mary''s  accession,  in  1554,  Bishop  Bonner,  in. 
his  Declaration,  also  speaks  of  the  realm  of  England  as  "gre- 
vously  vexed,  and  sore  infected  with  many  and  sundry  sorts  of 
sectes  of  hereticks,  as  Arrians,  Anabaptists,  Libertines,  Zuing- 
lians,  Lutheranes,  and  many  other.*" ^ 

The  controversies  on  the  subject  of  Election  by  Grace  had  en- 
gaged the  attention  of  the  English  exiles  at  Geneva.  In  the  list 
of  Anthony  Gilby's  works,  subjoined  to  the  previous  volume,* 
it  will  be  seen  that  in  his  Commentary  on  Malachi,  about 
the  year  1553,  he  had  written  "of  this  matter  of  Election  and 
Reprobation,  which  is  called  Predestination."  No  copy  of  this 
work  has  been  discovered;  but  three  years  later,  or  in  1556, 
he  published  "  A  briefe  Treatise  of  Election  and  Reprobation, 
with  certain  Answers  to  the  Objections  of  the  Adversaries  of 
this  doctrine." 

I  have  not  been  able  to  discover  any  book  to  which  the  title 
of  "  Careless  by  Necessity"  is  applicable.  Neither  have  I 
found  any  trace  in  a  separate  form,  printed  or  written,  of  the 

*  Cardwell's  Documentary  Annals,         '  lb.  p.  137. 
vol.  i.  p.  79.  *  Vol.  iv.  p.  549. 

» lb.  p.  72. 


[     IG     ] 

Confutation  itself.  But  Knox  in  his  Answer  exhibits  a 
minute  review  of  all  the  arguments  of  "  the  Adversary,'"  which 
are  reprinted  verbatim,  with  the  answers,  section  by  section. 
An  incidental  notice  at  page  122,  renders  it  most  probable  that 
it  was  only  circulated  in  manuscript,  "  The  copie  (he  says) 
which  came  to  my  hands  was  in  that  place  imperfecte,  for,  after 
the  former  wordes,  it  had  onely  written^  '  confyr  to  the  world.' " 

Various  allusions  made  by  Knox  in  his  Answer  to  this  Con- 
futation, plainly  point  to  the  circumstance  of  his  having  had 
some  personal  acquaintance  with  the  Author.  He  speaks  of 
him  and  his  faction  following  their  Captain  Castalio;'  and  as 
one  "who  had  become  an  open  traitor  to  the  veritie  which  once 
he  professed:"  "  I  appeal  (he  says)  to  thy  own  conscience,  thou 
unthankful  unto  men,  and  open  traitor  to  the  veritie  which, 
once  thou  professed,  &c."^  "  I  write  to  thee,  whose  corrupt 
manners,  friendly  and  secretely  I  have  rebuked,  but  whose 
malice  I  now  know."^  He  urges  him  to  a  speedy  repentance;^ 
and  to  "greater  diligence  in  godlynes  then  of  many  daies  thou 
hast  done  wheresoever  thou  hast  haunted."  Knox  even  avows 
that  he  would  willingly  sacrifice  his  own  life  to  be  the  means 
of  joining  him  truly  to  Christ  Jesus:  "I  take  to  record  the 
Lord  Jesus,  that  I  wold  bestow  my  own  life  to  joyn  you  fully 
with  the  Lord  Jesus." ^ 

Although  no  attempt  has  hitherto  been  made^  to  identify  the 
author  of  the  Confutation,  there  are  some  circumstances  con- 
nected with  the  history  of  KoBERT  CooKE,  as  stated  by  Strype, 
which  seem  to  me  nearly  conclusive  on  this  point.  But  who- 
ever his  antagonist  may  have  been,  he  was  unquestionably  a 

'  "The  impudent  writer,  or  coUec-  English   Anabaptists,    by   the    Rev. 

tor,  of  this  book,  whose  nature  is  bet-  John  Lewis,  of  Margate,  Lond.  1738, 

ter  known  unto  me  than  unto  many,"  8vo.     The  author's  copy  of  this  work, 

&c.     Infra,  pp.  56,  226.  interleaved,  and  bound   in  two  vol- 

2  lb.  p.  183.  '  lb.  p.  127.  umes  folio,  with  very  numerous  cor- 

*  lb.  pp.  83,  86,  127.  rections  and  additions,  for  a  second 
'  lb.  p.  237-  edition,  is  preserved  in  the  Bodleian 

•  No  mention  of  this  controversy  Library,  (Rawlinson's  MSS.  c.  409, 
occurs  in  the  Brief  History  of  the      410.) 


[     13*     ] 

person  of  no  ordinary  acuteness  and  ability,  judging  from  the 
manner  in  which  he  conducts  his  sophistical  arguments. 

"  The  Anabaptists  of  these  days  (says  that  most  accurate 
and  industrious  historian)  were  generally  infected  with  Pela- 
gianism  and  other  heresies;  they  were  also  very  confident 
and  disputacious.  One  of  this  sort  was  now  crept  into  the 
Court,  namely  Robert  Cooke.  He  was  a  person  of  a  very  cour- 
teous, fair  deportment,  of  some  learning,  and  particularly  well 
skilled  in  music.  AVhen  Parkhurst  (he  that  afterwards  was 
Bishop  of  Norwich)  was  preacher  to  Queen  Katherine  Parr,  at 
the  Court,  he  was  Keeper  of  the  Wine  Cellar.  Here  he  became 
acquainted  with  the  said  Parkhurst,  and  also  with  Coverdale, 
Dr  Turner,  and  other  learned  men,  in  their  attendances  at 
the  Court.  This  man,  besides  that  he  was  against  the  Bap- 
tism of  Infants,  denied  Original  Sin,  and  concerning  the 
Lord''s  Supper  he  dispersed  divers  odd  things.  The  said 
Dr  Turner  wrote  a  book  against  him,  in  which  he  confuted 
his  opinion  of  Original  Sin.  He  often  created  trouble  to 
Parkhurst  and  Coverdale  about  these  controversies,  so  that 
they  were  tired  with  him;  for  he  was  a  man  full  of  words. 
When  Jewel,  and  other  learned  men,  his  friends,  came  some- 
times to  Court  to  visit  Parkhurst,  Cooke  would  presently  begin 
a  dispute  with  them,  and  would  never  make  an  end.  This 
man  seems  to  have  been  among  the  Exiles  under  Queen  Mary, 
and  became  then  known  to  the  learned  Rodulph  Gualter  at 
Zuric;  who  afterwards,  in  his  Correspondence  with  the  said 
Parkhurst,  then  Bishop  of  Norwich,  inquired  after  him;  which 
was  in  the  year  1578.  He  was  then  alive,  and  still  in  the 
Court,  being  one  of  the  Gentlemen  of  the  Queen's  Chapel; 
and  for  his  opinions,  which  he  still  retained,  had  sometime 
before  been  like  to  have  been  discharged  of  his  place;  but 
he  made  a  recantation,  and  so  continued  still  in  his  room  at 
the  Chapel."' 

That  Knox  became  acquainted  with  Cooke  during  his  resi- 

*  Strype's  Ecclesiastical  Memorials,  vol.  ii.  p.  70. 
VOL.  V.  A* 


[     14*     ] 

dence  in  London  as  one  of  King  Edward''s  Ciiaplains,  is  at 
least  highly  probable.  The  avowed  opinions,  as  well  as  the 
conduct  of  Cooke,  may  fully  warrant  the  supposition  of  his 
having  been  "  the  Adversary"  to  whom  Knox  refers.  Strype 
mentions  Dr  William  Turner  as  having  written  in  opposition 
to  Cooke.  One  of  his  treatises,  dedicated  to  Hugh  Latimer, 
entitled,  "  A  Preservative,  or  Triacle,  against  the  Poyson  of 
Pelagius,  lately  renewed  and  sturred  up  again,  by  the  furious 
sect  of  the  Anabaptists,""  was  printed  at  London  for  Andrew 
Hester,  1551,  12mo.  But  the  Treatise  on  Original  Sin,  spe- 
cially in  answer  to  Cooke,  who  assumed,  in  Latin,  the  name 
Cocchseus,  was  apparently  never  printed.  It  is  thus  men- 
tioned in  a  letter  of  Parkhurst,  who  became  Bishop  of  Nor- 
wich, to  Rudolph  Gualter:  "  Contra  Rob.  Coccheum  [aulicum] 
scripsit  libellum,  dum  in  vivis  esset  Edvardus  Rex,  clarissimus 
ille  medicus  et  doctissimus  theologus,  Gul.  Turnerus,  in  quo 
illius  sententiam  de  peccato  originali  refutavit."^  A  letter  of 
Cooke's,  signed  Robertus  Cocchseus,  to  Gualter,  is  printed  in 
the  Parker  Society's  collection  of  Zurich  Letters.^ 

It  appears  that  Geneva  was  frequently  visited  by  persons 
accused  of  entertaining  very  hetei-odox  sentiments.  While 
Knox  and  some  of  the  Protestant  divines  had  occasion  to 

.     .     .     .     assert  Eternal  Providence, 
And  justify  the  ways  of  God  to  men, 

there  were  others,  like  Castalio,  Gentilis,^  and  their  followers, 
unwilling  to  rise  "  to  the  height  of  this  great  argument,"  but 
who  endeavoured  to  propagate  their  own  peculiar  sentiments. 

'  Volumen   Epistolarum  Joliannia  tive  of  Calabria     See  article  Gentilis, 

Parkhurst,  partim  Latins,  Rud.Gual-  Bayle's  Dictionary.     He  fortunately 

tero,  Henr.Bullingero,&c.,  1570-1574.  escaped  during  Calvin's  life,  having 

MS.  Norwic.  More.  125,  in  the  Uni-  had  his  name  associated  with  that  of 

versity  Library,  Cambridge.    (Wood's  Servetus;  but  he  was  ultimately  tried 

Atli.  Oxon.,  vol.  i,  p.  361.     Tanneri  for  heresy  and  beheaded  at  Berne, 

Bibliotheca,  p.  727.)  10th    of    September    1564.— (Dyer's 

2  Vol.  ii.  p.  236.  Life  of  Calvin,  pp.  451,  453-457.) 

*  Giovanni  Valenti  Gentilis,  a  na- 


[     15*     ] 

The  bold  and  arrogant  speculations  of  such  men  may  have 
suggested  the  passage  of  Milton,  when  describing  the  occupa- 
tions of  some  of  the  fallen  spirits  : — 

Others  apart  sat  on  a  hill  retired, 

and  reasoned  high 

Of  Providence,  Foreknowledge,  Will,  and  Fate, 
Fix'd  fate,  Free  will,  Foreknowledge  absolute; 
And  found  no  end,  in  wandering  mazes  lost. 

That  such  persons  found  their  way  to  Geneva,  during  the  time 
that  Knox  was  minister  of  the  English  congregation,  appears 
from  the  Letter  to  his  Brethren  in  Scotland,  written  from 
Dieppe  on  the  1st  of  December  1557.^  Being  apprised  that 
persons  who  had  imbibed  these  opinions  had  also  visited  Scot- 
land, he  cautions  his  friends  against  affording  them  any  encour- 
agement; and  while  giving  a  brief  statement  of  his  own  senti- 
ments, he  expresses  an  intention,  "at  more  opportunity,  God 
willing,  to  intreat"^  and  confute  such  dangerous  tenets.  This 
purpose  he  accomplished  in  the  present  work.  That  it  was 
prepared  for  the  press  before  his  final  return  to  Scotland  is 
sufficiently  clear,  when  we  consider  how  fully  his  time  was 
afterwards  occupied;  and  this  renders  it  probable  that  it 
may  have  been  chiefly  written  at  Dieppe  in  1 559,  during  the 
interval  of  his  application  for  the  permission  which  was  de- 
nied him,  to  pass  through  England  on  his  way  to  his  native 
country. 

That  the  author  had  no  opportunity  of  correcting  the  sheets 
while  at  press,  seems  also  evident.  The  following  extracts 
from  the  Council  Registers  of  Geneva,  for  which  I  am  indebted 
as  well  to  the  kindness  of  W.  H.  Laurence,  Esq.,  as  to  that  of 
the  Rev.  Dr  Merle  D'Aubigne,  throw  some  light  on  the  pub- 
lication, and  leave  little  room  to  doubt  that  the  work  was  re- 
vised at  press  by  Whittingham. 

"■9  November  1559. —  Concerning  that  which  is  proposed:  a 
certain  Englishman  having  written  against  the  doctrine  of 
'  Vol.  iv.  pp.  261-275.  2 15,  p,  271. 


[     16*     ] 

Predestination,  in  such  a  way  that  the  faithful  in  England 
have  requested  the  English  of  this  city  to  make  a  reply  to  him, 
the  which  is  done,  and  they  request  permission  that  it  bo 
printed:  it  is  ordered,  that  this  matter  be  communicated  to 
the  Ministers.''' 

("9.  Novembre  1559. —  Angloys.  Sur  ce  quilz  ont  propose 
que  certain  Angloys  a  escript  contre  la  Predestination,  telle- 
ment  que  les  fideles  d'Angleterre  ont  priez  les  Angloys  de 
ceste  ville  de  luy  faire  responce,  la  quelle  est  faite,  et  suplient 
permettre  qu'elle  soit  imprimee:  a  este  arreste,  qu'on  commu- 
nique la  chose  aux  Ministres.") 

"13  November  1559. —  William  Whittingham,  John  Bar- 
ron, and  John  Knox.  Concerning  the  request  of  the  English- 
men to  be  permitted  to  print  a  treatise  concerning  Predestina- 
tion, in  English,  in  reply  to  another  Englishman  who  hath 
written  against  it;  having  heard  the  report  of  the  Sieur  Lect, 
who  had  communicated  with  the  brethren  ministers,  an  order 
has  been  given  that  they  should  be  permitted  to  print  the 
same,  provided  that  it  shall  not  bear  to  be  Imprinted  at  Ge- 
neva: And  also,  that  the  said  Whittingham  and  Barron  pro- 
mise to  be  responsible  in  case  that  the  said  Treatise,  composed 
by  the  said  John  Knox,  should  be  found  to  contain  any  thing 
contrary  to  the  catholic  and  orthodox  doctrine."'' 

("  13  November  1559. — Guill.  Vttinguen,  Jean  Barron,  et 
Jean  Knoxe,  Anglois.  Sur  ce  quilz  ont  requys  de  leur  per- 
mettre d'imprimer  ung  traite  de  la  Predestination  en  Anglois, 
responsif  a  ung  autre  Angloys  qui  en  a  nial  escryt;  estant 
ouy  le  raport  du  Sr.  Lect,  qui  en  a  communique  avec  les  freres 
ministres,  a  est  arreste  quon  leur  permet  de  Timpriraer,  moyen- 
nant  que  dessus  ny  ayt  pas  imprime  a  Geneve:  Et  aussi,  que 
les  diets  Whitingham  et  Baron  promettent  de  repondre  en 
cas  que  dans  la  diet  traite,  compose  par  le  diet  Jn.  Knox,  il  sy 
trouvat  chose  contre  la  doctrine  catholique  et  orthodox.") 

*  Registres   de   Conseil.   Archives,      Novembre  1559. 
Hotel  de  Ville,  Geneve,  fol.   141.     9  «  lb.  fol.  144.    13  Novembre  1559. 


[  n*  ] 

From  the  above  extracts  we  learn  that  Knox  had  been  re- 
quested to  undertake  this  task. — That  his  work,  in  England, 
was  much  esteemed  by  his  Puritan  friends,  may  be  inferred 
from  the  circumstance,  that  in  1580  Toby  Cooke,  stationer, 
obtained  a  licence  to  reprint  it.^  As  no  edition  of  that  date  is 
known,  we  may  conclude  that  it  was  not  actually  reprinted  till 
the  year  1591.  The  London  edition  of  that  date  may  be  con- 
sidered as  a  literal  reprint,  the  peculiarities  of  foreign  ortho- 
graphy being  corrected.'^ 

Calderwood,  in  summing  up  Knox''8  character,  remarks: 
"How   PROFOUND   HE   WAS   IN    DiVINITIE,    THAT  WORK   OF   HIS 

UPON  Predestination  may  give  evidence.^ 

'  Herbert's  Ames,  vol.  iii.p.  1263.  place  of  ether,  nether,  affgre,  forse,  and 

*  In  the  present  edition,  I  have  oc-  red,  which  might  convey  a  different 

casionally  adopted  the  more  correct  meaning  to  an  ordinary  reader. 

orthograpliy  of  1591,  in  such  words  as  '  Calderwood's    History,   vol.    viii. 

tither,  neither,  agree,  foresee,  read.  Sac,  in  p,  29. 


AN   ANSWER 

TO    A    GREAT    NOMBER 

of  blafphemous  cauillations  written  by  an 
Anabaptirt,andaduerfarie  to  Gods  eternal 
Prededination. 

AND     CON  FVTE  D 

Bj/  lohn  Knox,  minijier  of  Gods  worde 
in  Scot/and. 

Wherein  the  Author  fo  difcouereth  the  craft  and  falfho- 
de  of  that  feet ,  that  the  godly  knowing  that  error, 
may  be  confirmed  in  the  trueth  by  the  euident  Wor- 
de of  God. 


P  R  O  V.    XXX. 

U  There  is  a  generatio  that  are  pure  in  their  owne  coceil,  and 
yet  are  not  wafhed  from  their  fiUhines. 

Printed  by  lohn  Crefpin. 
M.     D.    L  X. 


VOL.  V. 


In  small  8vo,  pp.  455,  in  Roman  letter,  signatures 
A  to  Ff  4,  in  eights.  On  the  last  page  is  a  list  of 
**  Fautes  escaped  in  the  printing." 


AN   ANSVVERE 

TO     A     GREAT     NVMBER 
OF  BLASPHEMOVS  CAVIL- 

LATIONS  WRITTEN  BY  AN  ANA- 

baptift,  and  aduerfarie  to  Gods  eter- 

nall  Predeflination. 

And  confuted  /^y  lo  h  N  K  N  ox,  Minijler 

of  Gods  word  in  Scotland. 

WHEREIN    THE    AVTHOR    SO    DISCO- 

uereth  the  craft  and  falfliood  of  that  fe£l, 

that  the  godly  knowing  that  error,  may  be 
confirmed  in  the  truth  by  the  euident 
word  of  God, 

PROV.  XXX. 

Thfve  is  a  (jeneralion  that  are  pure  in  their  owne  conceit,  and 
yet  are  not  voajhed  from  their  fiUhincJJe. 


IMPRINTED  AT  LON- 

don  for  Thomas  Charde. 


In  small  Svo,  pp.  443,  Roman  letter,  signatures 
A  to  Ee  6,  in  eights.  The  device  on  the  title  is 
that  of  Richard  Field,  from  whose  press  the 
volume  evidently  proceeded.^ 


^y 


THE  PEEFACE. 


IV 


Amongest  the  manifold  blessinges  wherewith  God  hath  blessed 
his  chosen  children,  (whom  before  all  begining  of  times  he  hath 
predestinate  to  life  in  Christ  Jesus),  it  is  not  the  least,  most  Epu.  i.  3. 
deare  Brethren,  that  he  hath  given  unto  us  plaine  advertise- 
ment, how  diverse  unto  diverse  persons  shalbe  the  effect  and 
operation  of  his  Word,  so  oft  as  it  is  offered  unto  the  worlde. 
To  wit,  that  as  He  himself  was  appointed  by  his  heavenlie  Fa-  2  cor.  2  is. 
ther,  and  forespoken  by  the  Prophetes,  to  be  the  Stone  of 
offense,  the  stombling  block,  and  a  snare  to  the  two  houses  of  E^aies.u. 
Israel;  and  yet  that  he  shoulde  be  to  others  the  Sanctuarie  of 
honor,  the  Rocke  of  refuge,  and  author  of  libertie;  so  should 
his  ^Vordj  I  say,  truely  preached,  be  to  some  foolishnes  and  2Cor.2.  le.       \^^ 
the  savor  of  death,  and  yet  unto  others,  that  it  shoulde  be  the  icor.1.28. 
swete  odore  of  life;  the  wisedome  and  power  of  God,  and  that 
to  salvation,  to  all  those  that  beleve. 

I  purpose  not  at  this  present  to  intreat  nor  to  reason,  how 
and  why  it  is,  that  God's  eternall  Worde,  which  in  itself  is^ 
alwayes  one,  worketh  so  diversly  in  the  heartes  of  those  to 
whom  it  is  offered;  but  my  onelie  purpose  is,  in  few  wordes, 
to  admonish  us,  (to  whom  it  hath  pleased  God,  of  his  owne 
free  mercy,  more  playnely  to  revele  the  mysteries  of  our  re- 
demption then  he  hath  done  to  many  ages  before  us),  not  to 
esteme  this  a  small  and  common  blessing  of  God,  that  we 
have  not  onely  his  trueth,  but  also  the  effect  and  operation 
of  the  same,  confirmed  to  us  by  experience  of  all  ages.  Great 
and  infinite  is  that  benefit  of  God,  and  rightly  can  it  never 
be  weighed  whensoever  he  doth  offer  his  trueth  unto  the 
world.     But  such  is  either  the  dulnes  of  man  or  els  his  ex-  John  1.5. 


22  THE  PREFACE. 

treme  ingratitude,  tliat  ho  will  not  acknowledge  the  face  of 
the  veritie,  shyne  it  never  so  bryght.  The  ingratitude  of 
the  Jewes  is  hereof  unto   us  a  sufficient  witnes.     For  albeit 

Watt.  27. 38.  that  loug  they  did  looke  for  the  Messias  and  Saviour  pro- 
mised, yet,  neverthelcs,  when  he  came  with  wonderous  signes 
and  workes  supernaturall,  they  did  not  onely  not  know  him, 

Act.  2. 23.  but  also  refusing,  and  utterly  denying  him,  they  did  hang  him 

'  betvvext  two  theves  upon  a  crosse.  The  cause  hereof  in  some 
parte  Ave  know  to  be  the  carnal  libertie  which  continually  they 
did  thirst  after,  and  their  preconceaved  opinion  of  worldlie 
glorie;  which  because  Christe  Jesus  appeared  not  to  satisfio 
according  to  their  fantasie  and  expectation,  therfore  did  they 
contempteously  refuse  him,  and  with  him  all  God's  mercies 
offered  unto  them.  Which  fearfuil  example,  deare  Bretheren, 
is  to  be  observed  of  us.  For  by  nature  it  is  evident,  that  wo 
be  no  better  then  they  were.  And  as  touching  the  league  and 
societie  with  God,  which  prerogative  long  made  them  blessed, 
we  be  farre  inferiour  unto  them.  For  in  comparison  of  that 
league  made  with  Abraham,  the  tyme  is  shorte  that  the  Gen- 
tiles have  bene  avowed  for  God''8  people,  and  beloved  spouse 
of  Christe  Jesus.  Yea,  Paule  feareth  not  to  call  them  the  very 
natural  branches,  and  us  the  branches  of  a  wilde  olive.  And 
therfore  if  their  contempt  was  so  punished,  that  blindnes  yet 
remaineth  upon  them,  what  oght  we  to  feare?  They,  not  con- 
sidering the  office  of  Christe,  and  the  cause  of  his  coming,  were 
offended  with  his  presence  and  doctrine.     And  doeth  any  man 

Companions  of     tliiuk  that  WO  be  free  from  the  same  dangers?     Few  shalbe 

the  trueth.  ^  ^  _    _  '^ 

found  that  in  mouth  praise  not  veritie,  and  every  man  appereth 
to  delyte  in  libertie;  but  such  companyons  do  follow  bothe  the 
one  and  the  other.in  this  life,  so  that  both  are  despised  and  called 
in  doubt  when  they  be  offered  moste  plainly  to  the  world. 

To  speake  this  mater  somewhat  more  planely:  it  is  a  thing 
(as  I  suppose)  by  many  confessed,  that  after  darknes  light  hath 
appeared;  but  alas!  the  vices  that  have  abounded  in  all  estates 
and  conditions  of  persons ;  the  terrible  crueltie  which  hath  bene 


THE  PREFACE.  23 

used  against  the  Saintes  of  God;  and  the  horrible  blasphemies 
which  have  bene,  and  daily  are,  vomited  furth  against  Ohriste 
Jesus  and  his  eternall  veritie,  hath  given  (and  justly  may  give) 
occasion  to  the  imprudent  beholder  of  such  confusion,  to  pre- 
ferre  the  darknes  of  superstition,  which  before  did  reigne,  to 
the  light  of  salvation,  which  God  of  his  great  mercie  hath  now 
of  late  yeares  offered  againe  to  the  unthankfull  world.  For 
what  naturall  man  can  think  that  the  justice  of  faith,  planelye 
and  truely  preached,  should  be  the  occasion  of  sinne?  That 
grace  and  mercie  offered,  shoulde  inflambe  the  heartes  of  men 
with  rage  and  crueltie?  And  that  God*'s  glorie  declared, 
should  cause  men  impudently  to  spew  furth  their  vennom  and 
blasphemies  against  him  who  hath  created  them?  The  naturall 
man,  I  say,  can  not  perceave  how  these  inconveniences  should 
follow  God's  Word,  and  therfore  do  many  disdein  it,  a  greate 
nomber  deny  it,  and  few,  as  it  becommeth,  with  reverence  do 
imbrace  it.  But  such  as  with  grave  judgement  shal  consider 
what  was  the  common  trade  of  living,  when  Christe  Jesus  him 
self  did,  by  preaching  and  working,  call  men  to  repentance; 
what  was  the  intreatment  of  his  dearest  servants  whom  he  sent 
furth  to  preach  the  glad  tydinges  of  his  death  and  resurrection; 
and  what  horrible  sectes  followed,  and  daily  did  spring  after 
the  publication  of  that  joyfull  Atonement  made  betwene  God 
and  man  by  Christe  Jesus,  by  his  death,  resurrection,  and  ascen- 
sion: such,  I  say,  as  diligently  do  observe  these  former  pointes, 
shall  not  onely  have  mater  sufficient  to  glorifie  God  for  his 
graces  offered,  (be  the  lives  of  men  never  so  corrupted,  and  the 
confusion  that  thereof  insueth  never  so  fearful,)  but  also  they 
shall  have  just  occasion  more  steadfastly  to  cleave  and  stick  to 
the  trueth,  whose  force  and  effect  they  see  alwaies  to  have  bene 
one  from  the  beginning.  The  givers  of  these  offenses  shall  no  Matt. is.-. 
doubt  sustein  the  wo  pronounced  against  them  by  Ohriste 
Jesus.  But  yet  must  the  children  of  God  understand,  that  of 
necessitie  it  is  that  such  offenses  come,  that  the  elect  may  first  i  cor.  n  la. 
be  tryed,  and  after  be  partakers  of  that  blessing  pronounced 


24  THE  PREFACE. 

Luke  7. 23.  by  our  Master  in  those  wordes,  "  Blessed  is  he  that  is  not  of- 
fended in  me." 

The  cause  of  these  my  former  wordes  is,  that  as  Satan  ever 
frome  the  beginning  hath  declared  himself  ennemie  to  the  free 
grace  and  undeserved  love  of  God,  so  hath  he  now  in  these 

sathan  hath  ever  last  and  mosto  Corrupted  daies  most  furiously  raged  against 

raged  against  ^  J  ts   ^  a 

ofoor'"'^'"^^  that  doctrine,  which  attributeth  all  praise  and  glorie  of  oure 
redemption  to  the  eternall  love  and  undeserved  grace  of  God 

Ephes.a.  s.  alone.  By  what  meanes  Sathan  first  drew  mankynd  frome 
the    obedience  of  God,   the    Scripture   doeth   witnesse :     To 

now  Satan  drew   \vlt,  by  powriug  into  their  hartes  that  poison,  that  God  did 

*^°*^-  not  love  them;  and  by  affirming,  that  by  transgression  of  God''s 

commandement  they  might  attein  to  felicitie  and  joy;  so  that 
he  caused  them  to  soke  life  where  God  had  pronunced  death 
to  be.  This  same  practise  hath  Sathan  ever  frome  the  begin- 
ning used,  to  infect  the  Church  with  all  kynd  of  heresie;  as  the 
writings  of  Moyses,  of  the  Prophetes,  of  the  Apostles,  and  of 
the  godlie  in  the  Primative  Church,  do  playnelie  witnes.  But 
alas!  to  such  blasphemie  did  never  the  Devil  draw  mankynd 
as  now  of  late  daies,  in  the  which  no  small  nombre  are  become 
so  bolde,  so  impudent,  and  so  irreverent,  that  openly  they  feare 
not  to  affirme  God  to  be  unjust,  if  that  He  in  his  eternal  coun- 
sel hath  Elected  more  one  sort  of  men  then  another,  to  life 
everlasting  in  Christe  Jesus  our  Lord;  which  thing  of  late 
daies  is  more  planely  come  to  oure  knowledge  then  before  we 
could  have  suspected;  and  that  by  the  sight  of  a  book,  moste 
detestable  and  blasphemous,  conteinyng,  as  it  is  intituled,  "The 
Confutation  op  the  Errors  of  the  Careless  by  Necessitie." 
With  that  odious  name  do  they  burden  all  those  that  either  do 
teach,  either  yet  beleve,  the  doctrine  of  God's  eternall  Predestina- 
tion. Which  booke,  written  in  the  English  tongue,  doeth  contein 
aswell  the  lies  and  the  blasphemies  imagined  by  Sebastian  Cas- 
talio,  and  laid  to  the  charge  of  that  moste  faithfull  servant  ot 
God,  John  Calvlne;  as  also  the  vane  reasons  of  Pighius,  Sado- 
letus,  and  Georgius  Siculus,  pestilent  Papistes,  and  expressed 


THE  PREFACE.  25 

ennemies  of  God's  free  mercies.    The  displtefull  railiner  of  which  The  cause  of  the 

'-  °  wilting  of  this 

booke,  and  the  manifest  blasphemies  in  the  same  conteined,  ^°'^^^- 
togither  with  the  earnest  requests  of  som  godhe  Brethren, 
moved  me  to  prepare  an  Answere  to  the  same.  Others,  I  doubt  j 
not,  might  have  done  it  with  greater  dexteritie;  but  with  reve-  j 
rence  and  feare  do  I  lay  the  talent  committed  to  my  charge,  1 
upon  the  table  of  the  Lord,  to  bring  to  his  Church  such  advan-  j 
tage  as  his  godlie  wisdom  hath  appointed. 

But  lest  that  some  shoulde  think,  that  my  laburs  might 
better  have  bene  bestowed  in  some  other  exercise,  I  thoght 
expedient  to  admonish  all  brethren,  and  charitably  to  re- 
quyre  of  them,  not  to  esteme  the  mater  to  be  of  small  weight 
and  importance.  For,  seing  that  God's  free  grace  is  openly 
impugned  and  disdainfully  refused,  I  judge  it  the  duetie  of 
everie  man  that  loketh  for  life  everlasting,  to  give  his  confes- 
sion to  Christe  Jesus,  whose  glorie  is  by  these  blasphemers, 
to  the  uttermoste  of  their  power,  suppressed.  Some  do  think, 
that  because  the  reason  of  man  can  not  atteine  to  the  un- 
derstanding, how  God  shall  be  just,  making  in  his  counsel 
this  diversitie  of  mankind,  that  therefore,  better  it  were  to 
kepe  silence  in  al  such  mysteries,  then  to  trouble  the  braynes 
and  myndes  of  men  with  curious  disputations,  I  willingly  con- 
fesse,  that  al  curiositie  oght  to  be  avoided,  and  that  with  great 
sobrietie  we  ought  to  contemplate  and  beholde  that  incompre- 
hensible mysterie  of  our  redemption.     But  yet  I  say,  that  the  Ihe  necessitie  of 

/  ,  ,   T-,  ...  .  <  ^e  doctrine  of 

doctrine  of  God  s  eternal  Predestination  is  so  necessarie  to  the  ^'«*>j^.'.e"iali_ 
Church  of  God,  that,  without  the  same,  can  Faith  neither  be 
truely  taught,  nether  surely  established;  man  can  never  be 
broght  to  true  humilitie  and  knowledge  of  himself;  neither  yet 
can  he  be  ravished  in  admiration  of  God's  eternal  goodnes,  and 
so  moved  to  praise  him  as  apperteineth.  And  therefor  we 
feare  not  to  affirme,  that  so  necessarie  as  it  is  that  true  faith 
bo  established  in  our  hartes,  that  we  be  broght  to  unfeined 
humilitie,  and  that  we  be  moved  to  praise  him  for  his  free  graces 
receaved;  so  necessary  also  is  the  doctrin  of  God's  eternall 


/ 


J  'redestination. 


2G 


THE  PREFACE. 


Rom.  5. 1. 


1  Cor.  1,  30. 


Predestination.    For  first,  there  is  no  way  more  proper  to  buyld 
Tho  stabiiitie  of    and  establish  faith,  then  when  we  heare  and  undoubtedly  do 
i  beleve  that  our  Election  (which  the  Spirit  of  God  doth  seale  in 
our  hartes)  consisteth  not  in  ourselves,  but  in  the  eternal  and 
immutable  good  pleasure  of  God.     And  that  in  such  firmitie 
that  it  can  not  be  overthrowen,  nether  by  the  raging  stormes 
,of  the  world,  nor  by  the  assaultes  of  Sathan;  nether  yet  by  the 
wavering  and  weaknes  of  our  own  fleshe.     Then  onely  is  our 
salvation  in  assurance,  when  we  fynd  the  cause  of  the  same  in 
the  bosom  and  counsell  of  God.     For  sodowe  by  faith^ppre- 
hend  life  and  peace  manifested  in  Christe  Jesus,  that  by  the 
direction  and  guyding  of  the  same  faith  we  looke  farther,  to 
wit,  out  of  what  fountaine  life  doth  procede.     In  Christe  Jesus 
now  presently  do  we  fynd  libertie  and  life;  he  is  made  unto  us 
of  God,  wisdome,  and  righteousnes,  and  sanctification,  and  re- 
demption; and  in  the  promes  of  his  Gospel  is  founded  the  sta- 
biiitie of  our  salvation.     But  yet  we  have  a  joy  which  far  sur- 
Eo.  1. 20.  niounteth  this.     For  albeit  that  we  should  heare  that  the  mer- 

cies and  the  graces  of  God  were  offered  unto  aU  men,  and  albeit 
also  that  we  should  fele  that  our  heartes  were  sorawhat  moved 
to  beleve;  yet  onles  the  very  cause  of  our  faith  be  knowen,  oure 
joye  and  comfort  can  not  be  full.  For  if  we  shall  think  that 
we  beleve  and  have  embrased  Christe  Jesus  preached,  because 
our  wittes  be  better  then  the  wittes  of  others,  and  because  that 
we  have  a  better  inclination,  and  are  of  nature  more  ti'actable 
1  then  be  the  common  sorte  of  men,  Sathan,  I  say,  can  easely 
overthi'ow  all  comfort  buylded  upon  so  weak  a  ground.  For 
as  the  heart  of  man  is  vain  and  inscrutable,  so  may  it  be  that 
those  that  this  day  be  tractable  and  obedient,  having  also  som 
zeale  toward  godlines,  yea,  and  also  bothe  sense  and  feling  of 
God's  mercie;  such,  I  say,  may  shortly  hereafter  become  stub- 
born in  some  cases,  disobedient  in  maters  of  greate  importance, 
tempted  with  lustes,  and  finally  they  may  be  left  so  barren, 
that  rather  they  shall  tremble  at  the  sight  of  God"'s  judge- 
mentes,  then  that  they  can  rejoyse  in  the  free  adoption  of  his 


THE  PREFACE. 


27 


children.  And  therefor,  I  say,  that  except  our  comfort  be 
grounded  upon  that  foundation  which  never  can  be  moved,  it  is 
not  perfect.     And  that  ground  is  this,  that  when  we  under-  The  unmovabio 

-  '     ,  •        /Ni     •  T  Rround  of  Faith. 

stand  that  presently  we  beleve  m  Christe  Jesus,  because  we  5T  ^^^. 

J^  •'  '  Ejihes.  1.  14. 

were  ordeined  before  the  beginning  of  all  tymes  to  beleve  in  'U!!t^i%^^20. 
him;  as  in  him  we  were  elected  to  the  societie  of  eternall  life;  ,■  | 
then  is  oure  faith  assuredly  grounded,  and  that  because  the 
giftes  and  vocation  of  God  are  without  repentance,  and  he  is  jP.om.  u.  29. 
faithful  that  hath  called  us.    His  infinite  goodnes,  which  moved 
him  to  love  us  in  another  then  in  our  selves,  that  is  in  Christe     /  4 
Jesus,  according  to  his  free  benevolence,  which  he  had  purposed     f/7 
in  him,  is  to  us  a  towre  of  refuge,  which  Satan  is  never  able  to    -  | 
overthrowe,  nor  the  gates  of  hell  shall  never  prevail  against 
it.     For  howsoever  we  be  changeable,  yet  is  God  in  his  coun- 
sel stable  and  immutable;  yea,  how  weak,  how  feble,  how  dull 
that  ever  we  be,  yet  is  there  nothing  in  us  (even  when  we  be  in 
our  owne  judgement  most  destitute  of  the  Spirit  of  God)  which 
he  did  not  se  to  be  in  us  before  we  were  formed  in  the  wombe, 
yea,  and  before  the  beginning  of  all  tymes,  because  all  is  pre- 
sent with  him.     Which  imperfections,  infirmities,  and  dulnes, 
as  they  did  not  stoppe  his  mercie  to  elect  us  in  Christe  Jesus, 
so  can  they  not  compel  him  now  to  refuse  us.     And  frome  this 
fountaine  doth  flow  this  our  joye,  that  with  the  Apostle  we  are 
bolde  to  crye,  "  Who  is  able  to  seperate  us  from  the  love  of  Rom.  s. 
God  which  is  in  Christe  Jesus?"     For  seing  that  the  Father, 
who   hath  given  us  for  a  peculiar  inheritance   to  his   onelie 
Sonne,  is  so  mightie,  that  owte  of  his  hand  is  none  able  to  take 
us  away;    what  danger  can  be  so   great,  what  sinne  is  so  gre- 
vous,  or  what  desperation  so  depe,  that  is  able  to  devoure  us! 
For  seing  it  is  God  himself  who  will  absolve  us  from  all  ini- 
quitie;  and  seing  that  Christe  Jesus  his  Sonne  wil  advowe  us 
to  appertein  to  his  bodie,  what  is  he  that   dare  ryse  against 
us  to  condemne  us !     The  comfort  hereof  doeth  none  fele  ex-     j 
cept  the  chosen  children  of  God,  and  that  in  the  daye  when 
man's  justice  faileth,   and  the  battcll   of  their  conscience  is     . 


28 


THE  PREFACE. 


Ephcs.  's. 


Ham,  Tshmael, 
Esau,  Abshalom, 
Achitophtl, 
Judas, 

The  Ninivites, 
Manasses,  Paul, 
Magdeltne,  the 
Thiefe. 


What  Ilumilitie 


moste  grevous  and  feai-efull  Therefore  as  Faith  springeth 
frome  Election,  so  is  it  established  by  the  true  knowledge  of 
that  doctrine  onely,  which  this  day  is  moste  furiously  oppugned 
by  those  who  do  not  understand  the  same. 

And  frome  that  same  Doctrine  floweth  the  verie  mater  of 
trew  humilitie.  For  while  we  beholde  the  condition  of  those 
whom  nature  hath  made  equall,  to  be  so  farre  divers  the  one 
from  the  other,  it  is  unpossible  but  that  the  children  of  God 
in  their  own  heartes  unfeinedly  shalbe  humbled.  For  whither 
so  ever  they  shall  directe  their  eyes,  they  shall  behold  feai-efull 
examples  of  blyndnes,  and  of  such  iniquitie  as  all  men  justly 
oght  to  abhorre;  but  when  they  consider  themselves  to  have 
receaved  light  in  the  midst  of  such  darknes,  and  themselves  to 
be  sanctified  in  the  midst  of  so  wicked  a  generation,  from  what 
fountaine  can  they  say  that  this  procedeth?  Who  hath  illumi- 
nated their  eyes  while  that  others  abyde  in  blyndnes?  Who 
doth  brydle  their  affections  while  that  others  do  follow  the 
same  to  perdition?  Yf  they  say,  Nature;  their  own  conscience 
shall  convict  them,  for  Nature  hath  made  us  all  equall;  "By  na- 
ture are  we  the  children  of  wrathe  aswel  as  other.""  If  they 
say  Education,  reason,  or  their  own  studie;  common  experience 
shall  declare  their  vanitie.  For  how  many  have  bene  norished 
in  vertue,  and  yet  become  moste  filthie  in  life!  And  by  the 
contrarie,  how  many  have  long  remained  without  all  vertuous 
education,  and  yet  in  the  end  have  atteined  to  God's  favor? 
And  therfore  we  say,  that  such  as  attribute  any  thing  to  them- 
selves in  the  grace  of  their  election,  have  not  learned  to  give  to 
God  the  honor  which  to  him  apperteineth,  because  they  do  not 
frely  confesse  what  maketh  them  to  differre  from  others.  It 
is  universally  receaved  for  a  sentence  moste  true,  that  as  humi- 
litie is  the  mother  of  all  vertue,  so  it  is  also  the  roote  of  all 
godlynes.  But  how  is  it  possible  that  that  man  shalbe  humbled, 
that  can  not  abyde  to  heare  the  former  miserie  in  the  which  he 
was  borne?  neither  yet  the  means  by  the  which  frome  the  same 
he  was  delyvered?     If  a  begger  being  promoted  to  greate  ho- 


THE  PREFACE.  29 

nours  by  the  liberalitie  of  a  king,  should  be  remembred  of  his 
former  condition;  and  for  declaration  of  his  gratitude,  he 
should  be  commanded  to  reverence  the  embassador  or  herauld 
that  thus  should  say  unto  him,  "  Remember,  and  call  to  mynde, 
how  wretched,  poore,  and  miserable  somtymes  thow  wast,  and 
praise  the  goodnes  of  the  King,  by  whose  mercie  and  gentlenes 
thow  livest  now  in  this  honorable  estate.*"  If  this  begger,  I 
say,  should  stomake  that  his  povertie  should  be  so  often  ob- 
jected unto  him,  who  wold  saye  that  either  he  were  humble, 
either  yet  thankfull  to  the  King?  No  more  can  it  be  said,  that 
such  as  can  not  abyde  the  mention  of  God''s  eternall  Election, 
(by  the  which  onely  the  elect  be  extolled  to  dignitie  in  Christe 
Jesus),  be  either  humble  in  God's  presence,  either  yet  thankfull 
for  that  infinite  benefite  which  excedeth  all  measure;  to  wit, 
that  we  be  elected  in  Christe  Jesus  to  life  everlasting;  and  that 
God,  according  to  the  good  pleasure  of  his  eternall  counsel,  i 
hath  made  separation  betwext  those  who  did  fall  into  equal  1 
perdition,  as  touching  the  offence  and  sinne  committed. 

Such  as  desire  this  Article  to  be  buried  in  silence,  and  wold 
that  men  should  teach  and  beleve  that  the  grace  of  God's  elec- 
tion is  common  unto  all,  but  that  one  receaveth  it,  and  another 
receaveth  it  not,  procedeth  either  from  the  obedience  or  disobe- 
dience of  man;  such  disceave  themselves,  and  are  unthankful! 
and  injurious  unto  God.  For  so  long  as  they  see  not  that  true 
faith  and  salvation  (as  in  the  Discourse  shalbe  more  plainely 
declared)  springe  from  Election  and  are  "the  gifte  of  God,  and  Ephes.2.8. 
come  not  of  ourselves,"  so  long  are  they  disceaved  and  remayn 
in  error.  And  what  can  be  more  injurious  unto  God's  free 
grace,  then  to  affirme  that  he  giveth  no  more  to  one  then  to 
another;  seing  that  the  whole  Scriptures  do  playnely  teache, 
that  we  have  nothing  which  we  have  not  receaved  of  free  grace 
and  mere  mercie,  "and  not  of  our  workes,  nor  of  anything  in  Ephcs.2.9. 
us,  lest  any  man  shoulde  boast  himself  V  And  therefore  let 
wicked  men  rage  as  they  list,  we  will  not  be  ashamed  to  con- 
fesse  always,  that  onelie  grace  maketh  difference  betwixt  U3 


J 


30 


THE  PREFACE, 


and  the  rest  of  the  world.  And  I'urther,  we  feare  not  to  affirm, 
thai;  suche  as  fele  not  that  comfort  inwardly  in  their  conscience, 
can  never  be  thankfull  to  God,  neither  yet  willing  to  be  subject 
to  his  eternall  counsel;  which  is  the  onelie  cause  that  these 
wicked  men  moste  unreverently  do  stornie  and  rage  against 
that  doctrine  which  they  do  not  understand.  But  let  us,  deare 
Brethren,  be  assured,  that  none  other  doctrine  doth  establishe 
faith,  nor  maketh  man  humble  and  thankfull  unto  God.  And 
finally,  that  none  other  doctrine  maketh  man  carefull  to  obey 
God  according  to  his  commandement,  but  that  doctrine  only 
which  so  spoileth  man  of  all  power  and  vertue,  that  no  portion 
of  his  salvation  consisteth  within  himself;  to  the  end  that  the 
whole  praise  of  our  redemption  may  be  referred  to  Christo 
f  Jesus  alone;  whom  the  Father,  of  verie  love,  hath  given  to 
death  for  the  deliverance  of  his  bodie,  which  is  the  Church,  to 
the  which  He  was  appointed  Head  before  the  beginning  of  all 
tyraes.  To  Him,  therefore,  with  the  Father  and  Holie  Ghost, 
be  all  praise  and  glorie  for  ever  and  ever.     So  BE  IT. 


TO  THE  READER. 


For  the  understanding  of  the  nombres,  the  Readers  shall  ob- 
serve, that  as  the  Writer  in  his  pestilent  booke  hath  devided 
the  whole  into  certen  argumentes,  so  lykewise  have  I  devided 
myne  Answers  into  certen  Sections.  And  because  that  many 
things  in  his  railing  reasons  are  either  unworthie  of  any  an- 
swere,  or  els  not  necessarie  to  be  answered  so  oft  as  he  repet- 
eth  the  same,  I  thoght  good  to  signe  those  thinges  in  everie 
severall  Section  which  I  thoght  in  the  same  moste  necessarie  to 
be  answered.  And  this  I  have  done  aswell  in  his  Reasons  as 
in  myne  Answers,  so  that  the  figure  of  1,  2,  3,  4,  5,  6,  7,  8, 
which  be  marked  in  the  mergent  of  his  Reasons,  are  answered 
where  the  lyke  nombre  is  found  in  myne  Answers.  This  I 
thoght  good  to  admonish  the  Reader. 


Thus  Beginneth  the  Booke  of  the  Adversaries  of  God's 
Eternal  Predestination  : — 

The  First  Error  of  the  Garbles  of  Necessitie.  ThkIst 

Section. 

Answer. 

We  are  not  ignorant,  nether  yet  do  ye  dissemble,  whom  ye 
accuse;  but  how  justly  you  term  our  doctrine  Error,  and  us 
Careles,  at  this  tyme  I  omit  to  speak,  becaus  that  after  wo 
shal  have  occasion  more  largely  to  common  with  you  in  that 
mater.  Onely  at  this  present  I  demand  of  you,  with  what  con- 
science can  you  burden  us  with  the  odious  name  of  Stoicall 
Necessitie,  which  so  often  most  impudently  ye  laye  to  our 
charge,  in  this  your  moste  ungodlie  and  confused  worke,  seing 
that  no  men  do  more  abhorre  that  develishe  opinion  and  pro- 
phane  name  then  we  do?  It  is  easie  to  persuade  you,  as  I  sup- 
pose, that  we  dissent  not  from  the  judgment  of  the  reverend 
servant  of  Christ  Jesus,  John  Calvin,  (whome  ye  in  skoffing 
and  dispite  use  to  terme  and  call  our  God).  And  therefore 
from  hencefurth,  to  put  silence  to  your  venomous  tongues,  and 
to  cause  your  impudencie  more  to  appere  to  such  whose  eyes 
Sathan  hath  not  blinded  with  like  pryde  and  malice,  as  in  you 
are  more  then  evident,  I  will  faithfully  recyte  his  wordes  and 
sentences  in  this  behalf,  written  thus  in  his  Christian  Institu-  cap.  14. 

, .  1  Section  40. 

tions. 

"Those,  saieth  he,  that  studie  to  make  this  doctryn,  meaning 
of  God's  eternall  Providence  and  Prsedestination,  odious,  falsly 
do  calumniate,  that  it  is  the  Paradox,  that  is,  doubtful!  and 

'  The  references  to  Calvin's  Insti-  In  the  later  editions,  as  finally  re- 

tutes,   correspond   with   the  revised  vised  by  the  Author,  the  arrangement 

edition,  "  Institutio  totius  Cliristianae  of  the  work  was  entirely  changed. 
Ileligionis,"  &c.    Geneva?,  1550,  4to. 


32  ON  PREDESTINATION. 

hard  opinion  of  the  Stoiks,  who  did  affirm  that  all  things 
chanced  and  come  to  passe  by  fatall  or  mere  necessitie.     The 

Libr.aiBonifa  2,  wliich  also  was  objocted  to  Saint  Augustine.  As  touching  us, 
we  do  not  willingly  debate  nor  strive  for  wordes;  nevertheles 
in  no  case  admit  we  nor  receave  the  terme  which  the  Stoikes 
used  in  Latyn,  called  Fatum.  Aswel  becaus  it  is  of  the  nom- 
bre  of  those  wordes,  the  prophane  and  unprofitable  novities 
whereof  Paul  willeth  us  to  avoyd;  as  also  because  that  by 
hatred  of  it,  our  ennemies  go  about  to  charge  the  veritie  of 
God,  As  touching  the  opinion,  we  are  falsly  and  maliciously 
burdened  therewith;  for  we  imagin  not  a  Necessitie  which  is 
conteined  within  Nature  by  a  perpetual  conjunction  of  natural 
causes,  as  did  the  Stoikes;  but  we  afiirme  and  menteine  that 
God  is  Lord,  Moderator,  and  Governor  of  all  things;  whom  we 
affirm  to  have  determined  from  the  beginning,  according  to  his 
wisdom,  what  he  wold  do;  and  now  we  say,  that  he  doth  exe- 
cute according  to  his  power  whatsoever  he  hath  determined. 
Whereof  we  conclude,  that  not  onely  the  heaven  and  earth  and 
creatures  insensible,  but  also  the  counseles  and  the  willes  of 
men  are  governed  by  his  Providence,  so  that  they  tend  and  are 
.ed  to  the  scope  and  end  which  he  hath  purposed  V  He  pro- 
cedeth  further,  answering  the  objection  which  may  be  made,  say- 
ing, "  What  then,  is  there  nothing  done  by  fortune  and  chance? 
I  answer,  That  wel  and  godly  it  is  written  by  Basilius  called 
the  Great,  That  fortune  and  adventure  are  the  wordes  of  Pay- 
nims,  the  signification  whereof  oght  in  no  wise  to  enter  into 
the  heart  of  the  faithfull.  For  if  all  prosperitie  be  the  bene- 
diction of  God,  and  adversitie  his  malediction,  there  remaineth 
no  place  to  fortune  in  such  things  as  come  to  men."  And  fur- 
ther, to  the  end  of  that  section,  he  bringeth  furth  the  mynde  of 

Retract.  Augustiuc  conccming  fortune,  whereof  parchance  we  may  after 

somwhat  speake. 

This  one  sentence  is  sufficient  to  convict  bothe  your  mas- 
ter and  you  of  malicious  envie  and  most  unjust  accusation; 
for  herein  doeth  not  onely  John  Calvin,  and  we  all  with  hira 


ON  PREDESTINATION.  33 

abliorre  from  the  terme  of  Fatwm  called  Destinle,  but  also  from  I 
that  diabolicall  opinion  which  the  Stoikes  mainteined.  When  I 
I  consider  what  should  be  the  cans  that  thus  maliciously  ye 
should  burden  us  with  that  which  so  planely  by  word  and 
writing  we  oppugne,  I  am  compelled  to  suspect,  that  either  ye 
understand  not  the  nature  of  the  terme  which  ye  lay  to  our 
charge,  or  els  that  ye  have  a  further  fetch  then  at  first  sight 
doth  appere. 

We  plainly  do  affirme,  That  the  opinion  of  the  Stoikes  is  stoical  Neces- 
damnable  and  false;  for  they  did  place  such  power  in  the  sterres 
and  in  their  oppositions,  that  impossible  (they  affirmed)  it  was 
to  change  or  avoyd  that  which  by  their  constellation  and  in^ 
fluence  was  appointed  to  come.  In  so  much,  that  they  helde 
that  Jupiter  himself  (whom  they  called  the  great  and  supreme 
God)  could  neither  alter  nor  stop  the  operation  of  the  sterres 
and  the  effectes  that  should  folow  thereupon;  and  so  they 
affirmed.  That  the  mutations  of  kingdomes,  the  honors  of  some 
men,  the  dejection  of  others,  and  finally,  that  bothe  vice  and 
vertue  were  all  togither  in  the  power  of  the  sterres.  Against 
this  pestilent  opinion,  strongly  and  learnedly  disputeth  Augus- 
tine in  diverse  places,  but  chefely  in  his  fift  booke  of  that 
worke,  intituled,  "Of  the  Citie  of  God;*"  affirming,  that  onely  by  cap. i, 2, 3, 4, *  5. 
the  providence  of  God  are  kingdoms  erected,  mainteined,  and 
changed:  that  sterres  have  no  power,  neither  to  incline  man 
to  vertue  nor  to  vice:  that  such  blasphemies  oght  to  be  repel- 
led from  the  eares  of  all  men.  Which  sentences,  becaus  they 
do  most  perfectly  aggre  with  God's  infallible  Worde,  we  reve- 
rentlye  embrace,  and  constantly  do  beleve:  And  so,  why  that 
ye  shuld  thus  impudently  accuse  us  of  that  which  we  never 
thoght,  wise  men  may  wonder.  O,  say  you,  ye  take  away  the 
worde  of  Stoicall  Necessitie,  but  yet  ye  affirme  the  selfe  same 
thing  which  they  affirmed.    I  answer,  If  ye  can  make  no  differ-  Answer  to  aa 

°  "^  ,  '         ./  ^  Objection. 

ence  betwext  the  omnipotent,  moste  perfect,  most  just,  and 

immutable  will  of  God,  and  the  opposition  of  sterres,  called 

constellation,  you  have  evill  profited,  not  onely  in  God's  schoole, 
VOii.  V.  0 


34  ON  PREDESTINATION. 

but  also  in  those  artes  in  which  som  of  you  wold  seme  to  be 
subtill.  Do  we  affirme,  that  of  Necessitie  it  was  that  Pharao, 
after  many  plagues  susteined,  should  with  his  greate  hoste  be 
drowned?  that  Nabuchadnezer  should  be  transformed  into  a 
brute  beast?  that  Cyrus  should  first  distroy  Babilon,  and  after 
proclame  libertie  to  the  people  of  God  (after  their  long  and 
dolorous  captivitie),  because  the  influence  of  the  sterres  did 
lead  them  to  that  end?  Or  do  we  not  rather  most  constantly 
affirm,  that  the  seternall  counsel  of  God,  his  immutable  decree 
and  most  holie  wil  (which  onely  is  the  most  perfect  rule  of  all 
justice  and  equitie),  did  bring  all  these  thinges  to  passe  by 
such  meanes  as  He  had  appointed,  and  by  his  Prophetes  fore- 
spoken?  But  here  you  storme,  crying  in  your  accustomed 
furie,  What  is  this  els  but  Stoicall  Necessitie,  to  make  God''s 
wil  the  only  cause  of  all  thyngs,  be  they  good  or  bad?  How 
dull  and  ignorant  you  are,  if  ye  can  not  make  difference  be- 
twixt God's  will  and  that  Necessitie  which  the  Stoikes  main- 
teaned,  I  have  before  touched;  and  how  maliciously  ye  impute 
unto  us  wordes  and  sentences,  whereof  ye  be  never  able  to 
convict  us,  shall  shortly  (God  willing)  be  declared.  But  by 
whytbeAnabap-  this  I  pcrccavo  where  the  shoe  doeth  wring  you.  If  God's  will, 
Predestination,  ^^^®  couuscl,  his  providenco,  and  decree  beare  rule  in  the  actions 
of  mannes  lief,  then  foresee  you  and  feare  that  your  free  will 
shal  be  broght  into  bondage;  and  so  can  ye  not  come  first  to 
the  perfection  of  angels,  and  in  processe  of  tyme  to  the  justice 
of  Christe,  by  the  meanes  of  your  free  will.  Whether  I  wrong- 
ously  suspect  you,  and  so  have  erred  in  my  judgement,  your 
own  wordes  shall  after  witnes.  For  seing  that  we  have  planely 
proved,  that  most  unjustly  and  moste  maliciously  ye  accuse 
and  traduce  us  of  the  vane  opinion  of  the  Stoikes,  I  will  pro- 
cede  to  that  which  ye  call  our  First  Error,  efter  that  I  have 
(for  the  better  instruction  of  the  simple  reader)  declared 
what  we  understand  by  Prescience,  Providence,  and  Prse- 
destination,  which  termes  do  so  offend  you  that  ye  can  not 
heare  them  named. 


ON  PREDESTINATION.  35 

When  we  attribute  Prescience  to  God,  we  understand  that  pbescienck. 
all  things  have  ever  bene,  and  perpetually  abyde  present  before 
his  eyes,  so  that  to  his  eternall  knowledge  nothing  is  bypast, 
nothing  to  come,  but  all  thinges  are  present,  and  so  are  they 
present  that  they  are  not  as  conceaved  imaginations,  or  formes 
and  figures,  whereof  other  innumerable  thinges  precede  (as 
Plato  teacheth,  that  of  the  form  and  exemple  of  one  man  many 
thousandes  of  men  are  fashioned).  But  we  say  that  all  things 
be  so  present  before  God,  that  he  doeth  contemplat  and  beholde 
them  in  their  veritie  and  perfection.  And  therefor  it  is,  that 
the  Prophetes  often  tymes  speak  of  things  being  yet  after  to 
come,  with  such  certentie  as  that  they  were  alreadie  done.  And 
this  Prsescience  of  God  do  we  affirm  to  be  extended  to  the  uni- 
versall  compasse  and  circuite  of  the  world,  yea,  and  unto  every 
particuler  creature  of  the  same. 

God's  Providence  we  call  that  soverane  empire  and  supreme  pkotidencb. 
dominion,  which  God  alwayes  kepeth  in  the  governement  of  all 
thinges  in  heaven  and  earth  conteined.     And  these  two  (that    , 
is  Prescience  and  Providence)  we  so  attribute  to  God,  that 
with  the  Apostle  we  fear  not  to  affirme,  that  in  him  we  have 
our  being,  moving,  and  lief:    We  feare  not  to  affirme,  that  the  johnio. 
way  of  man  is  not  in  his  owne  power,  but  that  his  foot-steppes 
ar  directed  by  the  Eternall :  That  the  sortes  and  lottes,  which  prover.  20. 
appere  most  subject  to  fortune,  go  so  furth  by  his  Providence: 
"That  a  sparro  falleth  not  upon  the  ground  without  our  heaven-  Mattn  10. 29. 
lie  Father."     And  thus  we  give  not  to  God  only  Prsescience  by  Prover.  le. 
an  ydle  sight,  and  a  Providence  by  a  general  moving  of  his 
creatures,  as  not  only  some  philosophers,  but  also  mo  then  is  to 
be  wished  in  our  dales  do,  but  we  attribute  unto  him  such  a 
knowledge  and  providence  as  is  extended  to  every  one  of  his 
creatures.     In  which  he  so  worketh,  that  willingly  they  tend 
and  incline  to  the  end  to  which  they  are  appointed  by  him. 
What  comforte  do  the  sonnes  of  God  receave  in  earnest  medi- 
tations hereof,  this  tyrae  will  not  suffer  to  intreate.     But  at 
one  word  to  finish:  Alas !  to  what  miserie  were  we  exposed,  if 


Sft  ON  PREDESTINATION. 

we  should  be  persuaded  that  Sathan  and  the  wicked  might,  or 
could  do  any  thing,  otherwise  then  God  hath  appointed,  let 
the  godly  consider. 
predestivatiok.  1  Predestination,  whereof  now  this  question  is,  we  call  the 
pternall  and  immutable  decree  of  God,  by  the  which  he  hath 
pnce  determined  with  himself  what  He  will  have  to  be  done 
with  everie  man.  For  he  hath  not  created  all  (as  after  shalbe 
*^'""^  proved)  to  be  of  one  condition.  Or,  if  we  will  have  the  defini- 
'  tion  of  Predestination  more  large,  we  say,  that  it  is  the  most 
wise  and  most  just  purpose  of  God,  by  the  which,  before  all 
tyme,  he  constantly  hath  decreed  to  cal  those  whom  he  hath 
loved  in  Christ,  to  the  knowledge  of  himself  and  of  his  Sonne 
Christ  Jesus,  that  they  may  be  assured  of  their  adoption  by 
the  justification  of  faith;  which  working  in  them  by  charitie, 
maketh  their  workes  to  shyne  before  men  to  the  glorie  of  their 
Father,  so  that  they  (made  conforme  to  the  image  of  the  Sonne 
of  God)  may  finally  receave  tha/tglm^ewhich  prepared  for 
the  vessels  of  mercie. 

These  latter  parts  (to  wit,  of  vocation,  justification  of  faith, 
and  of  the  effect  of  the  same)  have  I  added  for  such  as  think 
that  we  imagin  it  sufficient,  that  we  be  predestinate,  how 
wickedly  so  ever  we  live.  We  constantly  affirme  the  plane 
contrarie;  to  wit,  that  none  living  wickedly  can  have  the  assur- 
ance that  he  is  predestinate  to  lief  everlasting.  Yea,  althogh 
man  and  angell  wolde  beare  record  with  him,  yet  will  his  own 
conscience  condemne  him,  unto  such  tyme  as  unfeanedly  he 
turne  from  his  wicked  conversation. 

These  termes  I  tlioght  good  in  the  beginning  to  explane, 
to  the  end  that  the  reader  may  the  better  understand  our 
meaning  in  the  same,  and  that  we  be  not  after  often  compelled 
to  repete  them  again.  Now  to  that  which  ye  call  the  First 
Error. 

The  2d  THE  ADVERSARIE. 

God  hatlie  not  created  all  men  to  be  saved  by  any  manner  of  meanes,  but 
before  the  foundation  of  the  world  he  hath  chosen  a  certen  to  salvation,  which 


ON  PREDESTINATION".  S7 

is  but  a  small  flock,  and  the  rest,  which  be  innumerable,  he  hath  reprobate 
and  ordeined  to  condemnation :  Because  so  it  pleaseth  Him. 

Answer. 
They  are  not  onely  reputed  liers  and  called  fals  witnesses, 
that  boldly  and  planelie  affirme  a  lie  in  plane  and  expresse 
wordes,  but  such  also  as  in  reciting  the  myndes  of  other  men, 
change  their  meaning  by  altering  their  wordes,  by  adding  more 
then  they  spake,  or  by  dyminisliing  that  which  might  explane 
the  thinges  that  remained  obscure,  or  more  fully  might  expres 
the  minde  of  the  speakers.  And  in  all  these  three  vices  are  you 
criminall  in  this  your  first  accusation  or  witnessing  laid  against 
us.  For  our  wordes  ye  have  altogether  altered;  to  them  ye 
have  added,  and  from  them  ye  have  diminished  that  which  ye 
think  may  aggravate  and  make  odious  our  cause.  And  there- 
fore, I  say,  ye  are  detestable  liers  and  malicious  accusers.  For 
probation  hereof  I  appele  to  our  writings,  be  they  in  Latyn, 
Frenche,  Italian,  or  English,  (in  so  many  tongues  this  mater  is 
written),  if  that  any  of  you  be  able  to  bring  furth  our  proposi- 
tions in  any  of  them  in  this  your  forme,  and  conteining  your 
whole  wordes,  I  offer  to  make  satisfaction  unto  you,  (whether 
ye  will  by  worde  or  writing),  that  I  have  highly  offended  in 
calling  you  detestable  liers.  But  if  ye  be  never  able  to  shew 
any  such  wordes  used  by  us  (as  plane  it  is  ye  be  not),  then 
your  Master  Castalio  and  you  bothe  are  far  from  that  perfec- 
tion (to  speake  no  more  bitterly)  which  ye  pretend.  For  ye 
are  manifest  liers,  and  whose  sonnes  they  are  called  you  can  Liers  are  the 

.  .  />     1  1  T-i        Devilles  sonnea. 

not  be  Ignorant,  accusmg  men  of  that  they  never  ment.  For 
thus  formeth  Castalio  his  first  fals  accusacion  against  Master 
Calvin:  "God  hath  created  to  perdition  the  most  part  of  the 
world,  by  the  naked,  bare,  and  pure  pleasure  of  his  own  will." 
And  this  same  ye  affirme  in  mo  wordes  more  impudently 
patched;  so  bothe  you  and  he  do  adde  to  our  wordes  of  your 
own  malicious  mynd.  These  sentences:  "God  hath  created 
the  most  parte  of  the  world,  which  is  an  innumerable  multitude, 
to  perdicion,  onely  becaus  it  so  pleased  Him;"  you  steall  from 


38  ON  PREDESTINATION. 

our  wordes,  and  suppresse  that  which  ever  we  joyne  when  we 
make  mention  of  God's  Predestination,  to  witt,  that  he  hath 
created  all  thinges  for  his  own  glorie.  That  albeit  the  cause 
of  God's  will  be  incomprehensible,  secret,"~and  hid  from  us, 
when  of  the  same  masse  he  ordeyned  some  vesselles  to  honor 
and  some  to  destruction,  yet  it  is  raoste  just,  most  holie,  and 
most  to  be  reverenced.  Now  to  the  further  declaration  aswel 
of  our  mynd  as  of  your  shameles  malice,  I  shall  recite  some  sen- 
tences of  Master  Calvin,  as  doth  that  godlie  and  learned  man, 
Theodoras  Beza,  against  the  craftie  surmyse  of  your  Master 

institut.  cap.  14.  Castalio.  "  I  say  (saieth  John  Calvin)  with  Augustin,  that  of 
God  they  were  created,  whom  without  doubte  he  foreknew  to 
go  to  perdition;  and  that  was  so  done  becaus  so  he  wold. 
Why  he  wold,  it  apperteineth  not  to  us  to  inquire,  who  can 
not  comprehend  it;  neither  yet  is  it  convenient,  that  the  will 
of  God  shall  discend  and  come  downe  to  be  decided  by  us.  Of 
the  which,  so  oft  as  mention  is  made  under  the  name  of  it,  is 
the  supreme  and  most  high  rule  of  justice  nominated.  And 
further,  we  affirme  that  which  the  Scripture  clearly  sheweth, 
to  wit,  that  God  did  once  by  his  eternall  and  immutable  coun- 
sel appoint  whom  somtyme  he  should  take  to  salvation,  and 
also  whom  he  should  condemne  to  destruction.  We  affirm, 
those  whom  he  judgeth  worthie  of  participation  of  salvation, 
to  be  adoptate  and  chosen  of  his  free  mercie  for  no  respect  of 
their  own  dignitie;  but  whom  he  giveth  to  condemnation,  to 
the  same  he  shuteth  up  the  entres  to  life  by  his  incomprehen- 
sible judgement;  but  yet  by  that  judgement  that  neither  can 
nor  may  be  reproved."" 

PradSauone.  -^^^  ^^  another  worke,  "  If  we  be  not  ashamed  (saith  he), 
of  the  Gospell,  it  behoveth  us  to  confess  that  which  therin  is 
manifestly  taught;""  that  is,  that  God  of  his  seternall  good 
pleasure,  whose  cause  dependeth  upon  none  other,  hath 
destinate  to  salvation  whom  it  pleased  him,  the  rest  being 
rejected.  And  whom  he  hath  honored  with  his  free  adop- 
tion, those  He  illuminateth  by  his  Spirit,  that  they  may  re- 


ON  PREDESTINATION.  39 

ceave  the  life  offered  in  Christ.  Others  by  their  own  will  so 
remaning  unfaithfull,  that  being  destitute  of  the  light  of  faith 
they  continue  in  darknes.  Also  that  which  Sainct  Augustine 
writeth:   "So  is  the  will  of  God  the  highest  rule  of  justice,  institu. cap. ii, 

sect.  14, 

that  whatsoever  he  will,  in  so  far  as  he  willeth  it,  it  is  to  be 
holden  just."  Therefor,  when  the  question  is.  Why  did  God 
so?  it  is  to  be  answered,  Because  so Jie  wold.  jTut  if  thow 
procede  asking,  Why  he  wold?  thow  sekest  a  thing  greater  and 
more  hie  then  God''s  will,  which  can  not  be  found.  And  after, 
saieth  he,  "  We  must  ever  returne  to  the  pleasure  of  his  will, 
the  cause  whereof  is  hidde  within  himself.'"' 

But  to  make  this  mater  more  evident,  I  will  adduce  one 
or  two  places  mo,  and  so  put  end  to  this  your  forged  accu- 
sation for  this  tyme.  In  his  book  which  he  writeth  of  the 
Eternal  Predestination  of  God,  thus  he  saieth,  "Albeit  that 
God  before  the  defection  of  Adam  had  determined,  for 
causes  hid  to  us,  what  he  was  to  do,  yet  in  Scripture  we 
read  nothing  to  be  condemned  of  him  except  sinne."  And 
so  it  resteth,  that  he  had  just  causes  (but  hid  from  us)  in 
rejecting  a  part  of  men;  for  he  hatetli  nor  damneth  nothing 
in  man   but  that    which    is    contrarie    to    his    iustice.     Also  caivinupon 

,•111  1  Isaiah,  23. 

writmg  upon  Isaie,  the  23d  chapter,  upon  these  wordes : 
"  The  Lord  of  Hostes  hath  decreed  to  prophane  the  pryde  of 
all  the  noble  ones,*"  &c.,  he  saieth,  "  Let  us  learn  of  this  place, 
that  the  providence  of  God  is  to  be  considered  of  us,  that  to 
him  we  may  give  the  glorie  and  praise  of  his  omnipotencie,  for 
the  wisdom  and  the  justice  of  God  are  to  be  joyned  with  his 
power.  Therefore,  as  the  Scriptures  teach  us,  that  God  by  his 
wisdom  doth  this  or  that,  so  do  they  teach  us  a  certen  end  why 
he  doth  this  or  that:  for  the  imagination  of  the  absolute  power 
of  God,  which  the  Scholemen  have  invented,  is  an  execrable 
blasphemie;  for  it  is  asmuch  as  they  should  say,  that  God  were 
a  tyrant  that  appointed  things  to  be  done,  not  according  to 
equitie,  but  according;  to  his  inordinat  appetite.     With  such  The  schooies  of 

■•^  ^  °  _  ^  ^  _  I'apistes  full  of 

blasphemies  be  the  scholes  replenished;  neither  yet  differ  they  wasphcmies. 


/ 


40 


ON  PREDESTINATION. 


■f~. 


from  the  Ethnicks,  who  did  affirme  that  God  jested  or  did 
sporte  in  the  maters  of  men.  But  we  are  taught  in  the  scholo 
of  Christe,  that  the  justice  of  God  shyneth  in  his  workes,  what 
so  ever  they  be,  that  the  mouthes  of  all  men  may  be  stopped, 
and  glorie  may  be  geven  to  him  alone.  And  therefor  the  Pro- 
phet rehearseth  just  causes  of  this  destruction  (meaning  of  the 
destruction  of  Tyrus),  that  we  shall  not  thinke  that  God  doth 
any  thing  without  reason.  Those  of  Tyre  were  ambitious, 
proude,  avaricious,  lecherous,  and  dissolute." 

What !  is  he  so  simple,  which  may  not  now  consider  and  un- 
derstand what  was  your  malice  and  devilish  intention,  in  patch- 
ing up  this  your  first  accusation?  not  the  zeale  of  God's  glorie, 
as  you  falsly  pretend,  but  the  hatred  which  ye  have  conceaved 
against  them  who  have  soght  your  salvation.  For  if  ye  had 
ment  any  thing  simply,  ye  should  not  have  added  that  which 
ye  be  never  able  to  shew  in  our  writings;  neither  yet  can  ye 
laufully  prove  that  we  have  spoken  the  same  in  reasoning  with 
any  of  you.  We  (so  taught  by  the  Scriptures)  with  reverence 
do  affirme.  That  God  for  just  causes,  albeit  unknowen_andJiid 
to.us,Jiatii,rejected  a  parte  of  men.  But  you,  making  no  men- 
tion of  any  causej'affirme,  that  we  holde  "  That  He  hath  created 
the  most  part  of  the  world  (which  is  innumerable)  to  no  other 
end  but  to  perdition;""  in  which  shameles  lie  your  malice  passeth 
measure.  For  neither  do  we  rashly  define  the  nomber  of  the 
one  nor  of  the  other;  howbeit  the  Scripture  in  dyvers  places 
affirmeth  Ohristes  flocke  to  be  the  litle  flocke,  the  nomber  to 
be  few  that  findeth  the  way  that  leadeth  to  life.  This  notwith- 
standing, I  say,  we  use  not  boldly  to  pronounce,  whether  of  the 
nombres  shalbe  the  greater,  but  with  all  sobrietie  we  exhorte 
the  people  committed  to  our  charge,  not  to  folowe  the  multi- 
tude to  iniquitie.  For  if  they  do,  there  is  no  multitude  that 
can  prevaile  against  God.  And  so  to  us  in  this  behalf  ye  are 
greatly  injurious. 

But  yet  in  the  second  parte,  your  malice  is  more  manifest, 
for  ye  burden  us  that  we  should  affirme.  That  the  end  of  the 


ON  PREDESTINATION.  41 

creation  of  the  reprobate  was  none  other  but  their  eter- 
nall  perdition.  From  which  calumnie  Master  Calvin  clearly 
purgeth  us  in  these  wordes:  "All  oght  to  know  (saieth  he)  ins\.cap. u. 
that  which  Salomon  saieth,  that  God  hath  created  all  for  j 
himself,  and  the  wicked  also  to  the  evill  day.'*'  Consider  and  | 
mark,  that  we  (instructed  by  the  Holie  Ghost)  do  first  affii-me, 
that  the  cause  and  end  why  the  reprobate  were  created,  neither 
was,  nor  is  not,  their  onlie  perdition  (as  ye  burden  us),  but 
that  the  glorie  of  God  must  nedes  appere,  and  shyne  in  all  his 
workes.  And  secondarely,  we  teach,  that  their  perdition  doeth 
so  depend^ upon  God's  Predestination,  that  the  just  cause  and 
mater  of  their  perdition  is  found  within  themselves;  and  that 
albeit  the  decree  and  counsel  of  God  be  incomprehensible  to 
men's  understanding,  yet  nevertheles  it  is  most  just  and  most 
holie.  And  thus  have  I  so  plainely,  and  in  so  few  wordes  as 
conveniently  I  could  expound  in  what  pointes  ye  are  malicious 
liers,  what  ye  have  added  of  hatred  to  our  wordes,  and  what 
ye  suppresse,  that  the  equitie  of  our  cause  should  not  appere 
to  men.  God  grant  you  (if  his  good  pleasure  be)  with  greater 
modestie  to  write,  and  with  more  humilitie  to  reason  in  those 
highe  mysteries,  which  far  surmount  the  reach  of  mannes 
capacitie. 

But  now  I  precede  to  the  preface  of  your  Confutation,  which 
thus  beginneth. 

The  Adversarie.  the  3d 

The  Confutation  of  the  First  Error, 
To  prove  this  true,  they  can  bring  furth  no  plane  testimonie  of  the  "Worde. 
For  there  is  no  such  saieng  in  the  holie  Scripture,  That  God  hath  reprobate 
man  afore  the  world.  But  the  sentences  which  they  alledge  be  far  fet  and 
forged,  contrarie  to  the  meaning  of  the  Holie  Ghost,  as  God  willing  it  shall 
planely  appere.  And  where  Scripture  will  not  serve,  they  patch  their  tale  with 
unreasonable  reasons,  for  theiie  hole  intention  is  contrarie  to  true  reason. 

Answer. 
In  verie  dede,  if  all  were  true  which  ye  have  heaped  up  in 
your  unjust  accusation,  I,  for  my  parte,  wold  not  ashame  to 


V 


ON  PREDESTINATION. 


Two  chief 
Propositions. 


/H* 


^' 


confesse,  that  more  were  affirmed  then  plane  Scriptures  do 
teach;  but  your  additions,  which  before  we  have  touched,  being 
removed,  and  that  added  which  of  malice  ye  have  omitted,  I 
hope  that  our  Proposition  shalbe  so  plane  and  simple,  that  the 
reasonable  man  (if  he  be  godlie)  shall  neither  lacke  good  rea- 
son nor  plane  Scriptures  to  confirm  the  same ;  albeit  that  ye 
are  bold  to  affirme,  that  we  have  neither  Scripture  nor  good 
reason,  and  that  our  whole  intention  is  contrarie  to  true  rea- 
son. But  now  let  us  forme  our  own  Propositions.  God,  in  his 
eternall  and  immutable  counsels,  hath  once  appointed  and  de- 
creed whom  he  Wiildlake  to  salvation,  and  whom  also  he  wold 
leave  in  ruyne  and  perdition.  Those  whom  he  elected  to  sal- 
vation, he  receaveth  of  free  mercie,  witliout  all  respect  had  to 
their  own  merites  or  dignitie,  but  of  undeserved  love  gave  them 
to  his  onelie  Son  to  be  his  inheritance ;  and  them  in  tj'me  he 
calleth  of  purpose,  who,  as  his  shepe,  obey  his  voice,  and  so  do 
they  attein  to  the  joy  of  that  kingdom  which  was  prepared  for 
them  before  the  foundations  of  the  world  wer  laide.  But  to 
those  whom  he  hath  decreed  to  leave  in  perdition,  is  so  shut 
up  the  entrie  of  life,  that  either  they  are  left  continually  cor- 
rupted in  their  blindnes,  or  els  if  grace  be  offered,  by  them  it 
is  oppugned  and  obstinatly  refused;  or  if  it  seme  to  be  re- 
ceaved,  that  abideth  but  for  a  tyme  only,  and  so  they  returne 
to  their  blindnes,  and  croked  nature,  and  infidelitie  agane,  in 
which  finally  they  justly  perishe. 

Becaus  the  whole  controversie  standeth  in  this.  Whether  God 
hath  chosen  any  to  lief  everlasting  before  the  beginning  of  al 
tymes,  leaving  others  in  their  just  perdition  or  not:  my  purpose 
is  first  by  plane  Scriptures  to  prove  the  affirmative;  and  after, 
in  weying  the  same  and  other  Scriptures  that  by  God's  grace 
shalbe  adduced,  so  planely  as  I  can  to  shew  unto  you  what 
horrible  absurditie  inevitably  foloweth  upon  your  error,  in 
which  ye  affirme,  That  God  hath  chosen  no  man  more  one  then 
another .  That  either  your  blindnes  removed,  ye  may  turne 
with  all  huniilitie  to  the  eternall  Sonne  of  the  eternall  God, 


ON  PKEDESTINATION.  43 

against  whom  you  arm  yourselves,  or  els  tliat  your  damnation 
may  be  the  more  sodayne  and  just  for  your  refusall  of  tho 
plaine  light  offered. 

That  God  hath  chosen  before  the  foundation  of  the  world, 
witnesseth  the  Apostle,  saying,  "  Blessed  be  God  the  Father  Ephes.  i. 
of  our  Lord  Jesus  Christe,  who  hath  blessed  us  with  all  spiri- 
tual! blessing  in  heavenlie  things  by  Christe:  As  he  hath 
chosen  us  in  him  before  the  foundation  of  the  world  was 
laid,  that  we  should  be  holie  and  without  blame  before  him 
by  love."  Here  the  Apostle  in  expresse  wordes  affirmeth,  that 
God  hath  chosen  a  certein  nombre,  (for  he  speaketh  not  to 
the  whole  world,  as  you  either  ignorantly  or  els  maliciously 
do  after  alledge,  but  to  his  beloved  congregation  of  Ephesus, 
who  with  all  obedience  had  receaved  the  word  of  lief  offered, 
and  with  great  pacience  had  continewed  in  the  same,  even  after 
the  departure  of  their  Apostle  from  them,  yea,  after  his  bondes 
and  imprisonement) :  Such,  I  say,  doeth  the  Apostle  affirme 
that  God  hath  chosen,  and  that  before  the  foundations  of  the 
world  were  laid,  so  that  we  have  God's  Election  before  all 
beginning  planely  proved.  Here  might  I  bring  furth  many 
places,  but  I,  having  respect  to  brevitie,  stand  content  with  this 
one  place. 

That  this  He  hath  done  once  in  his  eternall  and  immut- 
able counsell,  without  respect  to  be  had  to  our  merites  or 
workes,  (which  you  alledge  to  be  causes  of  God's  Election), 
witnesseth  the  same  Apostle,  preceding  as  foloweth:  "  Who 
hathe  predestinat  us  that  he  should  adoptat  us  in  children  by 
Jesus  Christe,  according  to  the  good  pleasure  of  his  will,  that 
the  glorie  of  his  grace,  by  the  which  he  hath  made  us  deare  by 
that  Beloved,  may  be  praised.  In  whom  we  have  redemption, 
and  by  his  blood  remission  of  sinne,  according  to  his  aboundant 
grace;  of  the  which  he  hath  plentifully  poured  upon  us  all 
wisdom  and  prudence;  opening  to  as  the  secrete  of  his  will, 
according  to  his  good  pleasure  which  he  purposed  in  himself: 
to  the  dispensation  of  t^ie  fulnes  of  tymes  summarely  to  re- 


44  ON  PREDESTINATION. 

store  all  things  by  Ohriste,  bothe  those  that  be  in  the  heavens, 
and  those  that  be  in  the  earth:  by  whom  wo  are  chosen 
in  a  portion  or  lott,  predestinate  according  to  the  purpose 
of  Him  by  whose  power  are  all  thinges  made  according  to 
the  decree  of  his  will:  that  we  should  be  to  the  praise  of 
his  glorie."  Here  the  Holie  Ghoste,  as  it  were  of  set  pur- 
pose, foreseing  mannes  unthankfulnes,  useth  wordes  not  only 
moste  propre,  but  also  most  vehement,  and  often  repeteth  the 
same,  to  beat  doune  all  pryde  and  arrogancie  of  man,  presum- 
ing to  arrogate  any  thing  to  himself  in  the  mater  of  his  salva- 
tion. He  first  saieth,  "  God  hath  Predestinate."  And  lest 
that  some  might  have  thoght,  as  you,  folowing  the  Papistes,  do 
now  blasphemously  affirme,  that  so  he  did  in  respecte  of  our 
worthines,  of  workes,  or  faith;  in  one  sentence,  he  secludeth 
all  which  is  without  Christe  Jesus  and  without  himself,  saying, 
"  He  hath  predestinate  us  to  adoptate  us  in  children  by  Christe 
Jesus  in  himself,  according  to  the  good  pleasure  of  his  will." 
If  Christ  Jesus,  yea,  if  God  the  Father  his  seternall  counsel, 
his  decree  and  purpose,  be  other  then  our  worthines,  our  faith, 
our  qualitie,  or  our  good  workes,  then  neither  for  them,  nor  in 
respect  of  any  of  them,  were  we  chosen  to  lyfe.  For  plainly 
he  affirmeth,  that  by;  Christe  in  himself,  according  to  his  good 
pleasure,  which  he  had  purposed  in  himself,  were  we  adoptate 
to  be  children,  yea,  and  that  according  to  the  purpose  and  de- 
cree of  his  wil. 

\  Here  have  you  the  same  and  mo  wordes  then  we  used. 
For  here  are  those  wordes:  "The  purpose  of  his  good  will, 
that  he  hath  purposed  in  himself  to  predestinate  and  adoptate 
us  in  children,"  which  wordes  do  most  lively  expresse  that 
which  we  affirme.  But  yet,  perchance,  ye  lacke  the  proofe  of 
this  parte,  that  God  in  his  immutable  counsell  hath  once 
chosen.  For  after,  I  perceave,  that  this  doeth  much  offend 
you,  I  trust  ye  will  not  reject  the  testimonie  of  S.  James,  for 
ye  seme  upon  his  wordes  much  to  lean.  And  he  saieth,  "  That 
every  good  and  perfect  gift  is  frome  above,  discending  from  the 


ON  PREDESTINATION.  46 

Father  of  light,  with  whom  there  is  no  var'iablenes,  neither 
shaddowing  by  turning:  He  hath  (saieth  he)  of  his  owne  will 
begotten  us  by  the  worde  of  veritie."  If  with  God,  as  he  afifirm- 
eth,  there  be  no  variablenes,  then  must  his  counsell  be  immuta- 
ble. If  in  him  there  be  not  now  darknes  and  now  light,  but 
that  as  He  dwelleth  in  the  light  which  is  inaccessible,  so  are  ■ 
and  ever  have  been  all  thinges  present  in  his  sight;  then  in 
his  eternall  counsell  there  falleth  neither  ignorance  nor  repen- 
tance, and  so  what  he  once  decreed,  that  he  faithfully  will  per- 
fourme  to  the  praise  of  his  own  glorie.  But  if  ye  will  not  ad- 
mit my  reasons,  then  must  I  bring  unto  you  plain  Scriptures, 
"That  God  hath  chosen  before  the  foundations  of  the  woi'ld; 
that  he  hath  predestinate,  purposed,  and  decreed  to  adoptate 
us  in  children,"  is  before  proved.  The  Prophet  Isaiah,  from 
the  fortie  chapter  of  his  Prophecie  to  the  end  of  the  same,  in- 
treateth  chefely  these  two  argumentes:  upon  the  one  part  to 
comfort  the  afflicted  and  dispised  Church,  (which  then  was  sore 
oppressed,  and  after  was  to  be  led  captive  to  Babylon) :  upon 
the  other  part,  to  threaten  just  vengeance  aswell  upon  the  con- 
temners of  grace  offered,  as  also  upon  the  cruel  ennemy.  The 
estate  of  the  Church  was  such,  that  all  hope  of  libertie,  redemp- 
tion, and  comfort  was  taken  from  them.  They  were  as  dead 
carious,  buried  in  disperation,  against  the  which  the  Prophet 
continually  fighteth,  calling  them  frome  the  contemplation  of 
the  present  miseries,  and  frome  the  sight  of  such  impediments 
as  to  them  appered  to  stop  their  libertie,  to  the  infallible  pro- 
mise of  God,  and  to  his  counsell,  which  he  affirmeth  to  be  con- 
stant, and  to  his  love  which  is  immutable.  And  therefor  so 
often  doeth  he  repete:  "  It  is  I,  the  Eternall,  who  hath  created  isai.  41. 
the  heavens;  and  hath  laid  the  foundations  of  the  earth :  It  is 
I,  it  is  I  that  will  do  it,  for  my  own  name's  sake.  I  will  esta- 
blish the  word  of  my  servant,  (he  meaneth  of  Isaiah  and  of  his 
other  Prophetes,  who  in  his  name  promised  delyverance  to  the 
people),  and  I  will  perfourm  the  counsell  of  my  messingers.  I 
eay  to  Jerusalem,  Be  thow  inhabited,  and  to  the  walles  of  Zion, 


46  ON  PREDESTINATION. 

Be  you  builded."  By  these  and  many  other  places  the  Pro- 
phete  travaled  to  lift  up  the  people  from  the  pitt  of  despera- 
tion in  which  they  were  to  fall  by  reason  of  their  grevous  cala- 
mitie  and  long  captivitie;  and  that  he  might  with  more  efficacie 
persuade  the  same,  he  bringeth  them  to  the  league  made  with 
Abraham,  to  the  remembrance  of  their  wonderful  deliverance 
out  of  Egipt,  and  to  the  lenitie  of  God  which  their  fathers  had 
found  at  all  tymes.  But  in  vane  had  all  his  labour  been  if  God"*8 
counsell,  decree,  and  purpose  had  been  changeable.  For  easily 
they  might  have  objected  :  To  what  use  serveth  us  the  promise 
made  to  Abraham,  or  the  kyndnes  of  God  which  our  forefathers 
tasted  ?  We  have  refused  God,  and  therefor  hath  he  refused 
and  rejected  us!  He  hath  broken  his  league  and  covenant  with 
us !  But  against  all  these  desperate  voices,  and  against  your 
blasphemous  error,  who  affirme  that  God's  counsell  and  pur- 
pose changeth  as  man  doeth,  fighteth  and  prevaileth  the  Pro- 
isaiah55.  phcte.  Saying,  "  My  cogitations  are  not  your  cogitations,  neither 

are  your  waies  my  wayes,  saieth  the  Eternall.  But  like  as  the 
heavens  arc  hyer  then  the  earth,  so  do  my  wayes  excell  your 
waies,  and  my  thoghtes  your  thoghtes.  And  the  word  that 
passeth  furth  of  my  mouth  shall  not  returne  voyd  to  me;  but  it 
shall  do  whatsoever  I  will,  (note,  and  give  glorie  to  God!),  and 
it  shall  prosper  in  those  thinges  to  the  which  I  have  sent  it." 
I  doubt  not  but  that  the  godlie  reader  doeth  clearly  see  the 
mynd  of  the  Prophete  to  be  to  rebuke  the  vanitie  of  the  Jewes, 
beleving  that  God's  counselles,  covenant,  and  love,  were  sub- 
ject to  such  mutabilitie  as  they  themselves  were  in  there  coun- 
selles, love,  and  promises.  But  the  Prophet  maketh  so  much 
difference  betwext  the  one  and  the  other  as  is  betwext  the 
heaven  and  the  earth;  and  doth  further  affirme,  that  as  the 
dewe  and  rayne  do  not  fall  and  come  downe  in  vane,  so  shall 
not  the  word  which  God  speaketh  (which  is  of  more  excellencie 
then  all  creatures)  lack  his  effect;  but  it  shall  worke  the  will 
of  God,  and  shall  prosper  as  he  hath  appointed  it,  and  that 
becaus  it  is  God  who  hath  spoken  that  which  was  purposed  in 


•  ON  PREDESTINATION.  47 

his  eternall  and  immutable  counsell  before  all  tymes.  Upon 
this  ground  and  foundation  (that  is  upon  God's  immutable  love 
and  counsell)  buildeth  the  Prophet  the  salvation  and  delyver- 
ance  of  the  Churche,  as  more  planely  he  speaketh  in  these 
wordes :  "  For  this  shalbe  to  me  as  the  waters  of  Noah :  for  as  isaiah  54. 
I  have  sworne  that  the  waters  of  Noah  shall  no  more  overgo 
the  earth;  so  have  I  sworne  that  I  shal  not  be  angrie  at  thee, 
neither  yet  rebuke  thee.  Rather  shall  the  mountanes  leave 
their  place,  and  the  hilles  shake,  then  that  my  goodnes  shall 
leave  thee,  or  that  the  covenant  of  my  peace  shall  waver, 
saieth  the  Eternall,  who  hath  compassion  upon  thee.""  Which 
only  one  place  is  sufficient  to  prove  whatsoever  we  have  affirm- 
ed, that  is.  That  God's  counsell,  love,  and  goodnes  towardes  his  The  constancie 

,      ,  of  God's  promei 

Churche  is  immutable.  For  the  example  and  the  similitude 
which  he  bringeth  in  are  most  plane  and  evident.  The  waters 
have  never  universally  overflowen  the  earth  synce  the  dayes  of 
Noah,  to  whom  he  made  his  covenant  to  the  contrarie,  and  yet 
no  less  iniquitie  (yea,  greater)  hath  reigned  in  all  ages  synce 
then  did  before.  What  is  then  the  cause  that  the  like  or 
greater  vengeance  is  not  taken?  The  certentie,  no  doubt,  of 
his  promise  which  he  hath  made  to  his  Churche  in  Christe  Jesus 
his  onelie  Welbeloved.  The  montanes  we  see  in  all  tempestes 
and  stormes  do  kepe  their  place,  they  do  not  flitte,  neither  yet 
are  they  shaken  with  the  vehemencie  of  windes.  But  if  they 
should,  saieth  the  Eternall,  my  goodnes  shall  not  leave  thee 
(0,  mercie  without  measure !),  neither  shall  the  covenant  of  my 
peace  shake  nor  waver. 

Thus  I  suppose,  that  the  godlie  reader  doth  perceave 
and  see,  that  we  lack  not  Scripture  (as  ye  affirme)  to  prove 
that  God's  love  and  counsell  towardes  his  Elect  is  stable, 
and  that  because  it  is  grounded  upon  himself  and  not  upon 
us,  as  (to  your  condemnation,  if  by  tyraes  ye  repent  not,) 
ye  falsly  imagine.  But  yet  lest  that  ye  shall  complain  that 
these  Scriptures  be  not  plane  ynough,  I  will  bring  in  yet 
one,  and  so  end  this  parte:  "Heare  me,  0  house  of  Jacob,  isaia.  46. 


48 


ON  PREDESTINATION. 


Psal.  22, 


Psal.  138. 


and  all  you  residue  of  the  house  of  Israel,  who  are  borne  of 
me  frome  the  wombe,  and  borne  of  me  from  the  birth :  and 
even  to  the  age  I  am  He  (the  same  God),  and  even  to  the 
whyte  haires  I  shal  bear:  I  have  done,  and  I  shall  bear;  yea,  I 
bear,  and  deliver.""     What  wordes  can  be  more  vehement  and 
more  plaine,  to  prove  that  the  love  of  God  can  never  change 
from  his  Elect?     For  that  is  his  conclusion  which  he  collected 
upon  the  former  partes,  saying,  "  I  shall  bear,  and  I  shall  de- 
lyver."     And  why?  because  I  have  born  you.     Is  this  a  good 
reason  that  God  shall  delyver  because  that  he  hath  once  born? 
Howsoever  it  seme  to  the  Anabaptist,  it  semeth  good  to  the 
Holie  Ghost.     And  David  and  Job  did,  with  the  like  remem- 
brance,   comforte   themselves   in   their   greatest   tribulations. 
The  one  saying,  "  Thow  art  he  that  hast  drawen  me  furth  of 
my  mother^s  wombe.     In  thee  I  trusted,  hanging  upon  my  mo- 
ther''s  breastes:    upon  thee  was  I  cast  from  the  birth:    frome 
my  mother''s  wombe  thow  art   my  God."     In   these  wordes 
David  did  arme  himselfe  against  the  horrible  tentations  which 
did  assault  him  in  those  moste  grevous  persecutions  which 
under  Saul  he  susteined.     For  so  must  not  that  Psalme  be  in- 
terpreted of  Ohriste  and  his  passion,  that  David  had  no  por- 
tion of  it;  by  the  which,  when,  to  his  own  judgement,  and  to  the 
judgement  of  all  men  also,  he  appered  to  have  been  oppressed, 
he  gathered  new  strength  and  comfort  by  the  benefits  of  God, 
which  before  he  had  receaved.     And  so  he  concludeth  here : 
Thow  that  art  the  author  of  my  life,  thow  that  didst  norisli 
and  preserve  me  even  in  the  midest  of  darknes,  wilt  continue 
my  God  still,  and  so  shalt  thow  deliver  me.     What   is   the 
reason  of  this  conclusion  ?  David  himself  doth  expres  it  saying, 
"O  Lord,  thy  mercie  is  everlasting:  thow  shalt  not  leave  the 
workes  of  thyne  handes."     In  which  wordes  David,  frome  the 
midest  of  troubles,  is  lift  up  to  the  contemplation  of  God's  na- 
tui'e,  who  as  he  chuseth  of  free  mercie,  and  bestoweth  his  giftes 
upon  his  children  before  that  either  they  can  deserve  them  or 
yet  know  them;  so  doth  he  continue  the  same  moste  constantly 


ON  PREDESTINATION.  49 

to  the  end  unto  the  merabres  of  Christes  bodie.  And  upon  this 
same  ground  alone  stayed  the  faith  of  Job,  in  his  most  extreme 
anguishe,  for  in  these  wordes  he  doth  as  it  were  complayne  to 
God :  "  Thy  handes  have  made  me,  and  fashioned  me  wholy  Job  xo. 
round  aboute;  and  wilt  thow  destroy  me?  Remember,  I  pray 
thee,  that  thow  hast  fashioned  me  as  the  potter  doth  his  clay; 
and  wilt  thou  bring  me  into  dust  againe?  Hast  thou  not 
poured  me  out  as  milk,  and  turned  me  to  cruddes  like  cheese? 
Thou  hast  clothed  me  with  skinne  and  flesh,  and  joyned  me 
together  with  bones  and  synewes.  Thou  hast  given  me  life  and 
grace,  and  thy  visitation  hath  preserved  my  spirite.  Thogh 
thou  hast  hid  these  things  in  thyne  heart:  I  know  that  it  is  so 
with  thee."  Here  it  is  plain  that  Job  fighteth  against  desper- 
ation, which  vehemently  did  assault  him  by  reason  of  his  paines 
intollerable.  And  in  his  battell  he  apprehendeth  this  holde : 
"  God  hath  begon  to  shew  mercie  unto  me,  which  in  many 
things  I  have  felt,  and  I  still  depend  and  hang  upon  the  same; 
therefor  my  God  may  not  dispyse  the  workes  of  his  handes."" 
And  so  farre  procedeth  he  in  this  disputation,  till  that  he 
maketh  this  conclusion,  which  God  after  did  approve:  "I 
know  (saieth  Job)  that  my  redeemer^  liveth,  whom  I  shall  see; 
yea,  myne  eis  shal  see  him  and  none  other."  Upon  what  ground, 
I  say,  did  this  faith  of  Job  stand?  No  doubt  upon  this,  that 
God's  counsell  is  stable,  and  that  his  love  is  immutable  to- 
wardes  such  as  once  he  had  taken  in  to  his  savegarde.  And 
if  ye  doubt  that  this  is  rather  our  collection  then  the  plaine 
sentence  of  the  Holie  Ghost,  conferre  oure  proposition  with  the 
former  wordes  of  Isaiah,  and  let  it  be  judged  by  them.  And 
if  that  yet  ye  crye,  that  we  have  broght  furth  no  plaine  Scrip- 
ture affirming  that  the  counsell  of  God  is  immutable,  then  heare 
what  the  same  Prophete  saieth  :  "  It  is  I  (saieth  he)  that  frome  isaiah40. 
the  beginning  shew  the  things  that  be  last,  and  from  the  be- 
ginning those  thinges  that  be  not  done.  It  is  I  that  do  speak, 
and  my  counsell  is  stable,  and  whatsoever  I  will  that  I  do." 

'  In  the  orig.  edit,  "revenger;"  corrected  in  the  edit.  1591. 
VOL.  V.  D 


60  ON  PREDESTINATION. 

Consider  and  beholde  that  tlie  Prophet  affirmeth  the  counsell 
of  God  to  be  stable,  yea,  to  be  so  immutable,  that  neither  could 
the  tyranny  of  the  ennemies,  neither  yet  the  former  sinnes  of 
/  the  people,  neither  yet  their  present  unthankfulnes,  stoppe  God 
from  shewing  his  mercie:  Becaus  that  his  infinite  goodnes 
founde  a  waye  even  in  the  midest  of  death  to  manifest  his  own 
glorie.  Such  as  by  malice  be  not  altogither  blinded,  having 
any  exercise  in  the  Scriptures  of  God,  may  easely  perceave 
that  I  have  wrested  no  parte  of  the  Prophetes  mynde.  For 
continually  one  thing  doth  he  beat  in  their  eafes,  to  witt,  that 
God  will  shew  mercie,  will  deliver,  and  will  be  Saviour  unto 
them  for  his  Name"'s  sake,  for  his  promise  made  to  Abraham, 
and  for  the  glorie  of  himself. 

But  now  shortly  let  us  heare  two  or  three  places  of  the  New 
Testament  spoken  to  the  same  purpose,  and  so  let  us  put  [an] 
end  to  this  part.  Our  Master  Christ  Jesus  plainely  affirmeth, 
that  all  which  the  Father  gave  him  shoulde  come  unto  him, 
pronouncing,  that  whosoever  cometh  he  wold  not  cast  him 
furth,  but  will  rayse  him  up  and  give  him  life.  "  For  this 
(saieth  he)  is  the  will  of  the  Father  that  hath  sent  me,  that  I 
shall  lose  nothing  of  all  those  which  the  Father  hath  given  to 
me,  but  that  I  might  rayse  them  up  in  the  last  day:  For  this 
is  the  will  of  him  that  hath  sent  me,  that  all  that  seeth  the 
Sonne  and  beleveth  in  him  may  have  life  everlasting." 

Of  those  wordes  of  our  Master,  it  is  evident;  First,  that 
the  Father  hath  geven  some  to  the  Sonne  Christe  Jesus, 
yea,  and  also  that  some  be  that  are  not  given.  But  of  that 
after.  And  secondarely,  that  it  behoveth  the  same  to  come 
unto  him,  for  so  he  affirmeth,  saying,  "All  that  my  Father 
gave  unto  me  shall  come  unto  me.""  He  leaveth  it  not  in  doubt, 
but  planely  affirmeth,  they  shall  come.  Thirdly,  the  end  and 
fruicte  of  the  comming  is  expressed,  to  witt,  that  they  obteine 
life  everlasting.  Which  to  them  that  of  the  Father  are  given 
and  of  the  Sonne  receaved  is  so  sure,  that  Christe  Jesus  him- 
self pronounceth,  "  That  oute  of  his  handes  is  none  able  to 


ON  PREDESTINATION.  51 

plucke  them  awaye."  Plaine  it  is,  that  the  counsell  of  God  is 
stable,  and  his  love  immutable  towardes  his  Elect,  becaus  (al 
other  conditions  set  aparte)  Christe  affirmeth,  That  the  life 
everlasting  perteineth  to  them  that  are  given  by  God,  and  re- 
ceaved  by  him  in  protection  and  savegarde.  But  more  planely 
doth  he  speake  in  that  his  solemne  praier;  for  after  that  by 
divers  meanes  he  had  comforted  the  sorowfull  heartes  of  his 
Disciples,  he  giveth  comfort  to  the  whole  Ohurche,  affirming, 
"  That  he  did  not  pray  onely  for  those  that  there  were  present  •'°^'^  i^. 
with  him,  but  also  for  all  those  that  should  after  beleve,  by  -^^^^^ 
their  preaching,  in  him."  These  wordes  he  added  for  our  sin- 
gular comforter  "I  have  given  unto  them  the  glorie  which 
thow  hast  geven  to  me;  that  they  may  be  one,  as  we  are  one; 
I  in  them,  and  thow  in  me,  that  they  may  be  made  perfecte 
in  one;  and  that  the  world  may  know,  that  thow  hast  sent 
me,  and  that  thou  hast  loved  them  as  thow  hast  loved  me." 
0  that  oure  heartes  coulde,  without  contradiction,  embrace 
these  wordes;  for  then  with  humilitie  shoulde  we  prostrate 
ourselves  before  oure  God,  and  with  unfeined  teares  give  thanks 
for  his  mercie ! 

Three  things  in  these  wordes  are  to  be  observed;    First,  /T^ 

that  the  same  glorie  which  God  the  Father  hath  given  to  his  v— / 

Sonne,  the  same  hath  he  given  to  such  as  beleve  in  him. 
Not  that  either  Christ  Jesus  had  then  the  full  glorie,  as  he 
was  man,  for  as  yet  he  had  not  overcome  the  death;  neither 
that  his  Elect  at  any  tyme  in  this  life  can  atteine  to  the  frui- 
tion of  the  same,  but  that  the  one  was  as  assured  in  God's  im- 
mutable counsell  as  was  the  other.  For  as  the  Head  shouldo 
overcome  the  bitter  death,  and  so  triumphe  over  Sathan  the 
authour  thereof,  so  should  his  membres  in  the  tyme  apointed; 
as  he  doth  further  expresse,  sayinge,  "  I  will.  Father,  that 
where  that  I  am,  there  also  be  those  which  thou  hast  given 
unto  me,  that  they  may  see  my  glorie."  The  second  is,  that 
so  streit  and  neare  is  the -conjunction  and  union  betwixt  Christ 
Jesus  and  his  membres,  that  they  must  be  one,  and  never  can 


& 


52 


ON  PREDESTINATION. 


yw^^ 


n 


& 


beseperated.  For  so  did  Ohriste  pray,  saying,  "  That  they  all 
may  be  one,  as  we  are  one:  I  in  them,  and  thovv  in  me,  that  they 
may  be  made  perfecte  in  one."  Let  the  conjunction  be  dili- 
gently marked,  for  much  it  serveth  to  our  comfort.  As  the 
Godhead  is  inseparably  joined  with  the  humanitie  in  Christ 
Jesus  our  Lord,  so  the  one,  that  is  the  Godhead,  neither  could 
nor  can  leave  the  humanitie  at  any  tyme,  how  bitter  that  ever 
the  stormes  appeared ;  so  can  not  Christ  Jesus  leave  his  dear 
gpouse  the  Church,  neither  yet  any  trew  membre  of  the  same. 
For  that  he  includeth  under  the  generall  word  "  all,"  for  any 
accident,  how  horrible  that  ever  it  be,  that  came  to  passe  in 
their  life.  And  albeit  that  this  appere  strange,  and  also  a 
doctrine  that  may  seme  to  give  libertie  to  sinne,  yet  may  not 
the  children  of  God  be  defrauded  of  their  foode,  because  that 
dogges  will  abuse  the  same.  But  of  this  we  shall  (God  willing) 
after  speak.  The  third  thing  to  be  noted  is,  That  the  lovej^f 
God  towardes  his  Elect,  given  to  Christe,  is  immutable.  For 
Christ  putteth  it  in  equall  ballance  with  the  love  by  the  which 
his  Father  loved  him.  Not  that  I  wold  any  man  should  so 
understand  me,  as  that  I  placed  any  man  in  equall  dignitie  and 
glorie  with  Christe  Jesus  touching  his  office.  No,  that  must 
be  reserved  wholly  and  onely  to  himself;  that  he  is  the  onely 
Beloved,  in  whom  all  the  rest  are  belovjed  ;  that  he  is  the  Head, 
that  onely  geveth  life  to  the  bodie;  and  that  he  is  the  soverane 
Prince,  before  whom  all  knee  shall  bowe.  But  I  meane,  that 
as  the  love  of  God  the  Father  was  ever  constant  towardes  his 
deare  Sonne,  so  is  it  also  towardes  the  membres  of  his  bodie; 
yea,  even  when  they  are  ignorant  and  enemies  unto  him,  as  the 
Apostle  witnesseth,  saying,  "God  specially  commendeth  his  love 
towardes  us,  that  when  we  were  yet  sinners  Christ  died  for  us; 
much  more  being  justified  now  by  his  blood,  we  shall  be  saved 
by  him  from  wrath.  For  if,  when  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  his  Sonne,  much  more,  we, 
being  reconciled,  shall  be  saved  by  his  life." 

To  some  these  wordes  may  appere  contrary  to  oure  purpose, 


ON  PREDESTINATION.  63 

for  they  make  mention  of  a  reconciliation,  which  is  not  made  but 
where  there  is  ennemitie  and  dissension.  But  if  they  be  right- 
eously considered,  they  shall  most  evidently  prove  that  which  we 
affirme,  which  is,  that  God  loved  the  menibres  of  Chrlstes  bodie 
even  when  they  are  ignorant,  when  they  by  themselves  are  uu- 
worthie  and  ennemies.  For  this  is  his  first  proposition.  That 
we  being  justified  by  Faith,  have  peace  with  God  by  our  Lord 
Jesus  Christ.  Where  he  maketh  mention  of  peace,  he  putteth 
us  in  mynde  of  the  dissension  and  warre  which  was  betwext 
God's  justice  and  oure  sinnes.  "  This  enemitie  (saith  he)  is 
taken  away,  and  we  have  obteined  peace."  And  lest  that  this 
comforte  shoulde  sodenly  evanish,  or  els  +hat  men  shoulde  not 
depely  wey  it,  he  bringeth  us  to  the  eternall  love  of  God, 
affirming  that  God  loved  us  when  we  were  weake.  Where  we 
must  observe,  that  the  Apostle  speaketh  not  universally  of  all 
men,  but  of  such  as  were  and  should  be  justified  by  Faith,  and 
had  the  love  of  God  poured  into  their  heartes  by  the  Holie 
Ghost  which  was  given  unto  them.  To  such,  saieth  he.  If  God 
did  love  us  when  we  were  weake,  and  his  ennemies,  mucho  more 
must  he  love  us  when  we  are  reconciled,  and  begin,  in  Faith,  to 
call  him  Father.  The  Apostle  affirmeth,  that  oure  reconcilia- 
tion preceded  from  God's  love,  which  thing  Sainct  John  more 
planely  doeth  witnes  in  these  wordes:  "In  this  appeareth  the  i John 4. 
love  of  God  towardes  us,  that  God  hath  sent  furth  his  onely 
Sonne  into  the  world,  that  we  should  live  by  him.  In  this,  I 
say,  is  love,  not  that  we  loved  God,  but  that  he  loved  us,  and  hath 
sent  his  Sonne  [to  be]  the  propitiation  for  our  sinnes."  So  that 
bothe  those  Apostles  in  plaine  wordes  do  speake  that  which 
before  I  have  affirmed,  to  witte,  that  God  loved  the  membres 
of  Christ  Jesus  even  when  they  were  ennemies,  aswell  touching 
their  knowledge  and  apprehension,  as  also  touching  the  corrup- 
tion of  their  nature;  which  was  not  regenerate.  And  so  I  con- 
clude as  before,  that  the_love  of  God  towardes  his  Electe  is 
stable  and  immutable,  as  it  which  beginneth  not  in  tymo,  nci-^ 


64  ON  PREDESTINATION. 

Ither  dependeth  upon  our  worthines  or  dignitie;  which  trueth  is 
contrarie  to  that  which  I  perceave  ye  holdo  and  affirme. 

Thus  farre,  I  trust,  we  have  sufficiently  proved,  and  that  by 
plain  Scriptures,  and  by  no  patched  unreasonable  reasons  (as 
the  Author  of  your  booke  accuseth  us).  That  God  hath  his 
Electe,  whom  in  Christ  Jesus  he  hath  chosen,  and  that  of  de- 
creed purpose,  to  give  them  life.  Which  purpose,  counsell, 
and  love  of  God  is  sure,  stable,  and  immutable.  Now  resteth 
to  prove,  that  God  hath  rejected  some,  and  also  to  note  the 
absurdities  which  folovv  upon  your  doctrine,  and  so  shall  I  not 
be  compelled  after  in  the  Discourse  to  spende  time  and  travell 
to  confute  your  error. 

That  God  hath  reprobated  any,  appereth  to  you  horrible; 
yea,  and  ye  affirme  God  to  be  more  cruell  then  any  wild  beast, 
if  so  he  did.     For  thus  ye  writte  in  your  booke  as  foloweth : 

The  4th  ThE  AdVERSARIE. 

Section. 

God  hath  geven  to  all  his  sensible  creatures  a  naturall  inclination  to  love 
their  birthes ;  then  doth  God  also  love  his  birthe,  as  he  saieth,  *'  Shall  I  cause 
other  to  beare,  and  shall  not  I  also  beare?"  Lykewise,  Shall  God  make  other 
to  love  their  birthes,  and  he  not  love  his  own  birthe?  Man  is  the  birthe  and 
child  of  God,  created  to  his  own  image  and  similitude,  (as  the  Prophet  saith) 
Zach  3.  «  Have  we  not  al  one  Father  ?  Hath  not  one  God  made  us?"    And  Paul  saith, 

Act.  17..  "  We  are  the  generation  of  God."     Wherfore  God  loveth  his  own  birthe,  that 

is  man.  Then  did  He  not  reprobate  and  cast  away  man  afore  he  was  :  For 
that  were  a  proofe  that  he  hated  and  abhorred  his  own  birthe  above  all  other. 
Now,  there  is  no  wild  beast,  much  less  any  man,  which  wold  bring  furthe  their 
birth  to  destruction.  How  much  less  then  becometh  it  the  goodness  of  God  to 
make  and  bring  furth,  like  to  his  own  image  and  similitude,  unto  perpetuall 
confusion  i 

Answer. 

How  bolde,  how  shameles,  and  how  blasphemous  thou  de- 
clarest  thyself,  (I  speak  to  thee  and  thy  compagnions  that  col- 
lected these  blasphemies,)  it  shall  shortly  appere  after  that  I 
have,  by  God's  grace,  with  simple  perspicuitie  declared  the 
trueth. 


ON  PREDESTINATION.  55 

Trew  it  is,  that  to  the  naturall  man  nothing  appereth  more 
absurde,  noi*  more  repugnant  to  good  reason  (as  men  term  it), 
then  that  all  shall  depend  upon  God's  will  and  appointment; 
for  so  think  they  that  God  can  not  avoid  the  suspition  of  in- 
justice; yea,  say  they,  he  can  not  be  purged  nor  made  free  from 
malice  and  crueltie.  But  [let]  such  as,  enteryng  within  themsolf, 
do  but  in  a  parte  consider  what  is  their  own  condition,  what 
is  their  ignorance,  and  how  far  they  are  inferiour  to  the  angels 
in  justice  and  knowledge;  to  his  holie  angels,  I  say,  that  be 
most  obedient,  and  continually  stand  before  his  face,  and  yet, 
nevertheless,  do  cover  their  faces,  and  of  very  reverence  neither 
dare,  nor  will  rashly  behold  the  brightness  of  his  glorie.  If 
further  we  shall  consider  that  as  in  God,  his  wisdom,  his 
power,  his  goodnes  and  mercie  are  infinite,  so  are  his  judge- 
ments and  justice  (in  the  self  most  righteous)  incomprehensible 
to  the  dulnes  of  our  wittes.  For  as  his  wisdom  and  power  far 
surmounte  all  that  wo  can  imagin,  so  are  his  judgements  and 
justice  a  great  deepe  (as  David  affirmeth,  and  in  the  booke  of 
Job  is  planely  described,)  able  to  swallowe  up  and  utterly  to 
confounde  all  our  senses.  Alas !  shall  I,  whose  corporall  eie  is 
so  feble  and  weak  that  directly  it  can  not  behold  the  sun, 
which  is  a  visible  creature,  but  that  it  shall  be  blinded  and 
dasylled,  shall  I,  I  say,  direct  the  eie  of  my  mynde  (corrupted 
by  sinne)  to  measure  and  comprehende  the  brightnes  of  his 
justice,  who  dwelleth  in  the  light  inaccessible! 

If  man  coulde  impose  or  prescribe  to  God  a  law  and  measure 
of  wisdom,  power,  mercie,  and  goodnes,  so  that  none  of  them 
sliould  otherwise  be  in  his  eternall  Godheade,  then  man  could 
understand  and  approve;  then  some  apperance  might  they  have 
to  bring  his  justice  (which  is  no  less  infinite  and  incomprehensi- 
ble then  the  others)  under  the  censure  and  examination  of  their 
judgement  and  reason.  But  what  bolde  and  foolish  presumption 
is  this;  that  man,  who  knoweth  not  fully  what  lieth  within  his 
own  heart,  shall,  without  all  reverence,  enter  to  jndge  the  se- 
crete mysteries,  the  full  knowledge  whereof  doeth  onely  abyde 


56 


ON  PREDESTINATION. 


The  saying  of  a 

liliispUemous 

BQOulhe. 


in  the  eternall  Godhead;  that  impudently  he  shall  pronounce, 
This  can  not  be  just,  becaus  we  do  neither  see  nor  understand 
the  cause  of  the  justice!  God  graunt  us  greater  humilitie, 
more  reverence  and  fear  (which  righteously  is  called  the  begin- 
ning of  wisdom)  then  that  so  rashly  and  proudly  we  shall  pre- 
sume to  damne  that  which  we  understand  not.  Lest  that 
doing  the  contrarie,  that  malediction  pronounced  by  Isaiah 
fall  upon  us,  where  he  saieth,  "  Wo  be  to  him  that  reasoneth 
with  his  Maker,  the  vessel  of  claie  with  the  potter!  Doth  the 
clay  say  to  the  potter,  What  makest  thow?  and,  Thy  work  hath 
no  handes.  Wo  be  to  him  that  saieth  to  his  father,  What  shalt 
thow  beget  T' 

This  I  thoght  expedient,  briefly  to  admonishe  the  godlie 
reader  before  I  did  enter  into  plane  battell  with  the  Adversarie. 
Beseching  further  such  as  do  not  erre  in  this  article  of  set  pur- 
pose and  malice,  but  rather  of  ignorance  and  simplicitie,  not  to 
be  offended,  as  thogh  I  did  stomack  against  them,  if  at  any 
tyme  I  shall  handle  the  impudent  writer  or  collector  of  this 
booke  (whose  nature  is  better  knowen  unto  me  then  unto  many 
of  them)  according  to  his  malicious  frowardnes:  But  now 
shortly  to  the  mater. 

The  proposition  and  conclusion  of  this  writer  are  bothe 
one,  to  witte,  "God  hath  not  rejected  nor  reprobated  anie 
man.""  His  reasons  and  argumentes  (as  the  reader  may  per- 
ceave)  are  :  "  For  that  were  against  the  nature  of  God,"  which 
he  thus  proveth,  "  God  causeth  others  to  beare,  and  therefore 
he  beareth.'"'  And  so  bringing  his  argument  from  this  simili- 
tude: "God  maketh  beastes  love  their  birthes,  therefor  he 
loveth  his  birthes:  but  all  men  are  the  birthes  of  God;  for 
God  is  the  Father  of  Adame,  of  whom  are  al  men  borne: 
Therefor  he  loveth  all  men.  If  he  loveth,  then  did  he  repro- 
bate none,  for  that  shoulde  declare  that  he  hated  and  abhorred, 
and  were  more  cruell  then  a  wilde  beast."  These  be  thy  argu- 
ments (blasphemous  mouth),  in  answering  whereto,  if  I  shall 
seme  to  excede  modestie,  let  the  godlie  consider  that  thy  hor- 


ON  PREDESTINATION.  57 

rible  blasphemies  are  intolerable.  And  first,  I  call  the  heaven 
and  earthe,  the  insensible  creatures,  and  the  judgement  of  rea- 
sonable men  to  witness  with  me,  how  beastly  be  thy  cogitations 
of  the  eternall  Godhead,  when  thou  saiest,  "  God  must  love  his 
birthes,  because  he  hath  given  a  naturall  inclination  to  all 
beastes  to  love  their  birthes."  If  thy  reason  be  good,  then 
must  God  forget  some  of  his  birthes  in  their  youth,  and  rejecte 
all  care  of  them.  For  that  same  nature  giveth  God  to  some 
fowles,  as  the  book  of  Job  doth  witnes  in  these  wordes  (speak- 
ing of  the  Estrich),  "  Which  leaveth  his  egges  in  the  earth.  Job  39. 
and  maketh  them  bote  in  the  dust,  and  forgetteth  that  the 
foote  might  scatter  them,  or  that  the  wilde  beast  might  breake 
them.  He  sheweth  himself  cruell  unto  his  young  ones  as  they 
were  not  his:  and  is  without  feare,  as  if  he  travaled  in  vain. 
For  God  hath  deprived  him  of  wisdome,  and  hath  geven  him 
no  parte  of  understanding."  If  thy  reason,  I  say,  be  good, 
God  must  love  his  birth,  because  he  causeth  all  other  beastes 
love  their  birthes.  Then,  I  say,  it  must  also  folow,  God  shall 
forgett,  and  hardly  intreat  some,  for  such  nature  and  inclination 
hath  he  given  to  some  of  his  creatures,  as  is  plainely  proved. 
"I  do  mean  (thow  wilt  say)  of  love  onely;""  but  the  Scripture  what  the  Adver- 

^  •'  '  •'  *•  sary  will  saye. 

(which  either  ignorantly  or  els  maliciously  thow  corruptest) 
declareth  the  contrarie,  for  thow  wilt  make  God  to  beare,  be- 
cause he  causeth  others  to  beare.  That  Scripture,  I  say,  thow 
doest  perverte,  as  thow  doest  all  the  rest.  For  what  the  Pro- 
phete  of  God  applieth  to  the  miraculous  restauration  of  the 
Church  which  then  was  most  afflicted,  that  thow  doest  alledge 
to  make  God  have  like  affections  with  brute  beastes.  And 
that  neither  thou  nor  any  other  shall  have  occasion  to  reporte 
that  I  accuse  thee  wrongfully,  I  will  recite  the  whole  wordes  of 
the  Prophete,  who  thus  speaketh:  "Before  she  hath  traveled  isaia. 66. 
of  child-birth,  she  hath  borne;  and  before  that  doloure  come, 
she  broght  furth  a  man.  Who  hath  heard  the  like?  or  who  hath 
sene  the  like  unto  this?  Was  the  earth  builded  (he  meaneth 
set  in  order)  in  one  day?     Was  there  ever  a  nation  borne  at 


68  ON  PREDESTINATION. 

once?  and  yet.  Zion  hath  travaled  of  child-birth,  and  at  once 
hath  she  broght  furth  hir  children."  He  addeth  the  cause  of 
this  supernatural!  multiplication  and  felicitie,  saying,  "  Shall  I 
bring  to  a  strait,  and  shall  I  not  cause  to  bear?  sayeth  the 
Eternal:  Shall  I  cause  to  beare,  and  shall  make  restrainte? 
saith  thy  God.""  They  are  more  then  blynd  which  do  not  see 
that  God,  in  these  wordes,  hath  neither  respect  to  the  naturall 
inclination  of  beasts,  neither  yet  to  any  common  love  that  he 
beareth  to  his  creatures,  but  to  that  incomprehensible  and 
unchangeable  love  which  he  beareth  to  his  Church,  the  multi- 
plication, the  joy  and  felicitie  whereof,  he  will  at  once  bring 
furth  in  such  sort,  that  his  Elect  shall  never  remember  to  their 
grief  that  they  susteined  any  passion  or  paine. 

Let  the  indifferent  reader  compare  tliis  interpretation  with  the 
plane  wordes  of  the  Prophete,  and  so  let  thyself  judge  how  irre- 
verently thow  doest  abuse  the  moste  confortable  wordes  of  the 
Holie  Gost  to  establish  thy  error.  But  let  it  be  that  thow  didst 
mean  of  love  and  of  no  affection  els,  art  thow  become  so  bolde 
and  impudent,  that  thow  darrest  subject  God  to  the  law,  lymites, 
and  boundes  of  nature?  To  speake  the  mater  more  planely,  I  ask 
•  I  of  thee  first.  If  thow  wilt  denie  the  love  of  God  to  be  perfecte, 
except  that  he  do  for  all  maner  of  men  that  whiche  beastes 
naturally  do  for  their  birthes?  Secondarely,  If  thow  filthie 
earth  darest  burden  God  in  his  presence  with  crueltie,  as  now 
thow  doest  in  thy  blind  raige,  if  he  hath  not  created  and  made 
all  men  of  equall  estate,  condition,  and  dignitie?  Thirdly,  If 
thow  shalt  stand  in  judgement  and  lay  injustice  to  his  charge, 
if  he  shew  mercie  to  whom  he  will,  and  also  indurate  and  make 
Thcwoikesof     hard  whom  he  will?     For  all  these  three  will  I  planely  prove 

God  can  not  be  tr  J    L 

reaion'  ^°  °"'"  t^^t  God  dooth :  First,  that  he  doth  not  for  his  dearest  children, 
to  our  judgement,  that  which  beastes  naturally  do  for  their 
birthes,  I  trust  thyself  will  easely  confes.  For  the  tygar,  the 
bear,  the  lyon,  and  others,  do  so  tender  their  whelpes,  that 
even  against  the  strength  of  man  (were  he  never  so  valiant) 
will  they  fight  for  defence  of  their  young  ones;  but  we  do  see 


ON  PREDESTINATION.  59 

that  God  commonly  doth  so  permit  his  dearest  children  to  the 
cruel  appetites  of  the  most  wicked  men,  that  for  a  season  he 
appereth  to  have  forgotten  them,  and  to  have  turned  his  face 
and  countenance  frome  them.  And  shall  we  therefor  think 
that  God*'s  love  is  not  perfect,  or  that  his  power  is  diminished, 
or  his  good  will  towardes  his  children  changed?  God  forbid. 
"But  this  (sav  you)  doth  not  offend  us;  but  that  God  should  The  Reason  of 

^      '    "^  ^  ^  _      _     Anabaptistes. 

reprobat  any  man  whom  he  created  to  his  own  image  and  simi- 
litude, that  we  cannot  beare,  for  it  repugneth  to  his  love  and 
justice." 

Well,  of  your  first  reason  which  you  drawe  frome  nature,  Answer. 
I  suppose  we  have  obteined,  that  God  is  not  bound  in  all 
things  to  follow  the  natural  love  of  his  creatures.  For  he 
doeth  often  suffer  (and  I  trust  ye  will  not  say  that  he  is  en- 
forced so  to  do)  his  dearest  children  most  cruelly  to  be  hand- 
led, which  no  beast  willingly  will  do.  Now,  let  us  wey  your 
seconde  reason.     "  Man  (sayeth  your  book)  is  the  birthe  and  The  Adversawe 

falsly  and  unre- 

child  of  God,  created  to  his  own  image  and  similitude  (as  the  verentiy  aiiedg- 

'  o  \  eth  this  word 

Prophet  saieth):  Wherefor  God  loveth  his  own  birth,  that  is  """"^■ 
man.  Then  did  He  not  reprobate  and  cast  away  man  afore  he 
was,  for  that  were  a  proof  that  he  hated  and  abhorred," 
Omitting  your  ignorance,  by  the  whiche  ye  applie  generally  to  Answer. 
all  men  those  promesses  which  the  Prophete  Malachie  spake  Maiac.  2. 
to  the  people  of  God,  let  it  be  granted  unto  you,  that  as  all 
men  were  created  in  Adam,  so  God  some  manor  of  way  is  their 
Father:  What  will  or  can  ye  thereof  conclude?  That  God 
loveth  all,  say  you.  If  you  understand  and  affirme,  that  equally 
God  loveth  all  because  all  were  created  by  him,  the  common 
experience  and  the  diversitie  of  God's  giftes  shall  reprove  your 
vanitie;  for  unto  one  man  we  see  greater  giftes  given  then 
unto  other;  some  we  see  verteous,  and  others  given  to  nothing 
but  to  iniquitie.  If  you  say.  He  loveth  them,  in  that  he  offer- 
eth  unto  them  his  grace,  which  when  they  refuse,  then  begin- 
neth  He  to  hate  them,  you  have  proved  nothing  of  your  in- 
tent;   and  further,  the  plain  Scripture  confuteth  this  your 


60 


ON  PREDESTINATION. 


What  we  have 
in  Adam. 


error.  And  first,  I  say,  That  before  ye  can  prove  your  conclu- 
sion to  be  good,  ye  must  prove  that  all  men  stode,  do  stand, 
and  be  born  in  the  same  perfection  that  Adam  was  created  in. 
For  it  doth  not  folow,  that  God  still  loveth  all  men  because  he 
loved  Adam,  created  to  his  own  image  and  similitude.  The 
reason  is,  Adam  did  fall  from  that  image,  became  rebellious, 
inobedient,  and  slave  to  the  Devill,  and  in  the  same  damna- 
tion wrapped  all  his  posteritie;  so  that  now  from  Adam  w^e  can 
clame  nothing  but  sinne,  wrath,  death,  and  hatred;  as  the 
Apostle  affirmeth,  "that  of  nature  we  were  all  the  sonnes  of 
wrathe."  If  ye  alledge  that  the  Apostle  speaketh  in  that  place 
of  man  as  he  is  corrupted  in  A  dame,  and  so  justly  deprived 
from  God's  favour,  then  I  demand  of  you.  If  man  doth  yet 
stand  in  Adam?  which  if  ye  confesse,  the  Holie  Spirit  shall 
convict  you  of  a  lie.  For  by  the  mouth  of  the  Apostle  he 
affirmed,  "that  by  one  man  sinne  entred  into  the  world,  and 
by  the  meanes  of  sinne  death  came  upon  all  men;"  so  that  in 
the  first  man  Adame  (who  fell  frome  his  puritie)  have  we  nei- 
ther love,  justice,  nor  life,  but  the  contraries,  to  wit,  hatred, 
sinne,  and  death.  But  God,  as  he  had  chosen  his  Elect  before 
all  beginning  in  Christe  Jesus  his  Sonne,  so  hath  he  placed 
these  giftes  in  the  second  Adam  alone,  "  that  of  his  fulnes  wo 
may  all  receave  even  grace  for  grace."  And  thus  ye  may  easely 
perceave,  how  vane  be  your  arguments  which  you  judged  most 
strong.  Your  First,  drawen  from  nature  and  naturall  inclina- 
tion, proveth  nothing,  becaus  that  God,  who  is  alwaies  free,  can, 
not  be  subject  to  the  lawes  of  nature;  albeit  that  for  our  weak- 
nes  he  some  tymes  useth  similitudes  taken  from  nature.  Your 
Second  is  like  vaine,  seing  that  neither  Adam  himself  did  stand 
in  his  perfection ;  neither  is  any  of  his  corrupted  sede,  as  he  is 
tiie  son  of  Adam  borne  in  that  condition  and  dignitie,  but  con- 
trarie  wise,  we  must  refuse  fleshe  and  blood,  nature  and  our 
first  Adam,  if  ever  we  shall  be  partakers  of  life.  This  onely 
were  sufficient  to  confute  bothe  your  unreasonable  reasons; 
but  that  hereafter  ye  shall  have  no  occasion  to  complain  of 


ON  PREDESTINATION.  61 

obscuritie,  neither  yet  that  we  relent  in  any  parte,  I  will  first 
simply  propose  what  we  teach  and  beleve;  and  thereafter,  by 
God's  grace,  evidently  prove  the  same. 

You  make  the  love  of  God  common  to  all  men;  and  that  Error  of 

II,..  Anabaptistes. 

do   we   constantly   deny,   and    say,   that  before  all   begmnmg 

God    hath   loved   his   Elect  in   Christ  Jesus    his   Sonne,  and  The  affirm  uons 

of  the  trew 

that  from  the  same  eternitie  he  hath  reprobate  others,  whom  ^'h'istians. 
for  most  just  causes,  in  the  tyme  appointed  to  his  judgement, 
he   shall   adjuge   to  tormentes  and  fier  inextinguible.     Here 
you   stomak   and   storme,   here  ye  crie,  Blasphemie,  and  here 
you   say,    that  vve  affirme  that  which  can  not   be   proved   by 
God's   Scriptures      How  sure   is  the  probation  of  the  former 
part,    let    the    indifferent    reader    judge    by    that    which    is 
already    spoken.     Let    us    now    come    to   the    Second.     And 
that  ye  shall  not  think  that  I    shall  more  depend  upon  ar- 
guments and  reason  then  upon  Scripture,   I  will  begin   with 
Scripture,  and  let^  argumentes  and  reason  serve  onely  instede      |  | 
of  handemaides,  which  shall  not  command,  but  obey  Scripture      '  j        A^ 
■'pronounced    by  the  voyce  of   God.     After  that  by   rubcllion  -^ 

man  \vas  spoiled  of  all  graces,  and  that  the  contrarie  vices  had 
taken  place  and  possession  in  the  heartes  of  bothe  these  miser- 
a1ble  creatures,  of  Adam  I  mean,  and  of  the  woman,  God  pro- 
nounced this  sentence  against  the  serpent :  "  Becaus  thow  hast  Gen.  3, 
done  this,  cursed  art  thow  amongst  all  the  beastes  of  the  earth. 
I  shall  establish  enemitie  betwext  thee  and  that  woman,  be- 
twixt thy  seede  and  her  seede.  That  seede  shall  break  downe 
thy  head,  and  thow  shalt  break  doune  his  heele."  As  I  sup- 
pose, no  man  wilbe  so  impudent  as  to  deny  that  this  is  the 
voice  of  God,  pronouncing  and  promising  that  he  will  stablish 
and  put  a  battel  where  none  was  appering  to  be,  for  Sathan 
before  had  obteined  such  victorie,  and  so  had  vanquished  bothe 
the  woman  and  Adam,  that  they  could  never  have  resisted  that 
servitude  by  themselves.  And  therefor  doth  he  disclose  the 
bowelles  of  his  mercie,  and  doth  communicat  with  them  that 
counsell  which  was  secrete  with  himselfe  before  all  beginning. 


62 


ON  PREDESTINATION. 


Question.  And  if  JO  demand e,  "  How  can  it  be  proved  that  this  was  his 

Answer.  etemall  counselH'"'  I  answer,  "  Becaus  that  He,  in  whom  there 

is  no  changeing  nor  variablenes,  hath  now  pronounced  it;""  and 

whether  this  reason  be  sufficient  or  not  in  answering  to  your 

objection,  we  shall  after  consider. 

Now  resteth  it  onely  to  be  observed,  whether  it  was  the 
will  of  God  or  not,  to  make  a  difference  betwext  man  and 
man  1  Plaine  it  is,  that  before  his  face,  as  touching  the  first 
birth,  there  standeth  but  one  lumpe,  or  masse  (as  Saint  Paul 
terraeth  it),  and  yet  from  the  same  are  two  seedes  appointed 
The  churche  of    to  Spring,  which  are  the  two  Churches :    The  Elect  conteined 

Chiiste  and  the  ~ 

seipentes  seede. ;  under  the  secdc  of  the  woman,  and  the  reprobate  or  malig- 
nant Church  comprehended  under  the  name  of  the  Serpentes 
i  seede.  To  the  one  is  promised  victorie;  to  the  other  is 
denounced,  by  the  irrevocable  sentence  of  God,  the  brus- 
ing  of  the  head,  which  is  destruction  and  confusion.  I  think 
ye  will  not  say,  that  he  was  constreined  thereto  by  any 
force  exterior,  as  we  speake,  seing  he  is  the  Eternal  which 
changeth  not,  ever  abiding  Lord  over  all  creatures,  who  may 
and  doth  performe  whatsoever  he  will  in  heaven  and  in  earth. 
Then  of  necessitie  it  must  folowe,  that  this  battell  is  appointed 
by  his  will.  And  that  do  the  wordes  plainely  beare  :  For  he 
saieth  not,  "I  know  that  there  shall  be  a  battel),"'"'  or  "I  will  suffer 
and  permitt  (as  you  use  to  interprete  such  places)  a  battel  to 
be;"  but  he  plainely  saieth,  "I  will  put  and  stablish  the  battel  and 
enemitie,*"  declaring  thereby,  that  as  he  was  the  force,  strengthe, 
and  the  conductor  to  the  seede  of  the  woman,  so  wolde  he  most 
assuredly  give  victorie  to  the  same.  Which  thing  S.  Augustine 
diligently  did  note,  and  godly  admonished,  affirming,  that  our 
condition  in  Christe  Jesus  is  now  better  and  more  sure^  then 
before  was  the  condition  of  Adam  in  his  own  free  will:  for 
that,  that  he  had  none  other  strength  but  that  which  might  be, 
and  was  overcome,  but  we  have  the  strength  that  is  invinci- 
ble, because  it  is  the  power  of  the  Eternall.  This  one  place, 
T  say,  doeth  most  evidently  prove,  that  God  willingly  maketh  a 


De  Bono  Perse- 
verantia. 


ON  PREDESTINATION.  63 

difference  betwixt  man  and  man,  appointing  to  the  one  sorte 
victorie  and  life,  to  the  other  subjection  and  death.  But  yet  Reply  of  the 
ye  reply,  "  This  can  not  be  proved  to  be  the  eternall  counsell  of 
God,  for  it  is  pronounced  in  respect  of  the  faith,  workes,  and 
obedience  of  the  one,  and  in  respect  of  the  infidelitie,  vicious 
living,  and  inobedience  of  the  other." 

Your  objection  (which  here  I  now  intreat,  that  after  I  be 
the  less  troubled)  hath  two  membres;  the  former  will  I  now 
touche,  abiding  better  opportunitie  for  the  other.  Where 
ye  alledge  that  this  can  not  be  proved  to  have  beene  the 
eternall  counsell  of  God,  becaus  it  was  pronounced  in  tyme, 
your  reason  appereth  (and  is)  more  then  foolish.  For  what 
is  he  that  against  the  plain  Scripture  of  God  will  affirme 
this  reason:  The  kingdome  of  heaven  shalbe  given  in  the 
end  of  the  world  to  the  Elect  of  God :  therefor  it  was  not 
prepared  to  them  before  the  beginning !  Doth  not,  I  say, 
the  plaine  voice  of  Christ  condemne  this  vaine  reason?  Or  if 
I  should  say,  "  The  death  of  Christ  was  four  thousand  yeares 
after  the  beginning,  therefore  the  Lambe  was  not  killed  from 
the  beginning."  Were  not  this  most  foolish,  and  contrarie  to 
the  plane  Scriptures?  But  is  not  the  contrarie  reason  most 
sure,  most  true  and  strong?  God  in  tyme  hath  pronounced, 
and  his  sentence  being  once  pronounced,  most  constantly  doth 
he  execute  the  same:  Therefor  it  was  his  eternall  and  immut- 
able counsell.  As  our  Election  was  purposed  and  decreed  in 
God's  eternall  counsell  before  the  beginning  of  all  tymes,  and 
yet  from  age  to  age  was  the  same  revealed  to  his  chosen  child-  , 
ren.  Did  therefor  the  Apostle,  or  rather  the  Holie  Ghost,  He, 
who  doth  affirme  that  we  were  Elected,  as  before  is  proved, 
in  Christ  Jesus  before  all  tyme?  Even  so  is  it  in  this  mater: 
the  sentence  by  the  which  the  battell  came  furth  first  to  tho 
knowledge  of  man  was  temporall;  but  the  stabilitie  and  con- 
tinuance of  it  plainely  proveth,  that  it  was  and  is  the  eternall 
purpose  and  counsell  of  God. 

But  yet  more  deepely  to  discende  into  the  mater:    Was  it  Question. 


64  ON  PREDESTINATION. 

the  eiernall  purpose  and  counsell  of  God  to  create  the  worlde, 
and  so  to  make  man  to  his  own  image  and  similitude?  I 
suppose  that  everie  reasonable  man  will  confesse  that  so  it 
was.  Then  do  I  aske,  If  God  was  ignorant  what  shoulde 
become  on  all  mankynd  before  that  any  creation  was?  So 
to  affirme,  is  to  deny  his  eternall  knowledge,  wisdom,  and 
Godhead.  He  did  know  and  foresee  his  end,  and  yet  he  did 
creat  him.  Then,  if  it  was  not  his  eternall  counsell,  that 
to  his  glorie  this  difference  and  diversitie  should  be  in  man- 
kynd, which  then  was  but  one  lompe  or  masse,  why  did  He 
not  give  unto  hym  such  strength  as  could  not  be  overcome? 
It  shall  nothing  releve  nor  help  you  to  shift  with  the  Papistes, 
alledging,  that  God  gave  him  free  will  and  aboundant  graces,  by 
the  which  he  might  have  resisted  and  ganestand  all  assaultes 
and  tentations  if  he  wold.  That  we  deny  not;  but  yet  we  aske. 
Why  did  not  God  give  unto  him  the  will  to  resiste?  Or  why  did 
he  not  so  bridle  Sathan,  that  he  might  not  have  tempted  him? 
I  trust  ye  will  not  with  the  Manicheis  affirme,  that  there  was 
a  power  greater  then  the  power  of  the  good  God,  and  that  this 
wicked  power  did  for  a  tyme  overcom  the  power  and  destroy 
the  counsell  of  the  good  God,  who  was  creator  and  lover  of 
mankinde.  For  that  were  plainely  to  deny  the  Omnipotencie 
of  our  God.  If  you  say  (as  after  ye  write)  that  God  did  onely 
permitt  and  suffer  his  fall,  ye  have  said  nothing  to  the  purpose; 
for  still  I  demande,  Whether  he  did  suffer  it  willingly  or  unwill- 
ingly. If  ye  say  willingly,  then  are  ye  caught  in  the  snare 
which  ye  wold  avoyde.  If  ye  say  it  was  against  his  purpose 
and  will,  then  fall  ye  into  that  horrible  blasphemie  of  the 
Manicheis,  denying  God's  omnipotent  power.  And  if  yet  ye 
wold  escape,  imagining  God  to  loke  and  behold  the  end  of  the 
mater,  and  yet  neither  willing  the  one  nor  the  other,  then  fall 
ye  into  the  blasphemie  of  Epicurus;  who  althogh  in  plaine 
wordes  he  durst  not  deny  God,  yet  did  he  affirme,  that  he  re- 
garded not  the  workes  of  men,  but  did  idly  occupie  the  heavens. 
But  how  far  this  repugneth  to  our  faith,  who  beleve  God  to  be 


ON  PREDESTINATION.  65 

omnipotent,  not  onely  becaus  he  may  do  all  thinges,  but  also 
because  that  it  is  He  that  created  light  and  darknes,  good  and 
evill,  and  finally,  that  worketh  all  in  all  thinges  according  to 
the  purpose  of  his  good  pleasure :  Let  such  as  be  but  meanly 
exercised  in  the  Scriptures  judge.  And  so,  I  say,  that  man's 
fall,  and  the  difference  that  came  to  our  knowledge  by  the  same, 
waslio  less  determined  in  the  eternall  counsell  of  God  then  was 
his  creation.  And  that  in  this  sentence  is  yet  most  evidently 
to  be  espied  :  For  if  God  had  not  purposed  in  himself  to  estab-  God's  purpose 

*  *■       _  was  from  the 

lish  this  battel,  and  so  to  make  a  difference  perpetually,  why  l^^lkea'dfiference 
did  he  not  wholly  restore  man  agane  to  honour,  to  puritie,  and  '"  '^a"''>°''e- 
innocencie?  Why  did  he  not  stay  the  fountaine  of  sinne  in 
our  first  father?  why  did  he  suffer  his  first  corruption  by  pro- 
pagation to  come  to  his  posteritie?  Was  it  because  he  lacked 
power?  Or  was  it  not  rather,  as  the  Apostle  doeth  teach  us, 
that  He  wrapped  all  in  unbelcif,  that  he  might  have  mercie 
upon  all?  thai^Hfi-- might  shew  mercie  to  whom  he  wold,  and 
harden  also  whom  he  wold  ?  If  these  thinges  do  displease  you, 
remember  first,  that  they  are  the  voices  of  the  Holie  Ghost;  and 
secondarely,  call  to  your  mynd  the  condition  of  mankind:  to 
witt,  that  bothe  you  and  we  (compared  with  that  Soveraigne 
Majestic)  be  but  wormes  here  creeping  on  the  e^yth.  an^  ^he^re- 
for  can  we  not  dim  up  to  the  heaven,  and  so  reason  or  plead 
\vith  the  Almightie.  Call  to  minde,  I  say,  that  question  of  the 
Apostle,  calling  man  to  the  consideration  of  himself;  in  the  same 
mater,  saying,  "  O  man,  what  art  thow  that  thow  mayest  answer 
in  contrarie  to  God  ?"  that  is,  contend  or  plead  with  him. 
This  sentence,  I  say,  ought  to  humble  us,  and  make  us  rather 
to  tremble  at  the  remembrance  of  his  judgementes,  then  rashly, 
and  with  proude  stomockes,  to  damne  that  which  we  are  not 
able  to  apprehend. 

But  let  us  yet  prosecute  this  matter  further,  to  the  end  that 
we  may  see  if  that  this  hath  bene  and  is  the  constant  will  of 
God,  and  that  plainely  declared  by  his  Word,  that  this  former 
difference  be  kept  in  all  ages. 

VOL.  V.  B 


66  ON  PREDESTINATION. 

The  Second  No  otliGr  difference  was  made  then  this  orencrall,  till  the 

Difference.  ^  ° 

dayes  of  Abraham,  and  then  a  more  speciall  and  expresse  dif- 
ference was  made;  for  that  which  before  was  common  to  the 
woman''s  seede  was  then  by  the  expressed  voice  of  God  appoint- 
ed to  Abraham  and  unto  his  seede,  in  these  wordes :  "  In  thy 
seede  shall  all  the  nations  of  the  earth  be  blessed :  I  will  blesse 
thee  and  multiplie  thee:  such  as  blesse  thee  shall  I  blesse,  and 
such  as  curse  thee  shall  I  curse.""  In  which  wordes  is  no  les 
the  battell  then  the  benediction  established.  For  as  al  na- 
tions were  pronounced  to  be  blessed  in  his  seed  (which  as  the 
Apostle  doetli  interprete  was  Christe),  so  is  it  pronounced,  that 
there  shalbe  some  that  shall  curse,  and  therefor  shall  be  ac- 
cursed of  God.  Yea,  it  is  plainely  spoken,  that  foure  hundreth 
yeres  should  his  seede  and  posteritie  be  evill  intreated  in  a 
strange  countrey ;  nevertheles,  the  people  whom  they  shall  serve 
shall  I  judge  (saieth  the  Lord),  So  have  we  agane  the  differ- 
ence plainely  confirmed  by  the  voice  of  God.  But  yet  God 
procedeth  one  degree  further,  and  in  Abraham's  seed  he  maketh 
difference.  "For  in  Isaak,  saieth  he,  shall  thy  seed  be  called." 
By  the  which  voice  he  did  seclude  bothe  Ismael  and  the  rest  of 
his  carnall  sonnes  from  that  honour,  affirming,  that  from  none 
of  them  should  the  benediction  come,  but  onely  from  Isaak, 
which  was  the  sonne  of  promise  (and  not  of  nature  onely).  But 
that  difference  was  most  evidently  declared  in  Isaak's  two 
sonnes,  being  yet  in  their  mother''s  bosom,  before  they  had  done 
either  good  or  bad,  as  the  Apostle  afiirmeth.  It  was  said  by 
the  voice  of  God,  "  The  elder  shall  serve  the  younger."  By 
which  voice  of  God  reveled,  did  Isaak  and  Rebecca  plainely 
understand  what  was  the  cause  of  the  battell  which  the  mother 
felt  in  her  bosom  and  wombe,  to  witt,  that  because  from  her 
This  is  the  cause  wombe  Were  two  peoples  and  nations  to  precede,  which  could 

vhv  all  the  Pro-  ,11  ....  -r.  1 

rhetes  almost  do  not  be  of  equall  honour  and  diirnitie.     For  the  one  had  He  de- 

declare  God  s  ■■■  *- 

E«m'Iin?i  t°dome.  tcrmined  in  his  eternall  counsell  to  Elect  for  his  peculiar  peo- 
uSeM!'  pie,  the  other  to  reiect,  and  to  leave  them  in  the  common  cor« 

Jer.  49.  . 

obad.  i.  ruption  as  the  other  nations ;  as  the  sequel  in  processe  of  tyme 


ON  PREDESTINATION.  67 

did  evidently  declare.  For  the  Edomites,  descending  of  Esau, 
were  cut  ofiF  from  the  bodie  of  the  Church,  and  became  mani- 
fest enemies  to  the  posteritie  of  Jacob,  becaus  that  their  father 
was  subject  to  Jacob,  and  pronounced  to  be  his  servant.  Such 
as  understand  this  place  of  corporall  service  and  worldlie  riches 
or  dignitie  onely,  do  nothing  els  but  shew  their  own  ignorance, 
corrupting  the  meaning  of  the  Holie  Ghost.  For  Sainct  Paul, 
in  the  9.  chapter  to  the  Romains,  after  that  he  hath  affirmed 
that  the  promise  and  Election  of  God  were  sure,  (albeit  that 
many  of  the  carnall  seede  had  refused  Christe  preached),  he 
bringeth  in  this  former  sentence  to  remove  all  sclander,  saieng, 
"  All  are  not  sonnes  because  they  are  the  seede  of  Abraham, 
that  is,  those  that  be  the  sonnes  of  the  fleshe  are  not  therefor 
the  sonnes  of  God;  but  those  that  be  the  sonnes  of  promise 
are  accompted  for  seede."  And  so  to  prove  that  which  before- 
he  had  affirmed,  to  witt,  that  all  were  not  Israelites  that  came 
of  Israel,  he  added  these  wordes:  "Not  only  this;  but  also 
when  Rebecca  had  conceived  of  one,  our  father  Isaak,  while 
the  children  were  not  borne,  while  they  had  neither  done  good 
nor  evill,  (that  the  purpose  of  God  shoulde  byde  according  to 
Election,  not  of  workes,  but  of  the  caller),  it  was  said  to  her, 
'  The  elder  shall  serve  the  younger.' " 

Such  as  be  not  more  then  blind,  may  easely  perceive  that 
the  Apostle  looketh  to  another  end  then  to  worldlie  dignitie. 
For  his  purpose  was  not  in  that  place  to  dispute  and  reason, 
who  should  be  riche  in  this  world  and  who  should  be  poore, 
who  should  be  lordes  teraporall  and  who  should  be  servants; 
but  his  purpose  and  mynd  was  to  declare,  to  whom  did  that 
benediction  promised  unto  Abraham  appertein,  and  to  whom 
it  did  not  apperteine.  So  that  the  Holie  Ghost,  speaking 
by  Sainct  Paule,  is  a  commentarie  of  the  wordes  spoken  to 
Rebecca.  And  I  doubt  not  but  so  she  drd  understand  them, 
to  witt,  that  that  promise  which  appered  to  have  bene  com- 
mon with  all  the  seede  of  Isaak,  (of  whom  it  was  spoken) 
"  In  Isaak  shall  thy  seede  be  called,"  was  now  restreined  and  Bom  9. 


68  ON  PREDESTINATION. 

made  proper  to  one  head,  and  to  the  people  discending  of 
him,  thai  is  to  Jacob,  who  after  obteined  the  name  of  Israel. 
So  that  bothe  the  peoples  neither  were  reputed,  neither  yet  in 
very  dede  were  the  Church  and  chosen  people  of  God,  but  the  one 
was  chosen  and  the  other  was  refused.  The  one  by  grace,  and 
of  the  caller,  was  honored  with  the  name  and  priviledge  of  his 
Churche,  the  other  was  cast  out  as  strangers:  upon  the  one 
remained  the  benediction  of  the  which  the  other  was  deprived. 
In  this  maner,  I  say,  did  bothe  Isaak,  Rebecca,  yea,  Jacob  and 
Esau,  in  proces  of  tyme,  understand  this  oracle  of  God. 

But  yet  becaus  this  former  place  of  the  Apostle  is  by  many 

evill  understand,   and  by  some  maliciously  wrested  from  the 

simple  meaning  of  the  Holie  Ghost,  in  as  few  and  plain  wordes 

as  I  can,  I  purpose  to  declare  how  aptly  and  properly  the 

now?. Paul       Apostle  useth  the  testimonie  and  wordes  of  Moises.     Christ 

aiiplieth  the 

G°ne'^22^'^^°'^^^  being  preached  to  the  Jewes,  who  were  reputed  the  chosen 
people  of  God,  to  whom,  and  for  whose  comfort  and  deliverance 
the  INIcssiah  was  especially  promised;  the  most  part  of  the 
Jewes  remained  unfaithfull,  refused  the  Saviour  who  was  sent, 
blasphemed  him,  and  cruelly  did  persecute  him  and  his  mem- 
bres.  This  could  not  be  withoute  a  greate  offense  and  sclander 
to  many  thousandes  bothe  of  the  Jewes  and  Gentiles.  The 
Jewes,  puffed  up  with  pride  because  they  were  the  peculiare 
people,  because  to  them  were  given  the  Law,  promesses,  and 
oracles,  did  brag  and  boast  that  God  could  not  reject  them 
except  that  he  should  be  found  a  Her :  For  to  Abraham  and 
to  his  seede  had  he  made  a  promise.  And  the  Gentiles  might 
be  troubled  with  the  like  cogitations;  for  they  might  think,  If 
God  shall  refuse  his  own  people,  which  so  many  yeares  he  ten- 
derly had  norished,  what  stabilitie  can  we  loke  for  thogh  we 
should  receyve  this  Christ  preached?  Against  bothe  these 
sortes  of  men  most  valiantly  fighteth  the  Apostle,  and  most 
aptly  aJledgeth  the  Scriptures,  to  the  confutation  of  the  one 
and  comfort  of  the  other.  First  against  the  Jew  he  reasoneth, 
that  albeit  they  be  Israelites  after  the  flesh,  yet  it  may  be  that 


ON  PREDESTINATION.  69 

they  be  not  the  very  Israelites  of  God;  neither  yet  is  God  en- 
debted  unto  them,  thogh  they  be  discended  of  Abraham.  The 
reason  is,  that  God  made  no  promise  to  the  whole  seed  of  Abra- 
ham, but  to  a  parte  of  it,  that  is  to  Isaak.  And  if  they  should  Promise  made  to 
say.  But  we  are  of  Isaak;  he,  granting  that,  doeth  nevertheles 
prove  that  God  doeth  not  choose  the  whole  seed  of  Isaak,  but 
in  the  mother''8  wombe  (as  said  is),  by  his  own  decree,  he  made 
tlxe  difference.  And  if  further  they  should  replie,  O,  but  we 
are  of  Jacob,  he  then  commeth  to  the  proof  of  his  first  propo- 
sition, affirming,  that  albeit  they  were  of  Jacob,  yet  did  it  not 
thereof  folow  that  they  were  all  the  Elect  people  of  God.  For 
what  prerogative  (wold  he  say)  can  Jacob  have  above  his  father 
Isaak,  or  what  can  Isaak  have  above  Abraham?  Abraham, 
who  many  yeres  faithfully  obeyed  God,  could  not  obtein  that 
all  his  posteritie  (no,  not  Ismael  for  whom  he  prayed)  should 
be  reckoned  to  be  his  seed.  Neither  could  Isaak  pbtein  the 
same;  but  God  appointed  and  did  chose  whom  it  pleased  him. 
And  shall  Jacob  have  greater  prerogative  then  had  they  bothe? 
Shall  he  that  of  grace  was  preferred  to  his  brother,  when  nei- 
ther the  one  had  done  good,  neither  the  other  had  done  evill, 
give  that  priviledge  to  all  his  posteritie,  that  without  exception 
they  shalbe  the  chosen  people  of  God?  No,  (will  the  Apostle 
conclude,)  but  God  now,  after  the  revelation  of  his  dear  Sonne 
Christ  Jesus,  doeth  make  the  same  difference  in  the  posteritie 
of  Jacob  that  somtymes  he  made  in  the  sede  of  Abraham  and 
Isaak;  that  is,  he  chooseth  whom  it  pleaseth  him,  and  re- 
jecteth  also  such  as  in  whom  he  hath  no  pleasure;  and  that 
not  onely  amongest  the  Jewes,  but  also  amongest  the  Gentiles; 
and  that  to  make  the  riches  of  his  glorie  knowen  towardes  the 
vessels  of  mercie  which  he  had  prepared  unto  glorie,  whom  he  vessels  of  me.-cie 

prepared  unto 

hath  called,  even  us   not   onely  of  the  Jewes,  but  also  of  the  t-ione. 
Gentiles  (as  the  Prophet  Osee  saieth):  and  so,  to  the  end  of  the 
chapter,  he  establisheth  the  faith  of  the  Gentiles,  and  comfort- 
eth  them,  affirming  that  their  vocation  and  Election  was  fore- 
spoken  by  Moises  and  the  Prophetes,  and  therefore  that  it  was 


70  ON  PREDESTINATION. 

not  a  thing  that  came  by  chance,  but  was  appointed  in  the 
eternall  counsel  of  God;  and  therefor  in  his  conchision  he 
assureth  them,  that  such  as  beleve  in  Christ  Jesus  shall  never 
be  confounded. 

Thus  simply,  but  truelie  (T  doubt  not),  have  I  explaned  the 
mynde  of  the  Apostle  in  the  former  place,  which  is,  that 
de°fenfith"°Jt  I  ^^^'^  Elcctiou  depcudeth  not  upon  man,  upon  his  will,  pur- 
upouman.  /  posc,  plcasuro,  or  dignitie;  but  as  it  is  free,  preceding  from 
grace,  so  is  it  stable  in  God'^s  immutable  counsel,  and  is  reveled 
,  to  God's  Elect  at  such  tyme  as  he  knoweth  most  expedient : 
But  because  that  of  this  we  must  after  speak  more,  now  we 
returne  to  our  former  purpose.  From  the  beginning,  we  heare 
that  God  maketh  a  difference:  .first,  by  that  general  division, 
seperating  and  setting  aparte  the  seed  of  the  woman  from  the 
serpent's  seed.  After  calling  Abraham,  (neglecting,  as  it  were, 
the  rest  of  the  whole  world),  in  Abrahames  seed  he  maketh 
plaine  difference,  secluding  Ismael,  that  he  should  not  be  heir 
with  Isaak.  But  most  especially  in  the  wombe  of  Rebecca, 
making  the  difference  betwixt  the  two  children  and  their  pos- 
teritie.  Which  difference  did  continue  even  to  the  dayes  of 
Christe  Jesus,  in  such  firmitie  and  stablenes,  that  neither  could 
the  sinnes  of  the  Patriarches,  the  subtill  crueltie  of  Pharao, 
the  inobedience  and  grudgeing  of  the  people,  their  apostasie 
and  defection  from  God  by  manifest  idolatrie,  nor  finally,  their 
long  bondage  and  captlvitie,  alter  or  change  this  immutable 
couusell  of  God :  "  That  the  elder  should  serve  the  younger ;"" 
"  That  the  Messiah  shoulde  come  of  the  tribe  of  Juda ;""  and 
"  That  of  the  loynes  of  David  should  spring  furth  one  to  sit 
upon  his  seat  for  ever."  And  this  difference,  which  God  by  his 
own  voice  did  stablish  before  the  comming  of  his  dear  Sonne 
Christ  Jesus,  did  the  same  Christ  Jesus,  oure  Master,  (apper- 
ing  flesh,)  ratifie  and  confirme.  For  he  plainely  affirmeth, 
"  That  he  was  not  sent  but  to  the  lost  sheepe  of  Israel,"  and 
"  That  It  was  not  good  to  take  the  bread  of  the  children  and 
give  it  to  dogges."     By  which  two  sentences  he  maketh  an  ex- 


ON  PREDESTINATION.  71 

presse  difference  betwixt  the  sheepe  and  the  goates,  and  be- 
twixt the  children  and  the  dogges.  He  feareth  not  to  say,  to 
the  faces  of  those  that  boasted  themselves  to  be  the  sonnes  of 
Abraham,  "  Ye  are  not  of  God,  for  if  ye  were  of  God  ye  should  •touh  s. 
love  me;  but  ye  are  of  your  father  the  Devill,  and  his  desires 
ye  will  obey.""  As  this  sentence  is  fearfull,  so  may  it  appere 
very  bold.  For  they  might  have  objected,  as  they  did.  Are  we 
not  his  creatures,  created  to  his  own  image?  Are  we  not  the 
seed  of  Abraham  ?  Do  we  not  beare  the  figure  of  circoncision  ? 
Are  we  not  collected  in  Hierusalem,  and  do  we  not  frequent  the 
Temple?  Yes,  verely,  but  none  of  all  these  thinges  made  them 
to  be  of  God,  in  such  sorte  as  Christ  denied  them  to  be  of  him. 
For  all  these  thinges  may  the  Reprobat  have  common  with  the 
Electe.  But  Christ  denied  them  to  be  of  God,  that  is,  to  be 
the  sonnes  and  vessels  of  his  mercie,  elected  in  his  eternall 
counsel,  borne  of  him  by  the  Spirit  of  regeneration,  by  the 
which  their  stubborn  blindnes  being  removed,  and  they  made 
obedient,  durst  be  bolde  to  call  him  Father.  In  this  sense 
Christ  denieth  them  to  be  of  God.  If  any  think  that  their 
wickednes  and  willfull  refusall  of  grace  offered  was  the  cause 
that  they  were  not  of  God ;  as  I  neither  excuse  their  manifest 
rebellion,  neither  yet  deny  it  to  be  a  most  just  cause  of  their 
condemnation,  so  utterly  deny  I  that  their  present  sinnes  were 
tJie  onely  or  the  chefe  cause  of  their  reprobation.  For  Christ 
himself  feareth  not  to  assigno  anothercause,  saieng,  "  Therefor 
ye  do  not  heare,  because  ye  are  not  of  God."  If  they  had  why  the  jewes 
heard,  that  is,  receaved  and  beleved  Christ  Jesus  and  his  doc-  cunste. 
trine,  their  sinnes  had  bene  purged  and  their  blindnes  removed. 
But  him  could  they  not  receave:  And  why?  because  they  are 
not  of  God. 

But  to  the  objection,  that  the  fore-knowledge  of  good  workes, 
or  of  rebellion  to  come,  should  be  the  cause  whjTGod  doth 
Electe  or  reject,  we  shall  (God  willing)  after  answere.  Now 
onely  I  mynde  to  folow  that  which  I  have  purposed,  which 
is  that  Christ  Jesus  himself  maketh  a  plaine  and  manifest  dif- 


72  ON  PREDESTINATION. 

ference  betwixt  one  sorte  of  men  and  an  other.  How  often 
doth  he  a£&rme,  "  That  his  shepe  do  heare  his  voice,  that  he 
knoweth  them,  and  that  they  know  him;*"  "That  it  hath 
pleased  the  Father  to  give  the  kingdome  to  the  litle  flock;" 
"That  many  are  called  and  few  chosen;"  "That  some  there 
be  whom  Christ  Jesus  never  knew,  not  even  when  they  wroght 
Christ  II  aketh  a  greatest  miraclesf     In  all  these,  and  many  places  mo,  it  is 

difference  of  one     ^  J    ir  ■• 

soiifiom  an-       evident  that  Christ  maketh  difference  betwixt  one  and  another; 

other.  ' 

but  one  place  most  notable  of  all  others  I  will  shortly  touche, 
and  put  end  to  this  mater,  Christ  Jesus,  in  that  his  most  so- 
lemne  and  most  comfortable  praier,  after  other  things,  saieth, 
"  I  have  manifested  thy  name  to  the  men  whom  thow  hast 
geven  to  me  of  the  world.  They  were  thyne,  and  thou  hast 
given  them  unto  me;  and  they  have  kept  thy  worde."  And, 
shortly  after,  "  I  pray  for  them :  I  pray  not  for  the  world,  but 
for  them  whom  thow  hast  given  unto  me;  because  they  are 
thyne."  If  in  the  whole  Scriptures  there  were  no  mo  places 
to  prove  that  in  the  eternall  counsel  of  God  there  is  a  difference 
of  one  sorte  of  men  from  another,  this  onely  one  were  sufficient. 
For  first  he  maketh  mention  of  men  given  unto  him  by  the 
Father,  who  were  (as  he  before  affirmed)  chosen  owt  of  the 
world.  And  why  were  they  given  unto  Christe?  He  answereth, 
Because  they  were  the  Father"'s;  and  how  they  apperteined 
Wh  it  Christ  did   to  God  more  then  others  is  before  said.     He  further  declareth 

for  Ilia. 

what  he  had  done  unto  them;  what  they  also  had  done;  and 
what  he  did  and  wold  do  to  the  end,  for  them.  He  had  opened 
unto  them  the  name  (that  is,  the  mercie,  goodnes,  constant 
trueth,  and  perfect  justice,)  of  his  heavenlie  Father;  which  doc- 
trine they  had  receaved  and  kept,  as  they  that  were  the  grounde 
appointed  to  bring  furth  fruit  in  aboundance.  He  did  pray 
for  them  that  they  should  be  sanctified  and  confirmed  in  the 
veritie.  The  vertue  of  which  praier  is  perpetuall,  and  at  all 
tymes  obteineth  mercie  in  the  presence  of  his  Father's  throne 
fgr  his  Electe.  And  lest  that  any  doubte  shoulde  remaine,  as 
that  these  graces  were  common  to  all  the  world,  in  plain  and 


ON  PREDESTINATION.  73 

expresse  wordes  he  affirmetb,  "  That  he  prayed  not  for  the  ciniste  prayed 

*■  ,  1       ^  ^q[  j-q,.  tjjg  ^yorld. 

world,  but  for  those  (saith  he)  whom  thow  hast  geven  unto  me." 
If  any  deny  a  plane  difference  here  to  be  made  betwixt  one 
sorte  of  men  and  another,  I  will  pray  to  God  to  open  his  eies, 
that  he  (if  God's  good  pleasure  be)  may  see  the  light  that  so 
brightly  shyneth.    Other  places  for  this  present  I  omitte.     For 


/ 

-7^ 


of  these  precedents,  I  suppose  it  be  evident,  that  in  the  eternall      1  ' 
counsel  of  God  there  was  a  difference  of  mankynd  eveii  before       / 
the  creation,  which  by  his  own  voice  is  most  plainely  declared      \ 
to  us  in  tyme»^ 

Now  to  that  obiection  which  Pighius,  that  pestilent  and  per-  An  Answeie  to 

•'  a  »  r  ^  the  Papistical 

verse  Papist,  (and  you  all  after  him)  doth  make,  to  witt,  that  ^"'^ectio'n  of' 
God  did  Predestinate  according  to  the  workes  and  faith  which  otherbMirs"uke. 
heforesawe  to  be  in  man.  I  might  object  to  the  contrary, 
that  if  Predestination  procedeth  from  God's  purpose  and  will 
(as  the  Apostle  affirmeth  it  doth),  that  then  the  purpose 
and  will  of  God  being  eternall,  can  not  be  moved  by  our 
workes  or  faith  which  be  temporal].  And  that  if  the  purpose 
of  God  be  stable  and  sure,  that  then  can  not  our  workes,  being 
unsure,  be  the  cause  thereof.  But  to  avoid  prolixltie  and  te- 
diousne's,  I  will  by  plaine  Scriptures  prove,  That  of  free  grace 
did  God  electe;  that  of  mere  mercie  dooth  ho  call;  and  of  his 
onelie  goodnes,  without  all  respect  had  to  our  dignitie,  (as  to 
be  any  cause  first  moving  him)  doeth  he  perfournie  the  worke 
of  our  salvation:  And  for  the  proofe  of  the  same,  let  us  take 
Abraham  and  his  posteritie  for  example.  Plaine  it  is,  that  he 
and  his  seed  were  preferred  to  all  the  nations  of  the  earth;  the 
benediction  was  established  to  spring  frome  them;  the  promise 
of  the  land  of  Canaan  was  made  unto  them;  and  so  were  they 
extolled  to  the  honour  and  dignitie  of  God's  peculiar  people. 
But  let  us  consider  what  either  faith  or  obedience  God  found 
in  them  which  might  have  moved  him  thus  to  preferre  them  to 
other  nations.  Let  us  heare  Moises:  "The  Lord  thy  God  Deut. 7 
(saieth  he)  hath  chosen  thee,  that  thow  shouldest  be  a  peculiare 
people  to  him,  above  all  the  peoples  which  are  upon  the  face  of 


74  ON  PREDESTINATION. 

the  earth.  God  hath  not  so  vehemently  loved  you,  and  chosen 
you,  because  you  are  mo  in  nombre  then  other  nations,  seing 
ye  are  fewer  then  all  other  people :  but  because  he  hath  loved 
you,  and  wold  kepe  the  othe  which  he  made  to  your  fathers/' 

Deut.9.  And  after  it  foloweth:   "Say  not  in  thy  heart,  my  power,  my 

strength,  and  my  hand  have  prepared  this  aboundance  to  me; 
and  think  not  in  thy  heart.  It  is  for  my  justice  that  the  Lord 
hath  broght  me  into  this  land."  Of  these  places,  it  is  plaine 
Moises  leaveth  no  cause,  neither  of  God's  Election,  neither  yet 
of  perfourmance  of  his  promise  in  man,  but  establisheth  it  alto- 
gether upon  God''s  free  love  and  good  pleasure.     The  same  did 

josue24,  Josua,  in  that  his  last  and  most  vehement  exhortation  to  his 

people  a  little  before  his  death,  in  which  plainely  he  affirmeth, 
that  Abraham  and  his  father  were  idolaters  before  they  were 
called  by  God;  which  place  Ezechiel  the  Prophete  most  evi- 
dently declareth,  rebuking  the  unthankfull  defection  of  the 
Jewes  from  God,  who  of  mercy  had  given  them  life,  honour, 
and  dignitie,  they  of  all  others  being  the  most  unworthy.     For 

Ezec.  iG.  he  saieth:    "Thus  saieth  the  Lord  God  to  Jerusalem,  Thy 

habitation  and  thy  kinred  is  of  Canaan;  thy  father  was  an 
Araorrhean,  and  thy  mother  an  Hittite:  and  in  thy  ndtivitie, 
when  thow  wast  born  thy  navill  was  not  cutt,  thow  was  not 
washed  with  water  to  soften  thee;  thow  was  not  salted  with 
salt,  neither  yet  was  thow  swadled  in  clowtes."  By  the  which 
the  Prophete  signifieth  that  all  was  imperfect,  all  was  filthie, 
all  was  corrupt  and  stinking  as  touching  their  nature.  He 
procedeth:  "  None  eie  pitied  thee,  to  do  any  of  these  unto  thee, 
for  to  have  compassion  upon  thee;  but  thou  wast  cast  oute  in 
the  open  field,  to  the  contempt  of  thy  person,  in  the  day  that 
thow  wast  borne.  And  when  I  passed  by  thee,  I  saw  thee  pol- 
luted in  thine  own  blood,  and  I  said  unto  thee,  when  thou  wast 
in  thy  blood  (that  is  in  thy  filthie  sinnes).  Thou  shalt  live;" 
and  this  he  repeteth,  to  the  end  that  he  may  beat  it  more 
depely  in  their  myndes:  "I  (saieth  the  Lord)  said  unto  thee, 
being  in  thy  blood,  Thou  shalt  live.""    And  so  he  procedeth,  de- 


ON  PREDESTINATION.  75 

clarhig  how  that  God  did  multiply  them,  did  give  unto  them 
beautie,  strength,  honour,  and  dignitie.  These  three  places  do 
plalnely  witnes  what  perfection  God  did  find  in  this  people 
whom  thus  he  did  preferre  to  all  others;  and  what  obedience 
did  they  render  unto  him  after  the  vocation  of  Abraham,  the 
whole  histories  do  witnes.  For  perfection  and  obedience  was 
not  found  in  Abraham  himself,  yea,  neither  in  Moises  nor  in 
Aaron,  but  contrarie  wise;  the  inobedience  of  all  we  find  noted, 
to  the  same  end  that  Moises  hath  before  spoken,  to  witt,  that 
none  shall  boast  that  either  justice  proceding  or  folowing  was 
the  cause  why  God  did  choose  and  elect  that  people.  ForJiosL 
^hall  God  choose  for  that  which  the  Holie  Ghost  plainely  de- 
nieth  to  be  in  any  man  descending  of  the  corrupt  seed  of  Adam. 
For  Isaiah  plainely  doeth  affirme,  that  all  our  justice^  is  as  a 
clothe  most  polluted  and  spotted.  If  our  justice  be  polluted, 
as  the  Prophete  affirmeth  it  to  be,  and  God  did  predestinate 
us  for  our  justice,  what  foloweth,  but  that  God  did  predestinate 
ua  for_tliat  which  was  filthy  and  imperfecte?  But  God  forbid 
that  such  cofjitations  shoulde  take  place  in  our  heartes!     God  c.oddidnotfor 

"  ■*•  ^  our  workes  Pre- 

did  choose  us  in  his  eternall  purpose,  for  his  owne  glorie  to  be  ^estmate  us. 
manifested  in  us;  and   that  he  did  in  Christ  Jesus,  in  whom 
onely  is  oure  full  perfection  (as  before  we  have  said). 

But  let  us  yet  heare  some  testimonies  of  the  New  Testament. 
St  Paul,  to  his  disciple  Timothie,  saieth,  "  Be  not  ashamed  of  2  Tim.  1. 
the  testimonie  of  our  Lord;  neither  be  thow  ashamed  of  me 
who  am  his  prisoner ;  but  be  thow  partaker  of  the  afflictions 
of  the  Evangile,  according  to  the  power  of  God,  who  hath 
made  us  safe,  and  hath  called  us  with  an  holie  vocation,  not 
according  to  our  workes,  but  according  to  his  purpose  and  free 
grace,  which  was  given  to  us  by  Christe  Jesus  before  all  tymes; 
but  now  is  made  patent  by  the  appering  of  our  Saviour  Jesus 
Christe."  Here  plaine  it  is,  that  neither  are  we  called,  neither 
yet  saved,  by  workes,  much  less  can  we  be  predestinate  for  them, 
or  in  respect  of  them.  Trew  it  is,  that  God  hath  prepared 
'  "  Justice,''  righteousness. 


76  ON  rREDESTINATlON. 

good  workes,  that  we  should  walk  in  them;  but  like  trew  it  is, 
that  first  must  the  tree  be  good,  before  it  bring  furth  good 
fruite;  and  good  can  never  tlie  tree  be,  except  that  the  hand 
of  the  gardiner  have  planted  it.  To  use  herein  the  plaine 
wordes  of  Saint  Paule,  he  witnosseth  that  wo  are  elected  in 
Clirist,  to  the  end  that  we  siiould  be  hoti^nm[itn^1th"crat"btemislie7 
Now,  seing  that  good  workes  spring  furth  of  etectu)ii,~Tiow  can 
any  man  be  so  foolish  as  to  affirme  that  they  are  the  cause  of 

Quesuou.  the  same?    Can  the  streame  of  water,  flowing  from  the  foun- 

taine,  be  the  cause  of  the  originall  spring  J  I  think  no  man  will 
so  holde  nor  allirnie.  Even  so  it  is  in  this  mater,  for  faith  and 
a  godlie  life  that  ensueth  our  vocation,  are  the  faultes  pi'oced- 
ing  from  oure  election,  but  are  not  the  caus.s  of  the  same. 
And  therefor  the  Apostle,  to  beat  downe  all  pryde,  asketh, 

icor.  4.  "  ^V'hat  hast  thow,  0  man,  which  thow  hast  not  receavedJ  And 

if  thou  hast  received  it,  why  gloriest  thow,  as  thogh  thow  liadst 
not  receaved  it? ' 

The  Apostle  in  that  place  speaketh  not  of  one  or  two 
graces,  but  whatsoever  is  necessarie  to  salvation,  that  he  af- 
firmeth  to  be  receaved,  and  that  of  fi'ee  grace;  as  he  yet  more 
plainely  doeth  witnes,  saying,  "Of  grace  are  ye  saved,  by  faith, 
and  that  not  of  yourselves;  it  is  the  gift  of  God,  and  not  of 
works,  lest  any  should  glorie."  Now  if  man  hath  nothing 
but  that  which  he  receaveth  of  grace,  of  free  gift,  of  favour, 
and  mercie,  what  odious  pryde  and  horrible  unthankfulnes 
is  this,  that  man  shall  imagine  that  for  his  faith  and  for  his 
workes,  God  did  Electe  and  Predestinate  him  to  that  dignitie? 
Even  as  if  two  or  three  beggers,  chosen  from  the  nomber  of 
many,  were,  of  the  liberall  mercie  of  a  Prince,  promoted  to 
honour,  should  after  brag  and  boast  that  their  good  service 
was  the  cause  that  the  Prince  did  choose  them.  Shall  not  everie 
wise  man  mocke  their  vanitie?  Yea,  might  not  the  Prince 
justly  deprive  them  for  their  arrogant  unthankfulnes?  Might 
not  the  Prince  have  left  them  in  their  wretched  estate?  And 
what  then  should  have  become  of  their  service?    Is  it  not  even 


ON  PREDESTINATION.  77 

so  with  man,  lost  in  Adam?  (whose  fall,  in  God's  prescience  and 
purpose,  was  before  his  creation),  of  which  masse  or  lompe  God, 
of  his  owno  free  grace,  did  choose  and  predestinate  vessels  of 
his  mercie  prepared  unto  glorie,  that  they  should  be  holie,  as 
before  is  said.  Shall  these  then  that  find  mercie  to  worke  good 
workes  boast  as  thogh  workes  were  the  cau-e  thereof?  God 
forbid !  For  if  the  posteritie  of  Adam  did  not  obteine  the  in- 
heritance of  the  land  of  Canaan  for  any  justice  that  was  in 
them;  yea,  if  God  did  not  choose  them  to  the  teniporall  nor 
eternal  felicitie,  but  of  love  and  free  grace  onely,  as  Moises 
doth  witnes,  how  shall  we  think  that  the  eternall  inheritance, 
or  God's  Election  to  the  joy  and  life  everlasting,  dependeth 
upon  any  qualitie  within  us?  Wonder  it  is,  that  the  Apostle 
Sainct  Paul,  intreating  this  mater  of  God's  free  Election,  was 
ignorant  of  this  cause,  if  it  be  sufficient.  For  by  that  meanes, 
in  few  wordes,  ho  might  have  put  silence  to  many  doggos,  which 
then  (as  men  do  now)  barked  against  this  doctrine.  For  if 
he  had  said,  God  hath  chosen  afore  mH  tymes,  to  the  participa- 
tion of  life,  a  certcin  nomber,  because  he  foresaw  that  they 
should  be  faithfull,  obedient  to  his  commandoments,  and  holie 
in  conversation;  and  upon  the  other  parte,  he  hath  rejected 
and  reprobate  others,  because  he  foresaw  that  they  should  be 
unfaithful!,  disobedient,  nnd  unclean  of  life;  this,  I  say,  (if 
those  causes  had  bene  sufficient)  had  bene  a  sensible  maner  of 
doctrine.  But  the  Apostle  alledgeth  no  such  reason,  but  first 
beateth  doune  the  pryde  of  man  (as  before  we  have  touched), 
and  thereafter  bursteth  furth  in  this  exclamation:  "  0,  tiie 
height  of  the  riches  of  the  wisdom  and  knowledge  of  God,  how 
incomprehensible  are  his  judgements,  and  how  unsearcheable 
are  his  wayes!"  This  exclamation,  I  say,  had  bene  vain,  if 
either  workes  or  faith  foresene  had  bene  the  cause  of  God's 
Election. 

Saint  Augustin  doeth  mock  the  sharpe  sight  of  men,  that  in 
his  daies  began  to  see  more  depely  then  did  the  Holie  Ghost, 
speaking  in  the  Apostle.     And  we  fear  not  to  affirme,  that 


78 


ON  PREDESTINATION. 


the  men  which  this  day  do  attribute  Election  or  Predestina- 
tion to  any  vertue  or  qualitie  within  man,  do  holde  and  de- 
fend (to  their  greate  danger)  that  which  none,  indued  with  the 
Spirite  of  God,  hath  left  to  us  written  within  the  holie  Scrip- 
tures, either  yet  that  any  of  the  chosen  shall  confess  in  their 
greatest  glorie.  Let  the  whole  Scriptures  be  red  and  diligently 
marked,  and  no  sentence  (rightly  understand)  shalbe  founde, 
that  affirmeth  God  to  have  chosen  us  in  respect  of  our  workes, 
or  because  he  foresawe  that  we  should  be  faithfull,  holie,  and 
just.  But  to  the  contrarie,  many  places  shall  we  finde  (yea, 
even  so  many  as  intreat  of  that  mater)  that  plainely  affirme, 
that  we  are  freely  chosen  according  to  the  purpose  of  his  good 
will,  and  that  in  Christ  Jesus. 

And  what  shall  be  the  confession  of  the  whole  bodie  as- 
sembled, when  they  shall  receave  the  promissed  glorie,  is  ex- 
pressed in  these  wordes  of  the  foure  and  twentie  elders, 
who,  casting  their  crownes  before  Him  that  sitteth  upon  the 
Apoca.  4&5.  throne,  do  say,  "Worthy  art  thow,  O  Lord  and  our  God,  to 
take  honour,  and  glorie,  and  power,  for  thow  hast  created 
all  thinges,  and  by  thy  will  they  are  and  were  created."  And 
after,  they  fall  before  the  Lambe,  and  sing  a  new  song,  saying, 
"  Worthie  art  thow  to  take  the  book,  and  to  open  the  scales 
thereof:  for  thow  wast  killed,  and  hast  redemed  us  to  God  by 
thy  bloode;  and  hast  made  us  to  our  God,  kinges  and  priestes: 
and  we  shall  reigne  upon  the  earth."  No  mention  is  here  made 
of  any  worthines  of  man;  the  creation  is  geven  to  God,  and 
that  all  thinges  are  in  that  perfecte  state,  which  then  the  chosen 
shall  possesse,  is  attributed  to  his  will.  The  death  of  the 
Lanibe  is  assigned  to  be  the  cause  of  the  redemption,  yea,  of 
that  great  dignitie  to  which  they  are  promoted.  1  am  fully 
persuaded,  that  if  any  cause  of  God's  Election,  and  of  the  fruite 
preceding  of  the  same,  were  or  could  be  in  man,  that  the  Holie 
Ghost,  who  is  authnur  of  all  justice,  wold  not  have  defrauded 
man  of  any  thing  which  of  right  did  appertein  unto  him  But 
seing  that  in  no  place  the  Holie  Ghost  doeth  attribute  any 


ON  PREDESTINATION.  79 

parte  of  mannes  salvation  to  his  owne  raerites  or  worthines,  I 
fear  not  to  affirme,  that  this  pestilent  opinion  is  the  instigation 
of  Sathan,  laboring  by  all  meanes  to  obscure  the  glorie  of 
Christ  Jesus,  and  to  retein  man  in  bondage,  whom  he  infected 
with  that  first  venom  which  he  made  him  to  drink,  saying,  "  Ye 
shall  be  as  gods." 

Thus  far  with  such  plain  simplicitie  (as  it  pleased  God  to  a  brief  rehearsal 

■^  i  V  i  what  is  before 

minister  unto  me  for  the  tyme)  I  have  proved,  that  God's  pr^ye^^"^ 
ElQation.  is„eter.]ial,  that,  it  is  stg,ble^  that  he  hath  made  a  , 
difference  betwixt  one  sort  of  men  and  another,  which  differ- 
ence, althogh  it  came  to  knowledge  of  man  in  tyme,  yet  was  it 
in  God's  purpose  and  counsel  before  all  tyme,  no  less  then  his 
creation  was.  And  last,  that  God's  Election  dependeth  neither 
upon  our  workes  nor  upon  our  faith,  but  procedeth  from  his 
eternal  wisdom,  mercie,  and  goodnes,  and  therefor  is  it  immu- 
table and  constant. 

Now  shortly  will  I  go  throughe  (if  God  permit  me)  the 
reasons  of  your  booke,  noting  upon  the  one  parte  the  imper- 
fections of  the  same,  and  upon  the  other  your  ignorance,  or 
els  malice,  in  corrupting  the  Scriptures. 

The  Adversarie.  the  5™ 

Section. 
To  prove  this  similitude  good,  and  to  shew  how  much  his  love  towards  his 
children  excedeth  the  love  of  all  creatures  towardes  their  birthes,  he  saieth, 
"  Can  a  woman  forget  the  childe  of  her  wombe,  and  not  pitie  the  same  whom  isaia  49. 
she  hath  borne  ?     And  thogh  she  do  forget  it,  yet  I  will  not  forget  thee." 
Here  he  speaketh  not  only  to  the  Elect  (as  some  say),  but  also  to  them  which 
did  forsake  and  dispyse  him,  as  there,  "  Alas !  for  these  disobedient  children  Isaia.  so. 
(saieth  the  Lord)  that  they  will  take  counsell  without  me."     Here  he  calleth 
the  wicked,  which  heape  sinne  upon  sinne,  and  were  disobedient,  his  children. 
Christ  saieth,  "  If  ye  when  ye  are  evill  can  give  your  children  good  giftes,  Matt.  7. 
how  much  more  your  heavenlie  Father?"     After  the  same  manor  may  I  rea- 
son with  you  (Carelesse  by  Necessitie),  if  none  of  you,  thogh  ye  be  evill,  wold 
beget  a  child  to  miserie,  how  much  less  wold  God,  which  is  all  good,  beget  and 
creat  man,  his  own  image,  to  perpetual  paynes?     Here  we  may  see  how  much 
this  naughtie  opinion  is  contrarie  to  nature  and  to  reason  ;  and  that  it  is  con- 
trarie  to  the  Worde,  God  willing,  I  will  prove.     If  God  hath  ordeyned  the 
most  part  of  the  world  to  be  damned,  then  were  his  wrath  greater  then  his 


80 


ON  PREDESTINATION. 


Esaia.  5J. 


Tsal.  SO. 


mercie.  Bv'^t  tlitT  Scripture  witnesseth,  "That  his  mercie  is  over  all  his 
workesj  and  t^at  God  is  slow  unto  wrath  and  redie  unto  mercie,  so  that  his 
wrath  is  e'stended  onely  to  the  third  and  fourth  generation,  but  his  mercie  to 
the  thousand  generation:"  "Wherefor  thus  (saith  he),  a  litle  while  I  have 
forsaken  thee ;  but  with  greate  mercifulnes  shall  I  take  thee  up  unto  me. 
When  I  was  angrie  I  hid  my  face  from  thee  for  a  litle  season ;  but  tliroughe 
everlasting  mercie  have  I  pardoned  thee."  And  David  saieth,  "  His  wrath 
indureth'but  the  twinkling  of  an  eie,  and  his  pleasure  is  in  life ;  heviness  may 
well  endui-e  for  a  night,  but  joy  cometh  in  the  morning."  And  so  Moises 
called  him  "  A  mercifull  and  gracious  God,  long  suffering,  and  keeping  mercie 
in  store  for  thousandes."  By  these  Scriptures  and  many  mo,  it  is  evident 
that  God's  mercie  is  greater  then  his  wrath,  contrarie  to  their  sainges. 


Isaiah  49. 


Isaia.  49. 


Answer. 
How  blasphemous  be  your  similitudes  yourself  may  consi- 
der, if  malice  have  not  utterly  blinded  you,  for  I  have  allredie 
proved  that  God  is  not  bound  to  the  lawes  and  boundes  of 
nature;  and  how  shamefully  ye  do  abuse  the  Scriptures  which 
ye  al ledge,  fewe  wordes  shall  declare.  Ye  deny  that  God 
doeth  speake  here  to  his  Elect  in  the  place  of  Isaiah  the  Pro- 
phete,  but  to  all  men  in  generall,  and  even  to  those  that  had 
forsaken  him,  as  ye  wold  seme  to  prove  by  the  wordes  of  the 
same  Prophete,  spoken  before  in  his  thirtie  chapiter.  First,  I 
say,  that  those  two  places  do  no  more  agree,  then  do  those 
wordes  of  Christ  spoken  after  his  resurrection :  "  Go  to  my 
brethren  and  tell  them,  I  passe  up  to  my  Father,  and  unto 
your  Father,  and  unto  my  God,  and  unto  your  God;"  and  those 
which  he  spake  before  his  death  against  Capernaum,  Beth- 
saida,  and  Corosaim,  or  unto  Jerusalem,  against  whom  he  pro- 
nounced woe  and  malediction,  becaus  they  did  not  know  the 
tyme  of  their  visitation.  For  in  the  former  place,  God  speak- 
eth  to"Syon,  which  long  had  bene  waist,  and  to  his  people, 
which  long  had  bene  oppressed.  And  to  the  end,  that  the 
reader  may  better  understand  how  deceitfully  ye  withdraw  and 
steall  the  wordes  which  explain  the  whole  mater,  I  will  bring 
furth  the  wordes  of  the  Prophete:  "Rejoise  (saith  he),  O  hea- 
vens;   and  rejoice  thow  earth;    0  you  mountanes  brest  you 


ON  PREDESTINATION.  81 

furth  in  gladnes:  for  the  Eternall  hath  conforted  his  people,  and 
shall  have  mercy  upon  his  poore  ones.  Syon  hath  said,  The 
Lord  hath  left  me,  and  my  Lord  hath  forgotten  me.  May  a  wo- 
man forgett  her  child,  that  she  shall  not  have  compassion  upon 
the  Sonne  of  hir  bosome?  But  let  it  be  that  they  forget,  never- 
theless I  shall  not  forget  thee:  for  lo,  in  these  my  two  handes 
have  I  engrafted  thee;  and  thy  walles  are  for  ever  before  me." 
If  these  confortable  wordes  were  spoken  in  generall  to  all  men 
(as  ye  affirrae),  let  indifferent  men  judge.  If  all  men  were  Sion, 
that  long  had  lyen  desolate;  if  all  were  his  people,  that  long 
had  bene  oppressed,  in  the  captivitie  of  Babylon;  if  all  did  so 
complaine,  that  they  thoght  God  to  have  forgotten  his  league 
and  promise,  which  of  mercie  he  made  with  them;  and  finally, 
if  all  have  this  promise,  that  their  deliverence  is  joined  with 
God's  infinite  power,  then  is  your  application  to  be  approved: 
But  if  God  did  make  a  plaine  difference  betwixt  Israel  and  all 
nations  in  the  earth;  if  he  had  chosen  his  habitation  in  Syon, 
and  if  He  will  kepe  promise  with  the  afflicted  for  his  own  name's 
sake,  be  they  never  so  unworthie,  then  are  ye  too  bolde  to  give 
the  honor  and  prerogative  of  the  children  and  heires  to  strangers 
and  bastards.  The  wordes  which  ye  alledge  of  the  thirtie 
chapter  make  nothing  for  your  purpose;  for  albeit  he  speaketh 
to  those  that  were  inobedient,  yea,  that  were  treasonable  trai- 
tours,  yet  had  they  the  name,  the  title,  yea,  the  honour  and 
dignitie  of  God's  people;  and  among  them  were  some  of  God's 
chosen  children,  for  whose  comfort  (after  long  affliction  sus- 
teined  in  Babylon)  were  those  other  wordes  spoken.  And  so, 
except  that  ye  be  able  to  prove,  that  the  people  of  Israel  and 
the  citie  of  Jerusalem  had  no  greater  prerogative,  even  in  the 
time  of  their  greatest  blindnes  and  unthankfulnes,  (before  the 
comming  of  Christ  Jesus  in  the  flesh),  then  had  other  nations, 
ye  conclude  nothing. 

But  yet  wonder  it  is,  that  ye  can  make  no  difference  be- 
twixt the  tymes  in  which  the  one  wordes  and  the  other  were 
spoken.     The  wo  was  pronounced  (you  say,   "Alas!"  which 

VOL.  V.  F 


82  ON  PREDESTINATION. 

the  text  hath  not)  against  them,  what  tyme  they  had  de- 
clined from  God,  when  they  toke  counsel  of  themselves  when 
they  could  not  abide  the  admonitions  of  the  Prophetes;  but 
the  comfortable  promise  of  delyverance  was  made  after  that 
vengeance  was  powred  furth  upon  the  proude  contemners, 
and  after  that  the  whole  bodie  was  sore  tormented  by  great 
oppression  and  long  imprisonment.  Do  yo  not  think  that 
their  might  be  gi*eat  alteration  in  that  people  within  the  space 
of  an  hundreth  yeres?  for  so  long  was  it  betwixt  the  dales  of 
the  Prophete  and  the  dales  of  their  last  captivitie  under  Nabu- 
cadnezer,  after  which  tyme  also  did  this  former  promise  of  God's 
remembrance  of  them  onely  take  place.  Might  not  the  one  be 
spoken  of  those  which  should  be  punished  (yea,  let  it  be  that 
they  were  the  reprobate),  and  the  other  to  the  people  of  God, 
to  whom  by  his  own  holines  he  had  promised  deliverance?  Do 
ye  thinke,  that  because  the  same  Prophet  speaketh  bothe  the 
sentences,  that  therefor  they  do  appertein  to  one  estate  and 
condition  of  people?  I  have  proved  the  contrary  by  Ohristes 
plain  wordes.  For  his  mouth  pronounced  destruction  against 
\  Jerusalem,  and  yet  sendeth  he  the  joyfull  tydings  of  his  resur- 
rection to  his  Disciples,  with  that  most  singular  comfort,  that 
I  God  remained  unto  them  both  God  and  Father.  And  even  so 
doeth  our  Prophete  Isaiah:  for  in  the  one  place  he  speaketh  to 
the  obstinate  contemners,  but  in  the  other  place  he  speaketh 
to  the  afflicted  children.     Wey,  I  besech  you,  the  Scriptures 

Matt.  7.  of  God  with  greater  reverence.     The  wordes  of  Christ  ye  like- 

wise falsifie;  for  he  speaketh  not  of  any  common  love  which 
he  beareth  to  all  men,  but  affirmeth,  that  our  heavenlie  Father 

Luc.  11.  giveth  good  thinges,  or,  as  Lucas  affirmeth,  giveth  the  Holie 

Ghost  to  such  as  aske  of  him.  Ye  must  prove  first,  that  all 
aske  in  faith,  and  according  to  his  will  (which  be  the  peculiar 
prerogatives  of  the  children  of  God),  before  that  Ohristes  wordes 
can  serve  for  your  generall  multitude;  either  yet  that  you  shall 
thereof  be  able  to  prove  that  God  loveth  all  men  alike. 

Ye  take  your  pleasure  in  reasoning  with  us,  whom  ye  terme 


ON  PREDESTINATION.  S3 

Careless  by  Necessitle.  I  will  not  recompence  railing  with  rail- 
ing, but  I  pray  God  that  thow  (the  Writer  of  this  book)  shew 
hereafter  greater  diligence  in  godlynes,  then  of  many  dales 
thow  hast  done  wheresoever  thow  hast  hanted.  We  use  not 
to  subject  God  to  our  corrupt  affections,  but  with  reverence 
and  fear  we  leave  to  his  godlie  wisdom  the  ordering  of  his 
creatures;  neither  yet  can  you  be  able  to  prove,  that  we  either 
by  word  or  writing  have  affirmed,  That  the  principall  end  of 
any  niannes  creation  was  perpetuall  paine.  But  we  affirme,  as 
before  we  have  declared.  That  God  for  himself,  and  for  the 
manifestation  of  his  own  glorie,  hath  created  all  thinges.  But 
of  this  we  must  after  more  largely  speake. 

The  finall  conclusion  which  ye  collecte  of  Nature  is,  that  God 
hath  created  none  to  miserie  nor  pain.  For  that  your  Master 
Castalio  feareth  not  most  blasphemously  to  affirme,  saying, 
"  That  if  he  hath  so  done,  he  is  more  crewell  then  any  wolfe."  The  Blasphemy 

of  Anabaxitistes. 

0  heaven  and  earth !  revenge  this  blasphemie. 

That  man,  which  here  suffereth  miserie  and  much  calamitie, 
yea,  and  that  also  shalbe  adjudged  to  the  fyre  inextinguible,  is 
created  of  God,  or  (as  you  affirme)  is  the  birth  of  God,  I  sup- 
pose yourselves  will  not  deny.  And  that  he  suffereth  all  mise- 
ries of  God's  just  judgements,  and  by  his  will  expressed  in  his 
worde,  the  Scripture  beareth  record.  For  God  saieth  to  the 
woman,  "In  sorrow  and  dolor  shalt  thou  beare  thy  children:" 
to  the  man,  "  In  the  sweate  of  thy  face  shalt  thow  eate  thy  Gen.  a 
bread;""  and  also,  "  Cursed  is  the  earth  for  thy  sake."  Which 
(and  many  mo  pUces)  plainely  witnes,  that  God  hath  inflicted 
pain  upon  man  whom  he  hath  created.  You  answere,  "that  did 
God  for  the  sin  of  man,*'''  I  confesse;  but  yet  is  your  foot  fast  in 
the  snare.  For  after  sin,  man  ceased  not  to  be  the  creature 
and  (as  ye  will  terme  him)  the  birth  of  God.  If  then  God  be 
subject  to  the  law  of  Nature  (as  before  we  have  said,  and  now 
agane  repeate,  that  your  vanitie  and  ignorance  may  the  more 
appoare),  so  that  he  is  bounde  to  do  the  self  same  thing  to  his 
birthes,  that  Nature  moveth  us  to  do  to  our  children:    I  ask 


B4  ON  PREDESTINATION. 

first,  Why  did  God  suffer  man  created  to  his  own  image  to  fall 
into  sin?  Assuredly  no  natural  father  will  wittingly  and  will- 
ingly suffer  his  children  to  fall  into  a  pit  or  dongeon  to  destruc- 
tion. And  secondarely  I  aske,  Why  did  not  God  (who  is  omni- 
potent, having  all  wisdom  and  goodnes)  provyde  another  medi- 
cine for  man,  then  by  death  to  overcome  so  many  miseries? 
Thirdly,  If  God  wold  that  none  shoulde  be  borne  to  miserie, 
why  did  he  not  clearly  purge  the  nature  of  Adam,  why  did  he 
not  stay  that  venom  and  corruption  in  our  first  father,  why  did 
he  permitt  it  to  infect  all  his  posteritie?  There  is  no  shift  that 
here  can  serve  you.  For  if  you  say,  God  was  provoked  by  the 
sinnes  of  the  posteritie,  which  he  did  foresee  to  be  in  them,  so 
to  do:  I  answer.  That  he  foresaw  nothing  which  his  eternal! 
and  infinit  power  might  not  have  removed  and  remedied,  if  so 
had  pleased  his  godlie  wisdom.  For  then,  as  now,  was  he  the 
God  who  alone  may  do  whatsoever  He  will  in  heaven  and  in 
earth.  And  further,  I  say,  that  the  fountain  being  shut  up, 
the  flowing  of  sin  by  natural  propagation  should  have  ceased. 
To  God's  permission  we  shall  after  answer. 

To  put  end  to  this  matter:  if  ye  consider  nothing  els  in  the 
great  varietie  of  God's  workes  but  the  onely  miserie  of  the  suf- 
ferer, and  sin,  which  we  denie  not  to  be  a  cause  of  the  same,  ye 
have  no  better  profited  in  the  schoole  of  Christ  then  had  the  Dis- 
ciples, when  seing  him  that  was  born  blind,  they  demanded  this 
question,  "Master  (say  they),  who  hath  sinned,  whether  this  man 
or  his  parents,  that  he  should  be  born  blind  V  No  other  cause 
did  they  see  of  his  miserie  but  sin.  And  to  them  it  was  strange 
that  any  man  could  sin  so  grevously  before  he  was  borne,  that 
for  the  same  he  should  be  punished  with  perpetuall  blindnes 
during  his  life.  And  that  he  should  suffer  such  miserie  for  the 
offences  of  his  parentes  appered  to  them  to  repugne  to  God's 
justice,  and  to  that  sentence  which  before  he  had  pronounced 
by  the  Prophete  Ezechiel,  affirming,  "  That  the  son  should  not 
beare  the  iniquitie  of  the  father."  But  Christ  Jesus,  in  cor- 
recting their  error,  giveth  to  you  a  profitable  lesson,  if  ye  can 


ON  PREDESTINATION. 


85 


receave  it,  affirming,  "  That  neither  he,  neither  yet  his  parents, 
had  sinned  that  so  he  should  be  borne,  but  that  the  glorie  of 
God  shoukl  be  manifested  in  him."  If  God's  glorie  be  declared, 
and  made  manifest,  even  by  the  miseries  which  some  creatures 
sustein,  dare  you  therefor  accuse  God  of  creweltie?  Consider 
your  bold  foolishnes,  and  repent  your  blasphemies  before  that 
vengeance  strike. 

After  that  ye  have  concluded,  as  you  thinke,  our  opinion  to 
be  naughtie,  by  arguments  drawn  from  Nature,  you  make  a 
bold  promise  to  prove  the  same  by  plain  Scriptures:  and  yet 
your  first  entrance  is  but  by  a  reason  not  well-grounded  upon 
these  Scriptures  which  ye  alledge.  Thus  ye  write:  "If  God 
hath  Ordeined  the  most  part  of  the  world  to  perdition,  then 
were  his  wrath  greater  then  his  mercie:  but  the  Scripture  wit- 
nesseth  that  his  mercie  is  over  all  his  creatures:""  Ergo^  will 
ye  conclude,  "He  hath  not  created  the  most  part  of  the  world 
to  perdition."  To  prove  that  God''s  mercie  is  greater  then  his 
wrath,  ye  bring  furth  the  wordes  of  David,  Psalms  80  and  145, 
Isaiah  54,  and  of  God  himself  proclaming  his  own  name  unto 
Moises;  for  these  wordes  are  not  the  wordes  of  Moises  (as  ye 
alledge),  but  were  spoken  by  God  himself  in  the  eares  of 
Moises. 

To  the  Major  I  have  answered  before,  That  falsly  ye  burden 
us,  that  we  affirme  that  God  hath  Ordeined  the  most  parte  of 
the  world  to  perdition;  for^we  presume  not  to  define  what  / 
nombre  God  shall  save,  and  how  many  heslTalTjustly  condemne;  '< 
but  with  reverence  we  do  referre  judgement  to  Him  who  is  thej 
universall  Creator;  whose  goodnes  and  wisdom  is  such  that  he( 
can  do  nothing  but  wisely;  and  whose  justice  is  so  perfect,  that 
his  workes  are  exempted  from  the  judgement  of  all  creatures. 
But  the  second  part,  affirmyng.  That  if  God  condemne  mo  then 
he  shall  save,  that  then  his  wrath  is  greater  then  his  mercie, 
is  so  irreverent,  so  bold,  and  blasphemous,  that  scarcely  coulde 
I  have  thoght  that  the  Devill  himself  could  have  imagined  a 
more  manifest  blasphemie.     Who  hath  given  the  balance  into 


86  ON  PREDESTINATION. 

thy  handes,  (I  speak  to  the  most  blasphemous  Writer)  to  pon- 
der and  wey  God's  mercie  and  wrath,  after  thy  corrupt  judge- 
ment? If  thow  claimest  the  helpe  of  these  former  Scriptures, 
they  prove  no  more  that  which  thow  pretendest,  then  if  thow 
shouldest  affirni;  that  God  shall  save  the  Devill  because  his 
mercie  is  above  all  his  creatures.  We  do  not  deny  but  that 
the  most  wicked  men  are  participant  of  God's  mercie  in  tem- 
porall  felicitie,  (yea,  and  that  farre  above  his  chosen  children); 
ithat  he  maketh  his  sun  to  shyne  upon  the  good  and  bad;  that 
with  long  suffering  he  calleth  them  to  repentance,  and  delaieth 
their  most  just  condemnation.  But  what  wilt  thow  hereof 
conclude?  that  God  hath  ordeined  mo  to  salvation  then  to  per- 
dition, or  els  is  his  wrath  greater  then  his  mercie?  Blasphe- 
mous mouth!  who  hath  taught  thee  to  appoint  a  law  to  God? 
The  day  shall  come,  if  spedelie  thow  repent  not,  that  thow 
shalt  feele  what  punishment  is  due  to  such  as  go  aboute  to  bring 
the  eternal  God  and  his  incomprehensible  judgements  under  the 
thraldom  of  their  corrupt  reason. 

But  leaving  thee,  I  return  to  those  whom  gladly  I  wold 
instruct,  and  to  them  I  say,  tliat  the  wordes  of  David  and 
of  Isaiah  do  speake  of  that  rich  and  inestimable  mercie  which 
God  laieth  up  in  store  for  his  chosen  children,  to  whom  al- 
thogh  God  somtymes  shew  himself  severe  and  angry,  yet  in- 
dureth  that  but  for  a  short  space;  but  his  mercie  is  everlast- 
ing, and  his  goodnes  infinit,  by  the  which  he  marieth  his 
chosen  children  to  himself  for  ever;  and  whether  that  these 
wordes  be  onely  spoken  to  the  Elect,  or  els  that  they  be 
generally  spoken  to  all,  let  the  Holie  Ghost  decyde  the  con- 
Psai.  145.  troversie.     After  that  David  had  affirmed  that  God  is  liberall, 

mercifull,  patient,  and  of  great  gentilnes;  and  also,  that  he  is 
good  to  all,  and  that  his  mercie  is  over  all  his  workes;  that  the 
eies  of  all  creatures  look  upon  him,  and  that  he  is  just  in  all 
his  workes:  By  which  sentences  he  praiseth  the  goodnes,  the 
mercie,  and  the  providence  of  God  in  the  regiment  and  governe- 
ment  of  his  universall  creation;  which  goodnes  and  mercie  do 


ON  PREDESTINATION.  87 

so  abounde,  that  the  innumerable  iniquities  of  mankind  and  his 
detestable  ingratitude  can  not  utterly  hinder  the  same  from  the 
creatures.     After  these  common  mercies,  I  say,  whereof  the 
reprobate  are  often  partakers,  he  openeth  the  treasure  of  his 
riche  mercies,  which  are  kept  in  Christ  Jesus  for  his  Elect, 
saying,  "  The  Lord  is  nigh  to  all  that  call  upon  him,  to  all  that 
call  upon  him  in  veritie;  he  doeth  the  will  of  those  that  fear 
him,  and  he  heareth  their  crie  and  saveth  them.     The  Lord  ^'"'« "'«  p'^'" 
kepeth  all  those  that  love  him,  but  he  destroieth  all  the  wick- 
ed."    Such  as  willingly  delite  not  in  blindnes  may  clerely  see 
that  the  Holie  Ghost  maketh  a  plaine  difference  betwixt  the 
graces  and  mercies  whTcH  b^common  to  all,  and  that  soveraign 
mercie  which  is  immutably  reserved  to  the  chosen  children; 
and  further,  that  the  Lord  himself  shall  destroy  the  wicked, 
albeit  his  mercie  be  over  all  his  workes.     And  so  that  mercie 
by^ie  which  God  pronounceth  to  gather  his  Church  is  ever- 
lasting, and  is  not  common  to  the  reprobate,  but  is  onoly  pro- 
per to  the  flocke  of  Christ  Jesus.     The  wordes  of  God  spoken  Exod.20, 
unto  Moises  do  no  more  serve  your  purpose  then  do  the  other. 
For  God  in  his  law  expressedly  doeth  witnes  to  whom  it  is  that 
he  will  shew  mercie  to  thousandes;  to  witt,  "to  those  that  love 
him  and  kepe  his  commandements;"  and  upon  whom  will  he  pro- 
secute the  iniquitie?  "unto  the  third  and  fourth  generation,  upon 
those  (saieth  he)  that  hate  me."     If  hereof  ye  conclude,  that 
his  mercie  towardes  all  is  greater  then  his  wrath,  ye  conclude 
amiss.     For  ye  confound  those  whom  God  hath  separated  and 
devided;  he  promiseth  mercie  to  the  thousand  generation  of 
those  that  love  him,  and  threatneth  to  punishe  the  iniquitie  of 
the  fathers,  to  the  third  and  fourthe  generation,  upon  those 
that  hate  him.     Hereof  justly  ye  can  no  further  conclude,  but 
that  the  mercie  of  God  is  greater  towardes  those  that  love  him, 
then  his  wrath  against  those  that  hate  hiin.     And  so  far  will 
we  confess  with  you;  but  if  you  abide  in  your  Error,  concluding, 
as  you  plainely  do  in  this  your  booke,  that  the  wrathe  of  Cod 
must  be  greater  then  his  mercie,  except  that  he  save  mo  tlicn 


88  ON  PREDESTINATION. 

shall  be  condemned  (as  some  of  your  Sectes  hath  lately  affirm- 
ed), we  fear  not  to  affirme  that  your  blasphemie  is  intollerable. 
Or  if  you  think  (as  some  alledge  upon  Origene)  that  becaus 
God's  mercie  is  infinite,  and  extendeth  unto  all  his  workes,  that 
therefor  the  reprobate  can  not  but  once  obtein  mercie,  the 
plain  Scripture  convicteth  you.  For  it  affirmeth,  that  the 
wrath  of  God  abydetli  upon  the  unfaithfull;  that  their  fyre 
shall  not  be  quenched,  and  that  their  worme  shall  not  die.  If 
ye  sliall  understand,  that  the  Elect  hath  nothing  which  they 
receave  not  of  mercie,  and  that  the  punishment  of  the  repro- 
?lc"eat°T^i™u''^  ^^^®  ^^  most  justly  deserved,  you  shall  not  measure  God's  mercie 
Lis  wrath.  ^^^^  j^j^  wratli  by  the  multitude  nor  by  the  nomber,  but  ye 

oght  to  consider,  that  where  none  is  worthie  of  God's  mercies 
by  their  own  merits,  yet  hath  it  continued  from  the  beginning, 
and  shal  continue  unto  the  end,  ever  extending  the  self  to  God's 
children  being  in  miserie;  and  so  this  mercie  must  far  sur- 
mount all  wrath  and  judgement.  For  where  the  wraith  of 
God,  once  kindled  against  sinne,  oght  to  have  consumed  and 
devoured  all,  mercie  prevaleth,  and  delyvereth  those  that  justly 
might  have  bene  condemned.  And  in  this  sense  say  we  that 
God's  mercie  far  surmounteth  his  judgements;  which  interpre- 
tation if  you  admit  not,  we  will  send  you  to  reason  with  God, 
and  to  impugne  the  same,  if  you  be  able,  by  manifest  Scrip- 
tures.    Now  to  the  rest. 


T"^,^f™  The  Adversarie. 

Of  all  sortes  and  sectes  of  men,  I  have  judged  them  to  be  most  abhorred 

which  are  called  Athei,*  that  is  to  say,  such  as  denie  that  there  is  any  God. 

1-    But  now  me  think  these  Carelesse  Men  are  much  more  to  be  abhorred :  my 

2.   reason  is,  Because  they  be  more  injurious  to  God  then  the  Athey;"  for  he  is 

less  injurious  to  a  man  that  beleveth  that  he  is  not,  then  he  which  calleth  him 

a  cruel  man,  a  tyrant,  and  an  unjust  person;  so  are  they  less  injurious  to  God 

which  heleve  that  he  is  not,  then  they  which  say  he  is  unmercifull,  cruel,  and 

3-    an  oppressor.     Now,  what  greater  crueltie,  tyrannic,  and  oppression  can  be, 

4.    then  to  creat  the  most  part  of  tlie  world  to  everlasting  damnation;  so  that  by 

'*"  "Athei,"  "Athey,"  in  edit.  1591  "Atheists." 


ON  PREDESTINATION.  89 

no  maner  of  mean  they  can  escaip  and  avoid  the  cruell  decree  and  sentence 
against  them.  Seiuw  the  Philoso^jher  Plato  judged  them  unworthie  to  live  5 
and  to  be  suffered  in  any  common  welth  which  spake  evill  of  God,  what 
oght  our  judgements  to  be  of  such  men  which  have  so  wicked  an  opinion  of 
God  ?  Whatsoever  our  judgement  be  of  them,  and  whatsoever  their  deserv- 
ing be,  let  us  labore  rather  to  win  them  then  to  lose  them.  But  forasmuch  6. 
as  he  which  touclieth  pitche  is  in  danger  to  be  defiled  therewith,  therefor 
Oght  we  to  walk  warely  with  such  men,  that  we  be  not  defyled  and  infected 
of  them.  Specially,  seing  that  now-a  dales  this  horrible  doctrine  doeth  freate 
even  as  the  disease  of  a  canker,  which  infecte  from  one  membre  to  an  other, 
untill  it  hath  occupied  the  whole  bodie  without  it  be  cut  away;  even  so  this 
Error  hath  alredie  infected  from  one  to  another  a  greate  nombre.  The  Lord 
grante  them  the  true  meaniiig  and  understanding  of  his  Worde,  whereby  they 
may  be  healed  and  the  sicknes  cut  of,  the  membre  being  saved. 

Answer. 
Because  that  in  all  this  your  long  discourse,  ye  more  shew  to  the  i. 
your  malice  (which  unjustly  against  us  ye  have  conceaved)  then 
that  either  ye  oppugne  our  beleif,  either  yet  promote  your  fals 
opinion,  I  will  not  spend  the  tyme  to  recompence  your  dispite. 
Onely  this  I  will  offer  in  the  name  of  all  my  brethren,  That  if  to  the 2,3, 4, 
you  be  able,  in  presence  of  a  lawfull  judge  and  magistrate, 
evidently  to  convict  us  that  either  we  speak  evill  of  God,  either 
yet  that  by  our  writinges,  preaching,  or  reasoning,  it  justly  can 
be  proved   that  our  opinion  is  evill  of  his  Eternall   majestie, 
power,  wisdom,  and  goodnes,  that  then  we  refuse  not  to  suffer 
the  same  punishment  which  you  by  the  auctoritie  of  Plato 
judge  us  worthy  of.     Yea,  we  further  offer  ourselves  willingly  ceut.  19. 
to  underlie  the  very  death  which  God  by  his  law  hath  ap- 
pointed to  all  blasphemers,  provided  that  you  refuse  not  to 
underlie  the  same  penaltie  if  falsly  ye  accuse  us.     What  is  to  the  g. 
your  studie  to  win  us,  and  whether  our  doctrine  be  horrible 
error  or  not,  I  do  not  now  dispute.     Thus  you  reason : 

The  Adversarie.  the-tu 

Skction. 
God  created  man  a  very  good  thing:  and  dare  you  say  that  God  ordeined    1. 

a  very  good  thing  to  destruction?     Then  God  deliteth  in  the  destruction  of 

that  which  is  verie  good.     Mau  at  his  cieation  was  a  just  and  inuoceut  crea- 


90 


ON  PKEDESTINATION. 


ture;  for  afore  the  transgression,  there  was  no  evill  neither  in  Adam  nor  in 

2.  US.  And  think  you  that  God  ordeined  his  just  and  innocent  creatures  to  con- 
demnation? AVhat  greater  tyrannie  and  unrigliteousnes  can  the  most  wicked 
man  in  the  world,  yea,  the  Devil  himself  do,  then  to  condemne  the  innocent 
and  just  person?    Hereby  may  we  see  that  these  Careless  Jlen  be  more  abo- 

3.  minable  tlien  the  Athei,  which  beleve  there  is  no  God.  But  these  affirme 
God  to  be  as  bad  as  the  Devil,  yea,  and  worse ;  forasmuch,  as  the  Devil  can 
onely  tempt  a  man  to  death,  but  he  can  comijell  none  to  fall  unto  condemna- 
tion J  but  God  may  not  onely  tempt,  but  also  compell  by  his  eteruall  deci-e 
the  most  part  of  the  world  to  damnation.  And  hath  so  done  (as  they  say), 
so  that  of  necessitie,  and  onely  because  it  was  his  pleasure  and  will.  Then  must 
God  be  worse  then  the  Devil,  For  the  Devil  onely  tempted  men  to  fall, 
but  God  compelleth  them  to  fall  by  his  immutable  decree.  Oh,  horrible  bias- 
phemie  I 

Answer. 
Becaus  that  before,  plainely  and  simply,  I  have  declared  our 
judgement  of  God's  eternall  Election,  and  most  just  Reproba- 
tion in  all  these  your  dispitefull  arguments,  I  will  onely  shew 
your  malice,  ignorance,  and  proude  vanitie.  This  is  your  argu- 
To the ], 2, i 0.  ment:  "God  created  man  a  verie  good  thing,  therefor  he  did 
not  ordein  him  to  destruction."  Your  reason  is,  "  for  it  is  con- 
trarie  to  his  justice  to  ordein  a  good  thing  to  destruction."  I 
answere,  if  ye  be  able  to  prove  that  man  stoode  in  the  same 
goodnes,  perfection,  and  innocencie  (he  and  his  posteritie 
whome  so  hieghly  ye  praise)  in  the  which  he  was  first  created, 
then  will  I  confesse  your  argument  to  be  good.  But  if  man 
(albeit  he  was  created  good)  did  yet  willingly  make  himself 
evill,  how  can  it  be  coutrarie  to  the  justice  of  God  to  appoint 
punishement  for  transgression,  which  he  did  not  onely  forsee  by 
an  idle  speculation,  or  yet  suffre  and  permitt  against  his  omni- 
potent will,  but  in  his  eternall  counsall,  for  the  manifestation  of 
his  own  glory,  had  decreed  the  same.  Against  which,  albeit  ye 
cry  horrible  blasphemie  till  your  braines  drop  out,  yet  have  we 
Moises,  Exodus  9,  Isaiah  6,  Salomon,  and  Paul,  to  absolve  us 
from  your  cruell  sentence.  For  they  do  affirme,  that  God  hath 
created  all  thinges  for  his  own  glorie,  and  the  wicked  to  the 
day  of  destruction;  that  he  raised  up  Pharao,  that  his  power 


ON  PREDESTINATION.  91 

niiglit  be  shewen  furth  in  him;  that  he  blindeth  the  eies  and 
hardeneth  the  heartes  of  some,  so  that  they  can  neither  heare 
nor  see  that  they  may  convert ;  that  God  hath  prepared 
bothe  vessels  of  mercie  and  vessels  of  wraith.  Which  places, 
albeit  some  of  them  seeme  not  to  apertein  to  the  creation,  yet  Biindnesand 

hardiiesof  hart 

if  they  be  justly  weyed,  it  shall  evidently  appere  that  the  hard-  ^«  eff«ctes  of 
nes  of  menncs  heartes,  their  blindnes  and  stubborn  malice,  are 
not  onely  punishments  of  sinne,  but  also  are  the  effects  of  Re- 
probation^ like  as  faith,  obedience,  and  other  vertues  be  the  i  '~T- 
free  giftes  of  God  geven  in  Christ  Jesus  to  those  whom  he  hath 
Elected  in  him.  But  yet  to  your  argument,  which  thus  ye  am- 
plifie:  "Do  ye  think  that  God  ordeined  his  just  and  innocent 
creatures  to  damnation?  What  greater  tyrannic  and  unright- 
eousnes  can  the  most  wicked  man  in  the  earth,  yea,  the  Devil 
himself  do,  then  to  condemne  a  just  and  an  innocent  person?" 
I  answer  (as  before)  that  your  argument  is  nought  worthe, 
for  you  conclude  more  then  ye  be  able  to  prove  of  your  two 
former  propositions,  which  be  those:  "God  created  man  a  verie 
good  thing;"  trew  it  is.  "And  God  reprobated  man,  and  shall 
also  condemne  him  whom  he  created  good;"  I  grant  also. 
"Therefor  he  damned  the  good  thing  which  he  created,  or  that 
thing  which  is  verie  good:"  I  deny  the  conclusion.  For  before  I  /  ,^^,^ 
damnation  there  cometh  a  chan^ye  in  man;  so  that  he  of  verie  \  I  i  Ji- 
good  became  extreme  evill,  and  so  God's  just  judgements  found  '  i 
nothing  but  that  which  is  evill  to  condemne.  You  forme  your 
reason  as  that  God  had  so  created  man  good,  that  he  by  no 
meanes  after  could  be  made  evill ;  which  last  part  is  fals,  and 
so  you  are  deceaved.     If  ye  can  not  see  just  causes  why  God  why  God  created 

1         ^    •    1  n  ti  ™^"  ^'""^  whom 

should  make  that  thing  verie  good  which  after  should  becom  ^^'^  onujnea 

'^  '-'  nevertneles  to 

extreme  evill,  accuse  your  own  blindnes;  and  desire  of  God,  to  ^^^'' 
repress  in  you  that  presumption  and  pryde  which  against  the 
eternall  Sonne  of  God  you  have  conceaved;  and  so  your  eyes 
shalbe  illuminated,  and  you  shall  see,  first,  that  becaus  the 
Creator  is  infinitely  good,  that  therefor  it  behoveth  the  creatures 
in  their  original  creation  to  be  good.    And  so  I  doubte  not  was 


92  ON  PREDESTINATION. 

the  Devil  created  good,  but  in  the  veritie  he  stood  not.  And 
secondarely,  that  because  the  just  judgements  of  God  were  no 
less  to  shyne  in  the  damnation  of  the  reprobat,  then  his  infinite 
mercie  was  to  be  praised  in  the  vessels  of  honor,  it  behoved  the 
one  and  the  other  to  be  innocent  and  good  in  their  creation. 
For  if  the  original  had  bene  evill,  God  justly  could  not  have 
after  damned  that  which  he  had  made  no  better;  but  so  we 
must  confesse,  that  it  was  good  that  (yet  willingly  corrupting 
the  self)  man  made  a  way  to  the  most  just  execution  of  God's 
eternall  couasell.  And  last,  that  the  eternall  purpose  of  God 
might  in  tyme  be  notified  unto  man,  which  was  that  God  wold 
bestow  greater  liberalitie,  shew  greater  love  and  mercie  in  the 
redemption  of  man  justly  damned,  then  that  he  did  in  his  crea- 
tion. Of  nothing  he  did  creat  him  (for  his  corporall  substance 
was  made  of  the  dust),  which  sometymes  was  not  to  his  own 
imasfe  and  similitude;  to  hira  he  gave  the  dominion  of  alLcrea- 
tures;  tluse  wcve  Llocuiiunts  of  a  true  love.  But  if  they  be 
compared  with  that  love  which  in  Christ  Jesus  we  receive,  and 
that  of  free  grace,  they  are  nothing.  For  what  is  the  domi- 
nion of  earthlie  creatures  in  respect  that  we  shall  reigne  with 
Christ  Jesus  for  ever?  What  were  the  pleasures  and  fruites 
of  Paradise  in  comparison  of  those  heavenlie  joyes  which  Sainct 
Paul  aflirmeth  can  not  enter  in  to  the  heart  of  man?  If  man 
had  stand  perpetually  in  Adam,  neither  had  the  love  of  God 
so  wonderously  beene  notified  unto  us;  neither  yet  had  place 
bene  granted  to  his  free  grace  and  mercie  which  we  receive  in 
Christ  Jesus;  for  mercy  properly  hath  respect  to  miserie.  Rut 
the  cheif  comfort  of  God's  children  is,  that  as  they  fell  in  Adam, 
60  are  they  new  transferred  in  another;  that  is  in  Christ  Jesus, 
to  whom  they  are  given,  and  who  (as  before  we  have  proved) 
hath  so  rcCLaved  them  from  the  hand  of  his  Father,  that  he 
shall  give  life  everlasting  to  so  many  as  the  Father  hath  given 
him.  If  ye,  I  say,  can  not  admitt  these  reasons,  why  it  behoved 
man  to  be  created  good,  and  yet  after  to  fall  in  to  sin  and 
miserie,  accuse  yourselves,  storm  not  against  God,  for  he  will 


ON  PREDESTINATION.  93 

not  be  subject  to  your  reason  and  judgements.  Your  horrible 
blasphemies  against  God,  and  your  dispitefull  railing  against 
us,  at  this  tyme  I  will  oraitt.  And  how  impudently  ye  leap 
from  the  purpose  of  God's  reprobation  to  the  execution  of  liis 
judgement,  shalbe  spoken  in  weying  this  your  reason,  which 
thus  foloweth: 


The  Adversarie.  Jhe  sth 

Sectio'. 
The  Scripture  witnesseth  that  we  did  fall  in  Adam.     For  damnation  cam 
of  one  sinne  unto  condemnation ;  then  did  we  all  stand  afore  in  Adam,  for 
none  falleth  but  he  that  standeth.     If  we  did  all  stand,  then  were  we  all  Pre-   l. 
destinate  to  life;  for  as  our  fall  here  is  to  damnation  and  death,  so  is  our 
standing  unto  salvation  and  life.     And  to  confirme  this,  we  have  many  testi-    2. 
monies  in  the  Word,  which  prove  us  to  be  Elected,  Chosen,  and  Predestinat 
to  life  afore  the  fall,  but  none  that  prove  any  man  to  be  abjected,  cast  away, 
damned,  and  reprobate  afore  sinne,  by  which  death  entred  into  the  world. 
Paul  to  the  Ephesians  saieth,  "  God  did  choose  us  in  Christe  before  the  foun-  Ephes.  i. 
dations  of  the  world  were  laid,  and  ordeined  us  before  through  him  to  be 
heires  unto  himself,  and  were  therunto  Predestinat."     I  pray  you,  shew  mft    3. 
any  testimonie  of  the  Scripture  which  so  manifestly  proveth  that  God  hath 
reprobate  any  before  the  foundations  of  the  world.     God  hath  no  respect  of  4. 
persons:  "For  he  calleth  the  world  from  the  rising  up  of  the  sun  unto  the  Psal.  49. 
going  downe  of  the  same."    "  He  made  bothe  small  and  great,  and  careth  for  job  34. 
bothe  alike,  for  they  be  all  the  work  of  his  hands."     And  Esdras  saieth,  "It  4  Esdr  8. 
was  not  God's  will  that  man  should  come  to  nought,  but  he  prepared  life  for 
them."     The  liolie  Ghost  saieth,  "That  God  hath  not  made  death,  neither    5. 
hath  he  pleasure  in  the  destruction  of  the  living;  for  be  created  all  things 
that  they  might  have  their  being;"  yea,  all  the  people  of  the  earth  hath  he 
made  that  they  should  have  helthe,  and  their  should  be  no  destruction  in 
them,  and  that  the  kingdom  of  hell  should  not  be  upon  earth.     What  can  be 
more  plainely  and  more  directly  spoken  against  this  error?    In  another  place 
saieth  the  Holie  Ghost,  "God  created  man  to  be  undestroyed:"  and  agane,  sapient.  2. 
"God  ordained  man  that  he  should  order  the  world  according  to  equitie  .and    6. 
righteousnes,  and  execute  judgement  with  a  true  hearte :"    Doth  God  ordein  Sapien.  9. 
man  to  rule  the  world  according  to  righteousnes  whom  he  reprobated  ?     "  Do  j^i'^mi  7_ 
men  gather  grapes  (as  Christ  saieth)  of  thomes  and  figges  of  thistles?  Even 
60  everie  good  tree  bringeth  furthe  good  fruites,  but  a  corrupt  tree  bringeth 
furth  evill  fruite.     A  good  tree  can  not  bring  furlh  badd  fruit,  neither  can 
a  badd  tree  bring  furth  good  fruite."     "Either  make  the  tree  good  and  the  Matth.  12. 
fruite  good,  or  els  the  tree  evill  and  his  fruite  evill."    Either  grant  man  at 


94  ON  PREDESTINATION. 

his  creation  to  be  righteous  and  good,  and  then  I  think  ye  will  ahhorre  to  say, 
that  God  afore  the  foundations  of  the  world  did  reprobate  his  good  and  right- 
eous creature,  or  els  graut  him  at  his  creation  to  be  an  evill  and  unrighteous 
creature.  Could  then  righteous  judgement  come  of  such  an  unrighteous 
tree  ?  Further,  if  man  at  his  creation  was  an  evill  thing,  then  was  he  not  the 
creature  of  God.  For  God  sawe  all  that  he  had  made,  and  they  were  verie 
good.  If  man  at  his  creation,  or  afore,  was  reprobate,  and  ordeined  unto 
death,  then  was  man  giltie  afore  the  transgression  j  for  God  damned  none  but 
euch  as  be  gyltie.  If  he  was  giltie  afore  his  transgression,  then  was  he  a 
sinner,  being  yet  innocent  and  just  afore  he  ever  cousenteth  or  committed 
sinne.  And  so  consequently  of  this  Error,  I  may  inferre  many  mo  such  ab- 
surdities as  should  offend  any  faithfull  mannes  eares. 

Answer. 

As  no  man  of  whole  judgement  did  ever  denie  that  in  Adam 
we  did  fall,  so  I  think,  you  and  your  Sect  set  a  part,  there  hath 
bene  none  that  ever  did  affirme  that  in  Adam  we  were  Predes- 
tinat  to  life  everlasting.  True  it  is,  that  we  stood  in  Adam, 
created  in  his  loynes,  but  I  suppose  that  ye  will  not  hold  that 
the  children  had  greater  priviledge  then  had  the  father.  Adam 
did  not  so  stand,  but  that  he  was  subject  to  the  law,  the  trans- 
gression whereof  made  him  dettour  to  death.  To  speake  the 
matter  more  plainely,  Adam  did  so  stand,  that  he  might  (and 
did)  fall  as  the  event  declared;  and  were  his  children  so  Elect 
in  him  that  they  could  not  fall?  So  ye  appere  to  conclude.  For 
thus  ye  reason:  "If  we  did  all  stand,  then  were  we  all  Predesti- 
nate to  life ;  for  as  our  fall  here  is  to  damnation  and  death,  so 
is  our  standing  unto  salvation  and  life."  Assuredly  these  rea- 
sons appear  mervelous  strange  to  me,  and  principally  that  which 
ye  bring  furth  of  falling  and  standing :  For  it  hath  in  the  self 
plain  contradiction;  for  if  we  fell  in  Adam  to  death,  how  can 
we  stand  in  him  now  unto  life.  If  you  had  said,  as  that  our 
fall  was  to  damnation  and  death,  so  should  our  standing  have 
bene  to  salvation  and  life,  ye  might  have  had  some  probabilitie. 
For  your  error  had  onely  stand  in  this,  that  ye  do  not  consider 
The  ground  of  'that  Adam  was  not  created  to  stand  for  ever  in  himself,  and 
ciTor."'^  '*^"°  ^^  much  less  his  posteritie  in  him.    But  when  ye  say,  as  our  fall  is 


^  ON  PREDESTINATION.  95 

to  death,  so  is  our  standing  unto  life,  you  plainely  speak  what- 
soever ye  think,  that  yet  either  in  Adam,  either  in  ourselves, 
we  both  fall  and  stand.  But  this  do  we  utterly  abhorre,  for 
we  fear  not  plainely  to  confesse,  that  we  have  no  assurance 
either  of  standing,  either  yet  of  life,  but  iii  Clirist  Jesus  alone, 
in  whom  we  be  ingrafted,  and  without  whom  we  can  do  no- 
thins;. 

In  few  wordes,  to  repeate-  the  answer  of  your  former  objec-  .fhidl'^Tv^th 
tion.  In  Adam  did  no  man  stand  otherwise  then  he  did ;  but  couu  n^t'^s^tTnd.^ 
he  did  stand  with  a  condition  to  fall,  and  that  even  to  death : 
therefor  in  Adam  did  none  stand  to  life.  The  common  sense 
of  man  will  approve  the  first  part  of  this  my  argument,  for  who 
can  think  that  any  descending  of  Adam  by  his  meanes  could 
have  greater  libertie  then  he  himself  had  ?  And  the  event  and 
that  which  folowed  declareth  the  veritie  of  the  second  part. 
For  not  onelie  upon  Adam,  saieth  the  Apostle,  came  death,  but 
even  from  him  descended  death  unto  all.  How  then  could  any 
stand  in  him  to  life,  let  reasonable  men  consider. 

To  prove  that  all  were  Predestinat  and  chosen  in  Adam  be-  Answer  to  the 

Scriptures 

fore  the  foundations  of  the  world  were  laid,  ye  brino;  furth  the  ^^*°"^/'?"y^ 

'J  O  abuseil  by  the 

testimony  of  Paul,  written  in  the  first  chapter  to  the  Ephesians,  -Adversaries. 
which  we  before  have  entreated,  and  therefor  here  I  only  will 
open  your  falshood.  Wonder  it  is  that  shame  should  be  so  far 
past  you,  that  where  the  Holie  Ghost  plainely  affirmeth,  that 
\Ye  were  Elected  and  chosen  m  Christe  Jesus  before_thejroun-  To  the  2. 
dations  of  the  world  were  laid,  that  this  Election  ye  should 
affirm  to  be  made  in  Adam.  If  you  object  that  you  specifie 
not  Adam,  I  answer  that  is  all  alike;  for  of  your  former  argu- 
mentes  it  easely  may  be  espied  whom  ye  understand.  For 
when  thus  ye  reason.  We  did  all  stand  in  Adam,  ergo,  we  were 
all  Predestinate  to  life,  what  is  he  that  clearly  may  not  per- 
ceave  that  your  meaning  is,  that  we  were  all  predestinat  to  life 
in  Adam,  for  els  you  had  said  nothing  to  prove  your  own  pur- 
pose? For  we  a|&rm  that  we  were  elected  before  the  founda- 
tion of  the  world  was  laid;  but  the  controversie  standcth,  in 


96  ON  PREDESTINATION.  ^ 

.  whom?  We  affirme  and  most  constantly  beleve,  that  in  Christ 
Jesus,  the  eternall  Sonne  of  the  eternall  Father,  were  we 
Elected  before  all  tymes.  This  ye  can  not  abyde,  and  therefor 
ye  seke  all  meanes  to  obscure  the  glorie  of  him  to  whom  the 
Father  hath  geven  all  power  in  heaven  and  in  earth.  Somtyraes 
ye  say  (as  now  I  have  declared)  that  this  Election  was  made 
in  Adam. 
To  the  3.  But  whill  that  this  will  not  serve  you,  ye  run  to  another 

shift,  alledging  that  the  Apostle  speaketh  here  of  a  generall 
Election  of  the  whole  world,  and  not  of  any  certen  Election 
which  should  abyd  for  ever;  and  so  in  shifting  from  one  danger 
ye  fall  into  another,  as  after  in  examining  of  that  your  vain 
reason  more  evidently  shall  appere. 

Ye  instantly  require,  that  we  will  shew  any  testimonie  of  the 
Scripture  that  hath  reprobate  any  before  the  foundations  of 
the  world.  If  it  be  the  pleasure  of  God  to  give  unto  you  the 
spirite  of  wisdom  and  of  revelation  by  the  knowledge  of  him- 
self, "  that  the  eies  of  your  mynd  may  be  illuminated,  that  ye 
may  know  what  is  the  hope  to  the  which  he  hath  called  you, 
and  how  rich  is  the  glorie  of  that  inheritance  which  he  hath 
prepared  for  his  saintes,"  ye  shall  require  no  place  more  plaine 
nor  more  evident  then  the  same,  which  most  ignorantly,  or  els 
most  maliciously  ye  do  abuse.  For  if  there  be  any  difference 
betwixt  the  saintes,  the  faithfull  that  be  blessed  with  all  spiri- 
tual! benediction,  betwixt  those,  I  say,  that  were  Elected  in 
Christe  Jesus  before  all  tymes,  that  in  tyme  be  called,  and  by 
the  power  of  the  Holie  Spirit  do  give  obedience  to  the  caller, 
and  so  "are  made  citizens  with  the  saintes  and  household  of  God, 
as  they  that  are  builded  upon  the  foundation  of  the  Prophetes 
and  Apostles."  If  any  difference,  I  say,  be  betwixt  these  for- 
mer and  these  in  whom  the  prince  of  this  world  doeth  worke 
all  filthynes  and  rebellion,  whom  he  holdeth  captive  at  his 
pleasure,  who  can  not  repent  their  detestable  lives,  and  there- 
for are  reputed  strangers  from  the  commonwelth  of  Israel. 
And  further,  if  ye  will  beleve  Christ  Jesus,  affirming  and  re- 


ON  PREDESTINATION.  97 

joicing  "that  it  pleased  his  Father  to  hyde  the  secretes  of  his  Matt. n, 
kingdome  from  the  prudent  and  wise,  and  to  reveale  the  same 
to  little  ones,"  and  that  becaus  it  was  his  pleasure;  I  trust  ye 
shall  confesse  that  those  Scriptures  be  plaine  ynough  to  prove, 
that  as  some  were  Elected  before  the  foundation  of  the  world 
was  laid,  so  likewise  were  there  others  reprobated,  as  the  finall 
end  of  bothe  doeth  witnes.  But  how  ye  wrestle  against  this 
argument  we  shall  after  heare;  and  how  plainely  I  have  proved 
some  to  be  Elected  and  others  to  be  reprobated,  reade  before 
and  judge  with  indifferencie. 

If  ye  will  conclude,  that  God  hath  no  certen  Election,  neither  Tothc4. 
yet  that  he  hath  reprobated  any,  becaus  that  he  hath  no  re- 
spect of  persones,  and  becaus  he  calleth  the  world  from  tho 
rising  up  of  the  sun  to  the  going  doune  of  the  same;  becaus  he 
made  both  small  and  great,  and  careth  (as  ye  falsly  alledge) 
for  bothe  alike,  your  affirmation  may  well  be  bolde,  but  I  think 
that  your  probation  shalbe  sclender.     But  first,  I  must  except  The  Ativersarie 

.  .  .  wresteth  the 

against  you  as  against  fals  witnes;  for  you  alledge  more  upon  fc^crii.tuie  in  job, 

Elihu  then  in  the  book  of  Job  he  affirmeth.    For  he  saieth  not, 

that  God  careth  for  all  alike,  but  saieth,  that  his  eies  are  upon 

the  waies  of  man,  and  that  he  doeth  see  all  his  goinges.     And 

that  neither  you,   neither  any  other,  shall  have  occasion   to 

complain  of  me,  that  unjustly  I  accuse  you  of  falsifying  the 

plain  text,   I  will  recite  bothe  the  purpose  and  the  wordes. 

Job,  in  vehemencie  of  disputation  against  his  three  frendes, 

who  constantly  did  affirm  that  God,  provoked  by  his  sinnes, 

had  powred  furth  those  sodane  and  strange  plagues  upon  him: 

Job,  I  say,  in  refelling  this  their  accusation,  and  in  confuting 

their  reasons,  did  enter  into  the  secretes  of  God's  inscrutable 

judgements  further  then  it  became  any  creature  to  do,  and  did 

seme  to  burden  God  with  injustice  in  defending  his  own  inno- 

cencie.    At  which  reasons  Elihu,  offended,  after  that  the  other 

three  were  put  to  silence,  taking  upon  him  to  reprove  Job, 

affirmeth  that  the  wisdom,   the   power,   the  justice,   and   the 

judgementes  of  God  were  incomprehensible;  that  God  could 
VOL.  V.  G 


r 


98 


ON  PREDESTINATION. 


Influence  of  the 
Sterres. 


Education. 


do  nothing  unjustly  how  that  ever  it  appeared  to  mannes  judge- 
ment; and  aniongest  other  thinges,  he  saieth,  "Wilt  thou  say 
unto  a  King,  Thou  art  wicked?  or  unto  Princes,  Ye  are  ungodlie? 
How  muche  les  to  Him  that  accepteth  not  the  persons  of  Princes, 
and  regardeth  not  the  riche  more  then  the  poore,  for  they  be 
all  the  worke  of  his  handes?  They  shall  dye  sodenly,  and  the 
people  shalbe  trebled  at  midnight,  and  they  shall  passe  furtli 
and  take  away  the  mightie  withoute  hand,  for  his  eies  are  upon 
the  wayes  ofcman,  and  he  seeth  all  his  goings."" 

Thus  have  I  noted,  partly  that  none  shall  think  that  those 
wordes  may  seme  to  favor  your  error,  and  partly  that  your  un- 
truethe  in  wrasting  such  places  may  more  manifestly  appere. 
Ignorance  of  the  tongues  may  be  some  cans  in  you,  but  in  some 
of  you  1  can  manifestly  prove  that  malice  blindeth  knowledge, 
and  compelleth  you  to  speak  and  write  against  your  under- 
standing. God  touche  your  heartes  with  true  repentance,  and 
give  you  his  Holie  Spirit  with  greater  reverence  to  intreat  his 
Scriptures.  But  now  to  the  Scriptures  that  ye  alledge,  God, 
say  you,  hath  no  respect  of  persons:  ergo,  will  ye  conclude.  Ho 
hath  no  Election.  Your  conclusion  is  fals,  and  my  reason  is, 
because  that  God"'s  free  Election  dependeth  not  upon  the  per- 
sones  of  men,  but  upon  his  own  promise  and  good  will. 

But  to  make  this  mater  more  sensible,  I  will  make  an  argu- 
ment directly  against  yours.  God  respecteth  not  the  persons 
of  men,  but  yet  amongest  men  is  found  great  diversitie  bothe 
in  vertue  and  in  vice;  therefor  there  must  be  some  cause  from 
whence  this  diversitie  procedeth.  Of  the  first  part,  I  know  ye 
doute  not,  and  the  second  parte  is  confirmed  by  common  ex- 
perience and  by  evident  Scriptures;  for  how  diverse  be  the 
inclinations  of  men,  none  can  be  ignorant  except  such  as  do 
not  observe  the  same.  Such  as  attribute  the  cans  of  such 
diversitie  to  the  sterres  and  to  the  influence  of  the  planetes, 
are  more  then  vain.  Education  and  upbringing  doeth  som- 
what  bow  nature  in  that  case,  but  neither  of  bothe  is  the  cause 
of  such  diversitie;  for  how  many  have  been  norished  in  vertuo 


Act.  10. 


ON  PREDESTINATION.  99 

togither,  and  yet  have  after  fallen  to  moste  horrible  vices,  and 
in  the  same  perished  ?  And  contrarie  wise,  how  many  have 
bene  wickedly  broght  up,  and  yet  by  grace  atteined  to  an  holie 
conversation?  If  the  cause  of  this  diversitie,  I  say,  shalbe  in- 
quired and  soght,  it  shall  not  be  found  in  nature,  for  thereby 
were  and  are  we  all  borne  the  sonnes  of  wraith;  if  in  education 
and  upbringing,  we  see  how  often  that  faileth.  The  cause  thereof 
then  must  be  of  necessitie  without  man.  To  make  the  mater 
yet  more  plaine  by  an  exemple:  Paule  preached  Christ  Jesus 
to  be  the  onely  Saviour  of  the  world,  both  amongest  the  Jewes 
and  Gentiles;  to  some  his  preaching  was  the  savour  of  life,  and 
to  others  it  was  the  savour  qfdeath.  From  whence  corameth 
tills  diversitie?  From  the  obedience,  will,  and  faith  of  the  one, 
say  you,  and  frome  the  stubborne  inobedience  and  infidolitie  of 
the  other.  You  say  soniewliat,  but  not  all,  for  true  it  is  that 
faith  and  an  obedient  wni  is  that  whicli  we  caXljOausam  ^rg- 
pinquam,  that  is,  the  next  cause  to  our  apprehension.  But  what 
is  the  cause  that  the  will  of  one  is  obedient,  and  the  will  of  the 
other  stubborne;  that  the  one  doeth  beleve,  and  the  other  doetli 
blaspheme?     Howsoever  ye  do  shift,  the  Holie  Ghost  in  many  The  cause  is  not 

in  nature  of  our 

places  plainely  affirmeth  the  cause  not  to  be  in  nature,  nor  yet  jf^.^^!""  °'^'^" 

to  precede  of  man,  nor  of  his  free  will,  but  to  be  the  free  grace 

of  the  caller,  as  Christ  Jesus  doetli  witnes  :    "  None  can  come 

unto  me  excepte  my  Father  draw  him :    No  man  can  see  the 

kingdom  of  God  except  he  be  borne  againe;"  and  that  "•  neither 

of  blood,  neither  of  the  will  of  the  flesh,  nor  of  the  will  of  man, 

but  of  God,''  who  toucheth  and  openeth  the  heartes  of  so  many 

as  he  hath  ordeined  to  life,  to  adverte  and  beleve  the  thinges 

that  he  truely  preached ;  as  those  that  be  the  sliepe  of  Christe 

Jesus,  who  heare  his  voice  and  know  the  same. 

These  and  many  places  mo,  do  most  plainely  declare  what  is  what  is  the 

cause  that  some 

the  cause  that  some  beleve  and  others  beleve  not,  to  witt,  that  i>'Kve,  ami  some 

'  roiuayn  untaitU- 

sqme_are  born  of  God,  and  some  are  left  in  nature;   some  are  '""• 
shepe,  and  some  are  goates.     The  heartes  of  some  are  touched 
and  opened  by  the  finger  and  Spirit  of  God,  as  it  was  said  to 


100 


ON  PREDESTINATION. 


ITow  God  respect- 
clli  not  persons . 


That  God  hath 
not  respect  of 
persons,  most 
evidently  con- 
futfth  the  Error 
of  the  Adver- 
saries of  God's 
Predestination. 


The  cause  and 
c0ect  are  diverse. 


Peter,  "  Flesh  and  bloode  hath  not  reveled  this  unto  thee,  but 
my  Father  which  is  in  the  heaven;*'  and  the  heartes  of  others 
ar  left  in  their  own  blindnes  and  hardnes.  If  ye  demand  how 
is  it  then  that  God  respecteth  not  the  person  of  man  ?  I  an- 
swer, If  ye  did  understand  aright  what  is  ment  by  acceptation 
of  persons,  or  what  it  is  to  respect  persons,  ye  should  not  doubte 
in  this  behalf. 

Acceptation  of  persons  is  when  an  unworthie  person  is  pi'e- 
ferred  to  a  worthie,  either  by  corrupt  affection  of  those  that  do 
preferre  him,  either  yet  for  some  qualitie  or  externall  beautie 
that  appereth  in  man.  As  if  to  the  office  of  a  king  or  of  a 
bishope,  should  one  be  elected  that  neither  hath  godlynes, 
knowledge,  wisdom,  not  yet  the  spirit  of  governement,  because 
he  is  riche,  noble  of  bloode,  fayre  and  lustie;  and  the  persons 
having  giftes  much  more  excellent  should  be  contemned;  this 
is  called  acceptation  of  persons.  As  Samuel  seing  Eliab,  and 
considering  his  beautie  and  stature,  doeth  boldly  pronounce  in 
his  own  heart,  "Assuredly  before  the  Lord  this  is  his  anointed." 
Such  acceptation  of  persons  is  not  with  God;  for  neither  look- 
eth  he  to  blood,  riches,  nobilitie,  vertue,  strength,  nor  beautie 
temporall  in  his  eternall  Election,  but  onely  to  his  own  good 
will  and  eternall  purpose,  by  the  which  he  hath  elected  us  in 
Christe  Jesus.  If  ye  shall  consider  the  same  place  deepely,  ye 
shall  find  that  none  within  the  whole  Scriptures  of  God  more 
confuteth  your  Error  then  it  doeth.  For  as  God  respecteth  not 
the  person  of  man,  so  respecteth  he  nothing  that  is  or  can  be 
within  man  as  the  cheif  cause  of  his  Election.  For  what  can 
God  foresee,  consider,  or  know,  to  be  in  man  that  good  is,  which 
floweth  not  from  his  free  mercie  and  goodnes,  as  it  is  written, 
"  We  are  not  sufficient  of  ourselves  to  think  any  thing  that 
good  is,  but  all  our  sufficiencie  is  of  God,  who  worketh  in  us 
bothe  to  will  and  performe."  Then,  if  all  vertue  whatsoever 
be  in  us  be  the  work  of  God,  can  the  work  folowing  be  the 
cause  of  God's  eternall  purpose?  If  the  cause  and  the  effects 
preceding  of  the  same  be  things  diverse,  then  are  our  vertues 


ON  PREDESTINATION.  101 

and  fruites  not  the  cause  of  God's  Election,  but  are  the  effect 
and  fruit  which  of  the  same  precede  and  spring,  as  the  Apostle 
doeth  witnes,  saieng,  "  God  hath  chosen  us  that  we  should  be  j 
holie  and  without  blame."  And  Christ  Jesus  saieth,  "  You 
have  not  chosen  me,  but  I  have  chosen  you,  and  have  appointed 
you  to  go  and  to  bring  furth  fruite." 

This  I  am  compelled  oft  to  repeate,  becaus  in  it  most 
shamefully  ye  erre,  arrogating  to  yourselves  that  which  is 
proper  to  God's  onely  mercie  and  free  grace.  If  you  under- 
stand this  former  place  of  Scripture,  which  affirmeth  that 
God  hath  no  respect  of  persons,  as  your  book  doeth  witnes, 
to  witt,  that  God  careth  alike  for  all,  that  he  no  more  loveth 
the  one  then  the  other,  except  that  it  be  for  their  obedience, 
the  whole  Scripture  of  God  doeth  witnes  against  you.  Was 
the  love  of  God  no  greater  to  Abraham  and  to  his  posteri- 
tie,  then  it  was  to  the  rest  of  the  nations?  Moises  and  David 
do  witnesse  the  contrarie,  saying,  "  He  hath  not  done  so  to  any  Dout.  7. 
nation,  and  his  judgements  he  hath  not  shewed  to  them;  onely 
thee  hath  he  chosen  of  all  nations  and  people  that  be  upon  the 
face  of  the  earth,  that  thow  shouldest  be  unto  him  a  peculiar 
people."  And  what  was  the  cause  of  this  their  dignitie  and 
prerogative  before  we  have  declared ;  to  witt,  no  vertue,  no  obe- 
dience, no  good  qualitie  that  was  in  them,  but  onely  his  free 
love,  free  grace,  and  undeserved  mercie,  as  he  himself  doeth 
plainely  affirme?  "I  will  have  mercie  upon  whom  I  will  have  iiom. 9. 
mercie;"  and  Saint  Paule,  "It  is  neither  of  the  wilier,  neither 
yet  of  the  runner,  but  of  God  that  sheweth  mercie  to  such  as 
pleaseth  him."  And  thus,  I  say,  you  can  not  justly  nor  rightly 
conclude,  that  God  hath  neither  chosen  nor  reprobated  any  man, 
becaus  He  hath  no  respect  of  persons.  For  as  before  I  have 
said,  his  eternall  Election  denendcth  npither  upon  man,  neither  Neither  was  nor 

_.     -  *■  _  ^    .      is  iu  us  any  tiling 

yet  upon  anything  that  is  within  man,  but  is  purposed  in  him-  ^,o"ij'^^t"erve to 
self^^and  established  in  Christ  Jesus,  in  whom  we  are  Elected,  ^e Elected. 
becaus  that  in  ourselves  there  neither  was,  neither  yet  could 
be,  any  worthines  which  could  merite  or  deserve  such  honour 


102  ON  PREDESTINATION. 

and  cUgnitio.  And  so  God  respecteth  not  the  persons  of  men, 
{lielr  vertues  nor  qualiteis  in  their  Election,  but  finding  them 
all  equall  in  creation  and  corruption,  maketh  difference  betwext 
them  according  to  his  eternall  purpose,  respecting  Christ  Jesus 
and  not  their  merites.  How  that  ever  the  prowde  and  ungod- 
lie  storme  at  this  I  nothing  doubt,  but  the  children  of  God  do 
thereof  receave  moste  singular  consolation,  as  that  it  is  the 
chefest  cause  why,  that  without  all  trembling  and  feare,  they 
stoupe  before  his  Majestie,  and,  giving  thankes  for  these  inesti- 
mable benefits,  do  crave  of  his  mercie  such  a  puretie  of  life  as 
becometh  his  children. 
To  the  5.  To  your  Scriptures,  which  ye  alledge  from  the  book  of  Wis- 

Th.bookes called  doiii,  and  fromo  Esdras  (his  fourth  booke),  I  will  shortly  an- 

ApociypLes.  ^  ^  <i 

swere.  That  albeit  ye  will  ten  thousand  tymes  deck  and  de- 
core  them  with  the  title  of  the  Holie  Ghost,  I  wil  not  the  more 
creditt  them.  Not  that  I  deny  but  that  in  them  there  be 
thinges  contcined  profitable  to  edification,  but  if  that  therefor 
ye  will,  upon  any  place  written  within  them,  conclude  a  doc- 
trine contrarie  to  the  rest  of  the  canonicall  Scriptures,  I  will 
answer  with  the  Ancient  writers,  that  thoy  were  not  written 
that  upon  them  should  our  faith  be  established.  Lett  them 
serve,  if  so  please  you,  to  exhortation,  but  for  confirmation  of 
any  doctrine  shall  they  never  serve  unto  me.  Neither  yet  this 
do  I  say,  that  I  do  think  any  of  these  places  (rightly  understand) 
to  make  any  thing  for  your  purpose;  but  that  I  will,  by  God's 
Kovciencc  unto    gracc,  givo  cvcr  that  reverence  unto  the  Veritie  of  God,  that 

God's  holie  rs  ■>    to  ^  ^ 

worUii.  the  voices  of  men  shall  not  with  me  be  comparable  unto  it. 

It  may  be  greatlie  suspected  what  some  men  now-a-daies  do 
mean  to  ascribe  that  to  the  Holie  Ghost,  which  the  authors 
themselves  did  onely  ascribe  to  their  own  diligence  and  travello, 
and  were  also  compelled  to  ask  perdon  of  the  readers,  that  they 
could  not  atteine,  no  not  even  to  the  proprietie  of  the  tongue 
in  the  which  they  did  write.  Useth  the  Holie  Ghost,  I  pray 
you,  whose  power  lowseth  the  tongues  of  the  dombe,  in  that 
maner  to  be  suppliant  unto  men,  and  for  his  imperfection  to 


ON  PREDESTINATION.  103 

begge  pardon  at  their  handes?     Consider,  and  impute  nothing 

upon  the  Holie  Ghost  which  becometh  not  the  Majestie  of  God. 

But  lest  that  ye  should  complain  that  yet  your  Scriptures  are 

not  resolved,  I  will  give  you  a  generall  answer  to  all,  which  is 

this:  That  neither  the  booke  of  Wisdom,  neither  yet  Ecclesi-  r>cade  the  Pro- 
logue to  Euclesi- 

asticus,  neither  yet  Esdras,  in  these  places  that  be  alledged,  do  emi^filnhe'ilst" 
intreat  any  thing  of  Election  or  Reprobation.  But  the  writers,  seTOmi'^Bookeof 
in  all  those  places  which  ye  alledge,  do  studio  to  amend  the  ''°''^ ' 
corrupt  manors  of  their  ages,  and  to  impose  silence  to  the 
wicked  tongues  of  many;  of  whom  some  accused  God  as  author 
of  sinne,  which  entred  in  by  malice  of  the  Devill,  who  did  cor- 
rupt the  good  creature  of  God,  created  to  his  own  image  to 
reule  in  equitie  and  justice.  Who  doeth  not  see  but  that  this 
writer,  whosoever  he  was,  reteineth  himself  within  the  reache 
of  mannes  understanding,  laboring  to  convict  their  conscience, 
which  maliciously  imputed  unto  God  that  which  he  did  not 
worke  in  them,  but  that  they,  of  their  own  free  will,  did  fol- 
low and  obey  iniquitie,  and  that  therefor  they  should  suffer  their 
just  condemnation?  And  that  this  my  interpretation  of  their 
myndes  is  true,  let  their  own  wordes  witness;  for  thus  it  is 
written : 

"  They  have  said  with  themselves,  not  righteously,  judgeing  sap.  2. 
our  life  is  troblesome  and  short ;  neither  is  there  any  remedie 
against  the  death  of  man ;  neither  hath  he  bene  known  that 
hath  returned  from  the  helles.^  We  were  born  without  purpose, 
and  we  shalbe  as  we  never  had  bene;  for  the  spirit  is  but  a 
smoke  in  our  nosethrels,^  (fee.  In  proces  of  tyme  our  name  shall 
come  to  oblivion ;  neither  yet  shal  any  man  remember  our  workes. 
Therefore  let  us  use  the  present  prosperitie.  Let  us  oppresse 
the  poore  man,  being  just;  let  us  not  spare  the  widowe,  neither 
yet  lett  us  reverence  the  long  aged  and  white  heares  of  the 
ancient;  but  let  the  strength  of  our  power  be  the  law  of  justice." 
And  so  far  furth  he  accuseth  their  open  tyranny,  and  then  con- 
cludoth  these  thinges:    "  They  thoght  and  did  erre,  for  they 

'  In  the  common  version,  "  from  the  grave."  *  Nostrils. 


104  ON  PREDESTINATION. 

were  blinded  by  their  own  malice;  neither  have  they  knowen 
the  mysteries  of  God,"  (I  wonder  that  ye  marked  not  this 
place),  "■  neither  have  they  hoped  for  the  reward  of  holynes. 
For  God  created  man  to  immortalitie,"  (here  I  note  your  fals- 
hoode,  for  ye  write  ''God  created  man  to  beundestroyed'"),  "and 
made  him  to  his  own  similitude.""  Now  let  the  indifferent 
reader  judge,  whether  you  or  I  do  nearer  attein  to  the  mynd  of 
the  wryter.  You,  I  say,  that  do  affirme,  that  he  denieth  that 
God  hath  either  Elected  or  Reprobated  any  man;  or  I,  that 
deny  that  to  be  any  parte  of  his  mynd,  but  say,  he  reproveth 
mannes  malicious  blasphemy  and  manifest  impietie. 

The  argument  which  ye  gather  of  the  nynthe  chapter  of  the 
same  book,  and  would  seme  to  confirm  by  the  wordes  of  Christe, 
spoken  in  the  seventh  of  Mathew,  hath  no  greater  force  then 
the  former;  for  the  writer  defineth  not  what  God  had  deter- 
mined in  his  secrete  and  eternall  counsell,  but  what  he  hath 
expressedly  committed  to  mannes  charge  by  his  law,  and  by 
his  Holie  Spirit  speaking  in  his  Prophetes;  and  that  himself 
doeth  plainely  witnesse.  For  after  that  he  hath  asked  Wisdom 
righteously  to  judge  the  people  committed  to  his  charge,  he 
thus  speaketh:  "What  man  is  he  that  knoweth  the  counsell 
of  God?  or  that  can  comprehend  in  his  mynd  what  God  wold? 
The  cogitations  of  mortall  men  are  fearefull,  and  our  opinions 
deceavable,  &c.  Scarcely  by  conjecture  can  we  attein  to  the 
things  that  be  in  earth,  and  with  travale  fynd  we  those  things 
which  be  amongest  our  liandes.  But  who  shal  searche  oute 
those  things  that  be  in  the  heavens?  and  who  knoweth  thy 
counsell,  except  that  thow  shall  give  wisdom,  and  from  the 
hiest  places  shall  send  thy  Holie  Spirit?  for  so  the  wayes  of 
those  that  dwell  upon  earth  have  bene  directed,  and  they  have 
learned  those  thinges  that  have  pleased  thee?" 

Cry  now  as  pleaseth  you,  that  because  man  was  made  lord  over 
creatures  in  earth  (for  that  is  the  veritie  of  the  text),  to  reule  the 
world  in  holynes,  that  therefor  there  was  no  man  reprobated: 
and  the  writer  will  answer  for  himself,  and  will  affirme,  that  he 


ON  PREDESTINATION.  105 

searcheth  not  what  God  hath  determined  in  his  eternall  coun- 
sell,  and  what  shall  become  of  everie  man,  (for  that  confesseth 
he  to  be  incomprehensible),  but  he  declareth  what  God  com- 
mandeth  in  his  law,  and  what  he  hath  expressed  by  his  holie 
Prophetes.  To  the  which,  if  man  be  found  inobedient,  resteth 
no  excusation  (seing  that  God's  will  is  manifestly  declared),  as 
Moises  saieth  in  these  wordes :  "  The  secretes  appertein  to  the  Deut.  2. 
Eternall  our  God,  but  those  things  that  be  reveled  appertein  to 
us  and  to  our  children  for  ever,  that  we  may  do  all  the  wordes 
of  this  law." 

Your  arguments,  which  ye  think  most  strong,  gathered  of  To  the  7. 
these  wordes  in  the  seventh  and  twelfth  of  Mathew,  are  most  . 
weak  and  vaine.  For  as  we  do  not  denie  that  man  was  created  I 
just,  so  do  we  constantly  affirme  that  in  justice  he  stood  not, 
but  became  altogether  unjust ;  and  therefor  God  did  not  con- 
demne  man  before  he  was  giltie,  as  you  falsly  gather  of  our 
doctrine.  Wonder  it  is,  that  ye  see  not  degrees  and  just  causes 
which  come  betwixt  the  purpose  of  reprobation  and  the  just 
condemnation  of  man.  This  is  your  argument:  God  purposed 
to  reject  man  before  he  was  created:  Ergo,  He  did  damne  him 
before  he  was  criminall  or  giltie.  Your  consequent  is  fals,  for 
no  part  of  God's  judgements  was  put  in  execution  before  man 
did  sinne ;  for  grace  was  offered  to  Adam  after  his  fall.  Oayn 
was  admonished  and  rebuked  of  his  crueltie;  his  posteritie  and 
seede  had  raged  in  their  furie;  and  finally,  all  flesh  had  cor- 
rupted their  waies,  befor  that  God's  vengeance  and  most  just 
judgements  were  poured  furth  and  put  in  execution  against  the 
rebellious  and  unthankfull  world.  If  you  be  able  to  prove  that 
the  sentence  of  death  was  executed  upon  Adam  before  he 
offended,  or  that  Cayn  was  accursed  by  God's  mouth  before  he 
had  murthered,  then  hath  your  argument  some  apperance;  but 
if  the  just  causes  of  condemnation  be  found  in  man,  and  so 
founde  in  man  that  God  in  nowise  can  thereof  be  accused,  then 
oght  you  to  be  ashamed  to  burden  us  with  that  which  ye  your- 
selves most  foolishly  collecte. 


106 


ON  PREDESTINATION. 


Lykc  as  there  be 
degrees  betwixt 
Election  and 
Glorification, 
even  so  there  be 
degrees  betwixt 
Reprobation  and 
CoudemnatiOQ. 


And  further  ye  shall  understand,  that  as  the  Apostle  putteth 
certen  degrees  and  causes  which  are  sensible  unto  us,  betwixt 
the  eternall  Election  of  God's  children  and  their  glorification, 
even  so  put  we  the  contrarie  degrees  and  causes  betwixt  the 
Reprobation  and  the  just  condemnation  of  the  wicked.  For  as 
those  whom  God  hath  chosen  before  all  tymes,  in  time  he  call- 
eth,  and  that  of  purpose,  to  Christe  Jesus  his  Sonne;  and  whom 
thus  he  calleth  he  justlfieth,  and  that  more  and  more  untill 
that  flesh  and  the  corrupt  affections  thereof  being  mortified, 
they  attein  to  their  glorie :  so  by  the  contrarie,  be  the  repro- 
bate, either  left  all  together  in  blindnes,  never  called  to  the 
light  and  knowledge  of  God's  free  mercie,  or  if  they  be  called, 
they  either  do  condemne  it,  or  els  sodanly  fall  from  the  same, 
and  so,  abiding  in  their  corruption,  do  still  heap  sinne  upon 
sinne,  till  at  the  last  their  measure  being  full,  God  executeth 
his  most  just  judgements  against  their  continuall  rebellion. 
Inferre  now  as  many  absurdities  as  please  you  upon  our  doc- 
trine.    You  proceede : 


TuE  9th 

Shcnon 


Galat  2 


Ephcs.  I, 


The  Adversarie. 

you  say,  that  God  reprobated  and  ordained  man  to  damnation,  the  most 
parte  of  the  world,  afore  the  foundations  of  the  world  were  laid ;  and  yet  in 
the  creation  God  made  all  men  after  his  own  image  good  and  righteous,  as 
the  Scripture  witnesseth.  For  as  we  were  all  created  in  one  man,  that  is 
Adam,  so  were  we  all  created  in  one  estate,  that  is,  after  the  image  of  God  to 
life.  Then  if  your  opinion  be  true,  the  ordinance  of  God  in  his  Election  afore 
the  world,  is  not  conforme  to  his  ordinance  in  the  creation.  And  the  Holie 
Ghost  saieth,  "  If  I  buyld  up  agane  that  which  I  have  cast  doune  before,  I 
declare  myself  to  be  a  transgressor."  If  God  created  man  to  his  own  image 
unto  life,  whom  before  the  creation  he  had  reprobat  and  cast  away,  declareth 
he  not  thereby  himself  to  be  inconstant  and  a  transgressour.  Ye  can  not 
escaip  here  with  your  bare  solution,  where  ye  say,  "Afore  the  world  God  hath 
not  ordeined  all,  but  some,  unto  damnation,  for  in  our  creation  all  were 
ordeined  unto  life  j  for  so  much  as  we  were  all  created  after  the  image  of 
God,  of  the  ordinance  of  God  in  our  Election  afore  the  world."  The  Apostle 
writeth  thus :  "We  be  blessed  (saietli  he)  with  al  maner  of  spiritnall  blessinges 
in  heavenlie  thiuges  by  Christe,  according  as  he  hath  chosen  us  in  liim  before 
the  foundations  of  the  world  were  laid,  that  we  should  walk  in  them."    Here 


ON  PREDESTINATION.  107 

do  we  learn  that  God's  ordinance  in  his  Election  afore  the  world,  and  also  his 
ordinance  in  the  creation,  is  alwaies  one.  For  as  we  are  chosen  in  Christe 
Jesus,  so  we  are  created  in  Christe  Jesus ;  and  as  we  are  chosen  to  he  holie 
and  without  blame,  so  are  we  created  unto  good  workes.  Wherefor  God's 
ordinance  in  his  holie  Election,  and  his  mightie  creation,  is  one  and  of  like 
strength  and  surenes.  Further,  seing  we  be  (as  the  Ai^ostle  saieth)  bothe  5. 
Elect  and  ci-eated  in  Christe  Jesus,  and  forasmuche  as  there  is  no  damnation 
to  them  that  are  in  Christe  Jesus,  then  is  there  no  damnation  either  in  the 
Election  or  creation. 

Answer. 

Because  that  aswell  your  forged  lies,  as  the  vanitie  of  your 
reasons  have  bene  declared,  I  will  not  trouble  the  reader  with 
repetition  of  the  same;  and  will  also  touche  the  rest  of  these 
your  arguments  so  briefly  as  I  can. 

Where  ye  reason,  that  we  were  all  created  in  one  man,  that  To  the  i. 
is  in  Adam,  so  were  we  all  created  in  one  estate,  &c.;  If  ye 
understand  that  we  were  all  created  in  one  estate,  that  is,  in 
that  estate  which  shortly  was  to  change,  becaus  that  God  had 
so  determined  in  his  eternal  counsell,  that  by  the  fall  of  one, 
his  infinite  mercie  towardes  his  chosen,  and  severe  judgement 
towardes  the  vessels  of  wraith,  should  evidently  appere  in  the 
tyme  appointed  by  his  wisdom:  If  this,  I  say,  you  understand 
that  we  were  all  created  in  one  estate,  I  will  not  contend  with 
you,  albeit  in  very  deede  in  that  self  same  masse  there  were 
at  once  vessels  of  mercy  and  vessels  of  wraith.  But  because  ye 
open  your  minde  in  the  contrarie  part,  saying.  That  we  were 
created  in  Adam  after  the  image  of  God  to  life;  I  am  compelled 
utterly  to  dissent  from  you,  and  fear  not  to  affirme,  that  be- 
caus none  did  stand  to  the  end  in  that  image,  but  all  fell  even 
to  death  in  Adam,  that  therefor,  neither  in  Adam,  neither 
yet  in  that  image  as  Adam  had  it,  was  any  created  unto  life; 
but  in  Christ  Jesus  were  all  the  chosen  Predestinate  to  life  Ep'ies.  i. 
everlasting,  even  before  that  ever  Adam  was  created ;  as  the 
Apostle  plainely  doeth  witnes. 

Where  ye  go  about  to  prove,  by  our  opinion,  the  ordinance  of  To  the  a. 
God  in  his  Election  before  the  world,  not  to  be  conforme  to  his 


108  ON  PREDESTINATION. 

ordinance  in  the  creation,  and  so  consequently  God  to  be  a 
transgressor  and  inconstant,  ye  declare  yourself  not  onely  igno- 
rant, vaine,  and  foolishe,  but  also  irreverent  and  blasphemous 
against  God's  Majestic.     For  ye  (so  far  as  in  you  lieth)  spoile 
him  of  his  Godhead,  making  him  to  change  his  counsell,  pur- 
pose, and  ordinance,  even  so  oft  as  the  creatures  do  change; 
where  we,  by  the  contrarie,  labour  to  explane,  and  not  to  escaip 
any  violence  of  your  dartes  by  a  bare  solution  (as  ye  alledge), 
but  by  the  plaine  Scriptures  openly  we  do  affirme.  That  as  our 
I    God  is  eternall,  incomprehensible,  and  immutable,  so  are  his 
\    counsels  constant,  subject  to  no  mutabilitie^  nor  change;  con- 
1   stant,  I  say,  in  God  himself,  howsoever  thinges  change  to  our 
I  apprehension.     And  therefor,  we  say,  that  neither  in  his  Elec- 
I  tion  before  the  world,  neither  in  his  creation  of  man  to  his  own 
I  image  and  similitude,  was  it  his  eternall  counsell,  purpose,  nor 
^    I  ordinance  that  all  the  posteritie  of  Adam  should  be  saved. 
[And  so  can  ye  not  prove  that  God  destroyed  any  thing  which 
he  had  builded.     Albeit  to  note  one  thing  by  the  way,  Paule 
wold  not  have  bene  so  bold  as  to  have  made  himself  check-mate 
with  God;  he  did  not,  I  say,  accuse  God  of  inconstancie,  nei- 
ther did  he  appoint   him  to  be  a  transgressor,   althogh  he 
builded  the  Ceremonies  under  the  Law  and  destroied  them 
again.     But  to  our  purpose:    God,  I  say,  destroyed   nothing 
which  he  had  builded.     True  it  is  that  man  destroied  that 
image  which  God  had  builded,  but  that  building  of  God  was 
but  temporall,  and  for  a  tyme  onely;  but  the  perfect  building 
of  his  Church  was  in  Ohriste  Jesus,  builded  before  the  founda- 
tions of  the  world  were  laid,  which   building  God   never  de- 
stroied nor  shall  destroy,  but  shall  consummate  the  work  to 
the  praise  of  his  holie  name.     To  him  be  glory, 
loti.es  In  your  whole  reasoning  of  the  wordes  of  the  Apostle  you  do 

erre  in  this  point,  as  before  I  have  noted,  that  ye  make  com- 
mon to  all,  that  which  the  Holie  Ghost  maketh  peculiar  to 
God's  Elect. 
'  "Mutabilitie,"  ia  the  orig.  edit.  "  immutabilitie;"  corrected  in  edit.  1591. 


I 


ON  PREDESTINATION.  109 

For  ye  must  first  prove  all  to  be  saintes  by  vocation,  all  to  Totue4. 
be  blessed  with  spirituall  benediction  and  to  have  obeyed,  and  ah  be  not 

■■■  •'  saintes,  nor 

all  to  be  builded  upon  the  foundation  of  the  Prophetes  and  ^''jr^uVuSie- 
Apostles,  before  that  ye  be  able  to  prove  that  all  were  Elected  ^"'"o"- 
and  Predestinate  in  Ohriste  Jesus  before  all  tymes.  That  we 
are  created  in  Ohriste  Jesus  unto  good  workes,  is  not  to  be 
referred  (as  ye  think)  to  the  common  creation  of  all  men  in 
Adam,  but  to  the  new  and  spirituall  regeneration  which  God''s 
children  have  in  Christ  Jesus.  For  the  which  David  did  pray, 
saying,  "A  clean  heart  creat  in  me,  O  God;""  which  is  no  lesse 
called  the  creation  of  God,  then  was  the  first  creation  of  man. 
For  as  man,  in  his  creation,  neither  wroght,  neither  yet  could 
deserve  to  be  created  so  honorable  as  he  was ;  but  did  suffer  the 
power  of  God  to  worke,  even  as  it  pleased  his  wisdom  to  per- 
fourm  the  work;    so  in  our  new  creation  unto  good  workes,  oiiire regenera- 

tidn  to  proocl 

the  onely  grace  and  power  of  God  worketh  not  onely  the  be-  w()rkes  is  by  the 
ginning,  but  also  bringeth  to  perfection;  so  that  whatsoever  be  ' 
good,  holie,  or  just  in  us,  is  God's  creation,  and  not  our  worke.  ; 
God  open  your  eies,  that  ye  may  see  that  neither  in  Adam,  j 
neither  yet  in  ourselves,  were  we  created  to  good  workes,  but  ' 
in  Ohriste  Jesus  alone.  And  then,  I  think,  ye  will  not  so  much 
boast  of  your  free  will. 

Your  last,  as  after  ye  do  reason,  is  a  plain  Paralogisme,  that  xothes. 
is  a  Sophisticall  and  fals  argument,  for  it  standeth  on  foure 
termes,  against  the  use  of  all  good  and  solide  reasoning.  For 
thus  ye  precede,  saying,  "  We  be  Elect  and  created  in  Ohriste 
Jesus;  and  seeing  there  is  no  condemnation  to  them  that  be 
in  Ohriste  Jesus,  then  is  there  no  damnation  neither  in  the 
Election  nor  creation."  Here  be  plainely  foure  termes.  For 
in  your  Major,  that  is  in  the  first  part  of  your  argument,  ye 
say  not,  we  were  Elected  and  created  in  our  Election  and  in 
our  creation,  but  we  were  Elected  and  created  in  Ohrist  Jesus. 
The  second  proposition  is  most  trew,  to  witt,  that  there  is  no 
condemnation  to  them  that  be  in  Ohrist  Jesus,  to  such  as  walk 
not  after  the  fleshe.    But  what  can  ve  conclude  hereof  l  that  no 


110  ON  PREDESTINATION. 

damnation,  say  you,  is  in  Election  nor  in  creation.  I  say  your 
conclusion  is  false  and  vaine;  for  you  change  your  termes,  put- 
ting in  the  last  part  these  two  wordes,  "Election  and  creation," 
where  ye  oght  to  have  rehearsed  these  wordes,  "  Christ  Jesus," 
for  thus  you  may  well  precede:  "We  be  Elected  and  created  to 
good  workes  in  Christ  Jesus;"  but  to  them,  saieth  the  Apostle, 
"that  be  in  Christ  Jesus  there  is  no  condemnation:"  ergo^  To 
such  as  be  Elected  and  newly  created  in  Christe  Jesus  there  is 
no  damnation.  This  argument  is  formall  and  true;  but  omit- 
ting your  foolishnes,  which  oftener  I  am  compelled  to  shew 
then  gladly  I  wold,  I  go  forward  with  your  wordes. 

The  inra  XhE  AdVERSARIE. 

Section. 

1.  If  Gdd  reprobated  man  afore  the  foundation  of  the  world,  then  God  repro- 
bated man  before  he  offended.  And  if  God  reprobated  and  damned  man 
afore  he  offended,  then  is  death  the  reward  of  God's  ordinance  afore  the 
world,  and  not  the  reward  of  sinne.  But  the  Apostle  teacheth  us,  that  by 
sinne  death  entred  into  the  world,  and  also  that  death  is  the  reward  of  sinne. 
I  pray  you,  doeth  either  God's  Law,  or  mannes  Law,  condemne  any  man  afore 
he  hath  offended  ?  I  am  certen  ye  are  not  able  to  prove  it  to  be  so,  then 
oght  you  to  be  ashamed  to  burden  God  with  such  unrighteous  judgement. 
Doeth  not  God  rather  forgive  the  offence  alreadie  committed?  Let  him  be 
your  God  which  condemneth  the  innocent  afore  he  offend ;  but  he  shall  be  my 

2.  God  which  perdoneth  and  forgiveth  the  offence  alreadie  committed,  wliicli  in 
his  verie  wraithe  doeth  think  upon  mercie.  And  so  with  Job  will  I  conclude, 
*'  The  great  God  casteth  away  no  man." 

Answer. 

How  ignorantly  and  how  impudently  ye  confounde  the  eter- 
nall  purpose  of  God's  reprobation  with  the  just  execution  of  his 
To  the  1.  [judgements  I  have  before  declared;  and  therefore  here  onely 
resteth  to  admonishe  the  reader  that  most  unjustly  ye  accuse  us, 
in  that  ye  say,  that  we  hold  and  teache  that  God  damned  man 
before  he  offended.  This  you  be  never  able  to  shew  in  any  of 
our  workes;  foi  constantly,  in  worde  and  writing,  we  affirme 
that  man  willingly  fell  from  God,  and  made  himself  slave  to 
Sathan  before  that  death  was  inflicted  upon  him ;  and  so  neither 


ON  PREDESTINATION.  Ill 

make  we  death  the  reward  of  God's  ordinance,  neither  do  we 
burden  hhn  with  unrighteous  judgement,  but  say  with  the 
Apostle,  That  death  is  the  reward  of  sinne,  and  that  our  God  is 
righteous  in  all  his  workes;  and  therefore  be  ashamed  and  re- 
pent your  manifest  lie. 

That  God  forgiveth  the  sin  committed,  and  doeth  remember  to  the  2. 
mercie  even  when  he  appereth  in  his  hote  displeasure  to  pu- 
nishe  his  Churche,  with  thankes  giving  and  joy  we  acknow- 
ledge. But  that  thereof  ye  conclude  (as  ye  say  with  Job), 
that  the  great  God  casteth  away  no  man,  we  can  not  cease 
to  admonishe  bothe  you  and  the  readers,  that  either  igno- 
rantly,  or  els  maliciously,  ye  corrupt  and  deprave  the  minde 
of  the  speaker  in  that  place:  Elihu  saieth  not,  as  ye  alledge, 
"  The  great  God  casteth  away  no  man,"  but  saieth,  "  Behold 
the  mightie  God  casteth  away  none  that  is  mightie  and  valiant  Job  36. 
of  courage.  He  mainteneth  not  the  wicked,  but  he  giveth 
judgement  to  the  afflicted."  j 

And  in  this  behalf  your  master  Castalio,  who  notwithstand- 
ing that  he  useth  to  take  large  libertie  in  translation,  where 
any  thing  may  seeme  to  serve  his  purpose,  is  more  circumspect 
and  more  faithfull  then  you  be,  for  thus  he  translateth  that 
place:    "  Althogh  that  God  be   excellent,   yea,  excellent  and  castaiiohig 

^  ...  translation. 

strong  of  courage,  yet  is  he  not  so  dissolute,  that  either  he  will 
keepe  the  wicked,  or  denie  judgement  to  the  poore."  Althogh 
I  say,  that  here  is  a  greater  libertie  then  I  wold  wish  a  faith- 
full  translator  to  use,  yet  hath  he  not  so  corrupted  the  sense  as 
ye  have  done.  Elihu,  reasoning  against  Job,  affirmeth,  "  That 
albeit  the  power  of  God  be  infinit,  yet  can  not  his  workes  be 
unjust,  but  that  they  are  wroght  in  all  perfection  of  justice." 
Howbeit  that  often  (as  we  be  dull  and  blind)  we  do  not  under- 
stand nor  see  at  the  first  the  causes  of  the  same,  yet  God  giv- 
eth daily  declaration  of  his  justice,  in  that  he  preserveth  and 
somtyme  exalteth  the  verteous,  that  before  were  afflicted,  and 
dejecteth  from  honors  the  wicked  and  the  cruell  oppressors. 
Be  judge  yourself  what  this  serveth  for  your  purpose. 


112  ON  PREDESTINATION. 

slcTw!v°  The  Adversarie. 

1-  Some  other  be  that  grant,  that  sinne  was  a  cause  why  man  is  reprobate,  and 
therewith  they  hold,  that  God's  absolute  ordinance  is  also  the  cause,  this 
saying  conteineth  contradiction  in  itself;  for  if  it  be  God's  absolute  ordinance, 
then  is  it  not  in  respect  of  any  other  thing,  but,  as  they  say,  because  it  hath 
so  pleased  him.  If  they  meant  that  God's  ordinance  is  the  cause  why  sinners 
suffer  death,  or  that  God  ordeiued  that  sinners  for  their  sinne  should  suffer 
death,  I  could  ajjree  with  them ;  but  that  were  contrary  to  that  which  they 
have  said,  that  God  absolutly  ordeined  any  man  afore  he  was,  yea,  afore  the 
world,  to  death,  because  so  it  pleased  him  ;  for  if  death  be  the  reward  of  sinne, 
and  for  offence  and  sinne  we  do  die,  then  cometh  not  death  by  God's  absolute 

2.  ordinance.  And  if  I  do  grant  that  both  God's  absolute  ordinance  and  also 
sinne  are  the  causes  of  damnation  after  your  meanyng,  marke  well  what  in- 
convenience foloweth  thereof.  First,  ye  must  grant  me  that  God's  ordinance 
is  the  principall  and  cheefest  cause,  (for  it  can  not  be  inferior  to  any  other 

3.  cause).  Secondly,  ye  will  grant  that  the  first  or  principal  cause,  called 
Caitsa  causae,  is  the  cause  of  the  second  and  inferior  cause,  called  Causa  causata. 
So  to  conclude,  God's  ordinance,  which  is  Causa  causce,  shalbe  the  cause  of 
sinne,  which  is  Catisa  causata.  As  for  a  familiar  cxemple,  the  heate  of  the 
sun  and  the  dew  cause  the  grounde  to  be  frutefull ;  and  God  also  is  the  cause 
thereof,  for  he  maketh  the  barren  ground  frutefull.  But  forasmuch  as  God 
is  the  principall  and  first  cause,  he  must  be  also  the  cause  of  the  same,  which 

t.  is  but  the  second  cause.  Thus  it  is  clerely  proved,  that  if  God's  ordinance 
were  the  cause  of  Reprobation,  then  God's  ordinance  should  also  be  the  cause 
of  Sinne;  and  God  should  be  autor  of  evill,  contrarie  to  the  whole  Scripture, 
contrarie  to  the  opiuion  of  all  godlie  men,  and  contrarie  to  our  faith.  But 
forasmuch  as,  God  willing,  I  intend  to  answer  at  length  to  this  wicked  opinion 
in  the  Confutation  of  the  third  Error,  I  will  speak  no  more  hereof  in  this 
place. 

Answer. 
To  the  1.  No  further  answer  nedeth  to  be  given  to  these  your  most 

unjust  accusations  then  those  which  we  before  have  given.  For 
neither  do  we  so  unreverently  speake  nor  write,  neither  yet  do 
we  understand  nor  affirme,  that  God's  absolute  ordinance  is  the 
principall  cause  of  reprobation,  of  sinne,  and  of  damnation;  but 
simply  we  do  teache,  that  God  in  his  eternall  counsel!,  for  the 
manifestation  of  his  own  glorie,  hath  of  one  masse  chosen  ves- 
sels of  honor  whom  before  all  tymes  he  hath  geven  unto  Christe 
Jesus,  that  they  in  him  should  receive  life;      and  of  the  same 


ON  PREDESTINATION.  113 

masse  he  hath  left  others  in  tliat  corruption  in  the  which  they 

were  to  fall,  and  so  were  they  prep^ed  to  destruction.     The  _. 

cause  why  the  one  wore  Elected,  we  confesso  and  knowledge 

not  to  be  in  man,  but  to  bo  the  free  grace  and  the  free  mercie, 

shewed  and  freely  given   to   us   in  Cliriste  Jesus,   who  onely  is 

appointed  head  to  give  life  to  the  bodie.     Why  the  others  were 

rejected,  we  affirme  the  cause  to  be  most  just,  but  yet  secrete   |/i     A/'^ 


Hi 


and  hid  from  us,  reserved  in  his  eternall  wisdome,  to  be  revealed 
atj^the  glorious  eoniming  of  the  Lonl  Jisus. 

This  one  thing  do  we  (compelled  by  your  blasphemous  accu- 
sations) repeate  oftener  then  we  wold,  to  the  end  that  indiffe- 
rent men  may  see  what  doctrine  it  is  which  you  so  maliciously 
inipugne. 

Howsoever  ye  joyn  God's  absolute  ordinance  and  sinne  to-  To  the  2. 
gither,  we  make  so  far  division  betwixt  the  purpose  and  eter- 
nail  couiisoll  of  God  (for  absolute  ordinance  we  use  not  in  that 
/matter)  and  the  sinno  of  man,  that  we  plainely  affirme,  that  man, 
/^hen  he  sinned,  did  neither  looke  to  God's  will,  God's  counsell, 
/   nor  eternal  purpose;  but  did  altogither  consent  to  the  will  of 
the  Devill,  which  did  manifestly  ganesay  God's  revealed  will. 
And  therefor  do  we  affirme,  that  neither  was  the  purpose  nor 
counsell  of  God  any  cause  of  sinne;  but  we  say  with  the  Apostle,     / 
"that  by  one  man  did  sinne  enter  into  the  world.""     The  cause     / 
whereof  was  the  malice  of  the  Devill,  and  that  free  consent  of 
man    to   rebellion,   whose   will   was   neither    inforced,    neither 
yet  by  any  violence  of  God's  purpose  compelled  to  consent,  but 
he,  of  free  will  and  readie  mynd,  left  God  and  joyned  with  the 
I  Devill.     Convict  us  now,  (if  ye  can,)  that  we  make  God's  abso- 
lute Ordinance,  (which  maner  of  speaking,  I  say,  we  abhorre,) 
to  be  the  principall  cause  of  sinne. 

Albeit  that  ye  wold  be  sene  subtill,  in  adding  your  logicall  To  the  a 

termes  causa  causce  and  causa  causata,  yet  doeth  your  similitude 

which  ye  bring  furth  for  demonstration  of  your  purpose,  declare 

that  either  ye  have  not  learned,  or  els  that  ye  have  forgotten 

the  chief  and  prlncipall  point  of  right  reasoning,  whifib.,all  rear-    • 
VOL.  V.  H  '"^ 


114 


ON  TREDESTINATION. 


The  just  causes 
of  Ke]iiol>ation 
are  hid  in  God's 
eteruall  counsel ; 
but  the  cuuses  of 
death  and  dam- 
nation are  evi- 
dent in  the 
Sciipturej. 


sonable  men  confesse  to  be  rightly  to  divide.  For  if  ye  can 
not  divide  betwixt  the  will  of  God  working  all  thinges  for  his 
own  glorie,  and  the  operation  of  creatures,  be  they  sun,  raoone, 
sterres,  rayn,  or  dew,  who  can  work  nothing  but  as  God  hath 
appointed,  I  will  not  follow  you  as  a  God. 

(''  We  say  not  that  God's  ordinance  isjiie  cause  of  Reprobation, 
tut  we  affirrae  that  the  just  causes  of  Reprobation  are  hid  in 
he  eternall  counsell  of  God,  and  knowen  to  his  godlie  wisdom 
alone.  But  the  causes  of  sinne,  of  death,  and  damnation,  are 
evident,  and  manifestly  declared  to  us  in  the  Scriptures;  to  witt, 
mannes  free  will  consenting  to  the  deceivable  persuasion  of  the 
Devill,  wilfuU  sinne,  and  voluntarie  rebellion,  by  which  entered 
death  into  this  world,  the  contempt  of  graces  and  God's  mer- 
cies offered,  with  the  heaping  up  of  sinne  upon  sinne,  till  dam- 
nation justly  came.  These  causes,  I  say,  of  sinne,  death,  and 
damnation,  are  plainely  noted  unto  us  in  God's  holie  Scriptures. 
But  why  it  pleased  God  to  shew  mercie  to  some,  and  deny  the 
of^oidifeTdl'-^^  same  to  others,  because  the  judgementes  of  God  area  devour- 
vourmg  depth.  ^^^  deptlio,  we  enter  not  in  reasoning  with  him,  but  with  all 
humilitie  render  thankes  to  his  Majestie  for  the  grace  and 
mercie,  which  we  doubt  not  but  of  his  free  grace  we  have 
receaved,  in  Christ  Jesus  our  onely  Head. 

When  you  shall  further  charge  us,  that  we  make  God  author 
of  evill,  we  have  good  hope  plainely  to  convict  your  vennemous 
tongues  of  a  most  malicious  lie.     Now  to  your  wordes. 


The  12th 

Section. 


The  Adversarie. 

The  Lord  reasoneth  with  the  inobedient  Israelites  which  did  forsake  him, 
saying,  "  O,  my  people,  what  have  I  done  unto  thee,  or  wherin  have  I  hurt 
thee,  give  me  answer?"  If  the  Israelites  had  bene  so  well  learned  as  you, 
they  might  have  answered,  "  Lord,  thow  hast  preordinate  us  by  thy  immutable 
decree  to  fall  away  from  thee,  so  that  of  necessitie  we  must  periih;  in  this 
hast  thow  hurt  us  with  an  uncurable  wounde." 

Answer. 
Howsoever  we  be  learned,  if  ye  betimes  repent  not  your  un- 
reverent  skoffing  and  jesting  at  God's  eternal  Predestination, 


ON  PREDESTINATION.  115 

ye  shall  learn  in  experience,  that  the  immutable  decree  of  God 
is  most  just,  by  the  which  the  fyre  which  never  shall  be 
quenched  is  prepared  for  the  Devill  and  his  angels,  and  for  all 
such  as  with  trembling  do  not  fear  his  godlie  Majestie,  and 
with  sobrietie  do  not  conteniplat  his  judgementes  incomprehen- 
sible. And  thus  I  leave  your  blasphemous  boldnes  to  be  re- 
pressed by  the  power  of  Him  whose  judgementes  you  mocke. 

The  Adversarie.  the  is™ 

Section. 
Now  I  intend,  with  the  helpe  of  God,  to  answer  to  the  arguments  which  l. 
they  that  be  intangled  with  this  Error  use  to  alledge  for  the  proof  thereof; 
leaving  such  as  be  but  vaine,  and  ingeuder  rather  contention  then  edifying* 
answering  to  such  as  seeme  most  weghtie,  collected  of  certen  places  of  the 
Scriptures  wherby  it  may  be  thought  that  they  may  be  deceaved  ;  beseching 
the  gentill  Reader  to  wey  the  mater  with  an  indifferent  balance,  and  first  heare 
before  thow  refuse,  and,  God  willing,  thow  shalt  not  repent  thee  of  thy  labor. 
But  forasmuch  as  the  author  and  mainteuers  of  this  Error  do  often  make  men- 
tion of  Election,  whereby  they  would  cloke  their  absurdities,  I  will  first  de-   2. 
clare  how  Election  is  taken  in  the  Scriptures  three  maner  of  waies;  that  is, 
generally,  specially,  and  most  specially  of  all.     First,  we  be  all  chosen  and 
created  in  Christe  Jesus,  as  Paule  witnesseth  to  the  Ephesians,  in  the  first 
and  second  chapter;  and  conforme  to  this  Election,  he  lightned  all  them  that   3. 
came  into  the  world,  and  calleth  all  men  to  repentance,  bothe  greate  and  small,  Esaia.  50. 
riche  and  poore,  Jew  and  Gentile,  male  and  female,  of  all  estates,  without  re- 
spect of  any  person  :    And  all  that  be  thirstie  he  calleth  to  come  to  the  water 
of  life.     Secondly,  he  commandeth  them  which  come  at  the  first  calling,  to  re-  4. 
nounce  father  and  mother,  wife  and  childe,  with  all  other  earthlie  thinges, 
yea,  and  themselves  also.     This  is  the  second  Election,  where  there  departed 
an  innumerable  multitude,  which  will  not  forsaik  such  thinges  but  for  their 
own  lustes.    Here  departed  Cayn,  with  the  monstrouse  giantes,  cruell  tyrants,   5. 
and  bloodie  hypocrites,  and  all  persecuters  which  shed  innocent  bloode.   Here 
departed  Epicurus,  with  all  his  bellie  gods :  among  which  was  the  riche  glot- 
ton  which  despised  Lazarus.    There  departed  Sardanapalus,  accompanied  with 
Venus,  and  all  that  be  drowned  in  the  lustes  of  the  fleshe :  among  which  was 
Herodias.     There  departed  Croesus,  with  many  rich  welthie  persons:  among 
which  was  the  rich  yong  man  of  whom  we  read  in  the  Gospell,  that  with  a 
sorrie  countenance  he  departed  from  Christe.  There  departed  Tarquinius  the 
proude,  with  such  as  be  puft  up  with  the  pompe,  glorie,  of  this  world  :  among  6. 
which  was  Herodes,  of  whom  we  read  in  the  Actes  of  the  Apostles,  that  for 
his  pryde  he  was  striken  of  God  and  eaten  of  lyse.     There  departed  Deme- 


116  ON  PREDESTINATION. 

trins  the  siU'er  smithe,  witli  such  as  will  not  forsake  their  filthie  lucre: 
aniongesi  which  were  the  iiiaister  and  maistres  of  the  damsell  possessed  with 
a  spirit  that  prophecied.  There  departed  a  whole  hand  of  Stoil^es,  with  their 
Destinie  playing  fast  or  loose,  and  that  of  Necessitie,  which  passeth  all  juglers 
conning:  among  them  are  all  such  as  defend  that  of  mere  Necessitie  a  few 
noniher  must  be  saved,  and  of  mere  Necessitie  all  the  rest  of  the  world  must 
be  condemned.  Whoso  abideth  this  seconde  Election  and  Calling,  Christ 
comniandeth  them  to  take  up  their  crosse  and  follow  him,  and  thus  to  con- 
tinue to  the  end.  This  is  the  third  and  last  Election,  of  which  saieth  the 
Esaia.  4S.  Lord,  "I  liave  chosen  thee  in  the  fire  of  tribulation."     Here  tlic  seventie 

7.  Di.-ciples  departed,  for  they  can  not  abyde  this  hard  saying.  Here  doeth  Judas 
trudge.  Tliey  which  remayn  suflFer  greate  assaultes,  in  so  much,  that  sometyme 
they  turn  there  backes  to  their  ennemies  (as  the  Apostles  did  when  Clirist 
was  taken);  and  there  do  worthie  soldiours  stagger,  stumble,  and  fall,  as  Peter 
when  he  denied  his  IMaster,  and  swore  he  knew  him  not.  And  Thomas  could 
in  no  wise  beleve  that  Christe  was  risen  and  had  obteined  victorie.  Yet  they 
which  at  the  voice  of  their  capteyn  ryse  up  and  turne  againe,  and  fight  law- 
fully, even  unto  the  end,  they  are  cheifly  above  all  others  called  Elect  and 
Chosen,  because  they,  continuing  unto  the  end,  obtein  that  wherunto  they  are 
chosen,  and  they  follow  the  Lainbe  whether  so  ever  he  goeth.  It  is  a  hard 
thing  that  any  such  be  deceaved  and  fall  away,  forasmuch  as  they  first  are 
illuminated  from  above,  and  have  forsaken  all,  yea,  themselves,  and  have 
altogither  submitted  themselves  to  the  governance  of  their  Lord  and  capfaine 

8.  Christe.  They  daily  obtein  such  victorie  of  their  ennemies,  that  their  war- 
fare is  now  become  easie.  And  in  hope  they  have  to  subdue,  by  the  aid  and 
counsell  of  their  Lord,  all  their  ennemies,  their  joy  and  comfoit  is  so  great, 
that  they  esteme  all  earthlie  pleasure,  which  should  draw  them  back,  but 
vaine,  foolishe,  displeasante,  and  beastelyke:  happie  is  he  which  understandeth 
this  to  be  true,  not  onely  by  speculation,  but  also  by  experience.  These  three 
kindes  of  Election  areplainlie  set  furth  in  the  historic  of  Gedeon,  which  being 
well  and  duely  uuderstanded,  confyr  to  the  world.' 

Answer. 
Totii  i-  Before  ye  enter  to  confute  our  arguments,  as  ye  boldly  pro- 

mise, ye  affirrae  that  Election  is  taken  in  the  Scriptures  three 
maner  of  waies,  that  is  (as  you  say)  Generally,  Specially,  and 
Most  especially  of  all;  which  division,  with  the  probation  of  the 
same,  is  so  foolishe,  so  fals,  and  so  far  from  the  purpose,  that 

'  See  Knox's  remark,  at  page  122,  on  these  concluding  words,  as  altogether 
miintelligible. 


ON  PREDESTINATION.  117 

onless  ye  should  have  occasion  to  cahimniat  that  so  much  of 
your  book  I  passed  over  without  answer,  I  woki  not  spend  the 
moment  of  an  hour  in  answering  the  same.  For  how  iitle  do  Ephe.  i 
the  wordcs  of  Paule  serve  for  your  Generall  Election,  in  the 
confirmation  of  your  eight  reason,  and  after  also,  I  have  de- 
clared. And  I  leave  to  be  proved  of  your  parte,  by  the  evident 
testimonie  of  any  Scripture,  that  God  so  oft  Electeth  to  life 
everlasting  as  he  commandeth  man  to  refuse  himself;  or  els  as 
he  giveth  his  further  grace  to  such  as  he  hath  called  to  the 
knowledge  of  himself,  and  of  his  onely  beloved  Sonne  Christ 
Jesus.  That  there  is  a  Generall  vocation,  by  the  which  the 
world  by  some  manor  of  meanos  is  called  to  the  Icnowleilgc  of 
God,  and  a  vocation  of  purpose,  which  apperteineth  to  God^s 
children  onely,  I  fynd  in  Scriptures.  But  that  there  is  any  t. 
Election  to  life  everlasting,  except  that  which  is  and  was,  in 
Clirist  J'esus^"in''tire"eternall  counsell  of  God  before  the  founda-  joUi 
tion  of  the  world,  I  am  assured  that  neither  Scripture  afiirin- 
eth,  neither  justly  can  it  be  gathered  upon  any  sentence  of  the 
same.  That  the  true  light  (which  is  Christ  Jesus)  illuminated  Toko  3. 
all  men  commyng  in  to  this  world  we  confess.  But  what  will  ye 
thereof  conclude  J  Ergo,  say  ye,  All  are  Elected  in  him  to  life 
everlasting.  I  deny  your  consequence,  and  say,  that  albeit 
man  be  indewed  with  the  light  of  reason  and  understanding, 
which  no  doubt  proce  loth  from  Christ,  and  is  not  of  nature 
onely,  yet  doetli  it  not  therefore  conse(|ueiitly  follow,  that  everie 
man  that  hath  reason  is  Elected  in  Christ  to  the  life  everlast- 
ing. If  ye  ask.  For  what  purpose  then  doeth  their  lightning 
and  illumination  serve  them?  the  Apostle  doeth  answer  you,  iiom  i. 
That  they  may  be  inexcusaUei.jsvhicJi.reason,  if  it  satisfie  not 
yo^r  curiositie,  quarell  with  the  Holie  Ghost. 

If  you  be  able  to  prove,  that  all  that  be  called  do  earnestly  To  the  4. 
repent,  and  that  all  be  thristie  to  whom  the  waters  of  life  are 
offered,  ye  have  said  somewhat  to  prove  a  Generall  Election. 
But  and  if  it  bo  evident,  that  a  great  nombre  do  rather  repyne 
against  the  trueth,  nor  repent  their  iniquitie  which  it  reproveth; 


I' 


118  ON  PREDESTINATION. 

and  that  mo  do  either  seerao  to  have  no  thirst  to  righteousnes, 
or  els  do  drink  of  the  stinking  pudles  of  mannes  doctryne,  then 
that  they  will  receave  those  wholsome  waters  of  life  which 
Christe  Jesus  giveth  to  his  Churche,  then  have  you  proved  no 

Isaiah 55.  part  of  your  purpose.     And  wonder  it  is,  that  in  the  wordes  of 

the  Prophet,  and  in  the  wordes  of  our  Master  Christ  Jesus 
also,  ye  see  not  a  plaine  difference  made;  for  the  Prophete 
calleth  not  all  indifferently  to  drink  of  these  waters,  but  such 
as  do  thirst.  And  Christ  restreineth  his  generalitie  to  such  as 
did  travale  and  were  burdened  with  sinne:  such,  I  say,  he  con- 
fesseth  himself  to  call  to  repentance;  but  to  such  as  were  just 
and  whole,  he  affirmeth  that  he  was  not  sent.  And  so  yet  once 
agane  I  affirme,  that  the  Scriptures  of  God  make  but  mention 
of  one  Election  to  life  everlasting.  I  am  not  ignorant  that 
Saule  was  Elected  to  be  King  over  Israel,  and  Judas  also  to 
the  office  of  an  Apostle;  but  whether  thereof  you  be  able  to 
convince  that  they  were  both  Elected  to  the  life  everlasting  in 
Christe  Jesus  before  that  they  did  offend  (for  so  you  affirme), 
I  remitt  you  to  your  proof.     I  feare  not  to  prove,  that  by  the 

John  6.  Veritie  himself,  Judas  is  called  the  Devill,  long  before  that  the 

Holy  Ghost  maketh  any  mention  that  it  entred  in  to  his  heart 
to  betray  his  Master. 

To  the  5.  It  may  appere  to  some,  that  in  heaping  of  your  examples  and 

histories,  which  ye  adduce  for  your  Especiall  Election  (as  ye 
terme  it),  ye  rather  delyte  to  renew  your  memorie  then  sub- 
stancially  to  prove  your  purpose.     For  if  a  man  should  thus 

An  Argument     Tcason  agaiust  you,  The  sheepe  of  Christe,  which  by  the  eter- 

against  the  Ad-  °  ''  .        "^ 

versaiies  forged    nail  purposo  of  God  bo  especiallv  Elected  to  life,  heare  his 

division  of  God  s  ^        '^  r  j  ' 

Election.  voicc,  and  with  reverence  do  know  and  obey  the  same ;    but 

these  whom  ye  rehearse  did  heare  the  voice  (as  ye  alledge,) 
but  neither  did  they  know  nor  obey  it :  ergo,  They  were  not 
the  sheepe  Elected  and  Especially  chosen;  if  thus,  I  say,  any 
man  should  reason,  prepare  for  your  answer.  And  farther, 
how  ye  be  able  to  prove  that  Sardanapalus,  Croesus,  and  Tar- 
quinius  the  proude,  can  be  placed  in  this  rank  of  your  Espe- 


ON  PREDESTINATION.  119 

cially  Elected,  I  can  see  no  good  reason ;  for  except  that  cala- 
mitie  and  God's  just  vengeance  did  follow  their  insolencie,  fil- 
thie  life,  and  pryde,  I  find  in  histories  no  speciall  message  sent  . 

unto  them  from  God.     But  this  ye  may  understand  by  some  / 

secrete  revelation,  which  ye  have  receaved  of  late  in  your  per- 
fection. 

That  ye  place  us  with  the  whole  band  of  the  Stoikes,  who  with  to  the  o. 
their  Destinie  play  fast  or  loose,  and  that  of  Necessitie,  which,  as 
you  say,  passeth  the  conning  of  all  juglers,  althogh  we  do  not 
greatlie  feare  the  force  of  your  sentence,  yet  must  we  appeale  to 
a  more  righteous  and  indifferente  judge,  that  is  to  the  Lord 
Jesus,  to  whom  all  judgement  is  given.  And  in  the  meantyme, 
we  further  must  require  such  as  be  indifferent  in  this  mater  to 
judge  betwixt  you  and  us,  whether  that  we  or  ye  be  those  that 
play  fast  or  loose  in  that  which  ye  skoffingly  call  Destinie  and 
Stoicall  Necessitie,  and  we  call  God's  eternall  Election  and  pur- 
pose immutable.  We  affirme  that  God's  Election  in  Christ  Jesus 
is  so  certen,  and  his  eternall  purpose  to  save  his  Churche  is  so 
constant,  that  against  the  faith  of  God's  Elect  "shall  not  the  Matth. le. 
portes  and  gates  of  hell  prevaile  in  the  end;"  that  "neither  can 
life  nor  death,  thinges  present  nor  to  come,  seperate  and  dis- 
sever us  from  the  love  of  God,  which  is  in  Christe  Jesus."  "  That  Rom.  s. 
this  foundation  is  stable,  the  Lord  knoweth  his  own,  and  there- 
for shall  everie  one  that  incalleth  the  name  of  the  Lord  depart 
from  iniquitie;  for  we  are  not  called  to  uncleannes,  but  unto 
sanctification  and  holynes,  by  the  power  of  that  Spirit  who 
raysed  from  death  Jesus  the  great  pastor  of  our  soules.  Which 
holie  Spirit  freely  by  faith  (which  also  is  the  gift  of  God)  doeth 
so  reule  and  reign  in  our  heartes,  that  albeit  the  flesh  lusteth 
against  the  spirit,  yet  are  we  assured  of  victorie,  by  the  onely 
power  of  Him  who  hath  overcome  the  world."  This  is  our  doc- 
trine, faith,  and  profession.  But  you  affirme,  as  after  plainely 
ye  write,  that  none  is  so  Elected  in  Christ  to  life  everlasting, 
but  that  he  may  fall,  become  a  Beprobate,  and  finally  be  con- 
demned; and  contrary  waies,  that  none  is  so  Reprobate  in 


120  ON  PREDESTINATION. 

Goers  eternall  purpose,  but  that  he  may  become  Elect  and  so 
be  saved.  That  in  God  there  is  neither  Election  nor  Reproba- 
tion, but  according  to  mannes  disposition;  so  that  when  men 
have  good  motions,  and  be  godly  disposed,  God  doetli  Elect 
them,  and  write  their  names  in  the  Book  of  Life,  but  when  they 
change  and  turne  to  iniquitie,  he  doeth  Reprobate  them,  and 
blotteth  out  their  names  out  of  the  Book  of  Life. 

To  the  7.  Let  now  all  creatures  judge  betwixt  us  and  you,  whether  of 

the  two  play  fast  and  loose,  and  surmounte  juglers  in  cunning. 
From  the  third  kind  of  Election,  which  ye  call  Most  especiall, 
how  you  be  able  to  prove  that  the  seventie  Disciples  did  so  de- 
part from  Christe,  that  there  was  no  difference  betwixt  them 
and  the  trudgeing  of  Judas  (as  ye  terme  his  horrible  treason), 

John 6.  be  judges  yourself.     In  the  sixt  of  John,  we  read  "that  many 

of  his  Disciples  left  him,  and  falling  from  him,  did  go  with  him 
no  more."  But  whether  these  w'ere  the  whole  seventie  whom  he 
sent  to  preach,  or  others  wlio  for  a  time  did  follow  him,  it  is  not; 
expressed;  neither  yet  doeth  the  text  say,  that  all  his  Disciples 

M ^?  ^"^ d^"*' '"  °^    ^6^1  from  him,  but  many  departed.     Further,  it  appereth  to  me 

rashly.  verie  rashe  judgement,  to   pronounce  that  none  that  departed 

from  Christe  at  any  time  in  his  life,  before  his  death  upon  the 
Crosse,  did  at  any  time  after  return  unto  him,  but  that  all  such 
did  remain  in  damnation  with  Judas.  For  I  fynd  that  all  his 
Apostles  did  flie  and  leave  him,  and  yet  we  know  they  were 
called  againe.  And  so  also  do  we  fynd  were  two  of  the  Dis- 
ciples, to  whom  Christ  appearing  betwixt  Jerusalem  and  Einaus, 
did  first  instruct  them,  and  after  revealed  himself  unto  them. 
This  I  note,  to  give  you  occasion  to  be  more  circumspect  in  so 
weghtie  maters. 

To  the  8.  Towardes  the   end   of  this   parte,   thus  ye   write   (of  those 

whome  you  say  have  subjected  themselves  altogither  to  the 
governement  of  their  Lord  and  capteyn):  "They  daily  obtein 
such  victorie  of  their  ennemies,  that  their  warfare  is  now  be- 
come easie.  And  in  the  hope  they  have  to  subdue,  by  the  aid  and 
counsell  of  their  Lord,  all  their  ennemies,  there  joy  and  com- 


ON  PREDESTINATION. 


121 


fort  is  so  greate,  that  they  esteme  all  earthlie  pleasure,  which 
should  draw  them  back,  but  vaine.'" 

These  wordes  augment  in  me  that  suspition  which  before  I 
noted;  to  witt,  that  ye  have  a  further  fetch  in  this  matter  then 
your  rude  scholers  understand  at  the  first;  to  witt,  that  everie  ^h^jfj^h'JAdve"- 
one  of  you  shall  becom  Ohrist"'s  so  perfect  and  clean,  that  in  thifijFe?'''"*^ '" 
you  even  in  this  life  shall  rest  no  ennemie  to  be  overcome,  ex- 
cept (leatli  onely;  and  that  this  is  the  opinion  of  your  greatest 
angelles/  I  am  able  to  prove  by  sufficient  testimonie,  I  mean 
by  their  own  hand-writinges.  But  how  far  St  Paul  was  from 
that  perfection,  yea,  even  when  he  was  readie  to  be  offerred  in 
sacrifice  for  the  testimonie  of  Ohriste  Jesus,  he  ashamed  not  to 
confesse,  thus  writing  to  the  Philippians,  after  that  he  had 
affirmed,  "That  all  justice^  which  before  he  looked  for  in  the  Pwup  s. 
Law,  was  become  to  him  as  domage^  and  doung,  to  the  end  that 
he  might  winne  Christ,  and  be  found  in  him,  not  having  his 
own  justice  whicli  was  of  the  Law,  but  that  which  was  by  the 
faith  of  Christ  Jesus."  He  addeth,  "  Not  as  thogh  I  had  al- 
redy  atteined  to  the  mark,  (understanding  to  that  justice*  which 
he  hoped  for),  either  that  I  am  already  perfect:  but  I  followe,  if 
I  may  comprehend  that  for  whoso  sake  I  am  comprehended  of 
Christ  Jesus.  Brethren,  I  think  not  with  myself  to  have  at- 
teined to  the  mark:  but  one  thing  I  do,  forgetting  that  that  is 
behind,  I  endevore  myself  to  that  which  is  before."  Here  the 
Apostle,  who  had  foghten  somewhat  longer  then  some  who  now 
can  bragge  of  an  easie  battell,  confessed  he  was  not  yet  perfect, 
neither  yet  that  he  had  atteined  to  that  estate,  that  is,  to  the 
resurrection  of  the  dead,  to  the  whicli  he  daily  did  contend. 

The  other  poyson  which  in  these  your  former  wordes  I  espie, 
and  therefore  of  conscience  must  admonish  my  brethren,  is, 
That  ye  be  proud  contemners  of  the  free  graces  of  God  offi-red 
to  man  in  Christe  Jesus.  For  with  the  Pelagians  and  Papistes, 
ye   are   become  teachers   of  free  will,  and  defenders  of  your 


'  "Angels,"  preachers. 
*  "Justice,"  righteousness. 


'  "Doniage,"  Fr.  loss. 
*  Righteousness. 


122  ON  PREDESTINATION. 

own  justice.     For  how  coldly  ye  speak  of  Christ  Jesus  and  his 
How  strong  the    powcF,  tlicsG  youi*  wordes  luay  witnes:   "They  are  in  hope  (say 

Adversaries  .  -ii  -j  i  ii/>i' 

woide  seme  to  be.  you)  to  subdue  their  ennemies  by  the  aid  and  counsell  oi  their 
Lord."  Are  you  become  so  strong,  and  your  warfare  so  easie,  that 
the  counsell  of  your  captein  is  sufficient  for  you  to  conquire 
your  ennemies?  You  sodenly  did  repent,  that  ye  had  con- 
fessed that  the  aid  of  your  Lord  was  necessarie  for  you;  and 
therefor,  to  mitigate  and  extenuate  that,  immediatly  ye  adde, 
by  the  counsell  of  their  Lord.  Is  this,  I  pray  you,  unfeanedly 
to  confesse,  that  without  Christ  ye  may  do  nothing,  that  of 
yourselves  ye  be  not  able  to  think  one  good  thoght?  that  it  is 
he  that  beginneth,  and  to  the  end  performeth  the  work  of  our 
salvation  ?  God  of  his  great  mercie,  and  for  Christe  Jesus  his 
Sonnes  saik,  preserve  his  Church  from  your  pestilent  vennom. 

To  the  9.  What  ye  mean  by  the  historic  of  Gedeon,  in  the  which,  say 

you,  well  and  duely  understanded,  be  your  three  kindes  of 
Election  plainelie  set  furth,  because  ye  yourself  do  not  expresse, 
I  will  not  devyne.  The  copie  which  came  to  my  handes  was 
in  that  place  imperfecte,  for  after  the  former  wordes,  it  had 
onely  written,  "  confyr  to  the  world."  And  because  I  will  not 
take  upon  me  to  alter  any  thing  in  your  wordes,  I  leave  them 
to  be  corrected  by  yourselves,  and  your  mynd  further  to  be  ex- 
plained in  that  point,  if  so  it  shall  seeme  good  to  you.  Ye  pro- 
ceede,  saying : 

11^},^^  The  Adversarie. 

The  first  argument  of  them  which  abuse  God's  holie  Predestination  is 
easely  soluted,'  their  argument  is  this :  "Wheresoever  there  is  Election,  there 
is  also  Reprobation  of  the  same  sorte."  But  God  Elected  some  men  afore  the 
foundations  of  the  world  :  Ergo,\ie  Reprobated  some  other  men  afore  the  world. 
The  first  part  of  this  argument  is  false,  "  That  wheresoever  there  is  Election, 
there  is  also  Reprobation  of  the  same  sorte."  For  God's  Election  afore  the 
world  hath  no  respect  unto  his  coutrarie  Reprobation  afore  the  world ;  yea, 
there  is  no  such  word  nor  phrase  in  the  whole  Scripture,  but  God's  Election 
afore  the  world  is  generall  to  all  men,  as  his  calling  is  generall  without  respect 
of  persons.  This  is  allredie  sufficiently  proved,  yet  some  of  you  do  grant 
'"Soluted,"  solved. 


Section. 


ON  PREDESTINATION.  123 

God's  Calling  to  be  generall,  but  not  his  Election.     And  in  this  ye  accuse   3. 
God  of  hypocrisie ;  you  wold  make  him  a  dissembler  lyke  unto  yourselves, 
wliich  often  times  with  your  mouth  do  offer  and  promise  that  which  ye  mind 
never  to  perfourme.     But  God  is  faithfull,  which  is  willing  to  perfourme  all   4. 
that  he  proraiseth,  even  to  them  that  refuseth  him.     And  thogh  they  attein 
not  the  promise,  because  of  their  unbeleve,  yet  all  the  tyme  of  their  Calling 
be  they  in  the  Generall  Election,  as  those  whom  the  King  called  to  the  ma-   5- 
riage;  notwitstanding  they  came  not,  yet  were  they  chosen  to  be  partakers 
of  the  mariage;  and  the  servant  to  whom  the  master  forgave  all  his  debtes  Isaia.  48. 
was  chosen,  notwithstanding  he  atteined  not  that  whereunto  he  was  chosen ; 
but  became  a  reprobate,  abusing  the  goodnes  of  his  master.     God  is  no  hypo- 
crite, which  calleth  men  outwardly,  and  forgeiveth  debtes  onely  with  the 
mouth,  but  even  from   the  hearte,  willing  to  give  salvation  to  all  them  to 
whom  he  offereth  it.     And  the  cause  why  such  do  perish  is  their  obstinatnes 
to  God's  grace  ;  and  as  the  Lord  saieth,  "  Their  stifneck  which  hath  an  yron 
vain,  and  their  browes  of  brasse,"  which  dispyse  the  goodnes  of  God ;  they 
became  cast  awayes,  "  becaus  (as  Saint  John  saieth)  they  love  darknes  better 
then  light."     And  as  Esdras  saieth,  "  They  kept  not  that  which  was  sowen  in  Esdr.  9. 
them,"  whereof  we  may  gather,  "  That  they  becom  reprobates,  because  they 
rather  refuse  the  grace  offered  and  grafted  in  them,  then  that  they  are  re- 
fused."    Notwithstanding,  both  may  be  conveniently  spoken,  "  Because  they 
have  forsaken  me,  I  will  also  forsake  them,"  saieth  the  Lord.     And  agane 
saieth  the  Holie  Ghost,  "  Cometh  not  this  unto  thee,  because  thow  hast  for-  jerem.  2. 
sakeu  the  Lord  thy  God."     Further  that  this  is  untrew,  "  Wheresoever  there   6. 
is  Election,  there  is  also  Reprobation  of  the  same  kynd,"  it  may  be  easelie 
proved  by  the  inconvenience  which  cometh  therof.     Christ  is  the  Elect  and 
Chosen  of  God,  as  then,  "  Behold  this  my  servant  upon  whom  I  lean,  my  Esaia.  42  cfe  43. 
Elect  in  whom  my  soule  is  pacified."     And  in  another  place,  "  Thow  art  my 

witnes,  saieth  the  Lord,  and  my  servant  whom  I  have  chosen."     And  will  The  Scriptures 

T-i»         affirme,  that 
you  say  therefor,  that  there  be  mo  Chnstes  which  be  reprobate?  For  ether  there  be  many 

this  saying,  "  Wheresoever  there  is  Election,  there  is  also  Reprobation  of  the  faie  PropUeces; 
same  kynd,"  is  false,  or  els  there  must  be  mo  Christes.     That  were  much  lyke  is^our'^oneiy  Sa- 
to the  saying  of  a  Jew,  which  when  he  had  talked  with  a  faithfull  man  verie  whomrtheie'is 
much  concerning  the  temporall  and  worldhe  dominion  and  honour  of  Messias,  no  salvation. 
the  Christian  proved  by  the  prophecie  of  Daniel,  and  also  by  the  prophecie  of 
Isaiah,  that  Messias  should  be  evill  entreated  even  of  the  Jewes,  and  put  to 
death  as  an  offender.     Here  the  Jew  being  driven  to  a  narrow  shift,  rather 
then  he  wold  applie  and  confesse  the  trueth,  he  rather  confessed  that  there 
should  come  two  Messias,  of  whom  the  one  should  be  dispysed  and  the  other 
magnified.     And  if  ye  be  so  mynded,  that  rather  then  ye  will  departe  from 
your  Error,  ye  had  lever  confesse  mo  Christes,  of  which  some  be  chosen  and 
others  reprobat:     Surelie  then,  I  think,  it  is  no  faithful  man's  duetie  to  rea- 
on  with  you. 


124 


ON  PREDESTINATION. 


Institu.  2  cap. 
sec.  78. 


a 


Answkr. 

Easie  it  is  indede  to  solute  those  argumentes  which  in  our 
Dames  ye  falsly  forge,  either  by  adding  such  patches  as  in  our 
writings  can  never  be  found,  or  els  by  so  perverting  our  mindes, 
yea,  and  the  minde  of  the  HoHe  Ghost,  that  if  possible  it  were, 
ye  wold  obscure  the  brightnes  of  the  sun,  and  take  frome  crea- 
tures the  benefitt  of  the  same,  to  the  end  that  in  your  darknes 
ye  might  still  remaine.  And  therefor  I  can  not  but  complain 
of  your  devilish  malice,  which  causeth  you  to  perverte  and 
writhe^  wordes  well  spoken,  and  reasons  godly  and  substantially 
made. 

Shew,  if  ye  can,  in  any  of  our  writings,  that  we  affirm,  that 
wheresoever  tliere  is  Election  there  is  also  Reprobation  of  the 
same  sorte.  Shew  that  clause,  I  say,  of  the  same  sorte,  and  I 
will  confesse  that  ye  have  read  more  then  I  have  done  of  that 
matter,  which,  nevertheles,  I  hardly  can  beleve.  But  to  the  end 
that  the  simple  reader  may  understand  how  we  do  reason  of 
l^lection  and  Reprobation  by  the  contrarie  effectes,  I  will  ad- 
duce not  our  reasons  lately  invented,  but  twentie  yeares  ago 
committed  unto  writing  by  that  notable  instrument  of  God, 
>Tol] nj}{i.l vj ny- wivo  thus  speaketh:  "  Wonder  it  is,  saieth  he, 
that  Ohrisostom  did  not  call  to  mynd,  that  it  is  the  Election  of 
God  which  maketh  difference  betwixt  men.  We  feare  not  to 
grante  that  which  S.  Paule  in  great  constancie  doth  affirm,  to 
witt,  that  all  together  are  wicked  and  given  to  malice,  but  with 
him  we  adde.  That,  by  the  mercie  of  God,  it  cometh  to  passe 
that  we  abyde  not  in  wicked nes.  Therefor  seeing  that  naturally 
we  all  labor  with  a  like  sicknes,  these  onely  receive  health 
and  amend,  to  whom  it  hath  pleased  the  Lord  to  put  to  his 
curing  hand;  others,  whom  by  his  just  judgement  he  passeth 
by,  do  languishe  in  their  corruption  till  they  be  consumed. 
Neither  yet  from  any  where  els  doeth  it  come,  that  some  con- 
tinue to  the  end,  and  others  fall  into  the  curse  which  was  be- 
gunne.  For  because  that  perseverance  itself  is  the  gift  of  God, 
'  "  Writhe,"  wrest ;  in  the  edit.  1591,  it  is  "  write." 


ON  PREDESTINATION.  125 

which  is  not  commonly  given  to  all,  but  he  frely  giveth  it  to 
whom  it  pleaseth  him.  If  the  cause  of  the  difference  be  soght, 
why  some  constantly  continue,  and  wliy  others  fall  away  by  in- 
stabilitie;  none  other  cause  may  be  assigned,  but  that  the  eter- 
nall  God  susteineth  and  strengthneth  the  one  sort  by  his  own 
power  that  they  perish  not,  and  unto  the  others  he  giveth  not 
the  strength,  that  they  may  be  documentes  and  witnos  of  man's 
inconstancie,"  &;c. 

Thus  use  we  to  reason  by  the  diversitie  which  we  see  in 
men,  that  one  sort  are  Elect  and  others  are  Reprobate,  and 
not  as  ye  ymagine  us  to  do.  We  say,  that  NaUire  hathniade 
us  equall  as  concerning  corruption,  and  yet  we  see  great 
diversitie  amongest  men.  We  ask  what  is  the  cause  of  this! 
If  ye  answere,  Education,  which  some  philosophers  do;  that 
will  be  proven  false,  as  before  I  have  declared.  If  ye  say, 
Man's  free  will;  we  precede,  demanding  who  giveth  the  good 
will?  If  ye  alledge,  Man  himself;  the  Scriptures  proveth  you 
Hers,  saying,  "It  is  God  that  worketh  the  will  and  the  perfour- 
mance.'*'  If  God  be  granted  (as  he  can  not  be  denied)  to  be 
the  onely  author  of  all  goodnes,  then  ask  we,  Why  giveth  he 
the  good  will  to  the  one,  and  not  to  the  other?  If  yo  answer, 
Because  the  one  reeeaveth  grace  and  the  other  doeth  refuse  it, 
ye  have  said  nothing  to  the  purpose.  For  we  still  demand.  If 
God  may  not  (if  so  it  pleased  his  eternall  wisdom)  frame  and 
forme  the  will  of  the  one  to  as  great  obedience  as  the  vvill  of 
the  other,  fret  and  fume  as  ye  list:  this  ye  can  not  denie,  ex- 
cept that  ye  will  be  blasphemous  deniers  of  his  omnipotent 
power. 

Now,  of  this  manifest  diversitie  which  we  see  in  mankinde, 
we  conclude,  that  God  hath  aswell  his  Elect,  whom  of  mercie 
he  calleth,  by  faith  justifieth,  and  by  his  holie  Spirit  san  ti- 
fieth,  and  in  knowledge  of  himself  and  of  his  Sonne  Jesus  pre- 
serveth  to  the  end,  and  so  in  the  end  shall  he  glorifie  them : 
as  also,  that  ho  hath  his  Reprobate,  whom  for  just  causes  he 
leaveth  to  themselves  to  languish  in  their  corruption,  to  passe 


126  ON  PREDESTINATION. 

from  iniquitie  to  iniquitie,  till  that  they  come  to  perdition,  as 
they  that  are  prepared  vessels  of  wrath.  If  this  ye  be  not  able 
to  convince,  I  send  you  to  fight  with  your  own  shadow,  for  our 
reasons  do  stand,  as  I  have  shortly  rehearsed,  which  you  be 
never  able  to  move.  Trew  it  is  that  John  Calvin  thus  writeth: 
DeEternaDei      '■'■  Inter  EUctos  et  Repvohos  tnutua  est  relation  that  is,  betwixt 

Frasdestinatione.  * 

the  Elect  and  the  Reprobate  (saieth  he)  there  is  a  mutuall 
relation;  that  is,  the  one  hath  a  contrarie  respect  to  the  other, 
so  that  the  Election  of  the  which  the  Apostle  speaketh,  can 
not  stand  except  we  should  grante  that  God  hath  set  apart  one 
sort  of  men  whom  it  pleased  him,  from  an  other  sorte.  You 
heare  no  mention  in  these  wordes  of  your  patch.  There  is 
Reprobation  of  the  same  sorte,  which  I  know  either  ye,  or  els 

To  the  2.  your  Master  Castalio  forged;  becaus  ye  wold  not  forgett  your 

merie  tale  of  your  Jew,  ye  boldly  denie  that  God's  Election 
hath  respect  to  his  contrarie  Reprobation.  But  when  ye  should 
come  to  the  plaine  demonstration  thereof,  ye  are  compelled  to 
flie  to  this  shift:  "There  is  no  such  word  or  phrase  in  the  Scrip- 
ture." If  such  a  reason  should  be  made  before  a  reasonable 
man,  I  think  it  justly  might  be  rejected.  For  if  this  be  a  good 
reason.  Election  hath  no  respect  to  his  contrarie  Reprobation, 
because  the  wordes  nor  phrase  are  not  in  the  Scripture,  then  is 
this  reason  good  also:  Lot  sinned  not,  committing  incest  with 
his  daughters,  for  in  the  whole  Scriptures  there  is  neither  such 
worde  nor  phrase,  that  in  plaine  wordes  affirmeth  that  Lot 
\  sinned,  committing  incest  with  his  daughters.  Consider  the 
vanitie  of  your  reasons  and  be  ashamed. 

Ye  can  not  denie  but  this  word  Election  is  read  in  the  Scrip- 
tures :  And  so  oft,  I  say,  can  ye  not  denie,  except  that  will- 
ingly ye  will  corrupt  the  mind  of  the  Holie  Ghost,  but  that  it 
hath  respect  to  his  contrarie  Reprobation,  as  by  the  phrases, 
which  ye  impudently  denie  to  be  in  the  Scriptures,  is  most  evi- 

Rom. u.  dent.     As  when  Paul  saieth,  "Hath  God  then  rejected  or  re- 

fused his  people?  God  forbyd.  God  hath  not  refused  his  people 
whom  he  knew  before."     And  so  alledgeing  the  like  to  have 


ON  PREDESTINATION.  127 

bene  in  the  daies  of  Helias,  he  saieth,  "  Even  so  in  this  time 
there  were  a  residue,  or  a  few  nomber  left  according  to  the 
Election  of  grace,  that  is,  according  to  the  free  Election,  and 
not  according  unto  workes.*"  And  after,  he  saieth,  "  That 
which  Israel  seketh  it  hath  not  atteined  unto,  but  the  Elec- 
tion hath  atteined  unto  it;  but  the  rest  were  blinded." 
Whether  that  this  phrase  doeth  not  plainely  prove  that  Elec- 
tion, in  this  place,  hath  respect  to  his  contrary  Reprobation, 
let  the  indifferent  reader  judge.  The  Election  (saieth  Saint 
Paule)  hath  atteined  (understanding  the  illumination  which 
God  did  promise),  but  the  rest  were  blinded.  If  ye  will  not 
suffer  that  this  blinded  rest,  whom  God  justly  had  rejected, 
shall  be  called  Reprobat,  studie  ye  for  a  more  gentle  worde, 
for  we  must  use  such  as  the  Holie  Ghost  hath  taught  us.  But 
yet  one  phrase  or  two  mo.  "  I  shall  have  mercie  (saith  God 
to  Moses)  upon  whom  I  will  have  mercie."  And  Paul  feareth 
not  to  adde  his  contrarie  saying,  "  and  whom  he  will  he  maketh 
hard-hearted."  And  agane,  "  What  if  God,  willing  to  shew  his 
wrath  and  to  make  his  power  knowen,  hath  suffered  with  long 
patience  the  vessels  of  wrath  made  readie  to  damnation,  and 
that  he  might  declare  the  riches  of  his  glorie  on  the  vessels  of 
mercie  which  he  had  prepared  unto  glorie."  If  mercy,  life,  the 
vessels  of  mercie  and  glorie,  have  contrarie  respect  to  severitie, 
to  destruction,  to  the  vessels  of  wrath,  and  of  dishonor,  then 
can  it  not  be  denied  but  that  Election  (from  the  which  all 
these  former  graces  flow  to  the  Elect)  hath  contrarie  respect 
to  Reprobation.  I  omitte  the  rest  of  the  phrases  which  be 
common  in  Scripture,  and  make  plaine  difference  betwixt  the 
Elect  and  Reprobate,  because  before  I  have  noted  diverse, 
and  after  must  be  compelled  to  repeate  the  same.  How  suffi- 
ciently ye  have  proved  your  Generall,  Speciall,  and  Most 
especiall  Election,  let  the  readers  judge  by  that  which  is  an- 
swered to  your  eight  unreasonable  reason,  and  to  your  thir- 
teenth vanitie. 

That  impudent  blasphemie  which  maliciously  ye  lay  to  our  lothes. 


128  ON  PREDESTINATION. 

charge,  shall  God,  without  spedie  repentance,  sodenly  revenge 
upon  your  own  hcados,  blasphemous  mouth !  I  write  to  thee, 
whose  corrupt  maners  freindly  and  secretly  I  have  rebuked, 
but  whose  malice  I  now  know.  Canst  tliow  not  be  unthankf'ull 
unto  man,  except  that  also  thow  powre  furth  thy  vennom 
against  God''s  Majestic?  Impudent  Her!  which  of  us  hath  pro- 
mised unto  thee,  or  unto  any  of  thy  pestilent  Sect,  that  which 
he  hath  not  perfourmed  ?  Examine  thy  conscience,  and  denie 
if  thow  canst,  but  more  hath  bene  perfourmed  unto  thee  then 
ever  was  promised,  yea,  even  when  thow  diddest  deserve  to 
have  bene  abhorred  of  all  honest  men;  and  yet,  without  fear  or 
shame,  doest  thow  accuse  us,  that  we  should  accuse  God  of 
hypocrisie,  and  that  we  wold  make  him  a  dissembler  lyke  unto 
ourselves.  The  Lord,  for  his  great  name's  saik,  either  purge 
thy  heart,  or  sodenlie  represse  that  vennome  in  thee,  and  in 
that  pestilent  Sect,  to  his  own  glorie,  and  to  the  comfort  of  his 
Church!  Repent,  repent,  I  say,  or  els  shortly  slialt  thow  feele 
what  it  is  to  contristate  and  make  sorrowfull  the  Spirit  of  God, 
be  the  instruments  in  whom  he  worketh  never  so  weak. 

To  the  4  If  of  everie  parable  and  similitude  ye  will  conclude  as  largely 

as  ye  do  here,  to  wit,  that  because  in  a  parable  it  is  said.  That 
a  king  called  many  to  the  mariage:    ergo,  God  Elected  all  by 

j-uk.  iG.  his  Generall  Election;  then  it  shall  follow,  that  all  lords  and 

masters  shall  allow  and  praise  their  stewardes  and  servants  that 
deceave  them;  for  so  is  affirmed  in  a  parable,  that  one  lord  did 
to  his  steward.  If  we  shall  rather  beleve  Christ  Jesus  then 
you,  then  we  shall  conclude:  "  Many  are  called,  but  few  chosen."" 
Wonder  it  is  that  ye  can  not  see  the  difference  betwixt  these 
wordes:  "The  King  called  many,  and  God  chose  all."  I  am 
ashamed  of  your  ignorance.  Of  God's  constant  fidelitie,  of  his 
promises,  of  the  causes  why  the  Heprobate  are  mere  and  more 
blynded,  we  have  before  somwhat  spoken,  and  after  will  have 
occasion  to  repeate  the  same. 

To  the  5.  When  ye  wold  be  scene  most  craftie  and  subtill,  then  apper- 

eth  most  your  ignorance  and  vanitie.     To  prove  an  absurditie 


ON  PREDESTINATION.  129 

in  our  doctrine,  thus  ye  reason:  "If  wheresoever  Election  be, 
there  is  also  Reprobation  of  the  same  kynd,"  (this  last  patch, 
I  say,  is  your  malicious  addition,  but  let  it  stand  for  a  testimo- 
nie  of  your  untrueth).  ''If  then,"  say  you,  "Christ  be  the  Elect 
and  Chosen  of  God  (as  the  Scriptures  affirme  hiin  to  be),  then 
must  it  nodes  foUowe,  that  there  be  mo  Christes,  of  whom  some 
must  be  Reprobate;"  and  thereupon  ye  bring  in  your  foolishe 
tale  of  your  Jew. 

First  I  answer  you,  according  to  your  merie  disposition, 
which  I  perceave  did  tickle^  you  in  writing  this  part,  That  if  ye 
can  make  no  difference  betwixt  Election  and  Elect,  then  I  wold 
ye  were  commited  agane  to  some  quick  and  sharp  Pedagoge, 
who  with  sharp  roddes  wold  let  you  fele  what  difference  there 
is  betwixt  Ageniem  and  Patientem.  Assuredly  your  unrove- 
rent  jesting  in  these  secrete  mysteries  of  our  Redemption,  and 
these  scoffing  taunts  in  malice  casten  out  against  the  eternall 
Sonne  of  God,  and  his  undoubted  veritie,  deserve  none  other 
answer.  But  yet,  partly  to  let  your  ignorance  appere,  and 
partly  for  the  instruction  of  the  simple,  I  will  prepare  myself 
to  answer  with  greater  modestie  then  your  malice  deservcth. 
I  have  said  before,  tliat  this  patch,  upon  the  which  ye  gather 
your  absurditie,  is  none  of  our  doctrine.  For  we  have  neither 
written  nor  yet  taught,  that  wheresoever  is  Election,  there 
must  also  Reprobation  be  of  the  same  kind ;  but  simply  we  say, 
that  Election  hath  respect  to  his  contrarie  Reprobation. 

But  to  grant  you  somwhat,  and  not  to  hold  you  so  streit, 

let  it  be  that  so  we  had  written,  what  should  rightly  thereof 

folowe?    "•  That  there  must  be  mo  Christes,  of  whom  some  must 

be  Reprobate,"  say  you,  because  that  Christ  is  called  the  Elect 

of  God.     I  answer,  In  this  your  argument  ye  use  two  fallacies; 

that  is,  fals  and  deceatfuU  apperances  of  a  trueth,  which  are 

but  manifest  lies.    The  former,  you  change  the  termes,  putting 

Elect  and  Reprobate  in  the  minor  and  in  the  conclusion,  where 

we  put  Election  and  Reprobation  in  the  major,  which  is  not 

1  In  the  edit.  1560,  "  titill." 
VOU  V.  I 


130  ON  PREDESTINATION. 

lawful!  in  a  good  argument.  For  where  we  say  (as  ye  affirme), 
Wheresoever  is  Election  there  must  also  Reprobation  be,  ye  in- 
fer Christ  is  the  Elect  of  God:  ergo,  There  must  be  mo  Ohristes, 
of  whom  some  must  be  Reprobate.  Who  seeth  not  here  the 
changing  of  the  termes  ?  Let  your  argument  precede  in  order, 
and  conclude  what  ye  list.  Wheresoever  is  Election  there 
must  also  be  Reprobation;  and  add  if  ye  list,  of  the  same  kynd. 
But  Christ  is  Election,  (thus  must  you  precede  if  that  ye  kepe 
the  forme  of  a  good  argument).  Prove  your  minor,  and  con- 
clude what  ye  please.  Thus  doeth  your  vaine  and  foolishe 
sophistrie  compell  me  to  trouble  the  simple  with  the  termes  of 
the  artes,  which  most  unwillingly  I  do. 

The  seconde  fallax  and  deceat,  lieth  in  the  ambiguitie  and 
doubtfull  understanding  of  this  patch  (wliich  ye  craftelie  forge) 
of  the  same  kynd:  for  if  we  had  so  spoken  or  written,  yet  is 
our  understanding  far  other  then  you  imagine;  that  is,  we  ap- 
plie  not  these  wordes  of  the  same  kynd  to  the  particularitie  of 
persons,  and  of  everie  especiall  man  that  is  Elect,  but  to  the 
whole  masse,  as  by  Saint  Paule  we  are  taught.  To  make  the 
matter  more  sensible,  I  will  lay  myself  for  exerapell,  for  I  will 
not,  nor  dare  not,  so  irreverently  jest  with  the  majestic  of  my 
God,  and  of  his  dear  Son  Christ  Jesus,  as  ye  do.  You  reason 
against  us,  as  that  we  did  understand  your  addition  of  the 
same  kynd,  of  everie  particulare  person  apart,  as  thus:  I,  JouN 
Knoxe,  do  constantly  beleve  that,  as  of  mercie  and  free  grace, 
it  hath  pleased  the  goodness  of  my  God  in  tyrae  to  call  me  to 
his  knowledge,  and  so  to  remove  my  blyndnes  and  unbeliefe, 
that  in  a  part  I  see  his  fatherlie  love  towardes  me  in  Christ 
Jesus  his  Sonne,  so  do  I  most  certenlie  beleve,  that  in  the  same 
Christ  Jesus;  of  free  grace  he  did  Elect  and  choose  me  to  life 
everlasting  before  the  foundation  of  the  world  was  laid :  ergo. 
By  your  understanding  I  must  also  beleve,  that  there  is  another 
John  Knoxe  of  the  same  kynd,  having  the  same  substance,  with 
the  same  qualities,  proprieties,  and  conditions  that  I  have,  that 
was  Reprobated,  and  so  must  be  damned. 


ON  PREDESTINATION. 


131 


Who  secth  not  here  your  vanitie,  yea,  your  most  malicious 
cavilation,  who  labor  to  impute  upon  us  that  which  did  never 
enter  into  our  heartes  ?  We,  with  all  reverence  and  feare,  be- 
leve  and  teach,  that  God  of  one  masse,  that  is  of  Adam,  hath 
prepared  some  vessels  of  mercie,  honour,  and  glorie,  and  some 
he  hath  prepared  to  wrathe  and  destruction.  To  the  vessels 
of  his  mercie,  in  his  eternall  counsell  before  all  tymes,  he  did 
appoint  a  Head  to  reule,  and  give  life  to  his  Elect,  that  is, 
Christ  Jesus  our  Lord,  whom  he  wold  in  tyme  to  be  made  like 
unto  his  brethren  in  all  thinges,  sinne  except;  who  in  respect 
of  his  humaine  nature  is  called  his  servante,  the  just  sede  of 
David,  and  the  Elect  in  whom  his  soule  is  well  compleased, 
because,  as  I  have  said,  he  is  appointed  onely  head  to  give  life 
to  the  bodie,  without  whom  there  is  neither  Election,  salvation, 
nor  life,  to  man  nor  to  angell.  And  so  in  respect  of  his  huma- 
nitie,  from  the  which  he  in  no  wise  can  be  seperated,  he  is 
called  the  Elect.  Conclude  now,  if  you  can,  there  must  be  mo 
Christes,  of  whom  some  must  be  Reprobate,  I  will  make  a  more 
sure  and  more  trew  conclusion  then  you  do,  which  is  this :  God 
of  one  masse  hath  Elected  some  men  to  life  in  Christ  Jesus: 
ergo.  There  was  left  of  the  same  masse  another  sort,  under  an- 
other head,  the  Devil,  who  is  the  father  of  lies,  and  of  all  such 
as  continue  in  blasphemie  against  God.  Gather  now  what  ab- 
surdities ye  can. 


II 


The  Adversarie.  the  is™ 

StOTION. 

Another  argument  gather  they  furth  of  Godes  prescience,  but  I  will  first  The  Second 
borow  an  argument  of  them  concerning  the  prescience  of  God  ;  and  then,  God      " 
willing,  I  shall  answere  to  theirs.     Paul  saieth,  "  Those  which  God  knew  be-  iiom.  8. 
fore,  he  also  ordeined  them  before,  that  they  should  be  lyke  fashioned  unto 
the  shape  of  his  Sonne,  that  he  might  be  the  first-begotten  Sonne  among 
many  brethren ;"  but  God  knew  all  men  before,  ergo,  He  ordeined  all  men  Keade  theScnp- 
before  that  they  should  be  Christes  brethren,  lyke  fashioned  unto  him.     The  be  ashamed'of 
first  parte  of  my  argument  is  Paule's  saying,  the  seconde  ye  can  not  deny,  and  ^°^^    igumcn  . 
the  conclusion  is  formallie   inferred  of  bothe  the  partes.     Labor  either  to 
solute  my  argument  without  any  ambiguitie,  whereby  ye  may  satisfie  others, 
or  els  forsaik  the  error  which  it  improveth. 


132  ON  PREDESTINATION. 

Answer. 
Because  ye  desire  your  argument  to  be  soluted,  at  your  own 
request  I  will  take  some  paine :  God  grant  it  may  profit !  Your 
argument  conteineth  in  itself  the  fallax  which  is  called  of  equivo- 
cation; for  this  word  "knowledge,"  or  this  sentence,  "whom  God 
did  foreknow,"  in  the  wordes  of  Paul,  which  be  in  your  major  or 
first  proposition,  do  not  signifie  the  self  same  thing  that  these 
wordes,  "but  God  knew  all  men  before,"  which  you  put  in  your 
minor  or  second  proposition.  And  so  because  that  there  be 
foure  termes,  which  in  the  schooles  be  called  scopce  dissolutw, 
the  argument  is  deceatfull  and  false,  althogh  the  forme  appere 
good.  Thus,  I  trust  in  your  own  conscience,  you  think  your 
argument  fully  and  rightly  soluted;  but  yet  that  neither  ye 
shall  have  occasion  to  bark  againe,  neither  yet  that  the  simple 
reader  shall  take  paine  to  reade  these  vaine  argumentes  with- 
out all  frute,  I  will  adde  somewhat  more,  and  will  plainely  prove 
my  solution  to  be  good.  In  the  first  proposition,  I  say,  where 
Rom.  8.  Saint  Paul  saieth,  "•  Whom  God  foreknew,  the  same  he  before 

ordeined,"  that  the  Holie  Ghost  meaneth  of  that  foreknow- 
ledge of  God  which  is  joined  with  his  eternall  love,  which  be- 
fore all  tymes  he  did  bear  to  his  Elect,  as  of  the  wordes  of 
Christ  Jesus,  and  of  the  wordes  of  the  same  Apostle  in  divers 
places  before  is  declared.  And  with  this  foreknowledge  which 
is  joined  with  his  love,  by  the  which  his  Elect  were  appointed 
to  be  made  like  fashioned  to  their  head  Christ  Jesus,  did  never 

The  difference      God  forckuow  uor  foresco  Cain,  Judas,  nor  none  other  Repro- 
of coiies  fore-       ij,  ,-/i-  Ti  1-1  11     !• 
knowledge          bate  to  appcrtcm  to  him.    1  do  not  denie,  but  that  as  all  thmgs 

ever  were  present  before  the  eies  of  his  Majestic,  so  did  he 
both  foreknow,  foresee,  and  before  ordein  the  end  of  all  crea- 
tures; but  other  wise,  I  say,  doeth  God  foreknow  his  Elect,  of 
whom  St  Paul  onely  speaketh.  If  it  doeth  offend  you  that  I 
affirme  that  God  did  never  foreknow  the  Reprobate  as  he  did 
his  Elect,  I  have  my  assurance  of  Christ  Jesus,  of  his  own 
plaine  wordes,  saying  to  the  false  prophetes,  "  I  never  knew 
you;  depart  from  me,  ye  workers  of  iniquitie."    Note  well,  that 


ON  PREDESTINATION.  153 

Christ  affirmeth  that  he  never  knew  the  fals  prophetes,  no  not 
even  when  they  did  pi'ophesie,  cast  out  devilles,  and  did  many 
wonderous  thinges  in  the  name  of  Christ.  If  he  had  said,  "  I 
know  you  not,"  ye  might  have  shifted  with  this  your  accustomed 
cavillation,  "That  was  by  reason  of  their  sinnes  which  after  they 
committed;'"  but  he  leaving  no  doubt,  saieth,  "I  never  knew  Matth. 7. 
you,""  and  therefor  I  fear  not  to  affirme,  that  God  did  never 
foreknow  Judas  as  that  he  knew  Peter.  Consider  and  be  sober. 
Ye  go  forward  to  your  argument  and  say : 


The  Adversarie.  IS™ 

There  argument  concerning  God's  Praescience  is  this:  God  knoweth  all 
things  before  they  be  done:  God's  prescience  or  foreknowledge  is  infallible: 
erffo.  Of  uecessitie  all  things  must  come  to  passe  as  they  do;  which  being 
granted,  they  which  perish,  of  necessitie  they  do  perishe.  If  of  Necessitie, 
then  is  it  by  God's  ordinance,  because  so  he  willeth  and  so  he  hath  ordeined. 
This  argument  scmeth  probable  at  the  first  blushe.  But  I  pray  the  reader 
to  mark  first  how  these  men  put  no  difi^erence  betwixt  the  foreknowledge  of 
God  and  his  will.  For  they  suppose,  that  whatsoever  God  foreseeth  he  also 
willeth ;  but  there  supposition  is  untrue,  for  God  foreseeth  the  death  of  the 
sinner,  and  yet  he  will  not  the  death  of  the  sinner,  but  rather  that  he  repent 
and  live.  Christ  did  foresee  the  destruction  of  Jerusalem,  and  yet  did  he  not 
will  it,  for  he  wept  and  he  waled  it.  God  did  foresee  the  fall  and  finall  de- 
struction of  the  Israelites,  and  yet  would  he  not  it.  As  he  witnesseth  himself, 
saying,  "  Wherefor  will  ye  die,  O  ye  house  of  Israel,  seing  I  have  no  pleasure  Ezech.  is. 
in  the  death  of  him  that  dieth  ?" 

Answer.  0 

What  we  do  teach  of  God's  Prescience,  of  his  Providence,  and  { 
Predestination,  and  how  that  his  omnipotent  Will,  which  we 
feare  not  to  affirme  to  be  the  Necessitie  of  all  thinges,  doeth 
differ  from  Stoicall  Necessitie,  with  the  which  ye  burden  us,  we 
have  before  declared;  and  therefor,  remitting  the  reader  to  the 
same  place,  I   say  to  you,  that  if  ye  imagine  in  God  a  pre-  Koadethe 

^     p         1  11  1   •    1       •  11  First  Section. 

science  and  loreknowledge  which  is  ydle  and  seperated  from 
his  will,  that  then  ye  fall  into  the  blasphemie  of  Epicurus:  and 
if  that  you  say  (as  plainely  ye  do)  that  he  foreseeth  things  to 


134 


ON  PREDESTINATION. 


come  which  he  will  not,  that  then  ye  denie  the  omnipoteneie  of 
his  power.  Choose  which  you  will,  the  veritie  will  convince 
you.  To  prove  that  he  foreseeth  and  knoweth  many  things  to 
come  which  he  will  not,  ye  adduce  the  place  of  Ezechiel,  where 
God  affirmeth  that  God  will  not  the  death  of  a  sinner,  the 
weeping  of  Christ  upon  Jerusalem,  and  the  complaint  of  God 
against  the  house  of  Israel.  To  which  I  shortly  answer,  at  this 
tyrae,  becaus  that  after  we  must  have  to  do  with  the  same 
mater,  that  simply  (that  is,  having  no  further  respect  but  to 
punishment  onely)  G;pd  will  neither  the  death  of  the  sinner, 
neither  yet  the  destruction  of  Jerusalem,  nor  of  the  house  of 
Israeli;  but  in  respect  of  his  glorie  to  be  shewed  in  their  just 
punishment,  and  of  his  veritie  and  sentence  to  be  approved, 
alwaies  stable  and  constant,  why  that  God  shall  not  will  both 
the  death  and  destruction  to  come  upon  the  stubborne  inobe- 
dient,  I  see  neither  absurditie  to  follow,  neither  Scripture  re- 
pugning. But  after,  in  answering  to  your  distinction  which  ye 
make  betwixt  God's  will  and  his  permission,  I  purpose  to  en- 
treat this  mater  more  largely.     You  precede,  saying : 


The  17th 

bECTION. 


O  prowde  Luci- 
fer, that  darest 
compare  thy 
knowledge  to 
the  vrescienoe 
of  God ! 


The  Adversarie. 

Secondly,  these  men  think  that  God's  foreknowledge  canseth  all  thinges  to 
come  to  passe  of  Necessitie,  which  is  also  untrue.  Foreknowledge  of  things 
past,  of  things  present,  and  of  things  to  come,  dependeth  of  the  thing  that  is 
knowen  and  not  the  thing  of  knowledge.  As  I  know  that  Paule  before  he 
was  called,  he  was  a  persecuter  of  Christes  Churche ;  but  Paule  was  not  a 
persecutor  because  I  knew  it,  but  I  knew  it  because  he  was  a  persecuter.  I 
know  that  in  the  month  of  July  shall  be  harvest,  yet  shall  not  harvest  be 
because  I  know  so;  but  I  know  it  because  it  shall  be.  Likewise,  God  did 
know  that  I  should  write  this  day,  but  yet  did  he  not  compell  me  to  write, 
for  I  had  libertie  either  to  write  or  not  to  write ;  not  because  he  knew  that  I 
should  write  therefor  did  I  write,  but  becaus  I  was  to  write  therefor  knew  he 
that  I  should  write.  Thus  ye  may  see  how  they  do  erre  which  affirme  that 
God's  foreknowledge  causeth  all  things  to  come  to  passe  of  Necessitie.  For 
as  God  doeth  foresee  that  men  will  do  evill,  so  doeth  he  also  foresee  that  they 
may  leave  the  evill  undone ;  and  as  God  foreseeth  that  men  will  not  do  well, 
60  he  foreseeth  that  they  be  not  compelled  thereto,  but  might  do  well  if  they 
list.    As  for  example,  Christ  could  and  might  have  obteined  more  then  twelve 


ON  PREDESTINATION.  135 

legions  of  angels,  and  yet  God  did  know  that  be  should  not  obtein  them :  also 
God  did  know  that  Christ  should  not  pray  for  twelve  legions  of  angels,  and 
yet  he  might  have  praied,  as  he  saieth  himself.  Of  this  it  is  manifest,  that  4- 
notwithstandiug  the  foreknowledge  of  God,  things  may  come  to  passe  other- 
wise then  they  do.  Wherefor  it  foloweth,  that  God's  foreknowledge  causeth 
no  Necessitie,  Pilate  had  power  to  crucifie  Christ,  or  to  let  him  go ;  which 
Christ  denied  not,  but  rather  affirmed  it,  saing.  He  had  that  power  frome 
above,  and  althogh  Pilate  did  not  delyver  Christ,  notwithstanding  lie  might 
have  done  it.  Ananias  solde  Lis  possession,  and  yet  he  might  have  not  sold 
it:  he  broght  a  part  of  the  price  thereof  to  the  Apostles,  which  he  might  have 
reteined  to  him,  as  Peter  witnesseth  that  the  price  thei'of  was  in  his  own 
power.  Many  such  exemples  may  I  bring  furth,  whereby  it  should  appere 
manifest  that,  notwithstanding  the  foreknowledge  of  God,  thinges  be  done 
which  might  not  be  done,  and  things  be  not  done  which  might  be  done. 

Answer. 

Albeit  that  ye  be  so  blinded  that  ye  can  put  no  difference  Tp  the  i. 
betwixt  the  foreknowledge,  will,  and  power  of  God,  which  all 
are  perfect  in  himself,  as  is  his  eternall  Godhead,  and  the  fore- 
knowledge, will,  and  power  of  man  or  creatures,  which  be  im- 
perfect and  weak  by  reason  of  mannes  corruption;  yet  I  doubt 
not  but  that  all  reasonable  men  shall  sodanly  espie  your  vanitie, 
who  dare  be  so  bold  as  to  affirme,  that  because  your  knowledge 
was  not  the  cause  that  Paul  was  a  persecutor,  that  therefor 
the  foreknowledge  of  God,  his  eternal  purpose,  counsell,  and 
will,  which  we  never  seperate,  did  no  more  in  that  matter  then 
did  your  bare  knowledge.  By  the  same  reason  ye  may  con- 
clude, that  God  wroght  no  more  with  Paule  in  preaching  to 
the  Gentiles,  then  did  your  knowledge,  for  the  reason  is  alike 
strong.  But  he  himself  will  not  be  so  unthankfull,  but  will  con- 
fesse,  "  that  from  his  mother's  wombe  he  set  him  aparte,  and  oaiat  i. 
called  him  by  his  grace,  to  the  end  that  he  might  revele  his 
Sonne  Christ  Jesus  by  him;"  for  the  which  he  unfeanedly 
'•  thanked  the  goodness  of  God,  who  made  him  strong  in  Christ  iTim.  i. 
Jesus,  to  be  faithfuU  in  that  office  and  ministerie."     I  am  not  codworiceth 

•  ^  1     /-t      ^  I'll  PI-       '■°*''  '"  ^^'*  Elect, 

iffnorant,  that  otherwaies  doeth  God  worke  m  the  heartes  ot  his  and  in  the  iie- 

^  piobale,  but  in 

Elect  the  work  of  their  salvation,  and  otherwaies  in  the  Repro-  diverse  maner. 


136  ON  PREDESTINATION. 

bate;  for  in  the  heartes  of  Ills  Elect,  effectually  and  by  the 
powf  r  of  his  Spirit,  doeth  he  so  worke  in  them  the  motions 
that  be  aggreable  to  his  holie  commandments,  that  they  strive 
and  contend  against  their  natural  corruption.  But  justly  leav- 
ing the  Reprobate  to  themselves,  and  to  Sathan  their  father, 
they  willingly  folow,  without  all  violence  or  compulsion  of  God's 
parte,  iniquitie  and  sinne,  and  so  finally  the  way  of  perdition, 
to  the  which  they  naturally  are  inclyned. 

But  yet  if  any  will  affirme,  that  therefor  God's  foreknowledge 
doeth  but  idly  behold  what  they  will  do,  and  that  in  his  eter- 
nail  purpose,  counsell,  and  will,  he  will  one  thing  and  they  will 
another,  so  that  their  will  prevale  against  his,  he  shall  not 
escaip  the  cryme  of  horrible  blasphemy,  as  before  I  have  said. 

To  the  2.  and  hereafter  also  must  more  largely  entreat.     Of  your  know- 

ledge what  shall  come  in  Julie,  and  of  your  libertie  to  write,  I 
onely  answer  this:  that  albeit  God  did  not  compell  you  to  write, 
for  thereto  your  wicked  will  was  bent;  yet  because  he  fore- 
knew, and  also  hath  forespoken,  that  of  Necessitie  it  was  that 
heresies  should  come,  that  the  Elect  might  be  tried,  it  was  not 
altogither  against  His  will  that  ye  should  manifest  yourself, 
and  that  we  should  patiently  suffer  your  unjust  accusations. 

To  the  3.  Your  wrastliug  and  wrangling  with  the  wordes  of  our  Mas- 

ter Christ  Jesus  to  Peter,  is  so  far  from  the  purpose  of  the 
Holie  Ghost,  that  I  am  partly  ashamed  in  your  behalf.  Doeth 
Christ  in  that  place  absolutely  affirme,  that  either  he  might 
pray  for  twelve  legions  of  angells,  either  yet  that  his  Father 
wold  or  might  give  them  to  him  then,  to  deliver  him;  or  doeth 
he  not  rather  by  this  interrogation,  "  Belevest  thow  not  that 
I  may  pray  my  Father?"  rebuke  the  bold  and  foolish  interprise 
of  Peter,  who  rashly  pretended  to  defende  by  his  sworde  Him 
whome  the  Father  had  given  into  the  handes  of  his  ennemies, 
of  determined  purpose  to  die  for  our  sinnes?  And  so  did  he  con- 
clude contrarie  to  your  mind,  to  witt,  that  impossible  it  was 
that  either  he  should  pray  for  any  angels  to  delyver  him  at 
that  tyme,  either  yet  that  his  Father  should  send  any  for  that 


ON  PREDESTINATION.  137 

purpose;  for  because  it  was  other  waies  determined  in  His  eter- 
nall  and  immutable  eounsell,  as  in  plaine  vvordes  he  witnesseth, 
saing,  "•  But  how  then  shall  the  Scriptures  be  fulfilled,  in  which 
it  is  forespoken  that  so  it  behoveth  to  be  V 

In  the  wordes  of  Pilate,  and  in  Christes  answer,  ye  shew  the  To  the  4. 
like  ignorance  as  before.  For  thereupon  ye  conclude  what 
Pilate  might  have  done,  and  yet  did  not  the  same;  whereas  the 
purpose  of  Christe  Jesus  was  to  reprove  the  proude  arrogancie 
of  the  vaine  man,  who  did  usurpe  to  himself  authoritie,  rendring 
unto  God  neither  honor  nor  glorie;  but  boasting  himself  of  his 
power,  he  thoght  all  thinges  lawfull  which  it  pleased  him  to  do. 
Against  which  pride  and  unjust  unthankf nines,  Christ  abso- 
lutely denieth  that  he  should  have  had  an}'  power  over  him, 
except  it  had  bene  given  to  him  frome  above.  By  which  wordes 
and  sentence,  he  did  put  him  in  minde  that  he  should  make 
accomptes  what  judgement  he  pronounced,  not  to  the  Emperor 
onely,  but  to  the  Soveraigne  God,  who  as  he  hath  appointed 
and  established  autorities,  so  shall  he  severely  require  of  their 
hands  an  accompt,  if  under  his  name  they  use  tirannie,  or  pro- 
nounce fals  judgement.  This,  I  doubt  not,  is  the  true  and  sim- 
ple meaning  of  the  text,  and  not  as  ye  ignorantly,  or  els  mali- 
ciously collect,  that  Christ  affirmed  that  Pilate  had  power  not 
to  adjudge  him  to  be  crucified,  but  to  deliver  him.  The  Holie 
Ghost  affirmeth  the  direct  contrarie,  savins:,  "Of  a  trueth,  in  Read  the  praier 

.       °  of  the  Apostles, 

this  citie  have  convened  against  thy  holie  Sonne,  whome  thow  ■*^'='-*- 
hast  annointed,  Herode  and  Pontius  Pilate,  with  the  Gentiles, 
and  the  people  of  Israel,  to  do  whatsoever  thy  hand  and  eoun- 
sell have  before  decreed  to  be  done."  Now,  let  the  indifferent 
reader  judge  which  of  our  collections  and  conclusions  is  most 
strongly  proved.  Ye  affirme  that  Pilate  had  power  not  to 
crucifie  Christ;  and  I  say,  that  he  was  appointed  in  the  immu- 
table eounsell  of  God,  to  be  one  of  the  wicked  instruments  by 
whome  the  Sonne  of  God  should  innocently  suffer  the  death  of 
the  Crosse,  But  how  little  doeth  this  releve  the  wilfull  sinne  of 
Pilate,  shall  after  be  declared. 


lo8 


ON  PREDESTINATION. 


What  power 
Ananias  had  cf 
his  laud. 


Act.  5. 


Even  such  libertie  and  power  as  ye  had  to  write  these  former 
and  subsequent  blasphemies,  had  Ananias  of  his  land,  and 
money  received  for  the  same.  For  as  you  being  infected  with 
heresie,  mahce,  and  envie,  did  willingly  write  and  utter  your 
vennora,  so  he  being  avaricious  and  a  dissembling  hypocrite,  did 
of  a  free,  consenting  heart,  reserve  a  portion  to  himself,  offer- 
ing a  parte  to  the  Oliurche  of  God,  with  protestation  that  it 
was  the  whole  somme,  thinking  thereby  to  have  obteined  the 
commendation  and  praise  which  hypocrites  deserve  not.  But 
what  was  God's  purpose,  counsell,  and  will  in  that  behalf,  is 
evident:  to  witt,  that  we  shall  abhore  and  avoid  hypocrisie; 
that  we  shall  not  abuse  the  simpHcitie  of  our  brethren ;  neither 
3^et  make  protestation  of  that  thing  before  men,  affirming  that 
to  be  trew  which  our  own  conscience  knoweth  to  be  false.  But 
now  to  the  rest. 


The  18th 

StCTIOX 


1  Reg.  23. 


The  Adversarie. 

Here  I  think  it  is  good  to  answere  to  their  objections  which  they  collect  of 
Peter's  denying  of  his  JNIaster.  If  these  thinges  which  God  foreseeth  to  come 
to  passe,  say  tliey,  may  be  left  undone,  then,  notwithstanding  that  Christ  did 
foresee  that  Peter  should  denie  him,  Peter  might  yet  have  not  denied  him. 
I  answer,  that  notwithstanding  Christ  did  foresee  that  Peter  should  denie 
him,  yet  was  not  Peter  compelled  thereto,  but  might  have  not  denied  Christ. 
Well  (say  they)  then  should  Christ  have  bene  a  lier,  for  he  said  that  Peter 
should  denie  him.  I  answer,  that  notwithstanding  that  Christ  so  said,  yet 
might  Peter  liave  not  denied  him,  and  Christ  notwithstanding  should  have 
bene  no  lier.  The  like  example  have  we  in  the  first  book  of  Samuel :  "  David 
asked  counsel  at  the  Lord,  If  Saul  wold  come  to  Keyla?  And  the  Lord  said,  He 
will  come  down.  Then  said  David,  Will  the  men  of  Keyla  delyver  me,  and  the 
men  that  are  with  me,  into  the  hands  of  Saul  ?  And  the  Lord  said,  They  will 
betray  you.  Then  David  with  his  men  departed  from  Keyla ;  which  when 
Saul  heard,  he  left  of  from  his  interprise,  and  come  not  to  Keyla."  Here  we 
see  that  neither  God's  foreknowledge,  which  is  also  conforme  to  his  saing, 
neither  yet  his  prophesying,  did  take  libertie  frome  Saul,  from  the  men  of 
Keyla,  neither  from  David  and  his  men ;  neither  did  Saul  come  to  Keyla, 
neither  the  men  of  Keyla  betraied  David,  as  tlie  Lord  had  spoken.  And 
David  had  libertie  with  his  men  to  avoid  the  danger,  notwithstanding  God 
had  spoken  it  should  come  to  passe ;  so  all  they  had  libertie,  yea,  even  after 
God  had  pronounced  what  shoulde  be  done.     Insomuch,  that  their  doings 


ON  PREDESTINATION.  139 

were  plaiue  contrarie  to  the  propliecie  of  God  ;  and  yet  was  God  true,  for  he 
did  foresee,  that  if  David  did  not  departe  frome  Keyla,  using  such  lihertie  aa 
God  had  given  him,  he  with  his  men  should  be  betrayed  into  the  hands  of 
Saule.  And  I  pray  you,  might  not  Peter,  likewise  using  his  libertie,  avoyd 
the  bishopp's  house,  and  so  never  bene  tempted  to  denie  Christe?  Yes,  I 
am  sure,  aswell  as  David  avoided  Keyla. 

Answer. 
If  you  be  able  to  prove  that  David  stoode  in  all  so  bote  a  whence  have  ye 

,  .  ...  your  assurance  ? 

contention  against  God,  as  Peter  did  against  his  Master  Christ 
Jesus;  that  David  affirmed  the  expressed  contrarie  to  that 
which  God  had  pronounced;  and  that  God  had  appointed  the  To  the  i,  2,  & 3. 
certen  time  aswell  when  Saule  should  come,  as  when  the  men 
of  Keyla  should  betray  him;  then  might  ye  have  had  some 
coulor  to  have  compared  and  matched  the  deniall  of  Peter  with 
the  flieng  of  David.  But  if  Peter"'s  deniall  was  with  a  double 
affirmation  pronounced  by  the  mouth  of  Christe  Jesus;  and  if 
the  sentence  of  God,  bothe  touching  the  comming  of  Saule, 
and  touching  the  unthankfulnes  of  the  men  of  Keyla,  was 
conditionall,  ye  be  more  then  bold  that  take  upon  you  to 
joyn  togither  things  so  diverse.  Christes  wordes  to  Peter  were 
neither  spoken  nor  ment  under  any  condition,  but  were  pro- 
nounced as  foloweth:   "Verelie,  verelie,  I  say  unto  thee,  that  Matt.  26. 

.        ,  •         John  13, 

the  cock  shal  not  crovve  till  thow  shall  denie  me  thrise. '  Which 
wordes  leave  neither  libertie,  fredome,  nor  power  to  Peter  to 
provide  for  himself,  that  this  sentence  should  not  be  true.  But 
the  wordes  and  answers  spoken  to  David  were  according  to  his 
questions,  which  were  first,  If  that  brute ^  of  Saule''s  coming  was 
true;  and,  If  the  men  of  Keyla,  to  whom  he  had  shewen  such 
thankfulnes  of  late  before,  should  become  so  ingrate,  that  they 
should  betray  him  into  the  handes  of  Saule.  And  God  did 
answer,  That  Saule  should  come  downe,  and  That  the  citezens 
of  Keyla  should  betray  him.  But  I  trust  ye  will  not  be  so  im- 
pudent as  to  denie  but  that  both  these  affirmations  were 
spoken  conditionally,  to  assure  David  of  his  doubtes,  and  to 
1  "  Brute,"  or  "  bruit,"  (in  edit.  1591),  report. 


140  ON  PREDESTINATION. 

give  him  advertisement,  that  neither  he  should  abyde  the  hasard 
of  Saulc's  coming,  neither  yet  commit  himself  and  his  men  of 
warre  to  the  fidelitie  of  those  that  were  in  Keyla.  Be  judges 
now  yourselves,  how  far  different  be  the  wordes  spoken  to 
Peter  and  the  wordes  spoken  to  David.     Ye  proceede : 

^SEcifo^N"  The  Ad  vers  arte. 

1.  But  now  to  retiirne  to  our  purpose.  If  I  shall  grante  that  all  thinges  of 
mere  Necessitie  must  come  to  passe,  according  to  the  prescience  and  fore- 
knowledge of  God,  then  had  Adam  afore  the  transgression  no  Free  will,  but 

2.  of  mere  Necessitie  did  he  oiFend,  forasmuch  as  God  did  foresee  his  fall :  then 
had  Christ  no  free  will,  for  God  did  foresee  all  that  Christ  was  to  do :  then  is 
God  bound  himself,  and  hath  no  libertie  to  do  nor  leave  undone  that  which 

3.  he  doth,  forasmuch  as  he  foreseeth  all  his  own  workes.  This  belike  you  will 
make  a  goodlie,  wise  God.  God  save  us  frome  sucli  dangerous  and  horrible 
errors,  and  give  us  steadfast  and  perfect  faith  to  beleve,  not  onely  that  he  is, 
but  also  that  he  is  an  omnipotent  God,  which  freely  after  his  own  good  plea- 
sure doeth,  and  may  do,  or  leave  undone  whatsoever  pleaseth  him. 

Answer. 

To  the  1.  ,  Before  I  answer  to  the  absurdities  which  of  our  doctrine  ye 
\collect,  I  must,  in  few  wordes,  put  you  in  minde,  that  very 
jfoolishely  ye  joyn  the  free  will  of  Adame  with  the  free  will  of 

Difference  be.       Ohriste  Jcsus,  and  with  the  libertie  of  God.     For  Adam's  will 

twixt  tlie  liburtie   /  .  •    ^        /  i  "tiv 

ofchristcswiii,    "was  ncvcr  so  free  but  that  it  might  (as  that  it  did)  come  to 

and  the  freedome  I 

ofAdameswiii.  jtliraldom;  which  weaknes  you  be  never  able  to  prove  at  any 
tyme  to  have  bene  in  Ohristes  will.  Further,  the  will  of  Adam 
was  alwaies  under  the  impire  and  threatning  of  a  law;  to  which 
subjection  I  think  ye  will  not  bring  God.  But  now  to  your 
absurdities. 

"  If  (say  you)  I  shall  grante  that  all  thinges  of  mere  Necessitie 
must  come  to  passe,  according  to  the  prescience  and  foreknow- 
ledge of  God,  then  had  Adam  afore  his  transgression  no  Free 
will."  Your  illation  or  consequence  is  fals,  for  the  foreknowledge 
and  prescience  of  God  did  neither  take  away  free  will  from 
Adam,  neither  yet  did  compell  it  by  any  violence,  but  did  use 
it  as  an  ordinarie  mean,  by  the  which  His  eternall  counsell  and 


ON  PREDESTINATION.  141 

purpose  should  take  effect.  But  for  the  better  understanding 
hereof,  we  must  adverte  and  note  that  which  before  we  have 
touched,  and  promised  after  more  largely  to  entreat  the  same; 
to  witt,  That  God's  prescience  and  foreknowledge  is  not  to  be  God's  Prescience 

■*■  °  _  is  not  to  be  sepe- 

seperated  from  his  Will  and  decree.  For  none  otherwise  doeth  MtedfromFi* 
God  foresee  things  to  come  to  passe,  but  according  as  He  him- 
self hath  in  his  eternall  counsell  decreed  the  same.  For  as  it 
apperteiueth  to  His  wisdom  to  foreknow  and  foresee  all  things 
that  are  to  come,  so  doeth  it  appertein  to  his  power  to  mode- 
rate and  reule  all  things  according  to  his  own  will.  Neither 
yet  therefor  doeth  it  folow  that  His  foreknowledge,  prescience, 
will,  or  power,  doeth  take  away  the  free  will  of  his  creatures* 
but  in  all  wisdom  and  justice  (however  the  contrarie  appere  to 
our  corrupted  judgements,)  he  useth  them  as  best  it  pleaseth 
his  wisdom  to  bring  to  passe  in  time  that  which  before  all  tyme 
he  had  decreed.  To  the  which  purpose  and  end,  they  (I  mean 
the  creatures  and  their  willes),  whatsoever  they  purpose  to  the 
contrarie,  or  how  ignorantly  that  ever  they  worke  it,  neverthe- 
les  do  voluntarely,  and  as  it  were  of  a  naturall  motion,  incline 
and  bow  to  that  end  to  the  which  they  are  created. 

To  make  the  mater  more  plain,  let  us  take  the  creation  and 
fall  of  Adam,  with  the  creatures  that  served  in  the  same,  for 
example.  For  what  cheif  end  did  God  create  all  things  (of 
Salomon  and  Paule  we  have  before  declared),  to  witt,  for  his  Rom. 9. 

^  '  _      Prover.  16. 

own  glorie  to  be  shewed ;  the  glorie,  I  say,  of  the  riches  of  his 
mercie  towardes  the  vessels  of  mercie,  and  the  glorie  of  his 
justice  and  most  just  judgements  towards  the  vessels  of  wrath. 
And  that  this  eternall  counsell  of  God  should  take  effect,  as  he 
had  purposed,  man  was  created  righteous,  wise,  just,  and  good, 
having  free  will;  Neither  subject  to  the  thraldom  of  sinne  nor 
of  Sathan,  at  the  first  creation.  But  sodanly  cometh  Sathan, 
ennemie  to  God  and  to  man  his  good  creature,  and  first  poured 
in  vennora  into  the  heart  of  the  woman,  which  afterward  she 
poured  into  the  heart  of  Adam;  to  the  which  bothe  the  one 
and  the  other,  without  all  violence  used  of  God's  part,  dothe 


142  ON  TREDESTINATION. 

willingly  consent;  and  so  conspiring  with  the  serpent,  do  ac- 
cuse God  of  a  lie;  do  fully  consent  to  vendicat^  or  challenge  to 
themselves  the  power  of  the  Godhead,  of  minde  and  purpose 
(so  far  as  in  them  lay)  to  thrust  downe  and  depose  Him  from 
his  eternall  throne.  Here  we  see  how  the  creatures  and  their 
willes,  without  compulsion,  do  serve  God's  purpose  and  counsell. 
For  Sathan  was  neither  sent  nor  commanded  of  God  to  tempt 
man,  but  of  malice  and  hatred  did  most  willingly  and  gredely 
runne  to  the  same  :  The  will  of  man  being  free  before,  was  not 
by  God  violently  compelled  to  obey  Sathan;  but  man  of  free 
will  did  consent  to  Sathan,  and  conspire  against  God.  And  yet 
was  the  fall  of  man  not  only  foresene  and  foreknowen  of  God,  but 
also  before  decreed,  for  the  manifestation  of  his  glorie. 

Let  us  yet  take  an  other  exemple,  that  the  mater  may  be 
more  evident.  The  death  of  Christ  Jesus  for  man's  redemp- 
tion, was  decreed  in  the  eternall  counsell  of  God  before  the 
foundations  of  the  world  were  laid,  as  we  were  elected  in  him, 
and  as  he  was  the  Lamb  killed  from  the  beginning;  which  death 
also  was  decreed  in  the  same  counsell  of  God  to  be  in  a  certein 
time  appointed;  and  that  so  certenly,  that  neither  could  the 
malice  of  any  creature  prevent  the  houre  appointed  of  God 

s  thereto,  neither  yet  could  any  policie  or  chance  impede  or 
transferre  the  same  to  any  other  tyme.  For  how  oft  Christ 
was  afore  assaulted,  the  Evangelistes  do  witnes;  but  alwaies 
his  answere  was,  "  My  houre  is  not  yet  come."  And  what  im- 
pedimentes  did  oocure  immediatly  before  his  death,  is  also  evi- 

\  dent.  The  feast  of  Easter  was  instant,^  the  fame  of  Christ  was 
great,  the  favor  of  the  people  with  publick  voices  was  declared, 
and  the  counsels  of  the  Hie  Priestes  and  Seniors  had  decreed, 
that,  to  avoid  sedition,  his  death  should  be  delayed  till  after 
that  feast.  But  all  these  were  shortly  overthrowen,  and  Christ 
did  suffer  in  the  verey  tyme  appointed,  as  he  before  had  fore- 
spoken. 

But  now  to  the  instrumentes  which  serve  in  this  mater, 
'  "Vendicat,"  to  arrogate,  '  "Was  instant,"  was  at  that  time. 


ON  PREDESTINA*riON. 


143 


and  whether  they  were  compelled  by  God  or  not.  Judas, 
we  know,  was  not  one  of  the  least;  and  what  moved  hini 
the  Holie  Ghost  doeth  witnes,  to  witt,  his  avariciousnes.  The 
Scribes,  Pharisies,  Priestes  and  Seniors,  and  people,  led, 
some  of  malice  and  envie,  some  to  gratifie  their  rulers,  and  al- 
together of  set  purpose  to  crucifie  Christ,  do  consent  with 
Judas.  Pilate,  albeit  he  long  refused,  and  by  divers  meanes 
studied  to  delyver  Christ,  yet  in  the  end,  for  fear  of  displeasure, 
aswell  of  the  priestes  and  people,  as  of  the  Emperor,  he  will- 
ingly, without  all  compulsion  of  God's  part,  pronounced  an 
unjust  sentence  of  deathe  against  Christ  Jesus;  which  his  sol- 
diours  also  most  willingly  did  execute.  Thus,  I  say,  we  see 
that  the  creatures  and  their  willes,  without  all  compulsion,  do 
serve  God's  counsell  and  purpose. 

Here  I  know,  that  ye  think  that  either  I  write  against  my- 
self, or  els  that  I  conclude  a  great  absurditie :  For,  if  I  say 
that  God  did  nothing  but  foresee  these  thinges,  and  so  per- 
mitted them  (as  after  you  speak)  to  folow  their  own  train;  that 
he  worketh  no  more  but  as  a  simple  beholder  of  a  tragedie; 
then  do  I  agree  with  you.  And  if  I  do  say  (as  in  verey  dede  I 
do  understand  and  affirme,)  that  the  eternall  counsell  and  pur- 
pose of  God  did  so  reule  in  all  these  thinges,  that  rather  they 
did  serve  to  God's  purpose  and  most  just  will,  then  fulfill  their 
most  wicked  willes ;  then  will  you  cry,  Blasphemie,  and  say 
that  I  deliver  the  Devill,  Adam,  and  all  the  wicked,  frome  sinne, 
of  the  which  I  make  God  to  be  author.  To  the  first  I  have 
answered  before,  that  as  I  seperate  not  God's  foreknowledge 
from  his  counsell,  so  do  I  affirme  that  He  worketh  all  in  all 
thinges,  according  to  the  purpose  of  the  same  his  good  will ; 
and  yet  that  he  useth  no  violence,  neither  in  compelling  his 
creatures,  neither  constreining  their  willes  by  any  externall 
force,  neither  yet  taking  their  willes  from  them,  but  in  all  wis- 
dom and  justice  using  them  as  he  knoweth  most  expedient  for 
the  manifestation  of  his  glorie,  without  any  violence,  I  say, 
done  to  their  willes.     For  violence  is  done  to  the  will  of  a  crea- 


144  ON  PREDESTINATION. 

When  violence  is  ture,  wheii  it  willeth  one  tiling,  and  yet  by  force,  by  tyranny, 

done  to  the  will  '  O^  J  J  ^    ^  J      J  Ji 

ofacreatuie.  qj.  |jy  ^  greater  power,  it  is  compelled  to  do  the  thinges  which 
it  wold  not;  as  if  a  pudique^  and  honest  matron,  or  chaste  vir- 
gine,  should  be  deprehended^  alone  by  a  wicked  and  filthie  man, 
who  with  violence  and  force  (thoghe  the  will  of  the  woman  did 
plainely  repine^)  did  deflowre  and  corrupte  her.  This  is  vio- 
lence done  to  the  will,  and  she  of  necessitie  was  compelled  to 
suffer  that  ignominie  and  shame,  which  nevertheles  she  most 
abhorred. 

Do  we  say  that  God  did  (or  doeth)  any  such  violence  to 
his  creatures?  Did  he  compell  Sathan  to  tempt  the  woman, 
when  his  will  was  contrarie  thereto?  Did  the  will  of  Adame 
resist  the  temptation  of  the  woman,  and  did  he  so  hate  and 
abhorre  to  eate  of  that  fruite,  that  it  behoved  God  to  compell 
his  will  repugning  thereto  to  eat  of  it,  and  so  to  break  his 
commandements?  or,  did  he  not  rather  willingly  hear  and 
obey  the  voice  of  his  wyfe?  Consider,  I  beseech  you,  how 
plainely  we  put  a  difference  betwixt  violence,  which  you  call  mere 
Necessitie,  and  God's  secrete  counsell   and  eternall  purpose. 

otHhe  Keproblt.  ^"*  J®*  7^  ^^'®'  "  Wherein  then  did  man  offend  ?  Who  can  re- 
sist the  will  of  God  ?  Why  doth  he  complein,  seing  that  his 
counsell  and  purpose,  by  such  nieanes,  is  broght  to  passe?"  Do 
ye  not  understand  that  these  were  the  furious  cries  of  those  to 

Rom.  9  whom  Saint  Paul  imposeth  silence,  with  this  sentence,  "  0  man, 

what  art  thou  that  darest  reason  against  God?"  &c. 

Why  creatures  But  lest  that  yc  couiplein  (as  your  common  custom  is)  of  our 

olVend  when  they  ^    _  "^  .  .  . 

MmiseT^^^°'^^  obscuritie  and  darke  speaking,  I  will  even  in  one  or  two  wordes 
.  declare,  Why  the  creatures  offend  even  when  they  serve  most 
;    effectually  to  God's  purpose;   to  witt,  becaus  that  they  neither 
/  j    have  the  glorie  of  God  in  their  actions  before  their  eies,  neither 
;     yet  mynd  they  to  serve  nor  obey  God's  purpose  and  will.     Sa- 
than, in  tempting  man,  studied  nothing  to  promote  God's  glo- 

^"Pudique,"   (in    the    edit.    1591,  '"  Deprehended,"  assaulted,  taken 

strangely  altered  to  "  publique,")  mo-      unawares. 
dest,  chaste.  ?  "  Repine,"  or  repugn,  resist. 


ON  PREDESTINATION.  145 

rie;  man,  in  obeying  the  temptation,  looked  not  to  the  conn- 
sell  of  God ;  Judas,  Ananias,  Pilate,  the  soldiours,  and  the 
rest,  had  nothing  less  in  mind  then  mannes  redemption  to  be 
performed  by  their  counsells  and  wicked  workes.  And  there- 
for, of  God'^s  justice,  were  they  everie  one  reputed  sinners;  yea, 
and  some  of  them  reprobated  for  ever.  If  these  reasons  do 
not  satisfie  you,  yet  shall  they  be  a  testiraonie  what  is  our  doc- 
trine; and,  as  I  trust,  shall  also  be  a  reasonable  contentation  to 
the  godlie  and  simple  reader.  More  would  I  have  spoken  in 
the  same  matter,  and  so  to  have  put  end  unto  it  at  once;  but 
becaus  that  after,  by  the  reason  of  your  most  unjust  accusa- 
tions, I  wilbe  compelled  to  have  to  do  with  you  againe,  I  abyde 
opportunitie. 

Now  to  your   reasons:    Mannes  will,  I  say,  in  the  self  re- 
mained free,  notwithstanding  that  God  in  his  eternall  coun- 
sell  had  decreed  his  fall;  and  that  becaus  no  violence,  as  be- 
fore is  declared,  was  done  unto  it.     The  will  of  our  Master      ! 
and  Saviour  Christ  Jesus,  notwithstanding  the  immutable  de-     I 
cree  of  his  death,  appointed  to  be  at  a  certein  time,  was  so 
free,  that  albeit  the  power  of  nature  might  have  given  unto 
him  mo  yeares  of  life;  and  also  that  the  humaine  nature  did 
abhorre  the  crueil  and  ignominious  death;  yet  did  he  subject 
bothe  his  will  and  the  power  of  nature  unto  the  will  of  his  hea- 
venlie  Father;   as  he  doeth  witnes,  saying,  "Not  that  I  will,  Luk.22. 
Father,  but  let  that  be  done  which  thou  wiliest." 

Wonder  it  is,  that  ye  can  not  see  how  God's  will  can  remaine  ood's  wm  is  n-oe 

.       ...  .  1  1  1        1       •  altliopli  it  change 

m  libertie,  except  that  he  abyde  in  suspence  or  dowte,  and  so  not  .is  occasion 

'  ''  '■  'is  offcrod  hy 

daily  and  hourely  change  his  purpose  and  counsell,  as  occasion  "^cn-s  cijini,s. 

is  offered  unto  him  by  men  and  by  their  actions.     If  this  be  to 

make  God  bounde,  and  to  take  frome  him  libertie,  to  affirme  that 

ho  is  infinite  in  wisdom,  infinite  in  goodnes,  infinite  in  justice, 

and  infinite  in  power,  so  doeth  he  most  constantly,  most  freely, 

most  justlie,  and  most  wisely,  bring  that  to  passe  which  in  his 

eternall  counsell  he  hath  determined;  if  this,  I  say,  be  to  take 

from  God  freedom,  wisdome,  and  libertie,  as  ye  do  rayle,  I 
VOL.  V.  K 


146 


ON  PREDESTINATION. 


The  20te 
Section. 


must  confess  myself  a  transgressor.  But  if  your  cogitations  and 
foolishe  conclusions  of  his  eternal  Godhead,  be,  as,  alas!  too 
manifestly  ye  declare  yourselves,  so  prophane,  so  carnal,  and 
so  wicked,  that  long,  you  abiding  in  the  same,  can  not  escaip 
God''s  just  venueance;  repent,  before  that  in  his  anger  he  ar- 
rest, and  declare  that  your  justice,  whei'of  so  much  ye  bragge, 
is  manifest  blasphemie  against  his  dear  Sonne  Christ  Jesus! 
God  the  Father  of  our  Lord  Jesus  Christ  preserve  his  small 
flock  from  your  vennom  and  most  dangerous  heresies,  and 
stoppe  your  blasphemous  mouthes,  that  thus  dare  jeast  upon 
God,  as  if  he  were  one  of  your  companions,  saying,  "  Then  is 
he  a  goodly  vvvse  God;   Then  is  God  boundo  himself,"  &c. 

The  Adversarie. 

The  third  argument  gather  they  upon  that  which  is  written  to  the  Ro- 
manes, the  ninthe  chapter,  "  Afore  the  children  were  borne,  that  the  purpose 
of  God  by  Election  might  stand,  it  was  said,  The  elder  shall  serve  the 
yonger:  as  it  is  written,  Jacob  have  I  loved,  but  Esau  have  I  hated."  For 
the  true  understanding  of  this  Scripture,  we  must  know  first  that  these  wordes, 
"  The  elder  shall  serve  the  yonger,"  are  not  spoken  of  Jacob  and  Esau  (for 
as  concerning  the  flesh,  Esau  did  never  serve  Jacob),  but  they  are  spoken  of 
two  nations  which  were  to  come  of  them ;  as  the  Lord  said  to  Rebecca,  not 
two  men,  but  "two  nations  are  in  thy  bellie."  And  these  wordes,  "Afore  the 
children  were  born,"  are  not  to  be  referred  to  the  sentence  which  foloweth, 
"  Jacob  have  I  loved,  but  Esau  have  I  hated."  For  there  was  no  such  thing 
spoken  afore  their  birthe'(as  thow  may  plainely  see  in  Genesis) ;  but  that  was 
spoken  many  yeres  after  by  the  Prophete  Malachie:  not  of  Jacob  and  Esau, 
but  of  two  nations,  of  the  Israelites  and  Edomites,  as  the  Prophete  ^Malachie 
expoundeth ;  which  we  may  well  understand  of  the  True  Church  and  of  the 
Malignant  Churche.  If  that  had  been  spoken  afore  their  birthe,  then  had  the 
Lord  not  said,  "Jacob  I  have  loved,  and  Esau  I  have  hated,"  in  the  preterit 
tence;  but  "Jacob  shall  I  love,  and  Esau  shall  I  hate,"  in  the  future  tence. 
As  in  the  other  sentence  he  saieth,  "The  elder  shall  serve  the  yonger,"  and 
not  "The  elder  hath  served  the  yonger."  Now  the  Lord  loved  Jacob  of  his  own 
bountifull  goodnes  and  free  grace.  Esau  he  hated  because  of  his  wickednes; 
for  the  Lord  abhorred  all  wicked  doers.  As  Moses  saieth,  "It  is  not  for  thy 
righteousnes'  sake,  or  for  thy  right  heart,  that  thow  goest  to  possesse  their 
land,  but  for  the  wickednes  of  these  nations,  the  Lord  thy  God  doeth  cast 
them  out  before  thee,  even  to  perfourm  the  word  which  the  Lord  thy  God 
swore  unto  thy  fathers,  Abraham,  Isaak,  and  .lacob."     Here  we  see  how  that 


ON  PREDESTINATION.  147 

the  Israelites  receave  the  land  of  promise,  not  for  their  own  righteousnes'  saik, 
but  onely  by  the  bountifull  goodnes  of  God.  Againe,  the  Cananites  are  cast 
out  of  the  same  land,  not  becaus  it  was  God's  pleasure,  or  that  he  delyted  in 
their  fall,  but  for  their  abominations  which  they  committed  against  God.  So 
that  Jacob  is  beloved,  it  cometh  of  the  free  grace  and  goodnes  of  God ;  and 
that  Esau  is  hated,  it  cometh  of  his  own  evill  deserving ;  conform  to  the 
saiug  of  the  Lord,  "  Thy  destruction,  O  Israeli,  is  of  thyself,  and  thy  health 
cometh  of  me." 

Answer. 

Your  colde  and  unsaverle  exposition  which  ye  (following  the  To  the  i. 
prophane  subtilitie  of  Castalio)  make  upon  the  wordes  of  the 
Apostle,  written  in  the  nynth  chapter  to  the  Remains,  is  nei- 
ther able  to  justifie  your  error,  neither  yet  to  improve  the  doc- 
trine which  upon  the  same  we  collect  and  gather,  which  is  this: 
That  as  God  by  his  free  benediction  seperated  the  people  of  Themynd  of  the 

•'  1  1        X  Apostle  in  the 

Israel  from  all  nations  of  the  earth,  so  did  his  free  election  the'iiomahis 
make  difference  betwixt  the  men  of  the  same  people,  of  whom  corandEsauf" 
he  did  freely  choose  some  to  salvation,  and  did  appoint  others 
to  eterna,l  condemnation.  Secondarely,  that  of  this  his  free 
election,  there  is  none  other  cause  nor  foundation  but  his  mere 
goodnes,  as  also  his  mercie;  which  after  the  fall  of  Adam  doeth, 
without  all  respect  had  to  their  works,  receave  and  embrasse 
whom  it  pleaseth  him.  Thirdly,  that  God  in  this  his  free  elec- 
tion is  bound  to  no  necessitie  to  offer  the  same  to  all  indiffer- 
ently, but  contrarie  wise  he  passed  by  such  as  it  pleaseth  him, 
and  whom  it  pleaseth  him  he  receaveth.  These  propositions, 
I  say,  are  so  evident  in  Paules  wordes,  that  they  never  can  be 
moved  by  your  malicious  and  ignorant  wresting  of  the  text; 
for  in  everie  one  of  Paules  sentences,  he  striveth  directly  against 
your  error.  For  where  he  saieth,  "  Rebecca  conceaved  of  one, 
that  is  of  our  father  Isaak,^'  he  secludeth  all  cause  that  might 
have  bene  by  accidents,  which  come  in  tyme,  either  in  the  fa- 
ther or  in  the  mother;  and  in  these  wordes,  "•When  the  children 
were  not  yet  born,  and  had  neither  done  good  nor  evill,"  he  se- 
cludeth all  respect  that  can  be  alledged  to  have  beene  in  the 


148  ON  PREDESTINATION 

children.  But  where  he  saieth,  "That  the  purpose  of  God  might 
abide  according  to  Election,  not  of  workes,  but  of  the  caller," 
&c.,  is  plainely  denied  merits,  dignitie,  or  workes  to  come,  to 
be  any  cause  of  God's  free  Election.  For  if  he  wold  have  per- 
suaded men  to  have  beloved  that  God  had  Elected  some  in  re- 
spect of  their  good  workes  to  come,  and  had  rejected  others 
for  their  evill  workes  onely,  which  he  foresaw  that  they  should 
do,  Paul  had  not  so  vehemently  urged  these  termes  and  sen- 
tences, "  That  the  purpose  of  God  might  abyde  according  to 
Election,  not  of  workes,"  &c. ;  but  he  should  simply  have  said, 
God  hath  chosen  some  in  respect  of  their  good  workes,  which 
he  foresaw  they  should  do,  which  therefore  he  wold  reward,  first 
with  his  Election,  and  after  with  his  kingdome.  But  the  plaine 
contrarie  way  to  this  we  see  the  Apostle  useth,  pulling  man 
altogither  from  contemplation  of  himself  to  God,  to  his  free 
mercie,  to  his  free  grace  and  eternall  purpose,  and  also  to  his 
most  deepe  and  profounde  judgements.  Imagine  what  shift  so 
ever  ye  can,  ye  shall  never  be  able  to  avoid  this  plaine  simpli- 
citie  of  the  Apostle. 
To  the  1.  With  what  face  can  ye  denie  that  these  wordes,  "  The  elder 

shall  serve  the  yonger,''  are  not  spoken  of  Jacob  and  Esau, 
seing  that  the  Apostle  in  plaine  wordes  doeth  affirm  that  they 
were  spoken  and  ment  of  the  two  children  before  they  were 
born  ?  He  saieth  not,  before  the  two  nations  were  born,  but 
*'  before  the  children  were  born.""  Your  reason  is,  becaus,  as  con- 
cerning the  fleshe,  Esau  did  never  serve  Jacob.  I  answer,  nei- 
ther yet  did  God  say,  the  elder  shall  serve  the  yonger  in  the 
fleshe,  but  simply  did  pronounce,  "  The  elder  shall  serve  the 
yonger.'"  But  well  do  ye  declare  what  is  your  understanding 
of  dominion  and  servitude,  be  it  in  fleshe  or  be  it  in  spirit. 
Esau  some  Was  it  uo  kinde  of  servitude,  I  pray  you,  yea,  even  in  the 

servertjacob       flesho,  that  Esau  was  compelled  to  besfere  potasre  at  Jacob,  and 

iu  the  fleshe.  *  °°      '  ®  ' 

for  the  same  to  sell  all  title  of  his  birthright?  Was  it  no  thral- 
dome,  that  with  crying,  owling,  and  furious  rores,  he  was  com- 
pelled to  begge  the  benediction  which  Jacob  had  gotten,  and  yet 


ON  PREDESTINATION.  140 

could  not  obtain  it?  Did  not  his  heart  feele  subjection  when  he 
seetli  his  father  so  constant  in  preferring  Jacob  to  him,  that  by 
no  meanes  he  wold  retreat  or  call  back  one  worde.  We  do  not 
denie  but  the  diversitie  was  also  established  betwixt  the  two 
nations,  but  that  the  j^ades  should  be  secluded,  that  are  ye 
never  able  to  prove.  But  rather  the  battell  which  did  beginne 
in  the  motlier*'s  wombe,  was  established  and  confirmed  by  the 
oracle  of  God,  to  continue  betwixt  the  posterity  of  those  two 
heades.  Did  Rebecca,  and  Isaak  after  he  did  see  God's  pro- 
vidence and  will  to  be  contrarie  to  that  which  he  had  purposed 
(which  was  to  give  the  benediction  to  Esau),  did  they,  1  say, 
understand  that  Jacob  had  no  parte  in  that  promise  touching 
his  own  person?  The  wordes  of  Isaak  do  witnes  the  contrarie, 
for  he  saieth,  "  I  have  established  him  lord  over  thee,"  &c.         Gen.  27. 

By  the  same  reason  which  ye  make,  I  may  prove  that  these 
wordes  were  not  spoken  of  their  posterities,  for  during  longer 
time  then  either  did  Jacob  or  Esau  live,  the  Edomites  did  not 
serve  the  Israelites  in  the  fleshe,  which  did  onely  beginne  in  the 
latter  days  of  David,  and  did  continue  to  the  dales  of  Joram  -i  Reg.  s. 
(son  of  Josaphat),  when  they  departed  from  that  obedience;  nei- 
ther yet  were  they  ever  after  that  broght  into  subjection  againe. 
But  be,  therefore,  the  oracles  and  promises  of  God  vaine?  Yea, 
had  they  not  their  effect,  both  in  the  one  people  and  in  the 
other,  even  when  the  one  was  in  moste  miserable  bondage,  first 
in  Egypt,  and  after  in  Babylon,  and  when  the  other  was  in 
greatest  felicitie,  to  mannes  apperance?  Yet  befor  God  was  that 
sentence  true,  "  The  elder  shall  serve  the  yonger :"  for  he  had 
further  respect  then  the  present  estate,  as  the  Apostle  doeth 
declare  that  all  the  faithfull  Patriarkes  had.  Jacob  wold  not 
have  interchanged  the  comfort  which  he  receaved  in  his  first 
journey  from  his  father's  house  for  all  the  worldlie  joy  that 
Esau  possessed.  For  in  seing  that  scale  or  ladder,  God  sitting 
upon  the  head  of  it,  the  foote  of  it  touching  the  earthe,  upon 
the  which  did  Angelles  ascend  and  come  down,  and  in  hearing 
that  most  joyful!  and  comfortable  voice,  "I  am  the  God  of  Gen.28. 


150  ON  PREDESTINATION. 

Abraham  thy  father,  and  of  Isaak;  the  land  wherupon  thow 
sleepest,  I  will  give  to  thee,  and  to  thy  seede,  &c.  And  lo,  I  am 
with  thee,  and  will  keepe  thee  whether  soever  thou  goest,  and 
will  bring  thee  againe  into  this  land :"  in  seing  and  hearing 
these  thinges,  I  say,  did  Jacob  understand  that  the  benediction 
of  God  extended  further  then  to  temporall  things,  yea,  that 
rather  it  did  extend  to  that  union  and  conjunction  which  was 
betwixt  God  and  man  in  that  blessed  Seede  promised,  then  to 
the  possession  of  the  land  of  Canaan.  For  the  one  did  neither 
Abraham,  Isaak,  nor  Jacob  possesse  in  their  lives,  neither  yet 
their  posteritie  many  years  after;  but  the  joy  of  the  other  did 
all  the  Elect  feele  and  see,  and  did  rejoice,  as  Christ  Jesus  doeth 
witnes  of  our  father  Abraham. 
To  the  2.  That  these  wordes,  "Jacob  have  I  loved,  but  Esau  have  I 

hated,"  are  not  written  in  Genesis,  neither  yet  are  spoken  of 
God  unto  Rebecca,  none  of  us  denieth;  but  that  which  ye 
thereof  inferre,  to  witt,  that  therefor  they  are  not  to  be  re- 
ferred to  that  sentence,  which  Paul  alledgeth,  "  Before  the  child- 
ren were  borne,  [or]  yet  they  did  either  good  or  bad,"  proeeed- 
eth  either  of  your  blind  ignorance,  or  els  of  your  malicious 
despite,  which  against  the  free  grace  of  God  ye  have  conceaved 
for  establishing  of  your  own  justice. 

Trew  it  is,  these  wordes  were  spoken  by  Malachie  the  Pro- 
phcte,  after  the  reduction  of  the  people  from  the  captivitie  of 
Babylon.  But  when  we  have  a  little  considered  the  scope  and 
purpose  of  the  Prophete,  then  shall  we  first  consider.  Whether 
he  did  understand  the  love  of  God  and  his  hatred  to  apper- 
tain to  the  two  peoples  onely,  and  not  also  to  the  two  original 
heades:  And  after,  we  shall  see.  Whether  the  mynd  and  plaine 
Avordes  of  Paul  will  suffer  and  bear  your  interpretation  or  not. 
The  place  of  the  Shortly  after  that  the  people  of  Israel,  I  mean  the  tribes  of 
chie.  Juda,  Benjamin,  and  Levi,  were,  by  the  miraculous  work  of  God, 

after  the  bondage  of  seventy  yeres,  set  at  libertie  and  broght 
againe  to  Jerusalem;  in  which  they  did  re-edifie  the  temple, 
repaire  the  walles,  and  beginne  to  multiplie,  and  so  to  grow  to 


ON  PREDESTINATION.  151 

some  strength  within  the  citie  and  land ;  they  fall  -ta-tliair^old^ 
nature,  I  mean  to  be  ungrate  and  unthankfull  unto  God.  The 
people  were  slothfull;  and  the  priestes,  who  should  have  pro- 
voked the  people  to  the  remembrance  of  those  great  benefites, 
were  become  even  like  to  the  rest.  The  Lord  therefor  did 
raise  up  his  Prophete  Malachie,  (who  was  the  last  before  Christ,) 
sharply  to  rebuke,  and  plainely  to  convict  this  horrible  ingrati- 
tude of^that  unthankfull  nation,  who  so  shamefully  had  forgot- 
ten those  so  great  benefits  recently  bestowed  upon  them.  And 
thus  beginneth  he  his  Prophecie :  "  I  have  loved  you,  saieth  the 
Lord;"  in  which  wordes  he  speaketh  not^  of  a  connnon  love, 
which  in.  ^jreserjong  andfeeding  all  creatures  is  common  to  the 
reprobate,  but  of  that  love  by  the  which  he  had  sanctified  and 
seperated  them  from  the  rest  of  nations,  to  have  his  glorie  ma- 
nifested. But  becaus  they  (as  all  ungrate  persons  do)  did  not 
consider  wherin  this  his  love  towardes  them  moi  e  then  to- 
wards others  did  stand,  he  bringeth  them  to  the  fountain,  de- 
manding this  question:  "  Was  not  Esau  brother  to  Jacob? 
saith  the  Lord,  and  nevertheless  Jacob  have  I  loved,  and  Esau 
I  have  hated."  And  this  he  proveth,  not  onely  by  the  diversitie 
of  the  two  countreis  which  were  given  to  their  posterities,  but 
also  by  that,  that  God  continually  shewed  himself  loving  to 
Jacob  and  to  his  posteritie,  reducing  them  againe  after  long 
captivitie;  declaring  himself,  as  it  were,  ennemy  to  Edom, 
whose  desolation  he  wold  never  restore,  but  wold  distroy  that 
which  they  should  go  about  to  build. 

Let  now  the  godlie  reader  judge,  whether  that  the  mynd  of 
the  Prophete  was  to  seclude  Jacob  in  his  person  from  the  love 
of  God,  and  Esau  from  his  hatred;  or  that  it  was  not  rather 
to  rebuke  the  unthankfulness  of  the  people,  who  did  not  con- 
sider that  undeserved  love  which  God  did  shew  to  their  first 
father  while  he  was  yet  in  his  mother's  bosome.  For  where 
he  saieth,  "  Was  not  Esau  brother  to  Jacob f  he  wold  put 
them  in  mynd  that  Jacob  had  no  prerogative  above  Esau, 
yea,   that  he  was    inferior  to  him  as  concerning  the   law  of 


152  ON  PREDESTINATION. 

nature,  and  therefor  that  he  oght  to  have  beene  subject  unto 
him;  but  God  of  free  grace  did  preferre  the  yonger  to  the 
ekler,  which  love  and  preferment  he  constantly  did  kepe  to  his 
seede  after  him. 

This  I  am  assured  can  no  godlie  man  denie  to  be  the  verey 
meaning  of  the  Prophete.  Trevv  it  is  that  he  doth  include 
both  the  peoples,  the  one  loved  and  the  other  hated.  But  what 
reason  is  it  that  the  heades  shall  be  secluded,  seing  that  the 
beginning  of  the  diversities  did  first  appere  in  them;  and  the 
Prophete  plainely  saieth,  "  Jacob  have  I  loved,  and  Esau  have  I 
hated r  Now,  to  the  mind  of  the  Apostle:  You  say,  that  these 
wordes,  "  Afore  the  children  were  born,"  are  not  to  be  referred 
to  the  sentence  which  foloweth,  "Jacob  have  I  loved,  Esau 
have  I  hated;"  and  the  cause  ye  add,  as  we  before  have  de- 
clared. I  answer,  that  the  most  just  judgements  of  God  are 
fearefull,  and  your  blindnes  oght  to  admonishe  all  men  to  exa- 
mine themselves  with  what  conscience  they  go  to  intreate  God's 
secrete  mysteries.  If  that  sentence,  "  Before  the  children  were 
born,*"  oght  not  to  be  referred  to  these  wordes,  "  Jacob  have  I 
loved,  and  Esau  have  I  hated,"  I  pray  you  to  what  wordes 
oght  they  to  be  referred?  Did  the  Apostle  speak  them  at  all 
adventure,  without  respect  to  any  thing  folowing?  I  trust  ye 
will  grant  asmuch  as  God  spake,  to  witt,  that  before  the  child- 
ren were  born,  God  said,  "  The  elder  shal  serve  the  yonger." 
And  then  I  pray  you  answer.  Whether  ye  think  that  the  prefer- 
ment of  Jacob  to  Esau  preceded  from  love  or  frome  hatred?  or 
If  the  subjection  of  Esau  to  his  brother  was  not  a  declaration 
of  God's  hatred?  If  you  denie,  yet  will  the  Prophete  condcmne 
you,  as  before  we  have  proved;  ye  can  not  escaip  with  the 
solution,  which  a  writer  defending  Free  will  giveth,  which  is  this: 
"  That  there  mention  is  made  onely  of  temporall  and  carnal 
benediction,  ment  under  the  name  of  love;  and  of  povertie,  with 
barrenues  of  grounde,  understand  by  the  name  of  hatred:"  which 
solution  is  so  colde  that  it  perisheth  in  the  self.  For  I  think 
no  man  to  be  so  blynd,   but  that  he  seeth  the  mynd  of  tho 


ON  PREDESTINATION.  163 

Apostle  to  be  bent  upon  the  spirituall  benediction,  as  in  his 
whole  disputation  is  evident. 

But  let  it  be  that  the  corporall  benediction  (which  we  utterly 
exclude  not)  be  there  understand  and  ment,  yet  that  neither 
helpeth  him  nor  you.     For  wheresoever  God's  established  love 


is,  there  is  life;  wheresoever  his  established  hatred  is,  there  is 
death:  but  upon  Jacob  and  upon  his  seede  (spiritual  I  mean) 
was  established  the  love  of  God,  as  the  Prophete  affirmeth, 
and  our  Apostle  most  profoundely  alledgeth;  and  upon  Esau 
and  upon  his  po&teritie  was  established  and  confirmed  the  ha- 
tred; ergo,  upon  him  and  them  remained  death.  Consider  now 
how  that  the  Apostle,  after  these  wordes,  ''The  elder  shall 
serve  the  yonger,"  joyneth  this  sentence,  "  As  it  is  written,  Ja- 
cob have  I  loved,  but  Esau  I  have  hated."  In  which  wordes 
the  Holie  Ghost  agreeth  together  the  wordes  of  the  Prophete 
and  the  wordes  of  God  spoken  to  Rebecca,  and  maketh  the  one 
to  interprete  the  other.  For  where  God  saieth,  "  The  elder 
shall  serve,"  that  expondeth  the  Prophete,  "  God  hated  Esau ;" 
and  where  he  pronounceth  dominion  to  the  yonger,  that  the 
Prophete  explaneth,  saying,  "  Jacob  have  I  loved."  And  when 
did  God  thus  love  the  one  and  hate  the  other,  pronouncing  the 
one  to  be  lord  and  the  other  to  be  servant?  "  While  they 
were  yet  (saieth  he)  in  their  mother's  wombe,  and  before  they 
had  either  done  good  or  bad."  Denie  now  if  ye  can,  that  the 
former  wordes  oght  not  to  be  referred  to  the  subsequentes: 
Your  malicious  myndes  compell  me  often  to  repeate  one  thing. 

Your  reasoning  of  the  preterit  and  future  tence  is  so  foolishe,  xo  the  3. 
that  it  nedeth  no  confutation.  For  we  confesse  that  God 
spake  not  those  wordes  to  Rebecca,  but  that  the  Prophete,  as 
is  declared,  spake  them  after;  by  the  which  he  sendeth  them  to 
the  ancient  love  of  God,  which  began  before  that  ever  their 
father  could  know  or  serve  God.     In  which  is  to  be  noted,  that  why  tiie  Apostie 

maketh  neiilier 

he  maketh  neither  mention  of  Abraham  nor  of  Isaak,  but  of  Ja-  {f^'no"  ot^^iak" 
cob,  and  of  Jacob  in  his  mother's  wombe,  to  pull  doune  this  pryde,  of  Jaco"iXhir'^ 
which  ye,  with  the  Pelagians  and  Papistes,  have  conceaved  of  womhe. 


151  ON  PREDESTINATION. 

your  workes  going  before,  and  foresene  by  God  to  folow  in  you. 
But  the  Prophete  of  God  did  so  daunton  the  stout  heartes  of 
that  his  people  (were  they  in  other  thinges  never  so  wicked), 
that  they  did  not  alledge  that  any  cause  was  either  in  their 
father  or  in  them,  why  that  they  or  he  should  be  preferred 
to  other  nations,  and  specially  to  the  Edomites,  who  dis- 
cended  from  Esau,  in  all  thinges  like  to  Jacob,  God"'s  onely 
grace  excepted. 

To  the  4.  I  praise  God,  that  so  far  ye  will  confess  of  God's  eteruall 

trueth,  that  it  was  not  fcJr  their  righteousnes  that  Israel  re- 
ceaved  the  inheritance,  but  onely  becaus  God  frely  loved  their 
fathers.  But  why  so  sodanly  ye  slyde  frome  the  principal!  pur- 
pose, leaving  Esau  and  his  posteritie,  and  do  enter  to  speak 
why  the  Oananites  were  cast  furth,  I  see  no  just  cause.  For 
neither  doeth  Moses,  in  the  first  oracle  of  God ;  neither  the 
Prophete  Malachie,  in  explaning  the  same ;  neither  yet  our 
Apostle,  in  applying  bothe  those  places  to  the  spiritual  bene- 
diction, lay  the  seede  of  Jacob  against  the  Oananites;  but  Jacob 
is  set  against  Esau,  and  the  people  discending  frome  the  one 
against  the  people  that  discended  frome  the  other.  The  ques- 
tion there  might  justly  have  been  demanded.  What  prerogative 

The giace ofGod  hath  Jacob  abovo  Esau?     Moses,  the  Prophete,  and  the  Apos- 

onelie  made  the  i  •    i  i 

difference  be-      tlc,  do  auswor,  assurcdly  none,  except  onely  grace,  which  made 
Esau.  difference  betwixt  them,  whom  nature  in  all  tHngesliacT  made 

J  equall.  For  bothe  were  come  of  Abraham,  both  of  one  father, 
both  of  one  mother,  both  conceaved  at  once,  both  fostered 
under  one  climate,  region,  influence  of  sterres,  and  yet  it  was 
said,  "  The  elder  shall  serve  the  yonger.''' 

We  know  that  the  Oananites  came  of  a  cursed  father;  whom, 
if  Paule  should  have  compared  with  the  Israelites,  they  should 
have  complained  of  injurie  done  unto  them.  And  his  reasons 
had  bene  easely  dissolved;  for  if  he  had  said,  The  Election  of 
God  is  free,  and  hath  respect  to  no  workes,  and  had  broght  in 
the  seede  of  Abraham  elected,  and  the  seede  of  Cham  rejected 
and  accursed,  for  probation  of  the  same,  they  sodanly  should, 


ON  PREDESTINATION.  US 

and  justly  might  have  replied,  Cham  mocked  his  father,  and 
therefor  was  he  and  his  posteritie  accursed,  and  so  had  God 
respect  to  workes.  But  the  Apostle  looketh  more  circumspectly 
to  so  grave  a  mater,  and  therefor  did  choose  such  an  example 
as  wherin  the  witt  nor  reason  of  man  can  find  no  cause  of  in- 
equalitie.  Of  this  I  thoght  good  to  put  you  and  the  readers  in 
mind,  lest  perchance  ye  should  imagin,  that  as  great  cause  of 
reprobation  was  found  in  Esau  before  he  was  born,  as  Moses 
laith  to  the  charge  of  the  Oananites;  and  so  I  perceave  in  a 
part  ye  do.  For  in  the  end,  and  after  ye  have  affirmed  that 
the  Oananites  were  cast  out  of  the  land  by  reason  of  their 
wickednes,  ye  return  to  Esau,  (repenting  yourselves,  I  trust, 
that  so  imprudentlie  ye  had  slipped  from  one  linage  to  an 
other,)  and  these  wordes  ye  affirme,  "  That  Esau  is  hated, 
commeth  of  his  own  evill  deserving,  conforme  to  the  saying  of 
the  Lord,  '  Thy  destruction,  O  Israeli,  is  of  thyself,  and  thy 
health  cometh  of  me.'  " 

In  which  affirmation  and  pretended  probation  of  the  same.  An  Answer. 
I  fynd  no  less  negligence  in  you  then  before  I  have  shewen  and 
proven.  For  as  most  impudently  before  ye  confounded  the 
seede  of  Abraham,  who  by  God's  own  mouth  was  blessed,  with 
the  seede  of  Oham,  who  in  expressed  wordes  was  accursed ;  so 
here  ye  confound  Israel,  elected  of  God  to  be  his  people  in  Ja- 
cob, with  Edom,  rejected  from  that  honor  in  their  father  Esau, 
before  that  either  the  one  did  good  or  the  other  did  evill.    The  The  place  of 

^  lioseas  by  the 

wordes  of  the  Prophete,  which  ye  bring  to  prove  that  Esau  was  Aiiabaptistes 

t^  '  •'  or  wrested,  is  re- 

hated  for  his  evill  deserving,  was  neither  spoken  to  him  nor  to  tmSm'ean'/ug^ 

his  posteritie,  but  they  were  spoken  to  that  people  whom  God 
had  preferred  to  all  nations  of  the  earthe,  to  whom  he  had 
shewen  his  manifold  graces,  and  to  whom  he  had  bene  salva- 
tion and  help,  even  in  their  most  desperate  calamitic ;  but 
then,  for  their  defection  from  him,  and  for  their  idolatrie  com- 
mitted, were  become  most  afflicted  and  miserable,  dailie  tend- 
ing to  further  destruction.  To  these,  I  say,  and  not  to  Esau, 
nor  yet  to  his  posteritie.  did  God  say,  "'  0,  Israel,  thow  hast 


15<3  ON  PREDESTINATION. 

destroyed  thyself,"  or,  "  0,  Israel,  it  hath  destroyed  thee,"  for 
so  is  the  Hebrew  text;  "for  in  me  is  thy  health."     In  which 
9  wordes  he  repressed  the  grudgeing  and  the  murmuring  of  the 

people,  who  in  their  miserie  did  rather  accuse  God  of  crueltie, 
then  repent  or  acknowledge  their  sinnes  and  idolatrie  to  be  the 
cause  of  their  ruyne,  as  in  Ezechiel  well  may  be  sene.  To  such 
God  saieth,  "  Israel,  thow  ai't  in  moste  extreme  miserie,  thy 
honor  is  decayed,  and  the  glorie  of  thy  former  age  is  now 
turned  to  ignominie  and  shame.  What  is  the  cause?  It  lieth 
not  in  me;  for  as  I  am  eternall  and  immutable,  so  is  not  my 
hand  shortened  this  day,  neither  yet  my  power  diminished 
more  then  when  I  did  deliver  thee  frome  the  bondage  of  Egipt. 
In  me  is  thy  health  now,  as  it  was  then,  yf  that  thy  sinnes  did 
not  make  seperation  betwixt  thee  and  me."  Plaine  it  is,  first, 
that  here  no  mention  is  made  of  Esau  nor  Edom,  but  of  Israel 
onely;  and  secondarely,  that  God  speaketh  nothing  in  this 
place  why  he  did  first  elect  Jacob  and  reject  Esau,  but  why  it 
was  that  Israel,  which  some  tymes  was  honorable,  and  feared 
of  all  nations,  was  then  becom  most  miserable  and  afflicted  on 
all  sides.  Except  that  you  be  able  to  prove  that  Esau  com- 
mitted as  manifest  idolatrie  before  he  was  borne,  and  before 
that  Jacob  was  preferred  unto  him,  as  Israel  did  before  they 
came  to  destruction,  ye  have  proved  nothing  of  your  affirma- 
tion. Further,  I  say,  that  if  Esau  was  hated  for  his  evill  de- 
serving, then  must  it  nedes  follow  that  Jacob  was  loved  for  his 
well  deserving,  by  the  argument  folowing  of  the  nature  of  the 
contraries. 
Qnia  contrario-         But  that  dircctlv  repuguetli  to  the  wordes  of  Moises,  to  the 

nira  eauem  est  ./         i     3  ' 

interpretation  of  all  the  Prophetes,  and  to  the  mind  and  strong 
reasons  of  the  Apostle,  who  plainely  denie  workes  by  past  or  to 
cum  to  be  any  cause  of  God's  free  Election.  Trew  it  is,  we  be 
Elected  in  Christ  Jesus  to  be  holie,  and  to  walk  in  good  workes 
which  God  hath  prepared.  But  everie  reasonable  man  know- 
eth  what  difference  there  is  betwixt  the  cause  and  the  effect. 
Election  (in  which  I  include  the  Free  grace  and  favor  of  God) 


ratio 


ON  PREDESTINATION.  157 

is  the  fountaine  frome  which  springeth  faith,  and  faith  is  the 
mother  of  all  good  workes.  But  what  foolishnes  were  it  there- 
fore to  reason :  "  My  workes  are  the  cause  of  my  faith,  and  my 
faith  is  the  cause  of  my  Election."  Thus  gently  I  put  you  in 
mynd  with  greater  reverence  and  circumspection  to  interpret 
and  applie  the  sacred  Word  of  God.     Thus  ye  proceede. 

The  Adversarie.  tjesist 

Sec  HON. 
Their  fourth  argument,  "Hath  not  the  potter  power  over  the  clay,  even  of  l- 
the  same  lompe  to  make  one  vessel  imto  honor,  and  another  unto  dishonor." 
Of  this  they  inferre,  that  God  hath  ordeined  and  made  some  to  salvation,  and 
some  to  destruction  and  damnation.     But  for  the  more  perfect  understanding 
of  this  place,  afore  thow  go  any  further,  reade  the  xviii.  chapter  of  Jeremie, 
and  thow  shalt  perceave  this  to  be  the  meaning :    As  the  potter  hath  the  clay 
in  his  hand,  so  hath  God  all  men  in  his  power;  and  as  the  potter  Lreaketh 
the  vessel  wherin  is  found  an  incurable  faulte,  so  God  destroieth  the  man  in 
whom  there  is  found  obstinate  wickednes  which  can  not  be  amended.     It  is   2. 
not  the  meaning  of  this  place,  that  God,  without  any  just  cause,  doeth  make 
any  man  to  destruction.     For  as  the  potter  maketh  no  vessel  to  breake,  yet   3. 
notwithstanding  he  may,  but  he  will  not  lose  both  his  clay  and  his  labor,  but 
onely  breaketh  such  as  will  not  frame  to  be  good,  notwithstanding  he  made 
them  to  be  good ;  as  everie  good  artificer  wold  his  work  were  good  ;  so  God    4. 
created  no  man  to  lose  him,  but  onely  loseth  them  which  will  not  be  good 
whom  he  created  to  be  good:  as  the  Lord  saieth,  "I  planted  thee  a  noble  Rom.  9. 
vyne  and  a  good  roote,  whose  sede  is  all  faithfull,  how  art  thow  then  turned 
into  bitter,  unfrutefuU,  and  strange  grapes?"     God  wold  all  men  were  good, 
and  that  all  men  should  be  saved;  forasmuch  as  He  is  good  himself,  and  all 
that  he  maketh  is  good.     But  as  the  potter  maketh  of  the  same  clay,  some   5. 
vessels  to  serve  at  the  table,  some  in  the  kitchen  or  in  the  privey ;  so  God  hath 
some  men  to  be  in  the  bodie  of  Christ,  as  eies,  eares,  and  hands,  as  Princes, 
Prophetes,  Apostles ;  some  to  be  as  fete  and  other  secrete  partes,  as  laborers, 
and  other  of  the  inferior  sorte,  for  whom  he  hath  not  bestowed  so  many  and 
so  excellent  gyftes ;  yet  must  thow  understand,  that  it  is  not  all  one  thing  to    6. 
be  made  to  be  broken,  and  to  be  made  tounhonest  uses:   Everie  vessel  which 
is  evill  is  broken,  whether  it  be  made  to  honest  or  dishonest  uses ;  yea,  thogh 
it  were  made  of  gold  ;   and  as  it  appereth  plainely  in  Jeremie,  where  tiie 
Lord  saieth  so,  "Thogh  Conias,  the  son  of  Joacim,'  King  of  Juda,  weie  the 
signet  of  my  right  hand,  yet  will  I  pluck  him  of:"  and  therafter,  "This  man 
Conias  shalbe  lyke  an  image  robbed,  and  torne  in  peces."     Hath  a  man  any 

'  In  our  version,  "  Coniah  the  son  of  Jehoiakim." 


158  ON  PREDESTINATION. 

7.  thing  appointed  for  a  more  honest  use  then  his  signet  1  yet  seest  thow,  that  if 
it  become  noght  it  shall  be  broken  and  distroied.  Againe,  everie  good  ves- 
sell,  whether  it  be  made  to  honest  or  dishonest  uses,  it  is  kept,  and  not  broken. 
Aske  the  potter,  and  he  shall  answer  thee,  that  he  will  be  lothe  to  break  any 
vessell ;  but  if  any  chance  to  be  naught,  he  sheweth  his  power  in  breaking  of 
it.  Ask  the  husban  Jman,  and  he  shall  answer  thee,  that  he  planted  no  frute 
tree  to  be  barren ;  but  if  it  chance  to  be  barren,  he  cutteth  it  doune,  and  plant- 
eth  another  in  steede  of  it.  Ask  the  magistrate,  and  he  shall  answer  thee, 
that  it  is  not  his  will  to  kill  any  of  his  subjects,  for  he  wold  that  they  were  all 
good ;  but  if  any  becom  a  theif  and  murtherer,  he  sheweth  his  power  even 
over  him  in  killing  him.  Even  so  saith  God,  "I  will  not  the  death  of  the 
sinner,  but  rather  that  he  converte  and  live."     I  will  not  that  any  man  be 

8.  evill,  and  therefor  I  forbyd  all  evil ;  but  if  any  man,  contrarie  to  my  com- 
manderaent  and  will,  of  his  own  free  choise  and  mynd,  refuse  the  good  which 
he  might  have  accepted,  and  doeth  the  evill  which  he  might  have  left  undone, 
then  do  I  shewe  my  power  over  him,  in  that  I  cast  him  away  like  the  shardes 
of  a  naughtie  pott,  which  serveth  to  no  good  use. 

Answer. 
Why,  for  the  more  perfect  understanding  of  Paules  mynd, 
any  man  should  rather  read  the  wordes  of  Jeremie,  written  in 
the  xviii.  chapter  of  his  Prophecie,  then  the  wordes  written  in 
xlviii.  chapter  of  the  Prophete  Isaiah,  I  see  no  just  cause.  For 
jeremr^"*^  plaino  it  is,  that  the  Prophete  Jeremie  in  that  place  hath  no 
respect  to  God's  eternal  Election.  He  disputeth  not  why  God 
hath  appointed  in  his  eternal  counsell  some  to  lief  and  some  to 
death,  but  reteineth  himself  within  the  limits  and  boundes  of 
the  mater  which  then  he  intreated  :  Which  was  to  assure  the 
Jewes,  that  God  would  eject  them  from  that  same  land  which 
to  Abraham  he  had  promised,  and  had  given  to  his  posteritie, 
and  yet  wold  he  preserve  them  to  be  a  people  such  as  he 
thoght  good.  This  doctrine  was  strange,  and  to  many  incre- 
dible. For  it  appereth  to  repugne  to  God's  pi'omise,  who  had 
pronounced,  that  to  Abraham  and  his  seede  he  wold  give  that 
land  for  ever.  Much  trouble  and  contradiction  (as  may  be 
seen)  did  the  Prophete  suft'er  for  the  teaching  and  affirming 
this  former  doctrine.  And  therefor  it  pleased  the  mercie  and 
wisdom  of  God,  by  dyvers  meanes,  to  strengthen  and  confirme 


ON  PREDESTINATION.  1S9 

him  in  the  same.  Amongest  which  this  was  one,  that  com- 
manding him  to  go  downe  to  a  pQtter's  house,  he  promised  to 
speak  with  him  there;  that  is,  to  give  unto  him  further  know- 
ledge and  revelation  of  his  will:  who  when  ho  came,  found  the 
potter,  as  is  written,  making  a  clay  pott  upon  his  rote  and  turn- 
ing whele;  which  pot  in  his  presence  did  break,  but  the  potter 
immediatly  gathering  up  the  pot  sherdes,  did  fashion  and  forme 
it  anew,  and  made  it  another  vessell,  even  as  best  pleased 
him.  And  then  came  the  worde  of  the  Lorde  upon  the  Pro- 
phete,  saying,  "  May  I  not  do  unto  you,  O  house  of  Israel,  even 
as  this  potter  doeth?  Behold,  ye  are  in  my  hand,  O  house  of 
Israel,  even  as  the  clay  is  in  the  hand  of  the  potter.""  By 
which  fact  sene,  and  wordes  after  heard,  w^as  the  Prophet  more 
confirmed  in  that  which  before  he  had  taught,  to  witt,  that 
God,  for  just  causes,  wold  destroy  and  break  downe  the  estate 
and  policie  of  that  common  welthe,  and  yet,  nevertheles,  wold 
repair  and  build  it  up  againe,  to  such  an  estate  as  best  pleased 
his  wisdome;  as  the  sequele  did  declare.  For  that  great  multi- 
tude, corrupt  with  sin,  he  brak  downe,  dispersing  and  scattering 
them  amongest  diverse  nations;  and  yet  after,  he  did  collect 
and  gather  them  togither,  and  so  made  them  a  people,  of 
whome  the  head  of  all  justice,  Christ  Jesus,  did  spring. 

But  what  hath  this  to  do  with  the  eternall  Election  of  God,  To  prove  this, 

may  be  adduced 

by  the  which  he  hath  Elected  some  to  life  everlasting,  whom  fje'si  chapter 

J  c  ofJeremie. 

our  Apostle  calleth  "vessels  of  mercie,"  and  hath  left  others  in 
their  own  cori'uption  and  perpetuall  condemnation?  And  so,  I 
say,  because  that  Jeremie  intreateth  one  thing,  that  is,  a  tem- 
porall  punishment  and  the  mutation  which  shortly  should 
folowe  in  Jerusalem,  and  the  Apostle  intreateth  another,  as 
before  is  said;  the  one  can  be  no  exposition  to  the  other,  but 
rather  the  Apostle  hath  respect,  or  at  least  alludeth  to  the 
saying  of  Isaiah,  which  thus  speaketh  :  "  Wo  to  be  to  him  that  isaiah45. 
striveth  with  his  Maker!  the  vessel  of  clay  with  the  potter 
of  clay.  Shall  the  clay  say  to  his  potter.  What  makest  thow?" 
In  which  wordes  (as  before  we  have  more  largely  spoken)  the 


160 


ON  PREDESTINATION. 


God  (loeth  wron; 
to  none  of  his 
creatures,  how- 
soever he 
maketh  them. 


Prophete,  and  the  Apostle  folowing  his  phrase,  represseth  the 
pryde  of  man,  who,  compared  to  God,  is  much  more  inferior  to 
his  Majestie  then  clay  compared  to  the  potter.  For  God  hath 
created  and  made  man  when  he  was  not,  which  thing  the  potter 
did  not  to  the  clay  of  which  he  maketh  the  diversitie  of  pottes; 
and  therefor  of  right  hath  God  more  power  over  man  then 
hath  the  potter  over  clay.  This  I  doubt  not  to  be  the  mynd 
of  the  Holie  Ghost  in  both  the  places.  In  which  similitude  is 
further  to  be  considered,  that  as  the  potter  doeth  no  injurie  to 
the  clay,  what  forme  soever  he  giveth  it,  (for  the  mater  and 
substance  of  it  he  doeth  not  change,)  so  doeth  not  God  wrong 
to  the  verey  reprobate,  whom  he  prepareth  to  be  vessels  of 
wrath,  for  that  are  they  of  nature.  Where  that  ye  say,  that 
it  is  not  the  meaning  of  this  place,  that  God,  without  all  just 
causes,  doeth  make  anie  man  to  destruction;  none  of  us  doeth 
hold  the  contrarie,  for  we  affirme  that  the  causes  of  reprobation 
are  most  just;  but  yet  we  say,  that  they  are  incomprehensible 
to  man. 

That  ye  give  to  God  no  greater  power,  nor  none  other  will, 
then  to  your  "good  artificer,""  consider  with  yourself,  how  undis- 
cretely  ye  matche  His  eternal  Godhead  (whose  power  is  infi- 
nite, and  whose  determined  will  no  creature  can  resist)  with 
creatures  that  be  but  impotent,  unwise,  and  often  disappointed 
of  their  purpose  and  will.  Trew  it  is,  that  no  artificer  willingly 
wold  lose  his  clay  and  labore,  but  is  compelled  to  break  those 
that  be  faultie.  But  this  procedeth  partly  frome  his  ignorance, 
who  did  not  before  know  and  see  the  fault  which  was  in  the 
matter;  and  pai^tly  of  his  impotencie,  who  can  not  at  his  will 
otherwies  remedic  the  faultie  vessell,  but  onely  by  breaking  the 
same.  But  dare  ye,  or  will  ye,  impute  upon  God  those  imper- 
fections? So  ye  seme  to  do,  for  this  ye  write:  "  So  God  created 
no  man  to  lose  him,  but  onely  loseth  them  that  wold  not  be 
good  whom  he  created  to  be  good ;  as  the  Lord  saieth,  I 
planted  thee  a  noble  vyne."" 

The  cheif  end  of  mannes  creation,  we  have  before  declared 


ON  PREDESTINATION.  IGl 

to  be  the  glorie  of  God;  which  if  you  can  not  see  shine  in  the 
just  condemnation  of  the  reprobate,  accuse  your  blindnes. 
That  God  created  the  reprobate  to  the  day  of  destruction, 
Salomon  affirmeth,  as  often  before  is  said.  But  that  he  was 
created  to  be  good,  that  will  not  the  wordes  of  the  Prophete, 
which  ye  adduce,  prove;  for  in   that  place  there  is  no  mention  Another  place 

....  .  °f  Jeremy  ex- 

made  of  creation,  but  of  plantation,  which  is  a  thing  far  different  plained. 
from  creation.  The  substance  which  was  before  is  planted, 
that  by  manuring  and  travale  of  the  planter  it  may  be  better; 
but  creation  importeth  the  being  of  the  substance  which  before 
was  not.  And  so  the  Prophete  in  this  place,  which  ye  alledge 
to  prove  that  God  created  all  men  to  be  good,  meaneth  no  such 
thing,  but  onely  rebuketh  the  Israelites,  who,  long  after  their 
creation,  were  planted  by  the  hand  of  God,  and  were  continualy 
watered  by  his  Prophetes,  and  yet  did  they  bring  furth  no  bet- 
ter frute.  How  that  God  wold  all  men  were  good,  and  also 
that  all  men  should  be  saved,  we  shall,  God  willing,  after  speak. 
How  that  God  remaining  good  for  ever,  man  his  creature  fell 
frome  his  original  goodnes,  I  have  before  spoken,  and  will  not 
now  trouble  the  reader  with  the  repetition  of  the  same. 

In  the  difference  which  ye  make  betwixt  the  vessels  which  Tothes. 
the  potter  maketh,  some  to  serve  the  table,  and  some  the 
kitching,  or  privie,  of  which  he  breaketh  none  but  such  as  be 
faultie,  ye  utterly  disagree  from  the  mind  and  plaine  wordes  of 
the  Holie  Ghost.  For  S.  Paul  calleth  not  the  vessels  of  honor, 
Princes,  or  Prophetes,  and  Apostles;  and  the  vessels  of  dis- 
honour, the  laborers  and  inferior  sort  of  men:  but  the  one  he 
calleth  the  vessels  of  mercie,  and  the  other  he  calleth  the  ves- 
sels of  wrath.    The  one  he  feareth  not  to  affirme  to  be  prepared  what  s.  Paui 

ii'ii  'ii  •      ^  p  /~i      ^    Meaneth  by  ves- 

and  ordemed  to  destruction,  that  the  severe  ludgement  ol  God  seis  of  honor  ana 

'  ■'       °  dishonor. 

against  sinne  may  appere  in  them;  the  other  to  be  prepared  to 
glorie,  that  the  riches  of  his  mercie  may  be  praised  for  ever. 
This  plaine  simplicitie  will  not  the  Apostle  recant,  neither  yet 
thereof  (God  assisting  us)  will  we  be  ashamed,  how  so  ever  ye 
rage  and  blaspheme  the  veritie.     And  this  I  say,  that  your 

VOL.  V.  L 


162  ON  PREDESTINilTrON. 

difference  betwixt  honest  and  unhonost  vessels,  and  betwixt 
those  that  shalbe  broken  and  not  be  broken,  is  altogether  be- 
sides the  purpose  of  the  Apostle.  And  so  of  Conyas,  son  of 
Joacini,  ye  can  prove  no  more  but  that  God  wold  deprive  him 
frome  his  kingdome,  and  frome  the  seat  of  David,  in  which  un- 
worthelie  he  did  reigne.  If  he  was  the  reprobate,  then  althogh 
he  was  King,  yet  was  he  the  vessell  of  dishonor;  for  these 
wordes,  "Althogh  he  were  the  signet  in  my  right  hand,"  are  not 
spoken  to  declare  that  in  very  dede  he  was  the  signet  in  the 
hand  of  God,  but  are  spoken  against  the  foolish  presumption 
of  him,  and  of  the  Jewes,  which  living  most  wickedly,  did 
yet  nevertheles  brag,  and  boast  that  God  could  not  leave  the 
seat  of  David  voide,  but  that  one  of  his  seede  must  for  ever 
sit  on  it. 

And  this  is  evident,  if  the  text  be  well  marked.  For  where 
he  saieth,  "  Althogh  he  were  the  signet,"  he  sufficiently  declar- 
eth  that  so  he  was  not;  and  so  I  say  that  those  wordes  prove  no- 
thing of  your  purpose.  For  first  must  ye  prove,  that  because 
he  was  a  King,  therefor  he  was  a  vessell  of  honor,  in  such  sense 
as  S.  Paul  speaketh.  And  secondarely,  ye  must  prove,  that  he 
was  Elected  to  the  life  everlasting,  because  it  is  said,  that  al- 
beit he  were  a  signet  in  the  right  hand  of  God,  yet  should  he 
be  plucked  of:  which  by  plaine  Scriptures  to  do,  will  be  more 
then  hard  for  you,  how  so  ever  that  ye  brag,  that  ye  will  prove 
all  your  purpose  by  Scriptures.  Where  ye  send  us  to  ask  of 
the  potter,  of  the  husband  man,  and  of  the  magistrate,  if  any 
of  them  wold  willingly  break  his  vessell,  plante  a  tree  to  be 
barren,  or  kill  any  of  his  subjects;  we  send  you,  as  befor,  to 
ask  counsel  at  the  plaine  Scriptures,  whether  that  in  God 
there  is  not  a  greater  knowledge,  greater  power,  and  a 
justice  more  perfect,  althogh  it  be  incomprehensible  to  our 
dull  senses,  then  that  their  is  in  the  potter,  husband  man,  or 
magistrate. 

How  that  God  will  not  the  death  of  the  sinner,  but  rather 
that  he  may  converte  and  live,  we  shall  shortlie,  God  willing, 


ON  PREDESTINATION.  163 

after  speak.    And  therefore  omitting  that  which  indigestly  you 
heape  togither,  I  precede  to  that  which  foloweth. 

The  Adversarie.  the  22d 

Seciio.v. 
Where  ye  replie  with  that  it  lieth  not  in  mannes  will  or  ronning,  but  in  the   1. 
mercie  of  God,  I  answer,  by  the  same  sentence  that  ye  may  both  will  and 
ronne ;  which  is  contrarie  to  your  whole  purpose  and  doctrine :  and  yet,  saith 
the  Apostle,  our  salvation  dependeth  of  the  mercie  of  God,  for  it  is  his  free 
gift.     The  Gentiles,  which  for  their  wickednes,  were  reject  of  God,  in  vaine 
should  they  either  will  or  ronne,  without  God  extended  his  mercie  towardes 
them,  as  he  doeth  now  presently.    Lyke  as  on  the  other  side,  the  Jewes,  which 
for  their  sinnes  be  now  abject,  in  vaine  should  they  either  will  or  ronne,  with- 
out it  pleased  God  to  extend  his  mercie  over  them,  as  he  shall  do  after  that 
the  fulnes  of  the  Gentiles  be  come  in,  as  witnesseth  Paul,    For  there  we  must  Rom.  il. 
understand,  that  when  it  pleased  God  to  oiFer  us  his  mercie,  yet  without  we 
both  will  and  ronne,  we  shall  not  obtein  the  reward  ;  notwithstanding,  neitlier   ?, 
for  our  willing  or  ronning  are  we  worthie  to  receave  salvation,  for  it  is  the 
free  gift  of  God,  which  he  giveth  to  us  onely  for  his  own  mercies  saik.     God   3. 
offered  salvation  to  Jerusalem,  not  for  the  deserving,  but  of  his  mercie;  yet 
obteined  they  not  salvation,  because  they  wold  neither  will  nor  ronne.     As 
Christ  saith,  "  How  often  wold  I  have  gathered  thy  children,  as  the  hen  doeth 
her  chekens,  and  thow  woldest  not !"  so  the  Scribes  and  the  Phariseis  made  4. 
the  counsell  of  God  towardes  them  of  none  effect,  for  they  dispised  it:  God's   5. 
will  was  to  save  them,  but  they  wold  neither  will  nor  ronne,  but  kepe  still 
their  old  passe;'  so  they  perished.     Wherefor  unto  our  salvation  is  required  Godcontinew 
chiefly  the  mercie  of  God,  as  the  onely  sufHcient  and  the  efficient  cause  there-  fession. 
of,  whereby  we  being  unworthie  and  his  eanemies,  be  reconciled  and  receaved 
unto  the  fellowship  of  the  saintes.    Secondly,  is  required  that  we  both  will  and 
ronne,  not  as  the  cause,  but  rather  as  the  effect  and  frute  of  our  reconciliation, 
declaring  our  selves  to  be  thankfuU  for  the  benefits  which  we  have  freely 
without  our  merits  receaved;  otherwise  the  kingdom  shalbe  taken  from  us 
againe,  and  geveu  to  such  as  shall  both  will  and  ronne,  bringing  forth  the 
fruites  thereof. 

Answer. 
Your  ancient  father  Pelagius,  conjured  ennemie  to  the  free 
grace  of  God,  did  bragge  and  boast,  as  you  do,  that  in  man 
there  was  a  will  and  a  ronning.  But  the  probation  of  both  is 
one;  that  is  to  say,  your  affirmation  must  suffice  for  auctoritio. 
You  boldly  write,  that  of  those  wordes  of  the  Apostle,  "  Nei- 
'  "Passe,"  in  edit.  1591,  "pace." 


164 


ON  PREDESTINATION. 


To  the  2. 


To  the  4. 


\P 


4 


I 


ther  it  is  of  him  that  willeth,  neither  yet  of  him  that  ronneth, 
but  of  God  having  mercie,""  it  is  plaine  that  "we  bothe  will  and 
ronne."  But  how  is  this  proved  ?  Your  long  discourse  (in 
which  it  semeth  that  ye  have  forgotten  yourself)  proveth  no 
part  of  your  purpose.  For  the  question  is  not,  What  either 
the  Jew  or  the  Gentill  doeth  (I  mean)  after  they  have  receaved 
the  grace  of  God;  for  then  we  confesse  that  they  have  (yet 
not  of  themselves)  a  will  and  studie  to  walk  in  godlines:  but 
the  question  is,  Whether  this  will  and  studie,  which  now  by 
grace  they  have  receaved,  was  anie  cause  of  their  Election;  the 
contrarie  whereof  we  have  before  proved.  We  do  not  imagine 
the  faithfull  raembres  of  Ohristes  bodie  to  be  stockes  or  stones 
insensible,  without  will  or  studie  of  godlines;  but  we  affirme 
that  it  is  God  that  worketh  in  us  the  good  will  and  the  good 
thought,  for  of  ourselves  we  are  not  sufficient  to  think  one 
good  thought.  We  further  affirme,  that  except  with  all  humi- 
litie  the  free  grace  offered  with  thankes  giving  be  receaved, 
that  they  serve  nothing  to  the  salvation  of  the  contemners. 
But  therewith  we  adde,  that  it  is  God  onely  who  taketli  away 
the  stonie  and  stubborne  heart,  and  giveth  to  us  a  fleshie  heart; 
in  which  He  by  the  power  of  his  Holie  Spirit  writeth  his  law, 
maketh  us  to  walk  in  his  wayes,  draweth  us  to  his  Sonne  Christ 
"Jesus,  giveth  us  into  his  protection:  I  mean,  as  faith  assureth 
us  in  our  conscience,  and  so  we  acknowledge  God  alone  by 
*  Christ  Jesus  his  Sonne  to  be  the  beginning,  the  middes,  and 
the  end  of  our  sanctification,  godlie  life,  and  salvation.  I,  for 
my  part,  do  yet  againe  praise  God  that  his  veritie  is  of  that 
strength,  that  somtymes  it  will  compell  the  verie  ennemies  to 
bear  testimonie  to  it.  And  I  pray  God  to  retein  you  in  that 
mynd,  that  unfeanedly  you  may  beleve  and  confess,  that  what 
vertues  or  good  motions  that  ever  be  in  you,  be  the  onely  effects 
or  fmites,  as  ye  call  them,  of  your  reconciliation,  and  neither 
cause  of  your  Election  nor  yet  of  your  Justification. 

That  Jerusalem  and  the  Scribes  refused  grace,  and  therefor 
justly  were  condemned,  we  consent  with  you  ;  but  that  ever  it 


ON  PREDESTINATION.  166 

was  the  eternall  counsell  and  will  of  God  to  give  them  life 
everlasting,  that  we  constantly  deny.  Our  reasons  we  have 
before  alledged,  and  after  will  have  occasion  to  repeate  some 
againe.     And  therefor  we  precede.     Thus  ye  write : 

The  Adversarie.  TnE23i 

Sec  no. \ 
Here,  with  great  vehemencie,  ye  alledge  these  wordes  of  Paule,  "Who  hath   l. 
bene  able  to  resist  his  will  ?"  of  which  saying  ye  inferre  that  God,  without  any 
cause  knowen  to  us,  hath  reprobated  and  damned  many,  against  which  will 
no  man  can  resist.     Tliese  wordes  did  Paule  write,  because  he  did  foresee, 
that  of  his  former  sainges  some  develish  disposed  persons  wold  take  occasion 
to  burden  God  with  unrighteousnes,  as  ye  do,  making  him  the  author  of  evil: 
for  ye  say,  that  God  hath  a  secret  will  whereby  he  willeth  the  most  parte  of  2. 
the  world  to  be  condemned  j  which  will,  because  it  can  not  be  resisted,  there- 
for of  mere  necessity,  by  the  immutable  decree  of  God,  so  many  do  perish. 
Further,  ye  this  affirming  God  to  be  the  cause  of  damnation,  onely  because   3. 
it  so  hath  pleased  him,  ye  cause  many  other  to  burst  owt  and  say,  "  Sithe  his 
will  and  pleasure  no  man  is  able  to  resist,  let  him  lay  it  on  himself,  and  not 
to  us,  if  any  sinne  be  committed."     And  surely  for  my  parte,  were  it  not  I 
abhorre  your  horrible  doctrine,  wherwith  ye  cruelly  affirme  God's  ordinance 
to  be  the  cause  of  damnation,  I  wold  not  medle  further  in   this  mater,  but 
with  reverence  behold  the  workes  of  God  :  forasmuch  as  I  see,  thankes  be  to 
God,  no  work  of  God  wlierin  his  mercie  doeth  not  clerely  shyne.     But  if  your  4. 
saying  were  true,  then  were  his  workes  full  of  crueltie,  miserie,  damnation 
and  destruction.     Now,  as  touching  this  saying,  "  Who  is  able  to  resist  his   5. 
will?"  we  must  learne  what  is  God's  will.     If  you  ask  the  Lord,  he  will  an- 
swer you,  "  It  is  not  my  will  that  any  man  sinne,  neither  is  it  my  will  that 
the  sinner  die,  but  rather  that  he  amend  and  live;  but  if  he  will  not  amend, 
but  coutinew  in  sinne,  him  will  I  puuishe,  and  him  may  I  also  punishe,  having 
power  above  all  men,  as  the  potter  over  the  clay."     Wherefor,  when  any  man 
suff'ereth  justly  for  his  trespasse,  he  oght  not  to  accuse  God,  and  say,  "  Who 
can  resist  his  will!"  as  God  wold  absolutely  the  destruction  of  his  creatures,  as 
ye  teach.    God  will  all  men  to  repent  and  amend;  and  also  that  they  who  will   6. 
not  repent  and  amend  be  punished.    This  His  will  is  just  and  full  of  mercie, 
against  which  will  is  no  man  able  to  resist;  for  either  must  they  repent  and 
amend,  or  els  they  must  suff"er.     As  the  potter  wold  gladly  make  of  his  clay    7. 
a  good  vessel),  but  if  it  will  not  frame  he  breaketh  it  and  casteth  it  away;  and 
as  the  King  wold  all  his  subjects  to  be  obedient  unto  his  lawes,  yet  the  un- 
worthiest  slave  in  his  dominion  hath  power  to  break  the  Kinges  lawes;   not- 
withstanding, when  he  suffereth  for  his  off'ence,  the  Kinges  will  is  fulfilled :   8. 
even  so,  though  God  both  willeth  and  commandeth  us  to  observe  his  law,  yet 


J66  ON  PREDESTINATION. 

have  we  power  to  offend  against  the  former  parte  of  his  will,  otherwise  we 
should  all  observe  the  will  of  God  and  be  saved,  and  so  should  there  be  no 
reprobate;  but  when  for  our  disobedience  we  be  punished,  the  will  of  God 
is  fulfilled;  which  will  is  both  good  and  just,  and  therefor  ought  no  man  to 
accuse  it  and  say,  "Who  is  able  to  resist  his  will?"  no  more  then  clay,  when 
it  framed  not  to  be  a  good  vessell,  doeth  accuse  the  potter  of  breaking  it. 

Answer. 

Ye  be  not  able  to  prove,  that  in  any  vehemencie  we  alledge 
those  wordes  of  the  Apostle  in  other  sentence  then  he  wrote 
them ;  for,  all  praise  and  glorie  be  unto  God  the  merciful!  giver, 
we  have  not  so  litle  profited  in  the  schoolo  of  Christ  Jesus,  that 
we  wold  wrest  the  wordes  of  the  Holie  Ghost  to  a  contrarie 
sense.  We  are  not  ignorant  that  the  Apostle  pronounceth 
these  wordes  in  the  person  of  carnall  men,  who,  hearing  that 
God  hath  mercie  upon  those  that  he  will,  and  that  also  he 
maketh  hard-hearted  such  as  he  will,  do  storm  and  furiously 
crye,  "  Wherefor  then  doeth  he  complain?  Who  is  able  to  resist 
his  will  V  '  These  wordes,  I  say,  do  we  not  urge  to  prove  our 
doctrine;  for  where  we  affirme,  that  the  onely  will  of  God  is  the 
perfect  reule  of  all  thinges  which  be  done,  and  are  to  be  done, 
in  heaven  and  in  earth,  we  build  our  doctrine  upon  evident 
testimonies  of  the  Scriptures,  and  upon  the  chief  prmcipalles 
of  our  religion  and  faith.  David  and  Isaiah  do  both  aggree, 
that  our  God,  who  dwelleth  in  heaven,  doeth  whatsoever  he  will 
in  heaven  and  in  earthe;  that  he  formeth  light,  and  doeth 
creat  darknes,  that  is,  giveth  aswel  prosperitie  as  adversitie. 
Daniel  affirmeth,  that  the  supreme  God  distributeth  kingdomes 
as  best  seemeth  to  his  wisdom;  and  Salomon  doeth  witnes, 
that  against  the  Lord  there  is  no  counsell  can  prevaile.  The 
necessarie  principalles  of  our  faith  do  teach  us,  that  as  in  God 
there  falleth  no  ignorance,  so  in  him  there  is  no  irapotencie. 
He  doeth  not,  as  it  were  in  suspense  and  doubt,  behold  the 
event  and  chance  of  things,  ronning  after  to  soke  remedie;  but 
that  in  wisdom  hath  he  disposed  all  thinges;  willing  nothing 
which  he  may  not  and  doeth  not  bring  to  passe,  in  time,  accord- 


ON  PREDESTINATION,  167 

ing  to  Ills  eternall  purpose;    and  working  nothing  which  is 
not  most  just,  hovvbeit  the  causes  thereof  be  hidde  frome  us. 
Of  these  and  many  mo  Scriptures  and  necessarie  principalles 
of   our    faith    do    we   grounde    our    doctrine,   and    not    upon 
that  one  place,  spoken  in  the  rebuke  of  the  stubborn  and  re- 
belHous  disputers  with  God.     Ye  burden  us,  that  we  accuse  Tothe2. 
and  make  God  to  be  the  author  of  evill  and  the  cause  of  dam- 
nation*  that  we  cause  many  bregt  owt  and  say,  "-Since  his  to  the  3. 
will  and  pleasure  no  man  is  able  to  resist,  let  him  lay  it  on 
himself,  and  not  to  us,  if  any  sinne  be  committed."     And  last  Tothe4. 
ye  affirme,  that  if  our  sainges   be  true,  that  then  are  God's 
works  full  of  crueltie,  miserie,  damnation,  and  destruction.  And 
so  of  two  thinges  ye  accuse  us,  and  the  thirde  ye  affirme  in- 
evitably to  folow  of  our  doctrine,  if  it  be  true. 

Hereafter,  I  will  not  greatlie  labor  to  confute  thy  arguments ;  Answer. 
which  is  a  thing  most  easie  even  to  any  godlie  man,  howbeit  he 
had  never  sene  arte  nor  studied  the  same.  But  seing  that 
thow  and  thy  most  pestilent  Sect  be  not  content  maliciously  to 
sclander  those  that  in  such  a  case  be  most  innocent,  but  that 
also  with  most  impudent  mouthes  ye  vomite  furth  your  horrible 
blasphemies  against  God's  Majestie,  I  will  most  earnestlie  and 
most  unfeanedlie  require  of  all  Reulers,  Princes,  Magistrates, 
and  Governors,  who  in  the  fear  of  God  do  reule  above  their 
subjects,  that  as  they  will  answer  in  the  presence  of  the  Lord 
Jesus  for  the  administration  of  justice  committed  to  their 
charge,  that  indifferently  they  judge  betwixt  you  and  us ;  to 
witt,  that  if  we  can  evidently  be  convicted  of  those  crymes 
which  ye  most  maliciously  and  most  unjustly  lay  to  our  charge, 
that  then  judgement  without  mercie  be  executed  against  us. 
But,  and  if  ye  fail  in  your  probation,  and  also  if  ye  can  not 
prove  crueltie  to  be  in  God's  workes,  supposing  that  our  doc- 
trin  remaine  (as  that  it  is)  trew  and  stable,  that  then  such 
order  may  be  taken  for  repressing  of  your  venomous  tongues, 
that  neither  ye  be  permitted  thus  openly  to  blaspheme  God's 
Majestie,  neither  thus  maliciously  to  sclander  innocentes,  and 


168 


ON  PREDESTINATION. 


Libpi-  de  sterna 
Dei  Prsedestiua- 
tione. 


I 


to  offend  the  eares  of  all  godlie  hearers.  And  to  the  end  that 
men  shall  not  think  that,  being  at  this  time  accused,  we  beginne 
to  devise  new  defenses  or  excuses  of  ourselves,  I  will  faithfully 
and  simply  bring  furth  of  the  works  (as  somewhat  I  have  done 
before)  of  that  singular  instrument  of  Christ  Jesus  in  the  glorie 
of  his  Gospell,  John  Calvin,  such  sentences  as  shall  make  plaine 
to  all  men  what  our  opinion  is  of  God,  of  the  fall  of  man,  of 
the  wonderous  work  of  our  redemption,  and  of  the  most  just 
rejection  and  damnation  of  the  reprobat. 

'•  Thus  (saieth  he)^  dependeth  the  perdition  of  the  reprobate 
upon  the  Predestination  of  God,  that  the  cause  and  the  mater 
is  altogither  found  in  them.  The  first  man  fell,  because  the 
Eternall  judged  it  expedient.  Why  he  judged  it  we  know  not, 
yet  certain  it  is  that  he  so  judged  it,  not  but  that  he  saw  the 
glory  of  his  name  thereby  to  be  illustrate.  When  that  thow 
doest  heare  the  mention  of  God's  glorie,  there  also  remembre 
thow  justice  to  be;  for  of  necessitie  it  is,  that  just  must  that 
be  which  deserveth  praise.  Man  therefore  falleth  (God's  pro- 
vidence so  ordeining);  but  yet  he  falleth  by  his  own  fault. 
For  God  of  short  time  before  had  pronounced,  that  all  which 
he  had  made  were  very  good.  From  whence  then  came  such 
wickednes  to  man,  that  he  so  traitorously  declyned  from  his 
God  ?  Lest  that  it  might  have  bene  through  that,  that  it  pro- 
ceded  frome  the  creation,  God  approved  by  his  own  commen- 
dation whatsoever  he  had  made.  Therefor  did  man  corrupt  by 
his  own  malice  that  pure  and  clean  nature  which  from  God  he 
had  receaved;  and  by  his  fall  he  drew  his  ^hole  posteritie  to 
perdition.  Therefor  let  us  rather  behold  the  evident_.causej)f 
damnation  in  the  corrupt  nature  of  mankind,  then  that  we 
shall  pretend  to  searche  it,  being  hid,  and  utterly  incompre- 
hensible, in  the  Predestination  of  God.  Neither  yet  let  us  be 
ashamed  so  far  to  subject  the  capacitie  of  our  understanding 
to  the  incomprehensible  wisdom  of  God,  that  in  manie  of  his 
mysteries  we  acknowledge  and  confesse  ourselves  to  be  igno- 
1  "De  Sterna  Dei  Praedestiuatione,"  &c.     Geuevse,  1552,  12ino. 


ON  PREDESTINATION.  169 

rant.  For  learned  and  blessed  is  the  ignorante  of  those 
thinges,  which  to  understand  and  know  is  neither  lawfull,  nei- 
ther yet  possible  in  this  life.  The  apperance  of  knowledge  in 
such  thinges  is  a  kynd  of  madnes." 

These  be  the  wordes  of  this  most  godlie  writer;  from  whose 
judgement  none  of  us  doeth  dissent  in  this  mater.  For  from 
him  we  must  confesse,  except  that  we  would  in  concealing  the 
trueth  declare  ourselves  to  be  unthankful),  that  we  all  have 
receaved  comfort,  light,  and  erudition,  as  from  God*'s  good 
instrument.     Who  yet  thus  further  procedeth: 

"  There  be  three  thinges  (saietli  he^)  in  this  mater  to  be  con- 
sidered: First,  That  the  eternall  Predestination  of  God,  by  the 
which  he  had  decreed  what  should  become  of  all  mankynd,  (yea, 
and  of  every  man)  even  before  that  Adam  fell,  was  sure  and 
appointed :  Secondly,  That  Adame  for  his  defection  was  justly 
adjudged  to  death:  and  last,  That  in  the  personne  of  him  that 
then  was  lost,  was  damned  his  whole  posteritie.  And  yet, 
nevertheles,  God  did  freely  choose  of  the  same  such  as  upon 
whom  it  pleased  him  to  bestow  the  honor  of  adoption."  And 
yet  after,  in  the  same  place,  he  saieth,  "  When  we  speak  of 
Predestination,  I  have  constantly  taught,  and  this  day  do 
teach,  that  frome  thence  we  oght  to  begin,  that  justly  are  all 
reprobat  left  in  death  who  were  dead  and  damned  in  Adame; 
that  justly  they  perishe  who  by  nature  are  the  sonnes  of 
wrath.  And  therefor,  that  none  hath  cause  to  complein  of 
God's  rigorous  severitie,  seing  that  all  do  bear  the  cause  of 
damnation  within  themselves.  For  if  we  shall  come  to  the 
first  man,  we  shall  find  that  willingly  he  fell;  and  so  by  his  one 
faule^  he  broght  perdition  to  all  his  posteritie.  And  albeit  that 
Adam  fell  not,  but  that  God  both  knew  and  ordeined  the  same, 
yet  serveth  that  nothing,  nether  to  extenuat  and  excuse  his 
crime,  nether  yet  to  wrap  God  in  societie  of  the  same;  for 
alwaies  must  we  looke  to  this,  that  he  spoiled  himself  of  the 

'  "  De    Sterna    Dei   Prade^tiua-  2  "His  one faule,"  in  edit.  1591, "his 

tione,"  &c.,  p.  114.  own  fall." 


170  ON  PREDESTINATION 

rigliteoiisnes  wTiich  he  receaved  from  God ;  that  willingly  he 
made  himselfe  servant  to  sinne  and  to  Sathan;  that  without 
compulsion  he  cast  himself  headlong  in  to  destruction  and 
,  death.  Yet  resteth  one  excuse,  to  witt,  that  he  could  not  avoid 
nor  flie  that  which  was  decreed  by  God,  But  his  voluntarie 
transgression  is  sufficient  to  his  condemnation;  nether  yet  is 
the  secrete  counselle  of  God  the  proper  and  natural  cause  of 
sinne,  but  the  free  and  plaine  will  of  man.  And  therefor,  see- 
ing that  man  findeth  in  himself  the  cause  of  his  miserie,  what 
shall  it  profitt  him  to  seke  it  in  the  heaven  ?  And  after,  albeit 
that  men,  by  long  compassing  about,  purpose  to  delude  them- 
selves, yet  can  they  never  make  themselves  so  brutishe  and 
dull,  but  that  they  shall  fele  the  sense  of  sinne  graven  in  their 
heartes.  Therefore  in  vaine  is  it  that  ungodlines  goeth  about 
to  absolve  man,  whom  his  own  conscience  damneth.  In  so  far 
as  God,  willing  and  knowing,  permitted  man  to  fall,  the  cause 
may  be  secrete  and  hid,  but  unjust  it  can  not  be."  And  yet  he 
further  writeth:^ 

''  This  (saieth  he)  is  to  be  holden  without  all  controversie, 

that  sinne  was  ever  hateful!  to  God;  for  most  rightly  doth 

this  commendation,   wherewith  of  David   he    is  commended, 

The  purpose  of     aggrcc  to  him:   'That  he  is  a  God  that  wold  not  iniquitie,' 

God  in  niauues       -  .  .  ...  i  n    ^^         c  ^   • 

full  but  rather  m  ordemmg  the  lall  oi  man,  his  end  and  pur- 

pose was  good  and  most  right,  frome  the  which  the  name  of 
sinne  abhorreth.  Howbeit,  I  say  that  so  he  hath  ordoined 
the  fall  of  man,  that  I  utterly  denie  him  to  be  the  author  of 
sinne."  Let  the  indifferent  reader  judge  with  equitie,  if  justly 
we  be  accused  of  that  blasphemie  which  so  openlie  we  abhorre. 
But  yet  in  the  same  book,  he  bringoth  furth  a  testimonie  of 

Knchir. ad  Aiigustinc,  wlio  tlius  writcth:  "These  be  the  great  workes  of 

Lauren.,  cap.  1.  "T    .-•    .    ,,       .  i-       \   i  i  •  11    i  •  -n 

God  (saieth  Augustme)  broght  to  passe  in  all  his  wilJes:  and 
so  wisely  broght  to  passe,  that  whill  the  nature  of  Angell  and 
man  had  sinned,  that  is,  had  done  not  that  which  he,  that  is 
God,  wold,  but  that  which  the  self  (meaning  the  creature)  wold; 
"De  ^terua  Dei  Prasdestinatione,"  &c.,  p,  116. 


ON  PREDESTINATION.  171 

yet,  nottheless,  by  the  same  will  of  the  creature  by  the  which 
that  was  done  which  the  Creator  wold  not,  did  he  fulfill  that 
which  he  wold.  He,  being  infinitely  good,  using  well  those  thinges 
that  were  evil,  to  the  damnation  of  them  whom  he  justly  had 
appointed  to  paine,  and  to  the  salvation  of  those  whom  merci- 
fully he  had  Predestinate  to  grace.  In  so  far  as  to  them  per- 
teined,  they  did  the  thing  which  God  wold  not ;  but  as  apper- 
teining  to  God"'s  omnipotencie,  they  might  by  no  meanes  have 
done  that,  for  even  in  that  that  they  did  against  the  will  of 
God,  the  will  of  God  was  done  in  them:  and  therefor  great  are 
the  workes  of  the  Lord  (broght  to  pa8«e  in  all  his  willes),  that, 
by  a  wonderous  and  unspeakable  maner,  that  thing  should  not 
be  done  without  his  will,  that  yet  is  done  against  his  will;  for 
it  should  not  be  done  if  he  did  not  suffer  it.  And  of  a  truth, 
he  suffered  it  not  unwillingly,  but  willingly.""  And  a  litil  be- 
fore. Saint  Augustin  saieth,  "  It  is  not  to  be  doubted  but  that 
God  doeth  weTTTpermitting  those  thinges  to  be  done  which  are 
evil;  for  he  suffered  not  this  but  in  his  just  judgement.  Albeit 
therefor  that  these  thinges  which  be  evill,  in  so  far  as  they  are 
evill,  are  not  good;  yet,  nevertheles,  it  is  good  that  not  onely 
good  thinges  but  also  that  evill  thinges  be;  for  if  that  this  were 
not  good  that  evill  thinges  should  be,  by  no  means  should  they 
be  permitted  to  be  by  the  Omnipotent  Good,  to  whom,  no  doubt, 
it  is  alike  easie,  not  to  suffer  the  thing  which  he  will  not  to 
bo,  as  to  do  that  thing  which  he  will.  Except  we  beleve  this,  the 
beginning  of  our  faith  is  indangered,  by  the  which  we  professe 
ourselves  to  beleve  in  God  the  Father  Almightie,"  &c. 

And  in  the  end,  to  answer  to  these  calumnies  which  ye  have 
taken  furth  of  Pighius,  that  papist,  John  Calvin  concludeth, 
"  If  ever  I  had  said  that  it  came  to  passe  by  the  instruction  or 
motion  of  the  Spirit  of  God,  that  the  first  man  did  alienate 
himself  frome  God,  and  not  that  rather  I  have  in  all  places  de- 
fended, that  man  was  pricked  thereto  by  instigation  of  the 
Devill,  and  by  the  motion  of  his  own  heart,  then  meritably 
might  Pighius  and  his  complices  have  railed  against  me.     But 


172  ON  PREDESTINATION. 

seing  that  I  removing  from  God  the  very  cause  of  the  action, 
do  also  remove  from  him  all  crime,  so  that  man  onely  is  subject 
aswell  to  the  crime  as  to  the  punishment :  wickedly  and  mali- 
ciously is  this  laid  to  my  charge,  that  I  should  say  that  mannes 
defection  and  fall  is  one  of  God's  workes." 

But  yet  lest  that  one  thing  should  appere  to  lacke  of  our 
full  doctrine,  I  will  recite  his  wordes  which  he  writeth  against 
the  Libertines,  in  the  14.  chapter  of  that  worke: 

"  We  do  not  deny  (saieth  he)  but  that  all  thinges  are 
done  by  the  will  of  God,  insomuch,  that  when  wo  declare 
wherefor  he  is  called  (Omnipotent,  we  geve  to  him  an  effec- 
tual! power  in  all  his  creatures;  and  we  teach,  that  as  once 
he  created  the  uuiversall  world,  so  also  that  he  governeth  the 
same ;  and  that  his  hand  is  alwaies  at  the  work,  that  he 
might  kepe  all  thinges  in  their  estate,  and  dispose  them 
after  his  will.  And  to  the  end  that  I  may  expresse  the  same 
Three  mantr       more  cascly,  I  Say,  that  God  is  to  be  considered  three  maner 

waves  (loeth  God  .  . 

woik  in  iiis         of  waies  to  work  in  the  administration  of  his  creatures.    First, 

creatures.  ' 

^\  There  is  an  uniyersall  operation,  by  the  which  he  direct- 
\\y  eth  all  creatures  according  to  the  condition  and  proprietie 
which  he  gave  to  everie  one  when  he  formed  them;  and  this 
government  is  nothing  els  but  that  which  we  call  the  order  of 
Nature:  for  albeit  the  unfaithfuU  know  nothing  in  the  disposi- 
tion'of  the  world  but  that  which  they  see  with  their  eies,  and 
therefor  they  make  Nature  as  she  were  a  goddesse,  to  have  im- 
pire  and  dominion  over  all;  yet  is  this  praise  to  be  given  to 
the  will  of  God,  that  it  onely  doeth  moderat  and  govern  all 
things.  Wherefor  when  we  see  the  sun,  the  moon,  and  the 
sterres  fulfill  their  course,  let  us  understand  that  they  obey 
God,  that  they  execute  his  commandement;  yea,  and  that  they 
are  guided  by  the  hand  of  God.  And  also  when  we  see  the 
course  of  earthlie  thinges,  all  thinges  are  to  be  ascribed  to  God. 
The  creatures  are  to  be  estemed  but  as  instruments  in  his 
hand,  which  he  applieth  to  the  vvoi-k  even  as  pleaseth  him. 
The  Scripture  doeth  often  make  mention  of  this  universall  pro- 


ON  PREDESTINATION.  173 

videncej,  that  we  may  learn  in  all  his  workes  to  give  glorie  unto 
God.  But  chiefly  in  us  doeth  God  commend  this  his  power, 
that  we  shall  know  it  in  ourselves,  to  the  end  that  we  may  be 
purged  of  arrogancie,  which  sodanly  useth  to  arise  in  us,  how 
soon  we  forgett  ourselves  to  be  in  his  handes.  Hereunto  ap- 
pcrteineth  that  which  Paul  said  to  those  of  Athenes,  '  It  is  He 
in  whom  we  live,  are  moved,  and  have  our  being.'  By  the 
which  he  wold  admonish  us,  that  except  God  uphold  us  J)y  his 
hand,  that  unable  it  is  for  us  to  stand  the  least  moment  of 
time;  for  even  as  the  soule  dispersing  her  strengthe  througTie 
the  whole  bodie  moveth  the  membres,  so  are  we  quickened  of 
God,  from  whome  onely  we  obtein  whatsoever  strength  or  power 
we  have.  But  this  universall  operation  of  God  impedeth  not, 
but  that  every  creature  in  heaven  and  in  earth  retein  their 
own  nature  and  qualitie,  and  also  do  folow  their  own  inclina- 
tion. 

"  The  second  maner  by  the  which  God  worketh  in  his  crea- 
tures is.  That  he  appointeth  them,  in  obedience  of  his  goodnes, 
justice,  and  judgement;  sometymes  to  help  his  servants,  some- 
tymes  to  punishe  the  wicked,  and  sometymes  to  examin  the 
pacience  of  his  servantes,  or  to  correct  and  chasten  them  with 
a  fatherly  affection:  as  when  he  will  give  us  aboundance  of 
frutes,  he  giveth  rain  in  his  time;  he  sendeth  heat  by  the  sun, 
and  bright  and  clear  dales ;  as  also,  he  useth  all  other  naturall 
meanes  as  instruments  of  his  liberalitie.  But  when  he  pulleth 
back  his  hand,  the  heaven  is  made  like  brasse,  the  earth  is 
yron;  and  so  it  is  he  that  sendeth  thonder,  frost,  haile;  and  also 
it  is  he  that  is  the  cause  of  sterilitie  and  barennes.  Therefor, 
whatsoever  the  Ethnickes  and  ignorant  did  attribute  to  For- 
tune, we  assigne  to  the  providence  of  God  :  not  onely  to  that 
universall  operation  of  the  which  we  have  before  spoken,  but 
tohis  especiall  ordinance,  by  the  which  He  governeth  all,  as  he 
knowetli  it  to  be  most  expedient  and  profitable.  And  this  he 
teacheth,  when  by  his  Prophetes  he  saith,  '  That  he  created 
darknes  and  light,  that  he  sendeth  death  and  life,  that  neither 


Q 


174  ON  PREDESTINATION. 

good  nor  evill  can  chance  but  from  his  hand."*  Insomuch,  that 
he  saieth,  that  he  doeth  govern  and  direct  the  lottos.  Yea,  if 
that  any  man  by  chance,  and  not  of  set  purpose  be  slain,  he 
avovveth  himself  to  be  the  cause  of  his  death,  and  that  so  he 
had  appointed ;  that  we  shall  judge  nothing  to  come  of  Fortune, 
but  that  all  cometh  by  the  determination  of  his  counsell.  And 
further,  it  displeaseth  him  when  we  esteme  any  thing  to  pro- 
cede  from  any  other,  so  that  we  do  not  behold  him,  and  know 
him  not  onely  the  principall  cause  of  all  thinges,  but  also  as 
the  author  appointing  all  thinges  to  the  one  part  or  the  other 
by  his  counsell. 

"  Thus  let  us  then  conclude,  that  prosperitie  and  adversitie, 
rayn,  wyndes,  haile,  frost,  faire  wether,  aboundance,  hunger, 
warre,  or  peace,  to  be  the  workes  of  God ;  and  that  the  crea- 
tures, which  be  the  inferior  causes,  are  onely  instrumentes 
which  he  hath  in  readines  to  execute  his  will;  which  he  so  useth 
at  his  pleasure,  that  he  leadeth  and  moveth  them  to  bring  to 
passe  whatsoever  he  hath  appointed.  Moreover,  it  is  to  be 
noted,  that  not  onlie  He  thus  useth  his  insensible  creatures,  that 
by  them  he  worketh  his  will,  but  also  men  themselves,  yea,  and 
also  devilles,  insomuch  that  Sathan  and  wicked  men  are  exe- 
cuters  of  God's  will :  as  he  used  the  Egyptians  to  punishe  his 
people,  and  a  litle  after,  he  raised  up  the  Assyrians  and  other 
such  to  revenge  the  sinnes  of  his  people.  We  see  that  he  used 
the  Devil  in  tormenting  Saul,  and  in  deceaving  Achab:  which 
thinges  when  the  Libertines  do  heare,  rashely  and  without 
judgement,  beholding  no  further,  they  conclude.  That  now  the 
creatures  do  no  more  work;  and  so  horribly  do  they  confound 
all  things,  neither  do  they  onelie  mingle  and  mixt  the  heavens 
with  the  earth,  but  also  they  joyn  God  with  the  Devil.  And  that 
chanceth  unto  them,  because  they  do  not  observe  two  most 
necessarie  exceptions.  The  former  is.  That  Sathan  and  the 
wicked  are  not  so  the  instrumentes  of  God,  but  that  they  also 
do  theire  own  partes.  Neither  must  we  imagin  that  God  so 
worketh  by  wicked  men,  as  by  a  stock  or  a  stone,  but  as  by  a 


ON  PREDESTINATION.  176 

creature  participant  of  reason,  &c.  When  we  say,  then,  that 
God  worketh  by  creatures,  this  impedeth  not  but  that  the 
wicked  work  also  upon  theire  parte,  which  thing  the  Scripture 
most  evidently  declareth;  for  as  it  pronounceth  that  God  will 
whissill  and  blow  as  it  were  the  trumpet,  to  call  and  bring 
furth  to  battell  the  unfaithfuU,  so  ceaseth  it  not  to  make  men- 
tion of  their  own  counsell,  and  ascribeth  to  them  both  a  will 
and  a  work,  which  they  did  execute  under  the  decree  of  God. 

"The  other  exception  of  the  which  these  unhappie  Libertines 
take  no  head  is,  That  there  is  a  greate  difference  betwixt  the 
work  of  God  and  the  work  of  the  wicked,  when  that  God  useth 
him  insteade  of  an  instrument.  The  wicked  man  is  provoked  to 
iniquitie  either  by  avarice,  ambition,  envie,  or  crueltie,  neither 
yet  looketh  he  to  any  other  end  or  purpose;  and  therefor  the 
worke  taketh  the  qualitie  from  the  roote  from  the  which  it 
springeth,  that  is,  frome  the  wicked  affection  of  the  mynd,  and 
the  mischevous  end  which  he  looketh  unto,  and  therfor  justly 
is  it  judged  evill.  But  God  altogither  hath  a  contrarie  respect, 
to  witt,  that  he  may  exercise  his  justice  to  the  conservation  of 
the  good,  to  use  his  favour  and  gentilnes  towardes  the  faithful!, 
and  that  he  may  punish  such  as  have  deserved.  Consider  how 
we  must  make  difference  betwixt  God  and  man :  that  upon  the 
one  parte  we  shall  beholde  his  justice,  his  goodnes,  and  his 
judgements;  and  upon  the  other  part,  we  shall  consider  in  the 
self  same  work  the  malice  and  envie  of  the  Devill  and  of  the 
wicked.  Let  us  take  a  bright  and  clear  glasse  in  the  which 
we  may  behold  these  thineres.     When  the  message  of  the  losse  An  example 

•^  ^  ...  tiilien  by  Job. 

of  all  his  goodes  came  to  Job,  the  sodaine  death  of  his  sonnes, 
and  so  manie  calamities  which  all  at  once  fell  upon  him,  he 
doeth  acknowledge  that  he  was  visited  by  God,  saying,  '  The 
Lord  gave  all  these  thinges,  and  it  is  he  that  hath  taken  them 
away;'  and  no  doubt  so  it  was.  But  in  the  mean  time,  do  we 
not  know  that  the  Devil  procured  all  these  thinges?  And  did 
not  he  understand,  by  i\fxrration  of  his  servants  that  escaped, 
that  the  Ohaldeis  had  driven  away  his  bestiall  and  flockes? 


176  ON  PREDESTINATION. 

Did  he  commend  those  brigandes  and  spoilers?  or  oght  we  to 
excuse  the  Devill  I  becaus  that  all  these  calamities  preceded 
from  God.  Not  so,  for  bothe  we  and  he  do  and  did  under- 
stand that  there  was  a  great  difference  betwixt  their  purposes. 
And  therefor  he  (yet  damning  the  evill)  said,  '  The  name  of 
the  Lord  be  blessed.'  The  same  may  we  say  of  David ;  but 
at  this  tyme  it  sufficeth  that  God  so  worketh  by  his  creatures, 
and  so  doeth  use  them  to  his  providence,  that  the  instrument 
by  the  which  he  worketh  ceaseth  not  to  be  evill.  And  albeit 
that  he  convert  the  malice  of  the  Devill  and  of  wicked  men  to 
good,  yet  they  therefor  are  neither  excusable,  neither  yet  clean 
from  sinne:  and  their  workes  are  wicked,  and  to  be  damned; 
for  all  workes  take  their  qualitie  of  the  purpose  and  the  will  of 
the  author.  Whosoever  maketh  no  distinction  betwixt  these 
thinges,  maketh  an  horrible  confusion.  And  such  be  the  Liber- 
tines, who,  as  before  is  said,  do  not  onely  joyn  the  Devill  in 
societie  with  God,  but  also  do  transforme  him  into  God,  judge - 
ing  his  workes  worthie  of  praise,  under  this  coulor,  that  he 
doeth  nothing  but  that  which  is  appointed  by  God.  But  con- 
trariewise  we  oght  to  observe,  that  the  creatures  do  work  their 
own  workes  in  this  earthe;  which  workes,  according  as  they 
were  directed  to  this  or  that  end,  so  are  they  to  be  judged 
either  good  or  evill :  and  yet  God  governeth  and  doeth  mode- 
rat  all  things,  and  guideth  them  also  to  a  right  end.  He  turn- 
eth  the  evill  into  good,  or  at  least,  God  working  by  the  goodnes 
of  his  nature,  draweth  as  it  were  by  violence  some  good  furth 
of  that  which  in  the  self  is  evill.  So  doeth  he  use  the  Devill, 
that  he  doeth  not  mixe  himself  with  him;  neither  to  be  in 
felowshipe  with  him;  neither  yet  with  his  wicked  fact;  neither 
A  similitude  of    that  liis  iustico  shal  put  away  the  nature  of  the  Devil.     For  as 

tliesun.  ■'  .  . 

the  sun  sending  furth  his  beames  and  heat  to  the  carion,  and 
so  ingendreth  in  it  some  corruption,  draweth  to  itself  neither 
corruption,  neither  yet  any  filthines;  neither  yet  doeth  the  sun 
by  his  puretie  and  brightnes  so  purge  the  carion,  but  that  it 
rerilaineth  stincking  and  corrupt :    so  doeth  God  so  work  by 


ON  PREDESTINATION.  177 

the  wicked,  that  the  justice  which  is  in  him  doeth  not  justifie 
them;  neither  yet  is  he  defyled  by  their  wickedness  and  corrup- 
tion. 

"  The  third  kinde  of  God's  operation  consisteth  in  the  govern- 
ance of  the  faithful,  in  whom  ho  liveth  and  reigneth  by  his 
Spirit.--  In  so  far  as  we  are  corrupt  by  original  sinne,  we  be 
lyke  to  the  drie  and  barren  grounde,  which  produceth  no  good 
frute.  For  our  judgement  is  corrupt,  our  will  rebellious,  ever 
readie  to  evill ;  and  finally,  our  whole  nature  is  nothing  elles  but 
a  lompe  of  sinne.  And  therefor,  not  onely  can  we  not  applie 
ourselves  to  any  good  action,  but  we  are  not  able  nor  sufficient 
to  conceave  one  good  thoght  (as  Paul  doeth  witnes),  but  if  we  2Cor.  3. 

7  .    .  Philip.  2. 

be  able  to  any  thing,  of  necessitie  that  must  precede  from  God. 

It  is  He  thei^efore  that  worketh  in  us  both  to  will  and  to  per- 

forme;  he  doeth  illuminate  us,  and  lead  us  to  the  knowledge 

of  himself;  he  draweth  us  to  himself,  and  by  softening  our 

hearts,  he  formeth  new  heartes  in  us.     Further,  it  is  He  who     - 

moveth  in  us  a  desire  of  praying;  he  giveth  power  and  strength     J 

to  resist  all  the  tentations  of  Sathan,  and  maketh  that  we  do     i 

walk  in  his  commandements.     But  yet  we  must  consider,  that    "' 

of  nature  we  have  both  will  and  election ;  but  because  they  are 

both  depraved  by  sinne,  the  Lord  reformeth  them,  and  of  evill 

maketh  them  good.     That  we  therefor  be  apt  to  discerne  that 

we  have  a  will,  that  we  do  this  or  that,  this  is  a  naturall  gift; 

but  that  we  can  choose,  desyre,  or  do  nothing  but  that  which 

is  evil,  that  cometh  of  the  corruption  of  sinne.     That  we  thirst  Except  we  be 

J-  regcncvat  by 

to  do  good,  that  we  have  some  power  to  execute  the  same,  gr.\c™ve"can 
this  procedeth  from  the  supernatural  grace,  by  the  which  we  we'iVnoi'do 
are  regenerat,  and  newly  born  to  a  better  and  more  godlie  life,  eoo'i  is.  ° 
Behold  then,  what  God  worketh  in  his  children;   first,  putting 
away  their  perverse  nature,  he  conducteth  and  guydeth  them 
by  his  Holie  Spirit  in  obedience  of  his  will.    But  these  dronken  The  Libeiti.us. 
or  rather  furious  Libertines,  crying,  That  all  things  are  wroght 
by  God,  do  make  him  author  of  evil.     And  further,  even  as  the 
nature  of  the  evill  were  changed,  when  it  is  cloked  under  tho 

VOL.   V.  M 


178  ON  PREDESTINATION. 

coverture  of  GocFs  name,  they  affirme  it  to  be  good  ;  in  the 
which  they  do  greater  injurio  and  contumelie  unto  God,  then 
that  they  should  transfer  his  power  and  justice  to  another 
For  seing  there  is  nothing  more  proper  unto  God  then  is  his 
goodnes,  it  behoveth,  first,  that  he  should  utterly  denie  himself 
before  that  he  can  work  evill,  which  thing  these  blynd  Liber- 
tines attribute  unto  him.  And,  assuredly,  the  God  of  these 
men  is  an  idole,  which  oght  to  be  more  execrable  then  all  the 
idoles  of  the  Gentiles."  And  so  furth  to  the  end  of  that 
chapter,  he  proveth,  that  God  committeth  no  sinne  in  none  of 
the  wicked  of  the  earth,  &c. 

Thus  far  have  I  recited  the  mynd  and  most  part  of  the 
wordes  of  that  godlie  writer,^  written  by  him  now  twelve  yeres 
ago,  against  the  Libertines ;  by  the  which  the  indifferent 
Reader  may  judge,  wliether  that  justly  you  accuse  him  and  us, 
that  we  make  God  author  of  sinne.  Li  the  name  of  God,  and 
of  his  deare  Son  Christ  Jesus  (whose  glorie  ye  studie  utterly 
An  earnest  re-     to  suppresc),  I  require,  as  before,  of  all  those  that   be  placed 

qutfsl  Lhcit  the         ....  . 

Magistrate  woide  Jn  auctoritic  bv  his  worde,  whose  handes  he  hath  armed  with 

trie  the  accusa-  •'  ' 

the  sword  of  justice,  that  earnestly,  as  they  will  answer  before 
his  fearefull  throne  of  judgement,  they  take  triall  in  this  mater, 
that  if  we  be  found  either  in  life,  either  yet  in  doctrine,  as  we 
be  accused,  that  God  may  be  glorified  in  our  just  punishments; 
but  if  we  can  not  be  convicted  (as  we  fear  neither  triall  nor 

1  It  may  be  mentioned,  that  Calvin's  structio,  &c.  Item,  Adversus  Fanati- 
treatise,  from  which  Knox  gives  these  cam  et  Furiosam  Sectam  Libertino- 
quotations,\vas  written  in  French,  and  rum,  qui  se  Spirituales  vocant.  Argen- 
pnblished  under  tiiis  title:  "Centre  la  torati,  per  Wendelinum  Richeiium. 
Secte  Phantastique  et  Furieuse  de  Anno  m.d.xlvi,"  small  8vo.  Inthecol- 
Libertins.  Quise  nomment  spirituelz.  lection  of  Calvin's  "  Opuscula,"  pub- 
A  Geneve,  par  lehan  Girard,  1545,"  lished  in  15G3,  these  Latin  translations 
small  8vo,  pp.  242.  His  similar  trea-  are  included;  and  to  tlie  second  trea- 
tise against  the  Anabaptists,  "Brieve  tise  is  subjoined  an  Epistle  or  Ad- 
lustruction,"  &c.,  was  printed  at  Ge-  dress,  "Joannes  Calvinus  seruus  lesii 
neva  in  1544.  Both  works  were  Cliristi,  Omnibus  piis  qui  degunt 
translated  into  Latin,  by  Nicolaus  Gal-  Rotomagi  (Rouen)."  (Pp.  309-345). 
lasius,  (or  De  Gallars,)  and  published  It  is  dated  Genevse,  xx.  August, 
together  at  Strasburgh:  "  Brevis  In-  m  d.xlvii. 


tion  of  the  Ad- 
veriarie. 


ON  PREDESTINATION.  i79 

judgement),  that  then  our  accusers  may  acknowledge  their 
offence. 

The  second  thlno^  which  is  laid  to  our  charge  is,  That  we  The  second 

°  ...  Accusation. 

cause  many  other  to  brest  out  and  say,  "  Sithe  his  will  and 
pleasure  no  man  is  able  to  resist,  let  him  lay  it  on  himself,  and 
not  upon  us,  if  any  sinne  be  committed." 

If  the  blasphemies   of  the  un^odlie  should   be  laid   to  our  Answer  to  the 

r  ~  .Second  Accusa- 

charge,  becaus  that  we  teach  a  doctrin  most  true,  and  most  *'°" 
comfortable  to  the  children  of  God,  then  can  not  the  Apostle  whathomwe 

'  XT  blasphemies  were 

Saint  Paul  be  excused.  For  the  same  blasphemies  were  vomited  agTinsTs^pLuies 
first  against  him,  and  the  doctrine  which  he  taught:  Some  ci*y- 
ing,  Let  us  do  evill,  that  good  may  come  of  it;  others,  Let 
us  abyde  in  sinne,  that  grace  may  abound;  and  some,  furiously 
roring  (as  ye  do),  did  dispitefully  cry,  Wherefor  doeth  he 
complean?  who  can  resist  his  will?  But  was  the  doctrine 
therefor  damnable?  or,  was  the  Apostle  criminal  for  teaching 
the  same?  I  suppose  ye  will  be  more  favourable  in  this  cause, 
than  so  rashly  to  condemne  him  whom  God  hath  absolved.  If 
then  our  doctrine  can  not  be  impugned  by  the  plaine  Scriptures 
of  God,  why  should  we  sustein  the  blame  of  other  mennes  blas- 
phemies? Howbeit,  in  verie  dede,  the  blasphemies  of  none  come  nowimpucient 

^  ^  ■"•  _  blasphemers  the 

SO  plainely  to  our  eares  as  yours  do.     For  the  verey  Papistes,  Adversaries  be. 

and  the  insolent  of  the  world,  are  yet  ashamed  so  impudentlie 

to  lie  upon  us ;  who,  althogh  they  will  not  follow  the  puretie 

of  the  doctrine  taught  by  us,  yet  either  are  they  put  to  silence 

by  the  power  of  the  Holie  Spirit,  or  els  they  invent   some 

colourable  lies,  and  do  abstein  from  such  open  blasphemies  as 

you  cast  out  against  God  and  us. 

"  We  lay  to  your  charge  (say  you)  none  other  thing  then  ye  Adve^sade"*^  "^^ 
yourselves  do  confesse;  for  ye  affirme,  that  God  worketh  all 
things  according  to  his  will  and  pleasure." 

We  answer,  that  maliciously  and   divelishly  ye  WTest   our  He^Heonu'-^ 
wordes  contrarie  to  our  mynd.     For  alwayes  we  make  a  most  '^^^''^^"'^• 
plaine  difference  betwixt  the  will  of  God,  and  the  will  of  the 
wicked;  and  betwixt  the  purpose,  counsell,  and  end  of  God, 


180  ON  TREDESTINATION, 

and  betwixt  the  purpose  and  end  of  man ;  as  in  all  this  whole 
proeesse  before  intreated,  the  indifferent  Reader  may  well  con- 
sider. 

If  ye  continue  in  your  blyndnes,  and  furiously  cry:  "  But  ye 
affirrae,  that  without  his  will  and  against  it  nothing  is  done, 
therefor  that  men  think,  that  even  when  they  sinne,  they  obey 
God"'s  will."  I  answer  by  the  wordes  of  the  same  writer  whom 
before  I  have  alledged :  "  Touching  the  workes  which  we  com- 
mitt,  the  will  of  God  is  to  be  considered,  as  he  himself  hath 
declared  it;  for  in  vaine  hath  he  not  given  his  law,  by  the 
which  he  hath  discerned^  good  from  evill."  As  for  example, 
when  he  commandeth  no  man  to  be  hurt,  no  man  to  be  injured, 
but  that  equitie  and  justice  be  indifferently  kept  to  all;  that 
no  man  steal,  defraude  his  brother;  that  none  committ  adul- 
terie,  fornication,  or  filthynes,  but  that  everie  man  keep  his 
own  vessell  in  sanctification  and  honor.  Here  is  the  will  of 
whTcif m-^aie  ^^d  evidcut  and  plaine ;  what  further  pleaseth  him  in 
by  God  we  ought  these  cases  oght  no  man  to  inquire.  For  we  know,  that  if  we 
do  these  and  other  thinges  that  he  commanded,  and  do  abstein 
from  all  things  that  be  forbidden,  that  then  we  obey  the  will 
of  God.  And  if  we  do  not  that,  we  can  not  be  acceptable  to 
him.  If  that  any  man  shall  steall,  or  committ  adulterie,  and 
shall  say  that  he  hath  done  nothing  against  the  will  of  God,  he 
lieth  most  impudently;  for  in  so  far  as  he  hath  transgressed 
the  commandements  of  God,  by  the  which  he  was  taught  what 
was  God's  will,  he  hath  done  against  his  will.  Let  all  men 
now  judge,  if  that  we  give  occasion  to  man  to  flatter  himself  in 
sinne,  and  to  think  that  when  they  committe  iniquitie  against 
the  expresse  commandement  of  God,  that  then  they  obey  his 
holie  will. 

If   any   demand,   whether    that   any   thing    can    be    done 

against  God's  will,  that  is,  if  God  may  not,  if  he  wold,  stay  and 

impede  the  sinne  of  man.     Before,  I  have  answered  by  the 

mouth  of  Augustine,  and  now  again  by  John  Calvine,  That  no- 

'  "  Discerned,"  distinguished.  '      ^ 


not  toemiuyre. 


ON  PREDESTINATION.  181 

thing  is,  nor  can  be  done,  which  he  may  not  impede  if  so  it 

please  his  wisdom;  yet,  utterlye  we  must  eschew,  that  we  in-  }}'hon the quea- 

■•■  '    J       '  J  >  tion  IS  of  our 

quire  not  of  his  Providence,  which  is  hid  frome  us,  when  that  may' be '^nq'Jlis'i. 
the  question  is  of  our  duetie.     His  word  declareth  unto  us  what  secret  provi! 
he  approveth,  and  what  he  condemneth ;  with  that  we  oght  to 
stand  content,  and  by  the  same  oght  we  to  reule  our  liveSj  leaving 
the  secretes  to  God,  as  by  Moises  we  are  taught. 

To  make  the  matter  more  plaine ;  the  case  supposed,  that  I 
be  tempted  with  concupiscence,  and  lust  another  man"'s  wife,  in 
the  which  I  long  strive,  and  in  the  end  Sathan  objecteth  to  me 
this  cogitation.  Follow  thy  purpose,  for  by  that  meanes  thovv 
mayest  perchance  be  further  humbled,  and  after  thow  mayest 
taste  more  aboundantly  the  mercie  and  the  grace  of  God. 
Should  I  therefor  louse  the  bridle  to  my  wicked  affections? 
should  I  declyn  from  the  plain  precept,  and  enter  into  the 
secrete  providence  of  God  ?  God  forbid  !  for  that,  besides 
the  violating  or  breaking  of  his  commandement,  were  horrible 
temptation  of  his  godlie  Majestie,  and  so  in  one  fact  were  com- 
mitted double  impietie.  The  sinnes,  I  know,  of  God's  dearest 
children  are  grevous  and  many;  and  wonderous  is  the  provi- 
dence of  God  working  in  his  saintes,  but  never,  or  seldom  it  is, 
that  such  perilouse  cogitations  prevale  against  them ;  for  the 
Spirit  of  God  so  reuleth  in  them,  that  commonly  this  sentence  ' 

of  Salomon  is  before  their  eies:   "  Such  as  unreverently  search 
out  God's  Majestie,  shalbe  oppressed  by  the  glorie  of  the  same.'" 
And  so  must  it  needes  come  to  passe,  as  John  Calvin  affirmeth, 
That  the  pryde  of  such  must  be  punished,  and  that  with  an 
horrible   punishcment.      The    pryde    of  those,   I  say,  shalbe  p 
punished,  who,  not  content  with  the  will  of  God  reveled,  (to  the  1/ 
which  they  will  not  be  obedient,)  delite  to  mounte  and  flio  | 
above  the  skyes,  there  to  seke  the  secrete  will  of  God, 

With  what  faces  can  ye  now  lay  to  our  charges,  that  we  give 
occasion  to  men  to  flatter  themselves  in  sinne,  or  yet  to  think 
that  in  committing  iniquitie  they  obey  God's  will?  Ye  alledge, 
perchance,  that  the  common  people  read  not  our  writings,  and 


182  ON  PREDESTINATION. 

therefor  they  can  not  understand  our  judgement  in  this  case. 
I  answer,  the  more  impudent  and  blasphemous  are  you,  who  so 
dei'ame  us  in  the  eares  of  the  unlearned  multitude,  that  to  them 
ye  make  both  us  and  our  doctrine  odious,  before  that  ever  it  be 
known  or  examined. 

But  yet,  for  further  discharge  of  ourselves  against  your 
most  unjust  accusations,  and  for  the  better  instruction  of 
the  simple,  I  will  adduce  another  testimonie  from  the  writing 
of  the  same  faithfull  servant  of  Christ  Jesus,  John  Calvin, 
and  so  put  end  to  this  your  second  calumnie.  In  his  Oom- 
mentarie  upon  the  Actes  of  the  Apostle,  the  second  chapter, 
writing  upon  these  wordes  of  Peter,  affirming,  "  That  by  the 
deterrainat  counsell  and  prescience  of  God  was  Jesus  betraied 
and  crucified  by  the  handes  of  wicked  men.""  "  Because  (saieth 
he)  Peter  appereth  to  mean,  that  wicked  men  obeyed  God; 
whereof  of  two  absurdities,  one  must  needes  folow,  to  wit,  that 
either  God  is  the  author  of  evill,  or  that  men,  committing  all 
kynd  of  iniquitie,  do  not  sinne,  becaus  they  seeme  to  obey  God. 
I  answer,  that  wicked  men  do  not  obey  God,  howsoever  it  be 
that  they  put  in  execution  those  things  which  God  hath  with 
himself  appointed ;  for  obedience  procedeth  from  a  voluntary 
affection,  which  earnestly  thristeth  to  please  God :  but  we 
know  that  the  wicked  have  a  far  other  purpose.  Moreover,  no 
man  obeieth  God  but  such  as  hath  his  will  knowen.  Obedience 
then  dependeth  upon  the  knowledge  of  God's  will:  and  so,  as 
the  will  of  God  is  reveled  in  his  law,  so  likewise  it  is  evident, 
that  whosoever  transgresseth  against  his  will  reveled,  hath  his 
conscience  to  witness  against  him,  that  neither  he  doeth  the 
will  of  God,  neither  yet  that  he  obeyeth  him.""  To  the  second 
he  sayeth,  "  I  constantly  denie  that  God  is  author  of  Evill,  for 
in  this  word  'evilP  there  is  the  notation  and  proprietie  of  a 
wicked  affection,  (which  never  falleth,  nor  can  fall  in  God.)  The 
evill  work  oght  to  be  judged  by  the  purpose  and  end  to  the 
which  everie  man  tendeth  in  his  action.  When  men  committ 
theft  or  murther,  therefor  they  sinne,  because  they  are  theves 


ON  PREDESTINATION.  183 

and  murtlierers.  In  the  theft  and  murther  there  is  wicked 
counsell,  which  never  tendeth  to  please  God,  but  to  saciate 
their  inordinate  appetites.  But  God,  who  useth  their  malice, 
is  to  be  placed  in  glorie  above  them,  for  he  looketh  to  another 
end;  for  the  one  he  wil  punishe,  and  the  patience  of  the  other 
he  will  exercise:  and  so  he  never  declineth,  nor  boweth  from 
his  own  nature,  that  is,  from  a  most  perfect  righteousnes.  So 
that  Christ  was  betrayed  and  crucified  by  the  hands  of  the 
wicked,  it  was  done  by  the  ordinance  of  God.  But  the  trea- 
son and  the  slaughter,  which  by  themselves  were  most  odious 
and  wicked,  oght  not  to  be  judged  nor  accompted  the  work  of 
God." 

Let  men,  whose  myndes  the  Devil  hath  not  inflamed  in 
hatred  and  malice  against  God,  against  his  simple  trueth,  and 
against  the  professors  of  the  same,  now  judge  whether  that  we 
affirme  God  to  be  author  of  sinne,  or  if  we  give  any  just  occa- 
sion that  man  should  glorie  in  wickednes,  either  yet  that  they 
shall  burden  God  with  the  same.  And  I  appele  to  thy  own 
conscience  (thow  unthankfull  unto  men,  and  open  traitor  to  the 
veritie  which  once  thow  professed,)  whether  that  thow  oftener 
then  once  hast  heard  with  thine  eares,  and  that  in  open 
audience  of  many ;  That  if  any  should  take  boldnes  to  sinne  in 
hope  of  me.rcie,  that  the  cuppe  which  they  should  drink  should 
be  most  bitter. 

Now  to  that  which  ye  affirme,  and  we  most  constantly  denie  :  xue^Affiimation 
You  affirme,  "  That  if  our  sayinges  be  true,  that  then  are  the  "f  ^nabaptistes. 
workes  of  God  full  of  crueltie,  miserie,  damnation,  and  destruc- 
tion."" 

A.S  before  I  have  noted  somwhat  which  maliciously  ye  sclan-  Answer. 
der  us,  so  will  I  plainely  and  simply,  in  short  and  several  Pro- 
positions, set  furth  the  summe^  of  that  doctrine  which  we  teach 
and  professe,  and  that  you  so  blasphemously  oppugne,  to  the 
end,  that  Reulers  and  godlie  Magistrates,  and  you  yourselves 
also,  may  clerely  see  what  we  beleve  and  affirm;  which  being 
'  In  the  original,  "some-" 


184  ON  PREDESTINATION. 

considered  and  compared  with  God's  Scriptures,  if  your  affir- 
mation be  found  true,  then  refuse  we  not  punishement  worthie 
for  blasphemers.  But  if  ye,  of  malice  against  God''s  trueth, 
spewing  furth  the  corruption  of  your  stinking  stomockes,  in- 
fected with  pryde  and  with  contempt  of  grace,  have  affirmed 
that  which  ye  be  not  able  to  prove,  our  earnest  request  is,  as 
before,  that  your  vennom  may  be  repressed  betymes. 
Theodore  Beza's        Theso  Propositions  following  have  I  translated  furth  of  the 

Propositions  y  <-> 

against  castaho.  y^Qy]^  written  by  that  learned  and  godlie  man,  Theodorus  Beza/ 
against  the  calumnies  of  your  capteyn,  Castalio.    '^  ' 

1.  The  first  Proposition:  God  effectually  worketh  and  bringeth 
to  passe  all  thinges,  according  to  the  counsell  of  his  own  will. 

2.  This  counsell  doeth  God  execute  in  certen  moments  of 
tyme;  nevertheles  the  counsell  itself  is  eternall,  and  passeth 
before  all  thinges,  not  onely  in  tyme  (as  it  that  is  before  all 
tyme),  but  also  in  ordre.  For  otherwise  the  will  of  God  should 
not  be  the  principall  and  first  rule  of  God's  counsell,  but  rather 
the  qualities  of  things  foresene  and  foreknowen,  and  moving 
God  to  take  this  counsel),  or  that  should  prescribe  a  reule  to 
the  will  of  God. 

o.  This  counsell  may  not  be  separated  from  the  will  of  God, 
onely  of  necessitie  we  spoile  God  of  his  Godhead. 

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

5^  This  strength  and  efficacie  is  attributed  to  God  working, 
but  it  is  not  said  to  be  of  God;  therefore  by  this  worde  effi- 
cacie, or  strength,  is  not  declared  any  nature  and  power  given 
by  God  the  Creator  to  the  things  that  be  created,  that  they 
should  do  this  or  that,  but  thereby  is  understand  the  power  of 
God,  which  he  hath  in  himself  to  do  all  thinges. 

'  Beza's  Propositions  against  Cas-  destinationem,  evertere   nititur,  Re- 

talio   occur  in  his   treatise  entitled,  sponsio."      (Theod.    Beza;    Volumen 

"AdScbastianiCastellioniscalumnias,  Primum     Tractationuni    Theologico- 

quibus  unicum  Salutis  nostras  funda-  rum,  p.  371.  Ed itio  Secunda,  Geneva;, 

mentuni,  id  est  ^ternara  Dei  Pre-  1582,  3  vol.  in  1,  folio.) 


ON  PREDESTINATION.  185 

6.  This  universall  particle,  '  all,'  in  the  wordes  of  Paul,  can  by 
no  maner  of  exception  be  restreinecl,  but  that  God  in  that  part 
shall  be  judged  ydle,  as  Epicurus  did  falsly  aflfirme.  And  if 
we  shall  say  that  any  thing  is  done  which  God  may  not  impede, 
then  shall  he  be  spoiled  of  his  infinit  power. 

7.  So  that  the  conclusion  is,  sithence  that  God  himselfe,  even 
as  it  hath  pleased  him  to  determyn  all  thinges  to  come  from 
eternitie,  even  so  he  worketh  by  his  own  power,  that  the  same 
thinges  come  to  passe  in  their  tyme  as  he  willeth. 

8.  Of  these  things  notwithstanding  none  of  those  blas- 
phemies doth  follow,  wherewith  we  be  burdened  ;  to  wit,  that 
God  is  the  author  of  sinne;  either  that  he  deliteth  or  willeth 
iniquitie  ;  either  that  Sathan  or  men  doing  wickedly  do  obey 
God ;  either  in  so  far  as  they  do  evil,  that  they  do  the  thing  that 
God  will,  and  therefor  are  blameless.  Let  such  blasphemies 
be  far  not  onely  from  our  mouthes,  but  also  from  our  cogita- 
tions and  thoghtes. 

9.  That  none  of  these  blasphemies  necessarely  may  be  con- 
cluded of  our  doctryn  may  thus  be  proved. 

10.  God  putteth  in  execution  the  counselles  of  his  will,  by 
second  causes  and  mid  instruments,  not  as  bound  unto  them, 
as  the  Stoikes  did  affirme,  but  frely  and  potently  making,  mov- 
ing, and  directing  them,  as  it  pleaseth  his  wisdom. 

11.  Of  those  instruments  there  are  two  principall  kindes. 
The  one  hath  life  and  moving,  the  other  be  without  life,  which 
rather  be  moved  by  the  force  of  others  then  move  themselves. 
There  be  two  sortes  of  those  that  have  life,  the  one  be  indued 
with  reason  and  judgement,  the  other  be  without  reason,  and 
are  onely  caried  by  the  blynd  force  of  nature. 

12.  Those  that  be  without  life,  and  those  also  that  have  life, 
but  lack  reason,  can  neither  be  said  to  do  well  nor  evill ;  but 
those  that  use  them  as  instruments  may  be  said  either  to  do 
well  or  evill. 

13.  Those  that  have  life  endued  with  reason,  are  either 
angelles  or  men.     The  angelles  be  of  two  sortes,  some  good, 


186  ON  PREDESTINATION. 

some  bad;  but  as  for  men,  all  by  nature  arc  evill:  but  by  grace 
they  are  so  seperated,  that  some  are  utterly  evil,  some  partly 
good,  to  witt,  in  so  far  as  the  Spirit  of  God  hath  sanctified  them. 

14.  Such  as  in  any  action  are  moved  by  their  own  inward  mo- 
tion, justly  may  be  said  to  work,  and  therefor  in  that  kynd  of 
instrumentes  falleth  the  difference  of  good  and  of  evill  workes; 
neither  yet  properly,  in  that  respect,  may  they  be  called  instru- 
ments, but  the  causes  efficient. 

15.  An  evill  action  I  call  that  which  hath  not  the  reveled  will 
of  God  for  the  assurance  and  end;  and  by  the  contrarie,  the 
work  is  good  when  the  worker  looketh  to  obey  God''s  expresse 
commandement. 

16.  These  same,  althogh  they  be  causes,  in  so  far  as  they  work 
by  their  own  proper  motion,  yet  are  they  in  another  respect 
called  instruments,  in  so  far  as  they  are  moved  by  another. 
As  when  the  hangman,  by  the  commandement  of  the  magis- 
trate, killeth  a  man;  or  when,  by  instigation  of  the  Devil,  men 
hurt  others;  or  when,  at  the  commandement  of  any,  we  do 
either  good  or  evill  to  any  man. 

17.  In  this  kynd  of  actions,  it  is  evident,  that  one  work  is 
attributed  to  two;  to  the  one,  as  to  him  that  worketh  by  an 
instrument,  and  to  the  other,  as  to  the  worker  by  motion  or 
commandement;  such  workers  are  instruments,  not  simply  as 
the  hammer  or  axe  is  in  the  hand  of  the  smithe  or  hewer,  but 
they  are  such  instruments  as  also  move  by  their  ovi^n  inward 
motion. 

18.  And  for  this  double  respect,  a  double  worke  appereth  some- 
tymes  to  be  done;  insomuch  that  the  one  may  be  laudable  and 
the  other  wicked.  As  if  the  Magistrate  shall  committ  an 
offender  worthie  of  death  to  the  executor  of  justice,  this  worke 
is  praise-worthie  of  all  good  men.  But  if  the  Lictor,  inflambed 
rather  with  envie,  avarice,  or  any  other  wicked  affection,  then 
looking  to  the  commandement  of  the  judge,  shall  kill  the  same 
offender,  most  certen  it  is,  that  before  God  he  can  not  avoid 
the  crvme  of  murther. 


ox  PREDESTINATION.  187 

19.  Now,  let  us  applie  these  thinges  to  God,  whose  efficacio 
before  we  have  proved  to  worke  in  all  thinges  without  excep- 
tion; and  so  that  by  those  thinges  which  he  hath  made  as  by 
instruraentes,  he  executeth  in  tyme  whatsoever  he  hath  decreed 
from  eternitie. 

20.  Whatsoever  God  worketh  is  good,  seeing  from  him,  who  is 
infinitlie  good,  no  evill  thing  can  procede;  but  he  worketh  all 
thinges,  therefor  all  thinges  be  good  inso  far  as  they  are  done 
by  God.  And  that  difference  of  good  and  evil  hath  only  place 
in  the  instruments,  and  in  those  of  whom  we  have  spoken  in 
the  14th  proposition. 

21.  For  if  those  instruments  be  good,  and  if  their  actions  look 
to  the  reveled  will  of  God,  they  do  well,  and  God  also  doth 
well  by  them.  Wherefor  that  work  is  alwaies  good  ;  as  when 
the  good  angclles  execute  that  which  God  commandeth,  and 
holie  men  do  follow,  God  calling  them. 

22.  Evill  instruments,  evill,  I  say,  not  by  creation  but  by  cor- 
ruption, in  so  far  as  they  work  alwaies,  they  do  evill,  and  there- 
for justly  do  they  incurre  the  wrath  of  God.  But  in  so  far  as 
God  worketh  by  them,  they  either  by  ignorance,  or  els  against 
their  purposes,  serve  to  the  good  work  of  God.  But  God  him- 
self, by  whatsoever  instrumentes  he  worketh,  worketh  at  all 
tymes  well. 

23.  And  so  he  worketh  by  those  instrumentes,  that  not  onely 
he  permitteth  and  suffereth  them  to  work,  neither  doth  he  onely 
moderate  the  event  or  chance,  but  also  he  raiseth  them  up. 
He  moveth,  he  directebh,  and  that  which  is  most  of  all,  he  also 
createth,  to  the  end  that  by  them  he  shall  work  that  which  he 
hath  appointed.  Which  thinges  God  doth  righteously,  and 
without  any  injustice. 

24.  For  when  the  wicked  man  sinneth,  either  against  himself, 
either  against  any  wicked  person,  God,  without  any  sinne,  doth, 
and  bringcth  to  passe,  that  the  wicked  man  shall  take  ven- 
geance upon  himself,  or  that  evill  men  shall  take  vengeance 
upon  other  wicked  men  who  have  deserved  punishment.     And 


188  ON  PREDESTINATION. 

this  one  and  other  work  of  God  is  most  just;  and  by  such 
exemples  of  his  judgement,  God  erecteth  and  comforteth  his 
afflicted. 

25.  How  oft  that  evill  men  hurt  good  men,  the  wicked  men 
sinne,  and  in  the  end  they  suffer  just  punishment,  and  yet  by 
them,  nevertheles,  doth  God  chasten,  instruct,  and  confirme  his 
own;  and  by  the  manifest  ennemies  of  his  Church  doth  God 
make  glorious  his  Church. 

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

27.  Neither  is  the  consequent,  God  worketh  all  thinges,  ergo^ 
he  worketh  sinne,  for  the  name  of  sinne  is  not  but  in  the  vicious 
and  faultie  qualitie,  which  is  altogither  in  the  instrument  that 
worketh. 

28.  By  reason  of  this  corrupted  qualitie,  the  work  which  in  the 
self  is  one,  some  maner  of  way  is  double,  and  may  be  divided: 
Insomuch  that  the  one,  that  is,  the  just  work  of  God,  directly 
fighteth  and  i-epugneth  against  the  unjust  work  of  man. 

29.  God,  nevertheles,  far  other  waies  worketh  by  his  good  in- 
struments then  he  doth  by  his  evill  instrumentes.  For  besides 
that  by  his  good  instrumentes  he  worketh  his  work,  the  good 
instrumentes  also  do  their  work  by  that  strength  and  efficacie 
which  the  Lord  ministereth  unto  them.  And  God  also  work- 
eth his  work  by  them,  and  in  them  he  worketh  to  will  and  to 
perfourme;  but  by  the  evill,  as  by  Sathan  and  wicked  men,  in 
so  far  as  they  are  not  regenerat,  as  oft  as  God  doth  execute  the 
just  counselles  and  decries  of  his  eternall  will,  he  declareth  his 
own  strength  and  efficacie  in  his  work  by  them,  which  they  do 
either  ignorantly,  or  els  against  their  purpose.  And  yet,  in  so 
far  as  they  worke,  God  worketh  not  in  them,  but  he  louseth 


ON  PREDESTINATION.  189 

the  bridle  to  Sathan,  to  whom,  by  his  just  judgement,  he  giveth 
them  over,  to  be  moved  and  possessed  forwarde  to  all  iniquitie, 
that  they  may  be  carried  to  perdition,  even  by  the  instigation 
of  the  Devil,  and  by  their  own  proper  will." 

Thus  have  you  briefly  the  summe  of  our  doctrin  in  this  mater; 
which  if  ye  be  able  by  manifest  Scriptures,  or  yet  by  good 
arguments  from  the  same  deduced,  to  improve,  then  can  we  not 
refuse  to  make  satisfaction,  as  the  Church  of  Christ  Jesus  shall 
require  of  us.  But  if  that  unjustly  ye  have  accused  us,  and 
have  further  imputed  crueltio  upon  God,  by  reason  that  his 
judgementes,  most  just  in  themselves,  are  to  your  senses  incom- 
prehensible; then  can  we  not  of  conscience  cease  to  require  of 
you  a  greater  modestie,  and  also  of  the  lavvfull  Magistrate,  an 
ordre  to  be  taken  that  your  malice  and  vennom  may  be  re- 
pressed, assuring  them,  that  if  by  tymes  your  interprises  be  not 
impeded,  that  they  shall  shortly  feale  what  confusion  ye  have  of 
long  fostered  in  your  breasts;  your  poison  is  more  pestilent 
then  that  of  the  Papistrie  was  in  the  beginning.  God,  for  his 
mercies  saik,  preserve  his  Churche,  and  purge  your  heartes  to 
his  glorie. 

Touching  the  secrete  will  of  Gdcl,  which  so  oft  ye  lay  to  our  Tothe7&i 
charge,  we  shall  after  speak;  as  also  how  God  will  that  all  re- 
pent, and  that  all  be  saved.  Before,  I  have  declared  that  this 
difference  must  we  make  betwixt  God  and  man,  be  he  never  so 
potent,  that  God  hath  such  power  over  his  creatures  that  he 
reuleth  them  at  his  pleasure;  and  is  not  a  simple  lawgiver, 
which  onely  can  devise  good  lawes,  and  give  commandement 
that  they  may  be  kept,  but  can  not,  thogh  he  wold,  frame  the 
heartes  of  his  subjectes  to  obedience.  Such  imperfection  (I 
say)  can  we  not  admitt  in  our  God,  who  doth  and  hath  done 
whatsoever  He  will  in  heaven  and  in  earth.  And  so  your  simi-  psaim  135. 
litude  of  the  king  commanding,  and  of  the  poorest  sclave  offend- 
ing, halteth  and  is  imperfect.  For  God  hath  greater  power 
over  all  creatures,  yea,  even  over  the  king  himself,  then  the 
king  hath  over  his  sclave.     For   the  sclave,   when  he  hath 


190 


ON  PREDESTINATION, 


offended,  by  some  meanes  he  may  escaip  the  kinges  handes, 
and  so  the  punishement  of  his  lavves;  but  so  can  not  the  king 
the  handes  of  God.  Consider  the  inequalitie  betwixt  God  and 
man,  I  say,  and  then  I  trust  your  judgement  shall  either  be  re- 
formed, or  els  ye  constreined  to  devise  more  solide  reasons. 

I  have  not  learned  in  the  Scriptures  to  call  the  corruption  of 
our  nature,  by  the  which  we  rebell  against  God''s  comraande- 
ment,  power,  but  rather  impotencie  and  thraldome.  But  ceas- 
ing to  contend  or  strive  for  termes,  I  wonder  what  ye  mean  by 
your  conditional,  which  thus  ye  forme;  otherwise,  that  is,  if  we 
had  no  power  to  offend  against  God's  will,  we  should  all  observe 
the  will  of  God  and  be  saved ;  and  so  do  you  conclude  there 
should  be  no  Reprobation.  I  will  not  commonly  scoffe  at  you 
(as  your  foolishnes  deserveth),  but  here  I  must  say,  that  this 
your  reason  is  no  better  then  if  I  should  affirme,  that  there  is 
no  difference  betwixt  fowles  of  the  ayr  and  the  rest  of  the  crea- 
tures of  the  earth,  because  that  if  all  creatures  had  winges,  and 
lyke  agilitie,  that  then  all  creatures  shuld  file  aswell  as  the 
fowles,  and  so  should  there  in  that  case  be  no  difference.  Your 
reason  hath  no  greater  strength,  for  it  standeth  onely  upon 
conditionalles,  whereof  ye  justly  can  conclude  nothing.  Prove, 
if  ye  can,  that  it  was  and  is  the  immutable  counsel  of  God,  that 
all  should  be  saved,  and  then  ye  may  prove  that  there  shalbe 
none  reprobate.     But  now  we  followe  as  ye  precede. 


The  24Tn 

SECTION. 


The?eventh 
Argument. 


The  Adversarie. 

As  for  the  sentence  of  Paule,  "  God  willing  to  shew  his  wrathe,  to  make 
his  power  knowen,  suffered  witli  long  pacience  the  vesselles  of  wrath  ordeined 
to  damnation,"  &c.,  it  is  direct  contrarie  to  your  error,  notwithstanding  ye 
abuse  it  to  maintein  the  same.  For  seing,  as  Paul  saieth,  "God  suffered 
them  with  greate  pacience,"  he  is  sorie  for  them  ;  if  he  be  sorie,  then  hath  he 
no  pleasure  in  their  destruction:  and  that  wherein  he  hath  no  plea^^ure,  he 
willeth  it  not ;  and  that  which  he  willeth  not,  he  doth  not  ordein  it.  "Wliere- 
for  seing  God  suffered  them  with  greate  pacience  to  fall,  he  hath  not  ordeined 
them  to  fall.  "  Thou  despisest  (saieth  S.  Paule)  the  riches  of  God's  goodnes, 
and  patience,  and  long  sufferance;  not  knowing  that  the  kiudnes  of  God  lead- 
eth  thee  to  repentance."     Behold  here  the  cause  why  God  suffered  with  long 


ON  PREDESTINATION.  191 

pacience  is,  that  we  should  repent  and  amend.  If  they  had  bene  absolutely  2. 
"  ordeined  to  damnation  afore  the  foundation  of  the  world,"  then  God  knew 
they  should  never  repent  and  amend:  To  what  purpose  then  suffered  he  them 
with  long  pacience?  Notwithstanding  this  is  plaine  ynowgh,  and  conform  to  3, 
the  Word,  yet  ye  despising  whatsoever  is  contrarie  to  your  mynd,  ye  stick  fast 
to  the  literall  sense  of  those  wordes,  "  ordeined  to  damnation,"  which  wordes 
be  spoken  after  the  common  manner  of  speaking,  as  they  be  called  after 
the  common  phrase  of  speach.  "  Ordeined  to  damnation,"  whose  end  is 
damnation.  "We  use  to  say  of  a  man  that  is  caet  to  be  hanged,  "  This 
man  was  born  to  be  hanged,"  notwithstanding  it  was  not  his  mother's  mynd 
to  beare  him  to  be  hanged.  Such  phrases  have  we  verey  many  in  the  Scrip- 
tures, as  Exodus  xi.,  "  Pharao  barkened  not  unto  you,  that  many  wonders  Exod.  11. 
may  be  done  in  the  land  of  Egipt."  Forasmuch  as  the  wonders  done  in  ELjipt 
were  grevous  to  Pharao,  he  did  not  disobey  the  intent  that  mo  wonders  which 
were  plagues  should  come  upon  him;  but  this  was  the  issue  of  his  obstinat 
inobedience.  Exodus  xix.,  "Whosoever  giveth  his  sede  unto  Moloch,  let  him  None  of  these 
be  slayn,  because  he  hath  geven  of  his  sede  unto  Moloch  to  defyle  my  sane-  they  be  wayed.' 
tuarie,  and  to  pollute  my  holie  name."  The  Israelites  did  not  sacrifice  their 
children  to  Moloch  to  defyle  the  Lordes  sanctuarie  and  to  dishonor  the  name 
of  God,  but  to  worship  INIoloch ;  notwithstanding  that  was  the  issue  and  end 
of  their  sacrifice  unto  Moloch,  that  the  Lordes  sanctuarie  was  defiled  and  his 
name  dishonored.  Thereby  Jeroboam  made  the  two  golden  calves,  whcrby 
he  made  Israel  sinne,  to  anger  the  Lord  God  of  Israel.  The  cause  why  Jero- 
boam made  the  two  golden  calves  and  his  intention  was  not  to  anger  God  ; 
but  he  thought  that  if  the  people  should  go  up  and  do  sacrifice  in  the  house 
of  the  Lorde  at  Jerusalem,  there  heartes  shulde  return  to  Roboam,  King  of 
Juda,  wlierefor  he  made  two  golden  calves  to  make  the  people  sacrifice  at 
Bethel,  whereupon  followed  the  wrath  of  God.  "Of  their  silver  and  gold  OseeS. 
have  they  made  them  images  to  bring  themselves  to  destruction."  The  Israel- 
ites made  them  images,  thinking  thereby  to  be  saved  and  not  destroied;  yet 
their  destruction  followed  thereof,  Jeremie  saieth,  "O  my  mother,  alas!  Jerem  15. 
that  ever  thow  diddest  beare  me  to  be  a  brawler,  and  a  rebuker  of  the  whole 
land."  Jeremie's  mother  did  not  bear  him  to  that  intent,  but  yet  this  was 
the  end.  And  in  the  New  Testament,  "  If  any  man  hunger,  lett  him  eat  at 
home,  that  ye  come  not  togither  to  condemnation."  The  Corinthians  came 
not  togither  to  the  intent  to  purchesse  thereby  condemnation,  but  of  their 
abuses  in  comraing  togither  followed  their  condemnation. 

By  these  places  and  many  others,  we  may  understand  the  phrase  of  Scrip- 
tures :  "  That  they  be  ordeined  to  damnation,  whose  end  is  condemnation, 
Avhich  they  receave  not  by  the  will  of  God,  which  wold  all  men  to  be  saved, 
but  as  a  just  reward  for  their  sinnes."  As  the  traitor  which  suffereth  oght 
not  to  impute  his  death  to  the  sentence  which  the  judge  justly  hath  given. 


192  ON  PREDESTINATION. 

against  him,  but  to  his  own  offence  and  treason  ;  so  when  we  for  our  sinnes 
be  ordeined  to  punishment,  we  oght  not  to  impute  it  to  God's  foreordinance, 
which  is  both  good  and  full  of  raercie,  but  to  our  own  offences.  "  And  seeing 
(as  S.  Paul  saieth)  God  suffered  them  with  greate  pacience,  their  damnation 
Cometh  not  by  the  counsell  and  will  of  God,  for  which  he  is  sorie,"  as  he 
Jerem.  15.  6.  saieth  by  the  Prophete  Jeremie,  "I  have  bene  sorie  for  thee  so  long,  that  I 
am  wearie."  Will  ye  say,  that  God  wearieth  himself,  suffering  and  sorowing 
for  them  whom  he  had  reprobated  afore  the  world  ?  Surelie,  I  think,  that 
thoghe  ye  hitherto  have  unadvisedly  said  so,  ye  will  from  hencefurthe 
say  so  no  more ;  which  God  grante  in  tyme,  that  ye  wearie  not  the  Lord 
also  with  sorrowing  for  you. 

Answer. 

As  your  cogitations  of  God  be  grosse  and  carnall,  so  be  your 
judgementes  in  this  place  of  Scripture  decevable  and  most 
erroneouse.  Esteme  it  no  injurie,  that  I  affirm  your  cogita- 
tions of  God  to  be  carnall  and  grosse.  For  I  can  evidently 
prove,  that  some  of  you  affirme  and  maintein,  that  God  hath 
eies,  fete,  handes,  armes,  and  finally,  all  proportion  of  man: 
that  he  slepeth,  and  doth  againe  awake;  that  he  forgetteth, 
and  after  doth  remember;  that  he  is  mutable,  and  doth  in 
verie  deede  repent. 

If  these  cogitations  of  the  Eternall  God  be  not  carnall,  yea, 
if  they  be  not  wicked  and  divelish,  let  the  godly  indifferent 
reader  judge. 
To  the  1.  In  this  your  long  gradation,  which  ye  make  upon  the  wordes 

of  Paule,  ye  conclude  contradiction  to  the  Holie  Ghost  and  to 
the  plaine  wordes  of  the  Apostle.  For  the  Apostle  meaneth 
and  plainely  speaketh,  that  albeit  God  doth  long  suffer  and 
delay  the  judgement  of  the  reprobate,  yet  cease  they  not  to  be 
vessellcs  of  wrath,  as  they  that  are  ordeined  to  perdition.  But 
you  conclude  the  contrarie,  affirming  that  he  hath  not  ordeined 
them  to  fall.  And  so  because  you  conclude  directly  against 
the  Holie  Ghost,  can  not  cease  to  say  that  your  collection  is 
erroneouse.  But  to  give  an  answer  more  full  and  large,  in 
examining  the  partes  of  your  gradation,  I  will  shew  your  error 
and  the  cause  thereof.     First,   you  say,   seing  God  suffered 


ON  PREDESTINATION.  193 

them  with  greate  pacience,  he  is  sorie  for  them.  Here,  I  say, 
in  your  first  foundation  lieth  your  error;  and  the  cause  thereof 
is,  that  altogether  ye  are  ignorant  of  God's  nature,  in  whom 
neither  falleth  such  sufferance,  such  pacience,  nor  such  sorow.  Painfull  passion? 

lall  not  in  God, 

as  you  grossely  imagine.  God  is  omnipotent,  and  is  compelled  to 
suffer  nothing  which  he  hath  not  appointed  in  His  eternall 
counsell:  He  is  a  Spirit,  and  free  from  all  such  passions  as 
creatures  be  subject  unto;  for  in  his  eternall  Godhead  there  is 
neither  pacience  subject  to  paine,  neither  yet  sorowe  annexed 
with  anguishe  and  grief.  But  when  such  passions  be  attri- 
buted unto  God,  it  is  for  the  weaknes  of  our  understanding 
that  the  Holie  Ghost  doth  subject  himself  in  language  and 
tongue  to  our  capacitie. 

Ye  take  libertie  to  yourself,  in  dyvers  other  phrases,  to  ex- 
plaine  them  as  you  please,  yea,  even  against  the  plaine  Scrip- 
ture. And  why  will  ye  not  permitt  that  such  phrases  be  so 
understand,  as  nothing  be  judged  upon  God's  Majestie  which 
doth  not  agree  with  his  godlie  nature?  Ye  do  far  abuse  the 
mynd  of  the  Apostle,  for  he  doth  not  inferre,  as  you  foolishly 
and  wickedly  do,  that  becaus  God  did  suffer  with  great  pa- 
cience, therefor  he  was  sorie,  but  saieth,  he  did  suffer  the  ves- 
selles  ordeined  to  destruction;  that  upon  the  one  sort  his  wrath 
and  power,  and  upon  the  other  (that  is,  upon  the  Elect)  the 
riches  of  his  glorie,  might  be  knowen.  This  were  sufficient  to 
put  silence  to  your  folie.  But  yet  somewhat  to  instruct  the 
simple,  I  will  somewhat  travale  to  make  these  wordes  of  the 
Apostle  sensible  and  plaine. 

He  had  before  concluded,  "that  God  wold  have  mercie  upon  tiu^  place  of  Paui 

'■  axplained. 

whom  he  wold  have  mercie,  and  whom  it  pleased  him,  those  . 
did  he  harden,'*'  As  this  sentence  far  surmounted  nianncs  capa- 
citie, so  might  it  engender  some  doubtes  in  the  heartes  of 
the  verie  godlie.  For  they  might  have  reasoned,  if  that  God 
will  finally  destroy  all  the  Eeprobate,  to  what  purpose  are  they 
now  permitted  to  triumphe  and  to  trouble  the  Elect  of  God? 

In  answering  to  which  doubt,  the  Apostle  assigneth  three  rea- 
VOL.  V.  N 


194  ON  PREDESTINATION. 

sons,  why  God,  with  great  pacience,  suffereth  the  vessels  of 
Three  causes  why  wrath:  to  wjtt,  that  his  DOwer,  his  wrath,  and  the  riches  of  the 

God  suffereth  the  '  r  '  ' 

wickedreprobate.  gjorie  of  his  mercio,  more  evidently  may  appere  and  be  knowen. 
For  if  God  should  sodanly,  from  the  bellies  of  their  mothers, 
take  away  the  reprobat,  or  if  he  should  in  the  beginning  of 
their  malice  so  break  downe  their  pryde  that  they  could  not 
precede  against  him,  neither  should  his  power  appere  so  great, 
neither  yet  his  wrathe  so  just  and  so  holie.  But  when  he  doth 
suffer  them,  as  he  did  Pharao,  from  one  mischief  to  precede  to 
another,  often  removing  his  plagues,  and  so  declaring  himself 
easie  to  be  entreated,  even  unto  such  tyme  as  their  malice  and 
raige  do  carie  them,  as  it  were  openly  to  dispyse  God  and  his 
power;  when  then,  I  say,  in  one  moment  God  potently  doth 
overthrowe  the  force  and  strength  of  his  ennemies,  as  that  he 

Exod.  14.  did  of  Pharao,  Senacherib,  Balsasar,^  and  of  others,  then  is 

Isaiah  37.  .  . 

Daniels.  hig  godlio  powcr  and  most  just  wrathe  more  evidently  knowen, 

then  that  he  should  either  have  repressed  them  in  the  begin- 
ning, either  yet  have  taken  them  away  before  their  malice  be- 
gan to  budde.  For  hereby  doth  he  not  onely  admonish  others 
of  the  certen  destruction  of  all  those  that  continue  in  crueltie, 
but  also  giveth  to  his  Ohurche  most  singulare  comfort,  letting 
them  see  that  his  providence  and  power  watcheth  for  them, 
even  when  the  raige  of  the  ennemie  appereth  to  devoure  all; 
and  so  do  they  see  what  is  God's  mercie  towardes  them.  Fur- 
ther, when  the  Elect  advisedlye  do  consider  what  be  God's 
severe  judgementes  against  the  inobedient,  and  do  consider 
how  prone  and  readie  they  themselves  be  of  nature  to  rebellion 
against  God,  except  they  were  conducted  by  his  Spirit,  they 
come  to  a  more  livelie  feling  of  God's  free  mercie  and  grace,  by 
the  which  onely  they  are  exempte  frome  the  rank  and  societie 
of  the  Reprobate. 

Albeit  that  these  endes  and  causes  of  God's  long  suffering  of 
the  vesselles  of  wrath  do  not  satisfie  you,  yet  I  doubt  not  but 
God's  afflicted  children  will  and  do  take  comfort  of  the  same. 
[  In  our  present  version,  Belshazzar. 


ON  PREDESTINATION.  195 

You  thus  precede  in  your  sophistical  Sorites  :^  "  If  He  be  sorie 
(say  you),  then  hath  he  no  pleasure  in  their  destruction.  And 
that  wherein  he  hath  no  pleasure,  he  willeth  it  not;  and  that 
which  he  willeth  not,  he  doth  not  ordein  it :  Wherefor,  seeing 
God  isuffereth  them  to  fall  with  greate  pacience,  He  hath  not 
ordeined  them  to  fall."" 

Your  foundation  being  fals,  your  whole  building  falleth  by  Answer, 
the  own  weight.  Before  ye  procede  any  further,  ye  must  prove 
that  God  did  suffer  in  the  vesselles  of  wrath  that  which  he 
neither  could  nor  might  remedie;  and  therefor  that  he  fell  in 
greif  and  sorow  that  his  power  was  no  greater  and  his  wisdom 
no  perfiter.  Wo  be  to  your  blasphemies,  for  they  compell  me 
to  write  that  which  I  gladly  wold  not. 

I  have  before  said,  that  God  nether  hath  pleasure  in  destruc-  ^^%'^^ '°  *^« 

'  -I^  2  &  3. 

lion,  neither  yet  that  he  will  the  death  of  the  sinner  absolutely; 
that  is,  having  none  other  respect  but  to  their  torment  and 
pain  onely.  But,  albeit,  pryde  and  malice  will  not  suffer  you  to 
grante  that  God  hath  created  all  thinges  for  his  own  glorie, 
yet  will  not  he  be  suppHante  unto  you,  that  ye  shall  suffer  him 
to  use  his  creatures  at  his  own  good  pleasure. 

Where  upon  these  wordes  of  the  Apostle,  "  Doest  thow  dis- 
pyse  the  riches  of  God's  goodnes,  not  knowing  that  the  kynd- 
nes  of  God  leadeth  thee  to  repentance?"  ye  inferre,  that  the 
cause  why  God  suffereth  with  long  pacience  is,  that  we  should 
repent  and  amend.  If  you  understand  that  God  suffered  his 
Elect,  even  in  the  tyme  of  their  blyndnes,  yea,  and  after  their 
horrible  falles  and  offenses,  with  great  lenitie  and  gentlenes,  to 
the  end  that  afterward  they  may  repent,  I  do  agree  with  you. 
For  so  he  did  with  David,  Manasses,  Paule,  and  many  others, 
who,  after  their  conversion,  did  not  dispyse  God's  lenitie,  but 
did  magnifie  and  praise  the  same,  as  in  all  their  confessions 
may  be  read.  But  if  you  understand  Paules  wordes  so,  "  that 
God  hath  none  other  end  in  that  his  long  suffering,  but  that 
the  reprobate  shal  repent  and  amend  their  wickednes,"  because 
'  Aa  argument  where  one  proposition  is  accumulated  on  another. 


196  ON  PREDESTINATION. 

the  Holie  Ghost  assigneth  other  causes  (as  before  we  have  de- 
clared), I  must  preferre  his  judgement  and  sentence  to  yours. 
Answer  to  the  To  vour  uureverent,  bolde,  and  furious  question,  in  which  ye 

furious  question  irr>i  ■<•  i   ri      i  re  i  -ii 

oftheAaversarie.  asK,  "To  what  purposc  did  (xod  suiicr  them  with  long  pacience, 
whom  before  he  knew  shoulde  never  repent  nor  amend T'  I  can 
answer  none  otherwise  then  I  have  done  before,  except  that 
this  I  adde,  That  if  ye  be  not  content  that  God's  just  wrath 
and  greate  power  shall  as  well  be  manifested,  both  in  this  world 
and  in  the  life  to  come,  upon  the  vesselles  of  wrath,  as  that  his 
mercie  and  the  riches  of  his  glorie  shall  be  praised  and  extolled 
in  the  vesselles  of  mercie,  that  Experience  (which  the  common 
proverbe  calleth  maistres  to  fooles)  shall  teach  you,  that  it 
nothing  profited  the  gyantes,  of  whom  the  poetes  do  speak,  to 
heap  up  mountane  upon  mountane,  of  purpose  to  besiege  Jupi- 
ter in  the  heavens.  To  use  the  wordes  of  Scripture,  "  If  be 
tymes  ye  cease  not  so  unreverently  to  question  with  God,  you 
shall  feele  for  ever  what  torment  is  prepared  for  such  as  with 
humilitie  can  not  be  subject  to  his  judgementes  incomprehen- 
sible." For  if  ye  shall  constrein  his  Majestic  to  give  you  a 
reason  which  ye  may  understand  and  apprehend,  what  do  you 
elles  then  go  aboute  to  spoile  him  of  his  Godhead  ? 

Answer  to  the  4.  We  stick  uoue  otlierwisc  to  the  literall  sense  of  these  former 
wordes  of  the  Apostle,  then  the  rest  of  Scriptures  permitt  and 
do  teach  us.  But  how  proper  be  your  phrase  and  common 
maner  of  speaking,  by  the  which  ye  labor  to  obscure  the  plaine 
wordes  of  the  Apostle,  we  briefly  shall  examin.  "  Ordeined  to 
damnation  (say  you),  after  the  common  maner  of  speach,  doth 
signifie  no  more,  but  whose  end  is  damnation."  To  grant  you 
somewhat,  I  wold  know  of  you,  Who  hath  ordeined  damnation 
to  be  the  end  of  the  Reprobat?  I  perceave  by  your  exemple, 
that  ye  dare  not  say  God;  for  thus  ye  say,  "  We  use  to  say  of 
a  man  that  is  cast  to  be  hanged,  '  This  man  was  born  to  be 
hanged,'  notwithstanding  that  was  not  his  mother"'s  mynd  to 
bear  him  to  be  hanged." 

Besides  the  foolishe  rudeness  of  this  exemple,  I  wonder  at 


ON  PREDESTINATION.  ^  197 

your  madness,  that  you  can  never  make  difference  betwixt  God 
and  earthly  creatures.  Dare  you  say  that  God  hath  no  greater 
power  nor  foreknowledge  in  directing  and  appointing  his  crea- 
tures to  their  endes,  then  the  mother  hath  to  direct,  forsee, 
and  appoint  the  end  of  her  child?  After  that  she  hath  born 
him,  she  knoweth  not  what  shalbe  his  naturall  inclination;  al- 
though she  instruct  and  correct  him,  yet  can  she  not  bow  and 
expell  his  crooked  nature;  when  he  is  absent  from  her  pre- 
sence, she  seetli  not  his  conversation.  If  he  be  deprehended  in 
theft  or  murther,  and  so  cast  to  be  banged,  she  can  not  (al-  •• 

thogh  she  wold)  delyver  him  from  the  handes  of  the  judge. 
But  is  there  any  of  these  imperfections  in  God?  Consider  yet, 
and  let  reason  at  length  put  silence  unto  your  foolishness. 

Where  of  the  wordes  of  Moises,  of  Hoseas,  Jeremie,  and  Paul,  Answer  to  the 
and  of  the  fact  of  Jeroboam,  ye  go  about  to  prove  that  phrase, 
in  that  sense  which  ye  adduce,  to  be  common  in  Scriptures :  I 
am  in  doubt  whether  that  first  I  shall  lament  your  blynd  ignor- 
ance, or  abhorre  and  detest  your  abhominable  lies,  and  horri- 
ble prophanation  of  God's  most  holie  worde. 

It  is  impossible  that  ignorance  hath  so  blynded  you  all,  that 
none  of  you  can  see  the  diversitie  betwixt  those  maner  of 
speaches,  "  God  hath  suffered  the  vesselles  of  wrath  ordeined 
to  destruction,""  and  these,  "  Pharao  shall  not  heare  you,  that  ^^yft  13420 
many  wonders  may  be  wroght,"  &c.  "  Give  not  of  thy  sede  to 
be  offered  to  Moloch,"  tfcc.  "  I  will  set  my  face  against  such  a 
man,  and  I  will  rout  him  out  from  the  midest  of  his  people, 
because  that  he  hath  given  of  his  sede  to  Moloch,  that  he  might 
defyle  my  sanctuarie  and  prophain  my  holie  name."  And  so 
furth  of  all  the  rest;  for  onelie  the  place  of  the  Apostle,  after 
the  English  phrase  and  speach,  may  be  rightly  translated  to 
condemnation.     I  appeall    to   thy   conscience,   thow  manifest  The  Anabaptists 

'■  '■  ''  do  plainly  cur- 

corruptor  of  God's   Scriptures,   if  in  all  the   places   by   thee  tuJ-esof^God.^' 
alledged  there  be  not  this  particle,  ut,  which  is  a  causal,  and 
not  the  preposition,  in,  which  is  in  the  wordes  of  S.  Paul.    And 
hath  malice  so  bereft  thee  of  knowledge,  that  thow  canst  make 


198  ON  PREDESTINATION. 

no  difference  betwixt  those  two  dictions  or  wordes.  The  Lord 
of  his  mercie  preserve  his  Churche  from  so  bohle  and  so  de- 
ceatfull  teachers.  If  altogether  thou  haddest  bene  ignorant, 
with  sorow  of  heart  I  couhl  have  lamented  thy  foolishenes; 
but  perceaving  thee,  of  set  purpose  and  malice,  willingly  to  cor- 
rupt God's  plaine  Scriptures,  that  thow  may  blynd  the  more 
easely  the  eies  of  the  simple,  with  grief  and  dolor  I  say,  that 
better  it  had  bene  for  thee  never  to  have  bene  born,  then  thus 
obstinatly  to  fight  against  God*'s  plaine  trueth ;  and  that  in 
such  furie,  that  where  from  the  Scriptures  thou  canst  have 
none  assurance  for  thy  error,  yet  so  thow  darest  wrest  them, 
that  they  may  seme  to  serve  thy  purpose.  Whersoever  thou 
canst  wrest  any  place,  that  it  may  be  translated  by  this  Eng- 
lishe,  to,  there  thow  ashamest  not  to  affirm,  that  it  is  the  self 
same  phrase  with  this  of  S.  Paule:  "  Vesselles  of  wrathe  pre- 
pared or  ordeined  to  destruction."  This  is  sufficient  to  shew 
to  the  learned,  yea,  even  to  such  as  do  but  understand  the  first 
principles  of  their  grammer,  thy  infidelitie  and  craftie  deceat 
in  this  mater.  But  because  such  as  understand  nothing  in  the 
Latin  tongue  can  not  hastely  espie  thy  craft,  I  will  travaile  to 
make  it  so  sensible  as  I  can. 

If  I  should  say,  "I  am  appointed  to  death,  to  fele  the  punyshe- 
ment  of  sinne,  and  so  to  make  sinne  to  cease,"  will  thow  there- 
for say,  that  this  particle.  To,  in  the  former  place,  where  I  say, 
"I  am  appointed  to  death,"  and  in  the  second  place,  where  I  say, 
"To  fele  the  punishement  of  sinne,  and  to  make  sinne  to  cease," 
are  all  one  phrase,  and  oght  alike  to  be  resolved?  I  suppose 
thow  wilt  not.  For  in  the  first  place,  it  can  be  none  otherwise 
resolved  but  thus,  "  I  am  appointed  to  death,"  that  is,  I  must 
nedes  die;  but  in  the  second  place,  two  causes  of  death  be 
assigned,  for  wher©  I  say,  "  To  fele  the  punishement  of  sinne,"  I 
understand  that  one  cause  of  death  is,  that  I  and  all  men  may 
fele  how  horrible  is  sinne  before  God;  and  in  this  last,  I  under- 
Btand  that  death  so  putteth  an  end  to  sinne,  that  after  it  may 
not  trouble  the  Elect  of  God.     The  phrase  of  S.  Paule  is  much 


ON  PREDESTINATION.  199 

more  different  from  all  that  thow  adducest,  then  be  these 
phrases  before  alledged,  one  different  from  another.  For 
where  he  saieth,  "  vesselles  of  wrath  ordeined  to  destruction,'' 
he  signifieth  the  final  end  of  the  vessels  of  wrath  to  be  ordeined 
and  before  determined  in  God's  eternal!  counsell.  And  in  all 
these  places,  "  to  provoke  the  Lord  to  anger,"  "  to  defyle  my 
sanctuarie,"  "  to  kyndle  God's  wrath  against  Israel,"  "•  to  make 
Israel  sinne,"  and  such  like,  are  their  actions  signified  to  be 
the  causes  of  God's  anger,  God's  wrath,  and  why  he  reputed 
his  sanctuarie  polluted.  Thus  thy  forwardness  causeth  me  to 
trouble  the  simple  reader.  The  place  of  Jeremie  thow  mali- jeiem.  is. 
ciously  doest  perverte,  for  it  can  be  in  nowise  so  translated. 
But  what  tongue  soever  thow  doest  follow,  thow  must  say,  ""  Wo 
be  to  me,  0  my  mother,  that  thus  hast  born  me  a  man  that  am 
a  brawler,  and  a  man  of  contention  in  the  whole  land." 

The  place  of  Paule  (1  Corinthians  xi.)  serveth  nothing  for  Answer  to  the «. 
thy  purpose,  for  albeit  there  be  a  preposition,  ad,  which  truely 
may  be  translated,  to,  yet  that  speach  is  far  different  from  the 
former  speach  of  the  Apostle;  for  where  he  saieth,  "Eat  at 
home,  that  ye  come  not  together  to  condemnation,"  he  doth 
admonish  them  of  the  danger  which  they  know  not,  which  was, 
that  such  inordinat  and  riotouse  banqueting,  joyned  with  the 
contempt  of  the  poore,  without  repentance,  must  bring  con- 
denmation.  If  thow  list  replie,  and  alledge  that  thow  stickest 
not  so  much  to  the  termes  as  to  the  matter;  for  in  all  these 
former  speaclies,  man  pretended  one  thing,  but  another  thing 
ensued;  what  canst  thow  thereof  conclude,  but  that  God's 
purpose,  sentence,  and  mynd,  is  not  subject  to  mannes  purpose 
and  intention?  True  it  is,  that  neither  Pharao  did  resist  Moises 
of  purpose  to  be  plagued,  neither  did  Jeroboam  erect  the  calves 
that  Israel  should  be  destroied;  but  yet,  because  God  had  so 
before  pronounced,  inevitably  plagues  and  destruction  did  fol- 
low their  inobedience.  If  hereof  ye  will  conclude,  as  ye  seme 
to  do,  that  those  whose  end  is  condemnation  receave  not  that 
by  the  will  of  God ;  because  ye  conclude  that  which  neither  ye 


200  ON  PREDESTINATION. 

have  proved,  neither  yet  go  about  in  this  place  to  prove,  I  will 
not  trouble  myself  with  answering  for  this  present.     But  when 

Answer  to  the  8.  ye  slial  go  about  to  provo  that  God  will  all  men  to  be  saved, 
(as  ye  affirme),  I  hope,  by  God"'s  grace,  to  answer  sufficiently. 
For  as  we  doubt  not  but  God's  judgementes  are  holie  and  most 
just,  so  we  know  that  the  conscience  of  the  wicked  shall  fele  in 
themselves,  and  no  where  elles,  the  causes  of  their  condemna- 
tion. Neither  yet  did  any  of  us  ever  hold,  beleve,  or  affirme, 
that  any  reprobat  shall  have  that  libertie  in  the  hell  to  quarell 
with  God  of  the  secrete  causes  of  his  condemnation;  for  the 
bookes  shall  be  opened,  and  the  secretes  of  all  heartes  shall  be 
revealed. 

To  the  9.  To  the  suffering,  pacience,  and  sorrowing  of  God,  I  have 

before  answered,  in  the  beginning  of  this  your  last  confused 
gradation,  and  so  I  will  not  trouble  the  reader  with  the  repe- 
tition of  the  same.  The  wordes  of  Jeremie  which  ye  alledge 
can  have  no  such  sentence  as  ye  do  gather;  for  he  doeth  not 
speak  of  any  passion  that  was  in  God,  as  touching  his  eternall 
Godhead,  but  onely  doeth  appeall  to  the  conscience  of  the 
people,  how  oft  God  had  not  onely  rebuked,  but  also  from  time 
to  time  corrected  them,  ever  calling  them  to  repentance,  and 
suspending  their  last  punishment,  howbeit  that  they  conti- 
nually from  evil  fell  backward  unto  worse.  And  so  at  length 
was  God  wearie  oftener  to  repent,  that  is  to  say,  at  once  he 
wold   powre  furth  his  just  vengeance,  which  before  so  oft  he 

The  first  chap,  of  had  thrcatnod.     Let  the  first  chapter  of  Isaiah  be  commentarie 

Isaiiili  (leclareth  i-i  it  i  iiiii'  t-i 

tho  place  of  jere-  to  this  placo,  aud  I  trust  the  sentence  shall  be  plame.     For 

miah  wrested  by  '^  *■ 

the  Adversarii  s.  there  he  affirmeth,  that  in  that  people  there  was  no  whole  part, 
that  is,  all  order  and  policie  was  almost  confounded,  Jerusalem 
was  in  a  maner  left  desolate  by  the  manifest  plagues  which  had 
apprehended   it;  but  yet  there  was  no  true  conversion  unto 

jerem.  10.  God.     And   here   he  saieth,  "  Thow  hast  left  me,  saieth  the 

Lord,  and  I  have  therefor  lifted  up  myne  hand  upon  thee,  and 
have  scattered  thee ;  I  am  wearie  in  repenting, '"*  that  is,  that  I 
have  spared  thee  so  long.     "  I  shall  scatter  them  with  the  fan, 


ON  PREDESTINATION.  201 

even  unto  the  gates  of  the  earth,  (that  is,  to  the  uttermost 
parte;)  I  have  made  my  people  desolate,  and  I  have  destroyed 
them;  nevertheles,  they  have  not  turned  from  their  waies." 
I  trust  that  everie  reasonable  man  will  consider,  that  those 
wordes  be  rather  spoken  to  admonish  the  people,  how  God  by 
all  meanes  had  provoked  them  to  repentance,  than  to  declare 
unto  us  what  nature  or  passion  God  hath  in  himself,  as  ye  do. 
For  so  appereth  in  this  your  question :  "  Will  ye  say  that  God 
wearieth  himself,  suffering  and  sorrowing  for  them  whom  he  had 
reprobated  before  the  world  ?  Surelie,  I  think,  that  thogli  ye 
hitherto  have  unadvisedly  said  so,  ye  will  from  hencefurth  say 
so  no  more."  And  so  ye  end  this  portion  with  a  prayer.  To  the 
which  we  answere  in  few  wordes,  that  albeit  we  will  not  take 
upon  us  to  define  what  after  this  shal  your  cogitations  be,  yet 
will  we  not  cease  to  pray  to  God,  that  your  heartes  being  hum- 
bled with  greater  reverence,  ye  may  not  onely  think,  but  also 
speak  of  God''s  hie  Majestic,  of  his  judgements  most  holie,  most 
just,  and  utterlie  in  this  life  incomprehensible  to  our  dull  senses. 
But  now  we  go  forward  to  that  which  followeth. 


The  Adversarie.  the  25th 

Section. 
Now  miist  we  declare  the  saying  of  S.  Luke,  "  So  many  as  were  ordeined 
unto  life  did  beleve  j"  where  we  must  understand,  that  as  they  that  will  not  The  Eight  Argu- 
obey  the  trueth  are  called  in  the  Scriptures,  "  ordeined  to  damnation,"  as  is 
sufficiently  proved  before,  so  they  which  willingly  receave  the  trueth,  and 
couple  the  word  with  faith,  working  by  charitie,  are  called,  "  ordained  to  life." 
"Where  ye  do  replie  so,  Predestination  is  without  any  condition  ;  I  grant,  Pre-    i. 
destination  to  life  is  the  verie  free  gift  of  God  without  any  condition.     Not-   2. 
withstanding,  we  can  not  come  to  life,  but  by  the  way  which  leadeth  unto 
life;  as  he  which  receaved  the  one  talent  of  his  master,  receaved  it  of  a  free   3. 
gift  without  his  deserving,  but  because  he  did  not  walk  in  the  way  appointed 
by  his  master,  his  talent   was   taken  from   him  againe.     As  afore,  by  the 
free  benefitt  of  his  master,  he  was  chosen  unto  life,  so  now,  because  he  did 
not  walk  in  the  way  which  leadeth  unto  life,  he  is  ordeined  to  damnation. 
The  prodigall  sonne  is  receaved  of  his  father,  not  for  his  deserving,  but  of  the   4. 
free  goodnes  and  benevolence  of  his  father;  yet  is  it  required  of  him,  that  he 
walk  hereafter  as  an  obedient  sonne,  which  if  he  did  not,  the  latter  fall  should 


202  ON  PREDESTINATION. 

5  be  worse  tlien  the  first.  Predestination,  therefore,  is  the  mere  gift  of  God 
afore  the  foundation  of  the  world,  at  the  which  time  nothinj^  could  be  com- 
manded unto  us;  yea,  afore  we  either  have  faith,  or  else  by  hearing  of  the 
worde  we  may  have  faith,  no  spiritual  comandement  is  given  us ;  but  when 
by  hearing  we  may  receive  faith,  then  is  the  way  of  salvation  opened  unto  us, 
in  wliich  we  must  walk  if  we  wilbe  saved.  And  yet  foloweth  it  not,  we  must 
walk  in  the  way  which  leadeth  unto  salvation ;  ergo,  for  walking  the  way  of 
salvation,  v,  e  are  chosen  and  accepted.     For  S.  Paul  saieth,  "  I  am  guiltie  to 

6.  myself  in  nothing,  but  therefor  I  am  not  justified."  If  a  learned  phisician 
seing  one  in  danger  of  death,  whom  he  can  and  may  helpe,  ofFereth  phisick 
to  the  pacient,  able  to  restore  him  to  his  healthe,  and  therwith  prescribed  the 
pacient  a  diet.  Now  that  the  phisicion  giveth  phisick  to  the  pacient,  it  com- 
eth  onely  of  his  owne  goodnes ;  but  if  the  pacient  do  not  order  himself  accord- 
ing to  the  prescript  of  the  phisition,  the  phisick  shall  not  help  him.  And 
thoghe  he  observe  good  diet,  yet  oght  he  not  to  repute  the  receaving  of  his 
bealthe  to  himself,  but  to  the  phisicion ;  for  thogh  it  lieth  in  the  pacientes 
power  to  hinder  his  healthe,  yet  it  is  not  in  his  power  to  give  himselfe  healthe. 
So  Christ,  our  phisition,  offereth  healthfull  phisick  to  us  all,  and  therewith 
prescribeth  our  diet,  which  if  we  do  not  observe,  the  phisick  shall  not  availe 
us.  And  thoghe  we  observe  it,  yet  oght  we  not  to  attribute  our  healthe  to 
ourselves,  but  to  the  liberalitie  of  our  phisition,  Christ,  which,  of  his  mere 
mercie,  hath  made  us  whole.  Wherefor,  to  return  to  our  argumeut,  tliey  are 
ordeined  unto  life  so  many  as  will  gladly  walk  in  the  way  which  leadeth  unto 
life,  that  is,  true  obedience,  and  they  do  beleve,  as  S.  Luke  saieth. 

Answer. 
The  place  of  St         The  placG  of  Saiiit  Luke  which  ye  studie  to  corrupt,  is  writ- 

luke  in  IheActes  ,  •        -t  -t  •  ,1  i.i»  pit 

lychap.  ten  in  the  thirteenth  chapter  oi  the  Actes  oi  the  Apostles, — the 

light  whereof  is  so  cleare  that  you  be  never  able  to  obscure  the 
same ;  and  therefor  I  will  not  spend  much  tyme  in  confuta- 
tion of  your  vanitie,  for  the  simple  trueth  of  the  historie  shall 
disclose  the  same.  Paule  comming  to  Antioche,  in  Pisidia,  did 
upon  the  Sabboth  enter  in  to  the  synagoge  of  the  Jewes,  and 
therein  preached  a  sermon  most  profound,  most  effectual,  and 
most  comfortable;  in  the  which,  by  plaine  Scriptures,  he  proved 
that  the  same  Jesus  which  was  crucified  at  Jerusalem  was  the 
Messias  promised,  and  the  onely  Saviour  of  the  world.  At  which 
doctrine  many  of  the  Jewes  being  offended,  and  yet  some  em- 
bracing the  same,  Paule,  the  next  Sabboth,  preached  to  the 


ON  PREDESTINATION.  203 

whole  multitude  of  the  Jewes  and  Gentiles  assembled  together. 
But  when  plaine  contradiction  was  made  by  the  Jewes,  who  did 
blaspheme  Christ  Jesus,  Paule  and  Barnabas  taking  boldnes, 
said  to  the  Jewes,  "  First,  it  behoved  to  speake  to  you  the 
word  of  God;  but  because  ye  reject  it,  and  judge  yourselves 
unworthie  of  the  life  everlasting,  behold  we  are  turned  unto 
the  Gentiles,  for  so  hath  the  Lord  commanded  us."     At  which 
wordes  the  Gentiles  rejoysed,  and  glorified   the  word  of  the 
Lord,  and  did  beleve  (saieth  the  text)  so  many  as  were  ordeined 
to  the  life  everlasting.     Who  is  he  so   blynd  that  doeth  not  Tothei. 
see,  that  in  these  wordes  the  Holie  Ghost  assigneth  the  plaine 
cause  why  some  do  beleve,  and  others  do  blaspheme  and  re- 
maine  unfaithfull  ?    The  cause  why  some  beleve  is,  becaus  they 
are  ordeined  to  the  life  everlasting,  as  they  that  are  the  shepe  Johnio. 
of  Christ  Jesus,  therefor  they  hear  and  beleve  his  voice;  the 
others,  as  they  are  left  in  the  power  of  the  Devill,  (as  they  that 
are  never  given  to  Christ,  to  the  end  that  they  may  receave 
life,)  remaine  in  blyndnes,  and  so  by  contradiction  and  blas- 
phemies declare  themselves  whose  children  and  generation  they 
are.     None  of  us  do,  nor  yet  ever  did  deny,  but  that  the  Elect  . 
of  God  do  willingly  receave  and  obey  the  trueth,  and  that  the  i 
Spirit  of  God  so  worketh  in  their  heartes,  that  not  onely  they  I 
beleve,  but  that  also  they  are  made  frutefull,  yea,  and  that  I 
frome  justice  they  precede  to  justice.     But  as  the  whole  praise 
of  this  we  give  to  God,  arrogating  no  part  of  it  to  ourselves,  so 
we  constantly  affirme,  that  neither  faith,  neither  workes,  nei- 
ther yet  any  qualitie  that  is,  or  that  God  foresaw  to  be  in  us, 
is  the  cans  of  our  Predestination  or  Election  to  life  everlasting, 
as  before  we  have  sufficiently  proved. 

Ye  are  so  inconstant,  now  granting  Predestination  to  be  the  Tothez. 
free  and  mere  gift  of  God,  without  any  condition  of  our  workes, 
and  immediatly  after  ascribing  it  to  our  obedience,  and  walking 
in  the  way  that  leadeth  to  life.  In  this  your  inconstancie,  I  say, 
I  can  not  tell  how  to  handle  you.  One  thing  I  see,  to  my  great 
comfort,  that  the  glorie  of  Christ  Jesus  is  so  manifest,  and  the 


204  ON  PREDESTINATION. 

power  of  his  trueth  so  invincible,  that  he  will  reigne  in  the 
middest  of  his  enneraies.  The  devilles  themselves  must  acknow- 
ledge and  openly  confesse  that  he  is  Lord,  and  the  onely  Son 
of  the  living  Father;  and  the  adversaries  of  his  truth,  even 
when  they  fight  most  outrageously  against  the  same,  are  com- 
pelled to  give  testimonie  to  it,  as  you  do  here  in  divers  places; 
as  when  ye  say,  "  It  foloweth  not,  that  because  we  must  walke 
in  the  way  that  leadeth  to  life,  that  therefor,  for  walking  in  the 
way  of  salvation,  we  are  chosen,  and  (as  you  write)  accepted." 
But  because,  I  say,  that  your  inconstancie  doth  streight  carie 
you  to  denial  of  this,  I  can  the  less  credit  that  this  be  a  trew 
confession,  preceding  from  an  unfeined  heart,  but  rather  that 
it  is  the  mightie  power  of  the  veritie,  which  (will  ye,  nill  ye) 
compelleth  your  mouthes  to  give  witnessing,  upon  her  part, 
against  yourselves.  God  grant  I  may  be  deceaved  in  this  my 
judgement;  for  him  I  take  to  record,  that  I  am  no  otherwise 
ennemie  to  any  of  you,  then  in  so  far  as  ye  declare  yourselves 
manifest  ennemies  to  the  free  grace  of  God,  and  to  the  glorie 
of  the  eternal  Sonne  of  the  eternal  Father  of  Christ  Jesus,  our 
Lord  and  onely  Saviour. 

Totiie  a  Becaus  there  is  nothing  in  this,  your  last  part,  which  I  have 

not  before  at  large  declared  in  diverse  places,  I  will  onely  note 
those  thinges  in  the  which  we  do  not  agree  with  you. 

First,  we  use  not  to  call  Predestination  the  free  gift  of  God, 
but  we  call  it  the  eternall  and  immutable  counsell  of  God,  in 
■which  he  hath  purposed  to  choose  to  life  everlasting,  such  as 
pleased  his  wisdom  in  Christ  Jesus  his  Son. 

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

T«the4  Thirdly,  that  wo  fynd  neither  contract,  neither  condition  be- 

twixt the  loving  Father  and  the  Prodigal  son  in  his  admission 
to  his  former  dignitie;  neither  do  we  so  understand  the  parable 
as  that  the  said  son,  newly  receaved  to  mercie,  wold  after,  of 
stubbornes,  unthankfuUy  depart  from  his  father.     But  rather, 


ON  PREDESTINATION.  205 

we  think,  that  as  he  had  felt  what  miserie  he  susteined  by  fo- 
lowing  his  own  counselles,  he  wold  in  tjraes  comming,  with  all 
diligence,  attend  the  counselles  of  his  father. 

Your  mynd  is  dark  to  us,  and  your  writing  obscure,  where  To  the  s. 
that  ye  say,  "  Before  we  have  faith,  or  by  hearing  of  the  Worde 
can  have  faith,  no  spirituall  commandement  is  given  unto  us." 
And  also,  the  wordes  of  Saint  Paule  appeare  not  to  be  well  ap- 
plied, for  there  he  entreateth  no  thing  of  Election,  but  onely 
affirmeth,  "  That  in  the  dispensation  of  that  ministerie  commit- 
ted to  his  charge,  he  knew  himself  giltie  in  nothing,""  &c.  But 
because  these  be  of  small  importance,  I  onely  put  you  in  re- 
membrance of  them. 

Last,  your  similitude  betwixt  your  Phisition  oifering  medi-  To  the  6. 
cin,  and  prescribing  diet  to  the  patient,  who  may  receave  and 
kepe  it  at  his  pleasure,  and  so  recover  healthe,  and  preserve 
his  life,  or  else  reject  and  break  it,  and  so  procure  his  own  de- 
struction; and  betwixt  Christ  Jesus,  who,  (say  you,)  being  our 
Phisition,  offereth  healthfull  phisike  unto  us  all,  and  therewith 
prescribeth  our  diett,  which,  if  we  do  not  observe,  the  phisike 
shall  not  availe  us,  &c.     This  similitude  in  one  respect  doeth 
altogither  mislyke  us.     For  it  taketh  from  our  soveraign  Lord  t 
his  chief  glorie  and  honor,  for  in  no  wise  can  we  abyde  that  his  i 
raightie  power,  and  operation,  by  his  Holie  Spirit,  shalbe  com-l 
pared  to  the  power  of  any  creature.     We  say  not,  we  teach  not,' 
nor  believe  not,  that  Christ  Jesus  doeth  onely  offer  medicin,  and 
prescribe  a  diet,  as  a  common  Phisition,  leaving  the  using  and 
observation  of  it  to  our  will  and  power.     But  we  affirme  that 
in  the  heartes  of  his  elect,  he  worketh  faith,  he  openeth  their 
eies,  he  cureth  their  leprosie,  he  removeth  and  overcometh  their 
inobedience ;  yea,  by  violence  he  pulleth  them  furth  of  the  bon- 
dage of  Sathan,  and  so  sanctifieth  them  by  the  power  of  his 
Holie  Spirit,  that  they  abyde  in  hisveritie,  according  as  he  hath 
praied  for  them,  and  so  continue  they  vessels  of  his  glorie  for 
ever.  And  herein  we  dissent  from  you,  as  afterward  more  plainely 
shal  appeare  in  discussing  of  this  which  you  thus  terme : — 


206  ON  PREDESTINATION. 

The  Adversakie. 

Iectw™  '^^^  Second  Error  of  the  Careless  by  Neoessitie. 

Tiie  Elect,  thogh  they  siime  grevously,  yet  are  they  never  out  of  the  favor 

and  election  of  God,  neither  can  they  by  any  means  finally  perishe.     So  that 

Adam  when  he  transgressed,  and  David  committing  adulterle  and  homicide, 

Ucad  the  Answer  were  favored  even  then  and  beloved  of  God,  and  never  out  of  Election,  neither 
to  the  27  Section. 

could  they  be.     Againe,  the  Reprobate,  as  Saul  and  Judas,  were  never  in  the 

favor  and  election  of  God,  neither  could  they  nor  none  other  Eeprobate  attein 

unto  salvation. 

Answer. 

The  trueth  of  this  proposition  doeth  nothing  excuse  your 
malice  and  hatered  :  for  albeit  there  be  no  sentence  in  it  con- 
teined,  which,  being  rightly  understand,  is  not  aggreable  to 
God''s  Worde ;  yet  of  what  purpose  and  mynd  ye  have  gathered 
these  sentences,  leaving  those  that  should  explaine  the  same,  it 
easely  may  appeare,  by  that  venom  which  ye  spew  furth  against 
us,  to  make  us  odious  to  all  the  world,  as  here  followeth. 

The  Adversarie. 

7he  27th 

Section.  The  CONFUTATION  OF  THE  SECOND  ErroR. 

J  Here  you  see  how  they  divide  all  men  into  two  sortes,  one  Elected  or  chosen, 
which  by  no  meanes  can  perishe,  and  the  other  rejected  or  Reprobate  before 
the  world,  so  that  by  no  meanes  can  they  be  saved.  What  can  the  devili 
wishe  his  membres  to  teach  more  for  the  advancement  of  his  kingdom  than 
this  ?  What  can  be  invented  to  provoke  men  to  live  a  careles  and  libertyue 
life  more,  than  if  they  be  persuaded  that  neither  well-doing  availeth  or 
pleaseth  God,  nor  evill-doing  doeth  hinder  unto  salvation  ?  This  is  asmuch 
as  if  one  should  counsell  the  pacient  to  refuse  all  healthfuU  phisick,  and  good 
diet,  and  so  wilfully  to  be  the  occasion  of  his  own  death.  For  if  they  be  (say 
they)  of  the  Elect  sorte,  though  they  do  commit  theft,  fornication,  adulterie, 
murther,  or  any  other  sinne,  yet  be  they  still  so  beloved  and  favored  of  God, 
that  they  cannot  finally  perishe.  And  if  they  be  of  the  Reprobate  sorte  (say 
they),  neither  repentance,  amendment  of  life,  absteining  from  evill,  neither 
fasting,  praier,alnies,  nor  other  good  dede  can  availe;  for  they  be  so  hated  of 
God  before  the  world,  that  by  no  meanes  they  can  obtein  his  favor,  but,  of 
mere  necessitie,  do  what  they  can,  they  must  perish.  Seing  it  is  so,  saieth  the 
naturall  man,  let  us  set  the  cock  on  hoope,  and  let  the  world  slyde,  let  us  eate 


ON  PREDESTINATION.  207 

and  drinke,  for  to-morow  shall  we  die.  So  the  people  sit  downe  to  eat  and  2. 
drink,  and  then  ryse  up  to  play.  Why,  masters,  have  ye  no  conf-cienee  thus  to 
cause  the  people  of  God  to  sinne  ?  See  ye  not  how  ye  be  led  with  the  same 
spirit  that  Balaam  was  led  withall,  when  he  counselled  to  give  occasion  of 
sinne  to  the  people  ?  I  know  ye  wil  answer,  that  I  mean  not  so.  JVIean  what  3, 
ye  list,  and  do  what  ye  can,  yet  this  is  the  issue  and  frute  of  your  doctrine, 
and  who  so  ever  is  thus  corrupt  by  you,  without  herepent,  he  shall  die  the 
death;  but  God  shall  require  his  bloode  of  your  hands.  Marke  well  your 
disciples:  how  many  of  them  endeavore  themselves  to  bring  forth  the  frutes  of 
repentance,  how  many  of  them  seek  for  power  to  crucifie  the  flesh  with  the  lusts 
and  concupiscence  thereof  ?  How  many  of  them  can  we  perceave  by  their  con- 
versation, that  they  have  cast  of  the  old  man  and  put  on  the  new  man,  walk- 
ing sincerely  in  their  vocation  and  the  true  feare  of  God  ?  But  if  they  ac- 
custom to  frequent  your  Congregations,  as  the  Papistes  do  the  Masse,  then  be 
they  faithfuU  brethren.  I  hold  my  peace  of  that  ye  use  to  have  respect  of  4. 
persons,  preferring  the  welthie,  which,  if  they  be  liberal,  thoghe  they  be 
drowned  in  many  vices,  you  use  to  help  up  such  sores  with  this  saying,  There 
is  none  during  this  life  that  can  be  knowen  to  be  in  the  election,  be  he  never 
60  vertuous,  nor  any  out  of  the  election  be  he  never  so  unrighteous;  after 
this  manner  ye  do  heall  them  up,  so  that  they  need  not  to  indevor  themselves 
to  bring  furth  the  frutes  of  livelie  faith,  for  the  surest  token  of  their  election 
they  think  to  be,  that  they  be  of  your  Congregation.  But  Christ  saieth,  "In 
that  shall  al  men  know  that  ye  are  my  disciples,  if  you  do  what  so  ever  I  com-  5. 
mand  you;"  and  againe,  "Ye  shal  know  them  by  their  frutes.  For  a  good  man 
out  of  the  treasure  of  his  heart  bringeth  furth  good  things."  Yet  ye  say  no  man 
can  be  knowen  to  be  either  in  the  election  or  out  of  the  election  during  this 
life;  and  for  proofe  hereof  ye  alledge  the  saying  of  Paul,  The  devil  doeth  trans-  6. 
forme  himself  into  an  angel  of  light.  To  which  I  breifly  answer,  that  God 
doeth  never  transforme  himself  into  an  angel  of  darkness;  wherefor,  so  long 
as  ye  walk  in  darkness  ye  be  not  of  God.  But  thus  ye  take  the  most  shame- 
ful men  by  the  hand,  flattering  them,  so  that  they  can  not  return  from  their 
wickednes,  whereby  it  appeareth  that  ye  be  not  sent  from  God;  for  ye  by 
your  doctrine  give  occasion  to  the  people  to  sinne.  And  the  Lord  saieth,  "  If 
they  had  bene  in  my  counsell,  they  had  turned  my  people  from  their  evil  waies 
and  wicked  imaginations;"  but  such  lippes,  such  letuce;  such  disciples,  such  7. 
masters :  for  your  chief  Apollos  be  persecutors,  on  whom  the  bloode  of  Servetus 
crieth  a  vengeance;  so  doeth  the  blood  of  others  mo,  whom  I  coulde  name. 
But  forasmuch  as  God  hath  partly  alreadie  revenged  their  bloode,  and  served 
some  of  their  persecutors  with  the  same  measure  where  with  they  measured  to 
others,  I  will  make  no  mention  of  them  at  this  tyme.  And  to  declare  their 
wickednes  not  to  have  preceded  of  ignorance  and  humane  infirmitie,  but  of 
indured  malice,  they  have,  for  a  perpetuall  memorie  of  their  crueltie,  sett  furth 


208  ON  PREDESTINATION. 

bookes,  affirming  it  to  be  lawfull  to  persecute  and  put  to  death  such  as  dissent 
from  them  in  controversies  of  religion,  whome  they  cal  blasphemers  of  God. 
Notwithstanding  they,  afore  they  came  to  autoritie,  they  were  of  an  other 
judgment,  and  did  bothe  say  and  write,  that  no  man  ought  to  be  persecuted 
for  his  conscience  saik;  but  now  they  are  not  onely  become  persecutors,  but 
also  they  have  given,  as  far  as  lieth  in   them,  the  sword  into  the  hands  of 

8.  bloodie  tyrantes.  Be  these,  I  pray  you,  the  shepe  whom  Christ  sent  furth  in 
the  middest  of  wolves  ?  can  the  shepe  persecute  the  wolf  ?  doth  Abel  kill 
Cayn  ?  doeth  David  (thogh  he  might)  kill  Saul  ?  Shortly,  doeth  he  which  is 
born  of  the  Spirit  kill  him  which  is  born  after  the  fleslie  ?  ]\Iark  how  ye  be 
fallen  into  most  abhominable  tyranny,  and  yet  ye  see  it  not.     Thus  I  am  con- 

9.  streined  even  of  conscience  to  write.  That  if  it  shal  please  God  to  awaik  you 
owt  of  your  dream,  that  ye  may  perceave  how  one  error  hath  drowned  you 
in  mo  errors,  and  hath  broght  you  to  a  sloping  secui-itie, — that  when  ye  walk 
even  after  the  lustes  of  your  heartes,  thirsting  after  bloode  and  persecuting 
poore  men  for  their  conscience  saik,  ye  be  blynded,  and  see  not  your  selves, 
but  say,  Tushe,  we  be  predestinat;  what  so  ever  we  do,  we  are  certen  we  can 
not  fall  out  of  God's  favor.  Awake,  therefor,  and  look  what  danger  ye  be  in, 
and  how  by  your  poisoned  doctrine  ye  infect  the  people  of  God,  and  draw 
them  to  a  secure,  ydle,  and  careless  life. 

Answer. 

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

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

That  none  other  frute  doeth  ensue  our  doctrine,  but  libertie 
to  sinne,  for  our  disciples  are  cruel  murtherers,  subject  to  all 
iniquitie,  respecting  persones,  and  flattering  sinners. 

And  last,   that   by   our   poisoned   doctrine,    we    infect    the 
people,  and  bring  them  to  a  secure,  ydle,  and  careless  life. 
To  the  1.  Because  I  will  omit  no  notable  part  of  your  booke  to  over- 

slippe  without  some  reasonable  Answer,  I  will  follow  your  ordre, 
although  it  be  confused.  If  you  be  able  by  plaine  Scriptures 
to  prove  a  thirde  sort  of  men  which  neither  be  elect,  neither 
yet  reprobat,  then  shall  we  learn  of  you  other  wise  to  divide. 


ON  PREDESTINATION.  209 

But  if  God,  by  his  first  voice  pronounced  in  this  mater,  made 
meucion  but  of  two  seeds ;  and  if  Christ  Jesus,  when  he  shall 
come  shall  set  one  army  on  the  right  hand,  and  another  upon  the 
left  hand,  without  mencion  made  of  anie  third  sort  of  men;  we 
can  not  repent,  nor  yet  call  back  the  trueth  of  our  doctrine,  albeit 
'that  ye  in  despite  and  furie  cry,  "What  can  the  devil  wishe  his 
,membres  to  teach  more  for  the  advancement  of  his  kingdome 
then  this  ?  What  can  be  invented  more  to  provoke  men  to  live  a 
careless  and  libertine  live  more,  then  if  they  be  persuaded  that 
neither  well  doing  availeth  or  pleasoth  God,  nor  evil  doing 
hindreth  unto  salvation."  And  so  forthe  ye  precede  in  your 
first  accusation. 

Before  I  have  required,  and  yet  againe  do  require,  of  God's 
ifaithful  lieutenants  in  earth,  I  meane  of  lawful  Magistrates  who 
rule  in  God's  feare,  whom  ye  utterly  studie  to  abolish  and  de- 
prive ;  of  them  I  saie,  I  have  required  justice  to  be  ministered 
betwixt  us  and  you,  without  respect  of  persones. 

Let  the  heaven  and  earth  (if  men  wil  not),  yea,  let  God  and 
his  holie  Angelles,  in  whose  presence  we  walke,  bear  recorde  and 
witnes  how  unjustly  and  maliciously  ye  accuse  us,  that  we  pro- 
voke the  people  to  a  careless  and  libertine  life.  If  ever  it  can 
be  proved  by  our  doctrine  or  writing,  that  we  affirme  that 
there  is  no  difference  betwixt  vertue  and  vice,  that  the  one 
neither  pleaseth  God,  neither  yet  the  other  doeth  displease 
him,  let  us  without  mercie  die  the  death.  But  and  if  the  whole 
scope  of  our  doctrine  tend  to  the  contrarie;  yea,  if  our  lives  and 
conversacion  (how  so  ever  the  Devil  doeth  blynde  your  eyes)  be 
such,  as  they  onely  may  convict  your  blasphemie ;  and  last,  if 
the  order  of  that  Citie  where  this  doctrine  is  taught  be  such,  in 
punishment  of  iniquitie,  and  that  without  respect  of  persone, 
that  the  like  justice  hath  never  been  executed  against  open 
offenders  sithence  the  daies  of  the  Apostles,  in  any  Christian 
commonwelth :  then  can  we  not  cease  to  desire,  that  this  your 
former  blasphemie  may  be  revenged  upon  your  owne  heades. 

We  do  not  denie  but  this  is  one  part  of  our  doctrine,  That  as 

voi«  y.  o 


Predestinatiou. 


210  ON  PREDESTINATION. 

God''s  counsel  is  immutable,  so  is  his  election  sure  and  stable ; 

insomuch  that  the  elect  can  not  finally  be  reprobated,  neither 

yet  that  the  reprobat  can  ever  become  elect,  no  more  then  the 

The  doctrine  of    wlioat  cau  bccomc  damcll  or  darnel  become  wheat.    But  do  we 

those  that  defeud  .  -r-x  i  i 

S°?>.-''!!'."?!:1  adde  no  more  then  this  ?  Do  we  teache  men  to  set  cock  on 
hoope,  and  so  to  let  the  worlde  slide,  as  scoffingly  ye  write  1  Or, 
do  we  not  rather  continually  affirme,  that  as  God  of  his  great 
mercie  hath  called  us  to  the  dignitie  of  his  children,  so  hatha 
he  sanctified  us,  and  appointed  us  to  walk  in  purenesse  and 
\ holiness  all  the  dales  of  our  life;  that  we  shall  continually  fight 
against  the  lustes  and  inordinate  affections  that  remaine  in 
this  our  corrupt  nature;  that  if  we  finde  not  the  Spirit  of  Christ 
working  in  us,  that  then  we  can  never  be  assured  of  our  election; 
for  the  conscience  of  all  such  as  without  bridle  followe  iniquitie, 
can  never  be  assured  of  God's  present  favour  during  the  time 
that  they  delite  in  sinne  ?  Finally,  none  of  your  Anabaptistical 
sort  require  greater  obedience  to  be  given  unto  God,  and  unto 
his  lawe,  then  we  do;  except  that  ye  put  your  scollers  in  vaine 
esperance,  that  by  the  power  of  their  owne  free  will,  they  may 
at  length  come  to  such  perfection  as  no  sinne  shal  stire  in  them. 
But  we,  by  the  contrarie,  attributing  all  to  the  free  grace  of 
God,  do  affii'me,  that  continually  in  this  life,  we  must  confesse 
that  sinne  so  remaineth  in  us,  that  except  that  God,  for  Christ 
Jesus'  saik,  did  pardon  the  same,  his  wrath  justly  shoulde  be 
kindled  against  us.  Let  all  our  writings  and  the  whole  summe 
of  our  doctrine  beare  recorde  whether  thus  we  teache  or  not. 
And  are  not  the  lives  and  honest  conversation  of  many  thou- 

The  Rodiie  life     sands,  (wc  praisc  God  of  his  great  mercie,)  professing  the  same 

and  death  of  a         j.-  iix  •  !••  •  i-ott 

great  nombie  in    Qoctrme,  aulo  to  couvmco  vour  malicious  impudencie  5     How 

our  dales  j>roveth  •'  ^ 

tob<^mosumpu-  ^^^Y  ^^^^  ^^^^  ^^^ir  countrics,  possessions,  and  lands,  and  for 
liberty  of  their  conscience  onely,  do  live  a  sober  and  contentible 
life  ?  How  many  have  given,  and  daily  do  give,  their  lives  and 
blood  for  the  testimonie  of  Christes  trueth,  and  for  that  they 
will  not  defile  themselves  with  idolatrie? 

And  yet  thou  ashamest  not  to  ask,  how  many  of  them  can  we 


ON  PREDESTINATION.  211 

perceive,  by  their  conversaciorij  that  they  have  cast  of  the  olde 

man  and  put  on  the  new  man,  walking  sincerely  in  their  voca- 

cion?     Shal  not  the  great  multitude  of  Christes  deare  martyres  To  the  2. 

of  late  in  England,  (thou  wilt  not  say  that  they  were  all  Ana-  The  Adversaries 

,.  .  .  ^  ^  '        -i~\  make  no  consci- 

baptistes,)  the  long  pacience  01   our   brethren  m  J:*  ranee,  and  ence  to  be  present 

^  -^  ^  ^^  ^  ^  'at  the  Masse. 

that  cruel  persecution  of  late  risen  in  Italy,  Naples,  and 
Spaine,  for  Christes  trueth  onely,  put  thy  venemous  tongue 
to  silence  ? 

If  I  shoulde  deraande  of  thee,  Which  of  the  two  did  moste 
mortifie  the  flesh;  he  that  for  conscience  saik  leaveth  countrie, 
friends,  riches,  and  honours;  or  he,  that  to  gape  for  worldly  pro- 
motions, or  yet  for  any  other  purpose,  doeth  cover  himself  with  Anabaptists  wow 

_^,_  \ii-i  have  all  things 

Jlisau  s  clothes,  (1  use  your  owne  termes,)  and  so  denying  what  comone. 
he  is,  will  swear,  if  neede  be,  that  he  is  not  Jaakob ;  which  of 
these  two,  I  say,  doest  thou  think  to  have  come  nearest  to  the 
forsaking  of  him  self;  Or  yet  another,  Whither  doth  he  walke 
most  sincerely  in  his  vocation,  that,  living  upon  his  just  labors, 
is  redy  to  communicate  according  to  his  habilitie  to  the  neces- 
sitie  of  his  poor  brethren  ;  or  he  who,  loitering  in  one  place,  or 
trotting  from  countrie  to  countrie,  wolde  have  all  things  in 
common,  contrary  to  the  ordre  of  nature  and  policie  ?  Or  yet 
the  third.  Which  of  the  two  doeth  most  crucifie  the  lusts  and 
concupiscences  of  the  flesh;  he  that  laieth  downe  his  necke  even 
under  the  axe  of  a  cruell  and  unjust  magistrate,  and  that  also 
when  he  suffereth  unrighteously ;  or  he  that  wolde  abolish  and 
destroie  the  good  ordinance  of  God,  all  lawful  magistrates,  and 
distinction  in  policies  I 

That  you  be  the  one,  and  we  be  the  other  of  these  two  sortes 
of  men,  it  is  evident  ynough.  And  upon  whome  the  crime 
cleaveth  and  justly  may  be  laied,  further  examination  shall  de- 
clare. Now  come  I  to  the  Order  of  that  Citie  in  the  which 
this  doctrine  is  taught,  received,  and  mainteined.  What 
maketh  the  poore  citie  of  Geneva,  poore,  I  say,  in  man's  eyes, 
but  riche  before  God,  by  the  plentifull  aboundance  of  his  hea- 
venlie  graces ;  what  maketh  it,  I  say,  so  odious  to  the  carnal 


212  ON  PREDESTINATION. 

men  of  this  worlde?  Assuredly  not  this  doctrine  wherewith  ye 
AVhat  maketh  the  charofe  US.     For  that  coulde  well  please  the  carnal  man,  to  let 

cilie  of  Geneva  ^ 

worir'"""^  him  live  at  his  pleasure  without  all  punishment.  Is  it  not  the 
just  rigor  of  justice,  and  the  severitie  of  discipline  executed 
therein,  in  such  sort,  that  no  manifest  offender,  where  so  ever 
he  hath  committed  his  offence,  doeth  there  escape  punishment  ? 
Is  not  this  it  that  so  doeth  offend,  not  onely  the  licencious  of 
the  worlde,  but  even  you  dissembling  hypocrites,  can  not  abide 
that  the  sworde  of  God's  vengeance  shall  strike  the  murtherer, 
the  blasphemer,  and  such  others,  as  God  by  his  worde  com- 
mandeth  to  die  ?    Not  so  by  your  judgementes;  he  must  live,  he 

Anahaptistes       mav  repent.     And  those  commonwelthes  do  ye  highlie  praise, 

wold  liave  no  sia  •'         ^  _  ^     _  _  ^  o  i  ' 

punished.  where  men  may  live  as  thei  list,  be  subject  to  no  law  nor  order; 

yea,  where  the  drunkard  and  such  others  abhominable  persons 
are  permitted  to  live  quietly,  and  finde  favor  to  escape  punish- 
ment and  shame.  But  because  in  the  streets  of  Geneva  dare 
no  notable  malefactor  more  shew  his  face  (all  praise  and  glorio 
be  unto  God)  then  dare  the  ovvle  in  the  bright  sunne,  therefore 
is  it  hated  ;  therefore  it  is  called  blood-thirstie,  and  thus  blas- 
phemously traduced,  as  after  ye  write. 

-To  the  4  Thou  saiest   that  amongest  us  there  is  respect  of  persons, 

'  that  we  preferre  the  welthie ;  vvhich,  if  they  be  liberal,  although 

they  be  drowned  in  many  vices,  yet  we  use  to  heale  up  their 
sores,  &c, 

I  am  assured  that  thy  ovvne  conscience  doeth  convict  thee  of 
a  malicious  lie,  in  thus  writing ;  for  thou  canst  not  be  ignorant 
what  the  citie  of  Geneva  hathe  of  late  yeres  susteined  for  root- 
ing out  those  pestilent  persons,  who  labored  to  destroy  the 
Lord's  vineyard  planted  in  the  same.  And  what  wa-3  the  cause 
that  so  they  were  conjured  against  the  libertie  of  Ohristes 
Evangile  ?  The  hatered,  wilt  thou  and  they  say,  which  they  did 
bear  against  strangears?  I  answer,  But  no  mo  strangears  were 
then  in  Geneva  than  were  before,  when  the  cheif  captains  of 
that  faction  were  most  earnest  professors  of  the  Evangile,  (in 
mouth  I  mcane.)    And  in  verie  dede,  if  they  wolde  have  labored 


ON  PREDESTINATION.  213 

to  have  expelled  the  strangears,  they  had  bene  enemies  to  their 
owne  comoditie;  for  by  the  multitude  of  strangears  their  com- 
mon welth  doth  flourish :  and  none  did  receave  such  benefite  of 
strangears,  as  those  that  required  Ohristes  doctrine  to  be  over- 
throwen. 

They  were  Papistes,  (thou  wilt  say,)  and  therefore  hated  the 
religion.  I  answere  in  their  defence,  that  in  mouth  and  exter-  vexedbe^ausT^ 
nal  profession  they  were  not,  but  alwaies  they  protested  that  suEr^sinuDpun- 
they  wolde  never  revolt  to  Papistrie  again.  But  in  few  words 
I  will  open  the  cause  of  their  conspiracie.  Thei  were  corrupt 
in  manners,  filthie  of  life,  perverters  of  justice,  and  such,  finally, 
as  by  whorae  the  blessed  Worde  of  God  was  sclandered  and 
evil  spoken  by.  The  preachers  called  for  reformacion  of  man- 
ners. They  boldly  and  sharply  rebuked  even  those  that  were 
in  highest  auctoritie.  One  of  the  chiefest  of  the  band  was  ex- 
communicated, and  bO  did  remaine  mo  yeres  than  one.  The 
Oonsistoire  called  for  justice  to  be  executed,  and  for  penal- 
ties to  be  appointed,  for  the  inobedient  and  open  contemners. 
But  nothing  coulde  prevaile;  the  multitude  of  the  wicked  was  so 
great,  that  in  votes  and  voices  they  did  prevaile.  And  so  was 
the  iniquitie  of  the  wicked  mainteined  for  a  long  ceason.  Which 
being  considered,  the  godlie  as  well  that  were  native  borne,  as 
also  the  strangers,  consulted  upon  the  next  and  surest  remedie, 
and  that  after  that  not  onely  the  moste  parte  of  strangers  were 
determined  to  depart,  but  that  also  that  faithfull  servant  of 
Christ  Jesus  had  in  publike  sermon  commended  his  flock,  with 
the  weeping  eyes  of  many,  to  the  protection  and  providence  of 
God,  and  had  publikely  pronounced,  that  he  would  be  no  Min- 
ister in  that  church  where  vice  coulde  not  be  punished  accord- 
ing to  God's  worde,  where  the  wicked  shoulde  tryumphe  and 
make  lawes  at  their  pleasure.  After  this  consultacion,  it  was 
concluded  that  a  reasonable  nombre  of  strangears,  whose 
fidelity  and  honest  conversacion  had  long  bene  tried  and  wel 
knowen,  shoulde  be  made  burgesses,  and  free  to  have  voice  in 
Counsell,  and  in  making  civil  statutes.     Which  being  under- 


C^ 


214  ON  PREDESTINATION. 

stand,  tlie  wicked  began  more  manifestly  to  utter  themselves; 
they  opponed  themselves  to  the  magistrates,  they  plainly  denied 
that  any  strangers  shoulde  be  free,  they  appeled  to  the  greater, 
Counsel ;  which  being  gathered,  did  justifie  the  decree  of  the 
Sindiques,  (so  be  the  chief  magistrates  called.)  Shortly  after 
did  the  whole  venom  burst  out :  for  after  feasting  and  banquet- 
ing of  all  sortes  of  villanes,  was  the  conspiracie  concluded  and 
put  in  execution.  For  with  one  consent  they  invade  upon  the 
night  one  of  the  chief  magistrates:  they  cried  victorie  and 
triumphe,  but  Grod  sodanly  repressed  that  furie,  so  assisting, 
without  the  arme  of  man,  his  servant  and  lieutenant  for  that 
time  appointed  in  that  Citie,  that  first  he  recovered  the  ensigne 
of  his  just  and  lawfull  office  againe ;  and  thereafter  so  put  to 
flight  that  rebellious  and  great  multitude,  that  some  being  ap- 
prehended and  committed  to  prison,  the  rest  were  dispersed  by 
the  onely  power  of  God.  For  that  is  a  thing  most  evident  and 
plaine,  that  the  nunibrc  of  the  one  did  in  twenty  degrees  sur- 
mount the  other. 

This  do  I  write,  to  let  the  simple  reader  understand,  althogh 
thou  be  blynded,  what  was  the  original  of  the  trouble  which 
Geneva  did  after  suffer.  What  did  the  strangears,  I  pray  thee, 
gaine  by  their  libertie  ?  As  touching  the  worlde,  I  say  nothing, 
for  no  kind  of  comoditie  they  lacked  before  which  after  they 
did  obteine,  onely  this  excepted,  that  in  counsel  they  shoulde 
have  voices  and  place  to  speake :  which  thing  also  did  onelie 
offend  those  oppressors  of  justice  and  mainteiners  of  iniquitie ; 
for  thereby  did  they  perceive,  that  their  interprises  shoulde  be 
broken,  and  that  statutes  shoulde  be  made  to  reforme  their 
insolencie.  To  proceed,  justice  being  executed  without  respect 
of  person  upon  those  that  were  apprehended,  the  rest  who  did 
escape,  to  great  nomber,  were  pronounced  rebelles.  Then  be- 
gan skirmyshes  upon  every  side  of  Geneva,  victuallcs  were  com- 
manded to  be  cut  of,  great  threatnings  were  blovven  in  the  eares 
of  all  the  godlie;  and  when  these  coulde  not  prevaile,  then  were 
devised  practise  after  practise,  treason  was  conspired,  and  the 


ON  PREDESTINATION.  216 

ennemies  hoped  for  possession  of  the  Citie.  But  this  being  re- 
vealed and  the  practisers  punished,  Sathan  returneth  to  his 
owne  nature  again.  For  after  that  no  intreatment  coulde  pre- 
vaile,  open  warrc  was  denounced  against  them,  a  daie  was  sett 
that  they  shoulde  be  restored,  and  that  with  great  somines  of 
money  to  be  delivered  unto  them,  by  reason  of  their  former 
losses  and  injuries  susteined.  And  this  sentence  was  pro- 
nounced, not  by  the  rebelles  onely,  but  by  a  potent  comonwelth 
and  their  ancient  friendes.  Hereupon  were  made,  by  the 
rebelles,  fyres  of  joye,  defiance  was  sent,  the  day  was  appointed 
that  the  siege  should  beginne,  and  victualles  should  be  cut  of: 
esperance  nor  comfort  rested  none  to  us,  but  God  and  the  mes- 
singers  of  his  worde,  which  then  sounded  the  trumpet  most 
boldly  and  most  clearly,  promising,  even  in  our  greatest  despera- 
tion, the  same  glorious  deliverance  which  shortly  after  fol- 
lowed. For  God  by  his  power  did  mittigate  that  rage,  and 
convei'ted  the  hearts  of  our  ancient  alliance  to  remember  their 
dueties  toward  God  and  his  servants,  and  so  to  enter  with  the 
citie  of  Geneva  into  a  newe  societie  and  league. 

Nowe  to  return  to  the  malicious  sclanderer:  If  we  were  such  The  Adversaries 
as  thou  doest  accuse  us,  to  wit,  that  we  put  no  dmerence  be-  sciaiuurcrs of  the 

'  '  ^  ^  truuth. 

twixt  vice  and  vertue,  that  we  suflFer  the  people  in  a  dissolute 
life,  that  we  respect  the  persones  of  the  rich,  and  heale  their 
sores  with  unprofitable  plaisters,,  that  we  onely  desire  that  all 
men  frequent  our  congregation,  and  that  we  esteme  that  to 
be  the  surest  signe  of  their  election  ;  if  these,  I  say,  were  true, 
to  what  purpose  did  all  the  preachers  endanger  their  lives  (and 
that  continually  by  the  space  of  three  yeres)  for  obteining  of 
discipline  ?  Why  shoulde  many  godlie  strangears  have  rather 
chosen  to  have  left  that  commonwelth  in  the  which  they  were, 
with  quietness,  permitted  to  live  as  best  seraed  to  them,  rather 
then  that  they  wolde  abide  the  sight  of  iniquities,  that  daily 
did  increase?  And  why  did  the  godlie  within  that  Citie  so 
hasard  liberty  and  life,  that  rather  they  had  determined  to  die 
in  defence  of  a  just  cause,  then  that  ever  any  manifest  ennemie 


216  ON  PREDESTINATION. 

to  God  and  vertue  shoulde  be  admitted  to  beare  rule  in  that 
comonvvelthe  ?  If  we  had  beene  of  that  opinion,  which  most 
villanously  thou  laiest  to  our  charge,  that  neither  vertue  pleaseth 
God,  neither  yet  that  vice  displeaseth  him,  had  we  not  beene 
most  foolish,  and  most  miserable  of  all  other  creatures  ?  Plaine 
it  is  that  our  power,  to  mannes  judgement,  was  nothing  com- 
parable to  the  power  of  our  adversaries :  place  of  refuge  was 
none  left  to  the  godlie  there  assembled.  And  yet,  let  the  enne- 
mies  themselves  witnes  against  us,  if  in  the  least  one  iote,  their 
request  was  granted.  Yea,  let  the  place  of  execution  witnes, 
if,  when  we  looked  for  nothing  but  for  the  extremitie  to  be  at- 
tempted, if  more  favor  were  shewed  to  the  offenders  appre- 
hended, then  if  no  suche  trouble  had  bene  feared  or  appering. 
If  thou  repliest,  that  greater  offences  are  oversene  in  such  as 
favor  our  doctrine ;  I  answer.  All  those  in  mouth  did  favor  the 
same  Evangil  which  we  professe.  The  cause  of  the  strife  did 
onely  arise  for  the  puritie  of  life  which  oght  inseperably  to  be 
joyned  with  the  externall  profession.  I  coulde  recite  mo  then 
one  of  those,  that  semed  to  be  then  pillers  in  Geneva,  as  touch- 
ing riches,  worldelie  estimation,  and  liberalitie  towards  the 
poor,  being  also  of  the  nombre  of  the  strangears,  who,  for  sus- 
picion of  offences  were,  and  remaine  to  this  daie,  some  exiled, 
some  condemned  to  perpetual  preson ;  for  whose  deliverance  and 
receaving  to  the  church  againe,  there  hath  bene  offered  greater 
sommes  then  perchance  might  intise  an  Anabaptist  to  go  the 
masse,  (I  wil  not  say  to  be  a  Papist,)  and  yet  have  they  ob- 
teined  nothing. 

Now  breifly  to  recite  that  which  I  have  laid  against  thy  first 
accusation:  if  you  be  neither  able  to  prove  by  our  doctrine  nor 
writings,  neither  by  our  own  lives  and  conversations,  neither  yet 
by  the  iacke  of  justice  in  that  Citie  in  which  this  doctrine  is 
taught,  received,  and  mainteined,  with  what  face  canst  thou 
afiirme  that  we  teach  the  people  a  careless  and  libertine  life  ? 
Hathe  ever  any  man  more  strongly  and  more  earnestly  confuted 
those  pestilent  opinions  of  the  Libertines,  then  hath  that  man 


ON  PREDESTINATION.  217 

whome  most  ye  accuse  for  this  doctrine?  Let  his  notable 
worke  writen  against  the  Libertines,^  twelve  years  ago,  be  a  tes- 
timonie  against  your  manifest  malice. 

Thus  have  I,  in  answering  to  your  first  accusation,  answered 
somewhat  to  other  crimes  conteined  in  all  the  foure.  Now  in 
answering  to  your  second,  I  will  labor  to  touche,  and  put  ende 
to  that  which  resteth  in  the  others. 

Ye  accuse  us  that  we  have  no  conscience,  to  deceave  the  Answer  to  the  2 

'  accusation. 

people  of  God.  For  thus  ye  demand,  "  Why  masters,  (I  know 
this  phrase  of  olde,)  have  ye  no  conscience,  thus  to  cause  the 
people  of  God  to  sinne  ?  Se  ye  not  that  ye  be  led  with  the  same 
spirit  that  Balaam  was  led  withall,  how  he  counselled,  to  give 
occasion  of  sinne  to  the  people  of  God  V  And  so  after  that  ye 
have  taken  all  excuse,  as  ye  think,  from  us,  ye  boldely  pronounce 
your  sentence,  that  the  blood  of  such  as  perish  shal  be  required 
of  our  handes. 

I  heare  the  accusation  verey  vehemently  intended,  but  when 
I  seeke  for  the  probation  of  every  part,  I  find  none,  but  accusa- 
tion followeth  accusation.  For  still  ye  accuse  us,  that  we  are 
flatterers  of  sinners,  that  wo  take  wicked  men  by  the  hand, 
that  we  heale  them  with  this  saying.  There  is  none  during  this 
worlde  that  can  be  knowen  to  be  in  the  election,  be  he  never 
so  vertuous,  nor  any  out  of  the  election,  be  he  never  so  un- 
righteous. After  this  maner  (say  you)  do  we  heale  them  up ; 
so  that  they  nede  not  to  endeavor  themselves  to  bring  furth 
the  frutes  of  livelie  faith.     These,  I  say,  be  your  accusations.  Answer  to  the  3, 

'   4,  5,&6. 

the  probation  whereof  ye  delay  so  long,  that  after  ye  never  re- 
member it.  And  so  must  your  auctorite  stand  in  force,  bothe 
to  accuse  and  be  admitted  for  witness. 

But  we  must  except  against  you,  for  two  causes  most  rea- 
sonable; First,  because  ye  are  our  accusers,  and  our  partie  ad- 
versarie.  Secondarely,  becaus  ye  are  venemous  Hers,  persons 
defamed,  and  blasphemers  of  God.  That  ye  are  vennemous 
and  malicious  liers,  I  have  in  divers  places  before  sufficiently 
'  See  note  sz/pm,  page  178. 


218  ON  PREDESTINATION. 

proved,  how  ye  falsifie  and  pcrverte  the  plaine  Scriptures;  how 
ye  adde  to  our  wordcs  and  diminish  from  them  at  your  plea- 
sure ;  and,  finally,  how  that  ye  invent  and  lay  crymes  to  our 
charge,  which  ye  be  never  able  to  prove,  as  here  in  this  place 
ye  shame  not  to  affirm  that  we  lieale  up  the  sores  of  those  that 
be  drowned  in  vices,  with  such  wordes,  as  ye  write.  We  have 
had  offenders  in  dede  amongst  us,  (I  mean  in  the  congregations 
which  ye  accuse,)  of  diverse  sortes  and  diverse  estates.  Let 
any  convict  us,  that  ether  in  exhorting,  admonishing,  or  in  exe- 
cuting judgment,  we  have  used  any  such  persuasion  or  wordes 
to  the  offenders.  But  if  the  offender  was  to  be  admonished  or 
exhorted,  if  we  have  not,  in  God"'s  name,  exhorted  them  to 
walk  as  it  became  the  sonnes  of  light :  and  if  judgement  was 
to  be  executed  against  them,  if  we  have  not  used  the  rule  of 
God"'s  word;  judgeing  of  the  tree,  not  after  the  secrete  election 
of  God,  but  according  to  the  manifest  frutes,  pronouncing  that 
membre  unworthie  to  abyde  in  the  bodie  whose  corruption  was 
able  to  infect  the  rest  of  the  membres  :  if  this  order,  I  say, 
be  so  streitlie  kept  amongst  us,  that  never  sithence  the  daies 
of  the  Apostles  was  it  more  uprightly  kept  in  any  congregation, 
with  what  faces  can  ye  say  so,  that  we  take  wicked  men  by 
the  hand  ?  that  we  teach  them  that  they  neede  not  to  bring 
furthe  the  frute  of  a  livelie  faith  ?  Ye  alledge  that  Christ 
affirmed,  that  a  good  man  from  the  good  treasure  of  his  heart 
bringeth  furth  good  things.  And  so  do  we ;  and  do  no  lesse 
affirme  then  ye  do,  although  in  an  other  understanding,  (as  I 
before  have  declared,)  that  we  must  observe  the  commandement 
of  Christ,  if  we  will  be  knowen  to  appertein  to  him. 

We  think  it  no  assured  nor  certen  signe  of  election,  to  be 
joyned  with  this  or  that  congregation.  We  know  that  Sathan 
was  once  joyned  with  the  angelles,  Judas  with  Christ  Jesus, 
and  many  fals  brethren  with  the  company  of  the  best  reformed 
churches  and  chiefest  apostles.  But  wonder  it  is,  that  ye  bur- 
den us  with  that,  in  this  one  case,  which  is  your  plaine  doctrine, 
which  with  toothe  and  naile  ye  defend.     Do  ye  not  plainely 


ON  PREDESTINATIOM. 


219 


write,  that  no  man  is  so  elected  in  Christ  Jesus,  but  that  he 
may  fall  and  utterly  become  a  reprobate ;  and  none  is  so  re- 
probated, but  by  repentance  he  may  be  elected  ?  The  plaine 
contrarie  whereof  we  teach  and  mainteine.  O,  say  you,  ye 
mean  of  the  signes,  that  they  are  never  certain.  I  answer,  that 
in  verie  dede,  sometymes  the  elect,  as  touching  mannes  judge- 
ment, is  lyke  in  estate  with  the  reprobate.  And  againe,  that 
sometimes  the  reprobate  do  beautifully  shyne  in  the  eyes  of 
men  for  a  space,  as  exemples  be  evident.  But  yet  I  am  sure 
that  you  be  never  able  to  prove  that  we  affirme,  that  in  this  life 
no  difference  may  be  knowen  betwixt  the  two.  The  end  of  our 
doctrine  tendeth  to  this,  but  chiefly  to  prove,  that  from  election 
Cometh  faith,  from  a  livelie  faith  do  good  workes  spring,  in 
which  the  elect  continuing  and  going  forward,  not  onely  make 
their  own  election  sure,  as  St  Peter  doeth  teach,  but  also  give 
a  testimonie  of  it  to  others,  before  whom  their  good  workes  do 
shyne.  And  so  by  the  contrarie  signes  and  effectes,  we  affirme 
that  the  reprobate  do  manifest  and  utter  themselves.  And  so 
I  saio,  that  wonder  it  is  that  ye  burthen  us,  as  that  we  shoulde 
affirme  that  no  man  can  be  knowen  either  to  be  in  the  election 
or  out  of  the  election  during  this  life.  But  more  wonder  it  is 
that  ye  affirme  us  to  adduce  these  wordes  of  St  Paul,  ""The  devil 
doeth  transforme  himselfe  in  to  an  angel  of  light,"  for  proba- 
tion of  our  purpose.  For  I,  for  my  owne  part,  do  protest  before 
the  Lord  Jesus,  that  I  never  did  so  understand  that  place  of 
the  apostle ;  neither  yet  thinke  I  that  any  of  you  be  able  to 
shewe,  in  any  of  our  writings,  those  wordes  adduced  for  proba- 
tion of  that  purpose. 

Trew  it  is  that  I  have  long  understand,  and  to  this  houre 
do  understand,  that  by  those  wordes  wolde  the  Apostle  ad- 
monish the  Corinthians,  and  all  others,  that  sodenly  they  should 
not  receave  and  believe  every  person  and  doctrine  that  offereth 
itselfe,  under  the  cloke  of  justice  and  of  trueth  ;  but  that  dili- 
gently we  slioulde  trie  the  spirites  from  whence  they  are,  and 
whether  they  come  from  God,  or  not.     For  if  the  Devil,  the 


220  ON  PREDESTINATION, 

great  an^el  of  darknes,  enemie  to  mankind,  and  father  to  all 
false  prophetes,  can  yet  so  transforrae  himself,  that  for  a  time 
his  purpose  and  intent  are  not  sene ;  but  that  under  the  cloke 
of  amitie  and  love  he  seeketh  our  destruction,  as  in  tempting 
the  woman  doeth  plainly  appere;  how  much  more  can  his  ser- 
vants and  soldiers,  being  deceitful  workers,  transforme  them  in 
to  the  apostles  of  Christ,  pretending  at  the  first  entrie  nothing 
but  love  and  justice,  nothing  but  God's  glorie,  nothing  but  mor- 
tification of  the  flesh,  and  such  like  most  beautiful  pretences, 
althogh  that  yet  these  things  be  most  farre  from  their  heartes. 
Thus,  I  say,  do  I,  and  with  me  I  am  assured  who  so  ever 
deeply  do  wey  the  purpose  of  the  Apostle  in  that  place,  under- 
stand that  sentence;  and  do  not,  as  ye  falsly  write,  alledge  it  to 
prove  that  no  man  can  be  knowen  to  be  either  in  the  election 
or  out  of  the  election  during  this  life.  It  may  be,  that  we  have 
saied  and  written,  (as  the  trueth  is,)  that  no  man  coulde  have 
knowen,  by  the  good  workes  of  that  happie  thief  hanged  with 
Christ,  that  he  had  bene  God's  elect,  before  that  in  that 
anguisshe,  so  instantly  he  began  to  defend  Christes  innocencie, 

Luk.23L  so   sharpely  to   rebuke   the    other    being    a    blasphemer,   and 

humbly  to  submit  himself  and  praie  that  Christ  wolde  remera- 
bre  him  when  that  he  came  in  to  his  kingdome.  And  con- 
trarie  wise,  that  none  coulde  have  defined  by  the  evil  workes  of 
Judas  before  his  treasonable  defection  from  Christ  Jesus,  which 
was  but  fewe  daies  before  his  death,  that  he  had  bene  the  re- 

Tothec  probate.     And  what  serveth  this  for  your  purpose?  howe  can 

ye  hereby  prove  that  we  are  the  sonnes  of  darkness,  that  we 
take  the  most  shameful  men  by  the  hand,  flattering  them,  so 
that  they  cannot  returne  from  their  wickedness,  and  so  by  our 
doctrine  give  occasion  of  sinne  to  the  people,  declaring  ourselves 
thereby  not  to  be  sent  of  God,  &c.  ? 

Are  ye  able  to  prove,  that  we  teache  the  people  not  to  con- 
vert from  their  sinnes  and  wicked  imaginations,  to  the  last 
houre  of  their  departure  ?  do  we  promise  to  all  theeves  and 

To  the  7.  murtherers  the  same  grace  and  favor  that  David,  Peter,  and 


ON  PREDESTINATION.  221 

this  thief  founde?  I  trust  thy  own  conscience  knoweth  the 
contrarie.  Permit  or  suffer  we  (be  they  never  so  hie)  manifest 
offenders  to  live  amongest  us,  after  their  owne  appetites  ?  And 
yet  ashamest  thou  not  impudently  thus  to  writ,  "  But  such 
lippes,  such  letouse,^  such  disciples,  such  masters :  for  your 
chief  Appollos  be  persecutors,  on  whom  the  blood  of  Servetus 
crieth  a  vengeance;  so  doeth  the  blood  of  others  mo  whome  I 
could  name.  But  for  asmuch  as  God  hath  partely  alredie  re- 
venged their  blood,  and  served  some  of  their  persecuters  with 
the  same  measure  where  with  they  measured  to  others,  I  will 
make  no  mention  of  them  at  this  time." 

Blessed  be  God  the  Father  of  our  Lord  Jesus  Christ,  who  so 
reveleth  the  things  that  lie  in  secret,  that  hypocrites  at  length, 
how  soever  they  dissemble  for  a  time,  are  compelled  to  notifie 
and  bewray  themselves.  Before,  to  some  it  might  have  appeared 
that  the  zeale  of  God's  glorie,  the  love  of  vertue,  the  hatered 
of  vice,  and  the  salvation  of  the  people,  whom,  by  us,  ye  judged 
to  be  blinded  and  deceived,  had  carried  you  headlonges  into 
such  vehemencie,  (as  ye  be  men  zealous  and  fervent,)  that  no 
kynd  of  accusation  was  thoght  by  you  sufficient  to  make  us 
odious  unto  the  people;  lies  against  us  imagined  were  not  onely 
tolerable,  but  also  laudable  and  holie ;  scriptures  by  you  will- 
ingly and  wittingly  corrupted,  did  serve  to  defend  God's  justice 
and  his  glorie,  what  we  by  our  doctrine  oppugne  and  improve. 
But  these  your  last  wordes  do  bewrey  the  mater,  that  in  what 
soever  faces  you  list  transforme  yourselves,  your  grief  will  ap- 
pere  to  procede  from  another  fountaine  then  from  any  of  these 
which  ye  pretende,  and  I  before  have  rehearsed.  This  impioveth 

O  the  death  of  Servetus,^  your  deare  brother,  for  whose  de-  thatTect"that 

SUV,  that  they  for 

'  In  the  edit.  1591,  "  letuce."  contra  prodigiosos  errores  Michaelis  their  pure  lyfe 

'  ...  ai'*^  lieura  wheii- 

*  Michael  Servetus  was  burned  for      Serueti  Ilisjjani :  vbi  ostenditur  lisere-  soever  they 

heresy  at  Geneva,  on  the  27th  Octo-  ticos  iure  Gladii  coercendos  esse,    et  P'^^®' 

ber  1553.     Calvin's  share  in  his  con  nominatim  de  homine  hoc  tani  inipio 

demnation    has   given   rise  to   much  iuste    et    merito    sumptum    Geneuae 

obloquy.     But  in  vindication  of  such  fuisse    supplicium.      Per    lohannem 

a  sentence,  he  published  his  "  Defen-  Caluinum.     [Genevas,]  Oliua  Roberti 

sioOrthodoxaeFideidesacraTrinitatej  Stephani,  m.d.liiii."     8vo. 


222 


ON  PREDESTINATION. 


The  Adversarie 
justifirth  the 
cruell  inuither- 
iiii  of  Thomas 
Cranmer,  Nico- 
las Kidley,  &c. 


liverance  your  champion  Castalio  solemnely  did  praie,  with 
whom,  if  once  ye  coulde  have  spoken,  that  kingdome,  which  ye 
hope  for,  had  begonne  to  be  enlarged;  his  blood,  I  saie,  with 
the  blood  of  others,  I  thinke  ye  meane  of  your  prophetesse 
Jone  of  Kent,^  do  crie  a  vengeance  in  your  eares  and  heartes. 
That  none  other  cause  do  you  see  of  the  shedding  of  the  blood 
of  those  most  constant  martyres  of  Christ  Jesus,  Thomas  Cran- 
mer, Nicholas  Ridley,  Hugh  Latimer,  John  Hooper,  John  Ro- 
gers, John  Bradfurth,  and  of  others  mo,,  but  that  God  hathe 
partly  revenged  their  blood,  that  is  of  your  great  prophet  and 
prophetesse,  upon  their  persecutors,  and  hath  served  them  with 
the  same  measure  with  the  which  they  served  others,  I  ap- 
peale  to  the  judgement  of  all  those  that  fear  God.  What  is  thy 
judgement,  and  the  judgement  of  thy  faction,  of  that  glorious 
gospel  of  Christ  Jesus,  which  of  late  hath  bene  suppressed  in 
England  ;  what  is  thy  judgement  of  those  most  valiant  soldiars 
and  most  happie  martyres  of  Christ  Jesus,  upon  whom,  O  blas- 
phemous mouth,  thou  saiest  God  hathe  taken  vengeance,  which 
is  an  horrible  blasphemie  in  the  eares  of  all  the  godlie ;  I  will 
not  now  so  much  labor  to  confute  by  thy  pen,  as  that  my  ful 
purpose  is  to  lay  the  same  to  thy  charge,  if  1  shal  apprehend 
thee  in  any  comraonwelth  where  justice  against  blesphemers 
may  be  ministred,  as  God's  Word  requireth.  .And  hereof  I 
give  thee  warning,  lest  that  after  thou  shalt  complein,  that  un- 
der the  cloke  of  friendship  I  have  deceived  thee.  Thy  mani- 
fest defection  from  God,  and  this  thy  open  blasphemie  spoken 
against  his  eternall  trueth,  and  against  such  as  most  constantly 
^  Elizabeth  Barton  of  Aldington,  in      Cranmer,  vol.  i.  p.  89-94.)     She  was 


Kent,  was  commonly  called  the  holy 
maid  of  Kent.  The  story  of  her  al- 
ledged  trances,  revelations,  and  pro- 
phecies, is  mentioned  by  the  various 
historians  of  the  reign  of  Henry  VIII. 
After  a  period  of  eight  years,  she 
was  detected,  and  confessed  her  im- 
postures to  Archbishop  Cranmer,  as  he 
himself  relates  in  a  letter,  dated  20th 
of  December  1533.— (Todd's  Life  of 


hanged  for  treason  and  heresy,  in 
1534.— (Strype's  Cranmer,  p.  22.)  But 
the  allusion  is  rather  to  Joan  Bocher, 
usually  called  Joan  of  Kent,  who 
was  tried  and  condemned  for  vari- 
ous heretical  opinions,  in  April  1549: 
after  vain  attempts  to  reclaim  her, 
she  was  consigned  to  the  flames,  in 
1550.     (lb.  p.  181.) 


ON  PREDESTINATION.  223 

did  suffer  for  testimonie  of  the  same,  have  so  broken  and  de- 
solved  all  familiaritie  which  hathe  bene  betwixt  us,  that  al- 
thogh  thou  were  ray  natural  brother,  I  durst  not  conceale  thy 
iniquitie  in  this  case. 

But  now  to  the  matter.  I  have  before  proved  you  malicious 
and  vennemous  liers,  and  therefor  unworthie  to  bear  testimonie 
against  us.  Now  resteth  to  be  prove!,  that  ye  are  blasphemers 
of  God,  and  persones  defamed.  Solomon  affirmeth,  "  that  he  vtov.  n. 
that  justifieth  the  wicked,  and  he  that  condemneth  the  inno- 
cent, are  alike  abominable  before  God."  Which  sentence  is 
not  to  be  understand  of  judges  onelie,  but  is  to  be  referred  to 
everie  man ;  for  of  everie  one  doth  God  require,  that  he  hate, 
and  in  his  heart  and  mouth  condemne,  that  which  God.  himself 
hath  condemned;  and  also,  that  he  allow  and  justifie  that 
which  God  pronounceth  just,  lawful!,  and  holie.  And  if  the 
contrarie  be  founde  even  in  a  multitude,  God  doth  not  onelie 
punishe  the  chief  offenders,  but  also  upon  their  favorers,  main- 
teiners,  and  justifiers,  doth  he  commonly  poure  the  same  plagues 
and  vengeance.  And  hereof  is  that  rare  and  fearefuU  punish-  Num.  lo. 
ment  taken  upon  Dathan  and  Abiram  sufficient  proofe;  for  they 
joyned  with  Corah  were  the  authors  of  the  conspiracie  raised 
against  Moises  and  Aaron.  But  did  they  alone  sustein  the 
vengeance?  No;  but  their  housh olds,  children,  wyves,  tentes, 
and  substance  in  the  same  conteined,  did  the  earth  in  a  mo- 
ment devore  and  swallow  up.  And  why?  because  they  did 
justifie  the  cause  of  those  wicked,  and  in  so  far  in  as  in  them 
lay,  did  maintcin  the  same.  No  man,  I  trust,  will  deny,  but 
that  he  who  killeth  an  innocent  man  is  a  murtherer,  althogh  it 
be  under  the  cloke  of  justice.  But  that  he  who,  having  lawfull 
auctoritie  to  kill,  and  yet  suffereth  the  murtherer  to  live,  is  a 
murtherc  r,  in  this  perchance  some  men  may  doubt.  But  if  the 
law  of  God  be  diligently  searched,  this  doubt  shall  easely  be 
resolved.  For  it  will  witness  that  no  less  oght  the  murtherer, 
the  blasphemer,  and  such  other,  to  suff'er  the  death,  then  that 
the  meeke  and  the  fearer  of  God  should  be  defended.     And 


1  King  23. 


224  ON  PREDESTINATION. 

also,  that  such  as  maintein  and  defend  the  one,  are  no  less  cri- 
minal before  God  then  those  that  oppresse  the  others. 

One  example  I  will  adduce  for  all.  God  gave  in  to  the  handes 
of  Achab,  Benhadad,  king  of  Syria,  who  was  great  enemie  to 
Israel;  whom  he  upon  certen  conditions  of  amitie  sent  home  to 
his  countrie.  But  what  sentence  was  pronounced  against 
Achab?  "Thus  saieth  the  Eternall,  Becaus  thow  hast  let  go 
oute  of  thy  handes  a  man  whom  I  appointed  to  die,  thy  soule 
(that  is,  thy  life)  shalbe  in  the  place  of  his  life,  and  thy  people 
in  the  place  of  his  people."  Now  to  you  justifiers  of  Servetus: 
Servetus  was  an  abominable  blasphemer  against  God;  and  you 
are  justifiers  of  Servetus :  therfore  ye  are  blasphemers  before 
ihat%ro"^th\he  ^^d,  like  abominable  as  he  was.  The  major  I  intend  shortly 
nkJbifsphemei^s'  to  provo,  SO  far  as  shalbe  sufficient  at  this  tyme.     The  minor 

as  was  Servetus.  ^  i^     ^       '  p  iai*  iii  i 

ye  do  not  denie ;  tor  some  by  Apologies,  some  by  bookes,  and 
all  by  your  tongues,  do  justifie  his  cause.  And  the  conclusion  is 
infallibly  gathered  of  the  former  wordes  of  the  Holie  Ghost. 

Ye  will  not  easely  admitt  that  Servetus  be  convicted  of  blas- 
phemie;  for  if  so  be,  ye  must  be  compelled  to  confesse  (except 
that  ye  will  refuse  God)  that  the  sentence  of  death  executed 
against  him  was  not  crueltie;  neither  yet  that  the  judges  who 
justly  pronounced  that  sentence  were  murtherers  nor  persecu- 
tors; but  that  this  death  was  the  execution  of  God's  judgement, 
and  they  the  true  and  faithfull  servants  of  God,  who,  when  no 
other  remedie  was  founde,  did  take  away  iniquitie  from  amongst 
them.  That  God  hath  appointed  death  by  his  law,  without 
mercie,  to  be  executed  upon  the  blasphemers,  is  evident  by  that 
Levit  24.  which  is  written,  Leviticus  24.     But  what  blasphemie  is,  may 

some  perchance  doubt.  If  righteously  we  shall  consider  and 
wey  the  Scriptures,  we  shal  fynd  that  to  speak  blasphemie,  or 
to  blaspheme  God,  is  not  onely  to  denie  that  there  is  a  God, 
but  that  also  it  is  lightly  to  esteme  the  power  of  the  eternal 
God ;  to  have,  or  to  sparse  abrode,  of  his  Majestic  such  opinions 
3.  as  may  make  his  Godhead  to  be  doubted  of;  to  depart  from 
the  true  honoring  and  religion  of  God  to  the  imagination  of 


ON  PREDESTINATION.  225 

man's  inventions ;  obstinately  to  maintein  and  defend  doctrine  *. 
and  diabolicall  opinions   plainely  repugning   to  God's  trueth; 
to  judge  those  things  which  God  judgeth  necessary  for  our  5. 
salvation,  not  to  be  necessarie;  and  finally,  to   persecute  the  e. 
trueth  of  God,  and  the  members  of  Christes  bodie. 

Of  the  first  and  second  sort  both  was  Sennacherib  and 
proud  Rabsases  [Rabshakeh];  who,  comparing  God  with  the 
idoles  of  the  Gentiles,  did  not  onely  lightly  esteme  his  godly 
power,  but  also,  so  far  as  in  them  was,  studied  to  take  out  of 
the  heartes  of  the  Israelites  all  right  and  perfect  opinion  of 
God.  At  whom  the  Prophet,  in  the  person  of  God,  demandeth 
this  question,  "  Whom  hast  thou  blasphemed  V 

Of  the  third  sort  were  both  Israel  and  Juda,  declining  to 
idolatrie  against  God's  expresse  commandement,  whom  the 
Prophetes  so  often  do  affirme  to  blaspheme  the  Holy  One  of 
Israel.  "  Because  (saith  Isaiah)  they  have  repudiated  the  lawe 
of  the  Lord  of  Hostes,  and  the  worde  of  the  Holie  One  of 
Israel,  contumeliously  have  they  blasphemed."  And  Ezechiel,  Ezech  20. 
after  that  he  hath  most  sharply  rebuked  the  Israelites  for  their 
idolatrie,  he  addeth,  "  Yet  in  this  }'Our  fathers  have  blas- 
phemed me,  thogh  they  had  before  grievously  transgressed 
against  me;  for  when  I  had  broght  them  into  the  land,  for  the 
which  I  lifted  up  my  hand  to  give  it  them,  they  sawe  every  hie 
hill,  and  all  the  thick  trees,  and  they  offered  there  their  sacri- 
fices, and  there  they  presented  their  offering,"  &c. 

Of  the  fourth  sort  were  Hymeneus  and  Alexander,  whom 
Paul  gave  to  the  Devil,  that  they  shoulde  learne  not  to  bias-  1  Tim.  1. 
pheme. 

Of  the  fift  sort  were  the  multitude  of  the  Jewes,  who  judged, 
and  to  this  day  do  judge,  the  death  of  Christ  Jesus,  his  blessed 
ordinance,  the  publike  preaching  of  his  Evangel,  and  the  admi- 
nistration of  his  Sacraments,  to  be  nothins^  necessarie  to  our 
salvation. 

And  of  the  last,  doeth  not  Paul  denie  himself  to  have  bene  icor.15. 
a  blasphemer,  and  a  persecuter,  before  his  conversion. 

VOL.  V.  P 


226  ON  PREDESTINATION. 

Now,  if  I  shal  plainely  prove  the  most  parte,  yea,  all  these, 
(except,  ye  will  say,  ho  shed  no  man's  blood,)  to  have  bene  in 
your  great  prophete  Servetus,  yea,  yet  to  be  in  you  all  of  the 
Anabaptisticall  sort,  have  I  not  sufficiently  proved  both  him 
and  you  blasphemers  ? 

Albeit  I  be  more  neare  of  his  and  your  counsel  then  any  of 
you  doeth  knowe  or  suspect,  yet  will  I  not  utter,  at  this  pre- 
sent, all  that  I  can,  but  will  abide  till  such  opportunitie  as  God 
shal  offer  unto  me,  to  notifie  his  and  your  poison  to  the  Church 
of  God,  that  of  the  same  the  godlie  may  beware. 

For  this  present,  I  say,  first.  That  Servetus,  whom  you  jus- 
tifie,  did  maintein,  and,  by  worde  and  writing,  dispersed  abrode, 
wicked  and  most  devilishe  opinions  of  God,  which  might  not 
onely  make  his  Godhead  to  be  despised,  but  also  called  in  doubt 
and  question.  He  judged  those  things  nothing  necessarie  to 
The  blasphemous  salvatiou  wliicli  Christ  hathe  commanded  and  ordeined.     And 

errors  oi  Ser- 

^'^'"*'  last,  that  impugning  the  true  religion,  he  did  most  obstinatly 

maintein  his  diabolical  errors,  and  did  resist  the  plaine  trueth 
to  the  death.  His  erroneous  opinions  of  God  and  of  his  eter- 
nal Godhead  were  these. 

Whosoever  beleveth  any  Trinitie  in  the  essence  of  God,  hath 
not  the  perfect  God,  but  goddes  imagined,  and  illusion^  of  Devils. 
2.  That  Christ  is  the  Sonne  of  God,  onely  in  so  far  as  he  is 
begotten  of  God  in  the  wombe  of  the  Virgin,  and  that  not 
onely  by  the  power  of  the  Holy  Spirit,  but  because  that  God 
begat  him  of  his  owne  substance. 

These  be  the  de-       3.  That  the  Wordo  of  God  descending  from  the  heaven,  is 

testiible  errors  ot  ° 

johanofKent.  jjow  the  flcsh  of  Christ,  so  that  the  flesh  of  Christ  is  from  the 
heaven.  Further,  that  the  bodie  of  Christ  is  the  bodie  of  the 
Godhead,  the  flesh  of  God,  godlie  and  heavenlie,  as  it  that  is 
begotten  of  the  substance  of  God. 

4.  That  the  soule  of  Christ  is  God,  and  that  the  flesh  of 
Christ  is  God,  and  that  aswel  the  flesh  as  the  soule  were  in  the 
verie  substance  of  the  Godhead  from  all  eternitie. 
'  In  the  edit.  1560,  «  elusion." 


ON  PREDESTINATION.  227 

5.  That  God  is  the  Father  of  the  Holie  Ghost. 

6.  That  Christ  having  the  participation  of  the  Godhead  or  of 

God,  and  participation  of  man,  may  not  be  called  a  creature,  » 

but  one  that  doth  participate  with  creatui'es. 

7.  As  the  Worde  descended  into  the  flesh  of  Christ,  so  did  i^ookfaboTLe 
the  Holie  Ghost  descend  in  to  the  soules  of  the  Apostles.  lingtu!^^' 

8.  That  Christ,  so  long  as  he  was  conversant  in  the  flesh,  re- 
ceaved  not  the  new  Spirit  which  he  was  to  receave  after  his 
resurrection. 

9.  That  in  all  men,  from  the  beginning,  is  ingrafted  the  Spirit 
of  the  Godhead,  even  by  the  breath  of  God,  and  yet  may  the 
Spirit,  by  the  which  we  be  illuminated,  be  extinguished. 

10.  That  the  substanciall  Godhead  is  in  all  creatures.     That  Jr,.LPo'ffife' 
the  soule  of  man,  althogh  it  be  not  God,  it  is  made  God  by  the  ^'^'^  ^^''^  ^^' 
Spirit,  which  is  God  himself. 

11.  That  the  soule  is  made  mortall  by  sinne,  even  as  the  flesh 
is  mortal;  not  that  the  soule  returneth  to  nothing,  as  neither 
doth  the  flesh,  but  that  it  dyeth  when  that  it  is  deprived  of 
livelio  action. 

12.  And  that  it  is  holden  in  hell  languishing,  as  that  it  should 
never  after  live;  but  these  that  be  regenerated  have  another 
soule  then  that  they  had  before,  because  of  the  substance 
which  is  renewed,  and  for  the  Godhead  which  is  joyned. 

18.  That  alike  it  is  to  baptise  an  infant,  as  to  baptise  an 
asse  or  a  stone. 

14.  That  there  is  no  mortal  sinne  committed  before  the  age 
of  twentie  years. 

These  I  have  thoght  sufficient  to  produce  at  this  present,  to 
let  the  reader  understand  that  it  is  not  without  cause  that  I 
say,  that  Servetus,  whom  ye  justifie,  is  a  blasphemer.  I  have 
omitted  things  more  horrible  and  grievous,  to  avoid  the  offence 
of  godlie  readers,  which  sodanly  I  am  not  minded  to  manifest, 
except  that  1  shal  understand  that  your  vennemous  tongues  be 
not  stayed  by  these.  I  appeale  to  the  conscience  of  Castalio 
himself,  if  in  everie  one  of  these  former  Propositions  which  con- 


228  ON  PREDESTINATION. 

cerne  the  Godhead,  there  be  not  conteined  horrible  blasphemie. 
For  what  is  more  blasphemous,  then  to  affirme  that  such  as 
beleve  in  the  Godhead  three  distinct  Persons,  have  no  true 
God,  but  the  illusion  of  the  Devilles  :  That  Christ  Jesus  is  not 
the  Eternal  Son  of  the  Eternal  Father  :  That  there  is  no  dis- 
tinction betwixt  the  Father  and  the  Sonne,  but  in  imagination 
onely:  That  Christ  hath  no  participation  of  man's  nature,  but 
that  his  flesh  is  from  heaven;  yea,  that  it  is  the  flesh  of  the 
Godhead  :  That  in  stockes,  stones,  and  all  creatures,  is  the 
substantiall  Godhead  ?  If  these,  I  sale,  be  not  blasphemies 
worthie  of  ten  thousand  deathes,  especially  being  obstinatly 
mainteined  against  all  wholsom  admonition,  let  all  those  that 
feare  God  judge;  yea,  even  you  yourselves,  how  furious  that 
ever  ye  be,  judge  in  the  matter,  even  as  ye  wil  answer  before 
the  throne  of  the  Lord  Jesus.  That  conterapteously  he  spake 
of  baptising  of  the  children,  of  the  publyke  preaching  of  the 
Evangill,  and  of  the  administration  of  the  Lordes  Supper,  that 
have  you  common  with  him.  For  this  is  your  glorie  and  per- 
suasion to  all  your  scholers,  that  these  things  be  nothing  neces- 
sarie  to  salvation;  yea,  most  streitly  ye  inhibit  all  of  your  sect 
to  frequent  any  congregation  but  your  own.  And  whether  this 
be  blasphemie  of  your  parte,  or  not,  to  affirme  those  thinges  no- 
thing necessarie  which  Christ  Jesus  hath  established,  and  com- 
manded to  be  used  in  remembrance  of  him  to  his  againe  com- 
ming,  I  am  content  that  judgement  be  referred  even  to  those 
that  be  most  indifferent  betwixt  us  and  you. 

To  supersede  the  rest  of  your  blasphemies,  I  return  to  your 
booke,  because,  that  after  I  purpose  to  speake  of  your  holie  con- 
versation, and  of  the  great  perfection  that  is  founde  in  you.. 
To  that  which  Yc  accuse  us,  that  we  have  written  bookes,  in  a  perpetuall 

resttth  in  the  .„  ,,.  «»•  ' ,      .        ■,        t         n   ^ 

Seventh.  memorio  oi   our  crueltie,  athrmmg  it  to  be  lawful  to  put  to 

death  such  as  dissent  from  us  in  religion,  notwithstanding 
that  some  of  us  were  of  another  mynd  before  they  came  to 
auetoritie;  and  further,  that  we  have  given  the  sword  in  to  the 
handes  of  bloody  tyrannes. 


ON  PREDESTINATION.  229 

Trew  it  is,  that  bookes  are  written  bothe  by  you  and  by  us. 
For  your  Master  Bellius  affirmeth,  That  lawfull  it  is  not  to  the 
Civil  raagistrat  to  use  the  sworde  against  heretikes.  To  whome 
that  godh'e  learned  man,  Theodorus  IBeza,  hath  answered.  In 
which,  if  you  or  your  Master  thinke  not  yourselves  fully  an- 
swered, ye  may  put  pen  to  the  paper  when  you  list,  looking  to 
receave  answer  with  convenient  expedicion.  John  Calvin  hath 
besides  committed  to  writing  the  Examination  of  Servetus,  and 
the  Cause  of  his  miserable  death.  Which  bookes,  albeit  to  you 
they  be  a  perpetual  memorie  of  crueltie,  yet  I  have  good  hope, 
that  to  our  posteritie  they  shalbe  profitable  (as  now  to  us  be 
the  godlie  labors  of  those  that  before  us  have  foghten  the  same 
battel  against  the  obstinate  heretikes).  And  further,  seing 
bothe  you  and  we  must  abyde  the  sentence  of  one  Judge,  we  can 
not  greatlye  feare  the  prejudice  of  your  faction. 

Where  ye  aske,  If  these  be  the  shepe  which  Christ  sent  furth  To  the  sixt  qnrs. 

.*,  ,  „  ,  ^     'i>      ^  1  tion  answeieU  by 

in  the  middes  of  wolves,  and  if  the  shepe  can  persecute  the  :» question. 
wolves?  And  I  demand  for  answer.  Whether  Moses  was  a  shepe 
or  a  wolf,  and  whether  that  fearefull  slaughter  executed  upon 
idolaters,  without  respect  of  persons,  was  not  as  great  a  perse- 
cution as  the  burning  of  Servetus  and  Joan  of  Kent  ?  To  me 
it  appereth  greater.  For  to  them  was  granted  no  place  of  re- 
pentance ;  no  admonition  was  given  unto  them,  but,  without 
further  delay  or  question,  was  the  brother  commanded  to  kill  Lev.  23. 
the  brother;  yea,  the  father  not  to  spare  the  sonne.  I  think, 
verely,  that  if  judgement  shoulde  be  referred  unto  you,  that 
then  shoulde  Moises  and  the  tribe  of  Levi  be  judged  wolves, 
sent  to  devore  innocent  shepe.  But  because  we  knowe  what 
God  hath  allowed,  we  the  less  feare  the  judgement  of  man.  If 
ye  claime  any  priviledge  by  the  comming  of  the  Lord  Jesus, 
himself  wil  answer,  "  that  he  is  not  come  to  break  nor  destroy 
the  law  of  his  heavenlie  Father." 

Where  further  ye  ask.  If  Abel  did  kill  Cayn,  or  David  Saul, 
or  he  which  is  born  of  the  Spirit  did  kill  him  which  is  borne  of 
the  flesh?     I  answer.  If  your  question  be  of  Abel,  David,  and 


230 


ON  PREDESTINATION. 


How  Anabnp- 
listes  abuse  ihe 
nuinc  of  Coj^- 
scicuce. 


Shifting  of 
AuubapU:3tcs. 


Answer  to  the 
Uhifttog. 


2  King  23. 


Isaak,  in  their  proper  persons,  that  none  of  them  did  kill  any 
of  these  fore  named.  But  if  thereof  ye  inferre  no  more,  Is  it 
lawful  for  any  of  God's  Elect  to  kill  any  man  for  his  conscience 
sake?  I  answer,  That  if  under  the  name  of  Conscience  ye  in- 
clude whatsoever  semeth  good  in  your  owne  eyes,  that  then  ye 
affirme  a  great  absurditie,  manifestly  repugning  aswel  to  God's 
lawe  as  to  the  examples  of  those  whom  God  hath  highly  praised 
in  his  holie  Scriptures.  But  because  continually  ye  claime  to 
your  conscience,  to  remove  from  you  that  vaine  coverture,  I  ask, 
If  the  murtherer,  adulterer,  or  any  other  malefactor,  should  be 
exempted  from  punishment  of  the  law,  althogh  he  alledge  that 
he  did  all  thing  of  conscience?  I  trust  ye  will  confesse,  that  he 
oght  to  be  mocked  that  will  claime  the  patrociuie  of  conscience, 
when  that  he  doth  plainely  offend  against  God's  will  reveled. 
And  why  will  ye  not  grant  asmuch  in  this  matter  which  now 
standeth  in  contraversie?  Because  (say  you)  externall  crimes 
have  no  affinitie  with  maters  of  religion;  for  the  conscience  of 
everie  man  is  not  alike  persuaded  in  the  service  and  honoring 
of  God,  neither  yet  in  such  controversies  as  God's  worde  hath 
not  plainely  decided.  But  I  ask,  If  that  be  a  just  excuse  why 
pernicious  errors  shall  be  obstinatly  defended,  either  yet  that 
God's  established  religion  shall  be  contemptuously  despised. 

To  make  the  mater  more  plaine,  Israel  and  Judah  w'ere  not 
bothe  of  one  minde  in  the  honoring  of  God,  after  that  the  tenne 
tribes  departed  from  the  household  of  David.  Yea,  Juda  in 
the  self  was  often  corrupted  with  pestilent  idolatrie,  insomuch 
that  the  fathers  did  offer  their  children  to  Moloch;  which  I  am 
assured  they  did  not  without  some  zeale,  which  they  thoght  to 
be  good  conscience.  But  notwithstanding  those  controversies, 
divers  opinions,  and  forged  consciences  at  their  own  appetites, 
Helias  did  kill  the  priestes  of  Baal ;  and  was  he  borne,  I  pray 
you,  of  the  flesh?  or  was  he  not  rather  regenerated  by  God's 
Holie  Spirit?  Josias  did  kill  all  the  priests  of  the  hie  places, 
and  did  burne  men's  bones  upon  their  altars;  and  was  he,  I 
besech  you,  brother  to  Cayn;  or  rather  fellow-heire  of  the  king- 


ON  PREDESTINATION.  231 

dona  promised  with  Abel  ?  But  that  he  was  God's  most  faith- 
ful king,  after  David,  I  trust  ye  wil  not  denie,  except  that  ye 
will  say,  as  before  boldly  ye  have  affirmed  of  other,  that  God 
revenged  blood  with  blood,  in  that  he  suffered  him  to  fall  in 
battel.  But  the  Spirit  of  God,  speaking  in  the  Prophet  Jere- 
mie,  is  more  mylde  of  judgement,  for  he  absolveth  him,  and 
doeth  affirme  that  he  was  taken  away  for  the  sinnes  of  the 
people.  Consider  these  things,  and  convict  us  if  ye  can  by 
Scriptures. 

We  say,  the  man  is  not  persecuted  for  his  conscience,  that, 
declining  from  God,  blaspheming  his  Majestie,  and  contemning 
his  religion,  obstinately  defendeth  erroneous  and  fals  doctrine. 
This  man,  I  say,  lawfully  convicted,  if  he  suffer  the  death  pro- 
nounced by  a  lawful  Magistrate,  is  not  persecuted,  (as  in  the 
name  of  Servetus  ye  furiously  complein,)  but  he  suffereth  pu- 
nishment according  to  God's  commandement,  pronounced  in 
Deuteronomie,  the  xiii.  chapter.  Deut.  is 

To  put  end  to  these  your  calumnies  for  this  time,  two  things  i"o  the  e. 
I  wolde  require  of  you.    First,  That  thus  foolishly  ye  abuse  not  te°ta!4rt'^u^r' 
the  name  of  conscience,  which  you  say  constreineth  you  to  write,  '^°'^'^  >\oide. 
to  the  ende  that  ye  might  awake  us  out  of  our  dreames.     Con-  i 

science,  for  assurance  of  the  self  in  weldoing,  must  have  a  testi-  | 

monie  of  God's  plaine  will  reveled;  which  ye  shal  not  fynd  to  be 
your  assurance,  that  so  odiously  ye  may  accuse  us  of  those 
crimes  whereof  ye  be  never  able  to  convict  us. 

The  second  is.  That  by  plaine  Scriptures  and  solid  reasons  ye 
studie  to  confute  our  doctrine,  and  not  by  raging  wordes,  spo- 
ken, as  it  were,  by  men  in  a  frennesie.  You  shal  never  be  able 
to  prove,  either  that  our  doctrine  is  poysoned,  either  yet  that 
we  drawe  the  people  to  a  secure,  ydle,  and  carelesse  life.  Blessed 
be  God,  the  Father  of  our  Lord  Jesus  Christ,  who  of  his  mere 
mercie  hath  caused  our  doctrine  somwhat  to  fructifie;  our  good 
hope  is,  that  with  us  and  his  afflicted  Church  He  will  continue 
his  fatherlie  favour,  in  such  sorte,  that  from  tyme  to  tyme  he 
will  leave  documentes  to  the  ages  following,  that  His  heavenly 


232 


ON  PREDESTINATION. 


doctrine  is  not  sent  in  vaine.    To  Him  be  glorie  for  ever.    Now 
to  that  that  followeth  in  your  booke. 


THK28Tn 

SeCTIOM. 


Dee.  6. 


The  Adversarie. 

Now  to  tliat  which  ye  say,  That  Adam  and  David,  even  in  committin;^  of 
idolatrie,  homicide,  all  kind  of  wickednes,  they  be  stil  in  God's  favor.  Marke, 
I  pray  you,  how  the  saying  of  the  Prophet  Zacharie  is  verified  in  you.  In 
this,  saith  he,  ye  grieve  the  Lord,  that  ye  say,  "  They  that  do  evil  are  good  iu 

1.  the  sight  of  God,  and  such  please  him."  Can  there  be  any  thing  more  manifestly 
spoken  against  your  error?  And  truelye  it  semeth  to  me,  that  ye  wold  intyce 

2.  the  people  by  this  doctrine  to  sinne :  for  if  the  Elect  lose  not  the  favor  of  God 

3.  by  sinne;  neither  the  Reprobate,  forasmuch  as  ye  say  [they]  never  were  nor 
can  be  in  his  favor,  so  that  they  can  not  lose  that  which  they  have  not,  who 

4.  nedeth  to  feare,  then,  to  lose  the  favor  of  God  by  sinne  ?  It  is  no  matter  then 
what  we  do.  But  contrarie  to  your  doctrine,  we  be  taught  by  the  Holie  Ghost 
iu  the  worde,  "  That  God  hateth  all  workes  of  iniquitie,  and  he  that  commit- 
teth  siune  is  of  the  Devil."     And  doeth  God  favor  them  that  be  members  of 

0.  the  Devil  ?  Paul  sayeth,  "  No  unclean  person  hathe  any  inheritance  in  the 
kiugdome  of  Christ  and  God."  Then  was  Adam,  when  he  transgressed,  not 
of  the  kingdome  of  God,  for  he  was  an  unclean  person,  defiled  witii  sinne.     If 

6.  he  was  not  of  the  kingdome  of  God,  then  was  he  of  the  kingdome  of  the  Devil, 
and  60  was  he  out  of  the  Election.  "  Even  as  Adam  did,  sayth  the  Lord,  so 
have  they  broken  my  covenant,  and  set  me  at  naught."     If  Adam,  in  break- 

7.  ing  the  Lord's  covenant,  setting  God  at  naught,  was  stil  beloved  of  God,  then 
may  we  say  with  the  wicked  as  it  is  written,  "  It  is  but  lost  labor  to  serve  the 
Lord :  what  profit  have  we  for  keeping  his  commandements  ?"  Therefore  may 
we  say  that  the  proude  are  happie,  and  that  they  which  deale  with  ungodliues 
are  set  up.   Such  a  spirit  have  ye  carelesse  Libertines,  as  your  doctrine  well  de- 

8.  clareth.  Did  not  God  threaten  Adam,  that  in  what  daye  so  ever  he  shoulde 
eat  of  the  frute  he  shoulde  dye  the  death,  not  only  corporall  but  also  eternall? 
They  which  forsake  the  commandements  of  God,  forsake  God  himself,  as  the 
Prophetes  sayeth,  "  They  are  not  the  Lord's,  for  they  have  unfaithfully  for- 
saken him."  "Wherefore  Adam,  when  he  forsoke  God,  was  not  the  Lord's, 
but  tiie  servant  of  death  and  sinne.  "To  whomsoever  ye  commit  yourselves  as 
servants  to  obeye,  (saieth  Paul,)  his  servants  ye  are  to  whom  ye  obey,  whether 

9.  it  be  of  sinne  unto  death,  or  obedience  unto  rigiiteousnes."  And  again,  "  If 
any  man  have  not  the  Spirit  of  Christ,  tlie  same  is  none  of  his."  And  neither 
Adam  nor  David  were  led  by  the  Spirit  of  Christ  when  they  sinned,  for  the 
Spirit  of  Christ  dwelleth  not  in  such  as  forsake  him  and  obey  the  Devil.  And 
"  Except  Christ  (saith  the  Apostle)  dwel  in  you,  ye  are  cast  away."     Then 

10.    Adam  and  David  were  cast  awaies,  that  is,  reprobates,  when  they  sinned;  for 


ON  PREDESTINATION.  233 

neither  were  they  in  Christ,  nor  Christ  in  them;  in  whom  the  Election  of  God 
was  and   is.     But  to  what  purpose  shoulde  I  thus  contend  with  you  that 
Adam  did  falle  out  of  the  Election,  seing  in  this  ye  agree  not  yourselves;  for 
your  congregation  which  is  at  Geneva,  in  the  Confession  of  tlieir  Faith,'  say, 
"  That  of  the  lost  sonnes  of  Adam,  God  elected  some  to  life,  and  the  rest  he    li. 
refused."     Either  improve  their  belefe,  or  else  confesse  with  them  that  all  the 
children  of  Adam  were  lost  by  transgression.     If  they  were  lost,  then  were 
they  out  of  the  Election  with  their  father  Adam,  from  the  transgression  unto 
the  promise  was  made.   "Therefore  (saieth  Paul)  damnation  came  of  one  sinne 
unto  condemnation ;"  and  in  another  place,  "  Like  as  by  Adam  all  dye,  even 
so  by  Christ  shal  all  be  made  alive."    Here  doeth  the  Apostle  witnes  plainely, 
that  we  all  by  Adam  do  dye.     S.  John  saieth,  "  He  that  beleveth  not  is  al-    12. 
redie  condemned;  the  wrath  of  God  abideth  on  him."     Then  were  Adam  and 
David,  and  all  such  workers  of  iniquitie,  for  that  tym  that  they  sinned,  alredie 
condemned,  being  void  of  faith.     And  coulde  they  be  in  the  state  of  condem- 
nation and  Election  both  together?    Harken  what  followeth,  "And  the  wrath 
of  God  abideth  on  him,"  as  Adam  from  the  transgression  unto  the  promise  felt 
the  force  of  the  wrath  of  God,     Thus  we  see,  that  Adam  and  David,  and  all    13. 
other,  when  they  sinned,  they  be  out  of  the  love,  and  favor,  and  Election  of 
God,  unto  they  repent  and  be  borne  anew;  for  otherwise  can  they  never  enter 
into  the  kingdome  of  heaven.    Again,  S.John  saith,  "Ye  knowe  that  no  man-    14. 
sleyare  hath  eternal  life  abiding  in  him."     David  was  a  mankiller,  wherefore 
he  had  not  eternal  life  abiding  in  him.     But  during  the  time  of  his  wickednes    15. 
he  was  the  childe  of  death,  as  the  Prophete  Nathan  shewed  him,  David  gev- 
ing  judgement  against  himself.     Without  faith  it  can  not  be  that  any  man    16. 
shoulde  please  God.     Adam  and  David,  when  they  sinned,  they  were  without 
faith  ;  then  pleased  they  not  God.     If  they  pleased  him  not,  they  displeased 
him ;  so  that  they  were  fallen  from  the  love  and  favor  of  God. 

Answer. 

Albeit  that  I  perceave  that  either  ignorance  doeth  so  impede 
you,  or  else  tliat  malice  doeth  so  blynd  you,  that  neither  ye  wil 
nor  can  understand  that  which  in  the  self  is  most  sensible  and 
plaine;  I  will  nevertheles,  yet  once  againe,  repete  that  which  be- 
fore I  have  said,  to  the  end  that  we  may  give  testimonie  asvvell 
to  those  that  now  live  as  unto  the  posteritie  to  come  what 
doctrine  it  is  which  ye  so  furiously  impugne.  If  ignorance  be 
the  cause  why  thus  ye  rage  against  us,  ye  may  be  taught,  if  yo 
list  to  bestowe  your  eares  to  heare,  your  eyes  to  read,  and 
'  See  note  supra,  vol.  iv.  p.  171. 


234 


ON  PREDESTINATION. 


Answer  to  the  1, 
2,3. 


Our  Confessioa 
touchiug  sinae. 


Touclilnpr  vertue 
aud  justice  civil. 


heartes  to  understand.  For  our  doctrine  is  not,  as  some  of  you 
do  complein,  darkc  nor  obscure,  except  that  it  be  to  those  to 
whom  the  Apostle  affirmed  that  his  Evangell  was  hid.  But  if  that 
malice  which  ye  have  conceaved  against  the  Eternal  truetli  of 
God,  doth  so  blynd  you  that  ye  will  not  see  the  bright  sun  in  the 
mid-day,  there  resteth  no  more  to  us  but  to  desire  of  God, 
cither  to  remove  this  your  develish  malice,  (I  write,  as  knoweth 
God,  even  from  the  grief  of  heart,)  or  else  so  to  stay  and  brydle 
it  that  it  trouble  not  his  afflicted  Church. 

Ye  accuse  us,  as  that  we  made  no  difference  betwixt  vice 
and  vertue,  sinne  and  justice:  neither  yet  betwixt  Adam  and 
David  as  they  were  elected  in  Christ  Jesus  before  the  founda- 
cions  of  the  worlde  were  laid,  and  betwixt  Adam  transgressing, 
and  David  committing  adulterle  and  murther.  Ye  further 
seeme  to  charge  us  as  we  should  affirme  that  God  hated  not 
sinne,  neither  yet  that  he  respected  vice.  If  our  short,  plaine, 
and  unfeigned  Confession,  be  able  to  satisfie  you  in  these  three 
dowtcs,  I  have  good  hope  that  after  this  ye  shall  have  no  occa- 
sion to  suspect  us  in  such  causes. 

First,  Before  God,  before  his  holie  Angelles  in  heaven,  and 
before  his  Congregation  in  earthe,  we  protest  and  acknowledge 
that  sinne,  vice,  and  all  kind  of  iniquitie,  is,  and  ever  hath  bene, 
so  odious  in  the  presence  of  God,  that  he  never  suffered  the 
same  unpunished  in  any  of  his  elect  children.  That  for  the 
same,  not  onelie  death  but  also  common  calamities  hath  appre- 
hended all  mankynd  even  sithence  the  first  transgression. 
That  vertue,  justice,  and  civil  honestie,  (besydes  the  justice  of 
the  regenerate  children,)  hath  so  pleased  God,  that  for  love  of 
the  same,  he  hath  mainteined,  and  to  this  day  doth  maintein, 
commonwelthes,  albeit  that  many  grievous  crymes  be  committed 
in  the  same.  As  God  (we  say  and  affirme)  loveth  equitie, 
justice,  chastitie,  trueth,  mercie,  and  temperance,  so  doth  he 
in  some  sort  highly  reward  the  same ;  and  hateth  unrighteous- 
nes,  filthie  life,  deceat,  excesse,  crueltie,  and  riotous  living, 
which  often  he  punisheth  even  in  mannes  eyes.     And  this  dif- 


ON  PREDESTINATION.  236 

ference,  we  say,  God  maketh  even  amongst  those  that  be  not 
regenerate,  neither  were  ever  called  to  the  true  knowledge  of 
salvation.  And  this  much  briefly,  for  the  first,  second,  and 
third. 

This  difference  we  make  betwixt  Adam  and  David  elected 
in.  Christ  Jesus,  and  Adam  and  David  transgressing  God''s 
holie  conimandement  and  will  revealed:  Adam  and  David 
elected  in  Christ  Jesus  before  the  foundations  of  the  worlde 
were  laid,  were  so  loved  in  the  same  Lord  Jesus  their  head, 
that  when  they  had  most  horribly  fallen  and  offended,  yet  did 
God  seke  Adam,  call  upon  him,  gently  reason  with  him,  and  at 
length,  convicting  his  conscience  of  his  offence,  did  make  unto 
him  that  most  joyfull  promise  of  reconciliation.  Of  the  same 
love  we  say  it  proceded,  that  God  did  send  the  prophete 
Nathan  to  David,  the  offender;  that  by  the  fiction  of  an  other 
person  he  letteth  him  see  the  horror  of  his  sinne;  that  he  did 
first  terrifie  and  beate  downe  his  conscience,  and  after  most 
tenderly  did  erect  and  lift  it  up  from  the  pitt  of  desperation. 
All  these  graces  (say  we)  proceded  frome  God's  immutable  ^^h^nfooitov- 
love,  which  did  remaine  constant,  both  towardes  the  one  and  when'they^hare 
towardes  the  other,  even  in  the  tyme  of  their  greatest  un- 
thankfulnes ;  and  that  because  they  neither  were  beloved  nor 
elected  in  themselves,  but  in  Christ  Jesus  their  head,  who 
neither  did  transgresse  nor  offend  in  any  iote,  against  the  will/ 
of  his  heavenly  Father. 

But  Adam  and  David  transgressing  and  horribly  falling  from 
God,  were  so  hated  in  themselves,  and  for  their  sinnes,  that,       * 
first,  it  behoved  the  innocent  Sonne  of  God,  by  his  death,  to      / 
make  a  satisfaction  for  their  sinnes,  as  also  for  the  sinnes  of  all      / 
God's  children.     And,  secondarely,  we  say,  preache,  write,  and 
maintein,  that  the  sinne  was  so  odious  before  God,  that  his  now  odious  is  sin 

in  God's  presence, 

justice  could  do  none  other  but  inflict  upon  Adam  and  his  pos- 
terity the  penaltie  of  death  corporall,  the  punishementes  and 
plagues  which  daily  we  do  see  apprehend  God's  children.  That 
upon  David  he  did  execute  his  just  judgement,  which  in  these 


23G  ON  PREDESTINATION. 

wordes  he  pronounced  :  "  Now  therefore  the  sworde  shall  never 
departe  from  thyne  house;  because  thou  hast  despised  me,  and 
taken  the  wife  of  Uriah  the  Hittite  to  be  thy  wife.  Thus 
saieth  the  Lord,  Behold,  I  will  raise  up  evill  against  thee  oute 
of  thyne  own  house ;  and  I  shall  take  thy  wives  before  thyne 
eyes,  and  give  them  unto  thy  neighbour,  and  he  shall  lye  with 
thy  wyves  in  the  sight  of  [this]  sunne.  For  thou  didst  it 
secretly,  but  I  shall  do  this  thing  before  all  Israel,  and  before 

2Sam.  12.  ^he  sunue."     This  sentence,  I  say,  most  justly  pronounced,  was 

afterward  most  sharply,  and  yet  most  justly  (for  sinne  com- 
mitted) put  in  execution.  And  so  do  we  affirm,  that  none  of 
God's  children,  be  they  never  so  deare,  shall  escaip  punishement, 
if  contempteously  they  transgresse. 

I  suppose  that  this  our  confession  nothing  doth  offend  you, 

except  in  this  one  thing,  that  we  afiirme  that  God  still  loved 

Adam  and  David  after  their  sinne,  before  that  his  holie  Spirit 

wroght  in  their  heartes  any  true  repentance.     And  yet  I  won- 

■  der  why  this  should  offend  you,  seeing  that  we  assigne  the 

I  cause,  not  to  be  themselves,  neither  any  vertue  within  them- 

I  selves,  but  Christ  Jesus,  in  whom  they  were  elected  and  chosen. 

/  The  signes  of  God'*s  love  we  have  evidently  proved,  and  the  end 

and  issue  did  witness  that  God's  love  was  not  mutable.     If 

you  require  Scriptures  for  the  probation  of  the  same,  behold 

they  are  readie.     "  If  when  we  were  enemies  we  were  reconciled 

unto  God  by  the  death  of  his  Sonne,  much  more  we,  being  rer 

conciled,  shalbe  saved  by  his  life."     And  a  litle  before  in  the 

Eom.  6.  same  chapter,  "  When  we  were  sinners  Christ  died  for  us/'  &;c. 

And  the  Apostle  John,  "  Herein  appereth  the  love  of  God  to- 
wardes  us,  that  his  onlie  begotten  Sonne  hath  he  sent  in  to  the 
world,  that  we  may  live  by  hym.  Herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us ;  and  hath  sent  his  Sonne  in 
the  mercie  seat  for  our  sinnes." 

These  are  very  plaine,  and  we  think  that  no  reasonable  man 
wil  denie  to  Adam  and  to  David  that  which  the  Holie  Gost 
maketh  common  to  all  God's  elect  children,  to  witt,  to  be 


ON  PREDESTINATION.  237 

beloved  of  God  even  when  they  were  ennemies,  dead  m  sinne, 

drowned  in  idolatrie,  and  polluted  with  all  filthines,  as  wit- 

nesseth  the  Apostle  in  these  wordes:  "And  you,  when  ye  were  Epue.  2. 

dead  by  sinne,  in   the  which  ye  sometymes  walked,  according 

to  this  worlde,  according  to  the  prince  to  whom  power  is  of 

the  ayre,  which  is   the  spirit  now  working  in  the  rebellious 

children:  amoniist  whom  we  all  had  sometymes  conversation,  The unspeakabij 

°  •'  sift  of  (ioa  to- 

in  the  lusts  of  our  flesh,  doing  those  thinges  which  pleased  the  gardes  his  elect. 

fleshe  and  the  mynd,  and  were  of  nature  the  sonnes  of  wrathe, 

like  as  others.     But  God,  who  is  riche  in  mercie,  for  his  own 

great  love,  by  the  which  he  loved  us,  even  when  we  were  dead 

by  sinnes,"  (marke,  and  if  ye  be  ofifended,  complein  upon  the 

Holie  Ghost,)  "hath  quickened  us  togither  with  Christ,  (by  grace 

ye  are  saved;)  and  hath  raised  us  up  togither  with  him,  and 

togither  with  him  hath  caused  us  to  sit  amongest  the  heavenlie, 

by  Christ  Jesus;  to  shew  in  the  ages  to  come  his  most  rich  grace, 

in  his  liberalitie,  by  Christ  Jesus."     God  open  your  eyes,  that 

you  may  see  the  light,  and  niollifie  your  heartes,  that  ye  may 

magnifie   with   God's   children    his   superaboundant   love   and 

mercie,  bestowed  even  upon  the  most  unworthie. 

If  ye  think  that  this  love  hath  onelie  place  before  that  man 
offend,  you  see  the  Holie  Ghost  plainely  repugneth  to  your  sen- 
tence, for  he  speaketh  to  them  that  had  bene  polluted  and  de- 
filed with  all  sinnes.  If  yet  ye  replie.  But  that  was  during  the  Repiie. 
tyme  of  their  ignorance,  and  not  after  they  were  illuminated 
by  grace;  ye  have  said  nothing  against  our  Confession.  For  we  Answer. 
affirm e,  that  God  loveth  sinners,  being  wrapped  in  death  and 
damnation  by  sinne;  and  that  we  have  plainely  proved.  But 
yet,  for  your  satisfaction  and  instruction,  (for  I  take  to  record 
the  Lord  Jesus,  that  1  wold  bestow  my  own  life  to  joyne  you 
fully  to  Christ  Jesus,)  I  will  precede  a  little  further  with  you. 
Do  ye  think  that  the  sinne  of  David,  touching  the  nature  and 
qualitie  of  the  sinne  itself,  was  more  horrible  and  odious  before 
God,  than  were  all  the  sinnes  committed  in  Ephesus  by  those 
to  whom  the  Apostle  writeth,  vea,  then  the  sinnes  which  were 


238  ON  PREDESTINATION. 

done  amongest  the  whole  Gentiles  ?  I  trust  ye  will  not  think  it. 
And  we  clerely  see  that  God  loved  the  elect  in  Ephesus  and 
amongest  tlie  Gentiles  when  they  were  drowned  in  all  kynd  of 
iniquitie.  If  still  ye  replie,  David  was  unthankfull,  who,  after 
so  many  benefites  receaved,  so  traterously  declined  frome  God, 
following  his  own  appetites,  and  of  purposed  counsell,  murther- 
ing  his  innocent  servant,  and  that  with  great  ignominie  of  God : 
this  neither  do,  neither  yet  ever  did  we  denie ;  but  yet  as  the 
question  is  other,  so  is  not  our  confession  proved  false,  albeit 
David  was  unthankfull,  (yea,  and  after  Adam,  most  unthank- 
full of  any  of  God's  children  to  his  dales.)  For  herein  standeth 
the  doubt,  whether  that  the  unthankfulnes  of  God's  children, 
after  they  have  once  received  mercie,  grace,  and  large  benefites 
from  God's  hands,  doth  so  alienat  the  mynd  of  God  from  them, 
that  he  beareth  to  them  no  maner  of  love,  till  they  turn  to  him 
|by  repentance.  The  contrarie  hereof  we  hold  and  affirme,  not 
earing  to  avowe,  that  repentance,  as  it  is  joyned  with  faith, 
hich  is  the  free  gift  of  God,  so  is  it  the  effect  of  God's  constant 
love  toward  them,  and  no  cause  of  the  same. 

And  for  the  more  ample  declaration  hereof,  let  us  compare 
the  deniall  of  Peter,  and  the  defection  of  all  the  Apostles,  with 
the  sinne  of  David.  Albeit  Peter  was  not  called  to  be  a 
worldlie  prince,  as  David  was,  yet  I  think  ye  wil  not  denie  but 
to  be  called  to  the  office  of  an  Apostle,  to  be  Christes  scholler 
the  space  of  three  years,  to  be  so  familiare  with  Christ,  that  he 
alone  with  other  two  did  see  Christ  their  master  transfigured, 
did  heare  that  joyfull  voice  from  heaven,  did  see  Moises  and 
Helias  speak  with  him;  my  trust  is,  I  say,  that  yo  will  not 
David's ofTencc    dcuie  but  that  tliose  were  graces  nothino-  inferior  to  David's 

comjiaifd  witli  °  c 

Christ! '^'"''''"  °^  kingdom  tcmporall :  and  yet  how  horribly  that  Peter  did  denie 
Christ  Jesus,  ye  are  not  ignorante.  Yea,  but,  say  ye,  Peter 
wept,  and  soght  grace  with  repentance.  But  I  ask  when  ?  The 
Holie  Ghost  doth  answer  that  it  was  after  the  cocke  had  crowen, 
and  that  Christ  Jesus  had  looked  unto  him.  Preceded  that 
looke,  I  beseech  you,  from  love  or  hatered  I     It  should  seme  in 


Faith  &  repen- 
tance are  effects 
of  God's  love 
which  he  bearetj  ? 
to  his  elect  in 
Christ  Jesus. 


ON  PREDESTINATION.  239 

dede,  by  the  effect,  that  it  came  from  love.  For  then  it  is  said, 
that  Peter  remembered  the  wordes  of  his  Master,  and  so  went 
furth  and  wept  bitterly.  By  all  likelihode,  then,  were  his  Mas- 
ters wordes  before  quyte  blotted  oute  of  his  memorie.  But 
God  be  praised,  we  nede  not  to  depend  upon  uncerten  conjec- 
tures. The  fall  and  deniall  of  Peter  (as  in  another  place  we 
have  declared)  came  not  by  chance,  as  a  thing  whereof  Christ 
Jesus  was  ignorant.  He  did  foresee  it,  and  before  speaketh  it. 
And  what  comfort  gave  Christ  Jesus  unto  him  before  he  pro- 
nounced that  sharp  sentence,  "  Before  the  cock  crowe,  thow 
shalt  denie  me  thrise?"  This  comfort,  I  say,  which  ought  of 
all  faithful!  most  to  be  extolled,  "  Simon,  Simon,  beholde,  Satan  Luk.  22. 
hath  desired  you,  that  he  may  sift  you  as  wheat :  but  I  have 
prayed  for  thee,  that  thy  faith  faile  not :  and  thow  being  con- 
verted, confirme  thy  bretheren."  Did  Christ  pray  for  Peter, 
knowing  that  he  should  denie  him  ?  So  he  affirmeth.  Doth  the 
praier  of  Christ  Jesus  and  the  effect  thereof  vanish  in  a  moment? 
God  forbid  that  such  impietie  take  place  in  our  heartes.  The 
Apostle  doth  witnes,  that  as  his  sacrifice  is  ever  recent  before 
God,  so  is  his  praier  effectuall  ever  for  his  elect.  Doth  God 
utterly  hate,  detest,  and  abhorre  such  as  for  whom  Christ 
Jesus  praieth,  yea,  commendeth  to  his  mercie,  before  they  fall 
in  to  dang-er?  My  hope  is  that  the  godlie  will  not  so  iudge.        God  cannnt  hate 

O  Jf  O  ^  J        n  s^,ch  as  Christ 

The  same  I  might  prove  by  the  stowte  denial  of  Thomas,  piaiethtor. 
(besides  the  defection  of  all  the  rest,)  who  after  that  the  glad 
tydings  of  Christes  resurrection,  was  confirmed  by  the  testi- 
monie  of  many,  did  obstinatly  say,  "  Except  that  I  put  my  fin- 
gers in  the  holes,"  &c.,  "  I  will  not  beleve.""  Here  ye  see  was  no 
repentance  of  his  former  infidelitie,  but  rather  an  augmenta- 
tion and  increase  of  the  same.  And  did  it  precede  from  love, 
or  from  hatered,  that  Christ  cometh  unto  hira,  and  doth  offer 
to  satisfie  his  curiositie  in  all  thinges,  willing  hira  to  be  faith- 
full  and  not  to  remaine  an  infidele? 

Consider  now  how  simply  and  plainely  we  have  opened  our 
myndes  unto  you:   God  grant  you  his  holie  Spirit  rightly  to 


240  ON  PREDESTINATION. 

understand,  and  charitably  to  interprete  the  thinges  that  be 
spoken,  &c. 

Now  will  I  briefly  go  throughe  these  Scriptures  which  ye 
abuse  and  violently  wrest  against  us,  not  making  so  long  dis- 
courses to  amend  your  judgement  as  I  have  done  to  fore.  For 
if  things  alredie  spoken  shall  not  pi'ofit,  I  must  confesse  myself 
destitute  of  counsell  for  this  tyme.     The  wordes  of  the  Pro- 

Maia.  2,  phete  (where  negligently  ye  name  Zacharie  for  Malachie)  nei- 

ther serve  your  purpose,  neither  yet  are  verefied  in  us.  For 
we  be  not  as  the  priests,  who  in  those  dales  permitted  plaine 
iniquitie,  and  contempt  of  God  and  of  his  statutes,  universally 
to  be  done  by  the  people,  and  yet  they  did  not  oppone  them- 
selves to  the  same.  Read  the  Prophete,  and  convict  us  of 
those  thinges  if  ye  can. 

To  the  3.  We  are  sorie  that  ye  have  no  better  opinion  of  us,  then  that 

our  whole  studie  should  be  to  entyse  the  people  to  sinne.  Not 
that  we  do  muche  feare  that  by  your  wordes  ye  can  persuade 
any,  except  your  own  faction  (and  hardly  those),  to  credit  you 
in  that  behalf.  For,  all  praise  be  to  God,  our  lives,  doctryne, 
and  correction  of  vice,  do  witnesse  the  contrarie.  But  our 
greatest  sorow  is  for  your  condemnation,  which  doubtles  must 
ensue  such  wicked  judgement,  if  hastely  ye  repent  not. 

.Tj'^i^^'         .       As  the  sunne  is  not  to  be  blamed,  albeit  the  carion  by  the 

itie  Sunne  is  not  '  •' 

ulrcarioir™^  heate  thereof  be  more  and  more  corrupted:  so  is  not  our  doc- 
trine, althogh  that  carnall  men  thereof  take  carnall  libertie. 
For  that,  ye  knowe,  did  ensue  the  doctrine  of  S.  Paule. 
.  We  do  no  less  affirme,  both  in  worde  and  writing,  then  here 
you  do  affirme,  to  wit,  that  he  who  committeth  sinne  is  of  the 
Devil.     But  herein  I  suppose  standeth  the  difference,  that  you 

Rom  6_  and  we  understand  not  that  phrase  alike.     We  understand 

1  o  thi!  n.  A  t 

that  the  man  commiteth  sinne,  whose  whole  studie,  mynd,  and 
purpose,  from  tyme  to  tyme,  is  bent  upon  iniquitie;  and  suche 
do  we  affirme  to  be  of  the  Devil,  who  sinneth  from  the  begin- 
ning. If  you  understand,  that  everie  action  committed  against 
the  law  of  God  maketh  a  man  the  sonne  of  the  Devil,  we  must 


stiukfth. 


To  the  5. 
1  .Toa.  3. 
What  it  is  to 
committ  sinne. 


ON  PREDESTINATION.  241 

liberally  speak  that  so  we  do  not  understand  the  mynd  of  the 
Apostle.  For  plaine  it  is  that  he  meaneth  not  of  actions  par- 
ticulare,  be  they  never  so  grievous,  whereof  a  man  after  re- 
penteth,  and  from  the  same  desisteth,  but  of  a  continual  exer- 
cise, delite,  and  studie  whiche  man  hath  in  sinne.     And  this  The  meaning  or 

the  place  alleged 

is  plaine,  I  say,  by  the  wordes  which  immediately  precede  and  uo""^- 
go  before,  "  lie  that  exerciseth  justice,  (saieth  he,)  is  just,  even 
as  He  is  just :  he  that  committeth  sinne,  is  of  the  Devil ;  for 
frome  the  beginning  the  Devil  sinneth."  Here  is  the  exercise 
of  justice  put  in  contrarietie  to  the  committing  of  sinne:  an 
exercise  we  know  requireth  a  continual  studie  and  practise. 
I  think  ye  will  not  say  that  one  just  worke  maketh  a  man  just, 
and  so  consequently  the  son  of  God,  except  he  precede  frome 
justice  to  justice. 

The  same,  say  we,  must  be  understand  of  the  committing  of  to  the  5. 
sinne,  for  neither  Adam  nor  David  did  any  longer  committ  their 
former  sinnes,  when  by  grace  they  began  to  repent ;  and  so  did 
they  not  remaine  unclean  persons,  nor  in  bondage  of  the  Devil. 
Neither  yet  can  it  be  proved,  that  ever  they  were  membres  of 
the  Devil,  nor  of  his  kingdom,  albeit  willingly  they  made  them- 
selves slaves  to  him:  whom  Christ  Jesus,  notwithstanding,  did 
vendicate  to  himself,  and  delyver  from  that  thraldome;  because,  To  thee. 
of  the  free  gift  of  God  his  Father,  they  did  appertein  to  his 
kingdom.  Neither  ever  be  you  able  to  prove,  by  any  of  these 
sentences,  that  ever  they  were  out  of  the  Election,  as  before  is 
declared. 

The  place  of  the  Prophete  Oseas  is  of  you  evill  understand:  Osoase  A 

the  lacke  of  the  Hebrew  tongue  may  be  the  cause  of  your  error. 
And  albeit  your  great  and  perfect  angell  Castalio  pretend  great 
knowledge  in  that  tongue,  yet  in  that,  as  in  many  other  places, 
a  child  may  espie  his  negligence.  Trewe  it  is,  that  in  the  He- 
brew this  word  Adam  is  in  that  place;  but  if  we  shall  under- 
stand that  word  wheresoever  it  is  founde  in  the  Scripture  for 
the  person  of  Adam  our  first  father,  we  shall  make  a  mad 

translation,  and  a  sense  more  mad.     Such  as  have  but  mean 
VOL.  V.  Q 


242  ON  PREDESTINATION. 

understanding  in  that  tongue  do  know  that  that  worde  is  often 
common  for  any  man,  as  in  the  Prophetes  is  most  evident. 

A.uTm '\'n 6  di'a         "^^^^  veritic  of  the  text  is  this,  "They  have  transgressed  the 

blurderetand"  covenaute ;  as  the  covenante  of  a  man,  they  have  rebelled 
against  me,"  &;c.  God  compleineth  upon  Ephraim  and  Juda, 
that  they  had  no  further  respect,  reverence,  nor  regard  to  that 
most  excellent  covenante  and  league  whiche  God  had  made  with 
them,  to  wit,  "that  he  wold  be  their  God,  and  they  should  be 
his  people."  For  God  had  preferred  them  to  all  nations  of  the 
earth,  and  had  set  them  apart  from  others  to  serve  and  honor 
him  in  holynes  of  life,  and  to  offer  unto  him  rather  spiritual 
then  cai'nall  sacrifice.  But  they  served  him  at  their  pleasure; 
yea,  and  in  that  land  which  they  had  receaved  of  God''s  most 
liberal  benediction,  they  did  decline  to  idolatrie.  For  that  he 
meaneth,  where  that  he  saieth,  "There  have  they  rebelled;" 
that  is,  where  that  they  most  oght  to  be  obedient.  This,  I 
doubt  not,  shall  everie  man  who  diligently  marketh  the  scope 
of  the  Prophete  perceave  to  be  his  very  meaning. 

To  the  7.  Otherwise  and  more  sharply  I  might  have  answered  your 

ignorance,  who  can  see  no  difference  betwixt  Adam  once  sin- 
ning, and  yet  shortly  after,  by  grace,  called  to  a  new  and  more 
sure  league  with  God  (whiche  with  all  gladnes  and  thankfulnes 
he  did  receave),  and  the  manifest  contemners  of  God,  which  do 
nothing  else  but  delyte  in  sinne ;  frome  the  whiche  albeit  that 
ten  thousand  tymes  they  be  called,  yet  contemning  all  societie 
with  God,  their  pleasure  is  to  remaine  in  vanitie,  and  so  finally 
in  death.  This  difference,  I  say,  ye  oght  to  have  observed, 
and  then  I  doubt  not  but  that  ye  wold  have  exempted  Adam 
from  the  rancke  of  suche  as  contempteously  crie.   It  is  but 

Maia.\  labor  lost  to  serve  God.     If  diligently  ye  shall  consider  what 

is  written  in  Job,  and  in  Malachie,  the  third  chapter,  ye  shall 
easely  understand  that  the  Prophete  there  devideth  the  whole 
multitude  in  these  two  sortes  of  men,  to  wit,  in  those  that  be 
proud,  obstinate,  contemners,  and  in  them  that  feared  the  Lord, 
whom  he  calleth  his  "  peculiare  people,"  whom  he  promised 


ON  PREDESTINATION.  243 

to  "spare,  as  a  man  spareth  his  son  that  serveth  him."  And  one 
of  this  last  sorte  understand  we  Adam  to  have  bene  all  his 
daies,  after  his  fall  and  reconciliation  by  grace.  The  Lord 
purge  your  heartes  (if  his  good  pleasure  be)  from  that  venom 
whiche  so  oft  moveth  you  to  spew  furth  your  own  shame,  sorae- 
tymes  crying,  that  we  [be]  led  with  the  spirit  of  Balaam,  and 
now  affirming,  that  we  be  careless  Libertines.  To  which  blas- 
phemies, because  I  can  neither  answere  without  the  sorow 
and  grief  of  heart,  neither  without  some  offence  of  godlie  eares, 
I  will  remit  judgement  to  him,  to  whom  as  he  hath  frome  the 
beginning  opened  thinges  that  for  a  tyme  lay  hid  in  darknes, 
so  I  dout  not  but  that  he  will,  yea,  and  that  shortly,  revele  unto 
the  world  with  what  spirites  both  you  and  we  be  led.  When 
more  occasion  shall  be  offered,  I  purpose,  if  so  it  please  the 
mercie  of  my  God  to  assist  me,  to  notifie  with  what  spirites  you 
and  your  sect  have  bene  led  heretofore. 

Whatsoever  ye  gather  of  the  wordes  of  the  Apostle,  it  is  al-  To  the  s,  9,  &  10. 
togither  out  of  the  purpose,  for  in  none  of  all  those  places  doth 
he  define  and  determine  what  Adam  and  David  were  when  they 
had  sinned ;  but  plainely  he  declareth  what  tryall  oght  everie 
man  to  take  of  himself  when  Christ  Jesus  is  preached  unto 
him,  affirming  that  if  any  have  not  the  Spirit  of  Christ  Jesus 
that  he  is  not  of  his.  But  the  Spirit  of  Christ  remaineth  not 
in  unclean  and  prophane  persons,  say  you:  but  yet  I  affirme, 
that  Adam  and  David  oght  not  to  be  nombred  in  that  band; 
for  althogh  they  sinned,  and  that  most  horribly,  yet  did  they 
not  abyde  in  that  estate.  And  albeit  they  were  not  led  with 
the  Spirit  of  Christ  when  they  sinned,  yet  they  were  both  led, 
drawen,  and  governed  by  his  omnipotent  Spirit,  when  they  re- 
pented.    And  so  can  ye  never  be  able  to  prove  them  to  be  re-  now  Adnm  and 

/  David  wcro  never 

probates,  no,  not  even  when  they  sinned,  except  that  ye  be  able  K«p>uij:it^-^- 
to  prove  that  they  finally  perished  in  sinne.     For  this  princi-j 
pall  do  I  still  hold,  that  true  faith  and  true  repentance  (whicn 
the  Reprobate  never  have)  be  the  frutes  of  Election.    The  place\ 
of  the  Apostle,  written  in  the  13th  chapter  of  the  Second  Epistle 


244  ON  PREDESTINATION. 

to  the  Corinthians,  is  neither  well  marked,  nor  rightly  applied 
by  you;  neither  yet  will  it  suffer  any  suche  conclusion  as  ye 
gather  of  it.  The  mynd  of  the  Apostle  is  this:  After  the  de- 
parting of  Paule  from  Corinthus,  where,  after  many  stormes 
susteined,  he  had  established  the  forme  of  a  churche,  did  enter 
in  fals  Prophetes,  whose  chief  studie  was  to  elevate  [emulate?] 
the  auctoritie  of  Paule,  and  so  to  deface  his  whole  labor,  affirm- 
ing that  he  was  not  worthie  to  be  called  an  Apostle,  for  he  was 
never  in  the  companie  of  Christ;  others  were  of  greater  esti- 
mation and  favor  then  he  was. 

And  as  a  multitude  is  ever  more  redie  to  receave  poyson  then 
wholsom  medicine,  a  greate  nomber  began  to  give  eare  unto 
them,  and  so  began  litle  to  esteme  whatsoever  Paul  had  labored 
amongest  them.  Against  which  unthankfulnes,  the  Apostle 
very  sharpely  writeth,  as  in  bothe  his  Epistles  doth  appeare. 
And  amongest  other  his  argumentes,  which  he  useth  to  prove 
that  he  was  an  Apostle,  nothing  inferior  to  the  greatest,  he 
2Cor.  la  adduceth  themselves  for  a  testimonie,  saying,  "Trie  yourselves 

if  ye  be  in  the  faith;  prove  yourselves.  Know  ye  not  your- 
selves, that  Jesus  Christ  is  in  you,  except  that  ye  be  repro- 
bates V  By  these  wordes,  most  sharp  and  most  vehement,  he 
laboreth  to  convict  their  conscience  that  he  was  an  Apostle, 
and  that  the  prooffe  of  his  apostleship  (as  in  another  place  he 
doth  affirme)  was  declared  in  them.  As  he  should  say,  Your  fals 
Apostles  affirme  that  I  am  not  worthie  of  the  name  of  an  Apos- 
tle: but  if  the  office  of  an  Apostle  be  to  preach  Christ  Jesus; 
and  if  the  true  signe  that  decerneth  the  true  Apostle  from  the 
fals  bo,  that  Christ  so  potently  worketh  by  his  ministerie,  that 
Christ  Jesus  taketh  possession  in  the  heartes  of  the  hearers  by 
the  true  preaching  of  his  word;  then  be  judges  yourselves  whe- 
ther I  be  an  Apostle  or  not.  Call  your  conscience  to  examina- 
tion in  what  estate  I  did  find  you.  Were  ye  not  drowned  in  all 
sortes  of  iniquitie?  Did  ye  not  walk  in  darkeness,  without  any 
true  light  of  God?  And  in  what  estate  did  I  leave  you?  Trie 
and  examine  yourselves  in  what  estate  ye  do  yet  stand;  you 


;  place  i 
1:5.  chap.  2 
declared. 


ON  PREDESTINATION.  245 

can  not  be  unsensible,  you  can  not  be  so  ignorant,  but  ye  must 
know  whether  that  Christ  dwelleth  in  you  or  no.  If  you  will 
acknowledge  and  confess  that  Christ  dwelleth  in  you,  then  must 
ye  nodes  confess  that  I  am  an  Apostle.  For  by  my  labors  and 
preaching  did  you  receave  Christ  Jesus;  and  if  to  deface  my 
labors,  and  to  defraud  me  of  that  honor  which  God  of  his  mer- 
cie  hath  given  unto  me,  ye  list  deny  that  either  ye  receaved 
Christ  Jesus,  either  yet  that  he  remaineth  in  you,  then  do  ye 
confess  yourselves  reprobates. 

Paul  doth  not  absolutely  define  that  they  were  reprobates, 
but  putteth  into  their  choise,  whether  they  wold  confess  that 
Christ  Jesus  did  remaine  in  them  by  faith,  which  they  had  re- 
ceaved by  the  preaching  of  Paule,  and  so  wold  admitt  him  to 
be  an  Apostle;  or  to  grant  that  they  had  nothing  to  do  with 
Christ,  and  so  to  confes  themselves  reprobates.  Now,  let  the 
indifferent  reader  judge,  whether  that  either  faithfully  ye  cyte 
the  text,  either  that  righteously  ye  conclude  upon  the  same. 
The  Apostle  saieth  not.  Except  that  Christ  dwell  in  you,  you 
are  reprobates ;  but  saieth,  as  before  I  have  alledged,  "  Do  ye 
not  know  yourselves,  that  Christ  Jesus  is  in  you,  except  that  in 
somewhat  ye  be  reprobates?""  And  albeit  that  the  wordes  were 
such  as  ye  recite,  how  can  you  therof  conclude  David  and  Adam 
were  reprobates  when  they  sinned,  seing  that  Paule  in  that 
place  maketh  mencion  of  no  other  sinne,  except  of  the  denial  of 
Christ,  to  remain  in  them;  of  their  ingratitude  towardes  him, 
whom  God  had  appointed  preacher  unto  them;  and  of  giving 
eare  and  credite  to  false  apostles,  sclanderers  of  Christes  true 
messingers?  How  justly  1  might  turn  Paules  wordes  upon  your 
heades,  you  easely  may  espie;  but  all  such  reasoning  I  do  from 
my  heart  abhore.  If  ye  can  be  able  to  prove  that  Adam  re- 
fused the  grace  offered,  or  that  David  did  storme  against  Na- 
than, either  affirming  or  suspecting  him  to  be  a  fals  prophete, 
then  had  your  argument  some  probabilitie ;  for  onely  of  such, 
and  to  such,  speaketh  the  Apostle  in  that  place.  Thus  doth 
either  your  ignorance  or  malice,  wresting  the  Scriptures  against 


246 


ON  PREDESTINATION. 


It  behoved  all 
men  to  dye  in 
Adam. 


To  the  12. 
Juhu  a 


their  native  sense,  conipell  me  to  trouble  the  Reader  muche 
more  then  I  wokl,  if  any  sinceritie  were  found  in  you. 

We  do  constantly  affirme,  that  by  the  sinne  of  one  man  did 
I  death  enter  into  the  world.  For  Adam  did  not  onely  lose  him- 
self, but  also  did  with  himself  wrap  all  his  posteritie  in  sin, 
death,  and  damnation,  so  that  Adam  and  all  his  sonnes  were 
in  him  lost.  But  thereof  it  doth  not  follow  (as  ye  affirme)  that 
therefor  they  were  out  of  the  Election  from  the  transgression 
mito  the  promise;  for,  as  before  we  have  plainely  proved,  they 
were  Elected  in  Christ  Jesus  before  the  foundacions  of  the 
world  were  laid;  in  whom  they  did  stand  Elected  and  beloved 
even  when  they  fell  in  Adam;  at  which  time  the  Election,  which 
from  all  cternitie  was  kept  in  the  counsell  of  God,  began  to  be 
notified  and  manifested  to  mannes  knowledge.  The  fall  and 
sinne  of  man  was  the  way  and  meanes  by  the  which  God's  Elec- 
tion did  appere,  but  was  not  the  cause  why  that  it  was  de- 
etroied.  And  so,  if  with  reverence  ye  coulde  consider  the  mys- 
terie  of  our  redemption  in  Christ  Jesus,  ye  shoulde  plainely  see 
that  it  behoved  all  to  die  in  Adam,  that  the  Elect  might  re- 
ceave  life  in  Christ  Jesus  alone. 

The  wordes  of  Christ  Jesus  our  Master,  rehearsed  by  the 
Evangelist  S.  John,  ye  do  shamefully  abuse :  for  in  that  place 
he  intreateth  not,  whether  a  sinner,  during  the  time  of  his 
blindnes  and  sinne,  is  appointed  to  damnation  or  not;  neither 
yet  whether  such  as  before  have  had  knowledge,  as  Adam  and 
Daviil  had,  be  altogether  void  of  faith  by  reason  of  sinne  after 
committed;  none  of  these  two  pointes,  I  say,  doth  our  Master 
in  that  place  intreat.  But  unto  Nichodemus  he  plainely  declar- 
eth,  That  the  cause  of  life  is  faith,  and  the  cause  of  condemna- 
tion is  incredulitie  and  unbeleif.  Not  that  Christ  Jesus  affirm- 
eth  that  everie  man  that  is  unfaithfuU  at  any  time  is  or  shalbe 
condenmod.  For  God  hath  wrapped  all  under  unbelief,  that 
he  may  have  mercie  upon  all ;  as  S.  Paul  confesseth  himself  to 
have  bene  a  persecuter  and  unfaithftdl.  But  the  true  meaning 
of  Christ  is,  that  such  as  dispyse  the  light  offered,  and  remaine 


ON  PREDESTINATION.  247 

in  unbelief  to  the  end,  have  their  condemnation  alredie  ap- 
pointed; as,  contrary  wise,  whosoever  with  full  obedience  do 
steadfastly  beleve  the  same,  shall  have  the  life  everlasting,  not- 
withstanding the  manifest  transgressions  of  the  law. 

The  rest  of  this  part  is  before  answered,  and  therefor  I  will  &°ig."^  ^'^' ^^' ^^' 
not  with  repetition  trouble  the  Reader.  For  ye  be  never  able 
to  prove  that  Adam  and  David  were  so  out  of  the  love  of  God, 
that  he  did  not  love  them  in  Christ  his  Sonne,  in  whom  they 
were  elected.  David  was  no  suche  mankiller  as  was  Cayn,  of 
whom  Saint  John  speaketh,  who  delited  in  blood  to  the  end. 
Neither  did  Nathan  shew,  nor  David  pronounce  any  suche 
judgement  against  himself  as  ye  imagine;  but  being  convicted 
in  his  own  conscience  how  horribly  he  had  offended,  he  did 
heare  notwithstanding  that  joyfull  sentence  :  "  The  Lord  hath 
taken  away  thy  sinne,  thow  shalt  not  die,"  &c.  Which  sen- 
tence, no  doubt,  proceded  from  that  immutable  love  which  was 
reserved  to  him  in  Christ  Jesus,  even  when  he  was  fardest  de- 
clined from  God.  It  will  be  hard  for  you  to  prove  by  evident 
scriptures,  that  David  was  altogither  void  of  faith;  but  grant- 
ing that  he,  as  concerning  his  own  sense  and  feling,  was  utterly 
dead,  yet  doth  it  not  thereof  follow  that  so  he  displeased  God 
that  he  fell  from  the  love  and  favor  of  God  as  touching  his 
Election.  For  the  Apostle  (upon  whose  wordes  ye  seeme  to  natVfn'!iH°per. 
grounde  your  reason)  meaneth  not  that  the  lack  of  faith  in  all  so'diV-icasoGod. 

,,  1     •  11  11  T       1  tliat  he  uUt  riy 

persons,  at  all  tymes,  and  m  all  respectes,  doth  so  displease  r.jectcth  them. 
God,  that  he  hateth  them,  and  rejecteth  them  to  death  ever- 
lasting. For  children  for  a  tyme  lacke  faith,  and  yet  Christ 
pronounceth  that  their  angelles  do  see  the  face  of  his  Father, 
and  that  the  kingdom  of  heaven  apperteineth  to  such.  Thomas 
was  unfaithfuU  even  after  Christes  resurrection,  and  yet  did  he 
not  so  displease  his  Master,  as  before  we  heave  touched,  but 
that  he  did  seke  him,  and  did  remove  his  incrcdulitie.  And 
Christ  Jesus  did  rebuke  the  unbelief  of  his  Disciples,  and  the 
hardness  of  their  heartes,  but  yet  did  he  not  utterly  dispyse 
them.     But  now  to  the  rest. 


248  ON  PREDESTINATION. 


THE29TH  The  Adversarie. 

Skction. 

1.  But  if  the  Scriptures  will  not  satisfie  you,  then  must  you  be  beaten  with 
your  own  rod.  For  if  I  grante  you],that  all  men  did  not  fall  out  of  God's 
holie  Election  unto  condemnation  by  Adam's  transgression,  it  followeth  ther- 
upon  that  the  comming  of  Christ,  his  precious  death  and  passion,  is  superfluous, 
vaine,  and  of  none  effecte.  So  by  your  pervers  doctryne  ye  will  infect  Chris- 
tians with  the  chief  error  wherewith  the  Jewes  be  deluded.     That  is,  they 

*  esteme  it  a  great  madnes  to  say  that  Christ  should  suffer  death  for  the  offence 

committed  by  Adam;  even  so  may  I  collect  of  your  error.  For  what  nedeth 
Christ  to  die  for  them,  whom  neither  Adam's  transgression,  neither  their  own, 
could  make  them  fall  from  God's  Election  ?  But  now  I  will  more  largely  dilate 
this  argument.  Election  was  afore  the  world,  when  there  was  no  sinne;  and 
the  promise  of  Christ  was  made  sithence  the  world  was  created,  becaiise  >>; 
sinne ;  for  had  not  sinne  bene,  we  needed  no  new  promise,  being  alredie  just 

2.  and  holie  images  of  God.  Now,  if  the  Elect  did  not  fall  out  of  the  Election 
by  Adam's  transgression,  then  nede  they  no  Redeiner,  being  alredie  safe  by 
reason  of  the  Election,  in  which  they  were  afore  sinne,  and  remaine  still  in 
the  same  :  because,  as  you  say,  the  Elect  neither  did  nor  can  fall  out  of  the 

.3.  Election.  Then  seing  the  Elect  be  safe  and  whole,  they  nede  no  phisition  ; 
neither  came  Christ  to  call  the  righteous,  but  sinners  ;  wherfor  the  death  of 
Christ,  as  concerning  them,  is  in  vain,  they  being  safe  alredie  by  Election. 
The  like  argument  useth  Paul  to  the  Galathians,  "  If  righteousness  cometh  by 
the  law,  then  Christ  died  in  vain ;"  if  the  Elect  be  still  in  the  favor  of  God, 
what  nede  they  of  Christ  to  reconcile  them  to  the  Father,  in  whose  favore 
they  are  alredie.     Now,  as  touching  the  other  sorte  whom  ye  call  Reprobates, 

4.  you  say  they  can  by  no  manor  of  meanes  be  saved,  yea,  and  that  Christ  died 
not  for  them :  then  was  Christes  death  altogither  in  vaine,  for  his  death,  you 
say,  belongeth  not  to  the  Reprobate,  and  the  Elect  have  no  nede  of  it.  Is  not 
this  godlie  geare  ? 

Answer. 
To  the  i&  2.  In  dilating  your  argument,  by  the  which  ye  go  about  to  prove 

that  Christes  precious  death  was  superfluous  and  vaine,  if  the 
Elect  did  not  fall  from  their  Election,  this  reason  ye  use : 
"  Election  was  afore  the  world,  when  there  was  no  sinne,  and 
the  promise  of  Christ  was  made  sithence  the  world  was  created, 
because  of  sinne ;  for  had  not  sinne  bene,  we  needed  no  newe 
promise,  being  alredie  just  and  holie  images  of  God.  Now,  if 
the  Elect  (say  you)  did  not  fall  out  of  the  Election  by  Adam's 


ON  PREDESTINATION. 


249 


transgression,  then  nede  they  no  Redemer,  being  alredie  save 
by  reason  of  the  Election,  in  the  which  they  were  afore  sinne, 
and  remaine  still  in  the  same,"  &c. 

In  this  argument  ye  commit  two  fowle  faultes.  The  first, 
ye  take  that  for  a  thing  true  and  confessed  which  is  fals,  and 
therefore  by  us  alwaies  denied.  For  thus  ye  reason:  Man  was 
Elected  before  the  worlde  was  created ;  but  man  sinned  after 
the  world  was  created :  ergo,  man  fell  from  his  Election.  We  still 
denie  the  conclusion,  and  do.  affirrae,  that  as  we  were  Elected 
in  Christ  Jesus  before  all  times,  so  did  the  Elect  ever  remaine 
in  Christ ;  and  therfore  after  that  they  had  sinned,  it  behoved 
that  the  promise  should  be  declared,  that  by  the  same  the  Elect 
might  receave  comfort,  and  be  assured  of  their  Election. 

Your  second  fault  more  declareth  your  gross  ignorance  in 
the  mysterie  of  our  Redemption.  For  from  Election  ye  streight 
waies  leap  to  glorification  and  salvation,  observing  neither 
middes  nor  meanes  which  God's  wisdome  hath  appointed  and 
determined  to  go  betwixt.  Trew  it  is,  God  hath  Elected  in 
Christ  to  life  everlasting  his  chosen  children.  But  how?  Saint 
Paul,  yea,  the  whole  Scriptures,  wheresoever  mention  is  made 
of  our  Election,  joyneth  therewith  the  death  and  blood  of 
.Christ.  For  none  otherwise  wore  we  Elected  in.liinj,  but  that 
he  should  sustein  the  punishement  for  our  transgression;  <lind 
that  we  shoulde  receave  life,  which  we  had  lost  in  Adam  and 
in  ourselves,  by  the  meanes  of  his  death  and  resurrection. 
Therefore  where  ye  reason,  "If  the  Elect  did  not  fall  oute  of  the 
Election  by  Adam's  transgression,  then  nede  they  no  Redemer, 
being  alredie  saved  by  reason  of  their  Election;""  the  conclusion 
is  false,  and  the  reason  vaine.     For  the  Elect  have  nede  of  a  | why  the  Elect 

1  1  T1C11  {>   T-\\  'i}?'^^  nede  of  a 

Redeemer,  not  because  that  they  did  fall  out  of  Election,  but  Redeemer. 
by  reason  that  they  did  fall  from  justice  to  sinne,  and  from  obe-  1 
dience  to  dissobedience,  and  therefore  nede  they  a  Redemer,  a 
phisition,  and  one  to  give  them  life;   because  that  they  being 
Elect  in  God's  eternal  counsel,  are  yet  fallen  into  bondage,  into 
mortal  sickness  and  death  by  their  own  transgression.     If  ye 


^ 


(?^.' 


Oi. 


250  ON  PREDESTINATION. 

can  prove  that  the  Elect  did  not  sinne,  and  that  they  are  not 
sicke,  then  might  ye  have  concluded  that  they  neded  no  Re- 
Tothea  deiuer  nor  physition;    and  so  ye  might  have  preceded  in  your 

argument  upon  the  wordes  of  the  Apostle,  saying,  "  That  if 
righteousnes  conieth  by  the  law,  then  Christ  died  in  vaine.*^ 
But  seing  that  all  God's  children  are  fallen  into  sinne,  the  bond- 
age and  miserie  wherof  they  in  this  life  continually  fele,  how 
justly  ye  may  conclude,  that  because  they  remained  in  God's 
Election,  and  so  consequently  in  his  favour  by  Christ,  that 
therefor  they  neded  no  Redemer,  let  the  indifferent  reader 
judge. 

If  it  seme  strange  to  you  that  God  loved  sinners  in  Christ, 
besides  the  places  that  are  afore  alledged  for  probation  of  that 
part,  heare  what  the  Veritie  itself  pronounceth:  "  So  God  loved 
the  world,  (saieth  our  Master,)  that  his  onelie  begotten  Sonne 
hath  he  given."  Whomsoever  ye  shall  understand  under  the 
name  of  "the  world,"  ye  cannot  seclude  sinners  from  it.  Where 
ye  most  unreverently  ask,  "What  then  nede  they  of  Christ  to  re- 
concile them?"  I  answer,  (with  greater  feare  and  reverence, 
then,  alas !  you  declare,)  Even  such  nede  they  have  of  Christ,  as 
the  bodie  hath  of  the  soule,  or  yet  the  living  man  of  wholsome 
nuriture ;  yea,  much  more.  For  albeit  the  bodie  have  life  by 
thejjueanes  of  meat  and  drink,  yet  have  the  Elect  neither  life 
nor  reconciliation  but  by  Christ  Jesus ;  yea,  and  that  by  the 
meanes  of  his  deathe  and  passion,  by  the  which  just  payment 
and  satisfaction  is  made  to  God's  justice  for  their  sinnes ;  and 
so  are  they  reconciled,  who  by  nature  are  the  enemies  to  God. 

We  do  not  denie  but  that  Christes  death  is  sufficient  for  to 
redeme  the  sinnes  of  the  whole  world ;  but  because  all  do  not 
receave  it  with  faith,  which  is  the  free  gift  of  God,  given  to  the 
'hosen  children,  therefor  abyde  the  unfaithfull  in  just  condem- 
nation. God  remitt  unto  you  (if  his  good  pleasure  be)  aswell 
your  unreverent  conclusion  as  your  most  unjust  accusation,  in 
which  ye  burden  us  that  we  will  infect  the  Christianitie  with 
the  chief  error  with  the  which  the  Jewes  are  infected ;  who 


ON  PREDESTINATION.  251 

esteme  it  a  great  madnes  to  say  that  Christ  should  suffer  death 
for  the  sinnes  and  offences  committed  by  Adam.  Assuredly,  I 
do  more  then  wonder  that  such  impietie  shalbe  found  in  any 
creature  indewed  with  reason;  but  I  remitt  judgement  to  God. 
Thus  you  precede. 

The  Adversarie.  the  so™ 

Section. 

The  Apostle  saieth,  "  God  hath  frome  the  beginning  chosen  you  to  salvation   i- 
through  sanctifying  of  the  Spirit,  and  through  beleving  the  trueth."    Here  we 
do  learn  that  they  which  be  chosen  to  salvation  they  be  sanctified  by  the 
Spirit,  and  beleve  the  truth ;  and  that  such  may  fall,  it  appereth  by  that 
which  is  written  in  the  Epistle  to  the  Hebrues,  "  How  much  more  suppose  Hebr.  lo, 
you  shall  he  be  punished  which  treadeth  under  fete  the  Sonne  of  God,  and   2. 
counteth  the  blood  of  the  testament,  wherewith  he  was  sanctified,  as  an  un- 
holie  thing,  and  doth  dishonor  the  Spirit  of  grace?"    Also,  he  exhorteth  them 
not  to  cast  away  their  confidence,  and  not  to  withdraw  themselves  imto  dam- 
nation.    He  wli  ch  withdraweth  himself  unto  damnation,  was  afore  in  the 
state  of  salvation ;  as  he  that  withdraweth  himself  unto  salvation,  was  afore  in 
the  state  of  damnation.     Of  this  change  speaketh  Paule  to  the  Ephesiaus:    3. 
"Remember  that  ye  being  in  tymes  past  without  Christ,  being  aliens  and 
strangers  from  the  testament  of  promes,  having  no  hope,  and  being  without 
God  in  this  world  ;  but  now  by  the  meanes  of  Christ  Jesus,  ye  which  somtyme 
were  far  of,  are  made  nie  by  the  bloode  of  Christ."    And  againe,  "  Now  there- 
for ye  are  no  strangers  and  foreiuers,  but  citezens  with  the  Sainctes  of  the 
household  of  God." 

Here  doth  Paule  write  to  the  Elect,  whom  he  aflSrmeth  in  tymes  past  to  4- 
bave  bene  without  Christ ;  and  we  are  sure  that  without  Christ  there  is  no 
Election.  He  saieth  also,  that  they  were  without  the  testament  of  promise ; 
and  all  they  which  be  Elect  pertein  to  the  promise  :  "  But  now  (saieth  he)  ye 
be  citezens  with  the  saintes,  and  of  the  household  of  God."  This  is  a  change 
frome  death  unto  life;  frome  the  bondage  of  the  Devil  to  libertie  in  Christ 
Jesus ;  frome  the  wrath  of  God  to  the  favor  and  exceding  love  of  God ;  frome 
the  infernall  prison  to  the  heavenlie  Jerusalem.  Of  the  contrarie  exchange 
and  mutation  it  is  written  to  the  Hebrews,  where  it  is  declared,  how  they  Hebr.  6. 
which  "were  once  lightened,  and  had  tasted  of  the  heavenlie  gifte,  and  were 
bccom  partakers  of  the  Holie  Ghost,  and  had  tasted  of  the  good  will  of  God, 
and  of  the  power  of  the  world  to  come,  that  they  may  fall  away,  and  crucifie 
the  Sonne  of  God  afreshe,  and  make  a  mock  of  him."  I  can  not  tell  what 
can  be  more  plainely  spoken  contrarie  to  you,  which  affirme  that  they  which 
be  once  Elect  can  never  fall  out  of  the  same  Election  unto  condemnation. 
For  if  these  wordea  were  not  written  in  the  Scriptures,  if  I  or  any  other  6. 


292  ON  PREDESTINATION. 

should  speak  tliem,  ye  wold  say  they  were  fals,  and  we  liars.  And  yet  I  am 
sure,  rather  then  30  will  submit  yourselves  to  the  trueth,  ye  had  rather  seke 
an  narrow  bore  to  crepe  out  at.  Wliat  will  ye  say,  if  ye  denie  such  one  as 
receaved  all  these  cheif  benefites  tliat  any  man  can  receave  in  this  world ; 
yea,  no  man  can  be  participant  of  no  greater  giftes  during  this  life ;  if  ye 

7.  denie  such  one,  I  say,  to  be  Elect,  surely  ye  are  of  a  perverse,  reprobate  mynd, 
forasnuich  as  ye  plainely  resist  the  Ilolie  Ghost.  Think  you  that  God  giveth 
these  his  chief  talontes,  which  be  such  as  no  creature  can  receave  any  greater 
in  this  world  ;  think  you,  I  say,  that  God  did  bestow  them  meaning  to  re- 
ceave no  frute  of  them,  but  to  bestow  them  in  vaine  ?  And  if  God  did  bestow 
them  upon  hym  whom  he  reprobated  afore  the  fundation  of  the  world,  whom 

8.  he  knew  that  of  necessitie  he  should  perishe,  then  did  he  intend  to  bestowe 
them  in  vain ;  which  is  fals,  forasmuch  as  the  Holie  Ghost  willeth  and  ex- 
horteth  us  not  to  receave  the  grace  of  God  in  value:  we  may,  abusing  his  grace, 

2  Cor.  6.  receave  it  in  vain,  otherwise  in  vain  did  Paule  exhort  us  not  to  receave  the 

2ret. !i  grace  of  God  in  vaine.     Of  suche  doth  also  Peter  speak,  "That  after  they 

were  cleane  escaped  frome  the  filthynes  of  the  worlde,  throughe  the  know- 
ledge of  our  Lord  and  Savior  Jesus  Christ,  are  yet  tangled  againe  therin  and 

9.  overcome;  whose  latter  end  is  worse  then  the  beginning."  And  suche  one  ia 
compared  to  a  dogge  which  returneth  to  his  own  vomite  againe,  and  to  a  sow 
which  was  washed  and  now  returneth  and  walloweth  in  the  mire.    I  pray  you, 

10.  whether  were  these  elected  or  reprobate  of  whom  Peter  speaketh  ?  If  you  say 
reprobate,  yet  were  they  "clean  escaped  from  the  filthines  of  the  world"  through 
the  knowledge  of  the  truth,  and  had  vomited  their  poyson,  and  were  washed 
clean.  If  you  say  they  were  Elect,  then  marke  how  they  be  tangled  againe, 
returned  to  their  vomit,  and  to  the  filthie  myre.  But  you  will  say,  they  can 
not  yet  finally  perishe.  Peter  knew  what  he  wold  say,  and  therfore  maketh 
you  answere  aforehaud,  saying, "  Their  latter  end  is  worse  than  the  beginning." 

Jacob  5.  "Brethren  (saith  S.  James),  if  any  of  you  do  erre  frome  the  trueth,  and  an- 

other converte  him,  let  the  same  know  that  he  which  converteth  the  sinner 
fi'om  going  astray  out  of  his  way,  shall  save  a  soule  from  death."     What  be 

11.  they  wliom  James  saieth  they  do  "  erre  from  the  trueth?"  If  ye  say  reprobate, 
consider  how  they  be  converted  to  the  truth,  and  saved  from  death.  If  you 
eay  they  be  Elect,  you  see  how  that  they  (being  in  error)  were  ordeined  to 
death,  otherwise  how  can  they  be  saved  from  death  which  nether  be  dead  nor 

2  Tim.  2.  yet  can  die.     Paul  willeth  Timothie  to  informe  with  all  meeknes  them  which 

resist  the  trueth,  if  God  at  any  tyme  will  give  them  repentance  for  to  know 
the  trueth,  and  that  they  may  come  to  themselves  againe  out  of  the  snare  which 

12.  are  holden  captive  of  him  at  his  will.  If  thou  say,  that  these  be  Elect  to  whom 
Paule  writeth,  see  you  not  how  they  be  snared  of  the  Devil,  yea,  and  are 
holden  captive  of  the  Devil  at  his  will.  If  you  say,  they  be  Reprobates,  then 
marke  well  how  they  by  repentance  may  c;3caip  the  snare  of  the  Devil.     But 


ON  PREDESTINATION.  258 

what  sliould  I  speak  of  repentance?  if  your  opinion  be  true,  then  the  preach- 
ing of  repentance  is  vaine.  Forasmuche  as  the  Elect  can  not  finally  perish,  13. 
neither  fall  owt  of  the  election  and  favor  of  God,  what  nede  have  they  then  of 
repentance?  And  the  Reprohate  can  by  no  meanes  attein  unto  salvation;  for 
■what  purpose  should  they  repent?  Then  this  is  no  sounde  doctrine  which  ye 
teach.  "  The  Lord  planted  his  vinyard,  hedged  it  and  walled  it,  and  planted  Isa.  5 
it  with  goodlie  grapes,"  If  they  were  goodlie  grapes,  and  of  a  good  roote,  as  jcre.  2. 
we  read  in  Jeremie,  then  were  they  no  reprobates.  For  there  the  Lord  wit- 
nesseth  that  there  could  no  more  be  done  for  his  vineyarde  then  he  had  done: 
then  had  he  not  preordinate  them  to  destruction.  "  But  (as  he  saieth)  I  made 
thee,  O  Israel,  that  thow  might  serve  me."  Yet  became  they  reprobates  and 
perished.  By  this  we  see  that  the  Elect  and  chosen  become  reprobates  through 
their  noughtines  and  wickednes.  "The  Lord  will  be  merciful!  unto  Jacob,  Isa.!*, 
and  will  yet  chose  Israel  againe,  and  set  them  in  their  own  land."  Seing  the 
Lord  doth  chose  them  againe,  then  were  they  fallen  out  of  their  former  elec- 
tion. "  When  Israel  was  yong  I  loved  him,  and  called  my  soune  out  of  the 
land  of  Egypt."  Forasmuch  as  Israel  was  the  sonne  of  God,  and  that  also 
beloved,  insomuch  that  the  Lord  led  them  with  cordes  of  friendship  and 
bondes  of  love,  they  must  uedes  be  the  Elect  of  God  ;  yet  because  they  pro- 
voked the  Lord  through  their  abominations,  they  are  cast  away,  and  the  Lord 
rewardeth  them  according  to  their  desertes. 

Answer. 
If  I  should  labor  to  the  end  of  this  your  most  confused 
worke,  to  reduce  everie  scripture,  by  you  wrested  and  abused, 
to  the  true  meaning  and  understanding  of  the  Holie  Ghost,  as 
hitherto  I  have  done  in  the  most  parte  of  them  which  ye  have 
alledged,  my  travale  should  be  great,  and  the  work  should  ex- 
cede  a  just  measure.  Therefore,  seeing  that  sufficiently,  by  the 
plaine  Scriptures  of  God,  I  have  confirmed  the  doctrine  which 
we  teach,  beleve,  and  maintein;  and  by  the  same  trueth  of 
God"'s  Worde  I  have  confuted  your  error;  from  hencefurth  1 
intend  onely  to  touche  the  Proposition  which  ye  maintein,  and 
by  confuting  the  same,  briefly,  either  by  Scripture  or  els  by 
exemple,  to  shew  in  what  sorte  ye  wrongfully  apply  the  Scrip- 
tures to  maintein  your  error;  offering  yet  to  satisfie,  to  my  power, 
such  as  charitably  shall  ask  of  me,  by  word  or  writing,  further 
explanation  of  any  scripture  by  you  alledged,  and  by  me  at 
this  tyme  not  fully  resolved. 


284  ON  PREDESTINATION. 

TheAnabavtistcs      The  chief  Proposition  which  ye  maintein  to  the  end  of  this 

lioldc  Hint  the  ■  '■  /.    11    <•  1       •       -ni  •  m 

Elect mn;' fall      your  book  is,  Tliat  the  Elect  may  lall  from  their  JKlection.     To 

fi-om  their  tloc-     ■.'  '  •' 

*'°°-  tlie  which  I  answer,  That  if  ye  understand  that  those  whom  God 

the  Father  hath  Elected  in  his  eternall  counsel  to  life  everlast- 
ing in  Christ  Jesus,  may  so  fall  from  their  Election  that  finally 
they  perish;  if  this  (I  say)  be  your  understanding,  then  I  feare 
not  to  affirme  that  proposition  to  be  utterlie  fals,  erroneous, 
and  damnable,  as  it  doeth  expressedly  repugne  to  God's  plaine 

John 6.  Scriptures;   for  Christ  Jesus  doth  affirme  that  so  many  as  his 

John  10.  r  ■•  ^  J 

Father  hath  given  to  him  shall  come  unto  him.  And  to  such 
as  do  come,  he  promiseth  life  everlasting;  which  he  hath  in 
himself  for  the  salvation  of  his  flock,  whereof  none  shal  perish, 
for  furth  of  his  hands  can  none  be  pulled  away. 

To  the  1, 2,  &  3.  But  bccause  this  before  is  largely  intreated,  I  come  shortly 
to  the  scriptures  which  ye  abuse. 

2  The  2.  First,  ye  prove  that  those  which  be  Elected  be  sanctified  by 

liebr.  10.  .    .  ,  . 

the  Spirit,  and  through  beleving  of  the  trueth;  which  we  con- 
fesse  to  be  most  true.     Thereafter  ye  alledge,  that  such  as  be 
\    sanctified  may  after  dishonor  the  Spirit  of  grace,  tredde  doune 
\  the  blood  of  the  testament,  and  so  drawe  to  damnation.     I  an- 
\  swer,  The  cause  of  your  error  is,  that  ye  make  no  difference 
I  betwixt   the   sanctification   and    lively   faith   which  is   proper 
lonelie  to  the  sonnes  of  God,  which  once  begonne  is  perpetuall, 
and  that  sanctification  and  faith  which  is  common  to  the  re- 
probate, and  therefore  it  is  but  temporall. 

If  this  distinction  displeaseth  you,  quarel  with  the  Holie 
Ghost  and  not  with  us,  for  of  his  plaine  workes  and  wordes 
evident  have  we  receaved  it.  For  all  Israel  were  sanctified  to 
be  the  kinglie  priesthode,  all  were  circumcised,  yea,  and  did 
drink  of  the  spirituall  drink,  and  yet  were  they  not  all  inwardly 
sanctified  unto  salvation  and  life  everlasting.  The  whole  tribe 
of  Levi  were  sanctified  to  the  service  of  the  Lord  in  his  taber- 
nacle, but  how  many  of  them  did  still  remaine  prophane  per- 
sons the  Scripture  concealeth  not.  Even  so  all  that  great  mul- 
titude whom  Christ  fed  in  the  wilderness,  yea,  all  those  that 


ON  PREDESTINATION.  255 

adhered  for  a  time  to  his  doctrine,  were  after  some  maner  sanc- 
tified, that  is,  seperated  and  devided  from  the  rest  of  the  world ; 
but  that  sanctification  was  but  temporal!,  like  as  also  was  their 
faith.  We  do  not  denie  but  that  the  reprobate  Jiave  some 
maner  of  faith,  and  some  sort  of  sanctification  for  a  time;  that 
is,  that  they  are  compelled  even  by  the  impire  of  the  Spirit  of 
God,  to  confesse  and  acknowledge  that  all  thinges  spoken  ia 
God"'s  Scriptures  are  true;  and  that  therefor  their  conscience, 
in  a  feare  and  terror,  do  seke  some  meanes  to  please  God,  for 
the  avoiding  of  his  vengeance.  For  as  this  is  neither  the  true 
faith  justifying,  neither  yet  the  perfect  sanctification  of  the 
Spirit  of  God  which  reneweth  the  Elect  in  the  inwarde  man; 
so  doth  neither  of  both  long  continue :  for  they  returning  to 
their  natural  prophanation  and  darknes,  do  leave  the  waye  of 
light  and  life,  and  drawe  themselves  to  death  and  damnation. 
Eut  hereof,  without  the  contumelie  of  the  Sonne  of  God,  and 
without  abnegation  of  his  plaine  veritie,  ye  can  not  conclude 
that  the  Elect  membres  of  his  bodie  can  be  reft  out  of  his  it  is  impossible 

that  Chiiste 

hands;    that  those  for  whom  solemnely  he  hath  prayed  that  onh!f membra 

they  shculde  be  sanctified  in  the  veritie,  and  that  they  should  ofii'sbouie, 

be  one  with  him  as  he  is  one  with  his  Father,  may  come  to 

finall  prophanation,  and  so  to  perdition.     We  feare  not  to 

affirm  that  to  be  a  thing  no  less  impossible,  then  that  it  is 

that  Christ  Jesus  shall  cease  to  be  head  of  his  Churche,  and 

the  saviour  of  his  bodie. 

In  the  wordes  of  the  Apostle,  written  in  the  second  chapter  to  the  4, 5,  &6, 
to  the  Ephesians,  ye  seme  not  to  understand   his  meaning, 
where  he  saith,  "  Ye  were  sometimes  without  Christ;"  for,  (saye 
you,)  "  We  are  sure  that  without  Christ  there  is  no  Election."  The  Adversane 

T  1   •    1  •  1        •  •    1       1  •  plaieth  the  fuol- 

In  which  wordes,  thow  that  writest  playiest  with  the  simple  igno-  ish  sopuisier. 
rant  Reader  the  vile  Sophister,  confounding,  by  the  Inglishe 
word  "  without,"  that  whiche  in  Latine  is  moste  evidently  dis- 
tincted.  Doth  Paule  say,  Eratis  aliquando  extra  Christum  ?  or 
saieth  he  not,  Eratis  sine  Christo  ?  To  make  the  mater  sensi- 
ble to  you,  (my  dears  Brethren,)  be  you  never  so  simple,  where 


256  ON  PREDESTINATION. 

he  saietli,  "  Without  Christ  there  is  no  Election/'  that  propo- 
sition is  true,  if  it  be  understand  that  man  was  never  Elected 
to  life  everlasting  but  in  Christ  Jesus  onlie.  But  if  he  will 
affirnie  that  none  are  Elected  in  Christ  Jesus  without  Christ, 
that  is  to  say,  before  that  they  come  to  the  true  and  perfect 
knowledge  of  God's  mercies  in  Christ,  that  proposition  is  most 
fals,  and  doth  repugne  (as  plainely  ye  may  see)  to  the  raynde 
and  wordes  of  the  Apostle:  for  he  affirmeth,  that  we  were 
Elected  in  Christ  Jesus  before  the  fundation  of  the  world  was 
laid,  yea,  when  we  were  dead  by  sinne,  ignorant  of  him,  strangers 
from  the  testament  of  his  promise,  which  S.  Paule  calleth,  to 
be  "  without  Christ,  without  God  in  this  world,  and  without  the 
league  of  the  testament."  And  by  these  wordes  doth  the 
Apostle  magnifie  the  superaboundant  mercies  of  God  shewed 
to  the  world  in  Christ  Jesus,  by  the  which  he  receaved  not 
onely  the  Jewes,  who  long  had  continued  in  league  with  God, 
but  also  the  Gentiles,  to  the  participation  of  his  glorie,  albeit 
that  from  the  daies  of  Abraham  they  had  lived  as  despised  and 
rejected  of  God.  Let  the  reader  now  judge  how  strongly  ye 
conclude. 

To  the  place  of  the  Apostle  touching  the  illumination  of  such 
as  after  utterly  fall  back,  I  have  before  answered.  Ye  unjustly 
accuse  us,  that  we  soke  shiftes  and  narrow  bores,  to  the  end 
that  we  shall  not  be  subject  to  the  trueth.  For  this  is  our 
plaine  confession,  which  we  simply  and  boldly  do  affirme,  that 
Roai.  8.  this  is  a  stable  and  immutable  foundation,  "  The  Lord  knoweth 

his  own,  that  no  creature  is  able  to  seperat  his  Elect  frome  his 
love,  which  in  Christ  Jesus  he  beareth  to  them." 
To  the  7, 8, 9,  Where  boldly  ye  affirm  us  to  be  of  a  pervers  and  reprobate 

mynd,  if  we  deny  them  to  be  Elect  who  have  receaved  from 
God  such  graces,  as  man  in  this  life  can  receave  no  greater: 
It  may  seeme,  that  because  ye  delyte  to  speak  what  ye  please, 
ye  take  libertie  to  lay  to  our  charge  whatsoever  seemeth  good 
to  you. 

I  trust  ye  be  never  able  to  prove,  that  any  of  us  hath  affirmed 


ON  PREDESTINATION.  257 

that  he  who  had  receaved  of  the  free  gift  of  God  a  true  im- 
feined  and  livelie  faith,  is  not  the  Elect  of  God ;  and  that  faith, 
we  knowe,  do  God's  children,  which  cum  to  aige  and  discretion, 
receave  in  this  life,  as  Peter  did;  against  the  which  did  Christ 
pronounce,  "  that  the  gates  and  portes  of  hell  should  not  pre- 
vaile."  But  it  appereth  to  me,  that  your  doubt  is  either,  to 
witt.  Whether  God  bestoweth  his  great  and  riche  talentes  upon 
the  reprobate  ?  For  if  so  He  should  do,  ye  affirme  that  he  be- 
stoweth them  in  vaine,  meaning  to  receave  no  frute  of  them. 
That  God  bestoweth  great  talents  upon  the  verie  reprobate,  the 
Scriptures  manifestly  do  witnes;  to  speake  nothing  of  life,  rea- 
son, corporall  health,  richesse,  and  honors,  which  the  reprobate 
in  greatest  abundance  do  possesse.  Doth  not  Christ  witnes, 
that  many  shall  cry,  "  Lord,  in  thy  name  we  have  prophecied, 
we  have  cast  out  devils,  and  in  thy  name  have  we  done  many 
wonderous  workes  f  and  yet  shall  Christ  answer,  "  I  never 
knew  you."  Doth  not  Paule  affirme,  that  "  albeit  he  knew  all 
mysteries,  had  all  prophecie,  and  knowledge,  and  all  faith, 
(suche  he  meaneth  as  by  the  which  miracles  are  wroght,)  yet, 
without  he  had  charitie,  he  were  nothing." 

But  yet,  I  pray  you,  do  prophecie,  knowledge,  the  gift  of 
tongues,  and  of  miracles,  cease  to  be  the  good  and  riche  talents 
of  God  ?  Ve  crie.  Yet  are  they  bestowed  without  hope  of  frute 
to  be  receaved,  and  in  vaine,  if  they  be  bestowed  upon  the  re- 
probate. That  of  you  is  boldly  and  most  blasphemously  af- 
firmed, for  God  knoweth  the  frute  which  his  Churche  shall 
receave,  not  onely  of  those  spiritual  talentes,  (how  wicked  that 
ever  they  be  to  whose  dispensation  they  are  committed,)  but 
also  of  the  corporall  and  temporall  benefit;  yea,  of  very  tyranny 
doth  his  wisdome  and  goodnes  cause  a  frute  and  commoditie 
come,  and  spring  out  to  his  Churche.  By  the  tyranny  of  Nabu- 
chadnezar,  he  punished  the  proude  contemners,  and  tried  and 
partly  purged  his  children,  who  before  were  slothful!  and  negli- 
gent.    By  that  great  conquest  and  victorie  whiche  he  gave  to 

Cyrus,  he  procured  the  dely  verance  of  his  people  from  bondage. 
VOL   V.  R 


268 


ON  PREDESTINATION. 


God's  talents  in 
the  very  Kcpro- 
Jjate  do  profit 
God's  Church. 


By  the  great  abundance  of  victuales,  given  in  the  daies  of 
Pharao,  wore  Jacob  and  his  children  susteined.  And  think 
you,  that  without  frute,  and  altogether  in  vaine,  were  these 
and  the  like  benefites  bestowed,  althogh  that  the  most  part  of 
these  were  idolaters,  cruel  murtherers,  and  reprobate,  to  whose 
custodie  those  talents  were  committed  !  Ye  are  too  bolde  thus 
to  controle  God,  for  his  wisdome  will  not  in  all  thinges  be  sub- 
ject to  your  foolishnes. 

The  diversitie  of  creatures  here  beneath  in  earth  may  teach 
you  more  sobrietie.  How  many  creatures,  I  pray  you,  appere 
to  our  judgement  to  be  superfluous  and  vainly  created,  not 
onelie  because  they  profitt  not  man,  but  because  they  are  un- 
profitable to  themselves  ?  But  shall  we  therfore  accuse  God's 
wisdom  by  whom  they  are  created  ?  God  forbidde.  For  be- 
sides the  omnipotencie  of  his  power  and  wisdom  manifested  in 
their  creation,  he  alone  knoweth  their  use,  profitt,  and  commo- 
ditie,  which  every  creature  receave  of  another,  how  dull  so 
ever  our  senses  be.  And  the  same  oght  you  to  consider  in  all 
talentes  and  giftes  committed  to  man,  how  wicked  so  ever  they 
be  to  whom  they  are  committed.  For  not  onely  therin  is  God's 
goodnes  to  be  praised,  which  extendeth  the  self  in  some  cases 
even  to  his  enemies,  but  also  some  profitt  doth  ever  arise  to  his 
Church  ly  his  graces,  howsoever  they  be  abused  by  the  repro- 
bat.  The  pregnant  witt  and  subtill  ingine  of  Julian  the  Apos- 
tate, served  the  Churche  in  steede  of  a  spurre  in  his  tyme, 
and  caused  the  godlie  learned  more  diligently  to  searche  the 
Scriptures  of  God  then  before  they  had  done.  And  the  same 
doth  your  perverse  iniquitie  this  day  toward  us,  where  ye  say, 
"  That  it  is  fals  that  God  did  intend  to  bestow  his  talentes  in 
vaine,  forasmuch  as  the  Holie  Ghost  willeth  and  exhorteth  us 
not  to  receave  the  grace  of  God  in  vaine;  yet  notwithstanding 
God  willeth  not  us  to  receave  his  grace  in  vaine,  we  may  abus- 
ing his  grace  receave  it  in  vaine,  otherwise  in  vaine  did  Paule 
exhorte  us  not  to  receave  his  grace  in  vaine."  These  be  your 
wordes,  and  this  is  your  reason,  which  I  leave  to  be  judged  upon 


\ 


ON  PREDESTINATION.  259 

by  the  godlie  reader;  for  we  do  not  say  that  God  bestowetk 
his  giftes  in  vaine  (albeit  the  reprobate  be  participant  tkereof), 
but  it  is  you  that  affirm,  that  in  vaine,  and  without  frute,  they 
are  bestowed,  except  that  all  be  Elect  to  life  everlasting  that 
receave  them;  which  doctrine  is  so  strange  to  us,  that  we  doubt 
not  to  affirm,  with  the  hasard  of  our  lives,  that  by  God's  Scrip- 
tures it  can  not  be  mainteined. 

The  wordes  of  the  Apostle  in  the  place  by  you  alledged,  nei-  scor.  6. 
ther  affirmeth  what  man  may  do,  neither  yet  what  he  may  not 
do;  but  he  declareth  how  diligently  and  carefully,  not  onely  by 
preaching,  but  also  by  exhortation  and  prayer,  he  travailed, 
that  his  labors  myght  be  frutefull  amongest  them,  and  so  that 
they  should  not  receave  the  grace  of  God  in  vain.  But  ad- 
mitting that  he  had  said,  "  I  commando  you  not  to  receave 
the  grace  of  God  in  vaine,"  could  ye  thereof  conclude  any  more 
then  ye  may  do  of  these  wordes,  "  Be  you  holie,  for  I  am  holie, 
saieth  the  Lord  ?"  There  is  a  precept  geven,  but  in  whom 
standeth  power  to  perfourme  the  same  2  If  it  stand  not  in  man, 
say  you,  in  vain  is  the  precept  given.  How  you  be  able  to  prove 
that  I  remitt  to  your  better  advisement:  to  me  is  nothing  vaine 
that  God  speaketh  or  commandeth ;  for  I  am  assured,  that 
either  by  God's  will  reveled  are  the  Elect  instructed  how  they 
oght  to  walke,  or  els  are  the  Reprobate  in  their  consciences 
convict,  that  knowing  God's  holie  will,  obstinatly  they  rebell 
against  the  same,  and  so  are  they  witnesses  to  their  own  just 
damnation. 

The  place  of  Peter  doth  manifestly  fight  against  you;  for  The  place  of  the 
howsoever  the  dogge  hath  vomited  the  corruption  of  his  stink-  I'eter^. 
ing  stomocke,  and  howsoever  the  sow  hath  appered  to  have 
been  clensed,  yet  neither  of  both  change  theire  owne  nature. 
But  the  dogge  remaineth  the  doggo,  and  therfor  can  do  none 
other  tiling  but  to  returne  to  his  vomite;  and  the  sow  remain- 
ing the  sow,  must  nodes  returne  to  wallowe  in  the  myre.  But 
(say  you)  Peter  affirmeth  that  they  were  verily  escaped.  I 
answer.  As  touching  the  trueth  and  nature  of  the  doctrine  which 


•260  [ON  PREDESTINATION. 

they  professed,  so  they  were,  for  it  was  the  very  true  knowledge 
of  God  which  was  offered  unto  them,  and  whiche  apperantly 
they  had  receaved ;  in  which  if  they  had  continued,  they  should 
verily  have  bene  free  frome  all  bondage,  according  to  Christes 
promise.  But  becaus  they  were  none  o£  his  chosen  shepe  nor 
peculiar  flocke,  they  did  decline  from  the  holie  commanderaent, 
and  so  were  their  last  worse  then  their  first,  because  that  the 
servant  knowing  the  will  of  the  Master  and  not  doing  the  same, 
is  worthie  many  stripes.  All  this  I  know  doth  please  you,  ex- 
cept that  I  affirme  that  they  -were  never  of  Christes  chosen 
nomber,  no  not  even  when  they  professed  most  boldly,  when 
they  lived  most  streitly,  and  when  most  they  appeared  to  have 
bene  purged.  I  will  not  bynd  you  to  beleve  myne  affirmation, 
except  that  I  bring  the  witnessing  of  the  Holie  Ghost.  S.  John 
1  John  2.  saieth,  "  They  have  passed  out  from  us,  (lie  speaketh  of  Anti- 

christes,)  but  they  were  not  of  us:  for  if  they  had  bene  of  us, 
of  a  trueth  they  should  have  remained  with  us,"  &c.  These 
wordes  nede  no  commentarie,  for  saieth  he,  "  They  have  passed 
out  frome  us."  And  why  ?  "  Because  they  were  not  of  us,"  no 
not  even  when  they  professed  most  earnestly,  &c.  Shut  up 
your  own  eyes  as  ye  list,  this  light  shall  ye  never  be  able  to 
obscure,  much  lesse  to  extinguish. 
To^the  11, 12,  The  place  of  S.  James,  and  of  the  Apostle  Paule  to  Timothie, 

2Tiruoth.  2.     _  do  teach  not  onely  the  ministers  of  the  word,  but  jjso  everie 
jl  faithfull  man,  how  carefully  one  should  procure  the  salvation  of 
U  another.     And  to  make  all  men  more  diligent  in  doing  their 
"   duetie,  he  declareth,  in  what  extreme  danger  stand  such  as  do 
erre  from  the  trueth,  or  that  remaine  in  bondage  of  Satan;  as 
also,  what  acceptable  service  unto  God  do  such  as  by  whom 
God  calleth  others  from  the  way  of  damnation. 

That  this  is  the  simple  meaning  of  both  the  Apostles,  I  trust 
everie  godlie  man  that  diligently  will  read  the  text  shall  confesse 
with  me.  Your  foolish  questions,  demanding,  Whether  they 
were  Elect  or  Reprobate  of  whom  the  Apostle  speaketh  ?  and 
your  academical  reasons,  grounded  upon  your  own  fantasies,  I 


ON  PREDESTINATION.  2G1 

omitt  as  unworthie  to  be  answered.  For  the  Apostle  speaketh 
to  no  one  particulare  sort,  but  proposeth  a  common  and  gene- 
ral doctrine,  for  the  ends  which  I  have  rehearsed  before.  And 
albeit  ye  fcare  not  now  to  affirme,  that  the  preaching  of  repent- 
ance is  in  vaine,  if  om'  opinion  be  true,  the  da)'  shall  come,  when 
ye  shall  know,  that  neither  was  the  sharp  preaching  of  John, 
neither  yet  the  glad  tydinges  and  amiable  voice  of  Christ  Jesus, 
blowen  to  the  worlde  in  vaine ;  albeit  that  the  Scribes  and 
Pharesies  remained  still  the  generation  of  vipers,  and  that  they 
could  neither  feare  nor  beleve  the  promise  of  salvation,  because 
they  were  not  of  God,  but  of  the  Devil,  whose  children  they 
were. 

The  places  of  Isaiah  and  Jeremie  I  have  before  declared,  and  isaiau  5. 
therefor  in  few  wordes  I  will  louche  the  purpose  of  the  Holie 
Ghost,  which  was,  not  to  instruct  that  people  whom,  when,  or 
how  many,  God  had  Elected  to  life  everlasting  in  Christ  Jesus 
his  Sonne,  or  whom  for  just  causes  he  had  Reprobated.  But  to 
convict  them  of  their  manifest  and  most  unthankfull  defection, 
and  to  take  from  them  all  excuses,  both  the  Prophetes  do  de- 
clare how  gently  God  had  entreated  them,  yea,  how  beneficial 
he  had  bene  to  their  fathers,  whom  he  called  from  ignorance, 
whom  he  norished  in  his  own  knowledge,  and  at  length  planted 
and  hedged  them  about  with  all  munition  and  necessarie  de- 
fence, so  that  now  the  children  declining  to  idolatrie  could  have 
no  excuse.  For  their  fathers,  Abraham,  Isaak,  Jacob,  and 
David,  whom  he  calleth  the  faithfull  sede,  gave  unto  them  no 
such  example.  "But  how  (saieth  he)  art  thow  now  changed,  jeiem.2. 
to  be  unto  me  a  degenerate  vineyard  V  What  maketh  this, 
I  praye  you,  for  your  purpose,  or  for  to  prove  that  these  that 
be  Elected  in  Christ  Jesus  to  life  everlasting  may  become  re- 
probates? If  I  should  answere,  that  the  stocke  which  was 
planted  faithfull  remained  faithfull,  but  that  it  produced  many 
rotten  and  unfrutefuU  branches,  which  therefor  must  nedes  be 
cut  of,  none  of  your  sect  were  able  to  confute  me,  for  I  should 
have  the  Apostle  for  my  warrant ;    but  I  delyte  in  nothing  so 


2G2  ON  PREDESTINATION. 

k  muche  as  in  the  simple  and  native  meaning  of  the  Scriptures, 
l!     as  they  be  alledged  in  their  own  places  by  the  Holie  Ghost. 

To  the  14.    '  The  places  of  the  Prophetes  Isaiah  and  Hoseas  have  not 

both  one  end.  For  Isaiah,  in  the  14th  chapter,  doth  promise  in 
the  person  of  God,  that  he  wold  shew  mercie  to  Jacob,  and 
that  he  wold  choose  Israel  againe;  yea,  that  he  wold  destroy 
Babylon  for  their  saik,  and  so  wold  choose  his  people  to  him- 
self againe,  whom  for  a  tyrae  he  appered  to  have  rejected,  so 
that  other  lordes   then  he  did  beare  rule   over   them.     But 

Hoseas  11.  Hoseas  in  the  contrarie  sense  affirmeth,  that  because  they  had 

abused  the  long  pacience  of  God,  and  had  not  righteously  con- 
sidered how  tenderly  he  had  intreated  them,  that  therefor 
should  the  sword  rushe  in  into  the  citie,  that  it  should  destroy 
and  devore,  so  that  none  should  be  found  to  releve  them.  This, 
I  dout  not,  is  the  meaning  of  both  the  Prophetes.  O !  but  you 
crie,  here  is  mention  made,  "  that  God  will  choose  his  people 
againe;""  therefor  he  had  once  rejected  whom  before  he  had 
\  chosen.  I  trust  ye  will  not,  that  God's  Majestie  shalbe  sub- 
'  ject  to  perjurie  for  the  establishement  of  your  error.  He  had 
before  solemnely  sworn,  not  onely  to  Abraham  but  also  to 
David,  "•  That  he  wold  for  ever  be  the  God  of  that  people,  and 
that  of  the  frute  of  his  loynes  should  one  sitt  upon  his  seate, 
and  that  for  ever.""  If  he  had  so  rejected  his  people  that  no 
Election  had  remained,  neither  yet  that  he  had  made  any  dif- 
ference betwixt  them  and  the  prophane  nations  before  the 
comming  of  Christ  Jesus,  where  was  the  stabilitie  of  this  former 
promise  ?  We  know  that  the  giftes  and  vocation  of  God  are 
without  repentance  in  himself,  that  he  casteth  not  away  such 
as  he  before  knew  to  be  his  own,  but  that  in  the  greatest  ex- 
tremitie  his  promise  abideth  stable,  as  in  this  people  he  most 
evidently  declared.  For  he  did  not  so  disperse  them,  so  reject 
them,  and  as  it  were  in  his  anger  cast  them  of,  and  give  them 
over  to  the  appetites  of  theire  enemies,  but  that  still  he  did 
Itnowe  and  avowe  them  to  be  his  people,  yea,  even  in  their 
greatest  calamitie.    As  in  these  wordes  he  doth  witnes,  saying, 


ON  PREDESTINATION.  263 

"  When  they  shalbe  in  the  land  of  theire  ennemies  I  will  not 
refuse  them,  neither  yet  will  I  dispyse  them,  so  that  I  will 
utterly  destroy  them,  or  make  my  eovenante  with  them  to  be 
of  none  effect,  for  I  am  the  Lord  their  God  ;  for  then  I  shall 
remembre  myne  old  covenant  which  I  made  with  them  when  I 
led  them  furth  of  the  land  of  Egypt,  in  the  presence  of  the 
Gentiles,  that  I  might  be  their  God,  I,  the  eternall."* 

And  in  the  same  Prophete,  in  many  places  mo,  the  same  is 
most  evident.     For  thus  he  writeth,  foreseing  their  captivitie : 
"  Yet  now  heare,  O  Jacob  my  servant,  and  Israel  whom  I  have  isaiah44. 
chosen,  thus  saieth  the  Lord  that  made  thee,  and  formed  thee 
from  the  wombe,  he  will  help  thee,  Feare  not,  O  Jacob  my 
servant,  (advert  that  yet  he  doth  acknowledge  Jacob  to  be  his 
servant,  even  in  his  greatest  miserie,)  and  thow  righteous  whom 
I  have  chosen :  for  1  shall  powre  out  waters  upon  the  thirstie, 
and  floodcs  upon  the  drie  grounde  :    I  shall  powre  furth  my 
Spirit  upon  thy  seede,  and  my  blessing  upon  thy  buddes."    And 
in  the  same  chapter,  after  that  he  hath  reproved  the  vanitie  of 
idolaters,  he  saieth,  "  Remember  these,  O  Jacob  and  Israel ; 
for  thou  art  my  servant ;   I  have  formed  thee  to  this  purpose 
that  thou  shouldest  be  my  servant :   0  Israel,  forget  me  not," 
&c.     "  For  my  name's  saike  will  I  differ  my  wrath,  and  for  my  isaiah48. 
praise  will  I  refrein  it  from  thee,  that  I  cut  thee  not  of,"  &c. 
"  Lift  up  your  eyes  to  the  heavens,  and  beholde  the  earth  be    isaiahsi. 
neth ;  for   the  heavens  shall  vanish  away  like  smoke,  and  the 
earth  shall  wax  olde  like  a  garment,  and  they  that  dwell  therein 
shall  perish  in  like  maner:  but  my  salvation  shalbe  for  ever,  (he 
meaneth  the  deliverance  which  he  had  promised  to  that  people,) 
and  my  righteousnes  shall  not  be  abolished,"  &c.     "  For  a  little  i3aiah.54. 
whyle  have  I  forsaken  thee,  but  with  great  compassion  shal  I 
gather  thee,"  &c.     "And  the  sonnes  of  strangers  shall  buyld  isaiahco. 
up  thy  walles,  and  their  kinges  shall  serve   thee:   for   in   my 
wrath  I   smote   thee,  but   in   my  mercie  I  had   compassion  on 
thee,"  &c.     "For  Zion's  sake  I  will  not  hold  my  tongue,  and  isaiah62. 
for  Jerusalem's  sake  I  will  not  rest,  untill  the  righteousnes 


2G4  ON  PREDESTINATION. 

thereof  breako  furth  as  the  liglit,  and  the  salvation  thereof 
Isaiah  61.  as  a  burning  lamp,"  &c.     "  And  their  seede  shalbe  knowen 

aniongest  the  Gentiles,  and  their  buddes  among  the  people: 
All  that  see  them  shall  know  them,  that  they  are  the  seede 
which  the  Lord  hath  blessed." 

These  and  many  places  mo,  do  manifestly  witnesse  that  God 
did  never,  before  the  comming  of  Christ  Jesus  in  the  flesh, 
utterly  reject  and  refuse  that  people,  (as  that  they  did  not  ap- 
pertein  unto  him,)  but  that  he  did  avowe  them  to  be  his  chosen, 
hi.s  peculiar  people,  and  his  inheritance,  even  when  they  were 
in  greatest  miserie.  Yea,  further,  God  had  continually  of  the 
sede  of  Abraham,  during  the  tyme  of  the  Law  and  the  Pro- 
phetes,  som  nombre  openly  to  glorifie  his  name  in  the  eyes  of 
the  world.  And  therefore  consider  with  yourself,  how  justly 
ye  gather  upon  these  wordes  of  the  Prophete,  "  God  shal  yet 
againe  choose  Israel,"  that  therefore  God  had  utterly  rejected 
all  Israel,  yea,  even  from  the  life  everlasting.  For  except  that 
so  ye  conclude,  ye  have  proved  nothing  of  your  purpose,  for  the 
controversie  standeth  not  betwixt  us  and  you,  whether  that  God 
doth  somtymcs  choose  and  promote  a  man  or  a  people  to  honor 
and  dignitie  in  this  life,  and  thereafter  justly  deprive  him  or 
them  from  the  same,  for  this  did  we  never  denie. 

But  the  whole  controversie  consisteth  in  this  point.  Whether 
\  that  such  as  God,  In  his  eternall  counsel,  hath  Elected  in  Christ 
Jesus  to  life  everlasting,  can  after  be  Reprobated,  and  so  finally 
perish;  and  that  shal  ye  never  be  able  to  prove.  That  the 
simple  reader  may  the  better  understand  the  meaning  of  the 
Prophete,  this  I  adde,  The  people  in  the  captivitie  of  Babylon 
were  so  oppressed,  and  so  destitute  of  all  hope  ever  to  be  re- 
stored to  any  dignitie  or  libertie  againe,  that  to  them  it  ap- 
perod  alike  possible  to  raise  the  dead  carkases  of  such  as  were 
buried  in  their  graves,  as  to  deliver  them  from  the  handes  of 
the  proud  and  puissant  Babylonians.  And  therefore  doth  not 
onlie  Isaiah,  who  long  afore  saw  their  bondage,  and  the  redemp- 
tion from  the  same,  but  also  Jeremiah  and  Ezechiel,  who  did 


did 
Israel 


ON  PREDESTINATION.  265 

see  it  with  their  eyes,  with  great  boldnes  and  constancie  af- 
firme,  that  they  shoulde  be  delivered  from  that  bondage ;  that  Jf,°'^g^°^j' 
they  shoukl  be  maried  with  God ;  and  so  shoulde  be  chosen  ^^''^'" 
againe,  as  our  Prophet  here  speaketh,  which  is  not  to  be  refer- 
red to  the  part  of  God,  but  to  the  apprehension  of  the  people, 
who  thoght  themselves  utterly  forsaken  and  rejected  of  God. 
Against  this  temtation  the  Prophet  saith,  "  God  shall  choose 
Israel  againe,"  that  is,  shal  restore  them  to  the  former  dignitie, 
yea,  to  a  greater.  And  that  should  He  do  in  such  sort,  that 
they  should  know  that  he  was  God,  merciful,  constant,  and  im- 
mutable of  his  promes.  And  so  the  renovation  of  the  league, 
in  such  sort  that  the  worlde  might  see  that  God  favored  Israel, 
is  called  the  New  election  and  New  mariage,  not  that  God  had 
ever  in  himself  decreed  and  purposed  that  the  Messias  and 
blessed  seede  shoulde  descend  of  any  other  nation,  but  of  the 
seede  of  Abraham  and  house  of  David  ;  but  that  the  people,  in 
the  tyme  of  their  affliction,  had  receaved  such  a  wounde,  by 
reason  of  their  grievous  plagues  and  former  offences,  that  they 
thoght  that  God  had  utterly  rejected  them.  Let  the  Prophetes 
be  reade  with  indifferent  judgement,  and  this,  I  doubte  not, 
shall  appere  most  true.     Now  to  the  rest  of  your  Scriptures. 


The  Adversarie.  ^    „, 

The  01st 
Christ  commandeth  John  to  preache  unto  the  seven  Congregations,  among  ectio.n. 

whome  were  bothe  Elect  and  Reprobate;  to  whom  he  useth  no  such  maner  of  l- 
doctrine  as  ye  teach,  that  the  elect  coulde  not  fall  from  their  election;  but 
warneth  them  to  take  hedethat  they  lose  not  that  which  they  had  gotten,  but 
labore  to  increase,  threatning  them  with  destruction  if  they  forsake  the  grace 
whereof  they  were  made  partakers;  neither  discouraged  he  the  most  wicked  of 
them,  as  ye  do,  saying,  That  by  the  preordinance  of  God,  they  of  necessitie 
must  perisli,  but  willeth  them  to  repent  and  amend,  and  they  should  live; 
yet  knew  he  bothe  who  were  Elect  and  who  were  Reprobate.    To  the  congre-   "• 
gation  of  Ephesus  he  saith,  that  she  was  fallen  from  her  first  love,  and  with-  Apocal.  2. 
out  she  remembred  from  whence  she  was  fallen,  repented,  and  did  her  first 
workes,  the  Lord  would  shortly  come  and  remove  her  candlestick  out  of  her 
place.     The  congregation  of  Sniirna  he  commandeth  to  be  faithfull  unto  the 
death,  and  so  shoulde  she  receave  the  crowne  of  life.     If  Christ  had  bene  of 


266  ON  PREDESTINATION. 

3.  your  opinion,  lie  had  not  used  such  manor  of  doctrine.  In  vaine  shoulde  he 
exborte  the  Reprobate  to  be  faithfull,  whom  he  had  cast  away.  And  superflu- 
ous were  it  to  exhort  the  Elect,  whom  he  knew  to  be  predestinate  so  that  they 

4.  coulde  not  fall.  In  the  congregation  of  Pergamus  were  two  most  detestable 
sectcs,  that  is,  Baluamites  and  Nicholaitains,  whom  the  Lord  did  hate;  then 
■were  they  not  beloved,  and  so  consequently  were  they  not  elect  after  your 
opinion,  yet  willeth  he  them  to  be  converted,  and   to  receave  a  new  name 

5.  written  in  white  stone.     In  the  congregation  of  Thiatyra  was  the  fals  pro- 
2 Pet. 3.               phetesse  Jesabell  to  whom  he  gave  space  to  repent,  "and  (as  Peter  saieth), 

the  long-suffering  of  the  Lord  is  salvation;"  then  might  she  have  repented;  not- 
withstanding she  did  not  repent,  then  was  she  reprobate;  likewise  unto  them 
which  committed  fornication  with  her,  that  is  idolatrie,  is  repentance  granted. 

Apo.  3.  6.    The  congregation  of  Sardis,  though  in  name  she  did  live,  yet  in  deede  she  was 

dead ;  and  that  of  her  which  was  yet  alive  was  in  danger  of  death.  Where- 
fore he  willeth  her  to  call  to  remembrance  Avhat  she  had  beard,  and  what 

Apoc.  7.  grace  she  had  receaved,  and  to  repent  her  of  her  imperfect  works,  and  watch, 

lest  the  Lord  shoulde  like  a  thief  come  upon  her  unawares.  If  the  congrega- 
tion of  Sardis  was  Elect,  then  in  vaine  doth  the  Lord  threaten  her  after  your 
opinion;  and  if  she  was  Reprobate,  what  availeth  it  to  watche  and  repente  ? 

7.  The  congregation  of  Philadelphia  he  commandeth  to  hold  fast  that  which  she 
2 Pet  3               hath,  that  no  man  take  away  her  crowne,  (as  Peter  saith,  "Beware  lest  ye, 

with  other  men,  be  also  plucked  away  through  the  error  of  the  wicked,  and 
fall  from  your  owne  steadfastnes);"  what  shoulde  they  feare  the  losse  of  that 

8.  which  (as  you  say)  they  can  not  lose?  The  congregation  of  Laodicia,  which 
was  neither  bote  nor  colde,  but  wretched,  miserable,  and  poore,  and  blynd, 
and  naked;  if  ye  say  it  was  Elect,  yet  the  Lord  threatned  it  that  he  wolde 
spew  it  out  of  his  mouth.  If  you  say  that  they  were  Reprobate,  yet  might 
they  bene  saved,  growe  fervent,  and  repent.  And  where  they  were  poore, 
they  might  have  boght  of  Christ  tried  gold  in  the  fier  to  make  them  rich;  and 
where  they  were  naked,  they  might  be  clothed  with  whyte  rayment  of  righte- 
ousness, to  cover  their  filthie  nakednes;  moreover  they  might  have  gotten 
the  salve  of  true  knowledge,  by  the  Spirit  of  God,  to  anoint  their  blynd  eyes. 

9.  Here  we  see,  how  that  there  is  none  of  these  congregations  so  elect  but  they 
might  fall,  and  therefore  have  need  of  exhortations  to  be  constant  unto  the 
ende,  lest  perchance,  as  Paul,  the  elect  vessel  of  God,  feareth  him  self,  they 

10.  shoulde  become  cast-aways  and  reprobates  :  and  againe,  there  be  none  so  re- 
probate but  they  be  here  comforted,  space  of  repentance  granted  them  to 

11.  turne  from  their  wickednes  and  live.  So  wolde  I  exhort  you  to  repent  and 
turne  from  your  errors,  and  to  seek  for  this  salve  of  true  knowledge  to  anoint 
your  blynd  ignorant  eyes,  that  ye  might  perceave  how  ye  be  partakers  of  all 
the  salves  vvhich  were  found  among  the  seven  Congregations,  by  that  ye  are 
infected  with  this  poisoned  error  of  mere  Necessitie  and  stoicall  Destinie,  more 


\ 


ON  PREDESTINATION.  267 

then  they.  God  grant  that  ye  may  be  also  partakers  of  the  mercie  and  grace 
offered  to  the  said  Congregations  !  First,  ye  participate  with  the  congregation 
of  Ephesus,  in  that  there  is  of  you  which  call  themselves  Apostles,  and  are 
liers.  With  the  congregation  of  Smirna,  in  that  there  be  among  you  which 
call  themselves  Jewes,  that  is,  spirituall  Israelites,  and  are  of  the  congregation 
of  Siithan.  With  the  congregation  of  Pergamus,  in  that  Sathan  dwelleth  among  ' 
you,  and  ye  are  become  jiersecuters  of  Antipas,  that  is,  of  the  faithfuU  ;  and 
in  that  ye  mainteine  the  doctryn  of  Balaam,  giving  the  people  occasion  of  sinne.  12. 
With  the  congregation  of  Thiatira,  in  that  ye  have  the  spirit  of  the  propbetesse 
Jesabell,  teaching  a  careless  and  libertine  life.  With  the  congregation  of  Sar- 
dis,  in  that  ye  have  a  name  that  ye  live,  and  yet  are  dead;  and  in  that  your 
■workes  are  not  perfect,  for  ye  teache  that  by  no  meanes  can  they  be  pertect 
in  this  worlde.  With  the  congregation  of  Philadelphia,  in  that,  as  is  aforesaid,  13. 
ye  are  become  the  congregation  of  Sathan,  whereas  ye  would  be  estemed 
faithfull  Jewes  of  Christes  congregation.  With  the  congregation  of  Laodicia, 
in  that  ye  are  wretched,  miserable,  blynd,  naked,  and  neither  bote  nor  colde; 
for  ye,  tliogh  ye  exhort  your  disciples  to  do  well,  yet  to  pull  all  earnest  fer-  14. 
ventness  from  them,  ye  say  ye  can  never  atteine  to  any  perfection  during  this 
world.  Take  hede,  therefore,  that  Christ  spew  you  not  out  of  his  mouth. 
"Behold  I  stand,  saieth  the  Lord,  at  the  door,  and  knocke  :  if  any  man  hearo 
my  voice,  and  open  the  doore,  I  will  come  into  him,  and  will  suppe  with  him,  and 
he  with  me."  Open  the  doore  in  time,  refuse  him  not  which  calleth  by  his 
Voice.  And  so  you  shall  be  certein  of  your  election :  but  if  you  shut  your  doore 
and  refuse  him  which  calleth,  and  if  you  do  not  obey  his  voice,  then  are  ye  cast- 
awayes  without  ye  repent  in  time.  Thus  it  becometh  us  all  to  talke  reverently  15. 
of  God's  election,  so  far  onely  as  we  fele  by  experience  the  Spirit  of  God 
worke  in  us,  so  that  when  we  fele  the  Spirit  of  God  increase  in  us,  we  may  be 
assured  that  we  are  in  his  favor,  but  when  we  be  led  away  from  one  vice  to 
another,  as  David  was  in  abusing  Bearseba  and  killing  Urias,  let  us  not  pre- 
sume then  to  be  beloved  of  Him  which  hated  all  workes  of  iniquitie. 

Answer. 
When  I  did  first  read  this  your  blasphemous  rayling,  I  did 
wonder  to  what  purpose  ye  wolde  rehearse  the  advertise- 
nientes,  admonitions,  and  exhortations  given  to  the  seven 
Churches  in  Asia,  and  unto  all  other  churches  in  their  names 
and  conditions,  seing  that  nothing  in  the  same  can  serve  your 
purpose ;  yea,  altogether  the  Holie  Ghost  through  that  whole 
worke  doth  manifestly  fight  against  your  pestilent  errors ;  and 
therefore,  I  say,  at  the  first  sight  I  did  wonder  to  what  purpose 


268  ON  PREDESTINATION. 

ye  wolde  travail  where  ye  were  assured  to  lose  your  labor.  But 
when  I  came  to  your  conclusion,  which  ye  make  in  manner  of 
exhortation  to  us,  I  did  perceave,  that  easie  it  is  to  fynd  a  staf 
(as  the  proverbe  saith)  to  beat  the  doggo  which  man  wolde 
have  killed. 

lo  tue  1,  But  to  the  matter.     Ye  boldely  affirme  (howsoever  ye  bo 

able  to  prove)  that  the  Apostle  useth  no  such  maner  of  doctrine 
as  we  teachc,  &c.  If  ye  understand  that  because  he  teacheth 
not  in  those  seven  Epistles,  or  Letters,  in  expresse  and  plaine 
wordes,  that  from  the  beginning  some  be  elected  to  life  ever- 
lasting, and  others  be  reprobate,  that  therefore  he  teacheth  it 

Quid  valet  locus   jq  no  placc:  ve  are  not  ignorant  of  the  answer,  and  therefore 

ex  parte  negans.  i  '    ./  o 

I  omitt  it.  But  I  aske,  if  you  do  not  think  that  the  Apostle 
doth  not  dedicat  this  his  whole  worke  to  those  seven  Congrega- 
tions, so  doeth  him  self  witnes,  (as  in  the  first  chapter  is  evi- 
dent,) then  what  so  ever  is  conteined  in  this  whole  vision  apper- 
teint^th  to  the  instruction,  exhortation,  admonition,  comfort, 
and  before  advertisement  of  those  Congregations,  no  less  then 
that  which  is  conteined  in  these  words  by  you  rehearsed.  Then 
let  us  heare  what  is  written  and  spoken  by  him  in  this  mater : 
Apoc.  7.  "  I  sawe  (saith  he)  foure  angelles  standing  upon  the  foure  cor- 

ners of  the  earth,  holding  the  foure  windes  of  the  earth,  that  the 
windes  should  not  blow  upon  the  earth,"  &c.  "  And  I  saw  an- 
other angell  ascending  from  the  uprising  of  the  sonne,"  &c. 
"  And  he  cryed  with  a  loude  voice  to  the  foure  angelles,  to 
whom  power  was  given  to  hurt  the  earth  and  the  sea,  saying, 
Hurt  not  the  earth,  neither  the  sea,  neither  yet  the  trees,  until 
we  have  sealled  the  servantes  of  our  God  in  their  foreheades." 
I  pray  you,  why  were  those,  who  were  to  be  marked  in  the 
foreheades,  more  called  the  servantes  of  God  by  the  voice  of 
the  angell  then  others  I  I  knowe  you  will  answer.  Because  of 
their  good  workes  and  godlie  intentions.  But  from  whence,  I 
praie  you,  did  it  precede,  that  the  workes  and  intention  of  the 
one  sort  were  good,  and  of  the  other  wicked  ?  If  you  say,  From 
their  own  free  will  and  power,  the  Holie  Ghost  doth  prove  you 


ON  PREDESTINATION.  269 

Hers,  as  before  I  have  declared,  and  our  Apostle  assigneth  also 
another  cause,  saying,  ''And  power  was  given  to  the  beast  upon  Apocai.  13. 
all  tribes,  tongues,  and  nations :  And  all  those  that  dwelt  upon 
the  earth  did  worship  him,  whose  names  are  not  written  in  the 
book  of  life  of  the  Lanibe  who  was  killed  from  the  beginning 
of  the  worlde," 

Here  it  is  plaine  that  our  Apostle,  against  your  affirmation, 
teacheth  that  some  do  worship  the  beast,  and  so  do  finally 
perish ;  and  other  do  not  worship  him,  and  attein  to  life ;  and 
that  because  the  names  of  the  one  are  written  in  the  booke  of 
life,  and  the  names  of  the  others  are  not  written,  and  that 
more  plainely  he  speaketh  in  these  wordes :  "  Then  I  loked,  Apocai  14. 
and  lo,  a  Lanibe  standing  on  the  mount  Zion,  and  with  him  a 
hundreth  fortie  and  foure  thousand,  having  his  Father's  name 
written  in  their  forehedes,"  &c.  "  And  they  sang  as  it  were 
a  newe  songe  before  the  throne,  and  before  the  foure  beastes, 
and  the  elders :  and  none  coulde  learne  the  song  except  those 
hundreth  fortie  and  foure  thousand,  which  were  boght  from 
the  earth,"  &c.  And  after  in  the  xvii.  chapter  is  mencioned  of 
these  inhabitantes  of  the  earth,  who  shall  "wonder  upon  the  Apocai.  17. 
beast,  whose  names  are  not  written  in  the  book  of  life  from  the 
creation  of  the  worlde."  If  in  these  places,  I  say,  the  Apostle 
maketh  no  difference  betwixt  one  sort  of  men  and  an  other,  let 
the  reader  judge ;  if  there  be  difference  betwixt  boght  and  not 
boght,  written  in  the  book  of  life  and  not  written,  to  learn  the 
newe  song  and  not  to  learne  the  same,  then  no  dowt  our 
Apostle  putteth  as  plaine  a  difference  as  we  do;  yea,  the  whole 
scope  of  his  Revelation  is  to  declare,  that  there  is  a  noraber  of 
the  elect  called  the  spouse  of  the  Lambe,  whom  it  behoveth  to 
be  complete  before  the  consummation  of  all  things  come,  and 
before  that  the  innocent  blood  that  hath  been  shed  be  revenged 
upon  those  that  dwell  uj)on  the  earth ;  and  therefore  advise 
with  your  selves  how  ye  be  able  to  prove  that  St  John  taught 
no  such  doctrine  as  we  teach.  But  admitting  that  he  had 
never  spoken  neither  yet  of  any  nomber  chosen,  that  can  not 


270  ON  PREDESTINATION. 

fall  utterly  from  their  election,  neither  yet  of  any  nomber  re- 
probate, who  must  nodes  be  apprehended  with  the  beast,  and 
with  him  be  cast  into  the  lake  of  fyre:  Is  it  therefore  a  good 
argument,  that  all  those  that  teach  such  maner  of  doctryne  be 
fals  teachers  ?  or  that  no  such  doctryne  is  conteined  in  the 
holie  Scriptures?  I  will  make  the  like  reason  :  Neither  Moises, 
neither  John  the  Baptist  in  any  expressed  words,  have  left  to 
us  written,  that  Christ  Jesus  shoulde  be  born  of  a  virgin,  that 
he  shoulde  suffer  in  Jerusalem,  that  his  disciples  should  all  be 
sclandered  and  flee  from  him,  that  he  shoulde  rise  againe,  and 
ascending  into  the  heaven,  shoulde  send  the  Holie  Ghost  visibly 
upon  his  Apostles ;  neither  Moises,  I  say,  neither  yet  John, 
who  were  excellent  teachers,  have  taught  in  expressed  wordea 
any  such  doctrine:  ergo^  the  teachers  of  it  be  fals  teachers,  and 
it  is  not  written  in  God's  Scriptures.  Your  argument  is  no 
better,  admitting  that  the  Apostle  had  never  made  mention  of 
any  sort  elected. 

To  the  2, 3, 4, 5. 6,  Rut  HOW,  sliortly  to  answor  to  all  which  without  purpose  ye 
heape  together  in  this  place;  I  say,  first.  Ye  oght  to  have  made 
a  difference  betwixt  those  seven  congregations  where  Christ 
Jesus  had  bene  preached  and  receaved,  and  the  rest  of  the 
worlde,  which  then  remained,  or  after  was  to  remain,  in  blind- 

iiow  exiiorta-      nes  and  error ;  for  to  those  that  have  by  publicke  profession 

tion,  tlireatiiingg,  ^^       •Tiii 

coiisoiaiioi.s,  and  rcceaved  Christ  Jesus,  be  they  elect,  or  be  they  reprobate,  do 

the  doctrine  of  re-  _  _        '  ./  '  J  r  ^ 

to beused?'^'''  apportoin  exhortations,  threatening,  the  doctrine  of  repentance, 
consolation,  prophecying,  and  revelation  of  things  to  come ;  but 
to  those  that  yet  remaine  manifest  enemies  of  the  trueth,  ap- 
perteine  onelie  the  common  calling  to  embrace  the  trueth,  with 
the  threatning  of  destruction  if  they  continue  unfaithfull.  And 
therefore  because  these  former  Congregations  (as  said  is)  had 
professed  themselves  to  be  of  God's  householde,  they  were 
intreated  as  his  domesticall  servantes. 

If  any  aske  the  cause.  Why  are  some  so  amiably,  and  others  so 
strangely  intreated  ?  I  answer,  No  other  cause  can  be  assigned, 
but  that  it  pleased  God's  infinit  wisdome  and  goodnes  to  make 


ON  PREDESTINATION.  271 

that  plaine  and  evident  difference  betwixt  those  that  once  be 
receaved  in  his  household  (be  it  externall  profession  onely)  and 
those  that  remaine  in  blindness ;  that  the  one  he  commonly 
doth  visit,  but  the  other  he  doth  as  it  were  neglect  and  de- 
stroy. For  what  other  cause  can  we  assigne,  that  God  so  lov- 
ingly did  often  call  to  repentance  the  people  of  Israel,  so  often 
offending  from  the  dales  of  Moises  unto  the  coming  of  Christ 
Jesus,  that  he  sent  unto  them  Prophetes  to  exhort,  to  rebuke, 
and  to  declare  the  estate  of  things  to  come ;  and  in  this  mean 
ceason,  the  space  of  two  thousand  yeres,  permitted  the  Gentiles 
to  walk  in  their  own  waies  ?  And  now,  after  the  rejection  of 
the  Jewes,  what  cause  can  we  assigne,  that  among  us  Gentiles, 
God  useth  to  stirre  up  now  one  countrie,  now  an  other,  to  re- 
ceave  the  trueth,  to  detect  and  abhorre  our  former  superstition, 
idolatrie,  and  wickednes ;  and  of  so  long  continuance  hath  left 
bothe  the  Jewes  and  Turkes  drowned  still  in  their  blindnes 
and  damnable  errors  ?  We  shall  find  none  other  cause,  I  suppose, 
then  did  the  Apostle  see  when  that  he  said,  "To  God  are  knowen  Act.  15 
all  his  workes,  even  from  the  beginning,  and  that  he  will  reveal 
his  secretes  to  such  as  please  him."  Ye  do  not  heare  in  all 
this  revelation  of  John,  that  Babylon  is  exhorted  to  repentance, 
that  the  blasphemous  beast  is  rebuked  either  of  his  tyranny, 
either  of  his  blasphemie,  with  any  promise  made  to  him,  that 
if  he  will  convert,  he  shall  be  received  to  mercie  and  favor.  No, 
the  sentence  irrevocable  is  pronounced  by  the  Angell,  that  he 
shall  come  to  destruction. 

But  Ephesus,  Smyrna,  Theatira,  and  the  rest  of  the  congre- 
gations, which  before  had  professed  Christ  Jesus,  and  yet  were 
become  not  manifest  ennemies,  but  were  fallen  some  in  decay  of 
life,  some  in  corruption  of  manners,  and  some  in  heresies,  were 
exhorted  to  returne,  to  repent,  and  to  be  fervent,  to  continue, 
with  sharp  threatning  if  they  did  the  contrarie.  And  why 
this  ?  because  that  God  before  had  planted  among  them  his 
trueth,  which  yet  utterly  they  had  not  refused,  and  therefore 
doth  he  honour  them  as  his  domesticall  servantes;  but  in  vaine 


272 


ON  PREDESTINATION. 


An ohjcrfion of    (sav  vou,")  for  if  thcv  be  of  the  elect,  they  cannot  perish;  if 

tlir  Aiiiibavtists.    V      J    J        J/  J  J  1         mi  •      • 

they  be  of  the  reprobate  sorte,  they  can  not  be  saved,  ihis  is 
of  you  unrevorontly  reasoned  ;  will  ye  not  suffer  God  to  order 
his  houshold  as  best  pleaseth  his  wisdom  ?  This  order  hath  he 
appointed,  that  the  trompet  of  his  worde  to  exhort,  to  rebuke, 
to  encourage,  to  offer  mercie  to  the  penitent,  and  to  threaten 
death  to  such  as  do  declyne,  shall  clerely  sound  in  his  Church, 
so  long  as  he  doth  acknowledge  it  to  be  his.  Not  that  by  the 
word  preached,  he  that  was  reprobate  in  God's  eternall  counsel 
may  be  the  elect,  and  so  changed;  but  that  the  worde  preached, 
and  often  repeted,  maketh  a  difference  betwixt  the  Elect  and 
the  Reprobate,  even  before  man. 

Albeit  to  you  it  appere  superfluous  that  God  shall  feede  his 
children  by  his  own  Word,  which  because  the  reprobate  do  re- 
fuse, therefore  do  they  beare  a  testimonie  of  their  owne  just 
condemnation  in  their  owne  conscience ;  albeit,  I  say,  this 
appeare  superfluous,  yet  God  hath  commanded  and  established 
the  same,  as  a  thing  most  necessarie  and  expedient  for  the  es- 
tablishing of  his  children,  and  for  the  manifestation  of  his  owne 
/        glorie. 

I  wonder  that  ye  will  not  affirme,  that  superfluous  it  is  for  a 
man  to  till  and  manure  the  ground,  to  prepare  for  victuales,  to 
eat  and  drinke,  and  to  do  such  other  things  as  be  necessarie 
for  the  conservation  of  the  life  corporall,  seeing  that  God  hath 
appointed  the  dales  of  man  which  he  cannot  excede,  and  also 
that  our  heavenlie  Father  wil  provide  for  his  children,  seeing  he 
provideth  for  the  birds  of  the  ayre.  Assuredly  the  one  ye  may 
conclude  aswel  as  the  other.  But  herein,  I  saie,  appereth  your 
foolish  blyndnes  :  First,  that  ye  make  no  difference  betwixt  the 
houshold  servantes,  and  those  that  be  without ;  and  secon- 
\  darely,  that  ye  understand  not  the  use,  the  profit,  and  the 

effect  of  God''s  word  preached.  Is  not  the  kingdom  of  heaven 
compared  to  a  nett  castcn  into  the  sea,  gathering  together  all 
eortes  of  fishes?  whereof  albeit  that  the  separation  can  not 
perfectly  be  made  till  the  nett  be  drawen  to  the  drie  land 


As  bread  is  ne- 
CPSfaiy  to  the 
l'0<lic,  so  is  God's 
Vorde  to  the 
toule 


ON  PREDESTINATION.  273 

upon  the  last  day,  yet  daily  by  the  Worde,  by  exhortacion,  by 
rebuking  and  threatning,  do  many  things  come  to  light,  which 
before  lay  hid.    How  many  do  follow  Christ  for  a  time,  and  fall 
back   from   him,  albeit  that  to  the  end   he  cryeth  that  they 
shoulde  continue.     St  Paul  affirmeth,  that   he  did  write  his 
sharpe  epistle  to  the  Corinthians  for  a  trial  of  them,  if  they  i  cor.  2. 
wolde  in  all  things  be  obedient ;  if  they  as  true  sheepe  wolde 
heare  the  voice  of  their  true  pastor,  acknowledge,  and  follow  it; 
which  he  witnesseth  that  they  did :    and  therefore  he  saith, 
"Now  do  I  rejoyce,  not  that  ye  did  sorowe ;  but  that  ye  did  2Cor. 7. 
sorowe  to  repentance."    By  the  which  was  not  onely  the  Apostle 
comforted,  as  he  himself  doth  confess,  but  also  were  they  newly 
confirmed,  that  the  Spirit  of  God  was  not  utterly  extinguished 
before.     And  so  albeit,  ye  can  see  no  frute  nor  necessitie  of  tkc  elect  imve 
God's  worde  preached,  except  that  the  nature  of  the  reprobate  rrcaciung  ot 

^  \  .  .  ^  God's  Worde. 

be  changed,  yet  do  God  s  children  fele  in  experience,  how  com- 
fortable it  is  to  have  their  dull  spirites  stirred  up  by  frequent 
exhortacions ;  yea,  how  necessarie  it  is,  that  their  dulness  and 
unthankfulness  be  sharply  rebuked. 

The  third  thing  in  which  I  percoave  you  horriblv  to  erre,  in  nowtheAdrer. 

"  sarii^s  abuse 

all   this  youre  loner  discourse  of  the  Seven  Churches,  is,  that  c**'"'^  ^^'°"^ '" 

■'  <=  '        '  making  tals  con 

wheresoever  there  is  precept  or  commandment  given  to  repent,  manv  p1a"cor 
and  to  continue  in  faith,  or  to  live  a  godlie  life;  or  wheresoever  ^'^'^''"°^' 
mention  is  made  that  space  and  time  is  granted  to  repent, 
there  streight  waies  ye  conclude;  Then  may  men  kepe  the  coin- 
man  dements;  then  may  they  repent,  and  so  be  saved,  althogh 
before  they  were  reprobate.  For  this  ye  affirme  of  Jesabel: 
"She  might  (say  you)  have  repented  and  have  been  saved  ;  and 
likewise  unto  them  that  committed  fornication  with  her  is  re- 
pentance granted."  But  how  vaine  is  this  conclusion:  God 
commandeth  that  which  is  righteous;  et'^o,  Man  may  do  all 
that  is  commanded.  God  giveth  place  of  repentance  to  all 
men ;  ercfOf  All  men  do,  or  may  repent.  How  vaine,  I  say,  be 
these  conclusions,  such  as  be  not  infected  with  the  pestilent 

opinion  of  their  own  power,  free-will,  and  justice,  may  easely 
VOL.  V.  s 


14,  &  15 


274  ON  PREDESTINATION. 

espie.     When  ye  have  proved,  that  God  commandeth  nothing 
which  man  may  not  do  by  his  own  power,  free-will,  and  strength, 
and  that  repentance  so  procedeth  from  man,  that  in  himself  it 
licth  either  to  repent  or  not  to  repent ;  then  may  ye  sing  this 
song,  which  so  oft  ye  repete,  God  commandeth,  God  giveth 
space  of  repentance,  God  offereth  raercie  to  all :  ergo^  Of  their 
own  power  they  may  repent.    But,  and  if  we  be  not  sufficient  of 
our  own  selves  to  think  one  good  thought,  if  repentance  be  the 
free  gift  of  God,  and  if  to  receave  mercie  procedeth  of  his  own 
free  gift  also,  then  harp  so  long  as  ye  list  upon  that  one  string, 
I  will  answer,  that  except  ye  make  it  better  aggre  with  God's 
Scriptures,  I  must  nedes  say,  that  he  is  worthie  to  be  mocked 
that  continually  harpeth  upon  a  discording  string. 
To  the  11, 12, 13,        As  WO  do  uot  contemue  your  exhortacion,  if  we  coulde  be 
persuaded  that  it  did  precede  from  the  spirit  of  lenitie,  so  can 
we  not  acknowledge  ourselves  to  be  infected  with  the  poysoned 
error  of  mere  Necessitie  and  Stoicall  destinie;  neither  yet  that 
we  teache  a  careless  and  libertine  life;  neither  that  we  give 
occasion  of  sinne  to  the  people.     Finally,  that  we  can  not  con- 
fes  that  we  teache  and  mainteine  idolatrie  (as  most  unjustly  ye 
accuse  us),  without  any  further  probation;  for  that  any  such 
crymes  reigne  and  are  permitted  araongest  us  without  punishe- 
ment,  ye  be  never  able  to  prove.     We  do  not  denie,  but  that 
among  us  have  bene  men  infected  with  all  crimes  which  ye  lay 
to  our  charge.     For  some  of  you  were  once  of  our  nomber,  so 
far  as  man  coulde  judge;  but  as  you  have  made  yourselves  ma- 
nifest, so  have  others  also.     But  yet,  it  semeth  far  repugnant 
to  equitie  and  charitie,  that  the  treason  of  Judas  should  be  laid 
to  the  charge  of  the  faithfuU  Apostles.     If  I  list  to  take  my 
pleasure  in  examining  your  lives,  and  applying  the  offences  of 
those  churches  to  your  faction,  I  doubt  not  to  bring  better  tes- 
timonie  for  my  affirmations  then  ye  have  broght  against  us. 
But  that  I  omit  to  better  opportunitie,  willing  you,  in  the  mean 
season,  to  remembre,  that  he  which  speaketh  alwaie  what  he 
listeth,  is  compelled  some  tymes  to  heare  that  which  he  wolde 


ON  PREDESTINATION  275 

not.  At  one  worde,  to  answer  to  your  sclanderous  and  mali- 
cious accusations,  we  appele  from  your  sentence  unto  Him  whose 
trueth  we  maintein;  not  that  we  feare  but  that  with  your  con- 
fusion we  couhle  reject  your  vennom  in  your  own  stomockes 
again,  but  that  we  are  determined  not  to  contend  with  you  in 
dispitefull  railing  and  unjust  accusations,  which  is  your  pur- 
pose in  this  whole  Book,  in  which  ye  thus  procede. 

The  Adversarie.  the32d 

SEcno-v. 
Often  times  ye  use  this  saying,  God's  Election  was  afore  the  fundacion  of 
the  worlde  without  any  condicion;  wherefore,  they  which  are  Elect,  they  be 
elect  without  any  condicion  by  the  immutable  decree  of  God's  goodnes,  so 
that  they  can  never  fall  out  of  the  said  Election,  otherwise  God's  Election 
were  not  certeyne.  To  the  which  I  answer.  That  God's  holie  Election  is,  with-  1. 
out  any  condicion,  sure  and  certeine  in  Christ  Jesus,  without  whome  there  is 
neither  election  nor  salvacion.  Further,  man  is  made  sure  in  the  Election  by 
the  promise  of  God  in  Christ  Jesus;  of  which  promise,  when  he  is  made  par- 
taker, he  entereth  in  covenant  with  God ;  but  when  he  breaketh  the  covenant 
he  forsaketh  the  promise,  and  when  he  forsaketh  the  promise  he  refuseth  Christ, 
in  refusing  Christ  he  falleth  out  of  the  election;  notwithstanding  the  election 
abideth  sure  in  Christ.  Election  hath  no  promise  without  faith;  true  faitli  is  2. 
God's  worke  by  his  grace,  and  is  also  partly  man's  work  by  consenting  there- 
to ;  wherfore  Paul  calleth  the  righteous  joint  workers  with  God,  because  they 
worke  together  with  him.  Now,  if  man,  for  his  parte,  according  to  his  na-  3. 
ture,  be  inconstant  in  his  faith,  then  is  he  out  of  promise,  wherby  he  was  made 
sure  of  his  election;  yet  God's  election  remaineth  sure  and  stable  in  Christ 
Jesus.  Adam,  and  all  men  in  him,  before  the  transgression,  might  fall  from 
God  by  sinne,  notwithstanding  the  election.  Why  may  not  then  the  most  4. 
righteous  of  us  all  fall  now  by  sinne  from  the  election?  Is  our  election 
surer  now,  after  transgression,  then  it  was  afore  transgression  ?  The  Holy 
Ghost  saieth,  "Yet  Cain  went  away  in  his  wrath  from  wisdom;"  but  a  man 
can  not  go  awaye  from  that  which  he  neither  bathe  nor  can  have.  Further. 
God  gave  him  warning  afore,  whiche  was  sufficient  to  withdrawe  him  from 
his  evill  intention.  To  Cain,  said  the  Lord,  "  Why  art  thow  wrothe,  and  why 
is  thy  countenance  abated  ?  If  thow  do  well,  shall  there  not  be  a  promotion? 
And  if  thou  doest  not  well,  lyeth  not  thy  sinne  in  the  dores?  Unto  thee  also 
perteineth  the  lust  thereof,  and  thow  shalt  have  dominion  over  it."  If  Cain  5. 
was  a  Reprobate  afore  the  fundacion  of  the  world,  then  had  he  no  dominion 
over  his  lustes,  to  choose  the  good  and  leave  the  bad,  for  then  might  he  have 
lived  :  yet  God  saieth,  "  Thow  shalt  have  dominion  over  it ;"  wherfore  it  is 


276  ON  PREDESTINATION. 

plaino  that  Cain  was  no  Reprobate  when  the  Lord  spake  these  wordes  to  him. 

6.  Further,  if  God  pave  not  Cain  dominion  and  power  to  subdue  his  hist,  who 
was  then  the  author  of  his  sinne  ?  Whether  is  the  sworde  whiche  killethe, 
having  no  power  over  itself,  more  to  be  blamed,  or  he  whiche  hath  it  in  liis 
hand?     If  God  gave  not  Cain  power  to  overcome  his  lust,  and  grace  wherby 

7.  he  might  be  saved,  who  is  the  cause  of  his  damnation  ?  "  God  is  faithful 
(saieth  Paul),  which  shall  not  suflfer  you  to  be  tempted  above  your  strength, 
but  shall  in  the  middest  of  temptation  make  a  way  that  ye  may  be  able  to 
beare."  Likewise  did  God  with  Cain  in  his  temptation,  warning,  "  That  if  he 
did  well  he  shoulde  be  rewarded,  if  he  did  evill  he  should  be  punished."  For 
there  incoraging  to  do  M^ell,  and  that  he  should  not  faint,  God  shewed  him 
how  he  should  have  dominion  over  his  lust  to  rule  it.  This,  notwitlistanding 
he  went  away  in  wrathe  from  wisdom,  and  forsoke  the  counsell  of  God  whiche 

8.  mercifully  called  him  to  life.  After  the  floode,  Ham  was  blessed  of  God,  as 
his  father  Noah,  and  his  brethren  Sem  and  Japhet,  and  with  the  same  bless- 
ing wherewith  they  were  blessed;  yet  fell  he  from  righteousnes,  rejoysing  in 
evill ;  and  then,  lo,  became  he  accursed,  and  not  afore.  But  all  Reprobates 
be  under  the  wrath  and  curse  of  God.  So  Ham,  when  he  was  blessed  of  God, 
he  was  not  Reprobate,  for  then  should  he  have  bene  both  blessed  and  cursed, 

0.  loved  and  hated,  all  at  once.  The  Israelites  which  were  delivered  from  the 
oppression  of  the  Egyptians,  were  chosen  and  called  of  God,  to  go  and  possesse 
the  land  of  Canaan  under  the  conduct  of  INIoises.  Yet  neither  Moses  for  his 
offence,  neither  any  of  them  because  of  their  inobedience,  obteined  that 
whereunto  they  were  ordeined  and  chosen  of  God,  except  two  persons,  Josua 

10.  and  Caleb.  IVIoreover,  the  same  Israelites  were  in  God's  holie  election,  and 
called  of  God  from  their  sinnes,  and  chosen  in  Christ  to  life  and  health,  as 

1  Cor.  10.  Paule  witnesseth,  saing,  "Cure  fathers  were  all  under  the  cloude,  and  all 

passed  throughe  the  sea,  and  were  all  baptized  under  iMoises  in  the  cloude, 
and  in  the  sea,  and  did  all  eat  of  one  spirituall  meat,  and  did  all  drink  of  one 
manor  of  spirituall  drink ;  and  they  drank  of  that  spirituall  rocke  that  fol- 

11.  lowed  them,  which  Rock  was  Christ."  Behold  how  Paule  so  often  rehearsed 
this  word,  all  to  declare  their  choosing  and  calling  to  be  general ;  "  Yet  there 
after  (saieth  he)  in  many  of  them  had  God  no  delite,  for  by  sinne  they  fell 
from  Christe  and  out  of  their  Election,  and  so  perished."  And  there  doth 
also  Paule  teache  us  "  how  these  things  chanced  them  for  examples,  to  put  us 
in  remembrance  that  we  do  not  likewise  by  sinne  fall  from  that  wheruuto  we 

12.  are  chosen  and  called  of  God.  Let  him  therefore  which  thinketh  he  standeth 
take  hede  lest  he  fall."  But  you  say,  that  he  which  standeth  may  well  stom- 
ble,  but  he  can  not  fall.     Wherfore  your  doctryne  being  contrarie  to  the  say- 

13.  ing  of  the  Holie  Ghost,  must  be  fals.  As  for  them  which  ye  say  were  Repro- 
bates before  the  world,  in  vaine  should  they  take  hede  of  any  fall,  seing  afore 
they  were,  they  had  so  sore  a  falle  that  they  could  never  ryse  againe ;  and  so 


ON  PREDESTINATION.  277 

deepe  a  fall,  even  to  damnation,  that  they  can  fall  no  further.     Balaam  was    u. 
filled  with  the  Spirit  of  God,  the  spirit  of  trouth,  the  spirit  of  power,  and  the 
spirit  of  grace  so  largely,  that  whomsoever  he  blessed,  he  was  blessed,  and 
whomsoever  he  curssed,  he  was  cursed ;  but  the  blessing  of  the  ungodly  Re-    15. 
probate  is  verie  cursing,  so  that  whomsoever  they  curse,  God  blesseth,  and 
whosoever  they  blesse,  God  curseth.    Wherfor  Balaam,  during  the  tyme  that 
he  himself  was  so  blessed  of  God,  he  was  no  reprobate,  but  the  chosen  of  God, 
and  might  have  continued  in  the  grace  and  favor  of  God.    And  thereto  was  he 
exhorted  of  God,  saying,  "  Go  not  thow  with  them,  neither  curse  the  people, 
for  they  are  blessed."  Where  that  it  is  to  be  noted  that  this  people  was  blessed, 
and  notwithstanding  by  idolatrie  and  carnall  lustes  they  fell  frome  the  favor 
of  God ;  and  instede  of  blessing,  God's  curse  fell  on  them,  as  it  appereth  in 
Numbers.     Likewise,  Balaam  through  covetousnes,  loving  filthie  rewarde  and    is. 
coutinuyng  in  siune,  he  fell  from  righteousnes  and  forsook  the  trueth,  and 
perished  with  the  cursed  ungodlie.     Saul  and  his  house  was  elect,  and  chosen    17. 
of  God  to  be  king  and  rewlers  over  Israel,  and  that  for  ever;  as  Samuel  wit- 
nesseth,  saying,  "At  this  tyme  wold  the  Lord  have  established  thy  kingdom 
upon  Israel,  but  now  thy  kingdom  shall  not  continue."     Here  you  see  how 
Saul,  the  elect  anointed  of  God,  doth  fall  from  that  whereunto  God  had  chosen 
and  ordained  him.     And  therafter,  in  the  fifteenth  chapter,  "Because  thow    13. 
hast  cast  away  the  word  of  the  Lord,  therefor  hath  the  Lord  cast  away  thee 
also  from  being  king."     Wherof  we  learn,  that  Saules  fall  was  not  by  the 
fore  ordinance  of  God,  seing  he  ordeyned  the  contrarie,  but  through  his  in- 
obedience  to  God's  word,  wherunto  he  might  have  obeyed  if  he  wold.     Salo-    19. 
mon  receaved  grace  and  wisedome  of  God  above  all  other,  which  was  a  lyvelie 
figure  of  Christ,  of  whom  God  saieth  so :  "  Salomon  I  have  chosen  to  be  my 
Sonne,  and  I  will  be  his  Father :   I  will  establish  his  kingdome  for  ever." 
Yet  did  he  fall  from  this  gi-ace,  and  wroght  wickednes  in  the  sight  of  the 
Lord,  lusting  after  strange  fleshe,  and  committing  idolati'ie ;    and  whereas 
God  choose  him  to  be  his  sonne,  he  turned  his  heart  from  God,  and  followed 
Asteroih,  the  god  of  the  Sidons,  and  JMelcom,  the  abomination  of  the  Amon- 
ites.'     He  buylded  an  hie  place  for  Chamos,-  the  abomination  of  Moab,  and 
unto  Moloch,  the  abomination  of  the  children  of  Ammon,  and  lykewise  for  all 
his  outlandish  wyves,  which  were  a  greate  nomber,  that  brent  incense,  and 
offered  unto  their  goddes.     Here  have  we  a  notable  example  of  Salomon,  the    20. 
elect  Sonne  of  God,  whose  kingdom  God  had  promised  to  establish  for  ever. 
Yet  he  became  the  chUde  of  the  Devil,  turnyng  his  heart  from  God,  and  giv- 
ing himself  over  to  the  lustes  of  the  flesh  and  most  vile  abominable  idolatrie. 
Jeroboam  was  chosen  of  God,  and  anointed  by  the  Prophete  Ahia  king  over    21. 
the  ten  tribes  of  Israeli;  to  whom  God  made  a  covenant  that  he  wold  be  with 

*  "  Ashtoreth,  the  goddess  of  the  Zidoniaus,  and  Milcom." — (1  Kings  xi.  5.) 
»  "Chemosh."— (lb.  ver.  7.) 


278  ON  PREDESTINATION. 

liim,  and  bnyld  him  a  sure  house,  that  slioulJ  continue  even  as  he  had  pro- 
mised afore  to  his  servant  David,  a  man  after  God's  own  heart.  Yet  did 
Jeroboam,  notwithstanding  the  election  and  fore-ordinance  of  God,  fall  from 
the  favbr  of  God ;  set  up  two  golden  calves,  one  in  Bethel  and  the  other  in 
Dan,  and  made  Israel  sinne  against  God,  to  his  own  and  their  utter  subver- 

22.  sion.  Judas  was  Elect  of  God  to  be  the  salt  of  the  earth,  not  unsaverie,  for 
that  serveth  for  nothing;  but  he  became  unsaverie  salt  throgh  his  own  wick- 
ednes.  Christ  chose  him  to  be  the  light  of  the  world,  which  should  so  shyne 
before  all  men,  that  they  might  glorifie  by  him  God  the  Father;  but  because 
he  loved  darkness  better  then  light,  his  candlestick  was  removed  and  his  light 
quenched.  Clirist  chose  him  to  be  one  of  the  twelve,  which  shuld  sit  on  the 
twelve  seates  judgeing  the  twelve  Tribes  of  Israel ;  but  because  he  made  not 
his  election  and  calling  sure  by  good  workes,  as  Peter  speaketh,  his  name  was 
wiped  out  of  the  book  of  life.  Christ  loseth  none  of  them  whom  the  Father 
gave  him  except  Judas,  whiche  by  transgression  (as  Peter  saieth)  did  fall, 
and  was  found  unworthie  of  his  election.  Here  might  the  terrible  and  gre- 
vous  fall  of  Joas,  with  divers  others,  be  alledged,  which  for  prolixitie  I  passe 
over.  All  these  above  reheresed,  and  many  mo,  receaved  the  grace  of  God 
in  vaine.     And  therefor  did  God  cast  them  away,  whom  afore  he  had  chosen, 

2  King  23.  even  as  he  did  Jerusalem,  of  whom  it  is  so  written,  "  I  will  cast  off  this  city 

of  Jerusalem  which  I  have  chosen,  and  the  house  of  whiche  I  said  my  name 

23.  shall  be  there."  For  thogh  God  of  his  mere  mercie  has  chosen  us  in  Christ 
Jesus  to  be  heires  of  eternall  life,  yet  if  we  refuse  him,  he  will  refuse  us;  and 

Jerem.  2.  if  we  denie  him,  he  wil  denie  us.     And  so  as  the  Prophete  saieth,  "Our  own 

wickedness  shall  reprove  us,  and  our  turning  away  shall  condemn  us."     And 

Ezec.  18.  therefor  saieth  the  Lord   by  his  Prophete  Ezechiel,  "  If  the  righteous  turn 

away  from  his  righteousnes  and  do  iniquitie,  all  the  righteousnes  that  he  hath 
done  shall  not  be  thought  upon;  but  in  the  fault  that  he  hath  oflfended  with- 
all,  and  in  the  sinne  that  he  hath  done,  he  shall  die." 

Answer. 
To  the  1.  The  same  Proposition,  whiche  before  I  have  proved  most  fals 

and  deceavable,  ye  yet  labor,  by  multiplying  of  examples  no- 
thing apperteining  to  that  purpose,  to  defend  and  mainteine. 

Your  Proposition  is,  That  albeit  the  Election  is  sure,  and 
made  without  all  condition  in  Christ  Jesus,  yet  is  there  none 
so  elected  in  him  to  life  everlasting  but  that  he  may  fall  to  per- 
dition, and  become  a  reprobate.  And  for  the  probation  hereof, 
before  ye  enter  to  your  exemples,  ye  use  two  reasones :  The 
former,  without  Chiistc  (say  you)  there-ia ttei^llS?  election  nor 


ON  PREDESTINATION.  279 

salvation;  and  this  we  confesse  and  most  stedfastly  do  beleve, 
adding,  that  election  and  salvation  are  so  sure  in  him,  that  so 
many  as  be  Elected  in  hmi  to  life  everlasting,  shal  by  grace 
atteiii  to  the  same.  Ye  precede  in  your  reason :  "  Further, 
man  is  made  sure  in  the  Election  by  the  promise  of  God  in 
Christ  Jesus ;  of  which  promise,  when  he  is  made  partaker,  he 
entreth  in  covenant  with  God;  but  when  he  breaketh  the  cove- 
nant he  forsaketh  the  promise,  and  when  he  forsaketh  the  pro- 
mise he  refuseth  Christ;  in  refusing  Christ  he  falleth  out  of  the 
Election ;  notwithstanding  the  Election  abydeth  sure  in  Christ." 
This  is  your  first  reason.  To  the  which  I  shortly  and  plainely 
answere.  That  because  ye  suppose  an  impossibilitie  to  be  pos- 
sible, therefore  ye  conclude  a  greate  absurditie.  For  ye  sup- 
pose that  the  members  of  Christes  bodie,  elected  in  him  to  life 
everlasting,  may  so  forsake  the  promise,  so  refuse  Christ  their 
head,  and  so  breake  the  covenant,  that  to  the  end  of  their  lives 
they  contemn e  and  despyse  it ;  which  is  a  thing  impossible,  as 
before  I  have  proved,  and  therefor  your  conclusion  availeth 
nothing.  When  ye  shal  prove  that  Christes  shepe,  committed 
to  his  charge  by  his  heavenly  Father,  can  become  wolves  or 
dogges  to  bark  against  their  pastor,  and  that  so  they  continue 
to  the  end,  I  will  study  to  answer  you  otherwise;  but  unto  such 
time  as  you  learne  to  prove  your  purpose  more  substancially,  I 
must  say,  that  because  there  is  no  member  of  your  reason  which 
hath  a  sure  ground,  that  therefor  I  will  not  greatly  study  to 
confute  the  same.  For  man  is  not  made  sure  in  the  Election 
by  any  promise  of  God;  but  the  Election  which  before  was 
secrete  in  God's  eternall  counsell,  is  by  the  promise  and  worde 
of  grace  notified  unto  man;  so  that  tollerably  it  may  be  spoken, 
man  is  assured  of  his  Election  by  the  promise  which  he  willingly 
embraseth;  but  to  be  sure  in  the  Election  by  the  promise,  is  not 
the  phrase  of  the  Holie  Ghost. 

Further  of  this,  we  shal  examine  in  your  Seconde  reason,  To  the  2  &  a 
which    is    this :    "■  Election    hath    no    promise    without    faith : 
trew  faith  is  God's  worke  by  his  grace,  and  is  also  mannes 


280  ON  PREDESTINATION. 

worke,  partly  by  consenting  thereto.  Wherefor  Paul  calloth 
the  righteous  joynt  workers  with  God,  because  they  worke 
together  with  him.  Now,  (say  you,)  if  man  for  his  part, 
according  to  his  nature,  be  inconstant  in  his  faith,  then  is 
lic  out  of  the  promise,  whereby  he  was  made  sure  of  his  elec- 
tion ;  yet  God's  election  remaineth  sure  and  stable  in  Christ 

Answer.  Jesus."      The    first   member    of   your    reason    is    darke   and 

obscure,  and  the  manner  of  speaking  so  strange,  that  in  the 

Election  is  in       Scripturcs  1  am  assured  it  is  never  to  be  founde.     In  one  of 

one  of  two  soites  ^  ^  ^  , 

taken  in  the       -^-^vo  sGuses  IS  ElcctioH  takcu  m  the  Scriptures.     The  former. 

Scriptures.  -  _ 

Rom. 9.  ,v  for  the  Elect  themselves,  as  when  Paul  saieth,  "The  Election 
^  did  obteine  it,"  that  is,  the  Elect  of  God  obteined  mercie.  And 
in  the  same  sense  is  Paul  called  the  vessell  of  Election,  that  is, 
an  elect  vessel ;  and  if  in  this  sense  ye  affirme  that  Election, 
that  is  to  say,  the  Elect,  have  no  promise  without  faith,  albeit  I 
will  not  greatly  contend  in  that  behalf,  yet  by  manifest  Scrip- 
tures I  may  prove  the  contrarie,  for  the  posteritie  of  Abraham 
by  God's  free  election  had  this  promise,  "  That  he  shoulde  be 
their  God."  And  Sainct  Paul  affirmeth,  "  That  the  children 
of  the  faithfull  were  holie,"  and  yet  all  coulde  not  have  faith 
when  the  promise  was  made,  for  then  had  Abraham  no  sede  at 
/'  ,  all ;  but  of  this,  I  say,  I  will  not  contend.  Otherwise,  Election 
\yf  is  taken  in  the  Scriptures  for  the  eternall  counsell  of  God,  by 
I  the  which  he  hath  appointed  life  everlasting  to  such  as  he  hath 
given  to  his  Sonne  before  all  worldes;  as  Paul  saith,  "  For  yet 
the  children  were  borne,  when  they  had  neither  done  good, 
neither  bad,  that  the  purpose  of  God  which  is  by  his  Election, 
that  is,  not  by  workes,  but  by  him  that  calleth,  might  stand 
sure ;  it  was  said  unto  her,  The  elder  shal  serve  the  yonger,'' 
&c.  And  after,  "  Even  so  at  this  time  is  there  a  remnant  left 
through  the  election  of  grace,"  and  so  furth  in  divers  other 
places.  And  in  this  sense,  if  ye  understand  that  Election  hath 
no  promise  without  faith,  I  answere,  That  God's  free  election  in 
Christ  Jesus  nedeth  neither  promise  nor  faith,  as  touching  the 
parte  of  God;  for  he,  in  his  election  respecteth  neither  of  bothe. 


ON  PREDESTINATION".  281 

but  his  own  good  pleasure  in  Christ  his  Sonne  ;  and  so  I  wold 
have  wished  greater  plainess  in  the  first  part  of  your  reason 
then  there  is ;  but  I  perceave  the  ground  of  your  error  by  that 
which  followeth.  *'  Trew  Faith  (say  you)  is  God's  worke  by 
grace,  and  it  is  also  partlie  man's  worke  by  consenting  there- 
to," which  second  part  of  this  seconde  member  is  utterly  false, 
for  Faith  is  no  parte  of  mannes  work,  no  more  then  the  childe  Faith  is  aito- 

L  '  getherthewoikof 

begotten  of  the  Father  and  conceaved  of  the  mother  is  the  of'man"h^woik"'^ 
work  of  the  self.  But  faith^g  altogether  the  worke  of  God, 
for  as  he  begetteth  us  by  the  worde  of  Veritie,  and  by  the  power 
of  his  Holie  Spirit  maketh  our  heartes  to  conceave  and  retein  iPet.i. 
the  sede  of  life;  so  by  his  power  are  we  kept  by  faith  to  sal- 
vation, which  is  prepared  to  this  end,  that  it  shalbe  manifested 
in  tTie  last  time :  and  "  Therefor  (saith  the  Apostle)  through 
grace  are  ye  saved  by  faith,  and  that  not  of  yourselves."  Ye 
must  compel  the  Holie  Ghost  to  recant,  which  I  think  he  will 
not  do  for  your  threatning,  before  ye  be  able  to  prove  that 
Faith  is  any  part  of  mannes  work. 

The  wordes  of  the  Apostle  you  shamefully  abuse ;  for  in  that  i  cor.  3. 
place  he  intreateth  onely  how  God  useth  the  ministers  of  his 
worde  and  blessed  Evangel,  to  be  helpers  with  God,  in  so  far 
as  they  are  the  embassadors  of  reconciliation,  as  in  another 
place  he  calleth  them;  he  meaneth  nothing,  neither  what  man 
doeth  in  the  worke  of  his  own  salvation  by  his  own  faith,  or  by 
his  owne  workes.  And,  therefor,  althogh  ye  (as  a  blinde  man) 
go  forwarde  to  your  own  perdition,  saying,  "  Now,  if  man  for 
his  part,  according  to  his  nature,  be  inconstant  in  his  faith, 
then  is  he  out  of  the  promise,"  &c ;  yet  must  we  pull  you 
backe  and  say,  that  because  Faithe  is  no  part  of  mannes  worke, 
therefore  doth  neither  his  faith  nor  his  election  depend  upon  Nether  is  Faith, 

'■  '^  netlier  p:iecti()ii, 

the  inconstancie  of  his  own  nature;  but  God  of  his  soveraign  giounded  upon 

'  o       man,  nor  upon 

bountie  overcoming  what  imperfections  soever  be  in  his  chosen  ^'s  KOQstaucie. 
children,  hath  grounded  their  election  in  himself  and  in  Chrisi.     ,  ^ 
Jesus  his  Sone.     Another  error  I  see  in  this  your  reason,  which 
because  I  have  sufficiently  confuted,  I  wil  here  touch  it  onely.  -/ 


282 


ON  PREDESTINATION. 


To  the  4, 


Christes  power  is 
of  greater  vertue 
to  save  his  Elect 
then  Adam's  im- 
potencie  was  to 
bring  damnation  J 
upon  all 


Ye  make  Faith,  the  cmbrasing  of  the  promise,  and  our  obedi- 
ence, to  be  causes  of  God's  election,  when  in  verie  dede  tliey  be 
but  the  effectes  of  our  Election.  For  neither  faith  nor  obedience 
make  us  to  be  God's  Elect,  but  because  we  were  elected  in 
Christ  Jesus,  therefore  are  we  called,  made  faithfuU,  obedient, 
and  sanctified  by  his  free  grace. 

To  admonish  you  yet  of  one  thing,  and  so  to  put  end  to  your 
unreasonable  reasons:  wonder  it  is,  that  ye  will  attribute  to 
Election  that  which  ye  denie  to  the  Elect.  You  affirme  that 
Election  is  sure  in  Christ,  but  not  the  Elect,  say  you.  Belike  ye 
imagine  Election  to  be  a  certen  speculation  or  imagination,  with- 
out any  certen  substance  to  the  which  it  must  be  referred;  but 
S.  Paul  teacheth  us  the  contrarie,  saying,  "  He  hath  chosen  us 
in  Christ;"  he  eaith  not  that  Election  was  in  Christ,  but,  "  We 
were  elected  in  Christ  Jesus  before  the  fundacions  of  the 
worlde  were  laid."  This  gently  I  put  you  in  mind  to  ground 
your  reasons  more  substancially,  if  that  by  them  ye  entend  to 
prove  any  thing.  A  short  answer  I  might  give  you  to  all  your 
examples  ;  to  witt,  that  we  speake  not  of  election  to  offices,  or 
to  possession  temporall,  but  of  election  to  life  everlasting;  from 
the  which  ye  are  never  able  to  prove  any  to  have  bene  finally 
secluded,  that  in  Christ  Jesus  was  thereto  elected  before  the 
fundacion  of  the  worlde  was  laied.  But  yet  to  gratifie  you 
somewhat,  I  will  passe  through  your  examples,  and  communicat 
with  you  my  judgement :  God  grant  you  heartes  to  under- 
stand. 

It  is  a  thing  most  certein,  that  albeit  Adam,  and  all  men  in 
him,  might  and  did  fall  from  God  by  sinne,  yet  can  not  the 
Elect  of  God,  who  be  elected  to  life  everlasting  in  Christ  Jesus, 
so  fall  from  their  election,  that  finally  they  perishe.  The  rea- 
son is,  that  aa  Christ  Jesus,  the  brightnes  of  the  glorie  of  his 
Father,  and  the  expressed  image  of  his  substance,  is  greater 
then  ever  was  Adam,  so  is  his  power  of  greater  vertue  to  save 
I  the  Elect  then  Adam's  impotencie  was  to  bring  damnation 
upon  all. 


ON  PREDESTINATION  283 

Where  ye  ask,  If  our  Election  be  surer  now,  after  the  trans- 
gression then  afore  the  transgression  ?  I  ansvvere,  The  assur- 
ance and  firniitie  of  our  Election  was  alwaies,  and  at  all  times, 
one.  For  when  we  stode  in  Adam  (as  ye  alledge),  yet  were  we 
Elected  in  Christ ;  and  when  we  fell  in  Adam,  then  did  our 
Election  burst  forthe  and  appere. 

Ye  be  never  able  to  prove  that  Cain  was  Elected  to  life  ever-  Tothe5&6. 
lasting  in  Christ  Jesus;  for  God  looked  not  to  Cain,  nor  yet  to 
his  sacrifice,  as  that  he  did  to  Abel.     And  why?  because,  as 
the  Apostle  affirmeth,  the  one  offered  in  faith,  and  the  other 
without  faith.     Remember,  I  pray  you,  your  former  reason:  The Adversarie 

'••'•'•'  IS  convicted  l)y 

"There  is  none  (say  you)  elected  without  faith :"  but  Cain  was  ws  own  reasons. 
without  faith  even  before  he  did  kil  or  hate  his  brother;  there- 
for, by  your  owne  reason,  he  was  not  in  the  Election,  no  not 
even  before  he  hated.     I  do  not  approve  this  argument,  but 
vet  your  former  reason  standing  true,  it  is  invincible.     Moises  The  place  of 

^         ^  '^  _  Moises  concern- 

saieth  not,  that  God  promised  dominion  to  Cain  over  his  lustes,  ^°s  cain. 
but  saieth,  "  Unto  thee  shal  his  appetites  or  lustes  be,  and  thow 
shall  beare  dominion  over  him ;"  which  is  not  spoken  of  sinne, 
but  of  A^bel,  who  as  he  was  the  yonger,  so  was  he  appointed  to 
be  subject  to  Cain,  and  to  serve  him,  and  therefor  most  un- 
justly did  he  hate  him.  It  is  the  same  phrase  that  before  was 
spoken  of  the  woman,  concerning  her  subjection  to  man.  Such 
as  have  but  mean  knowledge  in  the  Hebrew  text,  know  well, 
that  both  these  articles  be  of  the  masculin  gendre,  and  the 
substantive,  which  signifieth  sinne  in  that  place,  is  of  the  femi- 
nin  gendre;  and  therefor,  will  not  the  proprietie  of  the  tongue 
suffer  that  dominion  promised  be  referred  to  sinne.  Where 
blasphemously  ye  aske,  If  God  gave  Cain  no  power  to  subdue 
his  lust,  who  was  the  author  of  his  sinne  ?  I  answer,  Cain  him- 
self:  for  he  was  not  lyke  to  a  dead  and  unsensible  sworde,  as 
ye  adduce  the  similitude,  but  he  was  a  reasonable  instrument 
infected  by  the  venom  of  Satan;  from  the  whiche  he  not  being 
purged,  could  do  nothing  but  serve  the  Devil  and  his  owne 
lustes,  against  God's  expressed  will  and  commandement.     I 


284 


ON  PREDESTINATION. 


M 


To  the  7. 


To  the  8. 

Genese.  9. 


have  before  proved,  that  God  is  the  cause  of  no  man's  damna- 
tion, but  sinne  in  which  they  are  fallen,  is  the  very  cause  which 
all  reprobates  do  find  in  themselves. 

Touching  the  fidelitie  of  God,  who  suffereth  none  of  his 
to  be  tempted  above  their  strength,  it  is  onely  true  of  God's 
elect,  to  whom  it  is  plaine  that  Paul  there  speaketh ;  for  albeit 
that  amonges  the  Corinthians  there  were  many  reprobates,  yet 
doth  Paul  addresse  his  style  as  it  were  to  the  Elect  church  of 
God,  calling  them  his  beloved,  willing  them  to  flie  from  idola- 
trie,  and  speaking  to  them  as  unto  men  indued  with  wisdome, 
&c.  And  therefore  must  ye  first  pi'ove,  that  Cain  had  as  great 
testimonie  of  God  that  he  was  his  elect,  as  the  Corinthians  had 
of  Paule  that  they  were  beloved  and  elect;_ed  in  Christ,  before 
that  ye  can  make  this  place  to  serve  for  him ;  for  albeit  he  did 
advertise  him  what  was  his  dutie  to  do,  yet  doth  it  not  thereof 
follow,  that  he  gave  him  power  to  obey  his  will  reveled,  neither 
yet  power  to  resist  all  tentation.  To  Pharao  he  did  no  less 
make  manifest  his  will  then  that  he  did  to  Cain ;  and  yet  of  him 
he  did  before  pronounce,  that  he  should  not  heare  nor  obey  the 
voice  of  Moises.  I  do  not  denie  but  that  he  stubbornly  for- 
sooke  the  counsell  of  God,  whiche  mercifully  called  him.  But 
why  did  he,  and  do  all  reprobate  forsaik  it,  we  have  oft  before 
declared,  to  witt,  "  because  the  seede  of  God  abideth  not  in 
them." 

I  What  was  the  benediction  given  after  the  floode  unto  Noah 
land  to  his  sonnes,  the  Holie  Ghost  doth  not  conceale ;  to  witt, 
Imultiplication,  preservation,  and  the  restitution  of  all  thinges, 
as  touching  the  order  of  nature,  like  as  they  were  before  that 
vastation,  (by  reason  of  the  waters  which  had  so  long  con- 
tinued.) In  that  place  is  no  mention  made  of  Election  to  life 
everlasting  in  Christ  Jesus,  and  therefore  your  connexion,  that 
Ham  was  not  reprobat  when  he  was  blessed  of  God,  is  foolishe: 
for  albeit  that  none  can  be  both  blessed  and  cursed,  loved  and 
hated,  all  at  once,  in  that  degree  of  love  or  of  hatred  which 
God  frely  beareth  in  Christ  to  his  Elect,  and  most  justlie  hateth 


ON  PREDESTINATION.  285 

the  Reprobate,  for  the  causes  knowento  His  wisdom ;  yet  in  an 
other  sort,  it  is  no  repugnancie  to  say,  that  God  both  blesseth 
and  loveth  in  bestowing  temporall  benedictions,  upon  such  as 
in  his  eternall  counsell  he  hath  rejected,  and  therefore  hateth. 
As  it  is  no  repugnancie  to  say,  that  God  bothe  blesseth  and 
loveth  his  Elect  children,  even  when  most  severely  he  doth 
chasten  and  punishe  them. 

To  all  that  which  ye  adduce  of  the  Israelites,  my  former  to  the  9,1 

•'  •'  12,  &  13. 

answers  may  suffice;  for  you  be  never  able  to  prove,  that  any 
of  them  which  was  chosen  to  life  everlasting  did  fall  into  death 
eternall.  It  nothing  hurt  the  salvation  of  Moises,  albeit  his 
bodie  fell  in  the  wildernes.  That  place  of  Paule  proveth  not,  icor.  10. 
that  all  the  Israelites  which  was  called  from  Egypt,  were  within 
God's  holie  election  to  life  everlasting  in  Christ  Jesus ;  but 
doth  prove  that  they  were  all  externally  called,  and  that  they 
did  all  coramunicat  with  those  externall  signes  and  sacraments, 
which  did  signifie,  and  represent  spirituall  thinges.  But  he  doth 
not  affirm  that  all  did  receave  the  spiritual  and  inward  graces  . 
of  the  Holie  Ghost.  The  mind  of  the  Apostle  is  plaine  ynough 
in  that  place  to  such  as  willingly  list  not  blynd  themselves. 
For  he  exhorteth  the  Corinthians  not  to  think  it  sufficient  that 
they  did  communicat  with  the  sacramentes  of  Christ  Jesus,  ex- 
cept that  a  godlie  life  and  unfeigned  obedience  to  God's  will 
reveled  should  be  joyned  with  the  same ;  for  otherwise  the 
same  should  happen  unto  them,  that  happened  to  the  Israel- 
ites. And  therefor  he  saieth,  "  Let  hira  that  standeth  take  hede 
lest  he  fall,"  which  is  nothing  contrarie  to  our  doctryne,  neither 
yet  is  our  doctrine  in  any  iote  repugnant  to  the  Holie  Ghost;  for 
we  did  never  denie,  but  that  many  who  before  men  had  a  faire 
glister  of  holynes,  yea,  which  thoght  themselves  sure  in  their 
own  fantasie,  hath  taken  horrible  falles,  bothe  of  one  sort  and 
of  the  other.  And  unto  all  men  we  cry,  no  less  then  you  do, 
that  they  tempt  themselves,  and  that  they  take  hede  lest  by 
slothfulnes  they  fall ;  but  that  any  that  standeth  in  Christ 
Jesus,  and  in  the  eternall  counsale  of  God  can  so  fall  that 


\ 


286  ON  PREDESTINATION. 

finally  he  perishe,  that  we  constantly  denie.  Behold  how 
smoothly  God  conductoth  our  tossed  boate  through  the  raiging 
waves  of*  your  furious  argumentes. 

To^uie  14, 15,  The  fall  of  the  Keprobate  we  remit  to  God's  judgment.     Al- 

beit that  Balaam  had  bene  indued  with  greater  graces  then  in 
Scriptures  we  read  that  he  had,  yet  doth  it  not  thereof  follow, 
that  he  had  received  the  Spirit  of  sanctification  by  true  faith, 
which  is  given  to  the  Elect  onely ;  for  we  fynd  the  power  given 
to  some  to  expell  devilles,  whom  Christ  affirmeth  that  he  never 
knew.  And  therefor  willeth  he  his  disciples,  not  to  rejoyse  in 
that  that  spirites  were  subject  unto  them,  but  that  their  names 
were  written  in  the  Book  of  life.  But  yet  I  wonder  where  ye 
have  found,  that  Balaam  was  so  filled  with  the  Spirit  of  God, 
the  spirit  of  trueth,  the  spirit  of  power,  and  the  spirit  of  grace, 
(as  ye  write)  that  whomsoever  he  blessed,  was  blessed,  and 
whom  he  cursed,  he  was  cursed.  I  fynd  no  such  thing  wit- 
nessed of  him  by  the  Holie  Ghost.  Trew  it  is,  that  Balack  gave 
unto  him  that  praise  and  commendation,  that  he  was  assured 
that  whom  he  blessed  should  be  happie,  and  whom  he  cursed 
should  be  cursed.  But  whether  that  it  was  the  purpose  of  the 
Holie  Ghost  to  teach  and  assure  us  thereby  that  in  very  dede 

Kum  23.  such  graccs  were  in  him,  I  greatly  doubt;  yea,  I  doubt  nothing 

to  affirm  the  contrarie,  to  witt,  that  he  neither  had  power, 
spirit,  nor  grace  of  God,  to  blesse  those  whom  God  hath  cursed, 
neither  yet  to  curse  those  whom  God  hath  blessed ;  for  so  doth 
he  himself  confess.  And  for  that  end  is  the  historic  written. 
If  ye  understand  that  the  benediction  remained  upon  Jacob 
becaus  that  Balaam  did  so  pronounce  and  speak,  you  are  more 
blynd  then  Balaam  was ;  for  he  assigneth  another  cause,  say- 
ing, "  How  shall  I  curse  where  God  hath  not  cursed  ?  or  how 
shall  I  detest  where  the  Lord  hath  not  detested  ?  God  is  not 
as  man,  that  he  shoulde  lie ;  neither  as  the  sonne  of  man,  that 
he  should  repent:  hath  He  said,  and  shall  he  not  do  it?  and 
hathe  He  spoken,  and  shall  he  not  accomplish  it  ?  Behold,  I 
have  received  coramandement  to  blesse:  for  He  hath  blessed; 


ON  PREDESTINATION  287 

and  I  can  not  alter  it.  He  seeth  none  iniquitie  in  Jacob,  nor 
seeth  no  transgression  in  Israel :  the  Lord  his  God  is  with  him, 
and  the  joyfuU  showte  of  a  king  is  araongest  them." 

In  these  wordes,  I  say,  Balaam  assigneth  the  cause  why  he  why  Balaam 

•'  ^  •'  blessed  Israel, 

was  compelled  to  blesse  Israel,  because,  saith  he,  God  hath  curse°the1i^°' 
blessed  them.  And  why  also  he  could  not  change  his  blessing, 
because  in  God  there  is  no  mutabilitie,  nor  change,  like  as  there 
is  in  man.  And,  therefore,  as  he  had  once  blessed  that  people, 
by  his  plaine  worde  and  promise  spoken,  and  reveled  to  Abra- 
ham, so  shoulde  he  most  constantly  perfourme  it.  If  malice  did 
not  blynd  you,  you  should  clerely  see,  that  the  Holie  Ghost 
meaneth  nothing  less  than  to  teach  that  Balaam  was  blessed  of 
God,  and  therefor  was  not  at  that  tyme  a  i-eprobate :  but  that 
Israel  was  so  elected,  so  sanctified,  and  blessed  of  God,  that 
their  very  enemies,  and  such  as  were  hyred  to  curse  them,  were 
compelled  to  give  testimonie  against  themselves,  that  God's 
people  was  blessed.  But  this  doeth  no  more  make  Balaam  to 
be  God"'s  Elect,  then  did  that  confession  which  the  wicked 
spirites  gave  to  Christ,  (confessing  him  to  be  the  Sonne  of  the 
living  God,)  change  their  nature. 

If  you  be  able  to  prove  that  whole  Israel  so  fell  from  God's 
favor,  that  to  none  of  Abraham's  posteritie  did  he  perfourra 
the  promise  made  to  him  and  to  his  sede,  then  have  ye  proved 
somewhat  of  your  purpose;  to  witt,  that  God  may  make  a  pro- 
mise, and  that  with  an  oath,  and  yet  perfourm  no  part  of  it. 
But  if  it  be  manifest,  that  notwithstanding  their  grudging,  their 
rebellion,  their  carnall  lustes,  their  idolatrie,  and  abominations, 
God's  promise  remained  so  sure,  that  the  same  was  perfourmed 
(after  many  temptations)  in  full  perfection:  Consider  what 
may  be  concluded  against  you,  in  applying  examples  by  simili- 
tude and  equalitie.  I  would  wish  in  you  greater  wisdom,  then 
to  compare  Balaam,  one  particular  person,  a  fals  prophete  ac- 
cursed of  God,  and  so  perishing  amongest  the  ungodlie,  and 
whole  Israeli,  God's  elect  and  chosen  people,  so  blessed  of  God, 
that  not  onely  they  were  preserved  in  all  stormes,  but  also  of 


288  ON  PREDESTINATION. 

them,  according  to  the  flesh,  came  that  blessed  seede,  the  Mes- 
sias  promised. 

To  the  17  &  18.  To  Saul  and  to  his  kingdom  I  have  before  answered  ;  to  witt, 
that  one  thing  it  is  to  be  appointed  to  a  temporall  office,  and 
another  to  be  elected  in  Christ  Jesus  to  life  everlasting.  But 
yet  I  will  adde  somwhat  more,  which  is  this  Proposition  directlie 

A  proposition,  fighting  agaiust  yours  :  Saul  nor  his  house  was  never  chosen  in 
God's  eternall  counsel  to  be  kings  and  reulars  over  Israel  for 

1  Sam.  13,  ever.    If  ye  cry,  Then  did  the  Holie  Ghost,  speaking  in  Samuel, 

lie;  for  he  affirmed,  that  God  had  prepared  the  reigne  and  king- 
dom of  Saul  upon  Israel  for  ever :  I  answer,  Samuel  speaketh 
not  in  that  place,  what  God  had  determined  in  his  eternall 
counsel,  but  what  he  himself  thoght  that  God  had  determined 
and  appointed.  And  therefore,  ye  may  not  conclude,  that  the 
Holie  Ghost  doth  lie,  except  the  kingdom  of  Saul  was  once  ap- 
pointed to  have  remained  over  Israel  for  ever.  Nay,  so  can  ye 
not  conclude.  But  ye  may  say,  that  except  that  so  it  was,  tho 
Prophet  was  deceaved.  And  so  no  doubt  he  was  for  a  season, 
and  did  speake  those  wordes  according  to  the  apprehension 
and  judgement  which  he  had  conceaved,  by  reason  of  his 
unction  and  lawfull  election  to  his  office. 

If  it  appere  hard  to  you,  that  the  Prophetes  be  deceaved  in 
any  thing,  consider,  I  praie  you,  what  chanced  unto  him  after : 

isam.  iG.  Did  he  not  at  the  sight  of  Eliab  pronounce  with  an  affirmation, 

that  before  the  Eternall,  he  was  his  anointed  ?  Did  the  Holie 
Ghost  lie  because  that  Eliab  was  refused,  and  David  chosen  1 
Or  was  not  rather  Samuel  ignorant  and  in  an  error  ?  The  same 
might  I  prove  by  Nathan,  and  others,  who  being  God's  true 
prophetes,  were  yet  for  a  season  left  in  error,  and  did  both 
speak  and  give  counsel  otherwise  than  God  had  determined  in 
his  eternal  counsel. 

But  now  shortlie  to  prove  my  Proposition,  I  say,  that  God's 
eternall  purpose  and  counsel  concerning  the  chief  rewler  and 
governor  over  Israel,  was  long  before  pronounced  by  Jacob 
in  his  last  testament,  who  did  appoint  the  crown  and  sceptro 


ON  PREDESTINATION.  289 

royall  to  another  tribe  then  to  Benjamin ;  for  thus  he  ccn.  40. 
saith,  "  Thou  Judah,  thy  bretheren  shall  praise  thee :  thine 
hand  shalbe  in  the  necke  of  thine  enneraies :  thy  fathers 
sonnes  shall  bovve  downe  unto  thee,"  &c.  "  The  sceptre 
shall  not  depart  from  Judah,  neither  the  lawgiver  from 
betwixt  his  feete,  until  Shiloh  come ;  and  the  people  shalbe 
gathered  to  him,"'''  fcc.  Here,  I  say,  it  is  plaine,  that  many 
yei'es  before  the  election  of  Saul  was  the  kinglie  dignitie  ap- 
pointed to  Judah ;  which  sentence  was  never  afterward  re- 
tracted. And  therefore  my  proposition,  affirming,  that  Saul 
was  never  elected  in  the  eternall  counsel  of  Clod  to  reign  for 
ever  over  Israel,  standeth  sure  and  sufficientlie  proved.  If  any 
ask  to  what  purpose  was  Saul  then  elected  kino?  I  answer,  whysauiwas 

*^       ^  _  .  ekxted  to  the 

Because  so  it  pleased  God''8  wisdom  to  tempt  [to  try]  his  people,  ^aTarointed* 
to  tempt  the  tribe  of  Judah,  yea,  and  all  the  faithfull  that  then  to  another  tribe. 
were  alive ;  to  tempt  them,  I  say,  whether  they  wolde  still  de- 
pend upon  God's  promise,  and  look  for  their  felicitie,  even  by 
the  same  meanes,  that  God  had  forespoken,  how  so  ever  thinges 
appered  to  the  contrarie  for  a  season.  The  whole  people,  no 
doubt,  yea,  and  Samuel  himself,  were  partlie  criminall  in  that 
point,  that  they  looked  for  salvation  and  for  delyverance  from 
all  their  enneraies  by  the  handes  of  any  other,  then  by  one  of 
the  tribe  of  Juda,  considering  that  the  former  prophecie  was 
so  plaine.  But  that  error  he  did  first  correct  in  his  Prophet, 
shewing  unto  him  just  causes  why  Saul  was  unworthie  of  that 
great  honor ;  and  after  he  did  correct  the  same  in  the  people, 
moving  their  hartes  to  elect  David,  whom  the  prophet  had  be- 
fore anointed.  And  so  did  God  retein  the  firmitie  of  his 
counsel,  and  did  perfourme  the  same,  when  all  things  appered 
plainelie  to  repugne  to  his  promise,  yea,  when  men  had  re- 
ceaved  an  other  to  be  their  king,  then  God  by  his  former  pro- 
mise had  appointed. 

We  neither  denie  the  supernaturall  wisdom  and  manifold  To^Jj^ie  is,  19, 
graces  given  to  Salomon,  neither  yet  his  most  horrible  fall,  to 

be  a  document  and  a  memoriall  for  ever,  of  his  abominable 
VOL.  V.  T 


290  ON  PREDESTINATION. 

idolatries,  and  most  unthankfull  defection  from  God ;  which 
onelie  one  example  we  affirme,  ought  to  admonish  every  man 
most  carefully  to  examin  him  self,  with  what  simplicitie  he 
walketh  before  God's  Majestic.  But  whether  that  Salomon  so 
became  the  sonne  of  the  devil,  that  after  he  did  never  returne 
to  God,  but  that  finally  he  did  perish,  we  dare  not  be  bold  to 
pronounce  sentence.  And  that  because  to  us  it  appereth  that 
God  did  make  unto  him  a  promise  of  mercie,  his  grevous  offence 
notwithstanding ;  for  this  did  God  speak  by  Nathan  of  him : 
2Sain. 7.  "When  thy  dales  thalbe  fulfilled,  thou  shalt  slepe  with  thy 

fathers,  and  I  will  sett  up  thy  sede  after  thee  which  shall  pro- 
cede  out  of  thy  body,  and  will  stablish  his  kingdome :  he  shall 
buyld  an  house  for  my  name,  and  I  will  stablish  the  throne  of 
his  kingdome  for  ever :  I  will  be  his  father  and  he  shalbe  ray 
Sonne.  And  if  he  sinne,  I  will  chasten  him  with  the  rodde  of 
men,  and  with  the  plagues  of  the  children  of  men ;  but  my 
mercy  shal  not  departe  away  from  him,  as  I  toke  it  from  Saul, 
whome  I  have  put  away  before  thee,"'*'  «fec.  Howsoever  ye  list 
to  understand  this  free  mercy  promised  to  abide  after  iniquitie 
committed,  you  cannot  denie,  but  that  a  plaine  difference  is 
made  betwixt  Salomon  and  Saul. 

And'  if  ye  think  that  nothing  spoken  in  that  place  did  ap- 
pertein  to  Salomon,  who  was  born  before  that  David  had  fin- 
ished his  dales,  and  did  slepe  with  his  fathers,  but  that  all  is 
performed  in  Christ,  who  many  yeares  after  did  spring  of  him, 
ye  do  not  rightly  mark  the  wordes  of  God,  neither  yet  the 
mynd  of  the  Holie  Ghost ;  he  saith  not,  that  the  childe  who 
shoulde  builde  a  house  to  the  name  of  God,  and  whose  king- 
dome  he  wolde  establish,  shoulde  be  borne  after  his  death;  but 
that  God  shoulde  raise  one  who  should  spring  of  his  own  loynes, 
whom  he  would  so  honor  after  his  death,  that  he  wolde  become 
his  father  whom  ye  wolde  so  intreate,  that  albeit  he  shouMe 
offend,  yet  shoulde  he  not  be  rejected  from  regiment  in  Israel, 
as  Saul  was,  and  so  was  the  kingdome  establishad  not  onelie 
to  David,  but  also  to  his  posteritie  after  him.     The  perfection, 


ON  PREDESTINATION.  *  291 

no  doubt,  was  reserved  to  Christ  Jesus,  but  so  was  the  veritie 
in  him,  that  the  figure  passed  before  in  Salomon.  Moreover, 
somwhat  is  spoken  in  this  promise,  which  in  no  wise  can  be  re- 
ferred to  Christ  Jesus.  For  how  shal  any  be  able  to  prove  that 
the  just  sede  of  David,  in  whose  mouth  was  no  deceat  founde, 
did  in  any  sort  wickedly  in  his  owne  person,  so  that  he  had 
nede  of  mercy,  and  to  be  corrected  with  the  rodde  of  the  chil- 
dren? This  I  note,  to  give  you  occasion  to  take  hede  what 
sentence  ye  pronounce  in  things  so  farre  removed  from  the 
reache  of  your  understanding. 

In  the  historic  of  Jeroboam,  ye  do  not  observe  that  whatso-  To  the  21. 
ever  is  promised  unto  him,  except  the  first  gift  of  the  tenne 
tribes,  is  conditionall ;  for  thus  saith  the  Prophet  unto  him, 
"And  if  thou  barken  unto  all  that  I  command  thee,  and  wilt  3 Reg.  11. 
walk  in  my  waies,  and  do  right  in  my  sight,  as  did  David  my 
servant ;  then  will  I  be  with  thee,  and  build  thee  a  sure  house, 
as  I  buylt  unto  David,  and  will  give  Israel  unto  thee,"  &c.  I 
pray  you,  what  can  ye  hereof  conclude  ?  That  Jeroboam,  say 
you,  notwithstanding  God*'s  election  and  free  ordinance,  did 
fall  from  the  favor  of  God.  But  how  be  you  able  to  prove, 
that  he  was  elected  and  before  ordeined  to  stand  in  God's 
favor  for  ever  1  These  sayings,  "  If  thou  walke  before  me  in 
righteousnes,"  "  If  thou  kepe  my  preceptes,"  and  such  others, 
will  not  prove  it.  I  can  evidently  prove  that  Jeroboam,  and 
all  the  kings  in  Israel  after  him,  were  given  to  the  people  in 
God's  anger,  and  were  taken  away  in  his  bote  displeasure,  for 
so  doth  the  Prophet  Oseas  witnes.  Now,  if  you  can  prove  that 
such  reulers  as  be  given  in  God's  wrath,  and  taken  awaie  in  his 
just  furie,  were  elected  and  before  ordeined  to  stand  in  his 
favor  for  ever,  advise  with  your  counsellors,  and  produce  your 
witnes  against  the  next  time. 

That  Judas  was  never  elected  to  life  everlasting,  I  have  to  the  22, 23. 
before  declared,  and  therefore  at  this  present,  I  onely  say,  that 
no  more  did  Christ  mean  of  Judas  that  he  should  be  the  salt 
of  the  earth,  the  light  of  the  worlde,  neither  that  he  shoulde  sit 


292  •  ON  PREDESTINATION. 

upon  any  seat  to  judge  any  tribe  in  Israel,  then  that  he  meant 
of  Peter  that  he  was  the  devil,  that  he  shoukle  betraie  him,  or 
that  better  it  had  bene  for  him  never  to  have  bene  borne  ;  for 
as  Christ  in  pronouncing  the  wordes,  "You  twelve  have  I  chosen, 
but  one  of  you  is  the  devil,  one  of  you  shall  betraie  me,"  in  ex- 
presse  wordes  he  did  neither  appoint  the  person  of  Judas  to 
that  fact,  neither  yet  did  exempt  and  make  fre  any  of  the  rest 
from  suspition  of  that  cryme;  in  expres  wordes,  I  say.  So 
likewise  in  saying,  "  Ye  are  the  salt  of  the  earth,  and  you  shall 
sit  upon  twelve  seates,"  &c.,  he  neither  meant  of  the  whole 
nomber  of  the  twelve,  neither  yet  of  them  onely ;  for  as  for 
Judas,  I  doubte  not  to  affirme,  but  that  according  as  it  was 
written  in  the  book  of  Psalmes,  "  That  his  habitacion  shoulde 
be  desolate,  and  that  another  should  receave  the  honour  of 
his  bishoprike  f  that  so  even  in  the  tyme  when  he  stood  in  the 
ministei'ie  most  sure  to  mannes  judgement,  that  yet  in  God's 
eternall  counsel,  he  was  appointed  to  that  treason,  and  most 
feareful  end ;  and  I  suppose  that  none  will  be  so  perverse  of 
judgment  as  to  denie,  that  none  other  was  appointed  to  be  the 
salt  of  the  earth,  and  the  light  of  the  worlde,  except  those 
twelve.  I  verilie  beleve  that  Paul  is  nothing  inferior  to  any  of 
the  chiefest  apostles  in  that  case.  And  so  yet  I  affirme,  that 
neither  were  those  wordes  spoken  of  all  the  twelve,  neither  yet 
of  them  onely.  If  this  can  not  satisfie  your  curiositie,  labor 
you  to  prove  that  Judas  was  elected  to  life  everlasting  in 
Christ  Jesus  before  the  foundations  of  the  world  were  laid.  I 
have  before  proved,  that  the  elect  can  not  finally  refuse  nor 
deny  Christ  Jesus  their  head,  and  therefore  I  will  not  trouble 
the  reader  with  the  repetition. 

The  place  of  Ezechiell   serveth  nothing  your  purpose ;  for 
there  doth  he  onely  intreat  of  such  righteous  men,  as  in  the 
Kzec.  18.  beginning   of  the   same  chapter   used   this   proverbe :   "  The 

fathers  have  eaten  soure  grapes,  and  the  children's  teeth  are 
set  on  edge ; "  signifying  thereby  (as  before  we  have  declared) 
that  they  were  just  and  innocent,  and  that  yet  they  did  suffer 


ON  PREDESTINATION.  293 

punishement,  for  the  offences  of  their  fathers,.  Against  whom 
the  Prophet  speaketh  most  sharpely,  affirming  that  the  soule 
which  did  sinne  shoulde  die :  in  this  praising  God's  justice, 
that  he  woukl  suffer  sinne  unpunished  in  none  of  his  creatures, 
supposing  that  some,  for  a  time,  had  a  shew  of  righteousnes. 
The  prophet  doeth  further  accuse,  and  convict  their  consci- 
ences, for  they  knew  them  selves  criminall  in  all  crimes,  which 
the  prophet  there  recited.  And  therefore  to  provoke  them  to 
repentance  with  this  exhortacion,  "  Cast  away  from  you  (saieth 
he)  all  your  transgressions,  whereby  ye  have  transgressed;  and 
make  you  a  new  heart,  and  a  new  spirit :  for  why  will  you  die, 
0  house  of  Israel?  For  I  desire  not  the  death  of  him  that 
dieth,  saith  the  Lord  God.  Cause  therefore  one  another  to 
returne,  and  live  ye." 

Of  this  conclusion  (I  say)  it  easily  may  appere,  of  what  sort 
of  righteous  men  the  Prophet  speaketh:  not  of  such  as^ being 
ingrafted  in  Christes  bodie,  by  the  true  sanclEification  of  his 
spirit,  do  daylie  studie  to  mortifie  their  affections :  but  of  such 
as  having  an  outward  apperance  or  shew  of  holines,  did  not- 
withstanding lowse  the  bridle  to  all  impietie.  In  very  dede 
God  can  not  remember  the  justice  of  any  such,  (which  is  not,) 
but  their  sinnes  must  crave  just  vengeance,  and  that  the 
rather  because  by  them  the  name  of  God  is  blasphemed.  Now 
to  the  rest  of  that  which  foloweth  in  your  book. 

The  Adversarie. 

This  say  you,  witli  many  other  manifest  testimonies  of  the  Scriptures,  ye 
tosse  and  turne  upside  doune,  sekiug  shif'tes  to  maintein  your  Errors;  whereby 
you  declare  your  self  to  be  of  the  nomber  of  them,  of  whom  it  is  written  in 
the  same  place,  which  do  say,  "Tush,  the  way  of  the  Lord  is  not  indifferent." 
Ye  will  not  tliat  the  Lord  judge  according  to  this  way  set  furth  in  his  Word, 
but  of  necessitie  by  an  immutable  decre,  to  save  a  certen,  and  of  necessitie  to 
condemne  all  the  rest.  Ye  must  not  so  read  God's  Word,  studying  rather  to 
teache  the  Ilolie  Ghost,  then  to  learn  your  dutie  of  him,  seking  meanes  rather 
to  confirme  your  precouceaved  error,  then  to  avoid  it.  What  truetli  can  he 
learue  at  the  Word  of  God,  which  worshippeth  the  idoll  of  his  own  phantasie, 


The  Sob 
Sectio.n. 


294  ON  PREDESTINATION. 

3.  and  hath  alredie  forsaken  the  mynd  of  the  trueth  ?     Remember  that  the  first 

4.  lesson  of  wisdom  is  to  be  willinj^  to  learue  wisdom.  Cast  away,  therefor,  the 
idoles  of  your  heartes,  which  made  you  stomble  in  your  wayes;  submit  your 
selves  to  the  word  as  humble  and  meke  lambes;  for  the  Lambe  onelie  was 

5.  found  worthie  to  open  the  seales  of  the  book.  Trust  not  your  error  to  be 
the  better  because  it  hath  many  favorers,  specially  of  them  which  have  the 
name  of  learning,  for  such  have  bene  alwaies  in  all  ages  ennemies  to  the 
trueth,  inveuters  of  sectes  and  errors;  such  like  as  Jannes  and  Jambres  re- 
sisted Moises,  so  do  they  the  trueth;  as  the  learned  Scribes  and  Phariseis 
blasphemed  the  Word  of  God,  and  persecuted  Christ,  the  Trueth  itselfe,  so 
do  they  yet  in  his  membres.  And  even  as  the  Phariseis  said,  "  Do  any  of 
the  reulers  or  of  the  Phariseis  beleve  in  him  ?  this  common  people  which 
know  not  the  law  is  cursed;"  so  say  they  now,  Do  any  of  our  learned  doctors 
teach  so?  these  unlearned  felowes  are  cursed,  for  they  can  not  understand 
God's  Word,  they  understand  onely  the  English  tongue ;  and  yet  wil  they 
medle  with  divinitie,  as  though  the  giftes  of  tongues  and  the  giftes  of  pro- 
phecying  were  so  bound  together,  that  God  coulde  not  minister  the  one  with- 
out the  other.     But  this  is  no  newe  thing,  for  this  was  laid  to  Christ  and  his 

6.  Apostles  charge,  that  they  were  unlearned.  But  the  Ilolie  Ghost  willeth  us 
not  to  judge  so ;  "  Marke,"  saitb  Paul, "  your  calling,  how  that  not  many  wyse 
men  after  the  fleshe,  not  many  mightie,  not  many  of  high  degree  are  called; 
but  God  hath  chosen  the  weake  things  of  the  worlde,  the  vile  things  of  the 
worlde,  and  thinges  which  are  dispised,  and  of  no  reputacion,  to  confound  the 

7.  mightie,  and  to  bring  to  naught  things  of  reputacion."  How  can  such  great 
men  beleve,  seing  they  seek  to  be  praised  one  of  another,  and  to  be  preferred 
for  their  knowledge  in  the  tongues,  and  for  the  multitude  of  their  bookes 
which  they  writ  ?  Such  learned  men  are  more  mete  to  be  in  Herodes  hall, 
then  in  Christes  stable;  the  dore  is  too  lowe,  and  they  too  stout,  they  may  not 
stowpe  so  lowe  for  the  disgracing  of  their  gravitie ;  onely  poore  shepherds 
which  are  accustomed  to  stables  are  found  mete  to  have  Christ  reveled  to 
them:  not  that  I  despise  learning  or  learned  men;  for  I  know  that  learning 
is  the  good  gift  of  God;  yet,  as  S.  Paul  saith,  knowledge  makctli  a  man  to 
6wel,  and  many  in  our  tyme,  as  in  all  ages  paste,  do  abuse  this  good  gift  of 
God :  yet  not  all,  God  forbid,  for  some  I  know,  I  prayse  God,  to  whom  it  hath 
pleased  God  to  revele  the  trueth  of  this  mater,  which  in  perfect  knowledge  of 
the  tongues,  are  to  be  compared  with  any  of  your  Rabbes.  Be  not  deceaved, 
therefore,  with  vaine  titles  of  learning,  or  of  worldlie  wisdome  :  if  ye  seke 
Christ,  seke  him  where  he  is,  in  the  poore  stable,  and  not  in  Annas  and 
Caiphas  pallasses,  without  ye  will  se  and  heare  Christ  accused ;  to  such  a 
banket  peradveuture  Christ  may  be  called  of  the  learned.  If  you  will  have 
Christ,  ye  must  not  go  to  seke  him  in  the  Universities,  where  you  may  be 
praised  for  your  sharp  wittes  and  eloquent  tongues;  but  you  must  go  forth 


ON  PREDESTINATION.  295 

unto  him  out  of  the  tentes,  and  suffer  rebuke  with  him.  Knowe  ye  not  that 
the  learned  Phariseis  and  lawers  coveted  to  talke  somtime  with  Christ,  not 
to  learue,  but  to  dispute  and  trap  him  in  his  sayinges  ?  and  so  did  the  learned 
philosophers  of  Grecia  with  Paul.  Awake  therefore  in  time,  be  no  longer 
deceaved  with  their  auctoritie,  examyn  your  selves,  examyn  your  selves  I  say, 
how  much  ye  have  increased  in  Christ  by  his  doctrine,  what  perfection  it 
hath  wrought  iu  you,  and  how  much  Christ  is  facioned  in  you  by  it.  If  you  8. 
will  forsake  this  Error  and  embrase  the  trueth,  whereby  ye  are  taught  that 
God  will  all  men  to  be  saved,  ye  shall,  God  willing,  perceave  more  increase 
iu  godlynes,  and  that  shortly,  then  ever  ye  could  or  durst  loke  for  continuing 
in  your  Error. 

Answer. 

Whether  that  you  or  we  pervert  the  meaning  of  the  Hohe  To  tue  i. 
Ghost  speaking  in  his  holie  Scriptures,  we  chiefly  remitte 
judgement  to  Him  who  shall  judge  the  worlde  with  equitie>  not 
refusing  also,  in  the  mean  season,  the  judgement  of  indifferent 
readers.  To  your  unjust  accusations,  cavillations,  and  mali-  To  the  i,  2, 3, 4. 
tious  reportes,  I  will  answer  no  thing,  till  the  ende  of  this 
worke.  And  then  I  purpose  to  lay  before  your  eyes  suche 
thinges  as  ye  can  not  denie,  to  the  end  that  the  simple  may 
judge  which  of  us  do  w^orship  the  idoll  of  our  own  fantasies, 
and  have  forsaken  the  mynd  of  the  trueth. 

Albeit  that  ye  and  your  capteyn  Castalio  beginne  now  to  To  the  s.. 
dispyse  learning,  yet  be  ye  never  able  to  prove  that  we  have 
dispised  godlines  in  the  most  simple  of  our  brethren ;  howbeit 
we  can  not  conceale  the  truth,  affirming,  that  he  who  hath 
faithfully  travelled  in  the  tongues,  and  in  the  writings  of  godlie 
men,  is  more  able  to  avoid  error,  and  also  more  apt  to  teach 
the  trueth,  and  to  confute  the  adversarie,  then  he  which  is  al-  , 

together  ignorant,  except  in  his  natural!  tongue  ;  for  we  know    i/j     "^-i^ 
that  miracles,  and  the  visible  giftes  of  the  Holie  Ghost,  given       ' 
in  the  dayes  of  the  Apostles,  are  now  ceassed.     Therefor,  I  say, 
we  are  not  so  proude  that  we  dispyse  learning,  neither  yet  so 
malicious  that  we  contemne  the  meanest  gift  that  God  hath 
given  to  any  of  our  brethren. 

If  any  be  that  boast  or  bragge  of  their  knowledge  in  the  To  the  6.* 


29G  ON  PREDESTINATION. 

tongues,  or  of  the  multitude  of  the  bookes  which  they  write,  I 
will  confesse  them  worthie  of  most  sharpe  rebuke.  But  as  for 
suche  as  be  principal  instrumentes  of  Christ  Jesus,  how  much 
they  have  profited  the  Church  of  God,  and  how  little  praise 
or  commendation  they  have  soght  or  do  seke  of  man,  the  day 
when  the  secretes  of  all  heartes  shalbe  reveled,  will  declare, 
and  men,  who  be  most  familiarly  acquainted  with  them,  partly 
can  witnes. 

To  the  7.  As  we  do  uot  envio  the  perfect  knowledge  in  tongues  of  such 

as  you  praise,  so  do  we  unfeinedly  desire  God  so  to  govern 
their  heartes,  if  his  good  pleasure  be,  that  rather  they  studie 
to  edifie  Ohristes  afflicted  Churche,  then  to  accuse,  sclander, 
and  traduce  suche,  as  in  the  vineyard  of  the  Lord  have  labored, 

To  the  8.  and  daily  do  labor  much  more  then  they  do.     That  ye  will  us 

to  turn  from  that  which  ye  call  our  Error,  promising  us  (if  so 
we  will  do)  more  perfection  shortly,  then  ever  we  durst  have 
loked  for :  We  must  be  first  taught,  that  our  doctryne  is  erro- 
neous, and  after,  for  the  assurance  of  our  hope,  we  must  have 
more  then  the  promise  of  men.     Thus  ye  procede. 

The  34th  THE  ADVERSARIE. 

Section. 
The  Second  To  prove  that  they  whiche  be  once  elect  can  never  fall,  they  alledge  this 

Argument.  saying  of  Christ :  "  There  shall  arise  fals  Christes  and  fals  prophetes,  and  shall 

shew  great  miracles  and  wonders ;  in  so  much,  that  if  it  were  possible,  the 

1.  verie  Elect  should  be  deceaved."  Of  this  they  gather,  that  it  is  not  possible 
that  the  Elect  should  be  deceaved,  and  this  conditional!,  "  if  it  were  possible," 
&.C.,  affirmeth  nothing.  But  admitting  it  be  so,  we  must  understand  that  the 
thing  Avhich  is  verie  hard  and  difficile  to  be  done,  is  called  impossible  in  the 

Luk.  18.  Scripture;  as  in  that  place,  "It  is  easier  for  a  camele  to  go  throughe  the  eye 

of  an  nedle,  then  for  the  riche  to  enter  in  to  the  kingdom  of  God."  This  is 
called  impossible,  because  it  is  verie  hard  and  difficile  to  be  done;  yet  be 
there  rich  men  which  inherit  the  kingdom  of  heaven.     "  How  can  you  beleve 

John  5.  (saieth  Christ)  which  receave  honor  one  of  an  other?"  this  semeth  unpossible 

by  Clu-istes  wordes,  yet  many  such  were  converted  to  Christ.  And  the  same 
spirit  of  vaine  glorie  was  amongest  the  elect  apostles  of  Christ,  after  they  had 
continued  a  long  time  with  him;  for  they  contended  who  should  be  superior 

2.  among  themselves.    "  Can  a  woman  forget  the  childe  of  her  wombe,  and  not 
Esai.  40.'  pitie  the  souue  whom  she  hath  born 2"  whiche  thogh  it  seme  unpossible,  for  as 


ON  PREDESTINATION.  297 

much  as  it  is  contrarie  to  nature,  yet  do  women  destroy  and  devore  their  own 
birthes.     "  May  a  man  of  lude  change  his  skinne,  and  the  cate  of  the  moun-    3. 
tane  her  spottes  ?  no  more  may  ye  that  be  exercised  in  evill  do  good ;"  suche  Jere.  13. 
we  be  of  our  selves,  notwithstanding  by  the  power  of  God  we  be  regenerat; 
we  leave  off  from  our  evill  exercises,  and  do  that  which  is  good.     Thus  we 
se  it  is  called  impossible  in  the  Scriptures  which  is  contrarie  to  nature,  which 
excedeth  our  strength,  and  therefor  is  difficile  and  hard  to  be  done.     Even  so 
it  is  impossible,  that  is,  it  is  a  very  hard  thing,  that  the  Elect  which  follow  the  4. 
Lambe  whether  so  ever  he  goeth,  should  be  deceaved;  yet  notwithstanding 
it  may  come  to  passe :  as  Eva  was  the  Elect  of  God,  and  notwithstanding  the 
Apostle  witnesseth  that  she  was  begyled  and  deceaved  by  the  Serpent,  there-  2  Cor.  11. 
for  Marned  Christ  the  elect  Apostles,  saying,  "  Take  hede  that  no  man  deceave  Matt.  24. 
you."     If  Clirist  had  bene  of  your  opinion,  that  the  Elect  could  not  be  de-   5. 
ceaved,  to  what  purpose  should  he  bid  his  chosen  take  hede  lest  any  man 
should  deceave  them  ?      "  Let  no  man  deceave  you,"  saieth  Paule  to  the  2  Thes.  2. 
Thessalonians,  to  whom  he  bare  witnes  that  they  were  worthy  of  the  kingdom 
of  heaven;  yet  was  he  carefull,  lest  they  should  be  deceaved  and  moved  from 
their  good  mynd,  either  by  spirit  or  by  wordes,  or  by  letter  which  should 
seme  to  come  from  him.     And  to  the  Ephesians,  "  Let  no  man  deceave  you  Ephes.  5. 
with  vain  wordes;  for  because  of  suche  thinges  commeth  the  wrath  of  God 
upon  the  children  of  disobedience."     And  likewise  warneth  he  the  Romanes,  6. 
to  marke  and  avoide  such  as  with  swete  and  flattering  wordes  deceaved  the 
heartes  of  the  innocent.     As  the  old  prophete  which  dwelled  in  Bethel  de- 
ceaved the  man  of  God  whiche  came  from  Judah,  and  prophecied  against  the 
alter  wliich  Jeroboam  buylded,  "  I  am  a  prophete  (said   he)  also  as  well  as 
thow,  and  an  angell  spake  unto  me  in  the  name  of  the  Lord,  saying.  Bring  him 
againe  with  thee  into  thine  own  house,  that  he  may  eate  breade  and  drink 
water:  and  he  lied  and  deceaved  the  man  of  God  :"  such  lying  prophetes  be    7. 
now  a  dales,  which  say,  they  be  sent  from  God,  and  call  the  people  to  their 
congregations,  without  which,  they  say,  there  is  no  salvation ;  for  they  con- 
demne  all  others  which  be  not  of  their  sect.     And  when  they  have  allured 
the  people  with  fals  erroneous  doctryne,  they  provoke  them  to  a  careles  liber- 
tyne  life,  apt  to  allure  any  man.     Beware,  friends,  that  ye  go  not  with  them,   8. 
lest,  as  the  man  of  God,  for  his  going  back,  was  killed  of  a  lyon,  so  ye  be 
slayue  by  errors  and  devored  of  the  devil,  which  as  a  roaring  lyon  goeth 
about  seking  whom  he  may  devore.     Of  the  testimonies  above  recited,  it  ap- 
pereth  that  the  Elect  may  be  deceaved;  and  yet.it  is  the  phrase  of  the 
Scripture  to  call  it  impossible  whiche  is  very  hard  and  difficile  to  be  done. 
There  be  also  many  Elect  whiche  fall  away,  not  because  they  are  deceaved,   9. 
but  willingly  and  purposely,  as  Judas  was  not  deceaved,  but  wilfully  refused 
the  grace  of  God.     Also  Achitophel,  being  a  notable  wittie  man,  was  not  de- 
ceaved by  any  mannes  persuasion,  but  wilfully  refused  his  master  David,  and 


298 


ON  PREDESTINATION. 


played  the  traitor.  Balaam  was  not  deceaved,  for  he  knew  well  the  will  and 
the  mynd  of  God.  Salomon  was  not  deceaved,  in  whom  grace  and  witt 
abounded  above  all  others:  and  yet  forsook  he  God.  So  the  Elect,  tliogli 
they  be  not  deceaved,  yet  be  they  at  libertie  and  may  refuse  the  grace  of 
God,  if  they  will.  And  think  you  that  Adam  or  any  other  can  be  saved  by 
God's  ordinance  if  they  wilfully  forsake  it  ?  Can  any  manne  be  saved  by 
CJirist  which  doth  forsake  him?  "They  which  be  once  lightned,  and  have  tasted 
of  the  heavenlie  giftes,  and  are  becom  partakers  of  the  Holie  Ghost,  and  have 
tasted  of  the  good  worde  of  God,  and  of  the  power  of  the  world  to  come,"  I 
can  not  tel  how  they  should  be  deceaved:  yet  may  they  fall  away,  and  cru- 
cifie  the  Sonne  of  God  afresh,  and  make  a  mock  of  him.  Lykewise  they  which 
be  sanctified  by  the  Spirit  of  God,  and  sprinkling  of  bloode  of  the  testament, 
they  may  tredde  the  Sonne  of  God  under  foote. 


To  the  1, 2,  &  3. 


Answer. 

If  it  had  pleased  you  either  diligently  to  have  red  our  writ- 
inges,  either  faithfully  to  have  recited  the  testimonies  which 
we  use  for  confirmation  of  our  doctrine,  ye  should  have  found 
mo,  and  such  as  be  soniwhat  more  plaine  then  any  of  those  that 
ye  take  upon  you  to  confute.  But  praised  be  God  who  giveth 
such  majestie  even  to  those  places  which  ye  yourself  appoint, 
that  when  ye  have  said  all,  yet  doth  the  veritie  remaine  invin- 
cible. 

That  this  conditional!,  "if,"  in  these  wordes,  "  If  it  were  pos- 
sible the  Elect  should  be  drawen  into  eri'or,"  affirmeth  nothing, 
I  am  content,  so  that  the  same  reason  be  a  law  against  you  in  all 
other  places.  But  that  this  word  "  impossible"  shalbe  inter- 
preted in  all  places  of  Scripture  by  this  phrase,  "  a  thing  hard 
to  be  done,"  I  can  not  admitte  without  testimonies  more  evident 
then  yet  ye  have  adduced ;  for  the  most  part  of  those  plainely 
deny  that  interpretation.  For  as  it  is  impossible  for  a  camel 
(or,  cable,  that  is^agreat  rope  of  a  ship),  remaining  in  the  own 
quantitie,  to  go  through  an  nedil's  eye  (remaining  in  the  own 
streitnes),  so  is  it  lyke  impossible  for  a  rich  man,  remaining  in 
his  own  natural  pryde,  covetousnes,  and  corruption,  to  enter  in 
to  the  kingdom  of  God.  And  therefor  when  those  which  heard 
were  offended,  asking,  "  And  who  may  then  attein  to  salvation  ?" 


ON  PREDESTINATION.  299 

Christ  answered,  "•  Thinges  that  be  impossible  before  man^  are 
possible  with  God.""  Marke  well,  that  Christ  called  the  hunii- 
liation  of  the  rich  man  impossible  unto  man,  but  possible  unto 
God.  And  the  same,  I  say,  is  true  of  those  that  seke  glorie 
and  praise  of  men,  for  impossible  it  is  unto  such  abiding  in  the 
corruption  unfeanedly  to  beleve  in  Christ  Jesus.  For  albeit 
the  spirit  of  vaine  glorie  did  now  and  then  burst  out  and  ap- 
pere  amonges  the  disciples,  yet  was  it  alwaies  repressed  and 
corrected  by  the  severe  objurgation  of  their  Master,  and  in  the 
end,  by  the  power  of  the  Holie  Spirit  it  was  removed. 

God  doth  not  aflBrm  that  it  is  impossible  to  a  woman  to  forgett 
the  childe  of  her  bosom,  but  laying  his  perfect  love  against  her 
natural  love  corrupted,  he  saieth,  "  If  she  may,  yet  can  not  I 
forgett  them  that  trust  in  me;"  and  so  he  preferreth  his  love 
towardes  his  children  to  the  love  of  any  creature  whiche  they 
can  beare  towardes  others. 

The  examples  of  the  man  of  Inde,  and  of  the  cat  of  the 
mounteine,  can  in  no  wise  receave  your  interpretation.  For 
the  impossibilitie  of  the  on^  and  of  the  other,  experience  of 
long  continuance  hath  taught  us.  For  we  see,  that  althogh 
the  Moorain  change  the  region  where  he  was  born,  yet  kepeth 
he  his  naturall  blacknes ;  neither  yet  can  any  art  utterly  re- 
move the  spottes  of  that  beast,  which  the  Prophete  in  that 
place  calleth  the  leopard.  How  impossible  it  is  that  they  be 
changed  none  can  be  ignorant,  except  such  as  have  not  sene, 
or  do  not  know  the  beast  nor  her  nature.  And  therefor  upon 
these  two  thinges,  to  nature  impossible,  did  the  Prophete  con- 
clude, that  no  more  could  the  citizens  of  Jerusalem,  being  ex- 
cercised  in  all  iniquitie,  leave  the  same;  and  so  was  it  impos- 
sible,— impossible,  I  say,  to  themselves  and  to  their  own  power. 
For  what  the  Spirit  of  God  worketh  in  the  conversion  of  sin- 
ners, oght  not  to  be  attributed  unto  man''s  power. 

And  thus  I  say,  that  those  thinges  which  the  Holie  Ghost  to  the  4  &  5. 
pronounced  to  be  impossible,  remain  impossible.    And  therefor 
it  is  not  onely  a  hard  and  a  difficile  thing  that  the  Elect  of 


300  ON  PREDESTINATION. 

God,  who  follow  the  Lambe  where  ever  he  goeth,  be  so  de- 
ceaved,  that  finally  they  perishe;  but  also  it  is  impossible,  and 
that  because  the  true  Pastor  conducteth  them,  leadeth  them 
furth  to  the  wholsom  pastures  and  waters  of  life,  illuminateth 
them  by  the  presence  of  His  li^ht,  and,  finally,  doth  sanctifie 
and  confirrae  them  in  his  eternall  veritie  by  the  power  of  his 
Holie  Spirit. 

Upon  those  wordes  of  the  Apostle,  "  I  feare  lest  that  your 
senses  be  corrupted  from  the  simplicitie  which  is  in  Christ;  even 
as  the  serpent  deceaved  Eva,""  ye  labor  to  prove,  that  the  Elect 
shalbe  deceaved,  for  she,  say  you,  was  the  Elect  of  God,  and 
yet  she  was  deceaved.  In  few  wordes  I  answer,  that  because 
she  was  the  Elect  of  God  she  remained  not  in  that  error.  We 
do  not  denie  but  that  the  simple  shepe  do  somtiraes  erre,  and 
go  astray  from  their  pastor;  that  they  heare  to  their  great 
danger  the  owling  of  wolves,  and  do  credit  and  receave  lies  for 
veritie;  yea,  and  further,  that  somtimes  with  knowledge  they 
committe  iniquitie.  But  that  they  are  permitted  in  the  same 
finally,  and  without  redemption  to  perish,  that  we  constantly 
■■  denie,  for  impossible  it  is  that  the  lively  members  shal  lack 
participation  with  the  head.  Imposible  it  is  that  Christes  death 
ishal  lack  his  effect,  which  is  the  life  of  those  that  of  his  Father 
lare  committed  to  his  charge,  of  whom  impossible  it  is  that  any 
shal  perish,  For  the  nombre  of  our  brethren  must  be  com- 
plete; neither  yet  doth  it  hereof  follow,  that  exhortacions  and 
admonitions  be  superfluous  and  vaine,  for  they  are  the  meanes 
which  the  wisdom  of  God  knoweth  to  be  most  necessarie  to 
stirre  up  our  dull  senses,  which  alwaies  be  redie  to  ly  in  a  cer- 
ten  securitie.  And  therefor  the  wordes  of  our  Master  spoken 
to  his  Disciples,  and  the  admonition  of  Paul  to  the  Churches  in 
his  dales,  doth  much  profit,  comfort,  and  confirme  us;  for  by 
the  same  we  are  so  armed  against  offences  and  sclanders  which 
daily  do  chance,  that  albeit  we  see  that  from  amongest  ourselves 
arise  such  as  bring  in  damnable  sectes,  which  lead  many  to  per- 
dition, yet  wc  do  not  therefor  detest  nor  abhore  Christ's  simple 


ON  PREDESTINATION.  301 

veritie;  but  being  provoked  by  that  fall  and  dejection  of  others, 
with  great  solicitude  and  care  we  call  for  the  assistance  of  God's 
Holie  Spirit  on  those  most  miserable  and  most  wicked  daies. 

That  ye  affirme  us  to  be  lyeing  prophetes  not  sent  of  God,  but  To  the  7. 
such  as  runne  of  ourselves,  calling  to  our  Congregation  the 
people,  whom  after  we  provoke  to  a  careles  and  libertine  life, 
we  answer  not  to  you,  but  to  our  God.     Judge  us  (0  Lord)  in        ; 
this  cause  according  to  our  innocencie,  and  according  to  the        . 
puretie  which  thy  Spirit  hath  XQjanfid_in_our^heartes ;  destroy 
all  lyeing  lippes,  and  confound  thou  those  that  of  malice  trou- 
ble thy  afflicted  flock. 

Let  your  friendes,  enemies  to  God's  eternall  trueth,  proude  To  the  s. 
boasters  of  their  own  justice,  and  suppressors  to  their  power  of 
Christes  glorie,  give  eare,  if  they  list,  to  your  admonition,  ab- 
senting themselves  from  all  well  reformed  Congregations.  We 
will  not  cease  to  exhort  all  the  faithfull  to  frequent  and  hant  f 
the  places  wher  Christes  Evangll  is  truely  and  openly  preached, 
his  holie  Sacramentes  rightly  ministered  according  to  his  own 
ordinance  and  institution,  and  also  where  disciplyne  is  put  in 
practise  according  to  that  ordre  which  he  himself  hath  com- 
manded. Neither  yet  will  we  cease  to  affirme,  that  your  privie 
assemblies,  and  all  those  that  in  dispyte  of  Christes  blessed 
ordinance  do  frequent  the  same,  are  accursed  of  God. 

We  do  not  deny  but  that  Judas,  Achitophell,  Balaam,  and  Tothe9. 
many  mo,  willingly  and  of  determined  purpose,  did  wickedly 
and  most  unthankfully  offend;  but  what  is  this  to  your  mater? 
It  resteth  alwaies  to  be  proved,  that  they  were  Elected  in  Christ 
Jesus  by  the  eternal  counsel  of  God.  Your  foolish  question.  To  the  10. 
demanding,  If  Adam,  or  any  other  man,  can  be  saved  by  Christ 
which  doth  forsaik  him?  I  have  before  answered,  plaineiy  prov- 
ing that  the  Elect  children  can  not  finally  forsaik  and  contemne  The  Elect  of  God 

«  •  can  not  forsake 

the  ordmance  of  their  Father.     Neither  yet  can  the  membres  chrhte. 
refuse  the  life  whiche  they  receave  from  their  head  ;  and  that 
because  the  Spirit  of  God  drawing  them  to  Christ,  maketh 
them  to  fele  their  necessitie  which  they  have  of  him.     And 


302  ON  PREDESTINATION. 

therefor  with  all  thankfulnes  and  joy  do  they  receave  him  who 
is  made  to  us  from  God,  wisdom,  justice,  satisfaction,  redemp- 
tion, and  life.  To  me  it  appereth  a  very  foolish  question,  if 
any  should  demand  if  a  man  perfect  in  witt,  memorie,  and  rea- 
son, feling  himself  so  pressed  with  honger  or  thirst,  that  of 
necessitie  he  must  perish  except  nature  were  supported,  to  ask 
(I  say)  if  such  a  man  willingly  and  obstinatly  wold  refuse  whol- 
som  meat  and  drink,  appereth  foolish  and  vaine,  and  such  is 
your  question.  For  the  Elect  children  do  fele  their  own  mise- 
rie,  honger,  thirst,  and  povertie,  yea,  they  labor  under  the 
burden  of  their  sinnes,  which  they  hate,  of  the  which  they  wold 
be  releved ;  and  therefor  they  can  not  refuse  the  justice,  life, 
and  assured  redemption  which  is  offered  to  them  in  Christ 
Jesus.     To  whom  be  all  praise,  glorie,  and  honor  for  ever. 

The  place  of  the  Apostle  I  have  before  answered,  and  therfor 
I  shortlie  come  to  that  which  ye  call : — 

The  35th  ThE  AdVERSARIE. 

Seotiuk. 

The  Third  Error  of  the  Garbles  by  Necessitie. 

God  hath  two  maner  of  wills,  one  reveled  will,  and  a  secret  will,  which  is 
onely  knowen  to  Himself.  By  God's  reveled  will,  men  should  not  come  to 
nought ;  but  they  which  perish,  do  perishe  by  his  secrete  will,  in  respect  of 
God's  comraandement.  It  was  not  God's  will  that  Adam  should  sinne,  but  ia 
respect  of  God's  secrete  will,  God  wold  Adam  to  fall. 

Answer. 

How  maliciously  ye  perverte  our  wordes,  and  how  impudently 
ye  forge  upon  us  a  form  of  doctryne  which  did  never  enter  into 
our  thoughtes,  shall  appere,  God  willing,  by  answering  to  that 
which  ye  call  the  Confutacion  of  our  Third  Error,  which  thus 
beginneth : 


The  36th 
Section. 


The  Adversarie. 

1.  The  authors  of  this  wicked  opinion,  when  they  could  not  sufficiently  con- 
firme  their  Errors  by  the  auctoritie  of  God's  Word,  they  invented  a  new  shift 

2.  to  approve  it  by  God's  secrete  will.    For,  say  they,  thogh  God,  by  his  reveled 


ON  PREDESTINATION.  303 

vill,  will  all  men  to  be  saved,  yet,  by  his  secrete  will,  he  willeth  many  to  be 
damned.     By  his  reveled  will,  he  will  no  wickednes,  but  by  his  secrete  will,    3. 
he  will  Pharao  to  be  hard  hearted,  Semei  to  curs  David,  the  Patriarkes  to 
Bell  their  brother  Joseph,  &c.     By  his  reveled  will,  he  wold  not  that  Adam    4. 
should  fall,  but  by  his  secret  will,  he  willeth  Adam  to  fall.     I  marvel  much 
where  ye  have  founde  out  this  maner  of  doctrine,  for  neither  IMoses  and  the 
Proplietes,  neither  Christ  and  his  Apostles,  use  any  such  maner  of  doctrine. 
Further,  what  profit  do  ye  to  the  people  with  this  doctrine  ?  Sure  I  am  that 
you  cause  many  to  conceave  an  evill  opinion  of  God  hereby.     But  now,  for-    5. 
asmuch  as  the  secrete  will  of  God  is  knowen  to  none  but  to  himself  alone, 
who  hath  reveled  it  to  you  ?  How  can  ye  say  this  is  God's  secrete  will  ?   If  it 
was  God's  secrete  will  that  Adam  should  fall,  and  you  knew  it,  then  it  is 
both  secrete  and  unsecrete,  both  reveled  and  unreveled,  both  knowen  and  un- 
knowen.     What  greate  absurditie  is  this  !     Can  a  man  call  that  which  he 
knoweth  unknown,  or  that  which  is  secrete  reveled?  so  may  a  man  say,  hear- 
ing is  not  hearing,  light  is  no  light.     By  this  strange  doctrine  you  wolde  be 
counted  wise,  but  you  are  so  much  from  the  right  way,  that  you  are  become 
foolishe.     You  can  not  content  yourself  with  such  thinges  as  it  hath  pleased    6. 
God  to  revele  in  his  Word  for  our  comfort,  but  will  nodes  knowe  God's  secret 
will.    "Search  not  (saith  Sirach)  out  the  ground  of  things  as  are  too  mightie  Eccle. 3. 
for  thee,  but  looke  what  God  hath  commanded  thee ;  and  looke  upon  that  0,  that  you  could 
always,  and  be  not  curious  in  many  of  his  workes,  for  it  is  not  nedefuU  for  aiwayes ! 
thee  to  see  with  thine  eyes  thinges  that  are  secret :  the  medling  with  such 
thinges  hath  beguyled  many  a  man,  and  entangled  their  witts  in  vanitie."   And 
in  the  Proverbes :   "  Lyke  as  it  is  not  good  to  eate  too  much  honie ;  even  so  Provcr.  25. 
he  that  will  searche  out  highe  thinges,  it  shalbe  too  heavie  for  him."     "  Wo  Esaie.  5. 
be  unto  them  (saith  the  Lord)  that  are  wyse  in  their  own  sight,  and  think 
themselves  to  have  understanding ;"  for  he  that  presumeth  to  know  the  secret 
will  of  God,  and  thereby  will  confirme  liis  error,  he  can  not  be  reformed  by 
God's  reveled  will,  which  is  the  Worde.     "  Be  not  wise  (saith  Paul)  in  your  itom.  12. 
own  opinions."     And  the  Holie  Ghost:  "Be  not  wise  in  your  own  conceat,  Piov.  3, 
but  feare  the  Lord  and  depart  from  evill ;  so  shall  thy  navel  be  whole,  and  thy 
bones  strong."     And  Job  :  "  It  is  not  we  that  fynde  out  the  Almightie,  for  Job  37. 
in  power,  equitie,  and  righteousnes  he  is  higher  then  can  be  expressed :  Let 
men  therefor  feare  him,  for  there  shall  no  man  see  him  that  is  wise  in  his 
own  conceat."   We  must  not  seke  out  the  secretes  of  God,  for  we  shall  not  pre-    7. 
vaile,  but  bring  ourselves  to  confusion.     If  we  go  about  to  establishe  our  opi- 
nions by  God's  secret  will,  we  must  nedes  fall  in  horrible  darcknes  and  errors. 
For  who  can  know  what  the  will  of  God  is  ?  we  must  submitt  ourselves  with  8. 
all  humilitie  to  the  Word,  and  there  with  great  reverence  search  out  such 
things  as  are  written  for  our  comfort  and  edification,  which  we  can  not  duelie 
understand  without  the  Spirite  of  God  to  teache  us ;  as  it  is  written,  "  Oh,  Sap.  9. 


304  ON  PREDESTINATION. 

Lord,  who  can  have  knowledgs  of  thy  understanding  and  meaning,  except 
thow  give  him  wisdom,  and  send  thy  Holy  Ghost  from  above  ?"  But  if  we 
prepare  ourselves  with  reverence  to  read  the  Word  of  God,  to  the  intent  to 
understand  it  to  our  consolation,  and  with  humilitie  submit  ourselves  to  do  it, 
God  will  open  to  us  so  much  as  is  either  necessarie  or  profitable  for  us. 

Answer. 

To  the  1. 2. 3, 4.  What  Confirmation  our  doctrine  hath  by  the  invincible  and 
most  evident  testimonies  of  God's  holie  Scriptures,  I  will  not 
now  dispute,  onely  I  must  compleine,  that  maliciously  and  most 
impudently  ye  wrest  our  wordes  and  pervert  our  myndes.  And 
for  the  probation  thereof,  I  say,  that  ye  are  never  able  to  shew 
in  any  of  our  writings  the  wordes  and  sentences  which  in  this 
place  ye  affirme  us  to  say.  Ye  be  never  able  (I  say)  to  prove 
that  we  have  written  or  taught:  That  God  by  his  reveled  will, 
will  all  men  to  be  saved,  and  yet  by  his  secrete  will,  he  willeth 
many  to  be  damned :  That  by  his  reveled  will,  he  willeth  no 
wickednes,  but  b}  his  secret  will,  he  will  Pharao  to  be  hard 
hearted,  Semei  tc  curse  David,  the  Patriarkes  to  sell  their 
brother  Joseph :  TLat  by  his  reveled  will,  he  wolde  not  that 
Adam  shoulde  fall,  but  by  his  secret  will,  he  willeth  Adam  to 
fall. 

These  Propositions,  I  say,  you  be  never  able  to  shew  in  our 
wri tinges,  neither  yet  to  prove  that  our  doctrine  did  or  doth  tend 
to  that  end.  For  we  constantly  affirme.  That  God  reveled  unto 
us  his  most  holie  and  most  just  will  in  his  plaine  and  holie  Scrip- 
tures, which  do  assure  us  that  a  separation  shalbe  made  be- 
twixt the  goats  and  the  lambes,  that  the  one  shal  receave  the 
kingdom  prepared  unto  them  before  all  beginning,  and  that  the 
other  shalbe  adjudged  to  the  fyre  which  never  shalbe  quenched: 
That  God  stirred  and  raised  up  Pharao,  that  his  power  might 
be  declared  in  him  :  That  these  wordes  God  plainely  spoke  to 

Exod.  7.  Moises ;   "  I  know  that  Pharao  shal  not  permitte  the  people  to 

depart,  therefore  have  I  hardened  his  heart,  that  I  may  multi- 
plie  my  wonders  upon  him :"  That  David  did  represse  the  furie 
of  Abisai,  and  of  his  scrvantcs  who  wolde  have  killed  Semei, 


ON  PREDESTINATION.  305 

saying,  "Suffer  him  to  curse,  for  the  Lord  hath  commanded  2 King i. 6. 
him.     The  Lord  perchance  shal  behold  my  affliction,  and  shal 
reward  me  with  good  for  his  cursing  this  day  : ''  That  Joseph 
said  to  his  bretheren,  "  Be  you  not  moved  with  sorow  that  ye  Gene.  45. 
have  sold  me;  for  the  Lord  hath  sent  me  for  conservation  of  a 
great  multitude :    it  is  not  therefore  you  that  have  sent  me 
hither,  but  God;  who  hath  made  me  father  to  Pharao,  and  lord 
over  his  whole  house.*"     None  of  all  these,  I  say,  do  we  cast 
upon  God's  secrete  will,  as  ye  falsly  accuse  us ;  but  we  do  con- 
stantly affirme,  that  His  will  is  so  plainely  reveled  in  these 
maters,  that  such  as  shall  denie  any  of  them  to  have  bene  God's  '         jf 
will,  can  not  escape  abnegation  of  his  eternall  veritie.     And  :J 

further,  we  say.  That  the  fail  of  man  is  plainely  reveled  unto  us,  T - 

not  onely  by  experience,  but  even  by  that  same  law  which  was 
imposed  on  him  shortly  after  his  creation;  the  transgression  . 
whereof  made  Adam  and  all  his  posteritie  criminall  and  giltie 
to  God's  justice,  and  that  neither  against  God's  will  reveled, 
neither  yet  against  his  secrete  will ;  for  by  his  will  reveled  can 
no  man  further  conclude  but  this,  that  in  what  day  soever  Adam 
should  eate  of  the  frute  forbidden,  that  he  should  die  the  death. 
But  Adam,  against  God's  commandement,  did  eat,  and  therefor 
did  he  justly  underly  the  sentence  of  death.  And  thus  do  we 
referre  to  God's  will  manifestly  reveled,  whatsoever  ye  imagin 
that  we  ascribe  to  his  secret  will.  Neither  yet  nede  you  to 
marvell,  if  ye  list  to  take  such  paines  as  to  read  our  writinges, 
where  that  we  finde  the  doctryne  that  we  teach  (your  surmised 
lie  we  cast  upon  yourselves),  seing  that  Moises,  the  Prophetes, 
Christ  Jesus,  and  his  Apostles,  in  all  writings  do  affirme  the 
same. 

But  yet,  lest  that  ye  should  think  that  we  attribute  nothing  Tothe'j. 
to  God's  secret  will,  I  will  in  few  wordes  confesse  what  we 
teach,  maintein,  and  beleve  in  that  case.    And  that  the  rather, 
because  you  gather  a  greate  absurditie,  not  of  our  doctryne, 
but  of  that  which  ye  falsely  imput  upon  us,  in   this  maner : 

"  Forasmuch  (you  say)  as  the  secrete  will  of  God  is  knowen  to 
VOL.  V.  U 


306 


ON  PREDESTINATION. 


Bphes.  3. 


none  but  to  himself  alone,  who  hath  reveled  it  to  you  ?  How 
can  you  say  this  is  God's  secret  will  ?  If  it  was  God's  secret 
will  that  Adam  should  fall,  and  you  knew  it,  then  it  is  both 
secret  and  unsecret,  both  reveled  and  unreveled,  both  knowen 
and  unknown.     What  great  absurditie  is  this?"" 

To  the  which  I  answere,  according  to  your  impudent  foolish- 
nes,  that  because  you  fight  with  your  owne  shadowe,  these  your 
dartes  do  hurt  us  nothing;  for  we  do  not  affirme  that  we  do 
knowe  the  fall  of  man  by  God's  secret  will,  but  by  his  will  ma- 
nifestly reveled  unto  us  by  his  holie  Scriptures.  Or  more 
plainly  to  answer  your  reasons,  which  you  think  invincible,  we 
say,  that  that  will  which  was  secret  in  God  before  all  time,  was 
reveled  to  man  in  time  by  his  owne  Word,  and  that  from  time 
to-time  the  sanie_  became  more  manifest,  as  Sainct  Paul  wit- 
nesseth  in  these  wordes :  "  To  me,  the  least  of  all  saintes,  is 
given  this  favor  (or  grace),  that  I  should  preach  amongest  the 
Gentiles  the  unsearchable  riches  of  Ohriste:  That  I  should 
bring  forth  to  light  before  all  men,  what  is  the  communion  of 
the  mysterie  which  was  hid  from  all  ages  in  God,  who  hath 
made  all  things  by  Christ  Jesus:  that  the  manifest  wisdome  of 
God  may  nowe  be  notified  to  principates  and  powers  in  heaven- 
lie  things  by  the  church,  according  to  the  fore  appointment  of 
the  ages  which  he  had  made  in  Christ  Jesus  our  Lorde."  So 
that  we  are  now  bold  to  say,  that  albeit  no  creature  did  knowe 
before  all  time  what  order  God  should  kepe  in  the  creation  and 
disposition  of  all  thinges  in  time;  yet  may  we  nowe,  I  say,  be 
bolde  to  affirme,  that  the  secrete  was  hidd  in  the  eternall  coun- 
sell  of  God.  That  first  he  wold  create  the  heaven,  the  earth, 
the  masse  being  rude,  having  darknes  upon  the  great  depthe, 
thereafter  that  he  wold  make  light,  putting  division  betwene 
the  light  and  the  darknes,  and  so  forth,  as  Moises  hath  de- 
clared the  order  observed  in  the  cl-eation.  And  as  those 
things  were  sometime  secret,  but  now  are  manifest,  reveled,  and 
knowen,  so  likewise  was  the  falle  of  man,  and  the  redemption 
which  commeth  by  Christ  Jesus,  somtime  secrete  in  the  eternall 


ON  PREDESTINATION.  307 

coiinscll  of  God,  but  nowe  is  most  manifestly  preached  and  de- 
clared by  Christ  Jesus,  and  by  his  holie  Apostles.  For  nowe 
we  know  that  God  so  loved  the  world,  that  his  onelie  beloved 
Sonne  hath  he  given,  that  so  many  as  do  beleve  in  him  shall 
have  the  life  everlasting.  Which  life  was  even  before  all  times 
in  Christ  Jesus,  even  as  we  were  elected  in  him  before  the 
foundations  of  the  world  were  laid.  And  therefor  I  doubt  not 
to  affirme,  but  that  the  fall  of  man  and  the  remedie  for  the 
same,  was  not  onelie  foresene  but  also  before  determined,  and 
the  frute  which  of  the  same  should  ensue,  concluded,  and  ap- 
pointed in  God"'s  eternall  counsell  before  that  ever  Adam  was 
created. 

The  reason  and  probation  hereof  we  have  before  declared  to 
be  the  issue  of  all  things,  as  we  are  taught  by  God's  manifest 
Word,  yea,  by  most  evident  experience.     For  who  nedeth  nowe 
to  doubt,  that  it  was  God's  eternall  counsell  that  man  should 
fall  from  that  perfecte  image  in  which  he  was  created,  and  so 
become  subject  to  the  death;  to  the  end  that  the  faithful!  might 
receave  perfection,  justice,  and  life  in  Christ  Jesus  alone,  seing 
that  Scripture  so  manifestly  affirmeth  that  "  we  were  elected  in 
Christ  Jesus  before  the  foundations  of  the  worlde  were  laid  :" 
That  God  hath  wrapped  all  nations  in  disobedience  that  he  Rom.  ii. 
might  have  mercie  upon  all ;  upon  all,  I  say,  which  refuse  not 
the  remedie  from  all  beginning  prepared,  which  is  Christ  Jesus, 
as  the  Apostle  witnesseth,  saying,  "  In  him,  and  by  him,  are  all  coio.  i. 
things  created :  and  he  is  before  all  things,  and  all  things  con- 
sist or  abide  by  him.     And  he  is  the  head  of  the  bodie  of  the 
Churche  :  who  is  the  beginning,  the  first-begotten  of  the  dead;         ; 
that  in  all  things  he  may  hold  the  pre-eminence.     For  it  hath        / 
pleased  the  Father  that  all  fulncs  should  dwell  in  him,  and  to 
reconcile  by  him  all  things  to  himself"?     This  counsell,  I  say, 
was  not  temporal,  as  taken  and  devised  after  the  fall  of  man; 
but  it  was  eternall,  as  the  same  Apostle  witnesseth  in  these 
words:   "God  hath  called  us  by  an  holie  vocation,  not  accord-  2Tim.i. 
ing  to  our  works,  but  according  to  his  purpose  and  grace,  which 


308  ON  PREDESTINATION. 

was  given  to  us  by  Jesus  Christ  before  eternall  times ;  but  is 
now  made  manifest  by  the  appering  of  our  Saviour  Jesus  Christ. ' 
But  mark  well,  that  the  Apostle  saith  that  grace  was  given  to 
the  faithfull  by  Christ  Jesus  from  the  eternitie  of  times,  which 

Tit.  1.  thus  to  Titus  he  doth  confirme,  saying,  "  Paul,  the  servant  of 

God,  and  an  Apostle  of  Jesus  Christ,  according  to  the  faith  of 
God's  elect,  and  the  knowledge  of  the  veritie  which  is  accord- 
ing to  godlines ;  in  the  hope  of  eternall  life,  which  he  hath  pro- 
mised, which  is  God  that  can  not  lie,  before  the  world  began ; 
and  hath  opened  his  worde  at  the  tyme  appointed  through 
preaching,"  &"c.     And  the  same  saieth  Peter,  speaking  of  our 

1  Pet.  1.  '  redemption  by  Christes  pretious  blood,  "  who  certeinly  was  pre- 

ordinate  (sayeth  he)  before  that  the  world  was  made,  but  was 
\  manifested  in  the  last  times." 

I  Having  these,  I  say,  most  evident  Scriptures  to  assure  our 
/conscience  that  redemption,  remission  of  our  sinnes,  grace,  and 
reconciliation,  were  appointed  for  us,  yea,  and  were  given  unto 
us  before  all  times,  what  nede  we  to  doubt  what  was  the  coun- 
sell  of  God  in  man's  creation,  or  what  was  his  secret  will  in 
giving  to  him  the  comraandement  of  not  eating  the  frute  ?  and 
therefor  you  do  not  onely  folishly,  but  also  injuriously,  in  thus 
railing  upon  us  :  "  What  strange  and  monsterous  doctrine  is 
this  ?  to  say  things  be  secrete  and  unsecret,  knowen  and  un- 
knowen,  reveled  and  unreveled ;  as  man  should  say  hearing  is 
not  hearing,  and  light  is  not  light."  No  such  absurditie  can 
justly  be  gathered  upon  our  doctrine,  for  simply  we  say,  that 
things  somtimes  kepte  secrete  in  the  counsell  of  God,  and  un- 
knowen  to  the  sonnes  of  men,  were  after  disclosed  and  made 
manifest  to  the  world,  in  so  much,  that  light  expelled  darknes 
from  the  heartes  of  the  sonnes  of  light,  and  knowledge  i-emoved 
ignorance  from  those  that  were  appointed  to  life.  If  these 
things  do  not  satisfie  you,  yet  my  good  hope  is,  that  the  godlie 
Reader  shall  perceave  that  most  unjustly  you  accuse  us,  as  if  in 
our  doctrine  were  plaine  contradiction. 

And  yet  as  touching  the  secrete  will  of  God,  we,  moreover. 


ON  PREDESTINATION. 


309 


affirme   that  our  eternal   Election   in    Christ  Jesus,  our  tera- 
porall  falling  in  Adam,  our  restitution  to  life  by  the  promise 
made,  are  not  secret,  but  manifestly  reveled.     But  why  that  so 
it  pleased  His  infinite  wisdome  and  goodnes  to  dispose  and  be- 
fore ordeine  the  mysterie  of  our  salvation;  that  first  we  should 
beare  the  image  of  the  oarthlie  and  carnall  Adam,  before  that       / 
we  should  beare  the  image  of  the  heavenlie  and  spirituall ;  that 
first  we  should  be  all  wrapped  in  sinne,  and  by  reason  thereof  in 
miserie  and  death,  before  that  we  should  be  perfecte,  just,  and 
come  to  felicitie  and  life  everlasting ;  and  finally,  why  that  it      / 
pleased  his  Majestic  to  choose  some,  and  of  this  same  masse  to      ■ 
rejecte  others;  we  say,  is  not  reveled,  neither  yet  shalbe,  before 
tlvQ,t  Christ  Jesus  appere  in  his  glorie,  when  the  bookes  shalbe       ''^.■'■■'^ 
opened,  and  all  secretes  shalbe  disclosed. 

To  speake  the  mater  so  simply  as  I  can,  that  ye  have  no 
occasion  to  complein  of  obscuritie,  I  say,  that  God's  will  in  these 
subsequentes,  and  in  many  others  his  wonderous  workes,  is  se- 
cret. First,  Why  did  not  God  more  sodenly  creat  the  world  ? 
Why  gave  he  to  Adam  no  greater  strength  ?  Why  did  he  per- 
mitt  him  to  falle  I  Why  did  he  not  provide  raannes  redemption 
by  some  other  meanes,  then  by  the  cruell  and  ignominious  death 
of  his  own  Sonnel  Why  did  he  choose  the  seede  of  Abraham 
to  be  his  people,  refusing  and  rejecting,  as  it  were,  the  rest  of 
the  world  2  And  finally,  why  that  God  wold  that  his  dear  Sonne 
should  die  in  Jerusalem,  called  his  owne  city  by  reason  of  the 
Temple  and  Sacrifices  appointed  ?  Why,  I  say,  that  God  by  the 
figures  of  the  Law,  and  by  his  Prophetes,  had  before  spoken, 
that  the  Messias  should  suffer  in  that  citie,  and  that  the 
builders,  who  then  onely  in  earth e  were  reputed  and  knowen 
to  be  the  Church  of  God,  should  reject  and  refuse  the  chief 
corner  stone,  Christ  Jesus  ? 

In  these  and  others,  the  wonderous  workes  of  God,  (which  xk  the  6,7, 8. 
so  far  excede  the  reach  of  our  understanding,  that  more  able  L  ^  /^ 
they  are  to  quenche  and  swallow  up  all  light  which  remaineth  \\j 
in  us,  then  is  the  great  depth  of  the  sea  to  devoure  our  frayle  /       y^ 


310  ON  PREDESTINATION. 

bodies,)  do  we  hold  the  secrete  will  of  God  for  a  rule  of  all 
equitie,  perfection,  and  sufficiencie:  teaching  and  affirming,  that 
if  any  man,  of  vane  curiositie,  or  of  devilish  pride,  presume  to 
define  or  determine  upon  these  or  others  His  inscrutable  secretes, 
the  causes  whereof  (other  then  his  secret  but  most  just  will)  is 
not,  neither  shalbe  reveled  till  the  full  glory  of  the  sonnes  of 
God  be  manyfested;  when  the  wisdome,  goodnes,  justice,  and 
mercie  of  God  shall  so  evidently  appere,  to  the  full  contentation 
of  his  Electa,  and  to  the  most  just  convicting  of  the  consciences 
of  the  very  Reprobate,  to  whome  shall  be  left  no  place  of  ex- 
cuse; but  in  their  owne  consciences  they  shall  receave  the  just 
sentence  of  their  most  just  condemnation;  and  so  shall  they  in 
tormentes  glorifie  the  most  just  and  most  severe  judgement  of 
God,  and  his  unspeakable  hatred  against  sinne  conceaved.  We 
teach  and  affirme,  I  say,  that  if  any  man  in  this  life  travale  to 
searche  out  other  causes  of  these  foresaid  works  of  God,  then 
his  secrete  will,  that  the  same  man  headlongs  casteth  himselfe 
into  horrible  confusion,  which  he  cannot  eskape  without  spedie 
repentance.  And  against  such  men  are  all  the  Scriptures  by  you 
alledged,  spoken,  and  written,  and  not  against  us;  who,  as  we  af- 
firme nothing  which  God's  Worde  doeth  not  plainely  teache  us, 
so  do  we  cease  curiously  to  inquire  any  cause  of  his  workes,  other 
then  it  hath  pleased  his  godlie  wisedomeand  mercie  to  reveleunto 
us  by  his  Holio  Spirit,  plainely  speaking  in  his  holie  Scriptures. 
And  therefor  to  you  it  shalbe  most  profitable  to  trye  and  examine 
this  mater  with  greater  indifferencie  then  hitherto  you  have 
done;  and  to  ponder  and  wey  whether  it  be  ye  or  we  that  be 
Horn.  12.  wise  in  our  owne  conceate,  sight,  or  opinion  ;  or  that  go  about 

jo'oST.  to  finde  out  the  Almightie,  that  is,  to  subjecte  his  Majestic  and 

wisdome  to  the  judgement  of  our  corrupt  reason.  You  (I  say) 
who  upon  his  words  plainely  spoken  by  the  Holie  Ghost,  and 
upon  his  works,  which  he  neither  feareth  nor  eshameth  to  attri- 
bute and  claime  to  himself,  dare  make  these  blasphemous  con- 
The  sayings  of     clusious :  "  Tlicn  is  lie  more  cruel  then  a  wolfe;  then  is  he  a 

Castalio  apaiust 

John  Calvin.       dissemblcF;  then  beareth  he  honey  in  his  mouth  and  gaule  in 


ON  PREDESTINATION.  311 

his  breast;  then  is  ho  author  of  sinne;  and  he  himself  then  is 
unjust  and  contrarious  to  himself."  Or  we  that  comming  but 
onely  to  the  sight  of  God's  incomprehensible  judgements,  with 
all  ti'embling  and  reverence  fall  down  before  his  Majestie,  and 
with  the  Apostle  do  crye,  "  0  the  deepnes  of  the  riches,  and  wis-  Kjop.  n. 
dome,  and  knowledge  of  God!  howe  inscrutable  are  his  judge- 
ments, and  unsearchable  are  his  waies  !  Who  hath  knowen  the 
minde  of  the  Lord  ?  or  who  hath  bene  of  his  counsell  ?  or  who 
hath  given  unto  him  first,  that  he  should  recompence  him?  For 
of  him,  and  by  him,  and  in  him,  are  all  things :  To  Him  be 
glorie  for  ever.  Amen.""  Be  you  yourselves  judges,  I  say, 
whether  you  or  we  do  search  out  thinges  that  be  above  the 
reache  of  our  capacities,  and  by  that  meanes  studie  to  bring 
God  as  it  were  in  bondage  to  our  reasons.  But  now  that  which 
foloweth  in  these  wordes  : —      j  -i  ,(1, 

./  ■■■'  '■-' 

The  Adversarie.  the  37™ 

Section. 
"Thy  worde  (sayetli  David)  is  a  lanterne  to  my  fete  and  a  light  unto  my   l. 
steppes.     When  thy  worde  goeth  forth,   it  glveth  light  and  understanding  Psalm  119. 
even  unto  babes  :    All  the  wordes  of  the  Lord  are  pure  and  cleane;  it  is  a 
shielde  to  them  that  put  their  trust  in  it."    And  the  Prophet  Esaya:  "  If  any 
man  lacke  light,  let  him  looke  upon  the  lawe  and  the  testimonie."     We  must 
not  leave  the  word  and  seke  to  establish  our  phantasies,  either  by  reason  or 
God's  secret  will.     For  we  are  commanded  that  we  turne  not  from  the  word, 
neither  to  the  right  hand  nor  to  the  left,  that  thou  maiest,  sayeth  the  Holye 
Ghost,  "  have  understanding  in  all  that  thou  takest  in  hand."     This  is  suffi-    2. 
cient  for  us,  and  this  we  oght  for  to  do.     But  we  knowe,  say  you,  even  by  prov.  30. 
the  worde,  that  God  hath  a  secret  will,  whereby  he  worketh  all  that  pleaseth  Esa.  8. 
him  verie  well.     And  can  you  prove  thereby  that  God  hath  two  willes?   God    3. 
liath  reveled  so  much  of  his  will  as  is  profitable  for  us  to  xis  to  knowe;  the 
rest,  which  is  neither  necessarie  nor  mete  for  us  to  know,  he  hath  not  reveled. 
Is  it  therefore  an  other  will,  or  is  that  which  is  not  reveled  contrarie  to  that    4. 
which  is  reveled  ?    Then  shall  there  be  contrarietie  in  God,  which  is  fals.     If  5. 
God,  in  respect  of  his  reveled  will,  wold  not  that  Adam  should  fall,  but  in  re- 
spect of  liis  secret  will,  he  wold  Adam  should  fall;  then  did  God  will  two  con-  Rom.  12. 
tiarios,  which  is  impossible.     Was  there  ever  any  such  monsterous  doctrine 
taught?     God  abhorreth  a  double  heart,  which  speaketh  one  thing  and  think-  Job 37. 
eth  another;  and  yet,  abhorre  you  not  to  charge  God  with   that  which  he 
cannot  abide  in  his  creatures,  that  is,  that  He  should  speak  one  thing,  as  that 


To  the  1. 


312  ON  PREDESTINATION. 

Adam  should  not  have  fallen,  and  think  and  will  the  contrarie,  that  Adam 
should  have  fallen. 

Answer. 

The  will  of  God,  plainely  reveled  in  his  holie  Scriptures,  we 
do  not  onely  followe  as  a  bright  lanterne  shining  before  us,  for 
the  directing  of  our  pathes,  walking  in  the  darknes  of  this  mor- 
talitie,  but  also  we  affirme  it  to  be  of  such  sufficiencie,  that  if 
an  Angell  from  the  heaven,  with  wonders,  signes,  and  miracles, 
wolde  declare  to  us  a  will  repugning  to  that  which  is  alredie 
reveled,  persuading  us  upon  that  to  ground  our  faith,  or  by 
that  to  rule  the  actions  of  our  lives,  we  wold  hold  him  accursed, 
and  in  no  wise  to  be  heard.  And  therefore,  yet  once  againe, 
I  can  not  cease  to  exhort  you,  if  by  late  revelations  ye  (I  mean 
some  of  your  faction)  hath  receaved  any  newe  knowledge  of 
God's  will,  by  the  which  you  persuade  others,  that  man  in  this 
life  shalbe  pure  and  clean,  without  sinne;  that  God  shall  ex- 
pell  it,  not  onely  in  the  resurrection,  but  even  while  we  walk 
compassed  with  this  corruptible  flesh,  even  as  the  bright  sunne 
chaseth  away  the  dark  cloudes ;  that  the  children  of  God  shal 
so  beare  dominion  over  the  wicked  in  this  earth,  that  all  the 
proud  tyrannes  and  oppressors  shall  become  slaves  to  the  god- 
lie  ;  and  that  shalbe  their  hell  and  punishment,  as  the  earthlie 
reigning  of  the  others  shalbe  their  heaven  and  joye  promised. 

Examine,  I  say,  yourselves  if  that  any  of  you  be  infected  with 
these  and  others  mo  grosse  and  foolish   fantasies,  which  by 
To  the  2,  God's  revclcd  will  you  be  never  able  to  prove.     But  as  for  us, 

we  have  proved,  and  offbr  to  prove  at  all  times,  by  the  reveled 
will  of  God,  whatsoever  we  teach,  affirme,  or  beleve  of  God's 
eternal  election,  or  of  his  most  just  repi'obation.  For  we  con- 
\  fesse  even  the  self  same  thing  which  you  alledge  us  to  say, 
which  is,  that  by  the  Word  of  God  we  knowe  that  God  hath  a 
secret  will  whereby  he  worketh  all  that  pleaseth  him  in  heaven 
and  in  earth;  and  that  also  he  hath  reveled  unto  us  so  much 
as  is  profitable  for  us  to  know,  either  yet  necessarie  for  our 


ON  PREDESTINATION. 


313 


salvation.     For  the  which  we  praise  His  eternal  goodnes  and 
infinit  wisdom;  and  do  affirme  further  (as  before  we  have  said), 
that  such  as  stand  not  content  with  that  which  is  reveled,  but     I 
arrogantly  list  to  mount  up  to  search   the  secretes   of  God's  hi  'J  '^  ] 

counsel,  shalbe  beaten  downe  againe  by  the  brightnes  of  his 
glorie  to  eternal  confusion,  in  a  just  recompence  of  their  pre-  | 
sumpteous  boldnes.  And  thus  much  with  you  we  will  willingly 
confesse;  but  where  upon  certen  questions  you  make  such  con- 
clusions as  pleaseth  you,  we  cannot  but  accuse  in  you  that  un- 
reverent,  yea,  devilish  boldenes  and  pride,  which  in  all  men  we 
condemne.     But  let  us  heare  your  own  wordes : — 

"  Can  you  prove  thereby  that  God  hath  two  willes?  or  is  that 
which  is  not  reveled  contrarie  to  that  which  is  reveled  1  then 
shoulde  there  be  contrarietie  in  God,  which  is  false.  If  God, 
in  respect  of  his  reveled  will,  wold  not  that  Adam  should  fall, 
but  in  respect  of  his  secret  will,  he  wolde  Adam  should  fall ; 
then  did  God  will  two  contraries,  which  is  impossible."" 

These  be  your  wordes  and  severall  reasons  most  blasphe-  Tothes,  4, 5. 
mously  spoken,  not  against  us,  but  against  God's  eternall  wis- 
dome.  Against  us  (I  say)  ye  cannot  speak  them,  for  no  such 
doctrine  have  we  ever  taught.  For  we  most  constantly  af- 
firme, that  the  secret  will  of  God,  and  his  will  reveled,  is  alwaies 
Qne,  which  is  the  manifestation  and  declaration  of  his  own 
glorie,  althogh  it  seme  divers  in  the  instrumentes,  as  before  I 
have  most  manifestly  declared.  And  thus  most  justly  might  I 
send  you  to  debate  your  cause  with  Him,  whose  justice  and 
wisdom  cannot  be  subject  to  the  vanitie  of  your  reason.  But 
yet,  because  no  small  part  of  this  controversie  betwixt  you  and 
us  consisteth  in  this,  that  you  can  admit  no  will  in  God,  the 
reason  and  cause  whereof  ye  cannot  see,  perceave,  nor  under- 
stand; and  we  affirming  the  contrarie,  say,  that  of  God's  secret 
will  can  neither  man  nor  angell  perceave,  assigne,  or  under- 
stand any  other  reason  or  cause  but  his  holie  will  onelie ;  and 
therefore,  with  all  reverence  do  they  stoupe,  and  covering  their 
eyes,  crie,  "Just  and  righteous  art  thou,   0  Lord,  in  all  thy  Esaye, 


314  ON  PREDESTINATION. 

workes:  Holie,  liolie,  holie,  Lord  God  of  armies:  The  univer- 
sal! earth  is  replenished  with  the  glorie  of  his  Majestic:"  Be- 
cause, I  say,  a  great  part  of  our  controversie  standeth  in  this 
point,  I  will  go  through  your  questions,  and  severally  answer  to 
everie  one. 

First,  you  aske,  If  God  have  two  willes,  by  reason  that  he 
hath  a  secret  will  and  a  reveled  will  i  I  answere.  That  as 
God  in  his  eternal  Godhead  is  simple  and  one,  so  is  his  will 
in  respecte  of  himselfe  from  all  beginning  simple  and  one, 
which  is  the  declaration  of  his  owne  glorie.  But  because  the 
instrumentes  (in  which  God's  glorie  is  and  must  be  for  ever 
manifested  and  knowen)  be  divers,  therefor  hath  God's  will, 
which  in  himself  is  one,  divers  considerations,  effectes,  and 
endes,  in  respect  of  the  divers  instrumentes.  For  example, 
God  will  the  vessels  of  his  mercies  to  be  extolled  to  the  glorie 
of  the  kingdome  with  Christ  Jesus;  but  he  will  the  vesselles  of 
wrath  to  be  adjudged  to  the  fire  inquenchable,  prepared  for  the 
Devill  and  all  his  angelles.  Who  doth  not  see,  but  in  respecte. 
of  these  divers  instruments,  the  will  of  God  hath  divers  re- 
spectes  and  divers  endes,  and  justly  may  be  called  two  willes, 
or  a  double  will  ?  For  it  is  one  will  to  save,  and  another  will 
to  condemne,  as  touching  the  instruments  and  creatures  saved 
or  condemned.  But  in  respecte  of  God,  the  will  is  one  and 
\  simple,  which  is,  as  before  is  said,  the  manifestation  of  his  glo- 
rie, which  no  lesse  shyneth  in  the  just  punishment  of  the  oiie 
sort,  then  in  the  mercifull  deliverance  of  the  other.  And  this 
much  for  the  first. 

Secondly,  ye  ask.  If  that  which  is  not  reveled  be  contrary  to 
that  which  is  reveled  ?  To  the  which  I  answere  as  before,  that 
in  respecte  of  God,  there  is  no  contrarietie  betwixt  the  will  re- 
veled and  the  will  unreveled.  But  yet  may  the  creatures  to 
whome  God  doeth  notifie  his  will  by  commandement,  rebuke, 
or  exhortation,  apprehend  and  understand  one  thing,  and  yet 
it  may  be  that  God  in  his  eternall  counsell  hath  determined  the 
expresse  contrarie.     If  this  to  you,  at  the  first  sight,  seeme 


ON  PREDESTINATION.  315 

strange,  yet  my  good  hope  is,  that  examples  in  the  Scriptures  ^ 
proposed  shall  make  the  mater  sensible  ynough  to  the  godlie 
and  sober  reader.  What  do  we  think  that  David  did  appre-  To  the  4. 
hend  of  that  most  sharp  and  vehement  rebuke  given  unto  him 
by  Nathan  the  Prophete  in  the  name  of  God  ?  No  doubt  that 
he  was  the  sonne  of  death,  that  God  wold  break  the  league  and 
covenant  with  him,  as  he  had  done  to  Saule  his  predicessor. 
But  was  it  therfor  the  eternall  purpose  of  God  that  so  it  should 
be?  The  end  and  issue  declareth  the  contrarie.  Ezechias  re- 
ceaved  the  very  sentence  of  present  death  from  the  mouthe  of 
the  Prophet  Isaiah,  who  no  doubt  came  not  with  message  at 
all  adventure,  but  at  the  expresse  commandement  of  God;  for 
so  he  afifirmeth,  sayinge,  "Thus  saieth  the  Lord,  Put  order  to  isa. ss. 
thy  house,  for  thou  slialt  die,  and  shalt  not  live."  But  was  not 
therefor  the  contrarie  (to  witt,  that  he  should  afterward  live 
fiftene  yeres)  determined  in  the  immutable  counsell  of  God  ? 
The  same  might  I  declare  by  many  other  exhortations  and 
commandementes,  but  with  one  I  will  stand  contented,  which 
shall  adde  light  to  the  former. 

Abraham  was  commanded  by  God  to  take  his  sonne  Isaak, 
whome  he  loved,  his  onelie  sonne,  in  whorae  the  promise  stode, 
and  to  go  to  the  mounteine  which  God  wold  appoint,  and  there 
to  offer  him  in  sacrifice.  What  will  of  God  did  Abraham  ap- 
prehend in  this  commandement  during  the  journey  of  three 
dayes?  God  himselfe  beareth  recorde  that  Abraham  did  so 
understand  God's  will,  that  his  ovvne  hand  was  stretched  out 
to  kill  his  sonne;  yea,  that  in  his  heart  he  had  killed  him. 
For  so  saith  the  Angell:  "Because  thou  hast  done  this,  and 
hast  not  spared  thy  onelie  sonne,  I  shall  blesse  thee."  But 
W'hether  had  God  in  his  eternall  counsell  determined  that  Abra- 
ham should  kill  his  sonne,  as  Abraham  did  understand  by  his 
will  reveled?  whosoever  dare  so  affirme,  niaketh  God  subjecte 
to  mutabilitie,  and  denieth  him  to  be  God,  whose  wisdome, 
knowledge,  purpose,  and  counselles  be  stable,  and  appointed 
from  all  eternitie.     If  with  reverence  the   causes  hereof  be 


316  ON  PREDESTINATION. 

searched  and  inquired,  the  Holie  Ghost  will  answer,  That  good 
it  was  to  David  thus  to  be  humbled:  That  profitable  it  was  not 
onely  to  Ezechias,  but  also  to  the  whole  Church  of  God  after 
him,  to  come  to  the  knowledge  of  his  infirmitie;  and  of  the 
agonye  and  battel  which  he  susteined,  fighting  as  it  were  against 
God's  judgementes :  That  by  Abrahani''s  great  obedience  bo 
we  all  instructed  to  obey  God  in  all  things  which  he  command- 
eth,  and  to  subjecte  not  onely  our  lustes  and  affections  to  his 
will  reveled,  but  also  our  reason  (appeare  it  never  so  probable.) 
With  the  which  if  we  stand  not  satisfied,  but  quarreling  with 
God,  will  or  dare,  in  a  blynd  fury,  ask  to  what  purpose  com- 
mandeth,  and  speaketh  he  one  thing  and  meaneth  the  contrai-y, 
that  devilishe  presumption  shall  fall  down  from  the  clouds, 
and  break  downe  for  ever  the  frantick  heads  of  such  vile  slaves 
of  proud  Lucifer.  And  therefore  be  ye  warned,  for  vengeance 
is  prepared  for  all  such  unreverent  reasoners  in  God's  perfect 
(but  yet  profound)  judgementes,  as  ye  declare  yourselves  to  be, 
in  this  which  followeth: — 

"  If  God  (say  you),  in  respect  of  his  reveled  will,  wold  not 
that  Adam  should  falle,  but  in  respecte  of  his  secrete  will  he 
wold  Adam  should  falle,  then  did  God  will  two  contraries ; 
which  is  impossible." 
To  the  a.  I  Answere  :  Impossible  we  confesse  it  to  be,  that  contrarietie 
should  be  in  that  will,  which  in  itself  is  simple  and  one.  But 
how  shall  you  be  able  to  prove,  that  God  in  reveling  his  will  to 
Adam  had  none  other  purpose  nor  will,  but  onely  that  Adam 
should  not  falle?  Because,  say  you,  he  said,  "  Thow  shalt  not 
eate."  I  answer,  and  so  said  he  to  Abraham,  "  Thou  shalt 
take  and  offer  thy  sonne  in  sacrifice."  And  yet  we  knowe  that 
the  contrarie  had  he  determined.  "  O  (crye  you)  God  abhor- 
reth  a  double  heart,  which  speaketh  one  thing  and  thinketh 
another;  and  yet  ye  abhorre  not  to  charge  God  with  that 
which  he  can  not  abide  in  his  creatures;  that  is,  that  he  should 
speak  one  thing,  as  that  Adam  should  not  offend,  and  will  the 
contrarie,  as  that  Adam  should  offend."     Answer:  God,  if  his 


ON  PREDESTINATION.  317 

good  pleasure  be,  touch  your  heartes  with  such  unfeined  re- 
pentance, that  you  may  understand  how  horrible  be  these  blas- 
phemies, which  thus  in  your  furious  blindnes  you  spew  forth 
against  God's  supreme  Majestie.  For,  before  I  have  said,  they 
are  not  spoken  against  us,  for  no  such  doctrine  do  we  teach  nor 
affirme,  as  that  of  which  you  gather  these  blasphemies;  and 
albeit  we  did,  yet  it  were  as  easie  for  us  to  dissolve  and  un- 
louse  such  devilish  knottes,  as  by  instruction  of  your  father 
you  knit  to  trippe  the  soules  of  the  simple,  and  as  it  is  for  the 
fote  of  the  valiant  and  strong  man  to  burst  asondre  the  spider''s 
webbes  which  the  venemous  spider  maketh  to  catch  the  impo- 
tent flies  and  feble  gnattes. 

And  now,  lest  that  you  should  glorie  as  thogh  your  reasons 
yet  stoode  sure,  let  us  trie  and  examine  every  member  apart. 
God  abhorreth  (say  you)  a  double  heart,  which  speaketh  one 
thing  and  thinketh  another.  I  answer,  That  as  God  is  a  spirit, 
and  hath  neither  heart  nor  bodie  like  as  man  hath,  so  must 
not  his  words,  cogitations,  and  thoghtes,  be  compared  to  ours : 
for  as  we  be  corrupte  liers  and  vaine,  so  where  we  do  speak 
one  thing  and  think  another,  we  do  meane  deceate,  fraud,  and 
destruction  to  our  brother,  to  whome  we  promise  trueth, 
fidelitie,  and  conservation  to  our  power :  But  God,  according 
to  the  puritie  and  perfection  of  his  godlie  nature,  in  speaking 
to  his  creatures,  and  in  creating  of  them,  must  not  absolutely 
have  respect  to  them,  but  also  to  his  owne  glory;  for  what 
reason  is  it  that  God  of  nothing  shall  make  that  creature  by 
whome  his  glorie  shall  not  be  manyfested  ?  And  therefor  in 
speaking  to  Adam,  and  in  giving  a  lawe  to  him,  God  had  re- 
specte  to  his  eternall  counsell  and  purpose,  as  before  we  have 
spoken,  and  hereafter  shall  rehears.  But  still  crye  you,  that 
yet  we  burden  God  with  that  which  he  can  not  abyde  in  his 
creatures ;  that  is,  that  he  should  speak  one  thing,  as  that 
Adam  should  not  have  fallen,  and  that  he  ment  the  contrarie. 
For  answer,  I  ask  of  you,  if  ye  will  binde  God  to  that  lawe 
which  he  hath  imposed  to  his  creatures  1     And  if  ye  will  leave 


318  ON  PREDESTINATION. 

none  other  libertie  to  God  his  soveraio^ne  majestie,  then  his 
lawe  hath  permitted  to  men  subjecte  to  the  same:  and  if  ye 
dare  promise  to  your  selves  that  authoritie  over  God,  girde 
your  loines,  and  play  the  strong  champions :  prepare  your 
The  Adversaries   scatcs,  appoint  your  judges,  cite,  and  adjourne  him  to  appere 

jiuicc  of  GoJ's  1 

majestie  accord-    at  a  fixed  dav,   to  render  a  reason,   and   make  an  acconipte 

inp  to  tlieir  blind  •'  '  ' 

reason.  bcfore  you  of  his  iiniversall  regiment;  in  which  (no  doubt)  ye 

shall  finde  many  thinges  more  repugnant  to  your  reason  then 
this.  You  think  I  mock  you,  in  that  I  will  you  to  cite  and  call 
God  to  an  accompt:  in  verey  deed  I  do;  for  as  your  blasphemie 
and  pride  is  utterlie  to  be  abhorred,  so  is  your  vanitie  more 
worthie  to  be  mocked,  then  your  simplicitie  in  that  case  to  be 
instructed.  For  what  was  he  ever  yet  amongest  the  most  ignor- 
ant Ethnicks  so  foolishe  or  so  presumpteous,  but  that  he  did 
confesse  that  the  workes  and  wonders  of  the  supreme  God, 
were  exempted  from  all  lawe  and  censure  of  man's  judgement? 
But  in  your  presence,  God  shall  have  no  libertie  to  command,  or 
forbid  any  thing  to  any  of  his  creatures,  but  that  he  must  nedes 
absolutely  will  the  same ;  and  for  no  cause  or  respecte  may  he 
will  the  contrarie,  but  that  he  shall  have  a  double  heart,  he  shall 
be  a  dissembler,  (cursed  be  your  blasphemie  that  causeth  me  thus 
to  write,)  and  in  him  there  shalbe  contrarietie;  this  is  the  rever- 
ence which  ye  beare  to  God's  infinite  wisdome  in  all  his  workes, 
to  the  ground  whereof  ye  can  not  atteine  by  your  corrupt  reason, 
that  you  burst  forth  in  scoffing,  mocking,  and  blasphemie. 

But  yet  to  come  more  nye  to  the  mater:  I  denie  that  justly 
you  can  conclude  any  contrarietie  to  be  in  God,  albeit  that  to 
Adam  he  said.  Thou  shall  not  eate,  and  yet  in  his  eternall 
counsell  he  had  determined  that  Adam  shoulde  eate;  neither 
yet  (I  say)  can  you  be  able  to  prove  that  he  spoke  one  thing 
and  willed  the  contrarie,  because  he  pronounced  this  sentence : 
"  Tn  what  so  ever  day  thow  shalt  eate  of  this  tree,  thou  shalt 
dye  the  death,*"  but  rather  we  may  most  assuredly  conclude, 
that  both  the  precept,  and  the  penaltie  threatned  to  ensue  the 
violation  of  it,  was  a  plaine  and  manifest  declaration  what  be- 


ON  PREDESTINATION.  319 

fore  was  concluded  in  God's  eternall  counsel!,  as  also  that  they 
were  the  meanes,  by  the  which  the  secret  will  and  good  pur- 
pose of  God  toke  effecte  amongest  men  and  was  notified  unto 
the  world ;  for  if  God  had  not  before  appointed  the  falle  and 
the  remedie  for  the  same,  he  had  not  imposed  upon  him  a  lawo, 
the  transgression  whereof  should  bring  death;  but  should  have 
suffered  him  to  live  without  such  feare  and  bondage,  as  we 
shall  do  when  victorie  slialbe  given  over  death,  which  is  the 
sting  of  sinne,  and  over  sinne  also  which  had  his  power  by  the 
lawe.  And  therefor,  I  say,  that  God"'s  commandement  forbid- 
ding Adam  to  eate,  and  the  punishment  of  death  denounced, 
if  he  did  eat,  were  nothing  contrary  to  his  secret  will :  but 
were  the  very  wayes  appointed  by  his  infinite  wisdome,  by 
the  which  he  had  determined  that  his  secrete  will  concerning 
the  mysterie  of  man's  redemption  should  be  notified  and  put  in 
execution.  And  albeit  that  such  as  in  God's  eternall  election 
finde  no  sweetenes  nor  comfort,  fret,  fume,  storme,  and  rage  at 
the  onelie  mention  of  it :  yet  neither  dare  we  nor  can  we  con- 
ceale  and  suppres  God's  eternall  trueth,  infinite  love,  and  in- 
comprehensible liberalitie  towardes  us :  neither  eshame  we  to 
confesse  our  owne  wretched  povertie,  and  just  condemnation, 
into  the  which  oure  father  Adam  willingly  wrapped  him  self 
and  us.  And  therefor  we  constantly  affirrae,  that  as  we  were 
elected  in  Christ  Jesus  before  all  tymes,  so  it  behoved  us  in 
time  to  fall  in  Adam,  to  the  end  that  the  bright  glorie  of  God, 
might  after  shyne  and  appere  before  men  and  angels.  Prove 
now,  if  you  can,  contrarietie  betwixt  God's  will  reveled,  and  his 
secret  will.  How  vaine  is  the  difference  which  you  put  be- 
tween his  will  and  his  permission,  we  shall  shortly  examine  in 
this  which  foloweth. 


The  Adversarie.  the  ssth 

Section. 
The  reason  ^vhere  with  you  go  aboute  to  persuade  this  to  be  of  trueth  is  The  1  Argument, 
very  meaiie  :  If  a  man  (say  you)  could  do  any  tiling  contrary  to  God's  will,  then 
were  not  God  omnipotent,  wherefor,  whatsoever  is  done,  it  must  nedes  be 


320  ON  PREDESTINATION. 

1.  done  by  the  will  of  God,  whose  will  no  man  can  resist.  I  answere,  that  God 
is  goodness  itself,  his  will  is  alwayes  good,  yet  man  is  apt  to  do  and  may  do 
evill  contrary  to  God's  will,  notwithstanding  God  remaineth  omnipotent, 
suffering  man  to  do  evill  whome  he  miglit  destroy  before  he  did  the  evill,  if 

2.  so  it  pleased  him.  Pharao  obstinatly  refused  to  obey  the  will  of  God,  yet  was 
God  omnipotent,  for  if  God  had  list  he  might  have  destroied  Pharao  at  the 
first,  and  the  arrogant  tyranne  was  well  worthie  to  be  destroyed ;  yet  God 
used  towards  him,  by  littel  and  littel,  such  encreasse  of  punishement  as  he 
might  therwith  have  been  amended  had  no^t  his  malice  been  an  impediment. 

3-  Christ,  as  he  wituesseth  himself,  would  have  gathered  the  Jerosolimitans  to- 
gether, as  the  hen  her  chickens,  yet  would  they  not.  God  wold  that  the 
Israelites  should  enter  into  the  land  of  Canaan,  and  they  wold  not;  wherefor 
they  were  carried  back  again  through  the  wildernes  where  they  perished. 
Againe,  when  God  would  not  that  they  should  enter,  they  wold  nedes  enter, 
and  were  put  to  flight  of  the  Cananites.  Thus  we  see  plainely  that  many 
things  be  done  contrary  to  the  will  of  God,  which  shalbe  more  largely  de- 
clared hereafter,  where  we  shal  she  we  howe  God  often  suffered  many  things 
which  he  would  not;  yet  to  maintein  this  untrueth,  ye  alledge  that  which  is 
written  in  Exodus  the  9th,  "The  Lord  hardened  the  heart  of  Pharao."   To  the 

4.  which  I  answer  that  which  is  written  allmost  in  the  end  of  the  same  chapter, 
"  Pharao  hardened  his  heart,  he  and  his  servants :"  and  that  which  is  written  in 
the  6th  chapter  of  the  first  booke  of  the  Kinges,  "  Wherefor  should  you  harden 
your  heartes,  us  the  -^Egyptians  and  Pharao  hardened  their  heartesi"  By  these 
places  I  may  prove  as  well  that  Pharao  hardened  his  owne  hearte,  as  you  can 
prove  that  God  made  him  hard-hearted  by  that  other  text ;  wherefor,  to  un- 

5.  derstand  howe  these  places  do  aggre,  we  must  note  first,  that  al  the  children 
of  Adam  have  a  hard  and  wicked  heart,  untill  they  be  mollified  by  the  grace  of 

Jere.  17.  God,  as  Jeremie  witnesseth,  saying,  "  Aniongest  al  things  living  man  hath  the 

most  deceatfuU  and  stubborn  heart!"  and  the  Lord  saieth,  "that  he  will  take 

EzecU.  36.  the  stonie  heart  from  them,  and  give  them  a  heart  of  flesh :"  without  they  had 

6.  a  stonie  heart,  he  could  not  take  it  from  them.  If  Pharao  had  a  stonie  heart, 
as  it  doeth  well  appere,  in  that  he  tyrannously  oppressed  the  people,  afore 
Moyses  spak  unto  him,  tlien  could  it  not  be  hardened  more  then  a  stone,  afore 
it  had  bene  mollified ;  which  was  not  done,  for  he  refused  to  knowe  the 
Lorde,  and  set  not  his  heart  to  God's  miracles,  but  at  the  first  meeting  with 
Moises,  said  "I  knowe  not  the  Lord,"  therefor  Pharao,  willingly  and  wittingly 
did  indure  and  retaine  his  hard,  stife  heart,  notwithstanding  he  and  his  sor- 
cerers were  convict  to  grant  the  miracles  to  be  done  by  God,  in  so  much 
that  he  desired  Moises  and  Aaron  to  pray  for  him,  confessing  his  offence  ;  but 
yet  after  that  he  was  delivered  from  the  present  plague,  he  indured  his  heart, 

7.  both  he  and  his  servants;  so  that,  as  the  Apostle  saieth,  "when  they  knew 
God  tliey  glorified  him  not  as  God,  neither  were  they  thankfull,"  wherefor 


ON  PREDESTINATION.  321 

they  were  left  to  their  owne  lewd  mindes,  which  is  the  cause  of  hardening; 
for  man,  being  left  of  God,  is  nothing  els  but  a  hard,  obstinate,  wicked  crea- 
ture, and  conforme  to  this  meaning  do  the  ancient  Doctors  interprete  this  s, 
place,  "God  hardened  Pharao's  heart,"  that  is  to  say,  God  suffered  Pharao's 
heart  to  be  hardened,  as  this,  "  Leade  us  not  into  temptacion,"  that  is.  Suffer 
us  not  to  be  ledde  into  temptation.     So  Job  saieth,  "God  hath  taken  wisedom  job 39. 
from  the  Estriche,"  that  is,  as  it  foloweth  there,  God  hath  not  given  her  un- 
derstanding.    And  of  his  friends,  Job  saieth,  "  Thou  hast  withholden  their  9. 
hearts  from  understanding,"  that  is,  Thou  hast  not  given  them  understanding,  job  17. 

And  this  manner  of  speaking  is  common  in  the  Scriptures,  not  onely  of 
God,  but  also  of  man,  as  these,  "  Nowe  you  have  ridd  the  children  of  Israel  Josuc  22. 
out  of  the  hand  of  the  Lorde,"  that  is,  You  have  not  caused  them  to  fall  into 
the  hand  of  the  Lorde.     The  phrase  of  the  Scripture  being  thus  truely  under-    10. 
standed,  the  mater  shalbe  the  easier;  for  seing  that  "God  (as  James  saieth) 
tempteth  no  man,"  that  is,  to  sinne,  then  did  God  neither  harden  the  heart 
of  Pharao,  nor  tempt  him  to  do  wickedly,  but  suffered  him,  and  gave  him 
over  to  the  obstinate  hard  heart  which  he  had  already :  and  this  is  the  greatest 
plague  that  chanced  to  man,  to  be  left  to  his  owne  lewd  mynd,  as  Saul,  be- 
cause he  wold  not  obey  the  Lorde,  he  was  left  of  God's  good  Spirit,  and  taken 
with  an  evill  spirit,  and  then  from  thenceforth  he  became  worse  and  worse  j 
likewyse  Joas  king  of  Judah,  because  he  wold  not  heare  the  voice  of  Zacharie 
the  Prophet,  he  was  left  of  God,  slaine  in  his  owne  bed  with  his  owne  ser- 
vants, and  found  unwortliie  to  be  buried  in  the  sepulchers  of  the  kings.     And 
his  Sonne  Amasias,  because  he  refused  to  heare  the  prophet  of  the  Lord,  and    i'- 
sought  counsel  of  the  Edomites  goddes,  he  was  left  of  God,  overcomme  by 
the  king  of  Israel,  and  afterwardes  by  treason  his  subjectes  conspired  against 
him  and  killed  him.     Thus  we  see  that  there  can  be  no  greater  plague,  then 
to  be  left  to  our  selves,  and  to  be  destitute  of  the  grace  of  God.    As  the  earth    12. 
can  be  no  more  gryveously  punished  then  to  lack  the  sunne  and  dewe,  so  the 
Lord  doeth  punish  his  vineyard,  not  wasting  it  himself,  but  taketh  the  hedge  Esa.  5. 
and  raine  from  it,  and  suffereth  it  to  be  wasted  and  overtrode  by  others.     So 
Job  was  plagued  of  God,  onely  by  suffering  him  to  be  plagued,  notwithstand- 
ing Job  sayetb,  "  The  Lord  hath  given,  and  the  Lord  hath  taken,"  which  is    13. 
not  to  be  understand  that  the  Lord  did  take  his  goods,  but  onely  suffered  the 
Devil  to  take  them.     So  the  Lord  puaished  his  people,  not  that  he  touched 
them,  "  but  I  will  hide  my  face  from  them,  and  will  see  what  their  end  shall 
be,  saieth  the  Lord."    After  the  same  maner  oght  that  place,  "  God  hardened 
the  heart  of  Pharao,"  to  be  understand,  that  is,  God  suffered  the  heart  of 
Pharao  to  be  hardened,  or  left  him  in  the  hardnes  of  his  heart;  which  appereth 
to  be  so  of  that  which  is  written,  Exod.  the  10th  chapter,  "How  long  refusest    i-t. 
thou  to  submit  thy  self  unto  me,  to  let  my  peoj^le  go  ?"     By  this  we  see  that 
the  will  of  God  was,  that  Pharao  should  let  the  people  go.     Secondly,  in  that 

VOL.  V.  X 


822  ON  PREDESTINATION. 

Pharao  did  not  submit  himself  to  God,  that  his  mynd  was  not  conforme  to 

15.  God's  mynd.     Thirdly,  in  that  he  refused  to  let  the  people  <?o,  it  was  his  owne 

16.  dede  and  acte,  and  not  God's ;  for  if  I  should  grant  that  it  was  God's  will,  that 
he  should  refuse  to  let  the  -people  go,  then  did  he  submyt  himselfe  to  the 
will  of  the  Lord ;  which  is  contrarie  to  the  Word  :  then  should  God  and  he 
have  bene  both  of  one  mynd.  And  the  will  of  God  is  all  wayes  good  and 
just,  which  you  can  not  deny ;  then  Pharao  refusing  to  let  the  people  go,  did 
well  and  justly,  forasmuch  as  it  was  God's  will  he  should  so  do ;  wherfor 
Pharao  oght  not  to  be  punished  for  this  good  and  just  dede.  These  and  such 
like  inconveniences  can  you  not  eskape,  affirming  Pharao's  heart  to  have  been 
actually  indured  of  God. 

Answer. 

How  meane  that  ever  our  reasons  be,  yet  great  cause  we 
have  to  give  thanks  unto  God,  that  ye  in  laboring  with  all  your 
wittes  to  oppugne  and  obscure  them,  are  yet  compelled  by  the 
invincible  grace  of  God's  mercie,  to  justifie  and  illustrate  the 
same ;  which  shall  plainely  appere  by  this  your  first  answere, 
which  you  make  concerning  the  omnipotencie  of  God.  Foras- 
much, say  you,  "  as  God  is  goodnes  itself,  his  will  is  alwayes 
good,  yet  man  is  apte  to  do  and  may  do  evill,  contrary  to  God*'8 
will,  notwithstanding  God  remaineth  omnipotent,  suffering  man 
to  do  evill,  whome  he  might  destroy  afore  he  did  evill,  if  so 
pleased  him :"  and  so  ye  bring  forth  the  example  of  Pharao.  I 
will  not  take  in  all  points  that  advantage  of  you  which  I  think 
you  wold  take  of  us  most  gladly,  if  you  had  us  in  such  a  streit 
as  you  have  here  concluded  your  selves;  for  if  man  may  do 
evil  contrary  to  God's  will,  so  that  God  for  no  respect,  for  no 
end  nor  purpose,  wold  that  such  wickednes  should  be  done, 
(for  thus  you  must  applie  your  words,  or  els  ye  say  nothing 
against  us) ;  and  yet  that  it  pleaseth  God  not  to  destroy  the 
wicked  doer,  but  to  suffer  him  to  do  evill,  whome  he  might  have 
destroied  before  the  iniquitie  committed;  what  shall,  I  pray 
you,  ensue,  but  that  either  there  shall  be  in  God  two  contrary 
willes,  one  that  willeth  no  wickednes  in  no  wyse  to  be  done; 
and  another  that  suffereth  wickednes,  yea,  and  that  is  pleased 
to  suffer  and  not  to  destroye  the  wicked  man  ;  or  els,  that  there 


ON  PREDESTINATION.  323 

is  a  power  above  God's  will,  which  compelleth  him  to  suffer  that 
which  he  wold  not?  one  of  these  two  can  you  not  avoyd. 

But  I  will  dealle  more  favorably  with  you.  Ye  grant  that  To  the  i  &  2. 
God  suffereth  the  evill,  and  that  he  might  destroy  the  wicked 
man  before  iniquitie  be  committed,  if  so  pleased  His  godlie 
majestie  and  wisdome.  Do  ye  not  consider  that  in  this  your 
confession,  is  no  less  conteined  then  any  of  us  hath  either 
written  or  spoken  in  this  mater  ?  for  if  God's  omnipotencie  re- 
maineth,  as  no  doubt  it  doth,  so  perfecte  and  whole  that  he 
may  not  impede  onely  wicked  men  of  their  interprises,  but  also 
that  he  may  destroy  even  Sathan  him  self,  if  so  pleased  His 
eternal  wisdom,  what  can  be  concluded,  but  that  God  willingly, 
for  causes  knowen  to  his  wisedome  alone,  permitteth  and 
suffereth  things  to  be  done,  which  after  he  will  most  justly 
punish  ?  And  thus  (I  say)  doth  your  own  answer  and  confes- 
sion justifie  our  doctrine.  For  we  do  not  teach  that  wickednes 
pleaseth  God,  in  so  farre  as  it  is  wickednes ;  neither  yet  that 
God  willeth  sinfull  actes  to  be  done,  in  so  farre  as  they  are  sin- 
full,  without  any  other  further  respecte :  But  we  say,  that  as 
the  actions  and  cogitations  of  the  godly  please  God  in  Christ 
Jesus,  because  they  are  wroght  and  inspired  by  the  power  of 
his  Holie  Spirit,  so  that  the  good  workes,  as  patience,  justice, 
chastitie,  and  suche  like,  God  will  to  be  done,  even  because  the 
workes  be  good  and  agreable  to  his  owne  nature :  so  say  we, 
that  God  will,  yea,  and  hath  determined  the  works  that  be 
most  wicked  to  be  done  for  the  purposes  and  causes  concluded 
in  His  eternal  counsel.  Which  thing  if  we  be  able  to  prove  by 
the  evident  Scriptures  of  God,  then  ought  you  not  to  be  offended 
althogh  we  prefer  re  God  to  man,  and  His  plaine  truetli  to  your 
sophisticall  evasions  and  colde  interpretations  of  such  places. 

For  the  avoiding  the  prolixitie  of  many,  I  will  choose  but 
two  at  the  most,  plaine  and  most  evident.  Is  it  not  a  great 
and  horrible  sinne  that  a  fals  prophete  shall  come  and  deceave 
the  people  ?  Yea,  is  it  not  likwyse  sin  to  deceave  the  prophet  ? 
and  yet  God  feareth  not  to  attribut  to  him  self  both  the  one 


321  ON  TREDESTINATION. 

and  the  other ;  for  no  fals  prophete  cloth  arise,  whom  God  for 
one  of  two  purposes  doth  not  stirre  up,  to  witt,  either  to  trie 
and  examine  the  constancie  and  fidelitie  of  his  servantes,  or  els 
to  execute  and  blind  those,  who  delite  not  in  the  veritie.  For 
Moises  witnesseth  in  these  words,  "  If  in  the  middest  of  thee 
there  arise  a  prophet,  and  he  shall  ^ive  unto  thee  a  signe,  and 
yet  should  say.  Let  us  go  and  serve  strange  goddes;  heare  him 
not,  for  the  Lord  your  God  tempteth  you,  whether  that  ye  will 
love  your  Lord  your  God  with  all  your  heart,  and  in  all  your 
sowle.'"  If  it  be  the  proper  office  of  God  to  trye,  tempt,  and 
examin  the  heartes  of  his  people,  and  of  his  chosen  children,  as 
the  Holie  Ghost  affirmeth  it  to  be ;  then  must  you  confess 
that  the  fals  prophetes  be  God's  instrumentes  appointed  for 
that   purpose.      And   that  God  deceaveth  the  fals  prophet, 

E7.ec.  14.  Ezechiel  in  plaine  wordes  doeth  witnes,  saying,  "  And  if  the 

prophet  deceaved  speak  the  word,  I  the  Lord  have  deceaved 
that  prophet;  and  I  will  extend  my  hand  against  him,  and  I 
will  root  him  out  from  the  midest  of  my  people  Israel."  And 
the  same  doeth  yet  God  himself  more  plainly  vendicate  to  him 
self  in  that  solemned  proclamation,  made  in  the  eares  of  the 

3  Reg.  22.  prophet  Micheas,  and  boldly  by  him  pronounced  in  audience 

of  two  kings,  Achab  and  Josaphat,  as  followeth,  "  Who  shall 
deceave  Achab  to  us?  or  who  shall  persuade  him  that  he  may 
passe  up  and  fall  in  Ramath  Galaad  1  And  there  passed  out  a 
certen  spirit,  and  standing  before  the  Lorde,  he  said,  I  shall 
deceave  or  persuade  him.  And  the  Lord  said,  Whereunto? 
And  he  said,  I  shall  passe  out,  and  be  a  lying  prophet  [spirit]  in 
the  mouthes  of  all  his  prophetes.  He  said  therefor,  Thou  shalt 
deceave  him,  and  thou  shalt  bring  it  to  passe:  goe  forth  therefor, 
and  do  even  so.  And  lo,  God  hath  given  a  lying  spirit  in  the 
mouthes  of  al  these  prophetes,  and  the  Lord  hath  spoken  evill 
upon  them."  If,  to  make  a  publique  proclamation  to  call  for 
one  to  deceave,  to  send  him  forth,  and  to  give  him  power  to  do 
the  same,  be  onely  a  simple  permission,  and  a  thing  which  God 
suffereth  against  his  will,  lett  the  indifferent  man  judge. 


ON  PREDESTINATION.  825 

I  think  that  no  man  will  deny  the  incest  of  Absalome  openly 
committed,  not  onely  to  be  sinne,  but  also  to  be  so  execrable 
and  detestable  a  facte,  that  nature  itself  (be  it  never  so  cor- 
rupt) must  nedes  abhorre  it :  and  yet,  I  pray  you,  what  saitli 
God  that  he  wil  do  in  that  behalf,  let  the  prophet  witnes. 
"  Thus  sayeth  the  Lord  God,  (sayeth  Nathan,)  Behold,  I  shall 
rayse  evill  against  thee  forthe  of  thine  own  house,  and  I  shall 
take  thy  wyves,  and  give  them  to  thy  neighbour,  who  shall  slepe 
with  them  in  the  sunne.  Thou  didest  that  facte  secretly  :  but 
I  shall  do  this  thing  openly  before  all  Israel."  Let  the  vehe- 
mencie  of  the  words  which  here  be  spoken,  be  noted,  and  be 
judges  your  selves  whether  your  interpretation  be  tollerable : 
He  saith  not,  "  I  shal  suffer  evil  to  come  upon  thee,"  but  plainly 
he  saieth,  "I  shall  raise  up  evil  against  thee."  And  therwith  not 
content,  he  saieth,  "  I  shall  take  thy  wyves,"  and  to  put  the 
mater  out  of  all  controversie,  he  addeth,  "  and  I  shall  give  them 
to  thy  neighbour,  yea,  and  that  will  I  do  openly."  If,  to  raise 
up,  to  give,  and  to  do,  be  to  permitt  onely  the  thing  which  He 
will  not,  we  must  confesse  our  selves  ignorant  of  the  phrases  of 
the  Holie  Ghost.  This  same  might  I  prove  by  Job,  by  Nabu- 
chadnezer,  by  Salmanasar,  by  Cyrus  and  divers  others;  which, 
for  brevities  saik  I  passe  over :  one  I  will  recite,  wliicli  I  trust 
shall  be  so  plaine  that  the  Devill  himself  by  no  subtiltie  shalbe 
able  to  obscure  the  light  of  the  trueth.  Was  there  ever  any 
facte  since  the  beginning  more  wicked,  if  the  instrumentes  shall  I 
be  considered,  as  was  the  cruell  and  ignominious  death  of  the 
Sonne  of  God  ?  And  yet  what  doeth  the  Holie  Ghost  attri-but 
to  God  in  that  case?  "Him,"  saieth  Peter,  "being  crucified,  ^^t. 2. 
did  you  kill,  after  that  you  had  taken  him  by  the  handes  of  the 
wicked  men,  being  given  by  the  appointed  counsell  and  fore- 
knowledge of  God."  And  after,  "They  have  verely  convened  Act. 4. 
against  thy  holie  Sonne  Jesus,  whom  thou  hast  anointed,  , 
Herode  together  and  Pontius  Pilate,  with  the  Gentiles  to- 
gether and  the  people  of  Israeli,  to  do  whatsoever  thy  hand 
and  thy  counsell  have  decreed  to  be  donne."    Advise  well  what 


326 


ON  PREDESTINATION. 


A/ 


ye  will  answer,  the  wordes  are  plaine,  and  so  plaine  that  you 
can  not  avoide  them;  for  he  that  sayeth,  The  wicked  men  did 
whatsoever  God  did  foresee  and  befoi'e  determined,  yea,  what 
his  hand,  that  is,  his  power,  and  counsell,  that  he  had  before 
decreed  to  be  done,  meaneth  a  thing  of  more  greater  impor- 
tance then  he  that  saieth,  They  did  what  God  permitted  and 
suffered  to  be  done. 

Consider  further  that  you  have  not  to  do  with  men,  as  with 
Augustine,  Calvine,  and  us,  whome  you  call  Careless  libertines, 
but  with  the  Holie  Ghost  speaking  in  Peter,  and  in  the  whole 
Church  of  Jerusalem,  yea,  speaking  in  the  whole  Scriptures. 
For  if  not  to  spare  his  Sonne,  but  to  give  him  to  the  deathe  for 
us,  to  cause  our  sinnes  to  make  warre  iigainst  him,  to  punishe 
him  for  the  same,  in  suche  sorte  that  of  all  men  he  was  most 
contemptible  for  a  season:  if,  I  say,  to  give  to  death,  to  strike, 
to  wound,  and  punish,  be  actions,  then  did  not  God  onely  suffer 
his  Sonne  to  die,  to  be  wounded,  to  be  smytten,  and  to  be 
punished,  without  any  will  that  any  such  thing  should  come  to 
passe;  but  He,  in  his  eternal  counsell,  appointed  the  time,  the 
place,  and  the  persons,  when,  where,  and  by  whome  he  should 
suffer  the  same.  For  of  love  he  gave  him  to  suffer  the  trewe 
death,  that  wo  by  him  might  receave  life ;  the  time  could  not 
be  changed,  and  the  cuppe  which  the  Father  had  given  him  he 
must  needes  drinck,  as  in  the  figures  was  foreshadowed,  aJid  by 
his  own  people  and  Gentiles,  as  the  Prophetes  and  David  had 
before  spoken.  If  in  God's  counsell,  God's  gift,  God's  hand,  and 
eternall  purpose,  before  decreing  all  things  to  come  to  passe 
in  the  deathe  of  his  Sonne,  ye  can  see  nothing  but  a  bare  and 
simple  permission,  I  can  not  cease  to  affirme,  that  as  by  falsify- 
,  ing  such  plaine  Scriptures,  you  labor  to  take  from  the  Churche 
//of  God  their  most  singuler  comfort  left  to  us  in  Christ's  death, 
/  so  do  }ou  walk  in  darknes,  and  in  the  same  ye  shall  perishe  ex- 
cept spedely  you  repent.  How  one  and  the  same  work,  in  so 
far  as  it  procedeth  from  God,  is  most  just,  most  profitable,  and 
most  mercifull :  and  yet  as  it  procedeth  from  the  instruments 


ON  PREDESTINATION.  327 

most  profane,  most  wicked,  damnable  to  themselves,  and  most 
cruel],  1  have  aboundantly  declared,  and  after,  as  occasion 
shalbe  offered,  shall  touch  by  God's  grace,  so  much  as  may  in- 
structe  the  sober  mynd,  if  it  be  ignorant :  and  also  to  put 
silence  to  your  venomous  mouthes,  be  they  never  so  impudent. 
Because  the  Scriptures,  which  you  heape  together,  be  ei- 
ther plainely  repugning  to  your  error,  or  els  make  nothing 
for  probation  of  the  same,  I  will  so  shortly  as  I  can  go  through 
them,  onely  noting  w^ierin  you  abuse  the  wordes  and  mynd  of 
the  Holie  Ghost.  The  wordes  of  our  Master,  spoken  in  the  To  the  s. 
23d  chapter  of  Mathewes  Gospell,  serve  nothing  for  your  pur- 
pose; for  in  that  place  our  Saviour  Christ  Jesus  speaketh  as  ho 
that  is  the  messinger  of  his  heavenlie  Father,  and  declareth 
that  the  Jewes  obstinatly,  even  from  their  original,  had  resisted 
God  speaking  by  his  Patriarks,  Prophets  of  old,  and  now  last 
by  his  Sonne.  He  neither  speaketh  nor  meaneth  what  Will  God 
had  to  save  his  Elect,  neither  yet  that  Will  which  he  had  to 
gather  and  seperate  them  from  the  world,  but  onely  (as  Moises 
and  Elias  had  before  spoken)  declareth  what  fidelitie  and  dili- 
gence God  had  used  in  the  generall  election  and  vocation  of 
that  people  from  time  to  time;  and  yet  what  had  bene  their 
obstinate  rebelHon  and  unthankfuU  defection  from  him,  by  the 
which  they  killed  the  Prophetes,  and  should  kill  his  Sonne, 
sent  of  God  to  call  them  from  iniquitie.  What  hath  this  to 
do,  I  say,  with  that  Will,  by  the  which  God  in  his  eternall  coun- 
sel hath  made  division  betwixt  the  Elect  and  the  Reprobate  1 
If  ye  dare  say,  that  Christe  in  that  place  meaneth,  in  that  he 
wold  have  gathered  those  murtherers,  and  sonnes  of  mur- 
therers,  as  he  doth  witnes  he  doth  gather  his  chosen  flock, 
himself  will  convicte  you  of  a  lie.  For  he  affirmeth  the  same 
to  the  Scribes  and  Pharisies,  to  whome  principally  he  spake  in 
that  place,  that  they  were  not  of  his  shepe,  and  that  therfor 
they  could  not  be  gathered  to  his  folde;  that  they  were  not  of 
God,  and  therfor  that  they  could  not  heare  his  voice;  that  he 
did  not  pray  for  the  world,  and  therefor  they  could  never  be 


328  ON  PREDESTINATION. 

united  to  God.  You  must  declare  howe  that  God  wold  that 
those  Israelites,  whose  carcases  fell  in  the  wildernes,  should 
entre  into  the  land  promised.  If  you  say,  by  any  other  will 
then  by  his  generall  precepte.  given,  that  they  should  go  and 
possesse  it,  ye  shall  lack  the  testimony  of  the  Holie  Ghost.  I 
have  declared  causes  most  just  and  most  sufficient,  why  God 
shall  command  that  which  is  just,  right,  and  laudable,  albeit 
that  man  neither  can  perfourme  his  commandementes,  neither 
yet  that  it  was  God's  eternall  will  and  counsell  that  all  men 
should  so  do.  And  further,  I  have  declared  just  causes  why 
God  doth  call  many  to  repentance  and  felicitie,  and  yet  that  he 
chooseth  a  certen  to  attein  therto,  and  entre  the  same.  And  so, 
I  say,  ye  must  prove  that  God  did  otherwayes  will  them  to 
entre  into  the  land  then  by  his  general  commandement,  before 
you  be  able  to  prove  that  any  thing  is  done  against  the  eternal 
and  immutable  will  of  God.  I  can  prove  that  God's  will  was 
so  plaine  reveled,  that  none  of  them  should  entre  into  the  land 
promised  ;  that  it  behoved  the  whole  army  to  be  removed  frome 
place  to  place  til  they  were  all  consumed  ;  yea,  further,  I  can 
prove  that  Moises  himself  could  not  obteine  that  priviledge  to 
entre  in,  nor  the  people,  albeit  that  in  prayer  moste  earnestly 
he  required  the  same.  Prove,  if  you  can,  that  ever  God  re- 
veled his  will  to  any  particular  persons  (Josua  and  Caleb  only 
excepted)  that  they  should  entre  in  it. 

And  then  may  you  say,  that  either  God  did  change  his  will 
and  purpose,  or  els  that  some  thing  was  done  against  his  will. 

To  the  4,  u,  G,  &  7.  which  he  did  permitte  but  not  will.  I  will  answer,  there  is  no 
better  argument  to  prove  that  God  hardened  the  heart  of 
Pharao,  then  that  same  which  you  adduce  to  prove  that  Pharao 
did  harden  his  owne  heart,  and  that  God  doeth  suffer  it  to  be 
hardened,  but  doeth  not  will  it.  This  ye  write:  "All  the 
children  of  Adam  have  a  hard  and  wicked  heart,  untill  they 
be  mollified  by  the  grace  of  God,  as  Jeremie  witnesseth,  saying, 

jere.iT.  '  Anjougest  all  things  living,  man  hath  the  most  deceatfull  and 

stubborne  heart."*""     Your  libertie  or  ignorance  in  citing  the 


ON  PREDESTINATION.  329 

Prophetes  wordes  passe  measure:  "And  the  Lord  saieth,  that  Ezecse, 
he  will  take  away  the  stony  hearte  from  them,  and  give  them 
a  heai'te  of  flesh."  No  stronger  argument  nor  reason  I  require 
to  confute  your  Error,  then  the  same  which  you  alledge  for  the 
establishment  thereof;  foiLif^by  nature  all  be  equall,  and  that 
pnely  grace  maketli  the  difference,  tKen  we  demand  and  ask, 
whether  that  grace  be  given  to  some  and  denied  to  others,  and 
that  by  permission  and  sufferance,  as  you  speak;  or  if  it  be  the 
determined  will  of  God,  that  his  grace  and  mercie  by  Christ 
Jesus  shalbe  frelie  communicated  with  some,  and  that  the  same 
shall  most  justlie  be  denied  to  others,  albeit  the  causes  to  us 
do  not  appere  during  the  time  of  this  our  mortalitie.  If  you 
dare  say,  that  God's  will  in  taking  away  the  stonie  heart  and 
in  giving  the  fleshie  heart,  be  nothing  elles  but  onely  a  per- 
mission and  sufferance,  without  the  operation  and  will  of  his 
Spirit,  then  may  you  reason,  that  in  the  hardening  of  Pharao 
and  of  the  rest  of  the  reprobat,  there  is  nothing  elles  but  a 
bare  permission,  without  any  efiicacie  of  God's  Spirit.  But  if 
it  be  God  that  worketh  in  us  the  good  will  and  perfourmance 
of  the  same,  and  that  he  hath  mercie  upon  whome  he  listeth, 
then  is  it  likewise  that  God  hardeneth  whom  he  will.  Mark 
and  note  the  wordes  of  the  Apostle:  He  saith  not  he  harden- 
eth whorae  he  permitteth,  and  doth  suffer  to  be  hardened, 
but  plainely  he  saieth,  "  that  he  hardeneth  whome  he  will." 
The  Apostle  sawe  none  other  cause  why  mercie  was  shewed  to 
some,  and  others  were  left  in  indurations,  but  God's  will.  Trew 
it  is,  that  the  reprobat  of  nature  have,  and  from  their  mother's 
wombe  doth  tary  with  them,  the  mater  of  their  induration. 
But  the  question  is,  What  is  the  cause  that  that  pestilent  ma- 
ter is  removed  from  some,  and  why  dothe  it  remaine  with 
others  l  If  you  answere.  Because  some  receave  grace  offered, 
and  some  refuse  it,  ye  have  said  nothing,  as  more  plainely  I 
have  before  declared;  for  alwayes  we  ask  the  cause.  Why  is  the 
will  of  the  one  obedient  to  God,  and  why  is  the  will  of  the  other 
rebellious,  considering  that  all  by  nature  are  equall  t     Althogh 


330 


ON  PREDESTINATION. 


Psal.  95. 


that  you  travoll  to  confounde  the  heaven  ami  the  earth,  yet 
shall  ye  be  broght  to  this  principall,  that  God  hath  mercie 
fupon  whome  he  will,  and  whome  he  will  he  maketh  hard  heart- 
ed. And  therefor  as  of  his  mercie  and  free  grace,  Grod  worketh 
willingly  in  the  one,  witii  his  Spirit,  softnes  and  the  feeling  of 

/mercy,  so  doth  his  just  judgements  and  just  wrath  against 
sinne,  conceaved  by  the  spirit  of  Sathan,  work  in  the  others 
hardnes,  obstinacie,  and  the  sense  of  his  wrath.  Your  reason, 
affirming  that  Pharao  had  a  stonie  heart  before  that  Moises 
spake  unto  him,  then  could  not  it  be  hardened  more  then  a 
stone  afore  that  it  was  mollified ;  this  your  reason,  I  say,  is 
more  then  foolish:  for  I  suppose  that  you  be  not  so  brutishe, 
that  you  wil  affirme  that  the  heart  of  any  tyranne,  at  any  tyme 
in  naturall  hardnes,  I  meane  to  grope  and  fele,  is  comperable 
to  the  hardnes  of  a  stone;  but  that  is  a  figurative  speach,  by 
the  which  is  declared  the  unchangeable  hardnes  of  man's  heart, 
as  touching  the  naturall  power  of  the  same.  For  as  the  stone 
by  itself  can  never  come  to  any  softnes  of  fleshe,  so  can  never 
man  by  any  gift  which  nature  hath  of  itself,  come  to  that  humi- 
litie  and  obedience  which  is  acceptable  before  God.  But  doth 
it  therof  insue,  that  one  man  is  not,  nor  can  not  be  more  cruell 
then  an  other;  yea,  that  one  and  the  same  may  not  procede 
from  evil  to  worse,  and  by  contempt  of  grace,  make  himself 
more  hard  and  more  hard,  althogh  his  heart  was  never  fully 
mollified.  I  think  you  will  not  affirme  the  contrarie,  for  the 
Holie  Ghost  giving  this  exhortation:  "This  daye,  if  you  heare 
his  voice,  harden  not  your  heartes,""  doth  confirme  my  affirma- 
cion,  which  is,  that  men  procede  from  hardnes  to  hardnes,  yea, 
from  one  sinne  to  an  other,  till  their  sinnes  become  inexcus- 
able, and  so  finally  irremissible ;  because  that  obstinately  they 
refuse  grace  offered,  as  Christ  doth  witnes  in  these  wordes : 
"If  I  had  not  come  and  spoken  unto  them,  they  should  not  have 
sinne;  but  now  have  they  nothing  to  cloke  their  sinne,  for  they 
have  sene  and  hated  not  onelie  me,  but  also  my  Father."  No 
man  wilbe  so  fond  as  to  affirme,  that  the  Jewes,  before  Christ's 


ON  PREDESTINATION.  331 

preaching  and  miracles,  were  cleane  without  sinne;  but  the 
contempt  of  grace  did  so  augment  and  increase  their  sinne, 
that  it  became  inexcusable.  Even  so  say  I,  that  Pharao  did 
harden  his  owne  heart  frome  time  to  time,  becoming  more 
unthankfull  unto  God,  and  more  cruell  to  his  people.  And  the 
founteine  of  this  induration  and  hardnes  I  confesse  to  have 
bene  borne  with  him;  and  that  to  raige  against  God's  people, 
he  needed  no  impulsion  of  God's  parte,  but  rather  a  brydle  to 
impede  his  fury. 

But  yet  the  question  is  not  resolved  as  before  I  have  noted, 
for  still  we  ask,  Why  was  not  that  fountein  shut  up?  Why  was 
not  the  natural!  venim  purged  and  his  heart  mollified?  Searche 
where  you  list,  ye  shall  fynd  none  other  reason  nor  cause  for 
the  which  the  subsequent  induration  of  Pharao  did  principallie 
precede,  but  that  God,  in  his  eternall  counsell,  for  causes 
known  to  his  wisedom  alone,  had  most  justly  denyed  to  com- 
municate his  graces  effectually  with  him,  but  had  raysed  him 
up  to  have  his  power  shewed  forth  in  him.  And  so  God  did 
harden  Pharao's  hearte,  not  by  permission  onely,  but  willingly 
withdrew  his  Spirit  from  him,  as  before  is  said. 

Wonder  it  is,  that  amongest  the  ancient  Doctors  ye  will  seke  To  the  s,  9, 10. 
patrocinie  or  defense  in  this^  mater,  seing  it  is  a  statute 
amongest  you,  that  ye  will  beleve  nor  admit  the  wordes  nor 
authoritie  of  no  writer  in  any  mater  of  controversie,  but  all 
things  you  will  have  decided  by  the  plaine  Scripture.  And 
truly  I  am  not  contrary  to  your  mynd  in  that  case,  so  that  you 
understand  that  ye  will  not  admitt  the  authoritie  of  man 
against  God's  plaine  trueth;  neither  yet  that  you  will  beleve 
man  any  further,  then  that  he  proveth  his  sentence  by  God's 
evident  Scriptures.  If  you  had  produced  any  Doctor  who  had 
confirmed  his  interpretation  by  the  plaine  Worde  of  God,  of 
reason  I  oglit  to  have  answered,  either  by  the  same,  or  by  some 
other  Doctor  of  equall  authoritie,  or  els  to  have  improved  his 
interpretation  by  the  plaine  Scriptures.  But  seing  that  ye 
produce  none,  ye  leave  me  at  greater  libertie;  and  yet  I  will 


332  ON  PREDESTINATION. 

shewe  you  the  mynd  of  one  Doctor,  comparable  to  any  that 
ever  wrote  before  him,  either  in  the  Latin  or  in  the  Greke 
Lib.  3.  contra  Churcho,  I  moano  of  Auc^ustine,  who  writing  against  Julian,  the 
apostate,  and  against  Manacheus,  who  did  affirme  the  self  same 
thing  that  you  do,  to  witte,  That  God  was  a  passive  God,  that 
is,  he  did  suffer  all  evill,  and  that  against  his  will,  but  he  did 
work  none;  against  him  (I  say)  he  thus  writeth:  "  Wilt  thou 
say  (saieth  Augustine  to  Julian)  that  the  wicked  that  be  given 
over  to  their  owne  desires,  are  to  be  understand  onely  left  by 
God's  suffering,  but  not  compelled  to  sinnes  by  power;  as  thogh 
that  the  Apostle  had  not  joyned  the  suffering  and  power  of 
God  together,  where  that  he  saieth,  '  If  God,  willing  to  shewe 
wrath  and  to  declare  his  power,  suffered  in  great  patience  the 
vesselles  of  wrath  prepared  to  destruction,'  which  of  these  two, 
saiest  thou,  is  written  ?  And  also,  if  the  Prophet  do  erre  and 
shall  speak,  '  I,  the  Lord,  have  deceaved  him:''  Is  this  suffering, 
or  is  it  power?"  And  after  adducing  the  same  which  we  before 
have  alledged  of  Achab,  he  addeth,  "Did  God  these  things  igno- 
rantly,  or  doth  he  any  thing,  judgeing,  or  doing  rashly  or  un- 
justly? God  forbid  it.  It  is  not  without  cause  that  it  is  said, 
'  Thy  judgementes  are  a  great  deapth;'  it  is  not  in  vaine  that 
the  Apostle  crietli  out,  '  Oh,  the  height  and  deepenes  of  God's 
judgementes."''"  And  after,  in  the  same  place,  expounding  these 
wordes:  "  And  lead  us  not  into  temptation,"  after  that  he  hath 
affirmed  that  God  giveth  over  some  for  just  causes  to  their 
owne  lustes  and  blyndnes,  as  he  gave  over  Roboam  to  beleve 
the  fals  and  foolishe  counsell  of  the  young  men,  he  saith,  "  All 
these  things  doth  God  worke  by  wonderous  and  unspeakable 
meanes,  who  knoweth  howe  to  woi'ke  his  just  judgementes,  not 
onelie  in  the  bodies,  but  also  in  the  heartes  of  men;  he  who 
maketh  not  the  willes  evill,  but  yet  he  useth  them  as  he  will, 
seing  that  he  can  will  nothing  unjustly.'" 

Thus  far  have  I  alleged  unto  you  the  mynd  of  one  Doctor  in 
this  our  controversie ;  when  ye  shall  bring  forth  the  mynd  of 
any  so  well  grounded  upon  Scriptures  as  he  doth  this  his  sen- 


ON  PREDESTINATION.  333 

tence,  I  prorayse  to  answer,  if  I  can.  I  am  not  ignorant  that 
divers  of  the  doctors,  (yea,  and  Augustine  himself,)  in  some 
places  may  seme  to  favor  your  opinion  at  the  first  sight.  But 
if  their  wordes,  in  one  place,  be  compared  with  their  plaine 
mynd,  and  with  the  scope  of  their  disputation,  in  other  places, 
it  shall  plainely  appere,  that  none  that  live  this  day  do  more 
plainely  speak  against  your  Error  then  some  of  them  have  writ- 
ten. The  places  of  Job,  manifestly  and  in  plaine  wordes,  fight 
against  you.  For  it  is  said  in  the  one  place,  "Thou  hast  ex-  joijil 
eluded  their  heart  from  wisedom,  and  therfore  this  mater  shall 
not  be  to  their  praise;*"  and  in  the  other,  "God  hath  taken  Job 39. 
wisdom  from  the  Estrich,  and  hath  not  given  understanding 
unto  her."  Dare  you  affirme,  that  in  these  wordes  there  is 
nothing  but  a  bare  permission  of  God's  parte?  Is  there  no  dif- 
ference betwixt  away-taking  and  suffering  to  be  taken  away? 
If  any  difference  be  betwixt  these  two  manor  of  speakings, 
"  God  giveth  wisdome,"  and  "God  taketh  away  wisdome,"  then 
is  your  interpretation  foolishe  and  absurd.  Neither  yet  is  there 
any  phrase  of  Scripture,  understand  it  as  you  please,  that  can 
make  God  to  call  back  that  sentence  which  he  hath  pronounced, 
to  witt,  that  he  hath  raysed  up  Pharao  to  be  an  example  to  all  To  the  10. 
generations  folowing,  what  shall  be  the  ende  of  those  that  ob- 
stinately resist  God :  who  albeit  he  tempt  no  man  to  sinne 
by  the  power  of  his  Spirit,  yet,  as  before  I  have  proved,  he 
justly  giveth  them  over  to  the  inordinat  lustes  of  their  own 
corruption ;  yea,  he  giveth  them  over  into  the  hands  and  power 
of  Sathan,  to  bo  pricked  and  stirred  forward  to  all  iniquitie, 
that  their  damnation  may  be  just,  and  also,  that  his  vengeance, 
justly  deserved,  may  the  more  sodenly  falle  upon  them.  The 
mynd  of  Saint  James  is  onely  to  bring  men  to  the  right  exa- 
mination and  triall  of  themselves,  lest  that  by  flattery  they 
beginne  to  seke  the  originall  cause  of  their  sinne  in  another 
then  in  themselves.  And  yet  doth  that  nothing  impede,  but 
that  God  in  his  maner  (which  alwayes  is  just)  doth  harden  the 
heartes  of  those  whome  before  he  had  reprobated. 


334  ON  PREDESTINATION. 

To  the  11.12. 13,/  We  confesse  that  no  greater  plague  can  chance  unto  man, 
then  that  he  be  left  to  his  own  lewde  niynd,  for  then  of  him  can 
procede  no  good  nor  permanent  frute.  But  as  the  earth  lack- 
ing rayne,  dewe,  and  moisture,  must  nedes  be  barren,  and  so  at 
length  subject  to  malediction;  so  must  men  destitute  of  God's 
grace,  with  Saul,  Achab,  and  others,  procede  from  evil  to  worse, 
till  finalie  they  come  to  confusion.  But  were  it  net  that  it  is 
your  commone  custome  to  belie  the  Holy  Ghost,  I  wold  wonder 
how  that  you  coulde  be  so  impudent,  as  to  affirme  that  the 
Lorde  doth  punishe  his  vineyarde,  not  waisting  it  himself,  but 
taketh  the  hedge  and  rayne  from  it,  and  suffereth  it  to  be 
wasted  and  troden  of  others.  And  that  Job  was  plagued  of 
God,  onely  in  suffering  him  to  be  plagued.  Assuredly  this  your 
affirmation  declareth  in  you  either  a  most  brutall  ignorance,  or 
els  an  impudencie  more  then  manifest.  Ye  will  not  deny  that 
Israel  and  Juda  were  the  pleasant  vineyard,  sometymes  planted 
by  God's  own  hand :  So  doth  he  himself  affirme;  and  doth 
God  no  more  in  their  destruction,  but  onely  looke  upon  them 
as  an  ydle  and  unwilling  sufferer  upon  the  tragedie  and  myser- 
able  calamitie?     He  himself  doth  witnes  the  contrary,  for  he 

isa.  5.  saith,  "  I  will  plainely  declare  unto  you  what  I  will  do  to  my 

vineyard;  I  shall  take  away  the  hedge  of  it,  I  shall  break  downe 
the  wall,  that  it  may  be  troden  upon :  I  shall  make  it  waste:  and 
shall  also  so  forbid  the  clowdes  that  they  shall  neither  send 
doune  rayn  nor  moistur  upon  it."  Note,  and  mark  well,  1  be- 
sech  you,  God  here  speaketh  nothing  of  permission,  but  all  to- 
gether of  working,  to  witt,  of  taking  away  and  of  breaking 
downe.     And  how,  I  pray  you,  came  that  fearfull  destruction 

Isa.  3.  to  passe?  "  The  Lord  God  of  hostes  (saieth  the  Prophet  Isaiah) 

will  take  away  from  Jerusalem,  and  from  Judah,  the  stay  and 
the  strength,  even  all  the  stay  of  bread,  and  all  the  stay  of  wa- 
ter; the  strong  man,  and  the  man  of  warre,  the  judge,  and  the 
prophete,  and  the  prudent,  and  the  aged,  the  captaine  of  fiftie, 
and  the  honorable,  and  the  counsellor,  and  the  cunning  arti- 
ficer, and  the  eloquent  man:  And  I  will  appoint  children  (note 


ON  PREDESTINATION.  33S 

well  what  God  speaketh)  to  be  their  princes,  and  babes  shall 
rule  over  theirj,"  &;c.  And  after,  "  The  Lord  shall  bring  upon 
thee,  upon  thy  people,  and  upon  thy  father's  howse,  the  dayes 
that  have  not  come  from  the  day  that  Ephraim  departed  from 
Juda,  even  the  King  of  Asshur,"  &c.  "  In  that  day  shall  the  isa.  7. 
Lord  shave  thee  with  a  raser  that  is  hyred,"  &c.  The  Lord 
himself  doth  further  confesse,  that  the  King  of  Asshur  "  is  the 
rodd  of  his  fury,  and  the  axe  in  his  hand.*"  He  sayeth,  to  an 
hypocriticall  nation  will  he  send  him :  "  And  I  give  him  com- 
mandemente  against  that  people  which  hath  deserved  my  in- 
dignation. I  will  give  him  charge  to  take  away,  to  rive  and  to 
part  the  spoile.""  And  further,  in  the  same  place,  God  doth 
acknowlege  the  grevous  punishment  and  myserable  destruction 
of  Jerusalem  to  be  his  owne  work.  For  thus  speaketh  the  isa.  10. 
Prophet :  "  But  when  the  Lord  hath  accomplished  all  his  work 
upon  Mount  Zion  and  Jerusalem,  I  will  visit  the  frute  of  the 
proude  heart  of  the  King  of  Asshur,  and  his  glorious  and 
proude  lookes,"  &c. 

If  these  wordes  may  be  attributed  to  him,  who  onely  suffer- 
eth  and  doth  not  himself  effectually  work,  let  indifferent  men 
judge.     And  yet  speaking  more  plainely,  he  saieth,  "I  am  the  isa. 45. 
Lord,  and  there  is  none  other :  I  forme  the  light,  and  creat 
darknes:    I  make  peace,  and  creat  evill,  (that  is,  punishement 
and  plagues  for  sinne) :    I,  the  Eternall,  do  all  these  thinges."  Amos.  3. 
To  whom  the  Prophet  Amos  dothe  aggre,  using  these  same 
wordes :  "  Or  shall  there  be  evill  in  a  citie  (saith  he),  and  the 
Lord   hath   not  done  it?"      The  Lord  speaking  by  his  Pro- 
phctes  Jeremie  and  Ezechiel,  saith,  "  I  shall  send  and  take  all  Jere.  25. 
the  nations  of  the  north,  and  Nabuchadnezer,  my  servant,  the 
King  of  Babylon,  and  I  shall  bring  them  upon  this  land.     I  Ezec.24. 
shall  kindle  the  fire,  augment  and  multiplie  the  flame,  and  I 
shall  prophane  (that  is,  I  shall  make  commone)  my  sanctuary.*" 
If  he  that  gathereth  his  warryors,  that  leadeth  and  conducteth 
them,  yea,  that  giveth  them  strength,  agilitie,  and  good  suc- 
cess; that  putteth  the  sweard  of  his  vengeance  into  their  hand, 


336  ON  PREDESTINATION. 

that  commandeth  them  to  strike  and  to  spare  none,  doth  no- 
thing elles  but  suffre,  I  must  confesse  myself  neither  to  know 
nor  to  understand  what  it  is  to  do,  or  what  it  is  to  work.  Your 
bold  impudencie  affirming  that  Job  was  plagued  of  God,  onely 
by  suffering  him  to  be  plagued,  is  intollerable.  Doth  not  God 
provoke,  as  it  were,  Sathan  to  trye  his  servant  Job?  saying, 

Jobi.  "  Hast  thow  not  considered  my  servant  Job,  how  none  is  lyke 

unto  him  in  the  earth,  an  upright  and  just  man,  one  that  fear- 
eth  God,  and  escheweth  evilir"'  And  after  that  Sathan,  upon 
that  occasion,  had  defaced  to  his  uttermost  the  integritie  and 
justice  of  Job,  affirming,  that  easye  it  was  to  feare  and  serve 
God,  seing  that  all  thinges  were  prosperous  and  fortunate  in 
his  house  and  familie;  God,  first  by  expresse  wordes,  giveth 
to  him  power  over  all  that  perteined  unto  him,  and  thereafter 
he  giveth  over  the  body  of  Job  to  the  tyrannye  of  Sathan,  his 
life  onely  being  reserved.  Was  this,  I  pray  you,  onely  to  plague 
Job,  by  suffering  him  to  be  plagued  ?  Doth  the  father  which 
commandeth  his  childe  to  be  beaten  in  his  presence,  and  com- 
mandeth how  many  stripes  he  shall  receave,  nothing  elles  but 
suffer  his  childe  to  be  beaten?  Or  is  he  not  rather  the  chief 
cause,  as  that  he  is  the  chief  commander,  why  his  child  is 
punished  ? 

To  the  13.  O,  say  you,  "But  God  did  not  take  his  goods,  but  onely  suf- 

fered the  Devill  to  take  them,  and  so  God  did  not  punishe  his 
people.  For  he  touched  them  not,  but  hid  his  face  from  them 
to  see  their  end."  Albeit  your  vanitie  trouble  me  a  littell,  yet 
must  it  nedes  returne  upon  your  owne  heades,  to  your  shame. 
This  is  a  goodly  reason,  God  by  himself  tooke  not  Job's  goods 
from  him :  therefor  he  did  nothing  but  suffer  them  to  be  taken. 
And  God's  owne  hand  did  not  touch  Israeli  nor  Juda:  therefor 
was  he  but  onely  a  sufferer,  and  no  worker  of  their  punishment. 
I  will  make  the  like  reason  and  argument.  God  by  himself 
gave  no  goodes  to  Job:  therefore  did  he  nothing  but  suffer  Job 

Act.  13,  to  be  enriched.     Another,  No  visible  hand  was  sene  to  touch 

Elimas  the  sorcerer:  therefor  did  God  onely  suffer  him  to  be 


ON  PREDESTINATION.  337 

blinded.  If  ye  will  affirrae  the  former,  to  witt,  That  God  did 
nothing  but  suffer  Job  to  be  enriched  ;  not  onely  shall  Job  him- 
self testifie  against  you,  but  even  Sathan,  althogh  he  be  a  lier, 
and  the  father  of  lies,  yet  in  that  case  shall  he  convince  you 
of  a  most  impudent  lie,  for  he  sayeth,  "  Hast  thow  not  made 
an  hedge  aboute  him,  and  aboute  his  house,  and  about  all  that 
he  hath  on  every  side  ?  Thou  hast  blessed  the  work  of  his 
hands,  and  his  substance  is  encreased  in  the  land  :  But  stretche 
oute  now  thy  hand,  and  touche  all  that  he  hath  to  see  if  he  will 
not  blaspheme  thee  to  thy  face."  And  if  ye  will  say,  that  God 
did  onely  suffer  Elimas  to  be  blynded;  then  shall  the  Holie 
Ghost,  speaking  in  Sainct  Paule,  convict  you,  for  he  saieth, 
"  Behold  the  hand  of  the  Lord  is  upon  thee,  and  thou  shalt  be 
blynd,  and  shall  not  see  the  sunne  for  a  tyme."  And  thus  shall 
you  have  God,  man,  and  the  devill,  to  rebuke  your  vanitie.  Be 
ashamed,  repent,  and  give  glory  unto  God,  who  feareth  not  to 
confesse  that  all  instrumentes  in  heaven,  earth,  or  in  hell,  be 
his  roddes,  his  sword,  and  his  hand,  by  the  which  he  correcteth, 
he  punisheth,  he  trieth,  delivereth,  and  saveth,  according  to  His 
eternal  counsell  and  purpose. 

To  prove  absurdities  and  inconveniences  (as  ye  terme  them)  Totneie. 
to  follow  our  doctrine,  thus  you  reason  :  "  If  1  should  grant  that 
it  was  God's  will,  that  he  should  refuse  to  let  the  people  go, 
then  did  he  submit  himself  to  the  will  of  the  Lord:  then  should 
God  and  he  have  been  both  of  one  mynd:  And  the  will  of  God 
is  alwayes  good  and  just."  Then  Pharao,  "  refusing  to  let  the 
people  go,  did  well  and  justly,  forasmuch  as  it  was  God's  will 
that  he  should  so  do;  wherfore  Pharao  oght  not  to  have  bene 
punished  for  this  good  and  just  dede."  And  thus,  in  conclu- 
sion, ye  affirme,  that  "these  inconveniences  we  can  not  eskape." 
I  have  before  sufficiently  declared,  howe  that  no  wicked  man 
committing  iniquitie  hath  any  respecte  or  mynd  to  obey  God's 
holie  will,  either  secrete,  either  yet  reveled,  but,  following  their 
owne  rage  and  inordinate  lustes,  doth  make  as  it  were  plaine 

resistance  to  God ;  and  therefore,  howsoever  they  be  compelled 
VOL.  V.  Y 


338  ON  PREDESTINATION. 

to  serve  God's  eternall  purpose,  yet  do  they  never  obey  him  in 
their  owne  heartes,  but  obstinatly  they  do  rebell  against  his 
blessed  will  reveled.  And  therefor,  as  there  is  no  conformitie 
nor  aggrement  betwixt  the  holy  will  of  God  and  their  pervers 
and  malicious  will,  so  are  they  subject  to  just  damnation  for 
their  rebellion  and  disobedience.  And  thus,  taking  from  you 
the  ground  and  foundation  wherupon  you  think  yourselves 
moste  assuredly  to  stand,  I  might  suffer  your  vain  building  to 
fall  into  confusion.  But  partly  for  the  instruction  of  the  simple 
reader,  and  partly  to  winne  some  of  you  (if  so  please  God)  from 
these  horrible  blasphemies,  I  purpose  in  this  place  to  declare 
the  difference  betwixt  the  holie  will  of  God  and  the  wicked  will 
of  men;  and  why  it  is  that  the  worke  of  God  is  most  just,  and 
the  worke  of  the  instruments  unjust  and  evill;  reserving  the 
rest  to  better  opportunitie. 

The  will  of  God  must  not  be  restreined  to  those  thinges 

which  externally  we  see  done,   or  hear  to  have  bene  done. 

T'lf  cause  and      But  God's  will  must  be  extended  to  those  endes  for  the  which 

eniles  ot  things 

that  be  wroght.  Qq^j  worketh,  and  causeth  to  be  wroght,  all  thinges  from  the 
beginning;  to  witt,  for  the  manifestation  of  his  owne  glory,  for 
the  profit  and  salvation  of  his  Elect  children,  and  for  the  execu- 
tion of  his  just  judgementes;  either  for  a  tyme  to  correct  his 
chosen,  or  els  for  ever  to  punishe  the  stubborne  and  disobedient 
of  the  reprobate  sorte.  Becaus  that  I  suspect  no  man  so  foolishe 
as  that  he  will  deny  the  will  of  God  working  to  these  ends  to  be 
most  just,  most  holy,  and  most  perfecte  in  itself,  I  will  labor  for 
no  probation  of  that  parte.  But  because  the  instrumentes  by 
whome  God  worketh  be  divers,  we  must  first  inquire  and  knowe, 

Who  obey  God,     What  instrumeutes  they  be  that  obey  God's  will,  and  therefor 

who  obey  not  _  j  j  ^ 

by  him  are  reputed  just  workers;  and  what  they  are  that  obey 
not  his  will,  and  so,  whatsoever  they  do,  are  reputed  inobedient. 
Onely  those  instruments  do  obey  God's  will,  who,  having  his 
will  clearly  reveled  unto  them,  do  studio  and  indevour  themselves 
to  obey,  accomplish,  and  fulfill  the  same,  and  that  of  very  love, 
free  mynd,  and  zeale  to  obey  his  godlie  Majestic.     The  frutes 


God. 


ON  PREDESTINATION.  339 

and  workes  of  these  instruments,  howsoever  man  doth  judge 
of  them,  doth  God  approve,  yea,  even  albeit  they  appei-e  to  re- 
pugne  to  mercy,  or  to  his  lawe  written.  For  the  Israelites 
were  delivered  frome  theft  by  God's  will  reveled,  albeit  they 
spoyled  and  robbed  (under  the  cloke  of  borowing)  the  Egyp- 
tians of  their  substance.  The  maryners  and  the  shipmasters 
being  with  Jonas,  in  that  soden  storme  and  tempest  raised  by 
God,  were  fi'ee  from  murther  and  sheding  of  innocent  bloode, 
by  God''s  will  plainely  reveled  by  the  mouth  of  the  Prophet. 
Jehu  was  not  onely  justified  from  all  the  suspition  of  treason 
which  men  might  have  gathered  of  his  facte,  but  also  from 
crueltie  in  killing  those  idolaters  who  manifestly  declared  them- 
selves friendes  to  Baal;  by  that,  that  God  did  first  revele  his 
will  unto  him,  sending  his  Prophet  to  anoynte  him,  and  after 
approved  his  zeale,  which  he  rewarded  with  temporall  promise 
of  the  kingdom  to  continue  in  his  posteritie  to  the  fourth  of  his 
sede.  Thus,  I  say,  doth  God  justifie  the  workes  of  these  in- 
strumentes  which  obey  his  will  reveled. 

And  so,  I  say,  that  they  onely  obey  God,  that  knowing  his 
will  do  studie  to  obey  the  same.  But,  contrary  wyse,  whosoever 
doth  any  thing  ignorant  of  God's  will,  not  knowing  the  will  of 
God  reveled,  repugneth  or  doth  contrary  to  the  same,  (howso- 
ever he  serveth  God's  eternall  purpose),  doth  neither  obey  God, 
neither  can  he  be  excusable  before  God's  justice :  And  that 
because  in  his  woi-k  and  fact,  he  looketh  nothing  to  God's  will, 
neither  yet  to  the  end  and  purpose  which  God  respecteth. 
And  hereof  springeth  and  ariseth  the  difference  betwixt  the 
workes  of  God  and  the  workes  of  man;  yea,  betwixt  the  workes 
of  the  godlie  and  the  workes  of  the  ungodlie.  God  worketh 
all  his  workes  to  manifest  his  glorie,  his  wisedome,  his  power, 
his  mercie,  goodnes,  and  justice.  The  godlie,  moved  by  the 
Holie  Spirit,  worke  their  workes  to  give  obedience  unto  God, 
to  support  their  bretheren  in  their  necessities  at  his  commande- 
ment,  and  to  punish  vice  according  to  his  lawe.  But  the  un- 
godly, carried  headlonges  by  their  own  lustes,  and  by  the  fury  of 


340 


ON  PREDESTINATION. 


The  will  of  the 
Caldeans  against 
Job. 


Of  David's  trou- 
ble, Absalom, 
Ij^emei,  and 
Achitophel. 


Sathan,  to  whose  power  they  are  committed,  work  all  their 
workes  to  revenge  themselves,  to  destroye  such  as  they  hate, 
and  to  promote  their  own  entreprises,  without  any  respect  had 
to  God,  to  his  will,  ordinance,  or  counsell. 

One  or  two  examples  shall  make  this  mater  more  sensible. 
The  will,  purpose,  and  counsell  of  God  in  punishing  Job,  was 
to  trye  his  patience,  and  of  the  same  to  leave  an  example  to  all 
them  that  truely  feare  God  to  the  end.  And  who  dare  deny 
this  to  be  most  reasonable  and  most  just,  that  God,  examining 
sharply  one  of  his  children,  shall  make  him  a  scholemaster  to  all 
the  rest  ?  But  what  was  the  will  and  purpose  of  Sathan  and 
of  the  Caldeans,  by  whome  Job  was  punished  ?  The  will  and 
purpose  of  Sathan  is  plainely  reveled  to  have  been,  that  by 
those  afflictions  he  fully  purposed  to  withdrawe  Job  from  God''s 
feare,  and  to  cause  him  curse  God  to  his  face.  The  will  of  the 
Chaldeans  is  evident  ynough,  by  the  manifest  malice  of  all  such 
oppressers,  who  look  to  nothing  but  to  satisfie  their  own  covet- 
ous myndes  by  the  possessions  of  others,  which  tyrannously 
and  unjustly  they  by  violence  spoyle.  And  thus  doth  the  diver- 
sitie  of  the  myndes  of  the  workers  make  the  plaine  difference 
betwixt  their  workes. 

Another ;  God  in  expelling  David  from  his  kingdom,  in  giv- 
ing his  wives  with  great  ignominie  to  be  defiled  by  his  own 
Sonne  Absolom,  and  in  commanding  Semei'  to  curse  him,  had 
respect  to  his  owne  justice,  which  can  not  suffer  sinne  unpu- 
nished, even  in  his  derest  children;  thereby  leaving  example  to 
all  ages  following,  that  such  as  willingly  wold  not  suffre  God's 
grevous  plagues  shall  avoid  manifest  contempt  of  his  holy  com- 
mandementes.  And  this,  I  think,  will  all  men  confesse  to  be  a 
work  (in  so  farre  as  it  is  wroght  by  God)  most  just  and  most 
equall;  for  as  God  doth  honor  them  who  do  honor  him,  so 
must  they  be  contemned  who  contemne  him.  But  what  was 
the  mynd  of  Achitophell,  counseller  of  Absalom  the  incestuous 
adulterer,  and  of  Semei  the  blasphemous  curser?  The  one 
'  In  our  present  version,  Shimei. — (2  Sam.  xvi.) 


ON  PREDESTINATION. 


341 


/ 


studied  to  make  such  hatred  betwixt  the  father  and  the  sonne 
as  after  should  never  be  reconciled.  The  unnaturall  and  mon- 
sterous  sonne,  declaring  himself  mortall  enemie  to  his  father, 
according  to  the  wicked  counsell,  thoght  to  bind  unto  him  the 
heartes  of  the  people.  And  Semei,  willing  to  make  David 
odious  to  all  men,  and  to  have  broght  him,  if  possible  had  bene, 
to  uttermost  desperation,  powred  forth  the  vennym  which  be- 
fore lurked  in  his  hidden,  corrupte,  and  stinking  stomock. 

The  same  might  I  shewe  in  the  precious  death  of  the  inno-  or  the  cuversitie 

_  ^  inftlie  worke  of 

cent  Sonne  of  God;  in  which  the  great  and  unsearcheable  love  citfif^'°^ 
of  God  towardes  us  doth  shyne;  so  that  Ohristes  death,  in  so 
farre  as  it  was  the  work  of  God,  proceded  from  love,  from 
mercie,  and  justice.  But  touching  the  instruments  whome  God 
used  in  execution  of  the  same,  as  in  another  place  I  have  said, 
they  looked  nothing  to  God's  counsell,  but  were  altogether  car- 
ried to  iniquitie :  some  by  avarice,  some  by  pride  and  by  am- 
bition, some  by  malice,  hatered,  and  envie;  so  that  amongest 
them  all,  none  was  found  that  studied  to  obey  God,  nor  his 
holy  will  reveled.  And  thus  it  is  evident  why  the  work  of  God 
in  such  cases  is  just  and  good,  as  it  that  is  wroght  in  wisedom, 
mercie,  and  justice,  and  that  for  most  just  causes,  purpose,  and 
ende  ;  and  why  the  workes  of  wicked  men  (supposing  that 
God  in  some  respect  will  them)  are  yet  unjust  and  repugning 
to  his  will,  never  done  to  obey  him;  and  therefore  are  they  and 
their  workers  subjecte  to  malediction,  vengeance,  and  damna- 
tion, pronounced  by  God  in  his  lawe  against  the  workers  of  ini- 
quitie. 

Nowe,  let  us  examine  your  reasons.  "  If  it  was  God's  will 
(say  you)  that  Pharao  should  refuse  to  let  the  people  go,  then 
did  he  submit  himself  to  the  word  of  the  Lord."  I  deny  the 
consequent,  for  neither  did  Pharao  knowe  the  holie  will  of 
God,  neither  did  he  submit  himself  to  that  which  was  com- 
manded and  reveled  unto  him.  The  will  of  God  was,  in  that 
people  to  give  an  example  and  testimonie  to  the  world,  that 
the  onely  benediction  of  God  was  sufficient  to  give  multiplica- 


342 


ON  PREDESTINATION. 


tion  and  cncrcase  to  his  Church,  even  against  the  determined 
fury  of  Sathan  and  of  all  wicked ;  that  he  wold  give  unto  his 
Church,  being  afflicted,  most  joyful  and  most  wonderous  de- 
liverance ;  and,  finally,  that  no  obstinate  enemie  of  God's 
people  (howsoever  they  seme  to  rage  and  triumphe)  shal  in  the 
end  escaip  judgement  and  vengeance  justly  deserved.  Do  you 
think  that  Pharao  either  knew  this  will  of  God,  either  yet  that 
he  reteined  the  people  in  bondage  for  any  of  these  endes  ?  I 
think  not.  Then  did  he  not  submitt  himself  to  God's  will,  but 
obstinately  did  resist  so  farre  of  God  s  will  as  was  reveled  unto 
him.  And  therfor,  I  say,  that  God  and  Pharao  were  of  most 
contrary  willes  and  most  contrary  mindes.  God  willing  his 
name,  his  power,  and  his  wisedome,  to  be  preached  and  praised 
to  the  end,  for  the  deliverance  of  his  afflicted  people ;  but 
Pharao  willing  to  reteine  in  perpetuall  bondage  the  people 
(whom  God  commanded  him  to  set  at  fredomo  and  libertie)  to 
serve  him  as  he  should  command.  And  therefor,  albeit  that 
wicked  Pharao  was  an  instrument  by  whom  those  things  were 
broght  to  passe,  yet  were  his  workes  neither  well  nor  justly 
done ;  but  tyrannously  and  most  obstinatly  did  he  fight  against 
God,  and  therefor  in  the  end  most  justly  was  he  punished. 
Behold  your  spyder  webbes,  with  less  labor  dissolved  and  burst, 
then  (I  am  assured)  you  and  your  great  captaine  Castalio  did 
epinne,  knit,  and  weave  the  same,  to  your  great  shame  and  per- 
petuall condemnation,  except  that  spedely  you  repent. 
Now  to  the  rest,  which  foUoweth  in  these  words : — 


The  39th 
Section. 


The  Third 
Argument. 


The  Adversarie. 

As  for  the  sentence  which  ye  alledge,  "God  maketh  hard-hearted  whom  he 
will,  and  of  whom  he  will  he  hath  mercie,"  this  place  hath  bene  very  unre- 
sonably  wrested  of  some  of  you,  so  that  therby  you  have  burdened  God  to  be 
the  cause  of  condemnation,  who  at  his  pleasure  receaveth  or  refuseth  such  as 
have  either  of  paine  or  pleasure  deserved  nothing  at  all.  God  forbid  that  any 
man  should  conceave  such  a  phantasie  of  God.  But  we  must  first  learne  how- 
God  lightened  all  men  that  came  into  this  world;  which  light  who  so  refuseth, 
him  the  Lord  by  long  sufferance,  with  bountiful!  beuefites  and  fatherly  cor- 


ON  PREDESTINATION.  343 

rections,  doetli  call  to  repentance.  But  if  we,  loving  daiknes  better  then 
light,  will  utterly  refuse  light,  or  after  we  have  bene  by  the  goodnes  of  God 
partakers  of  God's  grace,  do  forsaik  the  covenant  of  the  Lord,  then  hath  he 
mercie  on  whom  he  will,  and  that  for  his  own  saik,  and  others  he  maketh 
hard-hearted,  that  is,  he  giveth  them  over  to  their  own  hearts  lustes:  So  that 
the  cause  of  their  induration  is  not  the  will  and  pleasure  of  God,  which  doeth 
nothing  without  a  just  cause,  but  their  obstinate  wickedues,  which  will  not  be  3. 
reformed.  These  suffer  justly,  and  the  other  receave  grace  by  the  mercy  of 
God,  which  may,  when  he  will,  have  mercie  ou  whom  he  will,  and  that  besides  4. 
his  covenant. 

Answer. 

Because  that  nothing  resteth  to  the  end  of  this  your  book  To  the  i. 
(your  blasphemies  and  railing  excepted)  which  is  not  sufficiently 
before  answered,  I  intend  onely  to  touch  those  things  which 
you  unjustly  lay  to  our  charges,  and  frankly  confesse  in  what 
pointes  you  and  we  do  manifestly  dissent  in  opinion  and  doc- 
trine. And  first,  I  say,  That  most  unjustly  you  accuse  us,  lay- 
ing to  our  charge  that  we  burden  God  to  be  the  cause  of  con- 
demnation, the  which  we  all  with  one  consent  impute  to  man 
to  sinne,  and  to  the  Devil,  the  first  soliciter  to  sinne.  And 
therfor,  except  that  ye  can  note  and  evidently  convict  some 
one  (or  mo)  of  us  that  so  hath  written  or  affirmed  of  God,  ye 
can  not  be  purged  from  the  horrible  crime  of  unjust  accusation 
and  detestable  sclander.  , 

We  utterly  dissent  from  you,  that  God  lighteneth  every  To  the  2. 
man  that  commeth  into  this  world  in  such  sort  as  you  affirme, 
that  is,  that  he  calleth  all  to  repentance,  and  offereth  light  I 
of  salvation  to  all;  so  that  God  refuseth  none  except  such 
as  utterly  refuse  light,  or  such  as  have  bene  partakers  of 
God"'s  grace,  and  do  forsaik  the  covenant  of  the  Lord.  For 
besides  the  evident  testimonies  of  the  Scriptures,  the  com- 
mon experience  from  the  beginning  doth  witnes,  that  God  in 
that  manner  hath  not  illuminated  every  man.  For  how  many 
do  perish  in  their  mother*'s  bellies  ?  How  many  sodenly  die  be- 
fore their  reason  can  judge  of  good  and  evill  ?  How  many  are 
deprived  of  natural  reason  and  understanding  ?  Yea,  how  many 


344  ON  PREDESTINATION. 

remaine  wylde  and  brutisho,  living  like  beastes  and  eating  one 
another?  How  many  do  contincwe  all  their  life  without  any 
other  knowledge  of  God  then  the  visible  creatures  of  God  do 
teach  them  ? — Which  I  think  ye  will  not  affirme  to  be  sufficient 
illumination  to  provoke  them  to  repentance,  or  to  atteine  to 
life.  I  pray  you,  What  light  had  Esau  refused  when  God  pro- 
nounced this  sentence,  "  The  elder  shal  serve  the  younger  V 
upon  the  which  the  Apostle,  as  before  we  have  declared,  doeth 
conclude  that  ere  the  children  had  done  either  good  or  badde, 
the  one  was  loved  and  the  other  was  hated. 
To  the  a  That  God  doeth  nothing  without  a  just  cause,  most  willingly 

we  confesse:  But  that  there  is  no  justice  in  God,  to  the  ground 
whereof  your  blind  reason  doeth  not  pearse,  we  constantly  deny. 
And  therfor  we  must  nodes  affirme,  that  to  seke  another  cause 
of  God's  workes  then  his  holy  will  is  more  then  impietie.  For 
the  causes  be  knowen  to  his  wisedom  alone  why  some  he  hath 
chosen  to  life  everlasting  in  Christe  Jesus  his  Sonne,  and  why 
that  others  are  left  in  perdition;  the  cause  may  be  secrete  (as 
Augustine  speaketh),  but  unjust  can  it  not  be,  because  it  pro- 
cedeth  from  God's  will,  which  is  the  perfecte  rule  of  all  justice 
and  equitie.  If  that  ye  crye  till  that  the  mountaines  resound 
againe,  "  The  obstinat  iniquitie  of  the  reprobate  will  not  be 
reformed,  and  that  is  the  cause  of  their  induration :"  In  fewe 
and  sobre  wordes  we  answere,  That  in  man  there  is  no  wicked- 
nes  which  God  may  not  reforme,  if  so  be  his  godlie  will  and 
good  pleasure. 

Albeit  of  these  your  wordes,  "  God  may  have  raercie  when 
he  will,  on  whome  he  will,  and  that  besides  his  covenante," 
some  suspition  may  arise  that  greatly  you  do  not  esteme  that 
inestimable  benefite  granted  unto  us  in  Christe  Jesus  his  onely 
Sonne,  yet  will  I  so  favorably  interprete  your  wordes  as  I  can. 
If  ye  understand,  that  such  as  this  day  be  ignorant  of  God, 
ennemies  to  his  trueth,  and  persecutors  of  his  saintes,  may 
sodenly,  or  after  this,  be  called  to  the  trew  knowledge  of  that 
comnmnion  which  is  betwixt  God  and  man  by  Christ  Jesus,  I 


ON  PREDESTINATION.  345 

do  fully  agree  with  you ;  for  so  was  Abraham,  so  was  Paule,  and 
so  were  the  Gentiles,  who  long  did  live  without  trew  knowledge 
of  God,  and  without  (as  touching  their  owne  apprehension)  the 
assurance  of  his  covenant  and  league.  But  if  you  understand, 
that  God  can  or  will  receave  to  mercie  at  any  time  such  as  he 
hath  not  elected  to  life  everlasting  in  Christ  Jesus  his  Sonne 
before  all  times,  we  utterly  abhorre  that  error  as  a  pestilence 
most  perniciouse.  / 

Now  to  that  which  followeth  : 

The  Adversarie.  the40th 

Section. 
That  place  of  the  booke  of  tlie  Kinges,  "The  Lord  commandeth  Semei  to  The  Fourth 
curse  David,"  I  understand  so  :  Forasmuch  as  God  is  the  author  of  all  good-    i. 
nes,  and  of  no  evill,  he  gave  not  a  wicked  mynd  to  Semei ;  but,  willing  to 
exercise  his  servant  David  under  the  crosse,  and  finding  Semei  a  naughtie 
and  evill  mynded  man,  specially  towards  David,  he  gave  him  the  bridell,  which 
being  left  of  God,  he,  by  the  intisement  of  the  Devill,  wliich  was  alredie  in 
his  heart,  did  curse  David.     And  David  being  governed  by  the  Spirit  of  God, 
did  paciently  suffer  the  wicked  to  curse  him,  hoping  that  God  wolde  turne 
his  cursing  into  blessing.     For  this  did  David  knowe,  that  without  the  per- 
mission and  suffering  of  God,  Semei  could   no  more  curse  him  then  Balaam 
might  curse  the  Israelites.     It  foloweth  not  therfor  that  God  did  effectually 
meane  Semei  to  do  the  wicked  dede,  but  onely  suffered  him.    Yet  if  we  will   2. 
seke  to  the  litterall  sense  of  this  place,  and  affirm  that  God  did  effectually 
command  Semei  to  curse  David,  then  I  must  go  that  way  to  work  witli  you. 
All  that  the  Lord  commandeth  is  just.    If  it  be  just  to  command  to  curse,  it  is   3, 
just  to  obey  to  curse,  for  the  righteousnes  of  the  dede  is  knowen  by  the  right- 
eousnes  of  the  commandement ;  as  it  is  unjust  to  obey  an  unjust  commande- 
ment,  so  is  it  just  to  obey  a  just  commandement;  wherefor  Semei  obeying 
the  commandement  of  God,  which  is  just,  did  justly.     You  wil  say  that  Semei 
did  not  obediently,  that  is  to  obey  God,  but  of  an  evill  mynd  cursed  David.    4. 
I  answer  you,  after  your  owne  saying,  that  this  was  also  the  will  of  God  that 
Semei  should  have  an  evill  mynd,  and  not  to  please  God  cursed  David ;  for 
you  say  that  God  gave  him  an  evill  mynd  to  curse  David,  wherfor  in  that  he 
of  a  disobedient  mynd  cursed  David,  he  was  obedient  to  God;  and  as  we 
have  said,  to  obey  God  it  is  just.     I  pray  you  then,  why  commandeth  David  Job  17. 
his  sone  Salomon  to  punishe  Semei  for  this  just  acte?    "They  which  feare 
the  here  frost  (saieth  Job),  the  snow  shall  fall  upon  him ;"  likewise  so  long  as 
you  stick  to  your  error,  when  you  think  to  avoyd  one  danger,  you  shall  fall 
into  a  greater. 


348  ON  PREDESTINATION. 

Answer. 

To  the  14  2.  You  do  Gver  decline  from  the  principall  scope,  and  so  make 

ye  a  fals  conclusion.  For  we  do  not  deny,  but  God,  finding  in 
Semei  at  that  time  a  wicked  mynd  towardes  David,  did  lowse 
the  bridle  to  his  corrupted  affections.  But  in  two  things  do 
you  aiJ^  we  differre:  The  first  is,  That  whether  he  found  any 
wickednes  in  him  which  his  godly  power  might  not  have  re- 
moved, if  so  he  had  determined  to  have  done  from  the  begin- 
ning. And,  secondarily,  If  so  he  gave  him  the  bridle  that  he 
might  not  have  impeded  the  same,  if  such  had  bene  his  godly 
will.  And  therefore,  where  you  affirme  that  God  did  effectually 
move  Semei  to  that  wicked  dede,  if  you  understand  that  in 
so  farre  as  the  dede  was  wicked,  the  Spirit  of  God,  I  meane 
the  Holy  Ghost,  did  not  move  him  therunto,  I  subscribe  with 
you.  For  so  outrageously  to  curse  David  in  the  day  of  his 
great  c'alamitie,  he  was  moved  by  that  venime  which  long  had 
lurked  in  his  breast,  and  by  the  instigation  of  the  Devill.  But 
if  thereupon  you  conclude,  as  that  you  seme  to  do  by  your  ma- 
nifest wordes,  that  God  did  nothing  elles  but  onely  suffer  him; 
because,  I  say,  that  such  ydle  permission  can  neither  agree  with 
God's  power  nor  with  his  justice,  we  must  nedes  affirme,  that 
when  God  givetli  over  the  wicked  into  a  lewd  and  reprobate 
mynd,  that  then  as  justly  he  punisheth  sinne  by  sinne,  so  doeth 
he  more  then  onely  suffer. 

Tothe3&4.  There  is  more  required  that  a  fact  be  just,  and  justly  and 

obediently  done,  then  a  just  commandement,  to  witt,  that  the 
doer  have  God's  expresse  commandement  for  his  assurance ; 
and,  secondarely,  that  he  looke  and  have  respect  to  the  same 
endes  which  God  hath  uttered  in  his  word;  and,  last,  that  he 
do  it  only  to  obey  God.  Nowe,  prove  any  of  these  to  have 
bene  in  Semei,  and  I  will  confesse  that  ye  have  once  triumphed. 
I  finde  that  David  did  acknowledge  God's  commandement  and 
counsell,  and  therfor  at  that  time  wold  he  not  arme  himself 
nor  his  servantes  to  take  vengeance.     But  what  commande- 


ON  PREDESTINATION.  347 

ment  of  God,  I  pray  you,  did  Semei  either  acknowledge  or  con- 
fesse.  I  finde  no  mention  that  he  excuseth  himself,  no  not  by 
any  commandement  that  he  had  receaved  of  God,  when  after 
he  submitteth  himself  to  David  in  the  day  when  he  returned 
and  came  over  Jordane.  But  I  find  him  plainely  to  confesse 
his  offence,  saying,  "  Let  not  my  Lorde  impute  wickednes  unto  2Reg.  i9. 
me,  nor  remembre  the  thing  that  thy  servant  did  wickedly  when 
my  Lord  the  King  departed  oute  of  Jerusalem,  that  the  King 
shoulde  take  it  to  his  heart :  for  thy  servant  doeth  knowe  that 
I  have  done  amisse."  If  Semei  had  either  knowen  any  com- 
mandement of  God,  or  if  he  had  looked  to  the  same  end  to  the 
which  God  looked,  he  might  have  had  plausible  reasons  to  have 
persuaded  David  to  have  shewed  favor  and  mercie  unto  him. 
First,  he  might  have  said,  "  Oh,  David,  althogh  thow  was  King, 
and  that  I  did  curse  thee,  thow  oghtest  no  more  to  be  offended 
against  me  then  thow  wast  against  the  Prophet  Nathan.  For 
as  he  had  God's  commandement  plainely  to  revele  thy  sinne, 
and  sharply  to  rebuke  the  same,  to  the  end  that  thou  mightest 
be  more  effectually  moved  to  repentance ;  so  had  I  God's  com- 
mandement bitterly  to  curse  thee,  to  the  end  that  thou  might- 
est humble  thyself  before  thy  God,  whom  so  highly  thou  hast 
offended." 

These,  I  say,  had  bene  plausible  reasons  to  have  moved 
David  to  mercie.  But  the  canckered  conscience  of  Semei  did 
witnes  against  himself,  that  he,  to  his  knowledge,  had  neither 
commandement  of  God,  neither  yet  that  he  looked  to  any  pur- 
pose or  counsell  of  God,  but  onely  to  David's  utter  confusion 
and  destruction,  which  he  maliciously  soght.  And  so,  I  say, 
albeit  that  God's  commandement  in  the  self  was  just,  for  the 
purpose  and  end  which  he  had  appointed,  yet  was  this  com- 
mandement hid  to  Semei,  and  God's  purpose  also  unknowen  to 
him ;  and  therfore  was  his  fact  neither  justly  nor  obediently 
donne.  For  a  just  fact  (as  I  have  before  said)  requireth  a 
good  will  to  obey  a  just  commandement,  and  obedience  requir- 
eth knowledge  of  the  will ;  which  neither  of  bothe  was  in  Semei. 


348  ON  PREDESTINATION. 

Nowe,  prove,  if  you  can,  either  injustice  in  God,  who  thus  doeth 
use  this  wicked  instrument,  or  yet  in  David  his  servant,  who 
in  his  testament  commanded  the  dissembled  hypocrisie  to  be 
punished. 

The  rest  of  your  vaine  sophisterie,  which  of  Castalio  you 
have  begged,  doeth  nothing  profit  you.  For  albeit  we  should 
confesse,  that  it  was  the  will  of  God,  in  some  respect,  that  Seraei 
should  have  an  evill  and  inobedient  minde,  how  shall  you  be 
able  to  prove  that  therfor  he  did  obey  God  ?  Is  it  not  the  will 
of  God,  that  Sathan  and  the  wicked  world,  of  a  wicked  and 
malicious  mynde,  trouble  and  tempt  his  children  in  this  earth  ? 
Doeth  it  therfor  followe  that  Sathan  and  the  wicked  obey  God? 
Or  doeth  it  not  most  justly  followe,  that  because  God  will  that 
our  pacience  should  be  knowen,  and  that  the  wicked  from  tyme 
to  tyme  precede  in  their  impietie  till  the  measure  be  full,  that 
therfor  they  can  never  obey  God.  And  in  this  our  affirmation, 
we  feare  not  so  much  the  frost  or  snowe,  as  that  we  lament  your 
uncomelye  jesting  in  God's  Scriptures.     Thus  you  precede. 

ll^jfo^  The  Adversarie. 

The  Fifth  An  argument  you  make  in  that  place  of  Genesis,  -where  Joseph  saieth  imto 

1.  his  brethren,  "  God  sent  me  hither  for  your  lives'  saik  ;"  and  thereafter,  "It 
was  not  you  that  sent  me  hither,  but  God,  which  hath  made  me  a  father  unto 
Pharao."  Of  this  do  you  gather,  that  the  wicked  dede  which  Joseplies  breth- 
ren did  in  selling  him  was  the  Lord's  dede  and  secret  will.  But  for  so  much 
as  the  Patriarckes  here  committed  double  siune  ;  first,  greved  their  father ; 
and,  secondly,  they  did  committe  the  greatest  kinde  of  theft,  that  is,  to  sell 
a  man's  child  from  him,  which  by  the  lawe  oght  to  be  punished  by  death : 
Therfor  may  we  see,  that  this  dede  was  not  donne  by  God's  will,  for  it  was 
contrarie  to  this  commandemeut,  "Neither  will  he  any  wickednes;  but  ac- 
cording to  his  nature,  which  is  ever  good,  he  turned  their  wicked  dede  to  a 
good  end,  for  his  servantes  Abraham,  Isaak,  and  Jacobes  sake.  For  he 
sheweth  mercie  to  the  thousand  generations  of  them  that  love  him."  This  to 
be  so,  it  is  plainely  proved  by  the  latter  chapter,  where  Joseph  saieth  unto 
2  his  brethren,  "  You  thoght  evill  over  me ;  but  God  hath  turned  it  unto  good, 
to  do  as  it  is  come  to  passe  this  day."  Marke  well  what  is  here  ascribed 
unto  Josephes  brethren,  and  what  unto  God.  They  thoght  evill,  and  God 
turned  it  to  good.     Tiien  their  minds  and  God's  mynde  were  not  all  one; 


ON  PREDESTINATION.  349 

wherfor  it  was  not  God's  will  that  they  should  thus  do  wickedly.     Notwith-    3. 
standing  that  this  place  of  the  last  of  Genesis  is  so  manifest  and  directe 
against  your  error  as  can  be,  yet  will  you  not  agree  to  the  trueth,  but  flie  to 
your  shamefull  shift  of  God's  secret  will.     For  here  you  say,  that  it  was  God's    4. 
secret  will  that  this  should  so  come  to  pass,  so  that  the  Patriarkes  thoghtes 
were  moved  to  do  this  by  God.     Thus  you  attribut  to  God  that  which  is  pro-    5. 
per  to  the  Devill,  by  the  testimony  of  the  Word,  wherby  we  be  taught  that 
the  Devill  moved  men  with  evill  thoghtes.     God  comraandeth  us  to  resist 
evill  thoghtes,  which  if  they  come  of  him,  then  commandeth  he  us  to  resist 
himself.     James  saieth,  "  That  no  man  is  tempted  of  God."     But  to  move    a. 
with  evill  thoghtes  is  to  tempt.     All  is  good  which  commeth  from  the  Father 
of  light;  wherfor,  if  evill  thoghts  come  from  him,  they  must  be  good.     Then 
was  Josephes  saying  untrewe,  "  You  thoght  evill  over  me."     But  you  grant 
evill  thoghtes  to  be  evill,  and  yet  you  say  that  they  came  from  God;  then 
may  we  call  God  the  Father  of  darknes,  because  from  him  came  evill  thoghts, 
which  are  darknes.     And  wher  you  say  that  God  doeth  those  things  for  his    7. 
owne  glory,  I  answer,  that  saying  is  but  vaine,  for  we  glorifie  him  when  we 
judge  him  worthie  to  be  glorified ;  as  Nebuchadnezer,  being  changed  into  a 
brutishe  nature,  having  experience  of  the  justice  and  power  of  God,  he  gave    8. 
glory  to  God,  forasmuch  as  he  did  see  and  judged  God  to  be  just.     God  wilbe 
glorified  of  all  nations;  then  must  God's  works  be  such  as  all  nations  may 
knowe  them  and  praise  them ;  yet  is  there  no  nation  which  at  any  tyme  shall 
acknowledge  God  to  be  just,  for  because  he  punished  a  man  for  the  offence 
wherunto  he  himself  did  provoke  him.      The  Philistians,  priestes  and  soth- 
sayers,  gave  glory  to  God,  and  judged  him  to  be  just,  in  that  he  plagued 
Pharao,  in  that  he  hardened  his  heart  against  God,  desiring  their  rulers  by 
the  same  example  not  to  harden  their  heartes  against  God,  but  to  send  away    9. 
the  ark  of  the  Lord,  lest  he  likewise  plague  them.    But  if  the  Philistians  soth- 
Bayers  had  knowen  (as  ye  presume  to  do)  that  God  did  harden  Pharao's  heart, 
what  justice  coulde  they  attribut  to  God  for  punishing  Pharao,  for  that  thing 
whereof  he  was  the  author  himself,  moving  and  forcing   Pharao  therunto. 
Seing,  as  you  have  said,  no  man  is  able  to  resist  his  secrete  will,  what  injustice 
had  it  bene  to  punishe  Semei  for  that  offence  whereof  God  was  the  author, 
commanding  him  to  do  it.     David  saieth,  "  Thus  the  Lord  is  knowen  to  exe- 
cute true  judgement,  when  the  ungodlie  is  trapped  in  the  workes  of  his  owne 
handes,"  not  when  he  punished  for  the  offence  wherunto  he  moved  men  him- 
self.    If  God  should  punish  a  man  because  he  hath  a  beard,  should  any  glory    10. 
redound  to  God  thereof,  seing  he  hath  given  us  beards  himself  ?     But  here  you 
be  very  religious, and  say,"  We  oght  not  to  speake  so  unreverently  of  the  works 
of  God,  for  this  is  the  secret  judgement  of  God  unknown  to  us."     I  answer 
There  be  some  secretes  of  God  unknown  to  us ;  but  the  judgement  of  God  is    11. 
knowen,  and  made  manifest  to  us  in  the  Word ;  and  after  this  word  (as  Saint 


350 


ON  PREDESTINATION. 


12. 


13. 


Rom.  1. 


To  the  1  &  2. 


Paul  teacheth),  not  after  your  secret  judgement,  shall  God  judge  the  world: 
and  so  shal  God  be  glorified  of  all,  godlie  and  ungodlie,  forasmuch  as  all  shall 
judge  it  to  be  just;  and  they  which  have  not  obeyed  the  trueth  (not  your  un- 
knowene  trueth),  but  that  which  is  knowen,  that  is  the  Word,  shalbe  punish- 
ed ;  and  they  which  have  obeyed  the  trueth,  not  secret  as  yours,  but  reveled 
in  God's  Word,  shall  receave  their  rewarde.  Moreover,  if  this  be  the  secret 
judgement  of  God,  Who  reveled  it  then  to  you?  Howe  do  you  knowe  it  to  be 
secret  ?  Is  it  secret  which  you  knowe  and  teach  ?  Indede  I  think  it  to  be  so, 
for  it  is  so  secret  that  I  can  not  catche  no  holde  of  it.  But  herin  I  do  per- 
ceave,  not  the  secret,  but  the  manifest  judgement  of  God,  which  sufFereth  you 
to  erre  thus,  because  you  withholde  the  trueth  in  unrighteovisnes,  and,  accord- 
ing to  your  knowledge,  you  have  not  glorified  God,  neither  have  you  bene 
thaiikfull,  but  waxed  full  of  vanities  in  your  owne  imaginations.  Wherfore 
my  counsell  is,  That  you  turne  againe  from  that  infidelitie  wherin  you  have 
drowned  yourselves,  beleve  the  Worde,  and  seke  no  forther,  for  it  is  the 
power  of  God  to  salvation  to  every  one  that  beleveth. 

Answer. 
As  your  most  pestilent  Sect,  even  from  the  first  originall  of  it, 
hath  with  all  malicious  ci'aft  labored  to  subvert  and  confound 
God's  most  perfect  ordinance,  so  do  you  in  this  mater  confound 
those  things  which  we  most  plainely  and  most  distinctly  set 
aparte,  and  devide  them  the  one  from  the  other.  For,  first, 
you  are  never  able  to  prove  that  any  of  us  hath  alledged,  or  yet 
doeth  alledge,  the  word  or  fact  of  Joseph  and  his  brethren  for 
I'a.ny  proof  of  God's  eternall  Election  or  most  just  Reprobation; 
but  to  decla,re  that  such  is  God's  providence  towardes  his 
chosen  children,  and  towardes  their  salvation^and  preservation 
of  his  Church,  that  whatsoever  Sathan  and  wicked  men  imas^ine 
ito  the  destruction  of  God's  Elect,  that  same  doeth  his  infinit 
goodnes  convert  to  their  profit,  comfort,  and  joye.  And  so  this 
is  the  first,  that  impudently  ye  confounde,  to  witt,  his  Provi- 
defice,  which  extendeth  to  all  his  creatures,  with  his  Election, 
which  perteineth  onely  to  his  children.  The  second  is,  no  man 
hath  ever  put  more  plaine  difference  betwixt  the  wicked  will  of 
Sathan,  the  corrupt  and  malicious  will  of  man,  and  the  holie 
and  most  just  will  of  God,  then  we  do  in  all  our  doctrine  and 
writings.     And  yet  ye  accuse  us,  that  we  attribut  to  God  that 


ON  PREDESTINATION.  351 

which  is  propre  to  the  Devill,  that  is,  to  move  the  thought  of 
men  to  do  evill. 

Howe  far  that  impietie  is  from  all  our  cogitations,  as  God 
one  day  shall  manifestly  revele  to  your  eternall  confusion  (ex- 
cept that  spedely  you  repent),  so  may  all  godlie  men,  who  either 
have  heard  our  voices  or  redde  our  writings,  beare  record  how 
justly  you  accuse  us.  We  constantly  affirme,  That  God  neither 
moved  by  his  Holie  Spirit  the  heartes  of  the  Patriarkes  to  envie 
and  hatred,  neither  yet  of  Pharao  to  crueltie,  neither  yet  to 
iniquitie,  for  that  is  naturally  borne  with  all  men,  and  nedeth 
the  power  of  the  potent  Spirit  of  God  to  extinguish  and  quench 
it,  but  not  to  inflambe  and  kindle  it.  But  yet  we  say  that  God, 
who  out  of  darknes  produced  or  broght  forth  light,  had  in  that 
most  detestable  facte  of  the  Patriarkes  both  his  will  and  his 
counsell,  farre  contrarie  to  their  myndes  and  purpose,  even  as 
he  had  in  the  cruell  and  most  unjust  death  (as  concerning  the 
instrumentes  that  were  the  executers)  of  his  deare  Sonne  Christ 
Jesus.  Neither  yet  doth  it  therof  followe,  that  evill  thoghtes, 
whereunto  we  are  commanded  to  resist,  are  moved  by  him,  or 
yet  come  from  him.  For  the  fountaine  thereof  doth  everie 
wicked  man  so  fynd  within  himself,  that  his  owne  conscience 
shall  convict  him,  that  no  where  elles  is  the  cause  of  his  iniqui- 
tie (and  of  the  severe  punishment  which  for  the  same  he  shall 
susteine)  to  be  soght  but  onely  within  himself,  and  as  preced- 
ing of  himself  by  instigation  of  the  Devill,  into  whose  power  he 
is  delivered  (as  was  Saul  and  others)  by  the  inscrutable  and 
incomprehensible  (but  yet  most  just)  judgementes  of  God. 

If  in  you  were  either  modestie  or  discretion  to  iudcje  of  those  To  the  6, 

•'  ^        ®  9,  10. 

thinges  that  be  well  and  godly  spoken,  or  yet  docilitie  to  be 
taught  in  those  thinges  wherof  utterly  ye  declare  yourselves 
ignorant,  ye  coulde  not  thus,  as  in  a  furious  rage,  spewe  forth 
your  venim  against  God's  supreme  Majestic;  for  your  horrible 
blasphemies  are  not  somuch  spoken  against  us  as  against  God. 
As  for  us,  they  do  no  more  obscure  the  manifest  light  of  our 
doctrine,  then  if  in  your  despyte  ye  should  spitt  against  the 


352  ON  PREDESTINATION. 

bright  sunne  to  impede  the  brightnes  therof.  For  in  none  of 
our  writinges  be  you  able  to  shewe  any  of  these  sentences, 
which  maliciously,  and  without  shame,  you  laye  to  our  charge : 
"  Evill  thoghtes  come  from  God."  "  God  punisheth  man  for  the 
offences  whereof  he  is  author,  and  wherunto  he  provoketh  him." 
*'  God  moved  and  forced  Pharao  to  punish  the  people." 

These,  I  say,  and  others  your  horrible  blasphemies,  (which 
wo  so  detest  that  we  affirme  the  first  authors  of  them  to  be 
worthie  of  most  sharp  punishment,)  you  be  never  able  to  shewe 
in  any  of  our  writinges.  And  this  might  serve  for  a  sufficient 
answere  to  all  your  dispitefuU  railing. 

But  lest  you  should  still  glory  in  your  iniquitie  and  grosse 
ignorance,  I  will  discover  the  same,  following  your  answer  in  the 
wordes  of  S.  James,  saying,  "  God  tempteth  no  man."  If  ye 
affirme,  that  God  neither  tempteth  the  obeidience  of  his  ser- 
vantes,  neither  yet  sendeth  false  prophetes  to  tempt  his  people, 
his  plaine  Scriptures  will  rebuke  your  vanitie.  For  God 
tempted  Abraham,  he  tempted  his  people  fortie  yeres  in  the 
wildernes,  he  tempteth  also  by  sending  fals  prophetes,  as  Moises 
doth  witnes.  And  therefor  ye  must  be  compelled  to  grant, 
that  this  word  tempting,  or  to  tempt,  is  diversly  taken  in  the 
Scriptures:  sometimes  to  trye  and  examyn,  sometimes  to  bring 
to  light  and  knowledge  thinges  that  be  secret  in  man"'s  heart, 
sometimes  to  soke  by  experience  a  certentie  of  thinges  spoken, 
pronounced,  or  affirmed,  and  sometimes  to  move  or  to  provoke 
to  iniquitie;  and  in  this  last  signification,  we  confesse  that  God 
tempteth  no  man.  For  as  the  mater  of  all  iniquitie  lieth  within 
man,  so  is  he  provoked,  moved,  and  stirred  therunto  by  his 
owne  lustes,  and  instigation  of  the  Devill  onely.  And  thus, 
albeit  we  grant  that  to  move  evill  thoghtes  is  to  tempt,  yet  we 
denye  the  conversion,  which  is  this,  Ergo,  to  tempt  is  to  move 
evill  thoghtes. 

But  let  us  heare  forther  of  your  profound  vanitie :  "  All  is 
good  (say  you)  that  commeth  from  the  Father  of  light,  (God 
grant  that  in  your  heartes  ye  were  assuredly  so  persuaded;)  if 


ON  PREDESTINATION.  353 

cvlll  thoghtes  come  from  him,  they  must  be  good.""  And  so  you 
conchide,  that  then  was  Josephes  wordes  false,  and  that  God 
may  be  called  the  Father  of  dai'kness,  (0,  execrable  is  your 
blasphemie  !)  because  from  him  come  evill  thoghtes,  which  are 
darkness.  Answer;  If  any  of  us  have  so  written  or  spoken,  let 
us  be  stoned  to  death  as  execrable  blasphemers.  And  if  that 
ye  in  your  blind  fury  do  therewith  unjustly  burden  us,  althogh 
ye  may  eskape  the  handes  of  man,  yet  shall  you  not  eskape 
God''8  severe  and  sodeine  vengeance.  It  is  malice  that  will  not 
suffer  you  to  understand  howe  that  these  evills  which  men 
willingly  comitt,  in  so  farre  as  they  come  from  God,  are  just, 
profitable,  and  good.  For  we  most  constantly  affirme,  that  the 
damnation  of  the  Devill,  the  induration  of  Pharao,  the  deceav- 
ing  of  Achab,  and  other  such,  in  so  farre  as  they  preceded  from 
God,  are  his  just  and  good  workes;  because  they  are  the  punish- 
ment of  sinne,  the  execution  of  his  just  judgementes,  and  a  de- 
claration of  his  justice,  which  justely  is  armed  against  the  ob- 
stinate rebellion  of  angelles  and  men.  But  thereof  to  conclude, 
ergo,  their  evill  thoghtes,  their  malicious  myndes,  their  hatered 
and  crueltie,  came  immediatly  from  God,  is  more  then  a  blas- 
phemie. For  all  these  be,  and  are  found  within  the  offenders, 
which  God  doth  use,  not  by  an  ydle  permission,  (for  that  is  a 
thing  most  contrarious  to  his  justice,)  but  effectually,  as  his 
wisdome  best  knoweth,  they  shall  serve  to  his  glory,  and  that 
for  utilitie  of  his  chosen  children.  I  say,  it  is  a  thing  most 
contrarious  to  God's  justice  and  power  ydly  to  suffer  iniquitie 
to  be  done,  if  he  had  no  further  respect  then  to  the  facte  as  it 
is  committed.  For  as  a  man  can  not  be  excused  who  may  im- 
pede murther  and  doth  it  not,  so  can  not  God's  justice  be  ex- 
cused by  your  ydle  permission,  if  he  had  no  further  respect  but 
to  thinges  as  they  be  done  by  man.  And  so  is  God's  justice 
rather  accused  then  mainteined  by  the  foolishnes  of  your  curi- 
ous braynes,  saying,  "  God  permitteth  many  thinges  which  he 
wold  not.""  What  vanitie  is  this?  Is  it  not  a  thing  confessed 
amongest  all  that  God's  power  is  omnipotent  I  Who  then  can 
VOL.  v.  z 


364  ON  PREDESTINATION. 

compelle  him  to  suffer  that  which  he  wold  not!  And  why  doth 
he  willingly  suffer  thinges  which  in  his  law  he  hath  forbidden  2 
I  answer,  for  the  manifestation  of  his  own  glory,  which  is  more 
precious  then  the  heaven  and  the  earth,  and  all  the  creatures 
in  the  same  conteined. 

And  thus  doth  vanitie  cause  you  to  fear,  that  God's  justice 
shall  fall  into  decay,  except  it  be  undersett  and  upholden  with 
your  foolishe  distinction  betwixt  his  will  and  his  permission ; 
but  we  fcare  not  to  affirme,  that  he  permitteth  nothing  which 
in  some  respect  he  will  not ;  for  as  He  is  omnipotent  and  a 
most  loving  father,  so  should  he  suffer  no  calamitie  to  come 
nor  crueltie  to  be  used  against  his  children,  except  he  did  be- 
fore see,  yea,  and  before  deterrayned,  their  comfort  and  his 
glory  to  arise  of  the  same.  And  will  you  say  that  God's  glory, 
the  comfort  and  the  preservation  of  his  chui^ch,  is  an  evill 
work,  because  that  wicked  men  are  instrumentes  by  whome 
God's  eternal  counsell  is  broght  to  passe  ?  Was  the  exaltation 
of  Josephe  to  honor,  the  preservation  of  Egypte,  and  of  other 
nations  from  famine,  yea,  and  the  feeding  of  Jacob  and  his 
familie,  an  evill  work,  because  that  Josephes  brethren  of 
malice  and  envie  did  sell  him  to  the  Ishmaelites,  and  they  for 
lucre  did  sell  him  againe  to  Putiphare,  whose  wyfe  of  malice 
did  nioste  unjustly  accuse  him,  and  so  being  in  prison,  at  length 
he  was  broght  to  the  knowledge  of  Pharao,  and  so  was  pro- 
moted for  his  revelation  and  wisedome  to  honor  and  dignitie  ? 
O  !  say  you,  it  is  not  this  that  we  do  lay  to  your  charge,  but 
you  affirme  "  that  God  was  author  of  the  malice,  and  of  the 
wicked  thoghtes  of  Josephes  brethren."  You  do  belie  us  most 
maliciously,  for  we  constantly  denye  that  God  either  povvred  in 
them  any  malice,  or  did  move  by  his  Holie  Spirit  any  wicked 
thoght  into  them;  for  those  we  say  they  had  of  nature,  in  so 
farre  as  it  is  corrupted.  But  we  say,  that  God  used  their 
wicked  thoghtes  and  malice  to  his  glory,  and  to  the  full  com- 
fort of  him  whose  destruction  they  soght;  and  that  he  did  not, 
ydly  permitting  them,  but  effectually  working  by  such  instru- 


ON  PREDESTINATION.  355 

mentes  and  meanes  as  his  wisedom  had  before  appointed. 
Rage  now  as  you  list ;  for  albeit  to  you  this  saying  is  vaine, 
That  God  worketh  all  thinges  for  his  owne  glory;  yet  will  not 
God  have  his  glory  measured  by  the  vanitie  of  your  braine. 
"  We  glorifie  God  (say  you)  when  we  judge  him  worthie  to  be 
glorified."  Answer ;  If  you  understand  that  then  only,  and  at 
none  other  time  elles,  do  men  glorify  God  but  when  they  eon- 
fosse  him  worthie  of  glory,  you  are  ignorant,  foolishe,  and 
manifest  Hers ;  for  your  argument  is  no  better  then  if  I  should 
say,  Man  slepeth  in  the  night  season,  therfor  no  man  may  or 
can  slepe  at  any  other  time.  If  your  master  Castalio  had  con- 
sidered that  an  argument  made  a  specie  ad  genus  negative  is 
vaine  and  foolishe,  he  had  not  heaped  together  so  many  sophis- 
tical reasons,  by  the  which  you  and  others  are  abused.  j 
To  make  this  mater  somewhat  more  plaine :  If  the  glorie  of  ! 
God  consist  in  the  manifestation  of  his  mercie,  of  his  trueth,  of 
his  power,  of  his  wisedome,  and  of  his  moste  just  judgementes,  i 
then  do  all  creatures  glorifie  God,  whether  they  judge  him  I 
worthie  or  unworthie  of  the  same ;  for  David  affirmeth,  "  That 
the  heavens  declare  the  glorie  of  God,"  and  yet  have  they  neither 
judgement  nor  understanding.  "The  heaven  and  the  earth,  isa.6. 
(saieth  Isaiah,)  are  replenished  with  his  glorye;"  and  in  an- 
other place,  "  The  beastes  of  the  field  shall  preach  my  glorye, 
the  dragons  and  the  birds  of  eastriches ; "  and  Achan  also  was 
commanded  to  give  glory  unto  God.  "  The  earth  shalbe  com- 
pelled (saieth  Habacuc)  to  knowledge  the  glory  of  God."" 
Zacharie,  also,  the  Prophet,  saieth,  "  For  his  glory  hath  he 
sent  unto  the  nations  which  have  spoyled  you."  Finally,  shall 
not  Sathan  and  the  Reprobate  in  their  just  condemnation  give 
glory  unto  God  ?  and  do  ye  think  that  all  these  creatures  judge 
God  to  be  worthie  of  glory,  in  such  sort  as  they  acknowledge 
his  power,  his  wisdome,  his  justice,  and  from  their  whole  heart 
submitte  themselves  to  his  holy  will  ?  I  trust  you  do  not ;  for 
we  know  that  Sathan  is  a  spirit  confirmed  in  malice,  and  re- 
bellious against  God,  and  yet  is  he  compelled  even  in  tormentes 


356  ON  PREDESTINATION. 

to  give  glory  unto  God,  in  so  farre  as  in  his  just  damnation  he 
declareth  God's  power  and  just  judgementes.  And  therefor  I 
say,  that  you  restreine  the  glory  of  God  within  too  streit  and 
narrowe  liraites,  when  that  you  will  that  it  shall  extend  no 
forther  then  to  such  as  from  their  heart  judge  God  worthie  of 
glory;  the  which  perteineth  to  his  chosen  children  onely,  and 
can  never  be  given  by  the  Reprobate,  for  such  glory  must  pro- 
ceed from  faith,  which  is  not  commone  unto  all,  but  is  the 
speciall  gift  given  to  God's  elect ;  and  yet  nevertheles  by  other 
meanes  God  declareth  his  glory,  even  in  the  vesseles  of  his 
wrath,  as  is  before  declared. 

Of  the  example  of  Nabuchadnezer,  ye  can  make  but  a  par- 
ticular conclusion,  in  this  forme:  Nabuchadnezer  after  he  had 
felt  the  just  punishement  of  his  pride  and  arrogancie,  gave 
glory  unto  God ;  ergo,  some  man  after  punishment  giveth  glory 
unto  God.  If  you  make  your  conclusion  extend  any  further,  it 
is  false ;  for  if  you  say,  that  all  men  after  punishement  give 
glory  unto  God  with  the  same  confession  that  he  gave,  many 
examples  may  be  showen  to  the  contrary.  If  you  say,  that 
none  other  giveth  glory  unto  God  except  such  as  so  be 
punished,  that  will  be  proved  likewise  fals.  And  if  you  say, 
that  God's  glory  doth  shine  in  none  except  in  those  that  ac- 
knowledge and  confesse  God  to  be  mercifull  and  just,  that  is 
most  vaine  of  all.  And  thus  I  say  your  conclusion  must  be  but 
particulare. 

The  reasones  and  the  conclusion  which  you  make  upon  these 
wordes  of  David,  "  Praise  God  all  you  nations,"  are  so  foolish 
on  the  one  parte,  and  so  filthie  and  execrable  upon  the  other, 
that  amongest  all  nations  ye  oght  not  onely  to  be  mocked,  but 
also  to  be  had  in  horror  and  detestation.  First,  you  say,  "  If 
God  must  be  praised  amongest  all  nations,  then  must  God's 
workes  be  such  as  all  nations  may  knowe  them  and  praise 
them."  I  answere,  Even  so  they  are,  and  such  amongest  all 
nations  as  have  the  eyes  of  their  mynds  illuminated  by  God's 
Holie  Spirit,  do  see  just  cause  why  that  they  oght  to  praise 


ON  PREDESTINATION.  357 

God''s  wisdonie,  even  in  all  his  workes.  But  you  precede,  say- 
ing, "  There  is  no  nation  which  at  any  tyme  shall  acknowledge 
God  to  be  just,  for  that  he  punisheth  man  for  that  whereunto 
he  himself  did  provoke  him."  And  so,  after  the  example  of  the 
priests  of  the  Philistines  ye  ask  this  question,  "  If  God  should 
punishe  man  because  he  hath  a  beard,  should  any  glory  re- 
dound to  God  thei'eof,  seing  he  has  given  us  beards  him  self?" 
And  so  you  skoffe  and  jest  at  us,  saying  that  we  be  very  reli- 
gious, because  we  say  that  none  oght  to  speak  so  unreverently 
of  God's  workes.  God  is  witnes,  that  I  write  not  without  some 
grief  of  heart,  neither  yet  that  I  affirme  this  which  I  am  to 
speak  for  privie  hatered  which  I  bear  against  the  persone  of 
any  man ;  but  in  God's  presence  I  say,  That  rather  then  such 
horrible  blasphemies  should  have  been  fostered  in  my  heart, 
devised  in  my  braine,  written  by  my  pen,  and  pronounced  by 
my  mouth  and  tongue,  that  rather  I  wold  my  carcasse  should 
have  suffered  most  cruell  and  vile  death ;  yea,  and  further,  I 
say.  That  better  it  had  bene  for  you  never  to  have  bene  borne, 
then  thus  blasphemously  to  expose  God's  great  majestie  to 
opprobrie  and  mockage ;  for  I  appele  to  the  judgment  of  the 
heaven  and  the  earth,  and  of  all  creatures  in  the  same  con- 
teined,  if  ever  that  Julian  the  Apostate  spake  more  disdainfully 
of  God  then  here  you  write 

But  for  the  instruction  of  the  simple  reader,  to  answer  you 
more  reasonably  than  your  unreverent  skoffing  deserveth,  I  say, 
first,  That  the  mynd  of  David  was  not  to  teach  us  what  everie  The  place  of 

.  ''  .  .  David. 

nation  and  every  particulare  man  amongest  the  Gentiles  shall 
do,  but  what  was  the  duetie  of  everie  nation,  everie  people,  and 
everie  man  to  do,  when  God's  mercies  should  be  offered  unto 
them.  And  therfor,  if  you  conclude  all  nations  to  praise  God, 
in  such  sorte  as  David  meaneth,  because  that  the  Holie  Ghost 
by  his  mouth  commandeth  all  nations  to  praise  God;  you  make 
no  better  an  argument  then  if  ye  should  affirme,  That  every 
man  loveth  God  with  all  his  heart,  with  all  his  mynd,  and  wath 
all  his  strength,  because  that  God  so  commandeth-     This  is 


John  I> 


358  ON  PREDESTINATION, 

one  portion  of  your  ignorance.  The  second  followeth,  "  God'a 
works,  say  you,  must  be  sucli  as  all  nations  may  knowe  them 
and  praise  them :"  I  answer.  If  you  understand  that  all  that 
praise  God  unfeincdly  from  their  heartes  must  have  some 
knowledge  of  his  mercies,  goodnes,  just  judgementes,  and  won- 
derous  workes,  we  dissent  not  from  you.  But  if  you  say  (aa 
by  your  process  is  evident  that  you  do)  that  except  all  nations 
perceave  and  understand  the  very  grounde  of  God's  justice, 
that  God  amongest  them  shall  have  no  glory,  then  as  we 
lament  your  foolishnes,  so  we  detest  your  error;  for  albeit  that 
the  naturall  man  can  never  atteine  to  the  knowledge  of  those 
things  which  God  purposeth,  yet  shall  not  God  be  defrauded 
of  his  glory,  no,  not  in  the  most  carnal  and  wretched  man. 
Christ  Jesus  was  sent  into  the  world,  and  came  to  that  people 
which  was  called  his  own :  and  his  glory  did  so  shine  to  the 
eyes  of  some,  that  they  did  acknowledge  it  to  be  the  glory  of 
the  onely  Sonne  of  God.  But  did  the  princes  of  the  priestes 
and  the  whole  nation  of  the  Jewes  see  the  same  glory,  and  so 
confesse  him  as  did  the  Electe  ?  Saint  Paul  witnesseth  the 
contrarie,  saying,  "  If  they  had  knowen,  they  had  not  crucified 
the  King  of  Glory."  Paul  was  appointed  a  preacher  to  the 
Gentiles,  amongest  whom  he  most  faithfully  and  moste  boldely 
did  open  the  treasures  of  God's  great  mercies,  and  of  the  glory 
of  his  Sonne  Christ  Jesus :  but  did  every  citie,  realme,  nation, 
or  man,  to  whome  these  treasures  were  opened,  so  receave,  un- 
derstand, and  imbrace  them,  that  for  the  same  they  glorified 
God?  The  contrarie  is  evident.  But  was  God  therfore  de- 
frauded of  his  glory,  even  in  the  midest  of  a  wicked  generation? 
God  forbid ;  for  as  the  eyes  of  some  were  lightned,  and  so  did 
glorifie  the  word  of  the  Lord,  so  such  as  remained  obstinate, 
did  (and  shall)  glorifie  God,  in  so  farre  as  his  just  judgements 
were  and  shall  be  executed  against  them.  If  you  feare  no 
punishement,  rage  as  you  list.  To  your  blasphemies  I  have 
before  answered ;  for  none  of  us  doeth  impute  upon  God  that 
he  punisheth  any  man  for  any  thing  that  he  provoketh  him  to 


ON  PREDESTINATION.  359 

do ;  for  iniquitie  comraeth  not  of  God"'s  provocation,  motion, 
nor  Holy  Spirit,  as  that  before  we  have  declared ;  and  therfor, 
as  God  hath  reveled  to  us  a  more  assured  knowledge  in  his 
holy  Scriptures  then  the  Philistians  priests  had,  so  are  we  bold 
to  affirme  that  which  was  hid  from  them,  and  which  also  you 
can  not  abide;  to  witt,  that  all  creatures  are  compelled  to  serve 
to  God's  glory,  in  such  sorte  as  his  wisedom  hath  appointed 
them  ;  and  yet  that  the  willes  of  men  are  neither  violently 
moved  nor  enforced  by  God  to  committe  iniquitie,  to  the  which 
all  men  are  ready  bent  of  naturall  corruption. 

Amongest  many  foolishe  and  most  disagreing  similitudes  lotheio. 
which  your  captein  Castalio  useth  for  probation  of  his  purposes, 
(for  in  such  docth  stand  the  chief  ground  of  his  divinitie,)  none 
can  be  more  foolish  nor  further  repugning  to  that  which  he 
and  you  would  prove,  then  is  this :  "  If  God  should  punish  a 
man  because  he  hath  a  beard,  should  any  glory  redound  to 
God  thei'eof,  seing  he  hath  given  us  beards  himself  T"*  Hereof 
you  will  inferre,  that  if  God  punish  sinne,  which  he  hath  willed 
or  appointed  to  be,  then  can  he  not  be  just.  But  let  us  ex- 
amine if  your  simile  doeth  agree  even  in  the  chief  pointes,  in 
the  which,  if  it  prove  any  thing,  it  must  agree.  First,  we  knowe 
that  the  beard  of  man  was  created  by  God  ;  but  who  amongest 
us  did  yet  ever  affirme  that  sinne  and  iniquitie  was  made  or 
created  by  God  ?  Sinne,  we  confesse,  was  foresene,  yea,  and  or- 
deined  in  the  incomprehensible  counsell  of  God,  and  that  for  the 
most  just  and  the  most  righteous  end  and  purpose.  But  that 
it  was  made  or  created  by  God,  that  are  ye  not  able  to  prove 
by  our  doctrine.  Thus  doeth  your  similitude  halt  in  the  chief 
member ;  for  they  must  be  both  alike  God's  creatures  and 
creation,  if  God  shalbe  bound  no  more  to  punishe  man  for 
having  of  the  one,  then  for  having  of  the  other.  Moreover  the 
beard  of  man  so  springeth,  groweth,  and  abideth  of  a  mere 
natural  motion,  that  albeit  men  slepe,  eate,  drink,  do,  or  what 
soever  actions  pleaseth  them,  (not  taking  care  or  solicitude  of 
their  beard,)  it  cometh  nevertheles  to  that  state  and  perfection 


360  ON  PREDESTINATION. 

that  nature  will  suffer.  But  hath  man  sinne  none  otherwayes 
then  thus  ?  Doeth  man  sinne,  I  say,  having  neither  will,  mynd, 
nor  appetite  to  sinne  ?  or  doeth  not  sinne  precede  from  so 
voluntary  and  corrupt  motion,  that  the  will,  the  judgement,  the 
understanding,  and  appetites,  yea,  the  whole  man,  and  all  his 
cogitations,  are  subjecte  to  sinne,  and  bent  upon  iniquitie  at  all 
tymes?  Be  judges  yourselves  how  well  do  the  partes  of  your 
similitudes  agree.  Thus  with  greater  modestie  have  I  answered 
your  foolishnes,  than  your  scoffing  scurrilitie  deserveth. 

To  the  11, 12, 13.  Where  you  affirme,  "That  albeit  there  be  some  secrets  of  God 
unknowen  to  us,  yet  is  the  judgment  of  God  knowen  and  made 
manifest  to  us  in  the  word ;""  I  wold  ask  of  you,  If  ye  can,  by  the 
plaine  word,  assigne  causes  of  all  God's  judgmentes  from  the 
beginning,  and  of  those  judgments  which  that  day  shalbe  put 
in  execution,  when  the  secretes  of  all  heartes  shall  be  revealed. 
And  if  you  be  able  so  to  do,  ye  should  be  profitably  occupied, 
(as  I  think,)  if  by  your  plaine  and  simple  writing  ye  would 
studie  to  put  end  to  this  controversie ;  the  chief  point  whereof 
standeth  in  this,  that  we  affirme.  That  causes  able  to  satisfie 
the  curiositie  of  man  can  not  be  assigned  from  God's  plaine 

jiKigcmentes  of    Scripturcs,  Why  God  permitted  a  great  nomber  of  his  angels  to 

"ot"be'lTisfieT°  ^^^^^'  °^  whome  he  hath  redemed  none,  but  reserveth  them  to 
judgment?  Why  God  did  suffer  man  to  fall,  and  yet  of  one 
masse  elected  some  vesseles  of  mercie  to  honor,  and  appointed 
others  for  sinne  to  damnation  ?  And  finally,  as  before  I  have 
said.  Why  God  deferred  the  sending  of  his  Sonne  so  long,  and 
why,  also,  that  his  againe  comming  is  so  long  delayed  ?  If  ye 
will  answer  that  these  two  last  are  resolved  by  the  Scriptures, 

ueb  12.  the  one  to  be  as  the  Apostle  writeth,  Lest  that  the  fathers 

should  have  been  made  perfect  without  us;  and  the  other,  That 
the  nomber  of  God's  elect  children  might  be  fully  complete : 
which  we  confesse  to  be  a  reasone  most  strong,  and  sufficient 
for  all  God's  children,  neither  yet  do  we  require  any  other ; 
but  yet  the  curious  braine  will  not  so  be  quieted,  but  it  will 
still  demand.  May  not  God  in  one  moment,  if  so  it  please  him. 


ON  PREDESTINATION.  361 

fulfill  the  nomber  of  his  chosen  children,  as  well  as  He  of  no- 
thing did  creat  the  heaven  and  the  earth,  and  shortly,  in  the 
space  of  six  naturall  dayes,  set  ail  things  in  perfect  order? 

Consider  with  yourselves  what  you  do  take  in  hand,  if  ye  will 
affirme  that  all  God's  judgmentes  be  so  knowen,  that  a  suffici- 
ent reason  of  every  one  may  be  assigned  from  the  Word.  And 
if  you  say,  there  be  some  things  secrete,  then  consider,  I 
beseche  you,  that  the  Holie  Ghost  hath  never  made  mention  of 
any  greater  secret  then  that  which  lieth  hid  in  God''s  most  just 
judgementes,  which  Paule  affirmeth  to  be  incomprehensible ; 
and  David  saieth,  They  are  deepe  and  so  pi'ofound,  that  neither 
can  the  understanding  of  man,  nor  of  angell,  reach  to  the  bot- 
tom of  the  same. 

Why  ye  should  accuse  us  that  we  should  affirme,  that  God  to  the  12. 
shall  judge  the  world,  not  according  to  Christes  Evangell 
plainely  reveled,  but  according  to  some  other  secret  will,  I  see 
neither  cause  nor  reason.  For  no  men  do  more  constantly  abyde 
by  that  which  is  written  and  reveled,  no  men  do  lesse  care  to 
seeke  for  newe  revelations  or  uncerten  authorities,  then  we  do. 
Our  continuall  doctrine  is,  that  God  shall  absolve  from  dam- 
nation such  as  by  true  faith  embrace  his  dear  Sonne  Christo 
Jesus;  and  shall  condemn  to  fire  inextinguible  all  infideles,  an^ 
such  as  delyte  in  manifest  impietie  and  wickednes.  And  this/ 
judgment  do  we  beleve  that  God  shall  pronounce  by  his  Sonne 
Christ  Jesus,  to  whom  all  judgement  is  given.  And  for  none 
other  secrete  will  in  that  mater  do  we  search.  But  if  I  lust,  I 
coulde  lay  to  some  of  your  charges  that  which  none  of  you  can 
be  able  to  deny,  to  witt,  that  some  of  you  have  written  (besides 
your  privie  informations)  that  there  is  a  doctrine  more. perfect 
then  ever  Saint  Paule  committed  to  writing;  yea,  and  further, 
that  some  of  you  have  called  the  whole  Scriptures  of  God  in 
doubte ;  and  some  do  affirme.  That  none  is  able  by  the  Word 
written  to  decide  the  Controversies  that  this  day  be  in  Religion. 
And  therfor,  that  we  must  have  new  prophetes  and  newe  revel- 
ations from  heaven,  before  that  any  publicke  and  generall  re- 


362  ON  PREDESTINATION. 

formation  shall  be  made.  If  any  of  you  think  that  these  things 
are  but  imagined  by  me,  let  him,  under  his  ovvne  name,  impugne 
them,  and  I  shall  shewe  witnesses;  vvliich  at  this  time  for  divers 
causes  I  omitte.  Your  jesting  at  us,  your  bold  judgement  and 
condemnation  by  you  pronounced  against  us,  we  remitt  to  him 
who  shortly  shall  declare  which  of  the  two  sortes  be  drowned 
in  infidelitie,  and  leaving  God''s  plaine  Scriptures,  have  followed 
the  vanities  of  their  ovvne  imaginations. 

Now  shortlie  to  that  which  followeth  in  these  wordes. 

The  420  ThE  AdVERSARIE. 

Seoiio.v. 

The  6  Argument.       Au  other  proof  bring  you  of  that  which  is  written,  Reg.  4, "  God  moved  David 

1.  to  nomber  Israeli  and  Judah."  To  which  I  answer,  that  which  is  written  1  Par. 
21,  "  Sathan  stood  up  against  Israeli,  and  provoked  David  to  nomber  the 
people."  I  am  certen  that  if  it  were  not  for  this  manifest  scripture,  you  wold 
attribute  the  wicked  provocation  of  the  Devil  to  God.  But  here  we  may  see  a 
great  light  to  understand  many  other  places  of  the  Scriptures,  whicb  semeth  to 
afiirm  God  to  be  the  author  of  any  evill;  for  by  these  two  places  we  may  see 
that  God  is  called  to  be  the  author  of  the  thing  which  he  suflFered ;  as  be- 

2.  cause  he  suffered  the  obstinat  resisting  of  Pharao,  he  is  called  the  author 
thereof.     So  because  he  left  Semei  to  the  lewdness  of  his  owne  mynd,  and 

3.  suffered  him  to  curse  David,  God  is  called  the  author  of  his  cursing;  so  the 
Patriarkes  being  left  of  God,  did  sell  their  brother;  and  here  now  David 
being  left  of  God  to  nomber  the  people  by  the  provocation  of  the  Devil, 
whereunto  he  was  no  more  moved  by  God  then  when  he  killed  Urias.  To 
this  you  say,  That  we  do  but  flatter  God  when  we  do  assigne  any  difference 
betwene  his  will  and  his  permission  or  his  sufferance,  for  God  permitteth  no- 
thing (say  you)  but  that  which  he  will.  If  ye  raent  so  that  God  permitteth 
nothing  but  that  which  he  will  permitt,  I  wold  then  holde  your  saying  true. 

4.  But  forasmuch  as  you  declare  your  meaning  to  be  this,  that  whatsoever  God 
permitteth  he  willeth  it  absolutely,  this  is  an  erroneous  saying ;  for  God 
permitteth  and  suffereth  all  the  wickednes  which  is  done  upon  the  earthe : 
and  will  you  say,  that  God  willeth  absolutly  all  such  wickednes  ?    God  forbid, 

6.  the  people  of  God  should  be  so  persuaded  to  beleve  such  abomination.  I  say 
you  are  the  proplietes  of  the  Devill,  which  teache  such  filthie  doctrine;  and 
ye  say,  ye  be  the  prophetes  of  God :  nowe  of  uecessitie  one  of  us  lieth ;  for 
if  you  be  the  prophetes  of  God,  then  I  lie;  and  if  you  be  the  prophetes  of  the 
Devill,  then  do  ye  lie.  And  if  God  will  us  to  say  the  trueth,  he  will  not  that 
we  lie,  for  then  he  should  will  two  contraries,  which  is  impossible;  yet  one  of 
us  doeth  lie,  which  must  be  by  the  permission  and  suffring  of  God,  and  not 


ON  PREDESTINATION.  363 

by  his  will.     Wherof  it  folowetli,  that  there  is  difference  betwixt  the  suffering 
and  the  will  of  God.     The  Lord  was  angry  with  the  careles  heathen,  because 
when  God  was  a  little  angry  with  the  Israelites,  they  did  their  best  to  de- 
stroye  them.     Then  suffered  God  the  heathen  thus  to  punish  his  people  more  Zach.  l. 
grevously  then  he  willed  them  to  doj  wherfor  there  must  be  difference  be-   6. 
twene  the  will  of  God  and  his  suffering.     Obed  the  prophet  reproved  the  2  Pa.  28. 
Israelites,  because  they  afflicted  Juda  more  grevously  then  God  wold  they 
sliould  have  done.      Then  must  the  Israelites  have  done  this  by  the  per- 
mission of  God,  and  not  by  his  will.     Tlie  prodigall  sonne  wasted  all  his  goods  Luk.  15. 
riatously;  if  you  say  that  so  was  his  father's  will,  it  should  be  a  great  absur- 
ditie ;  wherfor  it  must  nedes  folowe  that  the  father  suffered  that  which  he 
■willed  not.     The  father  willed  both  his  sonnes  to  go  and  labor  in  his  vine- 
yarde,  yet  not  both  but  one  of  them  did  his  father's  will;  so  tlie  father  suffered 
the  other  which  went  not,  against  his  will.     Thus  we  may  see  a  great  differ- 
ence betwene  the  will  and  the  permission  of  God.     A"  notable  saying  we  have 
in  the  prophecie  of  Jeremie  against  this  error,  which  teacheth  that  sinne  is    7. 
committed,  not  onely  by  the  permission  of  God,  but  also  against  his  will : 
"  They  have  (saieth  he)  builded  high  places  for  Baal  to  vowe  their  sonnes  and  Jere.  32. 
daughters  unto  Moloch,  which  I  never  commanded  them,  neither  came  it 
ever  in  my  thoght  to  make  Juda  sinne  with  such  abomination."     Here  we  see 
that  Juda  committed  that  which  was  contrarie  to  God's  reveled  will,  "for  I 
never  commanded  them"  (saieth  he),  and  against  his  secrete  will,  "for  it 
came  never  in  my  thoght"  (saieth  he.)     Then  did  they  sinne  by  the  permis- 
sion of  God  against  his  will.     "  Thy  wayes  and  thy  thoghtes  broght  thee  to 
this,  saieth  the  Lord."     If  it  was  the  Lordes  secrete  will  that  the  Israelites    ^• 
should  sinne,  and  it  was  also  the  Israelites  thoghtes  and  will  to  sinne,  then 
were  they  bothe   of  one  mynd.     And  as  the  Lord  outwardlie  by  the  word 
willeth  them  not  to  do  evil,  so  they  outwardlie  did  promise  to  kepe  God's  law, 
and  worshipped  him  with  their  lippes.     By  this  it  semed  that  both  inwardly   ^• 
and  outwardly  they  were  conforme  to  God,  after  your  opinion ;  wherfor  he 
ought  not  to  have  been  offended  with  them.     I  am  ashamed  to  write  the 
abominable  absurdities  whicli  may  be  gathered  of  your  poisoned  doctrine. 
The  Lord  shall  raise  up  the  Spirit  of  the  King  of  the  Medes,  which  hath    10. 
alredie  a  desire  to  destroy  Babilon :  by  what  meanes  should  the  Lord  stirre  Jere.  61. 
him  up  to  do  any  thing  which  alredie  is  bent  to  do  it,  but  by  suffering  him  ? 
And  yet  is  the  Lord  called  the  doer  thereof.     And  therefor  it  is  written, 
"Let    one    deceitful!    offender    come    against  another,   and   one   destroyer  Esai. 21. 
come   against   another;"  for  what  neded  God  to  move  the  wicked  to  do 
wickedly,  which,  being  given  over  of  God,  do  imagine  nothing  but  wicked- 
ness;  and  his  master  the  Devill  slepeth  never,  but  is  alwayes  with  him, 
tempting  him  with  evill  thoghtes,  and  provoking  him  to  perform  his  wicked 
imaginations. 


364  ON  PREDESTINATION. 

Answer. 

To^thei,2,3,  The  more  nie  ye  draw  to  the  end,  the  lesse  ye  prove  your 

purpose,  but  the  more  ye  utter  your  malice  and  venim.     No 

2  Keg.  24.  just  caus  soo  we,  why  that  the  place  of  the  bookes  of  the  Kings 

shall  be  explained  by  that  which  is  written  in  the  Chronicles, 
in  such  sorte  as  you  require,  to  wit,  that  nothing  be  left  to  God 
in  that  grevous  offence  of  David,  except  an  ydle  and  onely  per- 

2 Par. 24.  missiou.     For  the  Holie  Ghost  feareth  not  to  say,  "The  wrath 

of  the  Lord  God  was  yet  moved  against  Israeli,  and  stirred  up 
David  asfainst  them;  that  he  said,  Go  and  nomber  Israeli  and 
Juda."  Here  plain  it  is  that  the  Eternall  God,  who  was  angrie 
against  Israeli,  did  stirre  or  move  David  to  nomber  them,  not 
by  an  ydle  permission,  as  you  alledge,  but  by  such  motion  as 
nothing  repugneth  to  his  justice.     Where  ye  say,  the  other 

Li  ohron.  21.]  placo  explainetli  this,  for  it  affirmeth  that  "  the  Devil  stood  up 
against  Israel,  and  provoked  David  to  nomber  Israeli;"  I  an- 
swer, as  the  one  place  repugneth  nothing  to  the  other,  so  doeth 
it  not  explaine  the  other  in  such  sense  as  ye  adduce.  For  it 
repugneth  not  to  say,  that  God,  Man,  and  the  Devil  work  in 
one  fact  and  action,  as  in  the  histories  of  Job,  Achab,  Semei, 
and  Pharao,  is  manifest.  God,  for  just  causes,  giveth  his  com- 
mandement  and  power  to  Sathan,  (as  to  his  instrument,)  be  he 
never  so  wicked,  to  do  what  in  his  eternal  counsel  was  before 
decreed.  Sathan,  of  a  wicked  and  rebellious  mynd,  chooseth 
such  instrumentes,  and  useth  such  meanes  as  God  likwise  hath 
appointed.  Men,  in  all  wicked  actions,  of  their  free  and  volun- 
tarie  motion,  do  follow  their  corrupt  and  wicked  affections,  in 
declaring  their  pride,  vanitie,  malice,  or  crueltie;  which  wicked 
affections,  in  so  farre  as  they  are  wicked,  we  confesse  that 
God  will  not,  for  he  can  will  no  iniquitie.  But  yet  that  his 
eternal  and  almightie  power  shall  be  judged  so  ydle,  that  it 
doeth  nothing  in  such  actions  but  onely  suffer,  we  can  not 
admitte,  for  such  reasons  as  we  have  before  alledged,  where 
that  we  did  examine  the  difference  betwixt  God's  will  and 
his  permission. 


ON  PREDESTINATION.  365 

You  reteln  in  your  old  nature,  (and  justly  I  might  say,  the  Tothek 
nature  of  the  Devill,)  most  maliciously  affirming  us  to  say, 
That  whatsoever  God  permitteth,  he  willeth  it  absolutely,  and 
so  that  absolutely  he  willeth  all  wickednes.  Which  saying, 
as  ye  be  never  able  to  prove  upon  us,  so  do  we  confesse  it  not 
onely  erroneous,  but  also  so  blasphemous,  that  whosoever  dare 
pronounce  or  affirme  the  same  deserveth  death.  For  we  most 
constantly  in  word  and  writing  affirme,  that  absolutely  God 
willeth  no  iniquitie;  for  all  his  workes,  in  so  far  as  they  pro- 
cede  frome  his  wisdome  and  infinite  goodnes,  are  holie  and  just, 
and  therfor  do  we  make  God  author  of  no  sinne,  which  onely 
procedeth  frome  the  fountaines  that  be  corrupted,  that  is,  from 
the  Devil  and  frome  man,  as  in  divers  places  most  evidently  we 
have  declared. 

Because  I  do  perceave  that  greatly  ye  delyte  in  your  preg-  To  the  5. 
nant  wittes,  (I  will  not  say  foolish  vanitie,)  I  will  recite  your 
whole  wordes,  by  the  which  ye  wold  seme  to  prove  contrarietie  in 
God,  except  that  we  wold  grante  a  diffiijrence  betwixt  God's  will 
and  his  permission.  "  I  say,"  saieth  the  author  of  your  book 
to  us,  "  that  ye  are  the  Prophetes  of  the  Devill,  which  teach 
such  filthie  doctrine;  and  ye  say,  ye  be  the  Prophetes  of  God: 
Now,  of  necessitie  one  of  us  lieth;  for  if  ye  be  the  Prophetes  of 
God,  I  lie;  and  if  ye  be  the  Prophetes  of  the  Devil,  ye  lie.  And 
if  God  will  us  to  say  the  truth,  he  will  not  that  we  lie,  for  then 
he  should  will  two  contraries,  which  is  impossible;  yet  one  of 
us  [doth]  lie,  which  must  be  by  the  permission  and  suffering  of 
God,  and  not  by  his  will.  Whereof  it  followeth,  that  there  is 
difference  betwixt  the  suffering  and  the  will  of  God." 

It  appereth  that  in  this  description  of  persons  in  which  ye  Answer. 
oppose  yourselves  to  us,  ye  wold  more  declare  what  is  your 
judgement  and  opinion  of  us,  and  what  ye  wold  that  we  should 
be  estemed  of  others,  then  that  ye  greatly  do  travale  to  prove 
any  contrarie  in  God's  will  by  the  same.  For  his  eternall  wis- 
dome seeth  the  meanes  how  that  his  comniandement  and  his  will 
are  not  contrarious  the  one  to  the  other,  albeit  that  he  com- 


366  ON  PREDESTINATION. 

mand  one  thing,  and  yet  for  just  causes  will  wicked  men  to  do 
the  contrary;  which  kinde  of  contrarietie  and  repugnance  doeth 
so  blind  your  eyes,  that  you  cannot  see  how  God  can  command 
all  men  to  speak  trueth;  and  yet  for  just  causes  before  sene 
and  determined  in  his  counsell,  that  he  will  the  Devil  and  his 
slaves  to  delite  in  lies.  Albeit,  I  say,  that  the  apperance  of 
this  contrarietie  blinde  you,  yet  will  not  God's  trueth  cease  to 
be  trueth,  neither  will  the  libertie  of  his  eternall  Godhead  be 
broght  into  bondage  to  your  corrupt  judgement.  His  com- 
mandement  and  his  will  do  neither  debate,  neither  fight  be- 
twixt themselves,  but  do  agree  in  all  thinges,  even  as  do  his 
mercie,  his  justice,  his  wisdome,  and  his  power,  albeit  oftener 
it  is  that  his  justice  doth  punish  such  as  upon  whom  he  hath 
determined  to  have  mercie.  Even  so  he  commandeth  men  to 
obeye  his  commandmentes,  whom  he  not  onely  foresaw  to  be 
disobedient,  but  for  most  just  causes  willeth  his  glory  to  appere 
even  in  their  unrighteousnes  and  lies.  And  this  he  doth  with- 
out all  contrarietie  in  his  godly  will,  to  the  full  knowledge 
wherof  albeit  ye  can  not  atteine;  yet  more  profitable  it  were  for 
you  to  be  ignorant  of  such  thinges  as  God  reserveth  to  be  re- 
veled in  the  tinie  appointed  in  his  eternall  counsell,  then  thus 
without  all  reverence  and  feare  to  trouble  your  foolish  braines 
in  devising  such  absurdities  as  may  seme  to  oppugne  God's 
eternall  veritie,  which  in  the  end  will  triumphe  to  your  destruc- 
tion, shame,  and  confusion,  if  obstinatly  you  precede  as  you 
have  begonne.  For  albeit  that  he  loveth  trueth  and  hateth 
lies,  and  albeit  that  he  commandeth  man  to  speak  the  trueth 
and  forbiddeth  man  to  beare  fals  witnes,  yet  feareth  he  not  to 
give  a  commandment  to  that  wicked  Spirit  to  go  forth,  and  to 
be  a  lieing  spirite  in  the  mouthes  of  all  Achab's  false  prophetes. 
Yea,  forther,  he  gave  him  power  to  worke  that  in  the  fals  pro- 
phetes which  he  forbiddeth  all  men  to  do.  For  he  command- 
eth that  no  man  shall  deceave  an  other,  and  yet  giveth  he  power 
to  the  Devill  to  be  a  lieing  spirite  in  the  mouthes  of  the  false 
prophetes,  and  to  them  he  giveth  power  to  deceave  Aohab. 


ON  PREDESTINATION. 


367 


If  ye  list  to  lay  contrarietie  to  the  charge  of  God,  prepare 
your  winges,  and  with  Nabuchadnezer  of  Babylon  saye,  "•  We  ^sa.  14. 
will  passe  up  to  the  heavens,  and  shall  establish  our  seates 
above  the  sterres  of  God :  We  shall  passe  up  upon  the  hight  of 
the  clowdes,  and  we  shall  be  like  to  the  Most  Highest.""  Yea, 
if  thus  ye  will  call  his  secret  counsels  to  examination  and  trial), 
ye  must  be  judges  and  superiors  to  him.  Thus  justly  I  might 
illude  and  skoffe  your  reasons,  as  vanities  most  unworthie  to  be 
answered ;  but  yet  having  respecte  to  the  simple,  I  will  gather 
your  argument,  and  forme  it  as  strongly  as  yourselves  can,  and 
I  will  answere  so  much  of  the  same  as  ye  think  unable  to  be 
answered.     Your  argument  is  this  : 

"  God  can  not  will  two  contraries;  but  to  speako  the  trewth,  TheAdversariea 

'  ,  i-  '  Argument. 

and  to  lie,  are  contraries:  therfor  he  can  not  will  them  both. 
But  he  permitteth  men  to  lie ;  and  willeth  them  to  speake  the 
trueth :  there  is  therfor  a  difference  betwene  the  will  and  the 
permission." 

God  can  not  will  two  contraries.  True  it  is  in  himselfe,  in  Answer. 
one  respecte,  and  for  one  purpose,  he  who  is  author  of  concord 
can  not  will  contrarietie;  but  in  consideration  of  his  creatures, 
for  divers  respectes  and  sundrie  purposes,  thinges  be  not  con- 
traries the  one  to  the  other,  whichtoouriudgementes  have 
apperance  of  contrarietie.  If  you  be  so  well  seene  in  your  artes 
as  some  of  you'pretehdTj'e  can  not  but  understand  this  answere 
to  be  sufficient  to  dissolve  whatsoever  ye  have  unreverently  col- 
lected. But  yet  to  make  it  more  sensible  to  the  simple,  I  say, 
that  in  this  proposition  God  can  not  will  two  contraries;  and 
in  the  conclusion  which  you  make  upon  the  same,  you  oght  to 
have  made  a  distinction  betwene  those  thinges  which  God  sim- 
ply (or,  as  ye  spake  before,  absolutely)  will,  and  betwene  those 
thinges  which  he  will  for  a  certein  end  and  purpose,  which 
doeth  not  appere  in  the  external  actions.  For  certein  thinges 
there  be  (as  in  an  other  place  I  have  entreated)  which  God 
will,  even  for  themselves,  such  as  be  mercie,  justice,  temperance, 
chastitie,  and  all  other  vertues,  which  he  will  have  to  shyne  in 


368  ON  PREDESTINATION. 

his  Elect,  and  please  him  in  Christ  Jesus  his  Sonne.  And  yet, 
nevertheles,  he  also  will  crueltie,  injustice,  excesse,  filthie  life, 
blindnes,  and  induration,  to  be  in  others,  as  just  punishmentes 
of  their  sinnes,  and  causes  of  their  condemnation.  The  last 
(I  say)  will  God  to  be  in  the  reprobate,  not  for  the  wicked 
actes  sake,  which  do  ever  displease  his  Majestie,  but  for  such 
endes  as  his  wisdome  hath  appointed. 

Let  this  be  explained  by  examples,  some  natural,  and  some 
taken  from  God"'s  Scriptures.  There  is  no  man  (except  he  be 
of  a  most  cruel  nature),  that,  considering  the  incommodities  of 
warre  and  of  battell,  doth  will  it  for  the  selfe.  And  yet  a 
godly  prince  persewed  by  externall  ennemies,  doth  not  onely 
will  his  soldiours  to  fight  and  to  mainteine  the  warre,  but  also 
he  provoketh,  he  encourageth,  and  exhorteth  his  subjectes  to 
the  same.  And  why  is  it  ?  Because  that  warre  or  battell  pleas- 
eth  him  in  the  self,  or  for  the  self?  No;  but  because  without 
such  travail  1,  such  danger,  and  hasard,  his  subjects  can  not  lyve 
in  quietnes,  and  the  estate  of  his  common  wealth  can  not  be 
preserved.  The  same  may  I  say  of  godlie  magistrates  punish- 
ing murtherers,  adulterers,  and  blasphemers  with  death,  and 
yet  neither  willing  the  death  of  any  man,  neither  yet  deliting 
in  the  shedding  of  their  blood. 

In  these  similitudes  I  grant  somewhat  to  be  unlike;  for 
God's  power  is  not  subject  to  such  incommodities  unwillingly, 
as  be  the  powers  of  men.  But  yet  these  similitudes  suffice 
to  explaine  the  chief  purpose,  which  is,  that  man  may  will 
two  contraries,  for  divers  respects,  without  any  contrarietie 
in  himself.  For  peace  and  warre  are  contraries ;  to  kill 
and  to  save  the  life  are  likewise  contraries ;  and  yet  one 
man,  even  at  one  time,  may  will  both  the  one  and  the  other, 
for  divers  respectes  and  divers  endes.  He  may  will  peace 
for  the  comfortable  quietnes  and  felicitie  that  therof  spring- 
eth,  and,  at  the  same  instant,  without  all  contrarietie  in 
himself,  he  may  will  warre,  to  withstand  the  furie  of  the  enne- 
mie  that  wold   oppresse  his  subjectes.     And  may  not  these 


ON  PREDESTINATION.  369 

thinges  which  we  perceave  to  be   in  creatures   be  in  God   in 
greater  perfection,  althogh  we  perceave  not  the  causes  ? 

Let  us  trie  the  answere,  both  by  the  examples  of  God's  ser- 
vantes,  and  last  by  the  example  of  God  himself.  Lot,  no 
doubte,  did  agree  with  God's  will,  in  that  he  loved  chastitie, 
sobrietie,  and  temperance,  and  hated  filthie  life,  riotous  cheare, 
and  excesse ;  for  the  Holy  Ghost  beareth  him  this  record, 
that  he  was  pure  and  cleane  both  in  eai'es  and  eyes.  But  what 
will  had  he  when  he  did  offer  his  two  daughters  to  be  defloured, 
and  abused  by  those  vilanous  persons?  Was  it  contrarie  to  his 
former  will?  Did  he  now  beginne  to  delyte  in  that  execrable 
filthines  ?  Assured  I  am  he  did  not.  But,  being  oppressed  with 
the  present  necessitie,  reteining  the  same  love,  will,  and  minde 
to  chastitie,  and  honest  conversation,  soght  the  next  remedie 
that  to  him  appered  able  to  have  staid  the  rage  of  that  furious 
multitude :  upon  God  I  grant  falleth  no  such  necessitie.  But 
let  the  chief  scope  be  observed,  and  we  shall  understand  (that 
for  divers  respectes)  to  will  two  thinges,  wherof  the  one  is  con- 
trarie to  the  other,  is  not  to  will  contrarietie.  But  let  us  come 
to  God  himself.  God  willeth  mercy,  justice,  and  all  other  ver- 
tues,  as  before  we  have  said,  and  these  he  will  at  all  times,  and 
before  all  times ;  but  is  it  not  possible,  therfore,  that  he  can 
will  crueltie,  oppression,  blood  sheding,  murther,  and  death? 
Who  then  sent  Nabuchadnezer  to  destroy,  not  onely  the  Jewes, 
but  also  the  Moabites  and  other  nations?  Who  pronounced 
this  sentence,  "  Cursed  be  he  that  doeth  the  Lordes  worke  neg- 
ligently, and  he  that  withdraweth  his  swerd  from  blood  ?"  Who 
did  create  the  smiths  with  their  hammers  to  break  downe  the  zac.  i 
homes  which  had  dispersed  Israel?  And  finally.  Who  gave 
his  owne  Sonne  to  the  cruell  death?  Who  hath  subjected  the 
deare  spouse  of  Christ  Jesus  to  afflictions  and  temporall  cala- 
mities? Dare  you  denie,  but  that  it  was  and  is  the  Eternall 
God,  by  whose  good  will  all  these  thinges  were  appointed  and 
decreed  ?  or  were  any  of  them  done  against  his  Almighty  will  ? 

I  think  you  will  not  so  affirme ;  for  the  Scripture  witnesseth, 
VOL.  V.  2  a 


370  ON  PREDESTINATION. 

that  God  gave  his  Sonne  to  the  world,  even  of  determined  pur- 
pose that  he  should  dye,  or  els  who  could  have  compelled  his 
Majestie  thereunto,  if  his  will  had  been  repugnant? 

1  Pet.  4.  Peter  affirmeth,  "  That  blessed  are  we  that  suffre  for  the  name 

of  Christ,""  adding  this  comfortable  sentence,  "  By  them  (that 
is,  by  the  persecutors)  is  the  name  of  God  blasphemed,  but  by 
you  it  is  glorified.  And  therfor,  let  such  (saith  he)  as  be 
afflicted  by  the  will  of  God,  lay  doune  their  soules  in  well  doing, 
as  in  the  hands  of  a  faithfull  keeper."" 

Rom.  8.  Paul  witnesseth,  that   those  whom  God   hath  Elected  in 

Christ  Jesus,  he  hath  also  Predestinate  and  before  appointed 
to  be  like  fashioned  to  the  image  of  his  owne  Sonne.  Of  which 
testimonies  it  is  plaine,  that  the  grevous  destruction,  the 
aboundance  of  the  blood  shed  among  divers  nations,  the  cruell 
death  of  Christ  Jesus,  and  the  most  fearefull  afflictions  of  his 
dearely  beloved  Church,  did  precede  from  God's  will;  in  so 
much  as  he  did  not  onely  suffer  them,  but  also,  for  most  just 
/  causes,  respectes,  and  endes,  which  often  before  I  have  recited, 
he  did  will  and  appoint  them.  And  yet,  in  God  was  there  no 
contrarietie ;  for  in  the  destruction  of  Jerusalem,  and  of 
others,  he  had  not  respect  simply  to  the  mine  and  vastation  of 
those  places,  but  to  his  just  judgementes,  which  were  provoked 
to  take  vengeance  upon  the  multitude  of  their  sinnes,  which 
long  he  had  suffered.  When  our  Master  Christ  Jesus  did 
suffre,  he  had  no  delite  in  the  crueltie  of  those  enraged  dogges 
who  did  crucifie  him,  which  as  he  hated,  so  after  he  did  most 
severely  punish ;  but  his  pleasure  and  delite  was  in  the  Redemp- 
tion of  man,  which  by  none  other  sacrifice  could  have  bene  per- 
fited..  And  this  day,  and  from  the  beginning,  he  hath  had  no 
pleasure  in  the  blood  which  is  shed,  neither  in  the  tyrannie 
which  is  used  against  his  simple  and  smal  flock,  but  because  he 
will  have  the  members  like  that  Head,  he  doeth  a  strange  worke 
that  he  may  do  his  owne  worke;  that  is,  he  trieth  arid  purgeth 
by  fyre  our  faith  from  all  drosse  and  corruption  of  earthlie 
affections.     But  in  none  of  all  these  is  there  any  contrarietie, 


t^ 


oN  PREDESTINATION.  371 

neither  in  God,  neither  in  his  will,  neither  in  his  counselL  For 
all  thinges  be  disposed  in  such  ordre,  such  consent,  and  so  con- 
veniently, that  his  glorie  and  the  perpetual  comfort  of  his  Electa 
doth  finally  and  assuredly  folowe.  And  even  so  it  is  in  the  ap- 
perant  contrarietie  betwene  you  and  us.  God,  no  doubt,  will  the 
one  of  us  to  afiirme  lies,  to  raile,  to  blaspheme,  and  most  unjustly 
to  accuse  the  other;  he  will  the  other  to  susteine  the  cause  of 
the  trueth  paciently,  to  beare  opprobrious  wordes  and  sclan- 
derous  reportes,  referring  judgement  unto  Him  who  righteously 
and  in  equitie  shall  judge.  Is  there,  therefor,  any  contrai'ietie 
in  God's  will?  None  at  all.  For  the  divers  respectes  and  endes 
being  considered,  the  same  consent  shall  now  be  found  in  this 
apperant  contrarietie,  which  hath  remained  from  the  encrease 
of  God's  church.  For  in  all  ages  hath  God  willed  his  true 
Prophetes,  with  all  boldnes  and  constancie,  to  susteine  the  cause 
of  his  simple  veritie,  how  odious  that  ever  it  was  unto  the  world. 
And  in  their  contrarie,  he  hath  raised  fals  prophetes,  to  whom 
he  hath  given  the  efiicacie  of  errors  (for  contrarie  purposes  I 
grant),  to  witt,  that  his  people  may  be  tried,  his  faithfull  ser- 
vantes  exercised  and  humbled,  and,  finally,  that  such  as  delyte 
not  in  veritie  may  be  given  over  to  beleve  lies.  Goe  to  now, 
and  prove  contrarieties. 

In  the  wordes  of  Zacharie,  you  shew  your  ignorance,  and  in  to  thee. 
collecting  the  minde  of  Oded,  you  plainely  declare  your  accus- 
tomed falshode,  in  farther  stretching  the  minde  of  the  Prophete 
then  his  wordes  will  beare.  Which  thing  I  will  first  shew  by 
reciting  the  plaine  wordes,  and  so  returne  to  the  Prophete 
Zacharie:  "There  was  in  Samaria  a  Prophet  of  the  Lords,  2 Par. as. 
(saith  the  historic,)  whose  name  was  Oded :  and  he  went  oute  be- 
fore the  hoste  that  came  to  Samaria,  and  said  unto  them,  Be- 
hold, btcaus  the  Lorde  God  of  your  fathers  is  wroth  with  Juda, 
he  hath  delivered  them  into  your  handes,  and  ye  have  slaine 
them  in  a  rage  that  reacheth  up  to  heaven.  And  now  ye  pur- 
pose to  keepe  under  the  children  of  Judah  and  Jerusalem 
as  servants  and  handmaides  unto  you :  but  are  not  you  such, 


572  ON  PREDESTINATION. 

that  sinnes  are  with  you,  before  the  Lord  your  God  ?  '^  These  be 
his  wordes  in  that  mater,  by  the  which  if  you  be  able  to  prove 
that  the  IsraeHtes  did  more  then  God  in  his  eternall  counsell 
had  appointed  that  they  should  do  against  Juda  and  Jerusa- 
lem, we  will  patiently  heare  your  probation  and  reasons.  If 
you  say,  "  The  Prophete  reproved  them  of  their  crueltie,  therfor 
they  did  more  then  God  wold ;"  that  doth  not  folow,  for  the  just 
will  of  God  must '  not  be  measured  by  the  crueltie  of  their 
facte,  but  by  his  owne  word,  which  doeth  affirme,  that  God  gave 
over  Judah  into  the  handes  of  the  King  of  Syria,  and  into  the 
handes  of  the  King  of  Israeli,  who  did  strike  them  with  a  great 
slaughter,  and  that  for  the  sinnes  and  abominable  idolatrie 
which  they  and  Achas^  their  King  had  committed.  We  heare 
and  see  affirmed  by  the  Holy  Ghost,  that  God  gave  them  over 
into  the  handes  of  their  ennemies,  which  thing  he  did  willingly, 
and  not  by  permission,  as  you  write. 

Now,  to  the  place  of  Zachariah,  in  which,  I  say,  you  shew 
grosse  and  wicked  ignorance.  For  if  your  interpretation  should 
be  receaved,  then  of  necessitie  it  should  follow,  that  in  God 
their  lacked  power  to  impede  and  stay  the  furie  of  those  cruell 
men,  who  in  their  victorie  did  so  insolently  rage.  For  if  God 
wold  onely  have  had  the  Jewes  gently  corrected,  and  not  to 
have  bene  so  severely  and  rigorously  destroyed;  and  yet,  that 
against  all  manor  and  sorte  of  his  will  they  were  so  cruelly  en- 
treated, it  can  not  be  denied  but  that  the  crueltie  and  rage  of 
the  Babylonians  was  greater  then  God  could  impede  or  stay. 
How  blasphemous  and  fals  this  is,  the  godlie  doeth  understand. 
"  O !  (say  you)  but  so  do  the  wordes  of  the  text  sound,  for  they 
say,  '  I  am  greatly  angrie  against  the  careles  heathen.  For  I 
was  but  a  litle  angrie  against  Sion,  but  they  have  helped  for- 
warde  the  affliction.'"^  I  answer,  That  if  ye  were  not  more  ma- 
licious then  ignorant,  ye  might  easily  perceave  that  those  wordes 
were  spoken,  not  to  prove  that  any  thing  was  done  against 
Israel  and  Judah  which  God  had  not  appointed  and  command- 
■  Aliaz.  (2  Chron.  28.;  '  Zecliariah  i.  15. 


ON  PREDESTINATION.  373 

ed,  but  to  instruct  the  Prophete,  that  the  will  and  eounsell  of 
God,  in  punishing  of  his  people,  was  farre  other  then  was  the 
will  and  eounsell  of  those  that  did  destroy  them ;  and  yet  their 
long  bondage  should  have  an  other  end  then  either  they  them^ 
selves  or  their  ennemies  did  understand. 

That  nothing  was  done  against  that  people  which  the  Lord 
had  not  appointed,  yea  and  commanded,  the  same  Prophete  doeth 
affirme;  saying,  "  My  wordes  and  my  statutes  (he  meaneth  the 
threatnings  and  punishmentes)  which  I  have  commanded  my 
servants  the  Prophetes,  have  they  not  apprehended  your  fathers? 
in  so  much  that  they  have  converted  and  said.  Even  as  the  Lord 
of  Hostes  hath  determined  and  appointed  to  do  unto  us,  accord- 
ing to  our  wayes,  and  according  to  our  imaginations,  so  hath  he 
done  to  us."  Except  that  you  will  belie  the  Holie  Ghost,  you 
must  confesse,  that  God  had  commanded,  God  had  appointed, 
and  determined  so  to  punish  his  people.  Yea,  Amos  the  Pro- 
phete feareth  not  to  say,  "  Shall  there  be  evill  in  a  citie  (that 
is,  any  punishment  or  plague)  and  the  Lord  hath  not  done  it  V 
"  Why  is  he  then  offended  (say  you)  against  the  proud  and  care- 
lesse  heathen?"  I  answer.  Because  they  neither  had  respect  to 
God*'s  will,  eounsell,  nor  commandment,  but  to  their  own  privat 
commoditie,  and  to  the  satisfying  of  their  cruel  appetites.  For 
they  did  not  destroye  Jerusalem,  willing  or  minding  to  punish, 
the  offenses  of  the  people  committed  against  God.  Neither  yet 
did  they  carie  them  to  Babylon  of  purpose  that  God  might  be 
glorified  in  their  deliverance.  No,  they  had  determined  the 
plaine  contrary,  to  wit,  That  Jerusalem  should  remaine  desolate 
for  ever :  That  Judah  should  be  the  inheritance  of  strange  na- 
tions ;  and  so  should  God's  promise  be  fals  and  vaine.  And  in 
very  dede  the  Jcwes  themselves,  in  the  extremitie  of  theii* 
trouble,  yea,  and  when  the  Temple  began  to  be  re-edified,  were 
not  free  from  these  temptations;  and  therfore  doeth  God  assure 
his  Prophetes  that  his  love  was  great  towardes  Sion ;  that  he 
wold  destroy  that  nation  which  intended  their  destruction ; 
that  he  wold  deliver  his  people;  that  the  warfare  of  Jerusalem  isa.  lo. 


274  ON  PREDESTINATION. 

was  at  an  end;  that  her  iniquitie  was  remitted;  that  she  had 
received  double  punishment  for  all  her  sinnes  from  the  hand  of 
the  Lord ;  and  that  therefore  he  wold  take  the  dolorous  cuppe 
of  anguish  and  sorow  out  of  her  hand,  and  wolde  give  it  into  the 
handes  of  those  that  did  trouble  her.  By  which  (and  many 
mo)  promises  and  threatninges,  God  doeth  not  meane  that  any 
thing  was  done  in  Jerusalem  which  he  had  not  appointed ;  but 
by  the  one,  he  did  somwhat  comfort  the  troubled  heartes  of  his 
afflicted  people,  and  by  the  other,  he  did  shew  the  cause  why 
he  wolde  punish  these  cruell  murtherers,  whose  service  before 
he  did  use  in  punishing  his  people.  And  this  doeth  God  most 
isa.  47.  plainely  witnes  in  these  wordes  :   "  I  was  wroth  (saitli  the  Lord) 

with  ray  people,  I  have  polluted  myne  inheritance,  and  given 
them  into  thy  hand  (he  speaketh  unto  Babylon):  thou  didest 
shewe  them  no  mercie,  but  didest  lay  thy  very  heavie  yoke  upon 
the  ancient.  And  thou  saidest,  I  shalbe  a  ladie  for  ever:  so 
that  thou  didest  not  set  thy  mynd  to  these  thinges,  neither 
didest  thou  remember  the  latter  end  thereof.  Therfor  now 
heare,  thou  that  art  given  to  pleasures  and  dwellest  careless,  she 
saith  in  her  heart,  I  am,  and  none  else;  I  shall  not  sitt  as  a  wid- 
dow,  neither  shall  know  the  losse  of  children.""  Hereof,  I  say, 
it  is  plaine  that  the  punishment  of  God's  people  (as  before  I 
have  proved)  is  his  owne  appointment  and  will.  But  because 
the  punishers  looke  to  another  end,  therfor  are  they  criminall 
before  God''s  justice 

In  adducing  both  these  examples,  that  is,  of  Israel  punishing 
Juda,  and  of  the  Babylonians  destroying  Jerusalem,  I  finde  you 
in  another  most  grosse  error  besides  this  which  I  have  confuted. 
For  you  seme  to  affirme,  that  if  the  Israelites  and  Babylonians 
had  kept  a  measure,  and  had  not  exceded  the  boundes  which 
God  had  appointed  and  commanded,  they  had  not  sinned;  for 
(say  you)  he  willed  the  one,  but  permitted  the  other.  Then  in 
so  farre  as  they  did  his  will  they  sinned  not,  but  in  so  farre  as 
they  exceded  his  will,  and  did  more,  which  he  wold  not,  but 
onely  did  suffre  it,  they  sinned.     This  is  your  profound  divinitie 


ON  PREDESTINATION.  375 

and  godlie  meditations  of  God,  of  his  justice,  judgementes,  and 
workes,  incomprehensible  to  man's  reason.  Are  you  able  to 
prove  that  Nabuchadnezer  came  to  Jerusalem,  or  that  therin 
he  spilt,  or  his  captaines  and  cruell  souldioures,  one  droppe  of 
blood  which  God  (in  his  eternall  counsell)  had  not  appointed 
and  willed  ?  The  testimonies  of  all  Prophetes  rebuke  your 
vanitie.  Ezechiel  saith,  "Thus  saith  the  Lord;  Behold,  I  come  Ezec.21. 
against  thee,  and  will  draw  my  swerd  out  of  his  sheath,  and 
cut  of  frome  thee  both  the  righteous  and  the  wicked.  Seeing 
then  that  I  will  cut  of  frome  thee  both  the  righteous  and  wicked, 
therfore  shall  my  swerd  go  oute  of  his  sheath  against  all 
fleshe  from  the  south  (meaning  throw  all  the  land)  to  the  north: 
that  all  flesh  may  know  that  I  the  Lorde  have  drawen  my  swerd 
out  of  his  sheath  :  and  it  shall  not  return  any  more."  Mark 
and  consider  how  God  attributeth  all  to  himself,  as  after  yet 
the  Prophet  more  plainely  speaketh,  saying,  "And  he  hath 
given  it  to  be  fourbished,  that  he  may  handle  it:  this  swerde  is 
sharp,  and  is  fourbished,  that  he  may  give  it  into  the  hand  of 
the  slayer,"  «Sz;c.  "  And  I  will  powre  oute  myne  indignation 
upon  thee,  in  the  fyre  of  my  wrath,  and  deliver  thee  into  the 
hand  of  beastly  men,  and  skilful  to  destroy.  Thou  shalt  be  in 
the  fyre  to  be  devoured;  thy  blood  shalbe  in  the  middes  of  the 
land ;  and  thou  shalt  be  no  more  remembred  :  for  I  the  Lord 
have  spoken  it."  If  these  be  the  wordes  of  him  that  onely  suf- 
fereth,  and  willeth  not  thinges  to  be  done,  let  the  indifferent 
reader  judge. 

Why  they  did  sinne,  notwithstanding  that  God  in  his  coun- 
sell had  willed  and  appointed  this  severe  punishment  against 
his  people,  I  have  before  declared,  to  witte,  because  that  nei- 
ther knew  they  God^s  will,  counsell,  nor  commandement;  nei- 
ther yet  had  they  any  respect  to  obey  God  or  to  fulfill  his  will. 
That  Nabuchadnezar  was  ignorant  of  God's  will  and  counsell, 
is  evident  by  that  which  is  written  in  the  same  Prophet,  in  the 
place  above  expressed.  For  after  he  was  come  forth  of  his 
countrie,  and  was  with  his  armye  farre  proceded  in  his  journey, 


376  ON  PREDESTINATION. 

ho  was  uncerten  whether  he  should  go  against  Rabbath,  the 
strong  ciiie  of  the  sonnes  of  Ammon,  or  against  Jerusalem;  and 
so,  committing  the  mater  to  his  sorcerers  and  divines  (the  lottes 
being  cast),  he  taketh  liis  journeye  against  Juda  and  Jerusa- 
lem ;  wherof  it  is  plaine,  that  he  neither  knew  nor  understode 
by  the  motion  of  God's  Holy  Spirit  his  holy  will,  neither  yet 
commandement.  And  in  destroying  the  citie,  and  punishing 
the  people,  who  will  say  that  he  or  his  servantes  hated  sinne, 
pride,  crueltie,  idolatrie,  and  abominations,  with  the  which  he 
and  his  whole  realmes  were  replenished  ?  And  the  same  do  I 
say  of  the  Israelites,  who  did  not  onely  sinne  because  they  ex- 
ceded  measure  in  punishing  Juda,  but  because  that  against 
God's  law  and  expresse  commandement  they  made  unjust  warre 
against  their  brethren.  They  neither  looked,  neither  yet  oght 
they  to  have  looked  to  God's  secret  counsell,  but  to  his  plaine 
law,  which  commanded  them  to  love  their  brethren,  not  to 
murther,  not  to  spoile,  not  to  covet,  &c.  Against  the  which, 
because  they  did  offend,  even  in  the  first  motion  and  purpose  of 
their  warre,  in  God's  presence  they  were  murtherers,  theves, 
oppressours,  and  covetous  persons,  before  that  ever  they  set 
their  foote  forth  of  their  houses.  And  so,  even  that  which  he 
in  his  eternall  counsel  willed  them  to  do,  did  no  less  displease 
him  as  touching  their  wicked  mindes,  then  did  that  which  you 
affirme  he  suffered.  For  every  transgression  of  his  law,  is  be- 
fore his  justice  odious  and  sinfull. 

If  this  can  not  correct  your  judgement,  yet  I  am  assured 
that  it  shall  declare  your  vanities,  who  dare  conclude,  that  if 
the  Israelites  and  Babylonians  had  kept  measure  in  punishing 
Judah,  that  then  they  had  not  sinned.  But  tlie  contrarie  I 
affirme;  and  say,  that  the  first  thoght  and  purpose  moving  them 
to  make  warre,  was  sinne  before  God.  Touching  the  permis- 
sion of  the  father  towardes  his  prodigal  sonne;  and  touching 
the  Sonne  which  promised  to  go  and  to  labor  in  his  father's 
vineyurde,  and  went  not ;  I  have  before  answered,  That  simili- 
tudes oght  not  further  to  be  stretched  then  the  mindo  of  the 


ON  PREDESTINATION.  377 

Holie  Ghost  is  to  teach  in  the  same.  And  in  these  places,  it 
is  evident,  that  Christ  teacheth,  not  how  God  is  compelled  to 
suffer  many  thinges  which  he  will  not;  neither  yet  was  it  his 
minde  in  those  similitudes,  to  teach  us  what  difference  there  is 
betwene  God's  will  and  his  permission;  but  in  the  one  he 
teacheth,  that  in  God  there  is  mercie  towardes  the  sinner,  yea, 
and  towardes  such  a  sinner  as  unthankfully  and  inobediently 
hath  departed  from  God ;  and  that  there  be  some  proude 
children,  who,  by  reason  of  their  continuance  in  their  father's 
house,  become  disdaneful  that  others  shoulde  be  preferred  or 
compared  unto  them,  and  therfor  they  grudge,  they  murmurre, 
and  they  envie  the  liberalitie  of  their  father,  and  his  mercy 
shewed  to  the  sonne  that  before  appeared  lost.  To  whom  this 
might  be  applied,  besides  the  Jewes  and  the  Gentiles,  ye  are 
not  ignorant.  The  other  similitude  doth  teach  us,  that  many 
in  mouth  say,  "  Lord,  Lord,  I  go,  I  go,"  whose  heart  did  never 
feele  what  is  the  reverence  and  true  obedience  due  to  God's 
Majestie. 

We  confesse  no  less  then  Jeremie  doth  write :  for  we  say,  '^^  tne  7,  s,  0. 
that  God  neither  commanded  such  abhominations  as  his  people 
committed ;  neither  yet  that  ever  they  did  enter  into  his  heart, 
that  is,  they  did  never  delyte  nor  please  him;  neither  yet  did 
he  ever  will  them  for  the  actions  themselves.  But  when  you 
shalbe  able  to  prove,  that  it  did  not  apperteine  to  his  just  judge- 
mentes  to  punishe  those  idolaters  with  such  blindnes,  that  they 
became  more  cruel  then  brute  beastes,  then  shall  ye  be  more 
able  to  prove  that  in  no  wise  did  God  will  that  crueltie.  God 
willed  not  those  abhominations  for  the  murther  committed  and 
blood  that  was  shedde,  for  that  he  hated,  and  did  punish ;  but 
ho  willed  that  a  testimonie  should  be  left  to  the  world,  in  what 
blindnes  man  falleth  when  he  declineth  from  God  and  from  his 
true  honor ;  of  which  fearfull  example,  you  and  your  Sect  ought 
to  take  liede. 

The  Israelites  in  killing  their  children,  no  doubt,  did  even  ironia. 
agree  with  God's  will,  and  were  of  one  mind  with  his  judge- 


378  ON  PREDESTINATION. 

ments,  as  you  declare  yourselves  to  be  in  spewing  forth  these 
horrible  blasphemies  against  his  supreme  Majostie.  For  as 
they,  leaving  the  plaine  will  of  God,  declared  in  his  law,  concern- 
ing their  oblations  and  making  of  sacrifice,  in  a  blind  zeale  to 
honor  God,  as  they  pretended,  with  sacrifices  more  precious  and 
acceptable,  (because  their  children  to  them  were  more  deare 
then  oxen  or  bullockes,) — as  they,  I  say,  in  so  doing,  leave  to  us 
a  fearefull  example  of  God's  judgementes;  so  do  you  by  these 
your  horrible  blasphemies,  which  in  furie,  jesting,  and  skoffing, 
ye  vomit  furth  against  God,  his  eternal!  trueth,  and  against  the 
true  professors  of  the  same.  And  thus  farre,  I  confesse,  was 
God's  most  just  will  fulfilled  in  them,  as  also  it  is  (and  here- 
after shalbe)  fulfilled  in  you  :  That  because  they,  in  the  vanitie 
of  their  imaginations,  declined  from  God's  will  reveled,  God  of 
his  justice  wolde  make  them  spectacles  to  all  ages  following, 
what  were  his  judgements  (as  I  have  said)  against  idolaters; 
even  so  ye,  neither  content  that  God  shal  use  his  creatures  as 
best  serveth  for  his  glory,  neither  yet  that  any  justice  be  in  his 
eternall  Godhead,  to  the  which  your  reason  can  not  atteine,  are 
given  over  by  God''s  will  into  reprobate  myndes,  thus  horribly 
to  blaspheme  his  Majestic ;  to  admonish  the  generation  pre- 
sent and  to  come,  that  with  greater  sobrietie,  more  feare  and 
reverence,  they  speake  and  thinke  of  those  mysteries  that  be 
incomprehensible  unto  man. 

I  have  before  declared,  That  no  man  leaving  the  will  of  God 
reveled  in  his  Worde,  doth  either  obey  him,  either  yet  please 
him,  and  so  can  he  never  be  of  one  mynd  with  God,  that  com- 
mitteth  thinges  forbidden  by  his  Word.  But  why  that  God 
forbiddeth  iniquitie  to  all,  (which  also  in  all  men  he  hateth,) 
and  yet  that  betwixt  his  vessels  of  mercie  and  the  vessels  of 
wrath  he  maketh  such  difference,  that  to  the  one  he  giveth 
medicine  and  purgation  against  the  natural  venom  so  effectually, 
that  it  workcth  their  salvation  in  the  ende;  and  to  the  other, 
he  denieth  that  grace:  he  will  not  make  you,  nor  any  of  your 
faction,  further  of  counsell  then  he  hath  expressed  in   these 


ON  PREDESTINATION.  379 

wordes :  "  He  hath  mercie  on  whom  he  will  have  mercie,  and  iiom.  9. 
whom  he  will  he  maketh  hard-hearted." 

That  Sathan  hath  so  enraged  you,  that  upon  that  doctrine  To  the  9. 
which  the  Holy  Ghost  most  evidently  doth  teach,  ye  dare  ga- 
ther this  abhominable  absurditie,  that  God  and  wicked  idola- 
ters are  both  of  one  mynde,  that  they  both  inwardly  and  out- 
wardly do  obey  him,  ye  have  just  cause  not  onely  to  be  asham- 
ed, but  also  to  quake,  tremble,  and  feare,  for  that  horrible 
blindnes  wherinto  you  are  fallen,  and  for  those  just  vengeances 
which  your  pride  doth  crave  of  God's  justice.     Just  art  thou, 

0  Lord,  in  all  tliy  workes  ! 

To  your  question,  asking,  By  what  means  should  the  Lord  To  the  10. 
stirre  up  the  mynde  of  the  King  of  the  Medes  to  destroy  Baby- 
lon, who  had  before  a  desyre  ready  bent  to  do  the  same,  but  by 
suffering  and  permitting  hira  ?  To  this  question  (I  say)  doth 
Isaie  the  Prophet  answer,  saying,  "  Thus  saith  the  Lord  unto  isa.  45. 
Cyrus,  his  anointed,  whose  right  hand  I  have  holden,  to  subdue 
nations  before  him  :  therefor  will  I  weaken  the  loynes  of  kings, 
and  open  the  doores  before  him,  and  the  gates  shall  not  be 
shut:  I  will  go  before  thee  and  make  the  crooked  streight:  I 
will  breake  the  brasen  doores,  and  burst  the  yrone  barres :  And 

1  will  give  thee  the  treasures  of  darknes,  and  the  thinges  hidde 
in  secret  places,''  &;c.  If  there  be  in  you  either  modestie  or 
aptnes  to  learn,  this  is  sufficient  to  instruct  you  how  God  raysed 
up  his  Spirite,  which  before  was  redy  bent  to  destroy  Babylon; 
to  witte,  in  giving  unto  him  so  prosperous  succes,  that  no  im- 
pediment was  able  to  resist  or  withstand  him;  which  thing 
God  did  not  by  an  ydle  permission  or  sufferance  as  ye  imagine, 
but  by  his  power,  which  did  effectually  worke  in  all  that  his 
journey,  as  the  Prophet  here,  and  in  many  other  places,  doth 
witnes.  Which  thing  doth  Cyrus  himselfe  also  confesse,  in 
these  wordes :  "  The  Lord  God  of  heaven  hath  given  me  all  the  Ezrai. 
kingdomes  of  the  earth ;  and  ho  hath  commanded  me  to  build 
him  an  house  in  Jerusalem,  which  is  in  Judah."  And  the 
Holy  Ghost  affirmeth,  that  the  Lord  did  stirre  up  the  spirit  of 


3S0  ON  PREDESTINATION. 

Cyrus,  King  of  Persia,  to  cause  this  proclamation  to  be  made. 
Dare  you  say,  that  to  give  all  the  kingdomes  of  the  earth  to 
one  man,  is  nothing  els  but  to  suffre  him  to  ryve  and  possess 
them  at  his  appetites?     Daniel  affirmeth  the  contrary,  saying, 

Dan.z.  '<  "The  name  of  God  be  praised  for  ever  and  ever:  for  wisedome 

and  strength  are  his :  And  he  changeth  the  tymes  and  sea- 
sons: he  taketh  away  kings;  he  setteth  up  kinges:  he  giveth 
wisedome  to  the  wise,  and  understanding  to  those  that  under- 
stand," &c.  And  David  also  saith,  "  He  that  raiseth  the  nedie 
out  of  the  dust,  and  lifteth  up  the  poore  out  of  the  dung;  that 
he  may  sett  him  with  the  princes,  even  with  the  princes  of  his 
people."  And  therefore,  because  the  Holy  Ghost  giveth  to 
God's  prudence  and  working  power,  that  which  you  most  wick- 
edly attribute  to  his  permission  or  ydle  sufferance,  I  feare  not  to 
say,  that  as  God  stirred  up  Cyrus  spirite,  effectually  moving  it 
to  give  libertie  and  commandement  to  his  people  to  returne  to 
Jerusalem,  and  to  restore  the  Temple;  so  did  he  also  stirre  up 
his  spirit  in  enterprising  his  first  journey  against  Babylon,  in  tak- 
ing from  him  all  feare,  indewing  him  with  an  heroicall  and  bold 

isa.45.  spirite,  (as  God  himselfe  saith,  "  I  girded  thee,  thogh  thou  hast 

not  knowen  me,"")  and  giving  to  him  so  fortunate  succes,  that 
all  was  subjecte  to  his  empire.  And  therefor,  albeit  tenne 
thousand  times  ye  will  aske,  "  What  nedeth  God  to  move  the 
wicked  to  do  wickedly,  which  being  given  over  of  God,  imagin- 
eth  nothing  but  wickednes,  and  his  master  the  Devill  sleepeth 
never?""  Yet  will  I  answere.  That  as  to  destroye  Babylon,  in 
so  farre  as  it  was  God's  worke,  it  was  no  wicked  dede,  but  his 
most  just  judgement.  So  albeit  Cyrus  had  never  bene  so  much 
enraged  against  Chaldea,  either  by  his  owne  pride,  either  yet 
by  Sathan,  that  neither  of  both  could  have  broght  any  thing  to 
passe,   except  that  the   Lord  had  decreed  to  perfourme  his 

jer.51.  worke  in  Babylon,  as  he  himselfe  did  threaten,  saying,  "Be- 

hold, I  come  unto  thee,  0  thou  destroying  mountaine,  saith  the 
Lord,  which  destroyest  all  the  earth :  I  will  stretche  out  myne 
hand  upon  thee,  and  roUe  thee  downe  from  the  rockes,  and 


ON  PREDESTINATION.  38i 

will  make  thee  a  burnt  mountaine.  They  shall  not  take  of 
thee  a  stone  for  a  corner,  nor  a  stone  for  fundations;  but  thou 
shalt  be  destroyed  for  ever,  saith  the  Lord,''  &c.  If  you  see 
nothing  in  these  and  other  such  threatenings  of  God,  but  a 
permission  onely,  I  can  not  cease  to  say  that  you  are  more  then 
blinde.     But  now  to  that  which  foloweth  in  these  wordes: — 


The  Adversarte.  the  43d 

Section. 
To  that  which  ye  alledge  of  the  Prophet  Isaie,  "harden  the  heartes  of  this  Their  Argument, 
people,"  &c.     For  the  better  understanding  of  that  place,  we  must  note,  that 
which  is  written  in  the  chapter  going  afore,  How  the  Lord  had  chosen  this 
people,  and  planted  them  as  a  vineyard,  and  called  all  Israel  to  be  judge  be- 
twixt him  and  his  vyneyard,  what  more  could  have  bene  done  for  it  then  he 
had  done;  and  yet  when  he  looked  for  frute  of  equitie  and  righteousnes,  lo, 
there  was  wrong  and   myserie,  whereupon  followed   their  induration.     For 
they  were  hardened  of  the  Lord,  that  is,  as  afore  is  saide,  God  gave  them  over 
to  their   own   heartes   lustes.     Further,   where  he  saieth   to   the   Prophet, 
"  harden  their  heartes,"    we  must  alwaies  consider  that  their  heartes  were 
alredye  hardened,  which  their  wickednes  did  plainely  declare ;  yet  hath  he 
commanded  the  Prophet  to  do  his  office,  not  to  make  their  heartes  hard,  for   1. 
that  belongeth  onelie  to  God,  who,  giving  them  over  to  their  heartes  lustes, 
hath  alredy  hardened  them  ;  but  the  office  of  a  Prophete  was  to  shew  them 
the  hardnes  of  their  hartes,  so  when  he  saiethe,  "harden  their  heartes,"  it  is 
as  muche  as  shew  and  declare  unto  them  the  hardnes  of  their  heartes.     The 
like  phrase  of  speache  have  we  in  Leviticus  xiii.,  "If  the  Priest  see  that  the  Levi.  13. 
scab  is  growne  abrode  in  the  skinne,  the  Priest  shall  make  him  uncleane." 
How  should  the  Priest  make  him  uncleane  who  is  alredye  uncleane,  and  whose 
fleshe  he  durst  not  touche,  but  by  declaring  him  to  be  uncleane  ?     So,  how  2. 
should  the  Prophet  harden  their  heartes  whose  heartes  were  hardened  alredy, 
and  whose  heartes  he  could  not  touche,  but  by  declaring  them  to  be  hard- 
hearted ?     So  saieth  the  Lord  to  Jeremie,  "  Drive  this  people  away,  that  they  jcre.  15. 
may  go  out  of  my  sight ;  some  to  death,  some  to  the  swerd,  some  to  hunger, 
some  to  captivitie;"  this  was  not  the  office  of  the  Prophet  which  the  Caldees 
executed,  but  the  Prophet  was  here  commanded  to  shew,  that  for  their  wick- 
ednes they  should  be  driven  away,  some  to  death,  some  to  the  swerd,  some  to 
hunger,  and  some  to  captivitie.    So  Jeremie  tooke  the  cuppe  out  of  the  Lordes   3. 
hand,  and  made  all  people  drinke  thereof  unto  whom  the  Lord  sent  him,  where 
there  be  mo  nations  reckoned  then  ever  Jeremie  did   see  with  his  corporall 
eves:  this  place  therefore  must  be  understand,  as  the  others  conforme  to  the 
office  of  the  Prophet,  which  was  to  shewe  them,  that  for  their  wickednes  they 


382 


ON  PREDESTINATION. 


should  drink  of  the  cuppe  of  the  Lordes  wrathe,  which  appereth  more  plainely 

4.  by  that  which  followeth,  where  he  sayetli,  "  If  they  will  uot  receave  the  cuppe 
of  thy  hand  and  drinck  it,"  that  is,  if  they  will  not  take  warning  by  thee,  &c. 
This  interpretation  is  conforuic  to  the  phrase  of  the  Scripture,  neitlier  is  it 
contrary  to  any  part  of  the  Word  ;  but  if  any  man  hath  a  better  understaud- 

5.  ing,  lett  him  use  it  to  the  glory  of  God.  Of  these  thinges  alredy  spoken,  it  is 
sufficiently  proved  that  God  hath  Reprobat  and  cast  away  no  man  before  the 
foundation  of  the  world ;  but  as  he  hath  created  man  like  unto  his  own  image, 
so  he  will  the  deathe  of  none,  but  that  all  should  be  saved ;  neither  is  he  tlie 
author  or  mover  to  any  evill,  which  with  long  pacience  suffeieLh  wickednes 
to  drawe  men  to  repentance;  neither  willeth  he  anything  contrary  to  that 

6.  which  is  expressed  in  his  Word.  For  as  God  is  constant  and  immutable,  of 
this  his  holy  will  he  hathe  uttered  and  declared  unto  man  to  knowe,  the  rest 

eserved  he  unto  himself.     Forasmuch  as  no  man  is  able  to  comprehend  the 
rofunditie  and  depth  thereof,  therefor  oght  no  man  to  go  about  to  prove  or 

7.  improve  any  tiling  by  that  which  is  uuknowen  to  him ;  wherefor  they  which 
affirme  and  teaclie  that  God  hath  ordeined  men  afore  the  fundation  of  the 
world  to  be  damned,  so  that  by  no  meanes  they  can  be  saved,  for  suche  is  his 
secrete  will,  notwithstanding  he  declareth  the  contrary  in  his  Word,  they 
must  nodes  have  an  evill  opinion  of  God,  and  therefore  oght  all  men  of  duetie 

8.  to  abhorre  their  devilishe  doctrine.  And  because  I  have  said  that  they  have  an 
evill  opinion  of  God,  I  have  added  here  a  discription  of  those  Careless  Liber- 
tines' God,  conforme  to  their  doctrine  in  all  pointes,  and  a  discription  of  the 
true  God ;  wherby  it  may  appeare  even  unto  the  simple  how  abhominable 
their  doctrine  and  opinion  iu  this  matter  is. 


Answer. 

To  the  1.  Whatsoever  shalbe  redde  in  the  whole  Scriptures,  you  shall 

never  be  able  to  prove  that  in  these  wordes  of  Isaie,  "  Go,  and 
harden  the  heartes  of  this  people,""  is  nothing  els  meant,  but 
tliat  the  Prophete  was  onely  commanded  to  declare  unto  them 
their  blindnes  and  hardnes  of  heart.  For  whersoever  mention 
is  made  of  the  difference  betwixt  the  Elect  and  the  Reprobate, 
this  vertue  is  attributed  to  the  Word,  that  it  doth  illuminate 
the  eyes  and  moUifie  the  heartes  of  the  one  by  the  power  of  the 
Holy  Ghost,  and  by  the  contrarie,  that  it  doth  excecate  and 
more  harden  the  other  by  reason  of  their  corrupt  nature,  to  the 
which  they  are  justly  left.  The  Evangelist  Saint  John,  making 
mention  that  the  Jewes  did  not  beleve  in  Christ  Jesus,  albeit 


ON  PREDESTINATION.  383 

that  they  had  sene  his  wonderous  workes,  addeth  this  cause, 
"  Therefore  (saith  he)  they  could  not  beleve,  because  Isaiah  John  12. 
had  said,  He  hath  blinded  their  eyes,  and  hardened  their 
heartes ;  that  they  should  not  see  with  their  eyes,  nor  under- 
stand in  their  heartes,  and  be  converted,  that  I  may  heale 
them.""  Here  doth  the  Evangelist  attribute  to  the  Prophet, 
not  onely  that  he  declared  their  blindnes,  but  that  God  by 
him  did  in  very  dede  justly  blind  their  eyes  and  harden  their 
heartes.  But  this  shall  more  plainly  appere  in  examining  the 
reasons  and  Scriptures  which  ye  alledge  for  proofe  of  your  in- 
terpretation. 

First,  say  you,  "  Their  heartes  were  alredy  hardened,  which 
their  wickednes  did  plainely  declare;  yet  hath  he  commanded 
the  Prophet  to  do  his  office,  not  to  make  their  heartes  hard, 
for  that  belongeth  onely  to  God,  who,  giving  them  over  to  their 
heartes  lustes,  hath  alredy  hardened  them.""  And  so  ye  con- 
clude, that  the  Prophet  did  onely  declare  unto  them  the  hardnes 
of  their  heartes.  We  do  not  deny  but  that  their  heartes  were  Answer. 
hardened  before,  and  that  justly  for  their  iniquities'  sake  they 
were  given  over  to  their  heartes  lustes  ;  but  whether  they  were 
so  hardened  before  the  preaching  of  the  Prophet,  that  after 
they  could  be  no  harder,  I  greately  doubte.  Yea,  I  nothing 
doubte  to  affirme,  but  that  even  as  the  claye  by  the  heate  of 
the  sunne  becometh  more  hard,  and  more  hard,  or  as  the  branch 
cutte  of  the  natural  stock  doth  more  and  more  wither,  untill 
that  no  kinde  of  sappe  nor  moisture  doth  remaine,  even  so,  I 
say,  do  the  Reprobate,  from  time  to  time,  become  more  obsti- 
nate, more  blinde,  more  hard,  and  more  cruell,  and  that  by  the 
Word,  which  doth  plainely  rebuke  their  iniquitie,  and  evidently 
declare  whose  children  they  are.  Examples  in  Scripture  hereof 
are  manifest :  Some  lenitie  and  gentlenes  appered  in  Pharao 
toward  the  people  of  Israel,  before  that  Moses,  at  God's  com- 
mandement,  required  their  libertie.  But  that  will  and  word  of  Exoa.5,6. 
God,  commanding  him  to  let  his  people  go  and  serve  God 
in  the  wilderness,  did  so  quicklye  worke  in  the  heart  of  that 


384  ON  PREDESTINATION. 

reprobate,  that  the  greater  hardnes  of  his  heart  was  sodenlye 
felt  by  the  Israehtes,  to  their  greate  grief  and  grudging 
disconfort. 

In  the  people  of  Israel,  in  their  elders,  priests,  and  counsell, 
appered  some  face  of  justice  when  Stephen  was  accused,  before 
^'^^■'^-  that  he  pronounced  these  wordes:   "Ye  stiffenecked   and  un- 

circumcised  in  heart  and  eares,  you  have  ever  resisted  the  Holy 
Ghost,  even  as  your  fathers  have  resisted,  so  do  you.  Whom  of 
the  Prophetes  have  not  your  fathers  persecuted  ?  and  they  have 
slayn  them  whiche  shewed  before  of  the  comming  of  that  Just ; 
whom  ye  have  now  betraied  and  murthered.*"  Before  this  sen- 
tence (I  say)  there  appered  some  face  of  justice,  but  what  en- 
sued, the  Holy  Ghost  doth  witnes,  saying,  "  When  they  heard 
these  thinges,  their  heartes  brast  for  anger,  and  they  gnashed 
at  him  with  their  teeth.''  And  after,  also,  that  he  gave  a  more 
plaine  confession  of  Christe  Jesus,  of  his  exaltation,  glory, 
power,  and  Majestie,  they  cried  out  with  a  great  voice,  they 
stopped  their  eares,  they,  as  wolves  enraged,  rushed  upon  him 
with  one  consent,  and  so,  without  all  ordre  of  justice,  did  stone 
him  to  death.  If  ye  confesse  not  that  the  Word  of  God,  pro- 
ceding  from  the  mouth  of  Stephen,  did  not  more  harden  them, 
who  no  doubte  were  hardened  before,  you  deny  a  truth  that  is 
more  then  evident. 

Divers  places  more  I  might  adduce  for  the  same  purpose, 
but  (having  respect  to  brevitie)  I  stand  content  with  those  two, 
which  I  doubt  nothing  are  sufficient  to  prove,  that  men  that  be 
alredy  hardened,  yet  by  the  comming  of  the  plaine  word,  which 
rebuketh  their  iniquitie,  they  become  more  hard.  As  the  owle 
'.  being  blind,  even  when  she  appereth  to  see  best  in  the  night 
season,  but  yet  in  the  day  time  she  is  more  blinded,  because 
that  the  weaknes  of  her  eyes  can  not  abide  the  bright  beaines 
of  the  sunne ;  and  even  so  it  is  with  the  reprobate,  they  are 
alwaies  blind  and  hard-hearted,  but  when  the  light  of  God 
doth  most  plainely  shine  before  them,  or  when  they.  ar,e.jcalled 
from  iniquitie  to  vcrtue,  then  becometh  the  word  of  glad  tid- 


ON  PREDESTINATION. 


385 


inges_to  them  a  verie  savor  of  death,  by  the  which  they  are 
both  more  blinded  and  more  hardened.  And  so,  in  your  first 
reason,  we  dissent  from  you  in  that,  that  you  seme  to  affirme 
that  because  the  reprobate  are  once  hardened,  therefore  they 
can  be  no  more  hardened.  Your  second  reason  is,  "  That  be- 
cause it  belongeth  to  God  onely  to  make  hard  their  heartes, 
that  therefor  there  resteth  nothing  to  the  Prophetes  but  to 
shew  unto  them  the  hardnes  of  their  hartes."  I  am  glad  that  Answer 
once  ye  will  confesse,  that  it  is  nothing  repugning  to  God's 
good  nature,  for  just  causes,  to  harden  the  heart  and  to  make 
blind  the  eyes  of  the  reprobate.  But  that  therfore  nothing 
resteth  to  the  Prophetes  or  Apostles,  but  only  to  declare  unto 
men  their  hardnes,  I  can  not  admitte.  For  we  do  find,  that  God  , 
doth  so  communicate  his  power  with  his  true  messingers  and 
embassadours,  that  whatsoever  they  lowse  in  earth,  he  doth 
lowse  in  the  heaven;  and  whatsoever  they  bynd  in  earth,  he 
bindeth  in  heaven:  whose  sinnes  they  remitte,  they  are  re- 
mitted ;  and  whose  sinnes  they  reteine,  they  are  reteined. 

The  Lord  himselfe  saith  unto  Jeremie,  "Behold,  I  have  put  Jere.i. 
my  wordes  in  thy  mouth,  and  I  have  ordeined  thee  above  na- 
tions and  kingdomes,  that  thou  maiest  roote  out,  destroy,  and 
scatter,  and  that  thou  maist  also  build  up  and  plant.""  And 
unto  Paul  it  was  said,  "  And  now  I  shall  deliver  thee  from  tho 
nations  to  the  which  I  send  thee,  that  thou  maist  open  the  eyes 
of  those  that  be  blind,  that  they  may  convert  from  darknes 
unto  light,  and  from  the  power  of  Sathan  unto  God."  These 
wordes  do  witnes,  that  the  effectuall  power  of  God  doth  work 
with  the  word  which  he  putteth  in  the  mouthes  of  his  true 
messingers,  insomuch,  that  either  it  doth  edifie,  lighten,  or 
mollifie  to  salvation;  or  els  it  doth  destroy,  darken,  and  harden. 
For  the  Word  of  God  is  of  the  nature  of  Christ  Jesus ;  and 
he  is  not  onely  come  to  illummate~and  to  raise  up,  but  also  to 
make  blind  and  to  beate  downe;  as  he  himselfe  doth  witnes, 
saying,  "  I  am  come  to  judgement  into  this  world,  that  those 

that  see  not  shall  see,  and  that  those  that  see  shalbe  blind." 
VOL.  V.  2  b 


/*• 


^ 


(/t 


386 


ON  PREDESTINATION. 


Luke  2. 

Matt.  21. 


Apoc.  10. 


3  King.  18. 


2  Cor.  10.       j 


And  Simeon  saitb,  "  Behold,  this  is  he  that  is  put  in  resurrec- 
tion and  in  ruine  of  many  in  Israel ;""  insomuch,  "  that  upon 
whom  that  stone  of  offense  falleth,  it  shall  burste  him  to  pow- 
der."" And  therefore,  we  can  not  admitte  that  the  ministerie  of 
liis  blessed  Word,  preached  or  published  by  his  faithfull  mes- 
singers,  be  nothing  els  but  a  simple  declaration  what  men  be. 
No ;  we  know  that  it  is  the  power  of  God  to  salvation  of  all 
those  that  beleve ;  that  the  message  of  reconciliation  is  put  in 
their  mouthes ;  that  the  word  which  they  preach  hath  such 
efficacie  and  strength,  that  it  devideth  asunder  the  joyntes  and 
sinewes,  the  bones  from  the  marow ;  that  the  weapons  of  their 
warfare  are  not  carnall,  but  are  power  in  God  to  the  beating 
downe  of  all  strong  holdes,  by  the  which  the  true  messingers 
beat  down  all  counselles,  and  all  height  which  is  raysed  up 
against  the  knowledge  of  God;  by  the  which  also  they  lead  into 
bondage  all  cogitations,  to  obey  Christe.  We  know  further, 
that  they  have  vengeance  in  readynes  against  all  inobedience ; 
tliat  fire  passeth  forth  of  their  mouthes  which  devoureth  their 
enemies;  that  they  have  power  to  shutte  the  heaven,  that  rayne 
descend  not  in  the  daies  of  their  prophecie.  That  God''s  power, 
both  in  the  one  sort  and  in  the  other,  is  conteined  with  his 
Word,  even  preached,  pronounced,  and  4>re--spoken  by  his 
messingers,  do  all  examples  in  God's  ^^criptures  witnes. 

At  the  praier  and  prophecie  of  Elias  was  the  heaven  both 
shut  and  opened;  fire  descended  from  heaven,  and  consumed 
those  ungodly  souldiours  with  their  captaines.  At  the  curse 
of  Eliseus,  did  beares  devoure  forty-two  children  that  mocked 
him.  The  wordes  of  Isai,  Jeremy,  and  Ezechiel,  albeit  (for 
the  time  that  they  spake)  they  were  contemned,  yet  had 
they  such  force  and  effect,  that  no  strength  was  able  to 
gainestand  that  which  they  had  pronounced.  At  Peter's 
word,  Ananias  and  Saphira  did  sodainlye  dye.  Paule,  by 
his  sentence,  made  Elimas  the  sorcerer  blinde ;  and  so  forth, 
the  examples  be  almost  without  nombre,  that  declare  that 
God's  power  is  joyned  with  his  Worde.  not  onely  in  saving 


ON  PREDESTINATION.  387 

(which  I  think  you  will  adraitte),  hiif,  n,lao  in  pnnishino;  and- 
destroying.  If  you  thinke  it  fearefull,  that  God"'s  holy  Word 
shall  have  this  power  and  effect  to  kill,  to  blind,  and  to  harden, 
remember  first  the  severe  judgementes  of  God  against  sinne, 
and  often  call  to  niinde  that  the  fault,  nor  chiefe  cause,  is  not 
in  the  Word,  but  in  the  subject  and  person  in  whom  it  falleth. 
The  Word  falling  into  the  heart  of  the  Elect,  doth  mollifie  and 
illuminate,  as  before  is  said;  but  falling  into  the  heart  of  the 
Reprobate,  it  doth  harden  and  more  excecate  the  same,  by  rea- 
son of  the  qualitie  and  incurable  corruption  of  the  person. 

And  thus,  in  your  second  reason,  we  do  utterly  dissent  from 
you,  and  feare  not  to  affirme,  that  God''s  true  Prophets  and 
messingers  do  not  onely  declare  what  men  be,  but  that  by  the 
Word,  which  is  committed  to  their  charge,  effectually  they 
worke  either  lyght  or  darknes,  life  or  death,  yea,  salvation  or  > 
damnation.  The  text  of  Leviticus  serveth  you  nothing,  and  To  the  2, 3, 4, 
the  text  of  Jeremie  is  expressely  against  you.  For  the  High 
Priest  is  not  commanded  to  go  to  a  man,  in  whom  no  leprosie 
appered,  and  to  pronounce  what  after  shall  become  of  him;  but 
the  man  in  whom  there  is  apperant  signes  of  leprosie,  is  com- 
manded to  be  ledde  to  the  Priests,  who  are  commanded  to 
pronounce  according  to  the  signes  which  they  see.  Consider, 
I  beseche  you,  the  difference  betwene  the  office  of  the  one  and 
the  office  of  the  other,  the  sentence  of  the  one  and  the  sentence 
of  the  other.  The  one  (that  is  the  Priests)  go  not,  neither  are 
they  sent,  to  seke  those  that  have  apperance  or  suspicion  of 
leprosie.  But  the  Prophet  is  sent  by  God  to  them  that  then 
was  called  the  people  of  God,  in  whom  no  man  could  have  sus- 
pected such  blindnes,  such  hardnes  of  heart,  and  such  rebellion 
as  the  Prophet  is  commanded  to  threaten.  The  Priests  did 
not,  nor  might  not,  pronounce  sentence  against  a  man  in  whom 
manifest  signes  of  leprosie  appered  not;  yea,  triall  must  be 
taken  whether  it  be  leprosie  or  not.  But  the  Prophet  is  com- 
manded to  go  to  that  people  who  held  themselves  cleane,  and 
before  all  triall,  to  pronounce  that  sharp  sentence,  "  You  shall 


S88  ON  PREDESTINATION. 

heare  with  your  eares,  and  shall  not  understand;  you  shall 
plainely  see,  and  yet  shall  not  pereeave;  the  heart  of  this 
people  is  hardened."  Was  there  any  such  eomniandement  or 
charge  given  to  the  Priests?  Might  any  of  them  have  said  to 
any  man  that  appered  to  be  cleane  and  whole,  Thou  shalt  be 
leprous:  I  pronounce  the  sentence,  which  thou  shalt  not  escape? 
I  trust  not.  Then  for  the  diversitie,  as  well  of  their  offices  as 
of  the  sentences  which  they  pronounced,  the  phrases  must  be 
divers. 

Where  ye  affirme  that  the  Prophet  could  not  touch  their 
hearts  but  by  declaring  them  to  be  hard-hearted,  ye  seeme  not 
to  understand  what  is  the  vertue  and  power  of  God's  Word 
pronounced  even  by  the  mouth  of  man,  which  (as  before  we 
have  declared)  pearceth  to  the  deepest  secret  that  lieth  within 
I  the  heart ;  yea,  and  worketh  that  thing  which  the  Prophete 
pronounceth  and  speaketh,  how  unapperant  that  ever  it  be  to 
man's  reason,  or  how  stowtly  and  stubburnly  that  ever  the 
wicked  resist.  Did  not  the  w^ordes  of  Elias  spoken  unto  Achab, 
after  the  murthering  of  Naboth,  touch  his  heart?  Yes,  the 
very  hypocrite  hiniselfe  had  some  sense  and  feling  of  God's  just 
wrath ;  and  both  he  and  his  posteritie,  for  all  his  princely 
pompe,  did  after  fele  the  veritie  of  them :  to  witte,  dogges  did 
licke  his  blood  ;  the  flesh  of  Jesabell  was  eaten  by  dogges ;  bis 
children  and  whole  posteritie  were  rooted  out  of  Israeli.  And 
thus  did  the  wordes  of  the  Prophete  touch  his  heart  (in  the 
time  when  they  were  spoken)  with  a  certeine  feare,  stupiditie, 
and  trembling ;  which  wordes  were  after  of  such  power, 
strength,  and  veritie,  that  no  male  children  were  left  alive  to 
Achab  in  Israel. 

And  the  same  is  true  of  Jeremies  wordes  and  sentence, 
spoken  against  divers  nations;  whose  faces  albeit  he  never  saw, 
yet  did  he  so  potently  touch  their  heartes,  that  howsoever  they 
despised  his  threateninges,  yet  was  no  word  vainely  spoken, 
but  in  effect  was  every  thing  complete  as  he  pronounced.  And 
wonder  it  is,  that  ye  are  ignorant  in  this  vertue  of  God's  Word, 


ON  PREDESTINATION.  389 

iseing  that  ye  confesse  that  Jeremie  tooke  the  cuppe  from  the 
Lordes  hand,  which  he  was  commanded  to  give  to  all  nations, 
that  they  might  drinke  the  cuppe  of  the  Lordes  wrath,  saing 
unto  them,  "  Drinke,  and  be  drunken,  and  spew,  and  fall,  and  Jcre.  25. 
rise  no  more,  becaus  of  the  swerd  which  I  will  send  among  you." 
Was  this,  I  praye  you,  a  simple  declaration;  or  was  it  not 
rather  a  sentence  and  decree  so  effectuall,  that  albeit  neither 
Babylon,  neither  any  other  proud  and  wicked  nation  wold  for 
that  time  beleve  it,  yet  came  it  most  effectually  to  passe?  And 
I  say  that  these  wordes  of  Jeremie  do  manifestly  repugne  to 
your  interpretation,  and  do  sufficiently  prove  that  those  wordes 
spoken  to  Isai  are  otherwise  to  be  understand  then  that  he 
was  commanded  onely  to  declare  what  the  people  were.  For 
as  the  wordes  of  Jeremie  had  this  effect,  that  according  as  he 
spake,  so  came  the  destruction  upon  those  proud  nations;  so 
lykewise  had  the  wordes  of  God  spoken  to  Isai  the  same  effect 
which  he  pronounced.  To  the  one  he  said,  Thou  shaft  give 
unto  them  the  cuppe  of  my  wrath,  that  they  may  drinke  it. 
The  Prophet  without  feare  did  obey  his  commandement,  and 
God  did  faithfully  performe  whatsoever  his  messinger  had  pro- 
nounced. Even  so  did  God  command  Isai  to  blind  and  harden 
that  stubborn  and  rebellious  generation  of  the  Jewes,  by  the 
preaching  of  his  law,  and  by  rebuking  of  their  manifest  im- 
pietie.  And  so  he  did,  God  working  all  to  his  glory  according 
to  his  eternall  purpose.  And  this,  because  your  interpreta-  4. 
tion  is  not  sufficiently  confirmed  by  any  phrase  of  the  Scrip- 
ture which  ye  have  alledged,  and  also  because  it  repugneth 
to  the  Scriptures  which  before  I  have  adduced,  we  can  not 
admitte  it. 

Againbt  your  complexion  or  Epilogue,  which  is  nothing  but  To  the  3,6, 
a  superfluous  repetition  of  those  thinges,  which  sufficiently  ye 
have  not  proved  (althogh  you  so  bragge),  we  say,  That  as  God  ]  ' 
by  his   eternal  Word,  and  power    infinite,   hath   created   all  / 
thinges;  so  hath  he  by  His  wisedom  incomprehensible  so  dis- 
posed all  thinges,  that  as  nothing  was  created  for  the  self,  so 


390  ON  PREDESTINATION. 

was  nothing  the  appointer  of  the  self  to  serve  God  as  his  glory 
required.  But  He,  in  his  eternal  counsel,  appointed  the  end  to 
every  creature,  to  the  which  they  shall  once  atteine,  by  such 
meanes  as  he  most  justly  hath  appointed.  And  therfor,  seing 
his  glorie  doth  no  lesse  require  his  just  judgementes  then  his 
superaboundant  niercie  to  be  known,  he  hath  in  his  eternall 
counsel  elected  some  and  rejected  others,  even  before  the 
foundations  of  the  world.  And  albeit  he  created  man  after 
his  own  image,  yet  did  God  never  determine  that  mankind 
should  stand  in  Adam;  but  his  just  counsell  and  purpose  was, 
that  all  men  should  fall  in  Adam,  that  the  Elect  might  know 
the  price  of  their  salvation,  Christ  Jesus,  in  whom  they  were 
elected  before  that  in  Adam  actually  they  did  fall,  or  were 
created.  And  so  God,  willing  to  make  his  glorie  to  shine  in  all, 
hath  prepared  some  vessels  of  mercie  and  some  of  wrath:  to 
the  one  he  hath  frely  given  life  everlasting  in  Christ  Jesus  his 
Sonne;  the  other  he  hath,  for  just  causes,  so  rejected,  that 
albeit  with  long  pacience  he  suffereth  their  manifest  rebellion, 
yet  in  the  finall  judgement  he  shall  command  them  to  go  to 
the  fire  that  never  shalbe  quenched.  And  this  will  and  coun- 
sel of  God  is  neither  secret  nor  hidde  from  his  Church,  but  is 
in  his  Word  most  manifestly  reveled ;  and  therfor  of  it  we 
feare  not  to  affirme,  that  even  in  the  first  promise,  and  ever 
since,  hath  God  made  a  plaine  distinction  betwixt  the  Elect 
and  the  Reprobate,  so  that  the  purpose  and  counsell  which  be- 
fore was  hidde  in  God,  was  in  time  manifested  unto  man. 
Which  will  and  counsell  of  God  (becaus  it  is  constant  and  im- 
mutable, like  as  God  himselfe  is,)  must  of  necessitie  take  effect. 
And  therfor  I  boldly  affirme,  that  neither  can  any  whom  God 
in  his  e'ernal  purpose  hath  reprobated  become  the  Elect,  and 
so  be  saved;  neither  yet  can  any  of  Christes  elect  nomber  to 
life  everlasting  be  reprobated,  and  so  come  to  finall  perdition. 
We  further  say,  that  albeit  God's  will  in  the  selfe  be  one,  to 
witte,  the  manifestation  of  his  own  glorie;  yet  as  touching  his 
creatures  it  hath  divers  respects,  for  God  will  the  salvation  of 


ON  PREDESTINATION.  391 

some,  and  he  also  will  the  just  condemnation  of  others.  And 
the  contrarie  of  this  doth  God  never  declare  in  his  Word,  but 
rather  doth  most  plainely  revele  it.  And  therfore  this  his 
godlie  will  is  not  called  secrete,  as  that  it  is  not  expressed  in 
his  Word;  but  because  that  in  his  Word  there  is  no  cause 
assigned  (God'^s  good  will  onely  excepted)  why  he  hath  chosen 
some  and  rejected  others.  And  this  knowledge  is  so  necessarie 
to  a  Christian,  that  without  the  same  can  the  heart  of  man 
never  be  sufficiently  subjected  unto  God;  neither  can  he  render 
unto  him  due  praise  and  honor,  except  that  he  acknowledge 
and  confesse  that  God  himselfe  hath  made  difference  betwixt 
him  and  others. 

To  your  odious  terms  and  dispitefull  railing,  I  briefely  say  To  the  8. 
at  this  time.  The  Lord  shall  judge  !  To  my  knowledge,  there 
resteth  no  notable  scripture  which  ye  have  alledged  (or  rather 
abused)  for  confirmation  of  your  Error,  which  is  not  sufficiently 
answered,  two  places  excepted.  The  one  is  of  Ezechiel,  affirm- 
ing that  God  will  not  the  death  of  a  sinner;  the  other  con- 
teineth  the  wordes  of  Paul,  saying,  "  God  will  all  men  to  be 
saved:"  which  places,  because  you  recite  them  here  in  the  de- 
scription of  him  whom  you  call  the  true  God,  I  thoght  it  ex- 
pedient to  delay  till  this  opportunitie,  to  the  end  that  having 
to  fight  (as  it  were  face  to  face)  with  the  Devil  himself,  I  might 
have  some  comfort  of  my  God  in  entreating  some  place  of  his 
Holie  Scriptures.  Thus  you  procede  with  a  mouth  most  exe- 
crable and  blasphemous. 

The  Adversarie.  11™^ 

The  properties  of  the  God  of  the  Carelesse  by  Necessitie :  Their  God's  wrath  l. 
exceedeth  all  his  workes,  for  he  hath  reprobate  the  most  part  of  the  world 
afore  the  foundation  of  the  world.  He  is  slowe  unto  mercy,  and  ready  to 
wrath ;  for  he  will  not  be  intreated  to  save  any  of  them  whom  he  hath  repro- 
bate afore,  but  of  necessitie,  do  what  they  can,  they  must  be  damned :  neither 
is  he  omnipotent,  which  may  do  and  leave  undone  what  pleaseth  him;  for  he  2. 
is  bound  by  his  own  absolut  ordinance  and  infallible  foresight  to  do  onely  all 
things  as  they  be  done.  And  becaus  it  so  pleased  him  to  shewe  his  power 
and  strength,  he  styrred  up  Pharao,  and  many  mo,  to  do  wickedly :  he  giveth   3. 


392  ON  PREDESTINATION. 

wicked  commandement  and  evill  thoglites  to  Semei,  and  many  other :  and 
tlierafter  plagued  thtm  for  their  labor,  onely  because  they  were  wicked  in- 
struments to  work  his  will;  for  he  made  them  naughtie  vesselles  to  commit 
all  abomination;  neither  could  they  choose  but  work  wickedly,  being  his  ves- 

4.  seles  of  wrath.  He  hathe  two  willes,  one  contrary  to  an  other;  for  he  saieth 
one  thing,  and  thinketh  another.  He  is  worse  then  the  Devill,  for  not  onely 
tenipteth   he   to  do  evill,  but  compelleth  by  immutable  fore-ordinance  and 

5.  secret  will,  without  which  nothing  can  be  done.  He  is  the  Prince  of  Dark- 
nes,  for  from  him  come  evill  thoghtes,  which  are  darknesse. 

Answer, 

Because  that  now  I  have  to  do  not  onely  with  a  blasphemer, 
but  even  (as  it  were)  with  a  Devill  incarnate,  my  first  and  chief 
defence  is  to  say,  The  Lord  putte  silence  to  thee,  0  Sathan! 
The  Lord  confound  thy  dispiteful  counselles,  by  the  which  thou 
studiest  to  pervert  the  righteous  way  of  the  eternall  God  ! 
To  the  1.  But  now  of  thee,  O  blasphemous  mouth,  I  aske.   If  thou  be 

able  to  forge  to  thee,  and  to  thy  pestilent  faction,  another  God 
then  that  God  who  most  justly  did  drowne,  and  destroy  by 
water,  all  living  creatures  in  earth,  except  so  many  as  were 
preserved  in  the  arke  with  Noah;  who  also  did  destroye  by  fire 
from  heaven  Sodom  ai>d  Gomorra,  with  the  cities  adjacent,  and 
the  whole  inhabitantes  of  the  same,  Lot  and  his  two  daughters 
onely  reserved;  who  further,  by  the  space  of  four  thousand 
yeres,  did  suffer  all  nations  to  walk  in  their  owne  wayes,  re- 
vealing onely  his  good  will,  and  the  light  of  his  Word,  to  the 
seede  of  Abraham  (to  those  that  descended  of  Jacob  I  mean) : 
canst  thow,  I  say,  forge  to  thyself  another  God  then  this  eter- 
nall Majestie  of  our  God,  whom  we  do  reverence,  in  whom  we 
trust  and  most  stedfastly  beleve;  whose  Sonne  Christ  Jesus  we 
preach  to  be  the  onely  Saviour  of  his  Church,  and  whose  eter- 
nall veritie  we  mainteine,  not  onely  against  Jewe,  Turke,  and 
Papist,  but  also  against  you  enraged  Anabaptistes,  who  can 
admitte  in  God  no  justice  which  is  not  subject  to  the  reach  of 
your  reason?  Barest  thou,  and  thy  conspiracie,  stand  up  and 
accuse  God  of  crueltie,  because  that  in  these  his  workes,  thou 


ON  PREDESTINATION.  393 

canst  not  deny  but  that  mo  were  punished  then  were  preserved; 
mo  were  left  in  darknes   then  were  called  to  the  true  light? 
Shall  not  his  mercie  excede  all  his  workes,  except  that  he  save 
tho  Devill,   and   those   that  justely  be   reprobated   as  he  is? 
Stoupe  Sathan  under  the  empire  of  our  Soveraigne  God,  whose  To  the?. 
will  is  so  free,  that  nothing  is  able  to  constreigne  or  bind  it. 
For  that  is  onely  libertie,  that  is  not  subject  to  mutabilitie,  to  WhatisLibeiUe, 
the  inconstancie  or  appetites  of  others,  as  most  blasphemous- 
ly you  wold  imagine  God  to  be  in  his  election  and  most  just 
reprobation.     By  the  which,  in  despite  of  Sathan,  of  thee  his  To  the  3, 
slave  and  sonne,  and  of  all  thy  sect,  he  will  declare  his  glorie, 
as  well  in  punishing  with  tormentes  for  ever  such  blasphemers 
as  you  be,  as  in  shewing  the  riches  of  his  glorie  to  the  members 
of  his  deare  Sonne,  who  onely  depend  upon  Christ  Jesus,  and 
upon  his  justice. 

To  purge  my  God  from  that  injustice,  or  from  those  absur-  To  the  4, 5. 
dities  which  thou  woldest  impute  upon  his  Eternall  Majestic, 
I  will  not  labor,  lest  that  either  I  should  seeme  to  doubte  of  our 
own  cause,  either  yet  to  be  soUicite  for  the  defense  of  our  Eter- 
nall God.  And  therfore,  seing  that  ye  declare  yourselves,  not 
men  ignorant,  willing  to  learne,  but  devilles  enraged  against 
God,  against  his  eternall  and  infinite  justice,  as  I  began  so  do 
I  finish.  The  Lord  confound  thee,  Sathan!  The  Lord  confound 
you  enraged  dogges,  which  so  impudently  dare  barke  against 
the  most  just  judgementes  of  God !  And  thus,  leaving  you  to 
the  handes  of  him,  who  sodanely  shall  revenge  his  justice  from 
your  blasphemies ;  for  the  cause  of  the  simple,  I  say,  first. 
That  most  maliciously  ye  accuse  us,  as  that  we  should  affirme 
God  to  be  slow  to  mercy  and  readie  to  wrath ;  which  blasphemie 
we  protest  before  God,  before  his  holy  Angelles  in  heaven,  and 
before  his  Church  here  in  earth,  did  never  enter  into  our  heart; 
for  the  contrarie  thei'eof  we  daily  see  and  perceave,  not  onely 
in  ourselves,  to  whom  most  mercifully  he  remitteth  the  multi- 
tude of  our  sinnes,  but  also  in  the  most  cruell  ennemies  of  his 
Church. 


394  ON  PREDESTINATION. 

We  do  not  define  what  nomber  God  hath  elected  to  life, 
neither  yet  what  nomber  presently  God  hath  reprobated.  Onely 
we  stand  content  with  that  which  the  Holy  Ghost  hath  revealed 
openly,  to  witte,  that  their  be  both  Elect  and  Eeprobate. 

That  the  Elect  can  not  finally  perish,  neither  yet  that  the 
Reprobate  can  ever  be  saved,  we  constantly  affirme.  But  we 
adde  the  causes,  to  wit,  That  because  the  one  sort  is  given  to 
Christ  Jesus,  by  the  free  gift  of  God  his  Father  before  all 
times,  therfor  in  time  they  come  unto  him;  by  power  of  whose 
Spirit  they  are  regenerate,  their  darkenes  is  expelled,  and  from 
vertue  they  procede  to  vertue,  till  finally  they  attein  to  the 
glory  promised.  As  the  other  sorte  is  left  in  their  own  cor- 
ruption, so  can  they  do  nothing  but  obey  their  father  the  Devil, 
in  whose  bondage  they  justely  are  left.  And  so,  where  ye  bur- 
den us  that  we  say,  "Let  the  Eeprobate  do  what  they  can,  yet 
they  must  be  damned,"  ye  do  most  shamefully  belie  us.  For 
we  say  and  teach,  that  whosoever  declineth  from  evill,  and  con- 
stantly to  the  end  doth  good,  shall  most  certenly  be  saved. 
But  our  doctrine  is  this,  that  because  the  Reprobate  have  not 
the  Spirit  of  regeneration,  therfor  they  can  not  do  those  workes 
that  be  acceptable  before  God. 

How  God  is  almightie  and  omnipotent,  we  have  before  con- 
fessed, to  witt,  that  as  He  in  his  eternall  wisedom  foreseeth  and 
appointeth  all  thinges,  so  doth  his  power  put  all  thinges  in 
execution,  how  and  when  it  best  pleaseth  him.  Neither  can 
his  wisedom,  will,  nor  counsels  be  subject  to  any  mutabilitie, 
unstablenes,  or  change :  for  if  it  so  were,  then  his  godly  will 
and  counsels  did  not  depend  upon  himself,  but  upon  his  crea- 
tures; which  is  more  then  absurd. 

Neither  to  Pharao,  neither  to  Semei,  neither  yet  to  any  other 
reprobate,  did  or  doth  God  give  either  wicked  commandement 
or  evill  thoght.  But  those  wicked  thoghtes  and  evill  motions 
which  be  in  them  of  their  evill  nature,  and  are  stirred  up  by 
the  instigation  of  the  Devill,  as  he  doeth  not  purge  them,  so 
doth  his  wisedom  use  them  well  to  his  owne  glorie,  to  the  ex- 


ON  PREDESTINATION.  396 

ercise  of  his  children,  and  to  the  comfort  of  his  Church ;  inso- 
much, that  the  verie  tyranny  of  Pharao,  the  cursing  of  Semei, 
and  the  incest  of  Absalom,  in  so  farre  as  they  were  God's 
workes,  they  were  just  and  holy,  because  they  were  just  punish- 
mentes  of  their  sinnes,  an  exercise  for  his  children,  and  some 
part  also  of  his  fatherly  correction  for  their  offenses. 

To  the  rest  of  your  vanitie  I  will  not  answere ;  not  because  I 
feare  your  sophisticall  subtilitie,  but  because  I  will  not,  (except 
that  yet  I  be  further  provoked,)  neither  by  tongue,  neither 
yet  by  penne,  once  name  or  expresse  your  horrible  blas- 
phemies :  which  manifestly  do  witnes  and  declare,  that  you, 
as  dogges  enraged,  without  all  reverence,  do  barke  against 
God,  because  his  workes  do  surmount  your  capacitie.  The 
Lord  speadely  call  you  to  repentance,  or  els  so  bridle  your 
venemous  tongues,  that  they  be  not  able  further  to  infect. 
Now  to  the  rest. 

The  Adversarie.  the  45th 

Section. 
The  properties  of  the  true  God  :  God  his  mercie  exceedeth  all  his  workes. 

He  hath  made  man  like  to  his  own  image  in  Christe  Jesus,  in  whom  is  no 
damnation.     He  is  slowe  unto  wrathe  and  readie  to  foregive;  he  wilbe  in- 
treated  of  all,  so  that  he  biddeth  all  men  everie  where  to  repent,  and  ofFer- 
etli  faith  to  all  men.    He  is  omnipotent,  and  may  do,  and  leave  undone,  what-    1. 
soever  shalbe  his  good  pleasure:  neither  is  it  his  pleasure  and  will  that  either 
Pharao,  Semei,  or  any  other,  do  sinne  and  come  to  destruction  ;  for  he  willeth    2. 
the  deathe  of  no  creature,  but  willeth  all  men  to  be  saved,  and  to  come  to  the 
knowledge  of  the  trueth.     He  hath  but  one  will,  which  is  ever  onely  good,   3. 
reveled  in  hie  Word  to  them  that  feare  him  and  kepe  his  commandementes  :   4. 
neither  hath  he  any  secret  will  contrary  to  this,  but  will  performe  whatsoever 
goeth  out  of  his  mouthe.     He  temptetli  no  man  to  sinne;  he  is  the  father  of    5. 
light,  and  cometh  to  destroye  the  workes  of  the  Carelesse  Libertines  God,  for    6. 
he  abhorreth  all  wickednes,  and  all  wicked  doers. 

Answer. 
In  this  description  of  your  God  (whom  you  do  terme  the 
true  God),  I  do  wonder  of  three  thinges:  First,  that  in  this  your 
description,  ye  dissent  from  your  greate  angel,  Oastalio.     Se- 
condly, horn  it  is  that  ye  have  forgotten  yourselves.     And  last, 


396  ON  PREDESTINATION 

why  ye  omitte  these  properties  which  tne  Scriptures  do  no 
lesse  attribute  to  God  then  any  that  you  alledge.  Your  mas- 
ter and  chief  champion,  Castalio,  (now  left  for  your  comfort,) 
in  the  description  of  his  God,  thus  writeth :  "  But  that  God, 
whom  both  nature,  and  reason,  and  the  Scriptures  do  teach  is 
ready  to  mercie,  and  slow  to  wrath ;  who  hath  created  man,  of 
whom  all  men  are  borne,  to  his  owne  image,  lyke  to  himselfe, 
that  he  shoulde  place  him  in  Paradise,  and  give  to  him  the 
blessed  life:  this  God  will  that  all  men  be  saved,  and  that 
none  perish;  and  therfore  he  hath  sent  his  Sonne  into  the  earth, 
that  justice  might  superabound  wheresoever  sinne  hath  abound- 
ed, the  light  of  whose  justice  doth  illuminate  every  man  that 
cometh  into  this  world.""  Wonder  it  is,  I  say,  that  ye  who  so 
constantly  have  folowed  your  master  in  all  this  your  worke, 
have  dissented  from  him,  or  at  least  omitted  his  wordes,  in  these 
two  pointes,  which  in  this  case  be  principall.  For,  first,  by  his 
description,  he  will  that  Nature  and  Reason  shal  no  less  teach 
you  and  your  faction  God,  then  shall  the  Scriptures.  So  that 
he  whose  workes  you  be  not  able  to  comprehend  by  nature  and 
reason,  shall  not  be  to  you  the  true  God.  And,  secondarily, 
that  except  he  will  all  to  be  saved,  and  that  the  light  of  his 
Sonnes  justice  do  so  illuminate  all  men  comming  into  this 
world,  that  wheresoever  sinne  hath  abounded,  there  must  jus- 
tice superabound,  that  to  you  lykewise  he  be  no  God.  These 
be  two  chief  pointes  in  this  controversie. 

For  we  constantly  affirme.  That  the  brightnes  of  our  God 
doth  so  blind  nature  and  reason,  (aa  now  they  be  corrupted,) 
that  the  naturall  man  can  never  atteine  to  those  thinges  whi^ij 
a^perteine  to  God,  to  the  knowledge  of  his  will,  neither  yet  to 
hjs  true  honor.  For  we  know  that  the  world  hath  not  knowen 
God  by  wisedom,  but,  thinking  themselves  most  wise,  have  be- 
comen  most  vaine,  insomuch,  that  they  have  worshipped  the 
creatures  more  then  the  Creator.  And  thus  beleve  we,  that 
A  I  nature  and  reason  are  not  onely  unable  to  leade  us  to  the  true 
iv  }     ']/t     knowledge  of  God,  by  the  which  we  may  atteine  Wlife  ever- 

\  0?  ^ 


ON  PREDESTINATION.  S97 

lasting,  but  also  we  affirme,  that  they  have  bene  maistresses  of 
all  errors  and  idolatrie.  And  therfore,  say  we,  that  Nature  and 
Reason  do  leade  men  from  the  true  God,  but  are  never  able  to 
teacli  us,  neither  to  expresse  to  us  the  eternall,  the  trew,  and 
everliving  God,  the  Father  of  our  Lord  Jesus  Christ.  Fur- 
ther, we  doubte  not  to  embrase,  to  beleve,  to  reverence,  and  to 
honor  the  Majestie  of  our  God,  who  hath  made  division  be- 
twixt one  sort  of  men  and  an  other,  as  plainely  before  we  have 
proved. 

These  being  two  chief  pointes  in  this  controversie,  great 
wonder  it  is  that  of  them  ye  make  no  expresse  mention  (as 
Castalio  doth)  in  this  your  description.  Is  it  because  you  are 
ashamed  that  such  darkenes,  and  such  grosse  ignorance,  should 
be  in  your  great  angell  of  light  ?  Just  cause,  no  doubte,  have 
both  you  and  he  to  be  ashamed  of  your  foolish  imaginations. 
But  yet  I  feare  another  thing  more,  which  is  this :  That  sod- 
denly  you  will  not  committe  the  greate  and  secrete  mysteries 
of  your  profession  to  your  rude  s'cholers.  For  it  might  per- 
chance offend  them,  if  at  the  first  ye  should  affirme,  (as  in  your 
writinges  I  can  shew,)  that  Saint  Paul  taught  a  more  perfect  The  secrete 

*     _  ^  °  '^  Doctrine  of 

way  to  his  scholers  in  secrete  then  that  which  he  committed  to  Anabapustes 
writing;  that  Christ  is  not  the  eternall  Sonne  of  the  eternall 
God;  that  the  Godhead  of  the  Holy  Ghost  is  but  mannes  ima- 
ginations; that  Christes  kingdome  shall  so  florish,  that  wicked 
men  shal  utterly  be  suppressed  even  in  this  life;  that  Christes 
justice  avaleth  nothing,  except  man  have  a  personall  and  per- 
fect justice  within  himself;  that  man  may  fulfill  and  obey  God's 
holy  law;  and  that  Christ  hath  no  prerogative  above  his 
brethern,  except  this,  that  he  is  called  the  first-begotten.  I 
omitte  thinges  much  more  absurd,  because  I  will  not  offend  the 
eares  of  the  godly.  Tliese  thinges,  I  say,  you  do  not  sodenly 
open  to  your  scholers;  but  in  the  beginning,  with  pleasant  per- 
suasions of  good  life,  of  mortification,  of  the  power  of  the  i 
Spirite,  (which,  rightly  placed,  is  a  doctrine  most  necessarie,) 
ye  inflambe  their  heartes  with  a  vaine  confidence  of  their  owne 


398  ON  PREDESTINATION. 

power,  strength,  and  justice.  And  therafter,  ye  dissuade  them 
from  all  exercises  which  may  put  them  in  minde  of  sinne  and 
imperfection  which  remaineth  in  man.  For  neither  will  ye  that 
they  frequent  the  publike  preaching  of  the  Word,  neither  yet 
the  administration  of  Ohristes  sacramentes ;  for  such  thinges 
to  your  perfect  men  are  nothing  necessarie.  But  to  be  short, 
in  the  end  ye  bring  them  to  the  plaine  contempt  of  God"'s  free 
graces  offered  and  given  to  his  Elect  in  Christ  Jesus.  For  in 
the  end,  these  be  your  blasphemous  voices  openly  affirmed  in 
your  privie  assemblies:  "What  is  our  joye,  but  that  we  feele  no 
sinne  abiding  in  us?  what  is  our  comfort,  but  that  we  be  able 
to  fulfil  the  law?  and  what  is  our  rejoising,  but  that  we  have  a 
justice  perfect  in  ourselves?"  And  thus  seking  to  establish  your 
own  justice,  neither  can  you  nor  your  scholers  be  subject  to 
the  justice  of  God. 

But  (omitting  this)  I  returne  to  your  deceitfull  craft.  Ye  dare 
not  in  expresse  wordes  affirme  the  vaine  description  of  your 
master's  God,  but  yet  covertly  ye  say  as  much  (as  after  shall 
appere);  in  which  thing,  as  ye  declare  yourselves  ingrate  and 
unthankfnll,  that  will  not  support  your  reverend  Master  in  this 
his  battell  with  your  open  patrocinie  and  plaine  defense,  so  do 
ye  shew  yourselves  most  unworthye  of  credit  amongest  God's 
children.  For  who  can  credit  those  teachers  that,  in  the  be- 
ginning, and  for  their  foundation  and  principalles,  joyne  toge- 
ther darkenes  and  light,  lies  and  veritie;  yea,  that  begin  with 
a  manifest  untrueth,  (as  doth  your  Master  Oastalio,)  affirming 
that  nature  and  reason  do  teach  the  true  God  unto  us,  which 
is  a  manifest  lie,  as  before  we  have  proved.  If  ye  say,  he  add- 
eth  also  that  the  Scriptures  do  teach  God  unto  us :  I  answer, 
that  the  more  is  his  irapudencie,  and  more  dangerous  is  his 
venom.  For  what  impudencie  is  it  to  preferre  corrupt  nature 
and  blind  reason  to  God's  Scriptures,  in  such  manifestation  of 
God  as  our  salvation  requireth!  Did  Moses,  Isai,  or  Christ 
Jesus,  wil  the  ignorant  to  search  nature,  or  to  consult  with  rea- 
son, who  should  be  the  Messias  promised ;    or  did  they  not 


ON  PREDESTINATION.  399 

alwayes  send  such  as  lacked  light  to  the  Word  which  was  re- 
veled, to  the  Law,  and  to  the  Prophetes,  and  to  the  Scriptures, 
which  did  beare  record  of  Christ  Jesiis,  who  is  the  onely  way 
by  the  which  men  come  to  the  trueknawledge  of  the  Father  ? 
True  it  is  that  the  Gentiles,  by  contemplation  of  the  creatures, 
atteined  to  that  knowledge  that  there  was  a  God;  but  how 
little  this  knowledge  served  for  their  salvation,  the  Apostle  doth 
witnes.  And  therfore,  I  say  that  your  Master  is  more  then 
impudent,  that  dare  preferre  Nature  and  Reason  to  God's 
Scriptures.  And  further,  his  venom  (in  so  saying)  is  more  dan- 
gerous then  if  plainely  he  had  affirmed  that  nature  and  reason 
alone  had  bene  sufficient  to  have  instructed  man  in  all  thinges 
apperteining  to  salvation. 

For  so  declaring  himself,  the-  simple  should  have  avoyded 
that  error,  as  a  pestilence  most  pernicious.  But  now  in  join- 
ing together  those  thinges  which  God  hath  so  manifestly  de- 
vided,  as  he  hath  devided  light  from  darcknes,  he  doth  nothing 
els  but,  as  a  traiterous  murtherer,  mixe  and  mingle  poison  with 
sweete  lyquore.  For  in^joining  nature  and  reason  with  God''s 
Scriptures,  in  the  manifestation  of  God  to  man's  salvation,  he 
doth  pjainely  witnes  that  the  naturall  man  may  boldly  pro- 
nounce that  those  ^oT'keT15elione  of  God's,  wherof  reason  can 
not  see  a  just  cause  why  so  they  should  be  wroght.  For  the 
fall  of  Adam,  say  you,  and  the  induration  of  Pharao,  the  de- 
ceaving  of  Achab,  and  such  others,  were  none  of  God's  workes ; 
But  they  came  by  his  permission.  And  why  so?  Because  the 
naturall  man  can  not  see  how  such  workes  can  agree  with  God's 
goodnes  and  justice.  And  thus  ye  deny  him  to  be  the  true 
God,  who  doth  not  laye  before  the  blindnes  of  your  Reason  all 
his  workes,  that  they  by  her  judgement  may  be  justified  or 
condemned.  0  blasphemous  mouthes !  dare  ye  denie  him  to  be 
the  true  God,  of  whom  Moses,  Job,  David,  and  Paule  affirme, 
that  his  secretes  do  apperteine  to  himself;  that  he  will  not 
make  accompt  to  man  of  all  his  works ;  that  his  counsels 
are  incomprehensible,  his  judgements  a  greate  depth,  and  his 


400  ON  PREDESTINATION. 

wayes  unsearchable?  Thus  much  for  that  which  ye  omitte  of 
your  Master's  words  in  his  description,  which  I  now  admonish, 
lest  after  ye  should  trouble  the  simple  with  these  your  vanities, 
which  from  time  to  time  ye  foster  and  spred  abrode. 

Now  to  the  second,  which  I  will  but  onely  touch,  to  put  you  in 
In  tho 8.  section,  mindo  that  in  doctrine  ye  are  not  constant;  for  before  ve  have 

First  Argument.  •'  _  " 

affirmed,  that  we  did  all  stand  in  Adam  before  that  we  did  fall. 

'  For  none  (say  you)  falleth  but  he  that  standeth :"  If  we  did 

ii  the 0. section,  all  stand,  then  were  we  all  predestinate  to  life.    And  after  :  "As 

lirst  Argument.  '  ■*■ 

we  were  all  created  in  one  man,  that  is,  in  Adam;  so  were  we 
all  created  in  one  estate,  that  is,  after  the  image  of  God."  Of 
which  places  it  is  plaine,  that  ye  understand  that  in  Adam  we 
were  created  to  God's  image,  in  Adam  we  were  elected,  and  in 
Adam  we  were  placed  in  Paradise,  which  you  call  the  blessed 
life.  But  here  you  change  your  tune  and  say,  "He  hath  made 
man  like  to  his  own  image  in  Christ  Jesus,  in  whom  is  no 
damnation."  What  should  be  the  cause  of  this  your  sodein  re- 
cantation and  alteration  of  your  sentence,  I  can  not  well  con- 
jecture, except  it  be  this :  That  because  experience  doth  con- 
vict you,  that  by  Adam  we  are  all  wounded  to  death,  that 
therfore  you  wolde  all  should  receave  life  by  Christ  Jesus.  And 
that  doth  your  master  affirme  in  bold  and  evident  wordes, 
saing,  "  This  God  will  all  men  to  be  saved,  and  that  none  shall 
perish;  and  therfor  hath  he  sent  his  Sonne  into  the  earth, 
whose  justice  should  superabound  wheresoever  sinne  hath 
abounded."  This  doth  your  Master  boldly  affirme,  (because  he 
wrote  to  his  practised  souldiours,)  that  which  ye  do  in  darke 
wordes  persuade.  But  how  vaine  be  both  your  persuasions, 
shall  shortly  appere,  by  examining  the  scriptures  by  you  both 
alledged.  He  grounded  his  error  upon  the  wordes  of  Paule, 
plainely  falsified,  and  of  John  the  Evangelist,  whom  he  applieth 
not  rightly.  If  you  think  me  bolde  that  thus  do  accuse  your 
Master  and  great  angell  of  falsifying  God's  Scriptures,  heare 
my  proofe  and  then  judge.  He  saith,  "  Wheresoever  sinne  hath 
abounded,  there  hath  grace  superabounded."     Which  wordes 


ON  PREDESTINATION.  401 

the  Apostle  doth  not  speake,  but  saith,  "  Where  sinne  hath 
abounded,  there  hath  grace  more  abounded;"  which  proposi- 
tion is  most  true,  as  it  is  most  comfortable.  For  in  Adam, 
David,  Peter,  and  in  all  other  God's  elect  childi-en,  did,  and 
doth  sinne  abound,  as  the  Apostle  proveth  all  to  have  sinned, 
and  to  have  nede  of  God's  glorie.  But  in  them  did  grace  more 
abound,  by  the  which  they  were  delivered  from  the  multitude 
of  sinnes. 

But  as  your  proposition  is  not  expressed  by  the  Apostle, 
so  it  is  most  fals,  which  is  most  eusie  to  be  proved.  For 
in  Cain,  Pharao,  Judas,  Pilate,  Annas,  Caiplias,  Herode,  and 
many  other,  did  sinne  abound,  but  in  them  did  grace  never 
so  abound,  that  they  were  absolved  from  that  damnation  which 
is  pronounced  against  all  unfaithfull,  in  these  wordes :  "  Who- 
soever shall  not  beleve  shalbe  condemned."  And  therfor,  I 
say,  that  your  Master's  universall  proposition  is  most  fals,  and 
he  not  onely  a  falsifier  of  the  plaine  Scriptures,  but  also  a 
mainteiner  of  all  impietie,  of  all  idolatrie  and  wicked  religion. 
For  if  it  shalbe  admitted,  that  "wheresoever  sinne  hath  abound- 
ed tliere  shall  grace  more  abound,"  then  shall  there  be  no  dif- 
ference betwene  the  condition  of  those  that  beleve  in  Christ, 
and  those  that  be  despisers  of  his  Evangile  offered.  Let  the 
indifferent  reader  judge,  whether  that  you  or  we  do  now  more 
smell  of  a  Carelesse  and  a  libertine's  life.     But  this  after. 

The  wordes  of  the  Evangelist  are  plainely  wrested.  For  he 
affirmeth  not  that  every  man  is  illuminated  to  salvation,  neither  Johni. 
yet  that  Christ  is  offered  (as  ye  wold  shift)  to  every  man;  but 
speaking  oT  the  excellencie  of  Christ  Jesus,  in  whom  was  life, 
and  by  whom  all  thinges  were  created,  he  saith,  "  This  was  the 
true  light,  which  doth  illuminate  all  men  that  come  into  this 
world."  In  which  wordes,  he  speaketh  nothing  of  mannes  re- 
demption, neither  yet  of  any  light  which  man  receiveth  neces- 
sarie  for  the  same,  but  onely  of  that  light  which  was  given  to 
man  in  his  creation ;  a  part  whereof,  how  small  soever  it  be, 
doth^et  remaine  in  man,  and  tKat  not  hy  his  own  power,  but 


OL.  V. 


402 


ON  PREDESTINATION. 


vfi 


(, 


Answer  to  the  1. 


by  the  free  gift  of  God,  in  whom  we  live,  are  moved,  and  have 
our  being. 

And  that  the  Evangelist  speaketh  nothing  of  the  light  of  our 
redemption,  is  evident  by  his  owne  wordes.  For  before  and 
after  he  doth  witnes,  that  the  light  did  shine  in  darkenes,  but 
darkness  did  not  apprehend  it,  that  is,  receive  and  acknowledge 
it.  "  That  he  came  amongest  his  owne,  but  his  owne  did  not 
receive  him.  That  such  as  did  receive  him,  were  neither  borne  of 
blood,  of  the  will  of  the  flesh,  neither  yet  of  the  will  of  man, 
but  of  Grod,"  By  which  wordes  it  is  manifest,  that  the  Evan- 
gelist most  evidently  declareth,  that  the  light  of  salvation  is 
not  common  unto  all,  but  that  it  is  proper  to  those  onely  that 
are  borne  of  God.  He  doth  further  teach  that  all  reason 
and  naturall  understanding,  which  man  hath  by  his  first  birth, 
is  so  choked,  so  blinded,  and  extinguished,  that  man  must  nedes 
be  borne  againe,  before  he  can  see  the  kingdome  of  God;  that 
Christ  Jesus  must  nedes  illuminate  those  that  be  borne  blinde, 
or  els  (without  remedy)  they  shall  perish  in  their  blindnes.  And 
thus,  I  say,  the  one  text  your  Master  doth  falsely,  and  the  other 
most  violently  wrest. 

But  now  to  your  wordes :  "  God  is  slowe  (say  you)  to  wrath, 
and  ready  to  forgive.  He  will  be  intreated  of  all,  so  that  he 
biddeth  all  men  everie  where  to  repent,  and  offereth  faith  unto 
all  men."  I  will  not  question  with  you  at  this  time,  why  in 
this  description  of  your  true  God  ye  make  no  mention  of  the 
Sonne,  which  is  the  eternall  Word  and  wisedora  of  the  eternall 
Father,  neither  of  the  Holye  Ghost,  who,  preceding  from  the 
Father,  is  equall  with  the  eternall  Sonne.  But  ihii  is  the  one 
thing  of  which  I  did  wonder  in  reading  this  your  description, 
that  ye  omitte  these  properties  which  God  attributeth  to  him- 
self. You  do  continually  repete,  that  God  is  slow  to  wrath, 
ready  to  forgive;  that  he  willeth  all  men  to  be  saved ;  that  he 
will  be  intreated  of  all  men ;  that  he  willeth  the  death  of  no 
creature.  Which  properties  in  God  we  confesse,  and  which 
sentences  we  acknowledge  to  be  most  true,  if  they  be  rightely 


ON  PREDESTINATION  403 

understand.  But  why  do  ye  not  likewise  teach  your  scholers 
that  God  is  zelous;  that  he  is  a  consuming  fire;  that  he  punisheth 
the  iniquitie  of  the  fathers  upon  the  sonnes,  unto  the  third  and 
fourth  generation ;  and  that  his  justice  cannot  suffer  sinne  to 
eskape  punishment,  no  not  even  in  his  most  dearest  children. 
Ye  have  accused  us  that  we  deceave  the  people,  teaching  them 
a  carelesse  and  libertine  life.  And  therefore  here  againe,  I  re- 
quire the  indifferent  Reader  to  consider,  which  of  our  doctrines 
giveth  most  libertie ;  whether  you  that  affirme  that  your  true 
God  will  be  intreated  of  all,  or  we  that  constantly  mainteine 
that  God  heareth  no  sinners,  or  that  such  as  delite  in  iniquitie 
are  so  odious  in  his  presence,  that  although  they  crie  and  howle 
in  their  calamities,  yet  will  he  not  heare  them. 

But  now  let  us  examine  your  Scriptures  apart.  "  God  is  slow  to 
wrath,"  say  you:  true  it  is,  but  yet  he  recompenseth  the  slownes 
of  punishment  with  the  severity  of  his  judgmentes,  which  hath 
bene,  and  shall  be  executed  against  such  as  heape  to  themselves 
God's  wrath,  by  abusing  his  long  sufferinges.  "  He  is  readye  to 
forgive  :''  we  acknowledge  this  to  be  the  voice  of  our  God;  but 
we  feare  not  to  affirme,  that  the  remission  of  sinnes  is  the  free 
gift  of  God,  given  to  his  Church  by  Christ  Jesus;  like  as  are  faith 
and  life  everlasting,  which  are  not  common  to  al  men  in  gene- 
rail,  but  particularly  do  apperteine  to  God's  children.  "  He  will 
be  intreated  of  all,"  say  you,  so  that  he  biddeth  all  men  every 
where  repent,  and  offereth  faith  to  all  men. 

Your  first  proposition  is  utterly  fals,  neither  yet  is  there  any  Answer. 
such  sentence  conteined  in  the  whole  Scriptures.    True  it  is  that  Psai.  so. 
God   is  mercifull,  gentle,  liberall.  Protector,  Refuge,  and  Life 
to  all.     But  to   which   all  ?     To   such  as  hate   iniquitie,  love  Psai.  96. 
vertue,  lament  for  their  sinnes  past,  call  upon  his  name  in  Psai.  69. 
veritie,  and  do  unfainedly  seke  for  his  helpe  in  the  day  of  their  Psai.  85. 
trouble.     Of  all   these,  no  doubte,  he   will  be  intreated,  how 
wicked  and  unthankfuU  so  ever  they  have  bene  before.     But 
by  the  contrarie,  he  will  destroy  all  that  speake  lies.    He  hateth  Psai.  s. 
all  that  worke  iniquitie  :  neither  will  he  shew  himself  mercifull  Psai.  75. 


404  ON  PREDESTINATION. 

to  such  as  maliciously  do  offend.  But  all  the  sinners  of  the 
earth  shall  drink  the  dregges  of  that  cuppe  which  the  Eternall 
holdeth  in  his  hande.  For  he  will  destroy  all  those  that 
traitorously  decline  from  him.  They  shal  crie,  but  he  will  not  . 
heare :  He  shall  answere  unto  them,  "  Let  your  lovers,  whom  ye 
have  preferred  to  me,  deliver  you."  Such  as  withdraw  their 
eares  from  the  crie  of  the  poore,  shal  crye,  but  shall  not  be 
heard ;  yea,  albeit  the  blood-thirstie  will  multiplie  praiers  and 
streatch  forth  their  handes,  yet  will  not  God  heare  them.  For 
his  countenance  is  bent  against  all  that  committe  wickednes. 
And  thus  I  say,  you  shall  never  be  able  to  prove  that  God  will 
be  intreated  of  all,  except  you  can  confute  the  Holy  Ghost,  and 
make  him  to  recant  these  and  innumerable  other  places.  As 
mercy  is  promised  to  his  children,  (for  they  onely  call  in  veritie, 
they  onely  hate  sinne,  and  folow  vertue,)  so  is  severe  judgment 
■"  pronounced  against  the  wicked  of  the  world.  None  of  these 
sentences :  "  God  biddeth  all  men  every  where  to  repent,"  and 
offereth  faith  to  all  men,  are  found  in  that  sense  and  meaning 

ithat  ye  do  understand  them,  in  the  whole  Scriptures.  True  it 
is  that  Isai  the  prophete,  and  Christe  Jesus  himself,  with  his 
Apostles,  do  call  upon  all  to  come  to  repentance :  But  that 
generalitie  is  restrained  by  their  own  wordes,  to  those  that 
thirst,  that  hunger,  that  mourne,  that  are  laden  with  sinne,  as 
before  we  have  taught.  That  place  of  the  Actes  ye  either  un- 
derstand not,  or  else  willingly  ye  abuse  it.  For  Paule  saith 
Act.  17.  not  that  God  offereth  faith  to  all,  but  saith :  "  that  he  hath 

perfourmed  to  all  that  promise  which  he  made  to  man,  which 
was  to  send  a  Saviour,  for  man's  redemption,  by  whome  also  he 
will  judge  the  world."  Consider  the  text,  and  you  shall  under- 
stand the  meaning  of  the  Apostle  to  be  such. 

You  proceed,  "  He  is  omnipotent,  and  may  do,  and  leave  un- 
done, what  so  ever  shall  be  his  good  pleasure." 
Answer.  The  omuipotencio  of  God,  and  fredome  of  his  wil,  we  most 

constantly  mainteine :  but  we  can  not  admitte  that  our  God  be 
variable,  unconstant,  subject  to  ignorance;  neither  yet  that 


ON  PREDESTINATION.  405 

his  Godly  will  depend  upon  the  will  and  disposition  of  man. 
For  that  were  not  to  leave  God's  will  at  fredome,  but  to  bring 
it  under  the  bondage  of  his  creatures.  Further,  these  wordes, 
"God  may  do,  and  leave  undone,  whatsoever  shall  be  his  plea- 
sure," do  smell  somewhat  of  one  of  your  articles  offered  unto  us 
in  this  Churche;  wherein  some  of  your  sect  do  affirme,  that  God 
may  bo  fully  purposed  this  day  to  do  one  thing,  and  that  to- 
morow  he  may  repent,  and  be  purposed  to  do  the  contrarie. 
Which  cogitations  of  God  are  most  blasphemous  and  wicked. 
For  if  his  counsels  be  mutable  and  inconstant,  then  ceaseth  he 
to  be  the  God,  who  neither  is,  nor  can  be  changed.  If  you  had 
said,  "Because  that  God  is  omnipotent,  therefor  he  may  do,  and 
leave  undone,  whatsoever  his  good  pleasure  is,"  you  had  said 
well,  understanding  that  the  purpose  of  God  is  infinite ;  that 
therefore  of  his  good  will  he  so  mollifieth  the  heartes  of  some 
men,  that  of  most  cruell  and  enraged  ennemies,  against  his 
trueth  and  poore  servantes,  he  maketh  them,  and  that  sod- 
deinly,  preachers  of  his  gospell,  and  protectors  to  his  Church. 
But  when  ye  say,  "He  may  do  whatsoever  is  his  good  pleasure," 
ye  offer  occasion  to  the  captious  to  suspecte  that  you  wold 
affirme,  that  God's  good  will  and  pleasure  may  change;  and  that 
is  to  deny  his  Godhead.  But  I  will  burden  you  no  further 
then  ye  shall  plainely  confesse,  I  onely  put  you  in  minde,  that 
the  Holy  Ghost  useth  no  such  phrase. 

You  proceed,  saying,  "  Neither  is  it  his  pleasure  and  will  that  to  the  2. 
either  Pharao,  Semei,  or  any  other  should  sinne,  and  come  to 
destruction." 

Before,  we  have  confessed  that  iniquitie  and  sinne  is  so  odious  Answer. 
before  God,  that  in  it  can  his  goodnes  never  delyte,  neither  yet 
can  he  have  pleasure  in  the  destruction  of  any  creature,  having 
respecte  to  the  punishment  onely.  But  seeing  that  God's  gloria 
must  nedes  shyne  in  all  his  creatures,  yea,  even  in  the  perpetual 
damnation  of  Sathan,  and  torment  of  the  Keprobate,  why  shal 
not  he  will,  and  take  pleasure,  that  so  it  come  to  passe.  Albeit 
your  phrenetique  braines  can  not  comprehend  the  brightnes  ther- 


Answer. 


406  ON  PREDESTINATION. 

of,  yet  will  He  one  day  declare  that  all  his  workes  are  wrought 
in  justice,  wisedome,  and  equitie.  I  thinke  you  will  not  deny, 
but  that  Pharao,  Seraei,  Judas,  and  others,  came  to  destruction, 
like  as  in  the  end  shall  all  reprobate  do.  Then  do  I  aske.  If 
God  at  no  time,  for  no  purpose,  respect,  nor  end,  did  so  will, 
how  then  came  their  destruction  to  passe?  By  sinne,  say  you; 
that  we  denie  not :  but  yet  the  question  is  not  answered.  For 
continually  we  demand,  If  in  God  there  was  not  power,  either 
to  have  impeded  their  sinne,  or  yet  after  their  sinne  to  have 
called  them  to  repentance,  if  it  had  so  pleased  his  eternal  wis- 
dome  and  goodnes?  Consider  your  foly,  and  give  glorie  to  God 
who  doth  whatsoever  he  will  in  heaven  and  in  earth. 

But  now  to  that  which  foloweth :  "  For  he  will  the  death  of 
no  creature,  but  will  all  men  to  be  saved,  and  to  come  to  the 
knowledge  of  the  trueth." 

How  violently  you  wrest  the  wordes  of  the  Prophet,  and  of 
the  Apostle,  shall  shortly  appere,  after  I  have  reasoned  a  litle 
■with  you,  how  these  your  Propositions  do  agree  with  that  which 
goeth  before.  Ye  have  affirmed,  that  God  is  ready  to  mercie, 
and  slow  to  wrath,  in  which  wordes  you  shew  and  confesse, 
that  in  the  Godhead  there  is  readines  to  shew  mercy,  and  also 
that  there  is  a  justice,  which  must  execute  wrath  upon  the 
disobedient.  And  so  in  the  nature  of  the  Godhead  ye  confesse 
mercy  and  justice.  But  here  you  say,  that  God  will  the  death 
of  no  creature,  but  that  he  will  all  men  to  be  saved ;  which  last 
wordes  being  understand  as  ye  do  urge  them,  must  destroy  the 
former  nature  of  God,  and  take  awaye  his  justice.  For  if  he 
absolutely  will  the  death  of  no  creature,  then  will  he  no  punish- 
ment to  folowe  sinne.  And  if  he  will  no  punishment,  then 
willeth  he  his  justice  to  cease,  and  so,  consequently,  must  one 
of  the  properties  of  his  godlie  nature  cease.  Studie  for  an 
answere,  to  make  your  former  wordes  and  latter  wordes  better 
agree,  or  els  ye  wilbe  compelled  to  confesse,  that  God,  for  some 
respecte,  willeth  both  death  and  damnation  to  come  upon  some 
creatures.     Further,  if  God  willeth  all  men  to  be  saved,  and  to 


ON  PREDESTINATION.  407 

come  to  the  knowledge  of  the  trueth,  and  yet  many  do  perishe 
in  ignorance,  and  shalbe  condemned  as  Christ  Jesus  doth  pro- 
nounce :  then  must  it  either  folow,  that  God's  will  is  mutable, 
and  so  be  unconstant,  and  not  at  all  times  like  to  himself,  or 
els  that  he  is  not  omnipotent.  For  if  God,  at  the  first  creation 
of  man,  wold  all  men  to  be  saved,  (as  ye  alledge,)  then  wold  I 
know  when  this  will  was  changed  ?  After  that  man  had 
offended,  say  you,  Then  yet  have  I  obteined,  that  in  God's  will 
there  was  mutabilitie.  For  after  sinne  he  wold,  and  by  his 
sentence  pronounced,  that  Adam  and  his  posteritie  should 
suffer  the  corporall  death,  yea,  and  that  the  sede  of  thg  serpent 
should  have  the  head  broken  downe ;  by  the  which  is  ment  the 
spirituall  death,  which  neither  of  both  (as  you  affirnie)  did  God 
will  before.  If  you  reply,  God's  will  towardes  the  salvation  of 
all  mankind  did  remaine  the  same  after  sinne  which  was  before; 
for  a  generall  promise  of  deliverance  was  made,  by  the  woman's 
seede  that  was  promised. 

I  have  before  plainely  proved,  that  a  difference  most  mani-  Answer. 
fest  betwixt  the  two  seedes  was  made  in  that  promise.     But  ad- 
mitting that  the  promise  had  bene  generall,  and  so  that  the  will 
of  God  this  day  remaineth  the  same,  which  ye  alledge  it  to  be, 
to  witt,  that  he  willeth  the  death  of  no  sinner,  but   that  he 
willeth  all  men  to  be  saved  ;    can  you  deny,  but  that  a  separa-    1 
tion  and  division  of  the  shepe  from  the  goates,  of  the  Electe    1 
from  the  Reprobate,  shalbe  made  at  the  glorious  comming  of    | 
the  Lord  Jesus?     Shall  not  these  most  joyfull  wordes  be  said 
unto  them  that  shall  stand  upon  the  right  hand,  "Come  ye  the 
blessed  of  my  Father,  possesse  the  kingdome  which  was  pre- 
pared for  you  from  the  beginning  ? "     And  shall  not  this  most 
fearcfull  sentence  be   pronounced  and   executed    against    the 
other,    "Depart  ye  cursed,  go   to   the  fire  prepared   for    the 
devill   and  for  his  angels?"     Shall  the  Sonne  of  God,  in  pro- 
nouncing sentence,  do  any  thing^ETiaf  day  repugning  to  the  will 
of  his  heavenly  Father?     I   thinke  you  will   not   so  affirme. 
Then  if  God's  will,  in  the  day  of  judgment,  shall  be  that  many 


408  OX  PEEDESTrS'ATION. 

shalbe  adjudsred  to  torment  perpetual,  and  his  will  in  the  crea- 
tion of  man  was,  and  this  day  yet  remaineth,  that  all  men  shall 
be  saved,  then  of  necessitie  it  doth  follow  that  God's  will  shall 
change.  If  vou  say,  that  death  and  damnation  cometh  not  by 
God's  will,  but  by  the  sinne  and  unbelief  of  man,  you  have  re- 
leved  vourself  nothing :  for  if  death  be  one  thinsr,  and  hfe  be 
another;  damnation  one  thing,  and  salvation  another;  then 
if  God  this  day  will  all  men  to  be  saved,  and  so  to  have  life, 
and  vet  that  day  he  shall  will  many  to  be  damned  to  torment 
perpetaall,  (what  causes  so  ever  you  alledge,)  I  shall  obteine 
one  of  t»wo,  to  witte,  that  either  God's  will  is,  and  may  be 
mutable,  or  els  tbat  there  is  a  power  superior  to  his  majestie 
and  godly  will.  For  if  willingly  he  shall  damne  those,  whom 
before  he  wold,  and  had  determined  to  save,  then  is  his  will 
and  determination  changed.  And  if  he  shall  damne  those  un- 
willingly, whom  willingly  he  would  have  saved,  then  is  he  not 
omnipotent.  Consider  now  upon  whom  falleth  the  snowe,  and 
who  do  cast  themselves  in  greatest  absurdities. 

2Sow  it  resteth  to  declare  how  violently  ye  wrest  the  wordes 
of  the  Prophet  and  of  the  Apostle.  The  prophete,  speaking  in 
the  persone  of  God,  saieth,  "  I  will  not  the  death  of  a  sinner, 
but  rather  that  he  converte,  and  live.^  And  the  Apostle  affir- 
meth,  that  God  will  all  men  to  be  saved,  and  to  come  to  the 
knowledge  of  the  trueth.  Hereupon  ye  conclude,  God  will  the 
death  of  no  creature  :  this  is  your  first  violence  which  you  do  to 
the  text.  For  the  Prophete  saith  not,  "I  will  the  death  of  no 
creature,"  but  saith,  "  I  will  not  the  death  of  a  sinner."  Ye  are 
not  ignorant.  I  suppose,  what  difference  there  is  betwext  an 
universall  negative,  and  an  indefinite,  or  particulare.  Where 
ye  say,  God  willeth  the  death  of  no  creature,  ye  speake  gene- 
rally and  universally,  excepting  none.  But  so  doth  not  the 
Prophete,  for  he  saith  not,  ''  I  will  the  death  of  no  creature,"" 
neither  yet  "I  will  the  death  of  no  sinner,"  but  simply  saith,  "  I 
will  not  the  death  of  a  sinner.*'  I  wonder  that  ye  consider  not 
that  as  there  is  difference  betvrixt  creatures  and  creature,  so 


ox  PEEDESTEfATIOX.  -MP 

that  also  there  is  difference  betwext  sfnners  and  sinner.  Some 
creatures  are  appointeil  to  death,  for  the  wae  and  mutemtaikm. 
of  man.  And  dare  von  aar,  that  this  ia  done  Skgauaei  €rod^3 
will !  We  be  tanght  the  contrarie  by  his  owne  mooUi.  If  joo, 
correcting  voar  generalitie,  shall  saj,  thai  joa  meaoe  oody 
that  God  will  the  death  of  no  man.  And  I  feare  not  vet  to 
joyne  with  too,  and  against  yoa  to  affiime,  that  €fod  hath 
willed,  doth  will,  and  ^lall  will  the  death  <^  some  men.  The 
Holy  Ghost,  speaking  of  the  aoanea  of  Heli  the  High  Priest,  i««s.x 
saith:  ''Bat  they  did  not  heare  the  voice  o€  thdr  fether,  beeaaae 
the  Lord  would  kil  them.*^  And  Moiaea  aahh,  ** SihoB  kn^  of  ■ 
Hesbon  would  not  suffer  us  to  passe  through  his  eoontrie,  for 
the  Lord  thy  God  did  harden  his  minde,  and  gtreng^hen  his 
heart,  that  he  shoulde  give  him  into  thy  handes."  ^Haw  often 
doth  Moses  and  .Josoa  declare  unto  the  peo^e,  that  €iod  wold 
kilL  roote  oute,  and  destroye,  those  wicked  nations  firom  before 
the  face  of  his  people  !  And  were  all  those  kinges,  whom  Josna 
did  kilL  killed  agamst  Crod's  will!  The  Holy  Ghost  affinneUi 
the  contrarie.  For  it  is  written,  "  the  Lord  did  trooble  them 
before  Israel  and  he  did  strike  them  with  a  great  danghter. 
And  while  that  they  did  flee  before  the  Israelitesi,  and  were  in 
the  deseense  of  Bethoron,  the  Lord  cast  downe  npmi  them  from 
heaven  greate  stones ;  and  many  more  p»idied  by  the  haHe 
stones  then  were  slaine  with  the  swerd  of  the  children  of  laraeL** 
It  the  destruction,  slaughter,  and  death,  of  these  winced  men, 
and  of  the  greate  host  of  Senaeherib,  was  not  the  will  of  God, 
I  can  not  tell  how  man  shall  be  assured  of  Ids  wiD.  For  the 
plaine  word  did  before  promise,  that  the  Lord  dioald  desiivje 
them ;  and  the  &et  doth  witnes  the  ronntmrir  and  perfocmanee 
of  his  wilL  And  the  same  thing  doth  God  this  day,  and  shall 
do  to  the  ende  of  the  world,  when  he  diaU  adjudge  the  repro- 
bate (as  before  is  said)  to  the  deathe  perpetnall ;  and  that  not 
against  his  wiU,  but  willingly,  for  the  maoifestatioa  of  his  josi 
judgementes,  and  declaration  of  his  own  glorie.  And  therefor,  I 
say,  that  your  propoeiti<m,  saying,  *-God  willeth  the  death  of  no 


410  ON  PREDESTINATION. 

creature,"  is  manifestly  false,  as  it  that  repugneth  to  God's  jus- 
tice and  to  his  evident  Scriptures. 
Ezec.18.  The  rainde  of  the  Prophete  was  to  stirre  such  as  had  de- 

clined fi'oni  God,  to  returne  unto  him  by  true  repentance. 
And  because  their  iniquities  were  so  many,  and  offenses  so 
great,  that  justly  they  might  have  despaired  of  remission, 
mercie,  and  grace,  therefore  doth  the  Prophet,  for  the  better 
assurance  of  those  that  should  repent,  affiime,  "  That  God  de- 
liteth  not,  neither  willeth  the  death  of  the  wicked,"  But  of 
which  wicked?  Of  him,  no  doubte,  that  truely  should  repent,* 
in  his  death  did  not,  nor  never  shall  God  delyte.  But  he  de- 
liteth  to  be  knowen  a  God  that  sheweth  mercye,  grace,  and 
favour  to  such  as  unfeinedly  call,  for  the  same,  how  grevous  so 
ever  their  former  offenses  have  been.  But  such  as  continue 
obstinate  in  their  impietie,  have  no  portion  of  these  promises. 
For  them  will  God  kill,  them  will  he  destroye,  and  them  will 
he  thrust,  by  the  power  of  his  Word,  into  the  fire  which  never 
shalbe  quenched.  The  Apostle  in  these  wordes:  "  God  willeth 
all  men  to  be  saved,  and  to  come  to  the  knowledge  of  the 
trueth,"  speaketh  not  of  every  man,  and  of  every  particular 
persone,  but  of  all  men  in  generall,  that  is  to  say,  of  men  of  all 
estates,  all  conditions,  all  realmes,  and  all  ages.  For  as  in 
Christ  Jesus  there  is  neither  Jew  nor  Gentile,  neither  man  nor 
woman,  free  man  nor  servant,  but  all  are  one  in  him,  so  can  no 
estate,  no  condicion  of  man,  no  realme,  nor  no  age,  be  proved 
so  wicked  and  so  corrupt,  but  out  of  the  like  hath  God  called 
•some  to  the  participation  of  his  light,  and  to  salvation  and  life 
by  Christ  Jesus;  and  that  this  is  the  very  naturall  meaning 
of  the  Holy  Ghost,  the  texte  itselfe  doth  witnes.  For  the 
Apostle  immediately  before  willeth  praiers  and  supplications 
to  be  made  for  all  men,  for  kinges,  and  for  all  that  were  placed 
in  authoritie. 

And  because  that  the  Church  was  chiefely  oppressed  by  such, 
this  doubte  might  have  risen :  Are  we  then  bound  to  pray  for 
those  that  are  expresse  and  conjured  ennemies  against  God  ? 


ON  PREDESTINATION.  411 

"  You  are,  (saith  the  Apostle,)  for  that  is  good  and  acceptable 
before  God  our  Saviour,  who  will  all  men  to  be  saved  :*"  that  is, 
God  willeth  you  to  pray  for  your  persecuters,  that  their  eyes 
may  be  opened,  and  they  converted  to  the  living  God;  who,  no 
doubte,  will  save  some  of  all  estates,  of  all  conditions  and  voca- 
tions of  men.  For  the  nations  are  given  to  Christ  Jesus  by 
inheritance;  Kinges  shalbe  the  feeders  of  the  Church;  Queenes 
shalbe  nurses;  and  in  his  holy  Temple  shall  all  sing  praise.  If 
this  interpretation  (which  we  doubt  not  to  be  the  verie  mean- 
ing of  the  Holy  Ghost)  can  not  satisfie  you,  then  will  I  aske  of 
you.  If  God  will  men  otherwise  to  be  saved  then  by  Christ 
Jesus  ?  or,  as  the  Apostle  speaketh,  by  comming  to  the  know- 
ledge of  the  veritie  ?  Plaine  it  is,  that  by  the  wordes  of  the 
Apostle  ye  can  conclude  none  otherwise.  For  as  he  saith, 
"  God  will  all  men  to  be  saved,"  so  doth  he  adde,  "and  willeth 
all  men  to  come  to  the  knowledge  of  the  veritie."  Which 
word  "willeth,"  albeit  it  be  not  expressedly  repeted  in  the  second 
member,  yet  of  necessitie  it  must  be  understand  as  those  that 
be  but  meanly  sene  in  the  Greke  or  Latine  tongue  do  evidently 
see.  Then,  if  I  shall  sufficiently  prove,  that  God  willeth  not 
all  men  to  come  to  the  knowledge  of  the  veritie,  in  such  sort 
as  the  Apostle  meaneth,  shall  it  not  infallablye  follow,  that  God 
will  not  all  men  to  be  saved,  in  such  sense  as  you  understand. 

That  God  willeth  not  all  men  to  come  to  the  knowledge  of 
that  veritie,  by  the  which  man  is  verely  made  free  from  the 
bondage  of  Sathan,  is  evident,  not  only  by  those  whom  we  do 
see  walke  in  darkness  and  ignorance,  but  also  by  the  manifest 
Scriptures  of  God,  who  called  Abraham,  making  to  him,  and 
to  his  sede,  the  promise  of  salvation,  saying,  "  I  will  be  thy  God, 
and  the  God  of  thy  sede  after  thee,"  which  promise  he  kept 
secrete  many  ages  from  the  rest  of  the  world.  When  he  did 
notifie  his  law  unto  Israel,  and  when  Moses  did  repete  the 
same,  he  said,  "  Behold,  I  have  laid  before  you  this  day  life  Deut.  so. 
and  death,  benediction  and  execration;  chose  therefore  life, 
that  thou  and  thy  sede  may  live."     If  God  wold  that  all  men 


412  ON  PREDESTINATION. 

and  all  nations  indifferently  should  come  to  the  same  know- 
ledge, why  were  not  the  lawes,  statutes,  and  judgements  of  God 
made  manifest  to  others,  as  they  were  to  Israel  ?  And  if  you 
answer  that  so  they  were,  the  Holy  Ghost  shall  convict  you  of 
a  lie.  For  he  affirmeth,  that  God  had  not  done  so  to  all  na- 
tions, and  that  his  judgements  he  had  not  reveled  nor  made 
knowen  unto  them.  But  if  that  plaine  division  made  by  God 
himselfe  betwixt  Jew  and  Gentile,  during  the  time  of  the  law, 
doth  not  fully  satisfie  you,  heare  yet  the  sentence  of  our  Mas- 
ter Christ  Jesus,  who  saith  to  his  Disciples,  "  To  you  it  is  given 
to  understand  the  secretes  of  the  kingdom,  but  unto  others  in 
parables,  that  having  eyes  they  should  not  see.""  And  that 
most  plainely  in  that  his  solemned  thankesgiving,  he  saith, 
"  I  praise  thee,  O  Father,  for  thou  hast  hidde  these  thingea 
from  the  prudent,  and  from  the  wise,  but  thou  hast  reveled 
them  to  little  ones."  If  God  wold  have  had  the  true  knowledge 
of  himselfe,  and  of  his  Sonne  Christ  Jesus,  common  to  all,  why 
should  Christ  himselfe  affirme,  "  That  to  some  it  was  given, 
and  to  others  it  was  not  given;  to  some  it  was  reveled,  and 
from  others  it  was  hidde?"  And  therefore,  seing  it  is  plaine 
that  God  will  not  give  his  true  knowledge  to  all,  (yea,  to  some 
he  doth  never  offer  it,)  ye  shall  never  be  able  to  prove,  that 
God  will  all  men  to  be  saved.  For  the  onely  meanes  to  atteine 
to  salvation  and  to  life,  is  to  know  and  embrace  God  to  be  our 
mercifall  Father  in  Christ  Jesus,  to  which  knowledge  whoso- 
ever doth  not  atteine,  (I  meane  of  those  that  come  to  the  yeares 
and  age  of  discretion,)  canliave  no  assurance  to  be  saved. 
This  were  sufficient  to  convict  you,  even  in  your  owne  con- 
science. For  albeit  malice  will  not  suffer  you  to  give  place  to 
the  plaine  veritie,  yet  shall  the  weight  thereof  so  oppresse  your 
pride,  that  when  you  do  open  your  mouth  against  it,  yet  shall 
ye  be  witnesses  even  against  yourselves. 

But  yet,  for  the  cause  of  my  simple  brethren,  I  will  adde  two 
thinges,  first,  How  all  such  places,  as  either  make  a  general 
promise  of  salvation  to  all,  or  yet  that  do  pronounce  God's  wrath 


ON  PREDESTINATION.  413 

against  all,  must  be  understand.  Secondarily,  What  sinners 
they  are  whose  death  God  will  not.  For  the  first,  I  say,  that 
whosoever  doth  denie,  that  from  the  beginning  there  hath  bene, 
this  day  are,  and  to  the  ende  shall  remaine,  two  armies,  bandes, 
or  companies  of  men,  whom  God  in  his  eternall  counsell  hath 
so  devided,  that  betwixt  them  there  continueth  a  battell,  which 
never  shalbe  reconciled  untill  the  Lord  Jesus  put  a  finall  ende 
to  the  miseries  of  his  Cliurch ;  who  doth  not  understand  the 
trueth  of  this,  (I  say,)  doth  neither  know  God,  neither  his  Sonne 
Christ  Jesus;  neither  yet  do  such  beleve  his  Word,  in  which 
both  the  one  sort  and  the  other  are  most  manifestly  expressed. 
The  one  of  these  armies  is  called  the  Church  of  God;  the  elect 
spouse  of  Christ  Jesus;  the  shepe  appointed  to  slaughter; 
the  kingly  pi-iesthode ;  the  sonnes  of  God,  and  the  people  re- 
demed:  by  ancient  writters  it  is  termed  the  Citie  of  God.  The 
other  is  called  the  Sinagogue  of  Satan;  the  church  malignant; 
cruell,  deceatfull,  and  blood-thirstie  wolves;  progenie  of  vipers; 
sonnes  of  the  Devill;  workers  of  iniquitie;  and  such  as  worship 
the  beast  and  his  image.  And  according  to  the  divers  natures, 
conditions,  and  endes  of  these  two  companies,  doth  the  Scrip- 
ture pronounce  generall  sentences  and  universall  propositions, 
which,  notwithstanding,  must  be  restreined  to  those  of  whom 
the  Holy  Ghost  meaneth.  For  neither  justly  may  those  sen- 
tences spoken  of  God's  Elect  be  referred  to  the  Reprobate ; 
neither  yet  such  as  be  spoken  of  the  Reprobate  sorte  be  rightly 
applied  to  the  Elect,  except  it  be  for  terrifying  of  their  con- 
science, and  that  onely  for  a  season.  As  Christ  Jesus  called 
Peter  Sathanas,  and  Nathan  called  David  the  sonne  of  death, 
I  will  adduce  examples  of  the  one  sort  and  of  the  other,  that 
the  matter  may  be  more  evident. 

The  Prophet  Isai  (which  place  also  our  Master  alledgeth), 
speaking    of    God's    Elect    children,    saith,    "  They    shall    all  isa.  54. 
be  taught  of  God;   and  they  shall  know   me  from  the  least 
to  the  greatest.""     "  I  shall  powre  forth  of  my  spirit   on   all  Joei. 
flesh."     "All  flesh  shall  see  the  salvation  of  God."      "The  mkea 


414  ON  PREDESTINATION. 


Psai.  Lord    raiseth   up    all    that   fall.""      "  All   the   inhabitants   of 


Isa.  26 


isa. lio.  tjjg   earth   shall   learne   justice."      "All   men  shall  come  out 

Gaiat  3.  of  Saba."     "All  thy  people  shalbe  just."     "I  shall  comfort 

all  that  mourne."  "  You  be  all  the  sonnes  of  God,  ye  be 
all  the  sonnes  of  light.''  These,  and  many  mo  places  which 
be  universally  spoken,  must  be  restreyned  to  God"'s  children 
onely  who  be  elected  in  Christe  Jesus.  For  those  that  be 
without  his  body,  are  neither  taught  of  God,  neither  yet  know 
they  God  in  such  sort  as  the  Prophet  there  meaneth.  Into 
them  is  never  powred  the  Spirite  of  sanctification.  They  give 
never  unto  God  true  honour  and  glorie.  They  neither  learne 
justice,  neither  yet  are  they  just.  They  are  not  the  sonnes  of 
God  by  adoption,  neither  yet  the  sonnes  of  light,  whose  workes 
shine  before  men  to  the  praise  of  our  heavenly  Father ;  but 
remaine  ignorant,  prophane  idolaters,  filthie  persones,  replen- 
ished with  darknes  as  the  sonnes  of  the  Devill ;  and  therefore 
can  not  these  former  sentences,  which  apperteine  to  God's 
children  onely,  be  rightly  spoken  or  pronounced  of  the  repro- 
Psai. 22  bate.     Of  the  other  sort,  it  is  said,  "All  that  see  me  have 

mocked  me,  they  put  furth  their  tongues,  they  shake  their 
heades.""  These  wordes  spake  David  in  the  persona  of  Christ; 
and  yet,  God  forbid,  that  we  should  think  that  all  (without 
exception)  did  so  mocke  and  jest  at  Christ;  no,  not  even  in 
his  greatest  extremitie.  For  some,  we  reade,  stode  beside  his 
crosse  with  sorowfull  heartes.  Some  returned,  giving  open  con- 
fession that  he  was  the  Sonne  of  God.  And  the  thefe  began 
to  be  a  preacher,  even  when  others  did  most  dispitefully  rayle. 
And  therefore,  where  it  is  said,  "  All  that  saw  me  did  mocke 
me,"  that  generalitie  must  be  restreined  to  those  enraged 
dogges,  the  Priestes,  Scribes,  wicked  souldiours,  and  most  un- 
thankfull  people,  who  of  very  malice  did  deny  and  crucifie  their 
Lord,  and  Messias  that  was  promised.  Isai  and  Jeremie, 
speaking  of  the  destruction  of  Jerusalem,  and  of  the  causes  of 
Isa.  30.  the  same,  say,  "  I  shall  consume  you  all  at  once,  and  ye  shall 

Isa.  50.  all  be  ashamed  by  a  people  that  shall  not  profit  you."     "  They 


ON  PREDESTINATION.  415 

have  all  followed  their  owne  waies;    every  man  gapeth  for 
bribes."    "  Why  will  ye  contend  with  me?  ye  have  all  declined  Jere.7. 
from  me."     "From  the  least  to  the  most  everie  one  is  bent  Jere.e. 
upon  avarice;  they  are  all  traitours;"  they  are  all  (I  say)  trai- 
tours,  every  brother  deceaveth  another.     "  All  men  contemne  Jeie.  15. 
me;  all  men  hold  me  in  execration.*" 

If  these,  and  other  lyke  places,  shalbe  understand  so  univer- 
saly  as  they  appere  to  be  spoken,  then  must  we  be  compelled 
to  say,  that  no  true  fearer  of  God  remayned  in  Jerusalem 
when  the  Prophetes  did  preach,  but  that  all  were  blood-thirstie, 
all  avaricious,  all  idolaters,  and  all  dumme  dogges:  the  con- 
trarie  whereof  is  evidently  declared.  For  Tsai  had  the  chil- 
dren whom  the  Lord  had  given  unto  him,  who  albeit  they  were 
holden  as  monsters  amonge  men,  yet  did  they  patientlye  abide 
the  Lord.  Jeremie  had  Baruch,  his  faithfull  scribe,  notwith- 
standing his  weaknes  and  infirmitie.  Abedmelech  feared  the 
Lord,  was  favourable  to  the  Prophete,  and  therefore  saved  he 
his  soule  for  a  praye,  and  was  delivered  from  that  day  of  ven- 
geance. And  therefore  these  universall  sentences  must  also  be 
restreyned  and  kept  within  their  own  boundes,  like  as  these : 
"All  have  left  me;  all  seke  the  thinges  that  apperteine  unto 
themselves,  and  not  those  thinges  that  be  of  God."  Which  2  Tim.  4. 
sentences,  except  they  be  restreined,  we  shall  condemne  the 
dearest  children  of  God,  who,  in  Paules  daies,  did  valiantly 
fight  against  the  prince  of  this  world.  These  examples  of  the 
one  sorte  and  of  the  other  I  have  adduced,  to  lette  the  simple 
understand,  that  such  generall  sentences  of  necessitie  must  be 
60  restreined,  that  difference  may  be  kept  betwixt  the  Elect 
and  the  Reprobate;  for  els  we  shall  do  nothing  in  explaining 
Scriptures  but  confound  light  with  darknes.  For  if  the  wordes 
of  our   Master  Christ  Jesus,   saying,   "  All  shalbe  tausfht  of  The  wicked  be 

^  "^      °  °  not  taught  of 

God,    shalbe  so  generally  understand,  that   no  exception   be  ^°'^- 
admitted,  then  of  necessitie  it  is,  that  all  men,  and  every  per- 
sone,  shall  come  to  the  true  knowledge  of  Christ  Jesus ;  for  of 
that  knowledge  doth  he  speake  in  that  place.     But  the  con- 


416 


ON  PREDESTINATION. 


God  will  not  the 
death  of  a  sinner 
explained. 


1  John  3 


trarie  thereof  is  most  evident,  even  by  Christ  Jesus  his  owne 
wordes,  who  putteth  a  plaine  difference  betwixt  them  that  be 
given  to  him  by  his  Father,  and  betwixt  them  that  be  not 
given. 

But  now,  let  us  briefly  consider  what  sinners  they  are  whose 
death  God  will  not,  but  rather  that  they  convert  and  lyve. 
Sainct  John,  in  his  Epistle  saith,  "  If  we  say  we  have  no  sinne, 
we  deceave  ourselves,  and  the  veritie  is  not  in  us.  If  we  con- 
fesse  our  sinnes,  he  is  faithfuU  and  just  to  remitte  to  us  our 
sinnes,  and  to  dense  us  from  all  unrighteousnes,""  &c.  And 
after,  "  Whosoever  commiteth  sinne  transgresseth  also  the  law, 
for  sinne  is  the  transgression  of  the  law.  And  ye  know  that 
he  is  reveled  to  take  away  our  sinnes,  and  in  him  is  no  sinne. 
As  many  as  byde  in  him  (that  is,  in  Christ  Jesus)  sinne  not : 
whosoever  sinneth  hath  not  sene  him,  neither  hath  knowen 
him,"  &c.  "  He  that  committeth  sinne  is  of  the  Devil),  for  the 
Devill  sinneth  from  the  beginning,"  &c.  *'  Whosoever  is  borne 
of  God  commiteth  not  sinne,  for  his  sede  abideth  in  him ;  nei- 
ther can  he  sinne,  because  he  is  borne  of  God." 

Of  which  wordes  it  is  evident,  that  there  be  two  sortes  of 
sinners,  the  one  be  they  who  mourne,  lament,  and  bewaile  their 
owne  wretchednes  and  miserie,  unfainedly  before  God,  confess- 
ing not  onely  that  their  whole  nature  is  sinfull  and  corrupt,  but 
also  that  daylie  they  so  offend  the  Majestie  of  their  God,  that 
most  justly  they  deserve  the  tormentes  of  hell,  if  Christes  jus- 
tice, and  Christes  mediation,  (which  by  faith  they  embrace,) 
should  not  deliver  them  from  the  wrath  to  come.  To  these  is 
not  sinne  imputed,  for  the  blood  of  Christe  purgeth  them  from 
all  sinne,  his  advocation  and  intercession  maketh  to  them  an 
enterance  to  the  throne  of  their  Father's  grace.  To  them  is 
given  the  Spirit  of  sanctification,  which,  from  time  to  time,  as 
it  reveleth  their  sinnes,  so  doth  it  mortifie  and  purge  the  same. 
Not  that  ever  in  this  life  God's  Elect  hath  been,  are,  or  shalbe 
so  cleane  purged  from  sinne,-  that  the  flesh  lusteth  not  against 
the  spirit ;   as  sometimes  affirmed  the  Pellagians,  and  those 


ON  PREDESTINATION. 


417 


that  then  were  called  Cathari/  that  is,  cleane  purged;  and  now 
also  do  the  Anabaptistes  renew  the  same  most  pestilent  error, 
by  the  which  Christ  Jesus,  his  justice,  his  office,  and  perpetuall 
mediation,  is  utterly  destroyed.  In  such  sort,  I  say,  are  not 
God's  children  purged  in  this  life,  that  neither  they  fele  sinne, 
neither  yet  the  motions  and  entisementes  of  the  same.  But 
they  are  so  purged,  that  sinne  raigneth  not  in  their  mortall 
bodies.  For  the  sede  of  God,  which  is  the  vertue,  power,  effi- 
cacie,  and  operation  of  his  Holie  Spirite,  suffereth  them  not  to 
delyte  in  sinne.  But  as  they  are  first  called  from  darcknes  to 
light,  and  from  the  bondage  of  Sathan  to  the  libertie  of  God's 
children,  so  when  they  sinne,  (as  there  is  none  that  sinneth 
not,)  they  are  called  againe  by  true  repentance  to  their  former 
societe  and  felowship  with  Christ  Jesus.  The  death  of  such 
sinners  did  God  never  will;  neither  yet  can  he  will.  For  from 
all  eternitie  they  were  his  Elect  children,  whom  he  gave  to  his 
deare  Sonne  to  be  his  enheritance;  whom  the  Sonne  receaved 
into  his  protection  and  savegard;  to  whonie  he  hath  manifest- 
ed, and  to  the  end  shall  manifest  himselfe,  and  the  loving  kind- 
nes  of  his  heavenlie  Father ;  in  whose  heartes  he  writeth  the 
law  of  God,  and  maketh  them  to  walke  in  his  commandements, 
ever  thirsting  to  a  further  and  more  perfect  justice  then  they 
find  within  themselves  by  reason  of  their  corruption.  The 
death,  I  say,  of  those  sinners  God  will  not,  but  he  will  that 
they  repent  and  live.  The  Apostle  Saint  Peter  saith,  "  The 
Lord  that  hath  promised  is  not  slow;  but  he  is  long  suffering 
toward  us,  while  that  he  will  none  to  perish,  but  will  receave 
all  to  repentance."     The  Apostle  here  meaneth  not  that  all. 


*  The  Catliari  (or  Puritans)  of  the 
third  century,  were  a  branch  of  the 
Novatians.  They  rebaptized  their 
proselytes,  but  refused  to  admit  apos- 
tates, or  persons  guilty  of  heinous 
crimes,  into  the  Church,  which,  they 
maintained,  had  no  power  to  pardon 
them.  Hence,  some  of  those  who 
apostatised  during  the  heats  of  perse- 
VOL.  V.  2 


cution  returned,  through  despair,  to 
Paganism. — (Encyclopaedia  Metropo- 
litana,  vol.  x.  p.  170.)  During  the 
eleventh  century,  the  Pauliciam,  who 
were  reckoned  a  branch  of  the  Ma- 
nichseans,  migrated  to  Italy,  and  were 
called  Paterini  and  Cktttari.  The  name 
was  also  applied  to  the  Albigeiiset.—- 
(lb.  pp.  579,  690.) 
D 


418  ON  PREDESTINATION. 

without  exception,  shalbe  receaved  to  life  by  true  repentance, 
but  that  the  cause  why  God  so  long  deferreth  (as  it  were)  the 
extreme  judgement,  is,  that  the  Elect  number  of  God's  children 
may  be  complete,  (as  answere  was  given  to  those  that  cried 
tinder  the  aulter,  to  be  revenged  upon  the  tyrannes  that  dwell 
on  the  earth,)  of  these  his  Elect  children  God  will  none  to 
perish,  as  before  is  said. 

But  there  is  ane  other  sort  of  sinners,  farre  different  from 
these.  For  neither  are  they  displeased  with  themselves,  nei- 
ther yet  hate  they  iniquitie,  but  against  God's  expresse  com- 
mandements  furiously  they  runne,  with  Cain  to  murther  the 
innocent,  with  Pharao  to  oppresse  the  people  of  God,  with 
Judas  to  betray  the  knowen  and  professed  Veritie;  and,  finally, 
so  delyte  they  in  all  filthines  and  impietie,  that  they  can  not 
repent.  The  eyes  of  such  be  blinded,  their  hearts  are  hard- 
ened, they  are  given  over  into  a  reprobate  minde.  And  for 
them  doth  not  Christ  Jesus  pray,  and  therefore  they  can  do 
nothing  but  headlonges  runne  from  evill  to  worse,  as  the  Devill 
(to  whose  tyranny  they  are  committed)  doth  drive  them,  till 
finally  they  come  to  perdition;  which  ende  was  appointed  unto 
them,  not  against  God's  will,  but  by  his  will  immutable  in  his 
eternall  counsell.  For  no  lesse  will  he  that  the  severitie  of  his 
judgements  be  scene  in  the  vessels  of  wrath,  then  that  the  riches 
of  his  grace  be  praised  in  the  vessels  of  mercie.  Storme  and 
rage,  spew  furth  your  venom  and  blaspheme,  till  )e  provoke 
God's  vengeance  at  once  to  be  powred  forth  upon  your  owne 
heades;  this  sentence  will  he  never  retracte.  He  will  have 
mercie  upon  whom  he  will  have  mercy,  and  whom  he  will  he 
To  the  6.  maketh  hard-hearted.     That  Godjn  himselfe  hath  but  one  will, 

which  is  holy,  just,  and  permanent,  that  in  him  there  is  no  con- 
trarietie;  that  he  is  faithfull,  and  doth  performe  whatsoever 
he  doth  promise.  What  we  understand  by  God's  secrete  will, 
and  how  he  tempteth  no  man,  I  have  before  sufficiently  de- 
clared. And  therefore  I  will  not  trouble  the  Reader  with  the 
repetition  of  the  same. 


ON  PREDESTINATION.  419 

Now,  let  us  heare  what  is  your  judgement  of  us,  and  how  ye 
extolle  yourselves. 

The  Adversarie.  the  46th 

As  these  goddes  be  of  contrarie  nature,  so  do  they  begette  children  of  a 
contrarie  nature ;  the  fals  god  begetteth  unmercifull,  proud,  ambitionse,  and 
envifuU  children ;  bloody  persecutors  of  others  for  their  conscience  saik;  evill 
speakers,  impacient,  contenciouse,  and  seditious  children.     And  they  be  like  i, 
unto  their  father,  in  that  they  speake  one  thing  with  their  mouth,  and  think   2. 
another  with  their  heart.     They  can  never  be  without  filthy  thoghtes  and  3. 
wicked  motions,  for  such  poyson  do  they  receave  of  their  father.     The  trew  4. 
God  begetteth  mercifull,  humble,  lowlye,  and  loving  children  ;  abhorring  from   5. 
blood,  persecuting  no  man ;  good  speakers,  pacient,  and  detesting  all  con- 
tentions, chiding,  and  brawling;  and  they  be  like  unto  their  Father,  in  that  6. 
whatsoever  they  speak  with  their  mouth,  they  think  with  their  heart;  they    7 
be  alwaies  moved  with  good  thoghtes  and  godly  revelations,  for  such  grace 
receave  they  plenteously  of  their  Father. 

Answer. 

It  may  seme  by  the  description  of  these  your  two  goddes 
(for  neither  of  both,  as  ye  describe  them,  is  the  true,  living,  and 
eternall  God),  that  ye  studie  to  renew  the  damnable  error  of 
the  Manichies,  who  imagined  two  beginners,  the  one  of  all  good- 
ness, and  of  all  good  creatures;  the  other  of  all  iniquitie,  and  of 
wicked  creatures;  affirming  further,  that  the  good  and  the 
mercifull  God  was  overcome  for  a  time  by  him  that  was  wicked 
and  evill.  And  because  that  the  plaine  Scriptures  did  confute 
these  blasphemies,  therefor  did  they  denie  the  authoritie  of 
Moises,  and  the  certentie  of  all  other  Scriptures  that  made 
any  thing  against  their  error.  If  manifestly  ye  did  take  upon 
you  the  defense  of  those  your  fathers,  as  that  ye  do  of  Pella- 
gius,  of  Donatus,  and  of  the  Papistes,  (for  of  all  these  adulte- 
rous fathers,  ye  be  adulterous  children,)  then  wolde  I  from 
Augustine,  (whom  God  stirred  up,  no  doubte,  in  the  dales  of 
darkenes,  most  learnedly  and  most  plainely  by  infallible  Scrip- 
tures, to  confute  those  heresies,)  from  him,  I  say,  I  might  take 
avtillerie  all  ready  prepared,  able  inough  to  overthrow  your 
buildinges  and  munitions,  appere  they  never  so  strong.     But 


420  ON  PREDESTINATION. 

oecause  (as  before  I  have  said)  my  purpose  is  not  to  burden 
you  further  then  you  do  confesse,  I  onely  admonish  the  reader 
to  beware  of  such  pestilences  as  beginne  to  call  the  truth  of 
God,  reveled  in  his  holy  Word,  in  doubt,  and  do  persuade  men 
to  credite  dreames  and  revelations,  howsoever  they  appere  to 
repugne  to  that  which  is  reveled  in  the  Word.  Of  such  men, 
I  say,  oght  Christes  flock  to  take  liede;  as  also  of  those  who 
make  of  equall  authoritie  such  bookes  as  yet  the  Holy  Ghost 
hath  never  commended  to  the  Church  of  Ohriste,  with  these 
that  are  written  by  Moises,  the  Prophets,  the  Evangelists,  and 
Apostles,  and  that  by  inspiration  of  the  Holy  Ghost. 

That  some  of  you  be  infected  with  this  most  pestilent  poison, 
I  am  able  to  prove  by  mo  argumentes  then  one.  Being  at 
London  the  winter  before  the  death  of  King  Edward,^  one  of 
your  faction  required  secrete  communication  of  me,  in  which 
after  that  earnestly  he  had  required  of  me  closeness  and  fide- 
litie,  because  that  the  matters  that  he  had  to  communicate  with 
me  were  so  weightie,  and  of  such  importance,  as  sythence  the 
dales  of  the  Apostles  the  like  was  never  opened  unto  man.  In 
the  ende,  after  many  wordes,  (which  I  neither  gladly  heard, 
neither  yet  will  now  write,)  he  gave  me  a  booke,  written  (as  he 
said)  by  God,  even  as  well  as  was  any  of  the  Evangelists,  This 
his  booke  he  adjured  me  (as  it  were)  to  reade,  and  required  to 
have  my  judgement  of  it.  My  answer  was,  that  at  his  request 
I  wold  reade  it,  so  that  he  wold  be  content  to  reason  with  me 
of  the  chiefe  pointes  in  the  same  conteined;  but  to  pronounce 
sentence  or  judgement,  that  could  I  not  usurp,  being  but  one 
man,  farre  inferior  to  many  of  my  brethren,  the  preachers  of 
God's  Word  in  that  realme.  Alwaies  he  urged  me  to  reade 
his  booke.  And  I  wondering  what  mysteries  it  should  con- 
teine,  called  to  me  a  faithfull  brother,  who  then  (as  pleased 
God)  was  present  with  me,  named  Henry  Farrour,  marchant, 
to  whom  I  opened  the  mater,  by  whose  counsell,  and  in  whose 
jjresence  I  beganne  to  reade  his  boke.  The  first  proposition 
'  This  refers  to  the  year  1652 :  See  vol.  i.  p.  xv.,  xvi. 


ON  PREDESTINATION.  421 

wherof  was:  "  God  made  not  the  world,  neither  yet  the  wicked 
creatures  in  the  same  conteined,  but  they  had  their  beginning 
from  another,  that  is,  from  the  Devill,  who  is  called  the  Prince 
of  the  World ;"  which  proposition,  plainly  repugning  to  God's 
Word,  I  did  impugne,  and  beganne  to  declare  unto  him  for 
what  cause  Sathan  had  that  title,  to  be  called  the  Prince  of 
the  World.  But  he  utterly  denying  either  to  reason  and  dis- 
pute, either  yet  to  be  reformed  in  any  point  that  there  was 
written,  commanded  me  to  reade  forwarde,  and  to  beleve, 
howbeit  I  did  not  understand.  To  whom,  when  I  had  gentilly 
said,  "  Can  any  reasonable  man  will  me  to  beleve  thinges  di- 
rectly fighting  against  God's  veritie  and  plaine  Word  reveled!" 
"  Tusch,"  said  he,  "  for  your  written  Word,  we  have  as  good 
and  as  sure  a  word  and  veritie  that  teacheth  us  this  doctrine, 
as  ye  have  for  you  and  your  opinion.*"  And  then  I  did  more 
sharpely  answere,  saying,  "  Ye  deserve  the  death  as  a  blasphe-  i 
mous  person  and  denier  of  God,  if  ye  preferre  any  word  to  that 
which  the  Holy  Ghost  hath  uttered  in  his  plaine  Scriptures.''  i 
At  which  wordes  he  toke  pepper  in  [the]  nose,  and  snatching 
his  boke  furth  of  my  hand,  departed  after  he  had  thus  spoken : 
"  I  will  goo  to  the  end  of  the  world ;  but  I  will  have  my  booke 
confirmed  and  subscribed  with  better  learned  men  then  you 
be."  In  me,  I  confesse,  there  was  greate  negligence,  that  nei- 
ther did  reteine  his  boke,  neither  yet  did  present  him  to  the 
Magistrate. 

But  yet  this  argument  I  have,  that  your  faction  is  not  alto- 
gether cleane  from  the  heresie  of  the  Manichies.  I  could  name 
and  point  forth  others  who  labour  in  the  same  disease;  but  so 
long  as  their  venom  doth  remaine  secrete  within  themselves,  I 
am  purposed  to  spare  them.  But  now  that  you  accuse  us  to 
be  unmercifuU,  proud,  ambitious,  and  envious  children,  bloody 
persecutei's  of  others  for  their  conscience'  sake,  evil  speakers, 
impatient,  contentious,  and  seditious  children;  that  we  speake 
one  thing  with  our  mouthes,  and  think  another  in  our  heartes. 
And  that  ye  extoUe  yourselves,  that  ye  are  mercifull,  humble, 


422  ON  PREDESTINATION. 

and  loving  children,  abhorring  from  blood,  persecuting  no  man, 
good  speakers,  pacient,  and  detesting  all  contention.  That 
you  be  all  waies  moved  with  good  thoghtes  and  godly  revela- 
tions, for  such  grace  receave  you  plenteously  of  your  Father. 
To  the  which  I  briefely  answere,  that  because  we  have  a  just 
judge,  who  shall  revele  the  secretes  of  all  heartes,  we  will  rather 
susteine  to  be  of  you  unjustly  accused,  then  become  proud 
bragsers  of  our  owne  justice,  as  you  be,  which  sinne  is  so  odious 
in  God's  presence,  that  he  hath  never  suffered  it  unpunished 
even  before  men.  Fortie  yeares  and  more  hath  the  Evangill 
of  Christ  Jesus  bene  preached  in  Germanie,  in  Helvetia,  and 
now  of  latter  yeares  in  Geneva;  and  so  long  hath  this  doctrine 
bene  tausht  of  some,  and  hath  bene  beleved  of  many.  But  wiiat 
crueltie,  what  murther,  or  what  sedition,  can  justly  he  laid  to 
the  charge  of  those  that  most  constantly  have  taught  and  main- 
teined  the  same,  let  the  world  convict  them!  And  how  fiirre 
their  life  abhorreth  from  pride,  ambition,  and  filthines,  hath 
God  witnessed,  and  to  this  daye  doth  witnes,  howsoever  Sathan 
doth  blinde  your  eyes. 

But  soone  after  that  God  had  sowen  his  good  seede,  began 
the  Devill  to  sowe  the  cockell  and  darnell,  I  meane  the  pes- 
tilent secte  of  Anabaptistes,  whose  frutes  did  sodeinly  ap- 
pere,  to  the  great  slander  of  Christes  Evangill,  and  to  the 
grief  of  many  godly  heartes.  Bragge  what  ye  list  of  your 
justice,  of  your  mercie,  of  your  godly  revelations,  and  other 
such,  ye  are  the  brethren,  mainteiners,  and  children  of  those 
in  whom  the  contrarie  was  plainely  found;  your  doctrine  and 
theirs  are  both  one,  and  therfore  of  you  can  we  looke  for  none 
other  frute  (unless  that  God  restrein  your  furie)  then  your 
fathers  have  once  produced  before  you.  And  that  the  readers 
shall  not  be  ignorant  what  it  was,  I  have  added  this  Historie, 
written  by  that  most  faithful  and  notable  witnes^  of  thinges 

'  Knox  has  here  introduced  two  long      from  Book  v.  (fol.  65-69),  and  extends 
extracts,  very  closely  translated  from      from  this  place  to  page  432. 
Sleidan's  original  work.     The  first  is 


ON  PREDESTINATION.  423 

done  in  maters  of  religion,  sitlience  the  beginning  of  the  em- 
pire of  Charles  the  Fifte  untill  theyere  of  1556;^  which  Historie, 
I  addc,  (as  God  I  take  to  record,)  of  no  private  malice  which  I 
beare  against  any  persone,  but  onely  that  the  worlde  may  see 
what  was  your  originall,  how  unjustly  ye  accuse  us  of  such 
crimes  as  impudently  you  lay  to  our  charge,  and  how  justly  all 
men  oght  to  feare  that  confusion  which  ye  intend,  if  God  be 
times  overthrow  not  your  enterprises.  The  historie  and  your 
originall  is  this. 

''There  is  a  towne  named  Alstet,  in  the  borders  of  Turingia,  Histona  sieidani, 

.         libroo. 

under  the  dominion  of  the  Duke  of  Saxon  Elector,  to  the  which 
towne  came  one  Thomas  Muncer;  who  began  first  to  teach,  not 
onely  against  the  Pope,  but  also  against  Luther,  affirming  both 
their  doctrines  to  be  corrupted  and  unpure;  that  the  Pope 
bound  mennes  consciences  with  too  streit  lawes  and  bandes : 
againe,  that  Luther  lowsed  those  bandes,  but  yet  sinned  on  the 
contrarie  parte,  in  giving  too  much  libertie,  and  in  preaching 
those  thinges  that  were  not  of  the  Spirite.  He  taught,  also, 
that  it  was  lawful!  to  despise  the  Pope's  decrees,  because  they 
were  of  no  force  to  bring  us  to  salvation,  which  to  atteine  unto 
(said  he)  most  chiefly  that  we  should  avoyde  all  manifest  ini- 
quitie,  as  murther,  adulterie,  and  blaspheming  of  the  name  of 
God;  that  the  bodie  should  be  chastised,  and  broght  low  with 
fastin?  and  simple  clothing;  that  men   oght  to  fashion  their  The hyjiocrisie oi 

°  '^  '^  °  the  Anabapli>ies. 

countenance  to  looke  sadly  and  gravely;  that  they  should  speak 

but  seldom;  and  that  they  oght  to  norish  their  beardes.    These 

thinges,  and  such  like,  he  called  the  crosse,  the  mortification 

of  the  flesh,  and  discipline.     After  they  are  thus  furnished  and 

^  John  Sleidan,  a  learned  German  languages.      An   English   version   is 

historian,  was  born  near  Cologne,  in  entitled,  "A  famouse  Cronicle  of  our 

1506.     His  History,  under  the  title  time,  called  Sleidanes  Commentaries, 

of  Commentaries,  was  originally  pub-  &c.     Translated  by  Ihon  Daus.     Im- 

lished  at  Strassburg,  in  theyear  1555.  printed   at    London,  by  Jlion  Daye, 

"  loan.  Sieidani,  de  Statu  Ileligionis  et  1560,"  folio.    A  later  translation,  with 

Reipublicae,  Carolo  Quinto,  Caesare,  a  Continuation  by  Edmund  Bohun,  is 

Commentarii. — Argentorati,   m.d  lv."  called,  "  A  General    History  of  the 

Folio.     It  was  translated  iuto  various  Eeformation."     London,  1689,  folio. 


4S4  OX  PKEDESTIXATION. 

prepared  (said  he),  they  oght  to  haunt  solitarie  places,  out  of 
mennes  oompaiTuie.  and  often  to  thinke  of  God,  what  nianer  a 
one  he  is,  whether  he  have  any  care  of  us  or  no:  If  Christ 
suffered  for  us:  If  our  religion  were  not  to  be  preferred  to  the 
Turkes  relijion:  And  that  we  should  aske  a  signe  of  God  to 
assure  us  that  he  taketh  care  for  us,  and  that  we  stand  in  the 
trew  reliiiion.  If  he  shew  not  some  signe  immediatly,  that  we 
should  nevertheless  go  forward,  praying  instantly,  yea.  and 
vehemently  quarreling  with  God,  as  if  he  did  us  not  right; 
that  seins  it  is  his  will,  as  the  Scripture  teacheth  us,  to  give 
to  those  that  aske,  he  doth  injurie  in  not  giving  a  signe  to  him 
that  desireth  the  true  knowledge  of  him.  This  kinde  of  chid- 
ing and  anger,  he  said,  to  be  verie  acceptable  unto  God,  be- 
cause that  by  it  he  might  perceave  the  fervent  inclination  of 
our  mindes;  and  that  he  wold  undoubtedly  (if  in  this  maner 
we  did  solicite  him)  declare  himself  by  some  manifest  signe, 
that  he  wold  quench  the  thrist  of  our  mindes,  and  deale  with 
us  as  he  did  in  times  past  with  our  fathers.  This  also  he 
tau<:ht,  that  God  revealed  his  will  by  dreames,  and  that  he  laid 
in  them  the  foundation  of  his  purpose.  And  if  it  chanced  that 
anv  man^s  dreame  might  be  interpreted,  him  he  highly  extoUed 
openly  before  the  assemblie.  And  when  by  this  meanes  he  had 
gotten  many  on  his  side,  by  little  and  little,  he  came  to  the 
same,  which  he  went  about  a  little  before;  and  in  the  forenamed 
towne  he  began  to  regester  their  names,  which  (being  of  his 
coufideracie)  were  swome  to  ayde  him  in  slaying  the  wicked 
Princes  and  Magistrates,  and  in  placing  new  in  their  rowmes. 
For  he  said  that  he  had  receaved  that  commandement  of  God, 
to  take  them  away  and  to  constitute  new.  So  long  as  he  spake 
but  of  dreames,  and  such  other  lyke  thinges,  Friderike  Duke 
of  Saxon  did  beare  with  him,  especially  because  Luther,  by 
letters,  required  him  so  to  do;  but  when  he  began  to  preach 
sediciously,  he  was  banished;  who  (after  he  had  lurked  in  cor- 
ners certen  monethes)  came  to  Noriberge;  and  being  also 
thrust  from  thence,  a  litle  after  he  came  to  Milhusium,  a  towne 


ON  PREDESTINATION.  425 

of  Turingia.  For  when  he  was  at  Alstet,  he  had  entised  to 
him  some  of  the  citizens,  by  whose  helpe  he  obteined  the  office 
of  teaching.  And  because  the  magistrates  lyked  him  not,  he 
raised  a  tumult  amongest  the  people,  wherby  new  magistrates 
were  created.  This  was  the  beginning  of  trouble.  After  these 
thinges,  the  townesmen  cast  out  the  monkes  and  invaded  their 
houses,  wherof  the  chiefest  and  richest  fell  to  Muncer's  lotte, 
who  now  played  both  the  preacher  and  the  magistrate.  For 
judgement  (said  he)  should  be  given  by  the  revelation  of  God, 
and  of  the  Scripture;  and  of  all  other  thinges  he  gave  sentence 
as  it  pleased  him;  for  whatsoever  he  said  it  semed  to  them 
most  holy.  That  their  goodes  should  be  in  common,  he  said, 
was  most  agreable  to  humanitie.  That  all  oght  to  be  equall 
in  dignitie,  all  men  should  be  free,  and  that  all  their  goodes 
should  be  used  indifferently,  as  well  of  one  as  of  another. 
Wherby  the  common  people  began  to  leave  of  labor,  and  to 
be  ydle,  and  what  thing  soever  any  lacked,  that  they  toke  by 
violence  from  other  that  abounded.  These  maners  he  used  for 
a  space;  and  when  the  common  people  and  husband  men  were 
in  armour  through  Suevia  and  Franconia,  to  the  number  of 
fortie  thousand,  and  had  destroied  the  greatest  part  of  their 
nobilitie,  and  had  pulled  downe  and  burned  many  castels  and 
towres,  then  putte  he  to  his  hand,  also  thinking  that  the  most 
convenient  time  to  bring  his  purpose  to  passe.  And  making 
inginnes  of  warre  in  the  Gray  Friers'  Church,  the  greater  part 
of  the  people  he  broght  furth  of  the  cuntrie,  in  hope  of  a  prav 
and  of  more  welth.  He  had  a  companion  of  mervelous  auda- 
citie,  who  was  of  all  his  counsell,  whose  name  was  Phifer.  This 
man  attributed  much  to  dreames  and  visions  of  the  night;  and 
amongest  other  thinges,  he  chanced  to  boast  that  he  saw  in  his 
slepe,  in  a  certen  stable,  a  mervelous  great  multitude  of  mice, 
and  that  he  did  drive  them  all  away.  By  which  dreame  he 
understode  that  God  commanded  him  to  take  his  armour,  and 
go  furth  with  an  armie  to  destroy  all  the  nobilitie.  But  Mun- 
cer,  althogh  he  preached  vehemently  to  the  people,  yet  was  he 


426  ON  PREDESTINATION. 

somewhat  colder;  neither  listed  he  to  adventure  the  prosperous 
estate  that  he  was  in  alredy  before  all  they  that  were  about 
him  were  in  armour.  And  to  bring  the  mater  more  easilie  to 
passe,  he  sent  leters  to  the  workeraen  that  digged  for  metalles 
in  the  countrie  of  Mansfeld,  earnestly  admonishing  them  to  fall 
upon  the  princes,  without  doubting  of  the  matter,  for  it  should 
come  to  passe  that  they  which  were  in  a  readines  in  Franconia 
shall  come  nearer  to  Turingia.  In  the  meane  time,  Phifer,  that 
loved  not  to  linger  long  in  any  mater,  went  out  with  his  men 
and  destroied  the  countrie  of  Isfeld  adjacent  unto  them;  he 
spoiled  the  castels  and  temples,  destroyed  many  of  the  nobles, 
and  toke  certen  of  them  prisoners,  whom  he  bound  in  chaines. 
After  he  returned  home  with  a  greate  praye,  whose  prosperous 
successe  encouraged  greatly  the  heartes  of  the  common  people, 
especially  because  the  cuntries  also  about  them  were  up,  and 
had  invaded  the  cuntrie  of  Mansfeld.  So  Muncer  (thincking 
now  that  all  men's  heartes  had  failed  them  on  every  side)  came 
with  three  hundred  men  to  Mulhusium,  and  joined  himself  to 
the  Francusians.  At  that  same  time  died  Friderike  Duke  of 
Saxon  without  issue  (for  he  lived  a  sole  life),  whose  successor 
was  Jhon,  his  brother-germane.  While  these  thinges  were  in 
doing,  Albert,  the  Countie  of  Mansfeld,  gathered  (with  all  ex- 
pedition) a  company  of  horsemen,  and  violently  comming  upon 
them,  he  slew  three  hundred,  wherwith  they  being  feared, 
durst  precede  no  further,  but  fled  to  Francusium,  where  they 
taried  waiting  for  a  greater  armie,  wherby  onely  their  assaute 
was  deferred.  In  the  time  of  this  delay,  the  Princes  that  were 
there  about,  gathered  horsemen  to  the  number  of  a  fiftene 
hundred,  but  no  greate  multitude  of  footemen.  These  were 
the  Princes  of  Saxon,  John  Elector,  George,  his  cousin-germane, 
Philippe  Lantgrave  of  Hesse,  and  Henri  Duke  of  Brunswicke. 
The  bowres^  (that  is,  husband  men)  remained  upon  a  hill  not 
farre  from  Francusium,  who  had  gathered  their  cartes,  and 
sette  them  so  nigh  together  to  fence  them  withall,  that  with 
^lu  edit.  1591,  "booresj"  the  original  is  "rusticani." 


ON  PREDESTINATION.  427 

much  difficultie  could  they  be  come  unto.  But  they  were  nei- 
ther well  furnished  with  harnes,  neither  yet  with  ordinance, 
and  they  were  all,  for  the  most  part,  unexpert  in  the  feates  of 
warre,  wherwith  the  Princes  were  so  moved  to  compassion, 
that  they  sent  messingers  to  exhort  them  to  deliver  the  authors 
of  the  sedition,  to  lay  awaye  their  weapons,  and  to  depart  home 
without  hurte. 

"But  Muncer,  considering  his  owne  danger,  came  furth  into  Muncei-sfais 

,  .  ^"^  craftie 

the  assemblie,  and,  with  grave  countenance,  said,  '  Ye  brethern  oration. 
and  felow-souldiours  do  see  tyrannes  not  farre  from  you,  who, 
althogh  they  have  conspired  against  us  to  take  away  our  lives, 
yet  are  they  of  so  small  a  courage,  that  they  dare  entreprise 
no  thing  against  us.  They  offer  foolish  and  fond  conditions  to 
the  intent  to  spoile  you  of  your  armour.  And  now,  it  is  mani- 
fest to  you  all  that  I  began  this  dede,  but  not  of  any  private 
authoritie  of  my  own,  (neither  did  I  ever  go  about  such  a 
thing,)  but  by  the  commandement  of  God;  which  thing  being 
so,  it  becometh  both  me  and  you  to  obey,  and  not  once  to  move 
out  of  this  place  wherin  God  himself  hath  sette  us;  who  in 
times  past  commanded  Abraham  to  offer  his  sonne,  whose  pre- 
cept without  resistance  Abraham  obeicd,  albeit  he  was  ignorant 
what  should  come  of  it.  And  therfor  did  God  both  preserve 
his  Sonne,  and  also  highly  rewarded  his  faith.  In  like  maner 
ought  we  (which  are  in  the  same  state)  to  persevere,  commit- 
ting the  issue  unto  God;  for,  without  doubt,  all  thinges  shalbe 
even  as  we  would  have  it.  Ye  yourselves  shall  behold  the 
manifest  helpe  of  God,  and  whosoever  is  our  ennemie,  him  shall 
we  suppresse  on  every  side.  Neither  is  it  in  one  place  of  the 
Scripture  onely,  where  God  promiseth  succour  to  the  afflicted, 
and  to  destroye  the  wicked.  This  promise  most  assuredly  ap- 
perteineth  unto  us,  for  we  are  poore  and  in  miserie;  and  be- 
cause we  desire  to  reteine  -and  publish  the  knowledge  of  God, 
there  is  no  doubte  but  that  we  shall  overcome  and  be  con- 
querors. On  the  other  side,  lette  us  consider  the  condition  of 
our  ennemies.     I  confesse  they  are  called  Princes,  but  in  dede 


428  ON  PREDESTINATION. 

they  be  tyrannes;  neither  have  they  any  care  of  you  at  all, 
but  devoure  all  menes  goodes,  and  spend  them  most  wickedly. 
In  that  people  which  sometimes  God  chose  peculiarly  unto 
himself,  he  ordeined  that  Kinges  should  not  spend  any  time  in 
waste;  yea,  he  commanded  that  they  should  loke  diligently  in 
the  Boke  of  the  lawes  which  he  had  given  them.  But  what  do 
our  tyrannes,  or  how  are  they  occupied  ?  They  think  the  com- 
monwelth  is  no  part  of  their  charge ;  they  know  nothing  of 
poore  men's  causes;  they  care  not  for  justice;  they  suffer  the 
wayes  to  be  besette  with  theves;  they  punish  not  robbers,  nei- 
ther any  other  vice;  they  helpe  not  the  widdow,  neither  yet 
the  fatherles;  they  loke  not  to  the  good  education  of  youth. 
As  for  the  honoring  of  God's  name,  they  do  not  onely  them- 
selves neglect  it,  but  also  they  hinder  it.  Tiius  onely  they  ap- 
plie  to  draw  all  men's  goodes  to  themselves;  and  therfore  do 
they  every  day  devise  new  wayes  to  gette  money  by  extortion. 
Neither  sette  they  their  mindes  upon  defending  or  raainteining 
of  peace,  but  that  (being  enriched  above  measure)  they  may 
abound  in  all  kinde  of  riotte  and  pride.  It  is  too  manifest  how 
great  tumultes  and  warres  they  raise  for  very  light  and  foolish 
causes,  whereby  all  that  remaineth  to  the  poore  people  is  lost 
and  destroied.  Behold,  these  are  the  excellent  vertues  and 
policies  of  your  noble  Princes,  wherin  they  exercise  themselves. 
Therfor  let  none  think  that  God  will  suffer  those  thinges  any 
longer,  but  rather  persuade  himself  assuredly,  that  as  God  did 
once  destroye  the  Cananites,  so  will  he  now  also  these.  For 
thogh  all  these  thinges,  which  I  have  recited  before,  were  tol- 
lerable,  think  you  that  they  shall  escape  unpunished  for  de- 
fending and  mainteining  that  most  execrable  impietie  of  the 
Popish  preachers  ?  Who  is  ignorant  how  greate  iniquitie  is 
in  the  buying  and  selling  of  Masses  I  I  will  say  nothing  of  the 
rest.  Surely  as  Christ  drave  out  the  buyers  and  sellers  out  of 
the  church,  so  shall  he  now  also  roote  out  the  priestes  with 
their  patrones  and  companions.  Be  strong  therfor,  and  to 
gratifie  God,  slay  all  this  unprofitable  multitude.     To  make 


ON  PREDESTINATION.  429 

peace  with  them,  I  can  see  no  way  honest,  safe,  or  sure  inough; 
for  they  will  neither  leave  of  their  purpose,  neither  restore  U8 
to  libertie,  neither  permitte  the  true  worshipping  of  God;  and 
it  were  better  for  us  to  die  then  to  allowe  their  iniquitie,  and  to 
suffer  ourselves  to  be  spoiled  of  the  doctrine  of  the  Gospell.  I 
promise  you  assuredly  that  God  shall  prosper  us,  and  that  the 
victorie  shalbe  ours.  For  he  himself  promised  me  to  my  face: 
even  he,  I  say,  that  can  not  deceave  nor  lie,  commanded  me  to 
beginne  this  worke  on  this  maner,  by  punishing  the  Magi- 
strates; and  indede,  the  power  of  God  herein  appereth  most 
excellent,  when  a  greate  multitude  of  ennemies  is  slayne  by  a 
small  hand.^  To  lette  many  other  thinges  passe,  ye  know  what 
Gedeon  broght  to  passe  with  a  few;  what  Jonathas  did,  ac- 
companied with  one  poore  servant  onely;  what  David  did  when 
he  fought  alone  against  that  monster  Golias,  of  huge  stature, 
who  for  his  height  was  even  terrible  to  loke  on.  There  is  no 
doubte  but  this  day,  in  like  maner,  shalbe  notable,  and  had  in 
remembrance  of  all  posterities  for  the  like  spectacle.  For 
althogh  we  seeme  not  to  be  well  fournished  with  weapons,  nor 
fensed  as  it  apperteineth,  yet  shall  we  have  the  victorie.  And 
this  workemanship  of  heaven  and  earth  shall  rather  be  changed 
then  that  we  shalbe  forsaken  of  God.  For  so  in  time  past  was 
the  nature  of  the  sea  changed,  that  the  Israelites  might  escape 
danger  when  of  Pharao  they  were  pursewed.  Let  not  the 
judgement  of  your  own  reason  move  you,  neither  let  any  ap- 
perance  or  shadow  of  danger  trouble  you,  but  valiantly  invade 
the  wicked  and  ungodly  ennemie;  never  let  their  enginnes  of 
warre  make  you  afraid,  for  I  will  receive  in  the  lappe  of  my 
garment  all  the  gunstones.  Behold,  see  you  not  how  raercifuU 
God  is  unto  us?  Look  up,  I  besech  you,  and  marke  well  the 
signe  and  testimonie  of  his  perpetuall  love  toward  us?  Lift  up 
your  eyes,  and  see  me  the  bowe  of  heaven,  by  the  which  image, 
shewed  us  from  above,  God  signifieth  to  us  most  manifestly, 
that  he  will  assist  us  in  this  battell:  for  as  much  as  we  have 
1  111  the  orig.,  "  parva  niauu." 


430  ON  PREDESTINATION. 

the  same  bow  painted  in  our  enseigne,  and  he  sheweth  also  by 
the  very  same  death  and  destruction  to  our  tyrannes.  Ther- 
fore  fall  upon  your  enncmies  with  a  lustie  courage,  having  an 
assured  hope  that  God  will  helpe  you.  For  God  will  not  that 
ye  should  make  peace  with  the  wicked  adversaries."' 

"  When  he  had  made  an  end  of  exhorting  his  souldiours, 
who  nevertheless  (for  the  most  part)  trembled  for  the  greatness 
of  the  present  danger;  but  all  thinges  were  done  in  a  hurley 
hurley,  without  any  certen  rule  or  order.  Moreover,  there 
were  some  of  a  desperate  audacitie,  readie  to  put  to  their 
handes  to  every  mischevous  acte;  these,  of  their  owne  nature 
enclining  to  worke  meschief,  were  then  more  sette  on  fire  by 
his  oration;  but  chiefly  they  were  moved  by  the  rainebow 
which  stode  in  the  element  (as  it  is  said  before),  and  that  toke 
they  for  a  most  sure  signe  of  victorie.  And  this  also  helped 
them,  that  they  were  a  great  number,  about  eight  thousand 
men,  and  that  the  place  was  fitte  for  to  defend  them.  So  these 
men  that  were  so  boldened,  with  a  lowde  voice  admonished  all 
men  to  take  their  weapons,  and  to  go  furth  against  the  ennemie 
with  a  good  courage :  And  they  had  also  a  song,  wherein  they 
asked  the  assistance  of  God's  Holy  Spirite. 

"  But  before  this,  a  certen  yong  man,  of  noble  birth,  was  sent 

unto  them,  whom  Muncer  (contrary  to  the  law  of  armes,  and 

TheAnabaptistes  to  the  custom  of  any  nation)  slew;  wherwith  the  Princes  were 

greate  meioie.  "" 

SO  provoked,  that  they  blew  their  trompettes  to  batell,  and 
sette  their  men  in  array e.  At  that  time  there  was  there 
Philippe,  Prince  of  Hesse,  who  althogh  he  was  the  yongest  of 
all,  yet  rode  he  to  and  fro,  exhorting  the  souldiours  to  be 
strong.  "Which  exhortation  being  ended,  they  invaded  their 
enemies,  beginning  first  to  shote  of  their  ordinance.  And  then 
the  miserable  men  (as  all  amased,  or  besides  themselves),  nei- 
ther defended  themselves,  nor  yet  fled  to  save  their  lives,  but 
song  still  that  song  to  the  Holy  Ghost  to  helpe  them.  And 
the  most  part  of  them  put  such  confidence  in  Muncer's  faire 
promises,  that  they  looked  for  helpe  from  heaven.     When  they 


ON  PREDESTINATION.  431 

had  shot  of  their  ordinance,  and  began  to  assaute  their  holdes, 
and  that  many  of  them  were  on  every  side  slayne,  then  were 
they  put  to  flight,  and  went  to  Francusium,  but  some  of  them 
went  to  the  other  side  of  the  hill,  where  they  kept  out  for  a 
while  a  few  horsemen,  and  slew  one  or  two  of  them.  But  when 
they  were  all,  for  the  most  part,  fledde,  the  horsemen  (scattered 
and  dispersed)  wandred  to  and  fro,  without  order,  so  that 
whither  so  ever  boures  fled  they  were  pursewed.  But  some  of 
their  men  (as  I  said  before)  being  slaine,  the  residue,  all  kin- 
dled with  fury  and  desire  of  revenge,  were  more  violent,  and 
were  slayn  to  the  number  of  5000.  Streight  waye  Francusium 
was  taken  by  batell,  and  300  in  it  which  were  beheaded. 

Muncer  fled  into  the  towne,  and  hid  himself  in  a  house  not 
farre  from  the  gate ;  into  the  which  it  happened  that  a  certen 
gentilman  entered,  whose  servant  going  up  into  the  upper  parte 
of  the  house,  of  purpose  to  viewe  the  dwelling,  he  found  a  cer- 
taine  man  lying  upon  a  bedde,  of  whom  he  demanded  what  he 
was,  and  whether  he  were  one  of  the  rebelles  which  fled  out  of 
the  tumult.  That  he  denied,  saying,  '  That  even  then  he  was 
sicke  of  an  asrew.*'     It  happened  that  besides  the  bedde  there  nereis  the 

,  ,  trewthofAna- 

laye  a  purse,  which   the  other  snatched  up,  hoping  to  gette  baptistes. 

some  pray  in  it.     After  he  had  opened  it,  he  found  therein  a 

letter,  wherin  Albert  Mansfeld  admonished  Muncer  to  leave  of 

his  enterprise,  and  not  to  stirre  the  people  to  sedition.     When 

he  had  redde  these  letters,  he  asked  if  they  were  written  to 

him;  but  when  he  denied  it,  he  forced  him  so,  that  he  con-  how goj reveai- 

fessed  himself  to  be  Muncer,  and  intreated  him.     Then  (being 

taken)  he  was  broght  to  George  the  Duke  of  Saxon,  and  to  the 

Lantgrave;  who  asked  him,  why  he  had  so  deceived  poore  men. 

He  answered,  'That  he  had  done  nothing  but  his  dutie;  and 

that  the  Magistrates  who  wold  not  abide  the  doctrine  of  the 

Gospel,  oght  on  that  maner  to  be  handeled.'     But  after  that 

by  the  Princes  he  was  put  to  silence,  he  cried  out  for  very 

anguish.     Then  said  George  the   Duke  of  Saxon  unto  him : 

*  Now  are  thou  vexed,  Muncer ;  but  thinke  also  in  thyself  of 


etti  things. 


432  ON  PREDESTINATION. 

the  death  of  those  miserable  men  which  (being  wickedly  de- 
ceaved  by  this  thy  craft)  have  this  day  perished.'  Then  he 
(with  greate  laughter)  answered,  'So  wold  they.'  After  he 
was  broght  to  Helderung,  a  towne  of  Mansfeld,  where  he  was 
streitly  examined  what  he  purposed  to  do,  and  who  were  of  his 
conspiracie,  he  told  them  all. 

"  Then  came  the  Princes  of  Mulhusium  to  Helderung,  and 

beheaded  some  of  the  rebelles,  among  whorae  Phipher  (of  whom 

The  comfort  of     I  spake  before)  was  one.     Thither  also  shortly  after  was  Mun- 

the  Anabaptistes  *' 

in  adveisitie.  ccr  broght,  who  in  those  troubles  was  excedingly  vexed  and 
troubled  in  himself.  Neither  was  he  able  to  render  an  accompt 
of  his  faith,  as  the  manor  was  then.  So  that  (to  help  him  with) 
Henry,  Duke  of  Brunswick,  said  it  before  him.  And  when  he 
was  at  the  point  to  die,  he  acknowledged  his  fault  and  error, 
and  that  he  confessed  it  openly.  And  being  compassed  about 
with  souldiours,  he  exhorted  the  Princes  to  have  more  pitie  on 
poore  men,  and  so  they  should  not  node  to  feare  the  like  dan- 
ger after.  He  exhorted  them  also  to  read  diligently  the  bokes 
of  the  Kinges  in  the  Scriptures.  When  he  had  spoken  these 
thinges,  he  was  striken  with  a  swerd;  and,  for  an  example,  his 
head  was  fastened  upon  a  speare,  and  sett  up  in  the  field.'" 

iiistoria  sieidani  "And  thus  ^  did  he  [Muncer]  end  and  suffer  for  his  offence, 
which  (as  said  is)  he  did  openly  confesse.  But  yet,  alas!  his 
error  and  pestilent  doctrine  did  not  end.  For  from  him  came 
forth  a  kinde  of  men,  which  for  their  doing  and  doctrine  are 

The  Doctrine  of   Called  Auabaptistes,  for  they  forbid  the  baptising  of  children, 

Anabaptistes.  i^i  i  /v.  i 

and  are  themselves  rebaptised ;  and  so  afnrme  they,  that  all 
others  oght  to  be ;  and  they  take  awaye  all  the  vertue  of  the 
first  baptisme.  They  shew  forth  a  certen  kinde  of  holines.  They 
teach  that  it  is  not  lawfull  for  Christen  men  to  go  to  law  to- 
gether ;  not  to  requier  or  take  an  othe,  althogh  by  the  Magis- 
trate it  were  required ;  not  to  have  any  thing  in  proper,  but 
all  thinges  to  be  common  unto  all :  these  be  their  first  princi- 

'  What  follows  is  the  second  ex-     page  422,  as  taken  from  Sleidan's  His- 
tract  referred  to  in  the  foot-note  to      tory,  (Lib.  x.  fol.  148-157.) 


ON  PREDESTINATION.  433 

pies.  But  furthermore,  they  adde  yet  much  more  grevous 
errors,  as  afterward  I  shall  declare.  And  when  they  encreased 
through  all  Germanie,  both  farre  and  wide,  Luther  and  many 
other  learned  men,  earnestly  withstode  them;  the  Magistrates 
also  did  so  punish  them,  that  they  could  hardely  encrease  to 
any  greater  number.  At  the  last,  in  the  chief  towns  of  West- 
phalie,  named  Monasterium,  or  Monstere,^  (which  is  well  fensed,) 
they  placed  themselves;  which  happened  after  this  maner:^ 
There  is  not  farre  from  the  towne  of  Monster  a  temple  of 
Sainct  Maurice,  in  the  which  one  named  Bernard  Rotman  did 
preach  the  Gospell,  in  the  yeare  of  our  salvation  1532,  to  a 
greate  audience  of  the  citizens.  And  when  they  were  purposed 
to  bring  him  into  the  towne,  the  Prelates  (purposing  to  lotte 
their  devise)  gave  him  a  little  somme  of  money,  that  he  might 
go  exercise  himself  in  some  other  place;  and  so  he  did.  But 
after  he  had  bene  in  divers  places,  where  he  thoght  to  do  some 
good  and  profite  his  spirite,  he  returned  after  certen  monethes. 
But  they  (to  whom  his  returne  was  grevous)  determined  to  lette 
his  preaching;  but  it  was  in  vaine,  the  people  bare  him  such 
favour. 

"  Shortly  after,  it  came  to  passe  that  certeine  of  the  chief 
citizens  receaved  him  into  the  towne;  and  when  the  church 
dores  were  shutte  against  him,  they  made  him  a  pulpit  in  the 
church  porch.  And  because  the  number  of  the  citizens  and 
other  hearers  encreased  daily,  they  desired  of  the  Papistes  that 
one  of  the  temples  might  be  opened  unto  him,  which,  if  they 
wold  not  grant,  they  wold  make  a  way  in  by  violence.  Not  long 
after  (by  the  counsell  of  the  chiefest  of  the  people)  he  sent  let- 
ters to  the  countrie  of  Hesse,  which  was  joyning  by,  and  under 
the  governement  of  the  Lantgrave,  desiring  that  certeine  good 

'  The  town  of  !Munster,  the  capital  p.  460,)  are  still  suspended  on  the 
of  Westphalia.  John  of  Leyden's  tower  of  St  Lambert's  church, 
house  is  still  shown  in  the  market-  ^  An  occasional  explanatory  sen- 
place;  and  the  three  iron  cages  in  tence  in  the  original,  interrupting 
which  he  and  his  two  companions  the  narrative,  is  omitted  in  Knox's 
were  fixed  to  be  tortured,  (see  infra,  translation. 
VOL.  V.                                              2  E 


434  ON  PREDESTINATION. 

and  learned  men  might  be  sent  unto  him,  which  might  with 
him  preache  the  Gospell.  And  when  there  were  sixe  of  them, 
w^hereof  two  were  sent  from  Marpurge,  they  devised  among 
themselves  how  they  might  first  overcome  the  clergie,  by  the 
which  meanes  the  Gospell  might  with  more  frute  be  taught. 
And  to  bring  this  to  passe,  this  waye  was  thoght  most  conve- 
nient :  They  wrote  out  the  errors  of  the  Papistes  in  thirtie 
articles,  and  delivered  them  to  the  Counsell,  offering  themselves 
to  suffer  any  kind  of  punishment,  if  they  were  not  able  to  prove, 
by  the  Holy  Scriptures,  that  they  were  all  contrarie  to  the 
Word  of  God.  The  Magistrates  sent  for  the  Papistes  to  come 
before  them,  and  they  shewed  unto  them  those  chief  pointes  of 
their  errors.  And  when  continually  they  alledged  for  them- 
selves their  doctrine  to  be  pure  and  agreable  to  the  Word  of 
God,  and  the  preachers  denied  the  same,  and  that  they  wold 
prove  under  the  paine  of  losing  their  heades;  it  was  asked  of 
them,  Whether  that  they  wold,  by  the  Word  of  God,  confute 
those  articles  that  w^ere  put  forth  against  them  ?  When  after 
this  maner  it  was  asked  of  them,  they  seing  also  that  the  rulers 
were  earnest  in  the  mater,  in  few  wordes  they  answered : 
'That  they  had  nothing  to  defend  themselves  withall;  and 
wheras  untill  that  time  they  had  said  that  their  ordinances 
and  manors  were  good  and  lawfuU,  they  confessed  their  so 
saying  to  be  but  by  opinion  and  ignorance.''  Then  the  Senate 
seing  them  to  be  convict  of  false  doctrine  and  errors,  having 
nothing  to  alledge  for  themselves,  and  confessing  their  naugh- 
tiness, they  commanded  them  that  from  thenceforward  they 
should  absteine  from  the  office  of  teaching,  and  that  they 
should  give  place  in  all  their  temples  to  those  new  teachers 
whicli  had  disclosed  their  trumperie  and  deceate.  Afterward, 
by  the  consent  of  the  Senate  and  the  people,  there  was  ap- 
pointed to  every  one  of  the  preachers  a  severall  temple  to 
preache  in.  The  Papistes  were  greved  therwith,  but  specially 
the  Canons  of  the  cathedrall  church,  which,  for  the  most  part, 
were  gentilemcn  borne;  they,  when  they  saw  that  they  could 


ON  PREDESTINATION.  435 

not  remedy  the  mater,  they  departed  in  a  fume,  and  went  to 
the  Bishop  of  that  citie ;  and  after  that  they  had  counseled 
with  him,  they  determined  to  stoppe  all  the  waies  and  passages, 
that  there  should  no  victualles  be  carted  to  the  towne.  Shortly 
after  they  had  thus  stopped  the  wayes,  the  Bishope  with  the 
Canons  afore  named  came  to  Telget,  to  counsell  more  fully  of 
the  mater,  for  that  was  a  litle  towne  but  a  mile  from  the  citie. 
From  thence  they  sent  a  messinger  with  letters  to  the  Counsell, 
in  these  wordes :  '  That  they  should  give  over  their  enterprise, 
and  restore  all  thinges  to  their  former  state;  if  not,  that  they 
wold  take  them  from  thencefurth  as  ennemies.'  The  Bishop 
was  a  countie,  and  called  Francis  Valdock;^  and  his  predeces- 
sor was  named  Friderick,  brother  to  the  Archbishop  of  Collen.^ 
This  Bishop  (either  because  he  could  not  have  his  health  in 
those  places,  or  that  he  smelled  somewhat  in  the  mater)  de- 
parted thence  a  little  before  of  his  owne  accord;  and  being 
content  with  a  private  life,  he  went  into  his  owne  countrey. 
The  people  of  Monstere  counseling  upon  this  mater,  kept  the 
messinger.  And  upon  Christmas  even,  in  the  night,  they  went 
forth,  to  the  number  of  900,  and  comming  upon  them  unawares, 
they  toke  the  towne,  and  setting  kepers  at  the  gates  (lest  any 
should  escape)  they  apprehended  all.  The  Bishop  (as  it  hap- 
pened) was  gone  from  thence  the  day  before.  They  broght  all 
the  captives  into  the  citie,  amongest  whom  were  the  chief  pre- 
lates, and  divers  of  the  nobilitie.  Of  these  the  Magistrates 
asked  what  their  intent  was,  and  whither  they  were  minded  to 
hinder  the  preaching  of  the  Gospell  any  more?  They  frely  an- 
swered, that  they  wold  do  their  diligence  that  the  Gospell 
might  florish.  And  by  the  occasion  of  this  answer,  there  was 
a  paction  made  betwene  them.  The  copie  wherof  the  Magi- 
strates sent  to  the  Lantgrave,  desiring  him  that  he  wold  assist 

'  "  The  Byshop  was  Countie  Fraun-  speare   and   other    early  writers,  in 

cis  Waldeck,"  Engl,  transl.  1560;  in  place  of  Count,  as  a  title  of  foreign 

Sleidan's   original,    "  Episcopus   erat  nobility. 

Comes     Frauciscus    Vualdeccus." —  -"  Collen,"  or  Cologne ;  in  German, 

County  was  a  terra  used  by  Shake-  Koln. 


436  ON  PREDESTINATION. 

them  in  the  maintenance  of  the  Gospell  and  their  common- 
welth.  Then  sent  he  unto  them  certen  of  his  servantes;  through 
whose  comming  unto  them  the  peace  was  made;  and  being 
reconciled,  and  the  grief  trodden  under  foote,  they  lived  in 
peace  togethers :  that  the  Gospell  might  be  preached  in  sixe 
churches,  and  that  the  impieties  and  superstitions  which  were 
in  religion  might  be  taken  awaye ;  that  in  the  cathedrall 
church  nothing  should  be  changed,  and  that  the  citizens  should 
not  thinke  that  to  apperteine  any  thing  at  all  unto  them.  This 
forme  of  peace,  in  writing,  was  signed  by  the  Lantgrave,  by  the 
Bishop  and  his  adherents,  with  the  noblemen,  and  all  the  peo- 
ple, the  14.  of  Februarie,  the  year  of  our  salvation  1533. 

"  After  this  manor  thinges  being  appeased,  there  came  unto 
Monstere  a  botcher  of  garmentes,^  named  John  Leiden,  borne 
in  Holland,  which  was  a  vehement  Anabaptist.  This  man, 
after  he  was  entered  into  familiaritie  with  the  preachers, 
he  privily  asked  of  them,  '  Whether  they  thoght  that  it  were 
mete  to  baptise  children  or  not?'  And  when  they  answered, 
'Yea;'  he,  as  one  utterly  of  the  contrary  judgement,  began 
to  laugh,  and  dispise  their  judgement.  Which  thing  when 
Bernard  Rotman,  of  whom  we  spake  before,  perceived,  he 
exhorted  the  people  in  his  preaching  to  call  upon  God,  that 
he  wold  give  them  grace  to  stand  and  continew  in  the  trueth, 
and  that  he  wolde  kepe  them  from  being  corrupt  with  here- 
sies, and  chiefly  from  the  opinion  of  the  Anabaptistes,  which 
now  privily  do  creepe  in  among  them,  and  gather  themselves 
together.  '  For  (said  he)  if  their  opinion  gette  the  upper  hand, 
the  state,  not  onely  of  the  common-wclth,  but  also  of  religion, 
iiowAnabap-      wilbo  vory  miserable  and  poore.'     At  the  same  time  came  to 

tistes  crept  in.  •'  r 

the  towne  one  Herman  Stapred,  which  being  made  companion 
with  Rotman,  did  publikely  invey  against  the  baptisme  of  in- 
fantes.    He  was  scholar  unto  one  Henry  of  Rolle, Who  a  little 

*  "  A  botcher  of  garments."  In  the  piam  ;"  and  the  word  botcher  occurs  at 
Engl,  transl.  15G0,  "  a  certen  Cobler."  this  time,  in  English  writers,  for  a 
The  original   has,    "  sarciuator  quis-      mender  of  old  clothes. 


ON  PREDESTINATION.  43^. 

before  was  put  to  death  at  Trajectine^  for  Anabaptistry.  And 
this  was,  as  it  were,  another  steppe  forward  in  this  new  kinde 
of  doctrine. 

"  This  came  to  pass  that  the  Anabaptistes  taught  through  all 
the  citie,  althogh  it  were  in  private  houses,  and  secretely;  and 
none  was  receaved  of  them  except  they  that  were  of  their  secte. 
Furthermore,  there  was  none  that  made  themselves  knowen 
to  be  the  authors  of  this  opinion,  nor  they  did  not  teach  but  by 
night,  and  when  others  were  at  their  rest,  which  time  they 
wroght  their  mysteries.  But  the  thing  being  known,  and  divers 
of  the  citizens  being  greved  at  it,  saying,  '  That  it  was  a  great 
shame  that  such  new  doctrine  should  be  sovven  in  secret,  and 
by  night ; '  it  came  to  passe  that,  by  the  commandement  of 
the  rulers,  the  captaines  of  them  were  commanded  to  avoyde^ 
the  citie;  whicli  going  out  at  one  gate,  they  came  in  againe  at 
another,  saying,  '  That  they  had  a  commandement  from  God, 
that  they  should  remaine  there  and  applie  their  maters.'  This 
thing  moved  the  rulers  not  a  little,  and  caused  no  small  wonder 
in  the  towne.  Therfor,  for  the  avoiding  of  greater  tumult  and 
danger,  the  Magistrates  gave  in  commandement,  as  well  to  the 
Anabaptistes  as  to  the  preachers  of  the  Gospell,  that  they 
should  appere  before  them  in  the  counsell  house,  with  certen 
other  lerned  men.  Then  Rotman  bewrayed  his  judgement, 
which  untill  that  time  he  had  concealed,  and  condemned  the 
baptisme  of  infantes  as  a  thing  wicked  and  abominable.  But 
one  named  Herman  Bushe  chiefly,  so  defended  the  contrario 
parte,  that  the  Anabaptistes  were  commanded  to  departo 
out  of  the  citie,  out  of  hand.  And  when  they  did  alledge  for 
themselves  that  they  should  not  quietly  passe  through  the 
Bishoppes  land,  the  Senate  obteined  for  them  a  safe  conduito, 
and  gave  them  wherwithall  to  bear  their  charges.  But  they 
having  long  before  determined  not  to  depart  from  thence  to 
any  other  place,  (secretly  returning  to  their  companions,)  kept 
themselves  closely  for  a  time.     The  Magistrates,  in  the  meane 

'  Trajectum  ad  liheuum,  or  Utrecbt.  '  To  depart. 


438  ON  PrtEDESTINATION. 

season,  before  that  they  came  fortne  of  their  corners  ajraine, 
caused  all  the  churche  (lores  to  be  shut,  one  onely  excepted. 
For  it  was  to  be  feared  lest  that  the  Anabaptistes  (who  daily 
increased,  accompanied  with  their  teachers)  should  drive  the 
preachers  of  the  Gospell  out  of  their  temples. 

"After  this,  in  the  moneth  of  November,  the  Lantgrave,  at  the 
request  of  the  rulers  of  the  citie,  sent  two  preachers  unto  them, 
Theoderik  Fabritius  and  John  Melsinger;  but  Melsinger  seing 
the  trouble,  and  fearing  the  danger,  returned  homo  againe.  The 
other  with  great  diligence  exhorted  the  citizens  that  they  should 
beware  of  the  doctrine  of  the  Anabaptistes.  In  this  wise  he 
ceased  not  to  do  his  indevour,  untill  that  the  Anabaptistes, 
getting  the  upper  hand,  did  drive  the  other  out  of  the  citie, 
as  afterward  shalbe  declared.  And  to  make  all  sure,  he  wrote 
in  a  brief  somme  the  effect  of  the  trew  doctrine  and  eccle- 
siasticall  administration,  the  Counsell  and  people  appointing 
the  same.  Then  by  the  counsel  of  the  Magistrates,  one  Peter 
Wirtam^  began  again  to  preach;  but  he  had  not  preached 
long  ere  the  Anabaptistes,  stirred  up  by  Rotman,  drove  him 
away;  who  being  more  fierce  then  before,  provoked  Fabritius 
and  others  to  disputation,  the  Senate  agreing  thereunto,  but 
under  this  condition,  that  the  disputation  shoulde  be  grounded 
upon  the  Word  of  God,  and  other  writings  agreable  unto  the 
same,  in  the  presence  of  some  godly  learned  men,  which  should 
be  as  it  were  arbitrers,  who  hearing  and  trying  the  sentences 
and  argumentes  indifferently  on  botlie  sides,  might  give  judge- 
ment: and  looke  what  judgement  they  should  give,  that  it 
should  be  agreed  unto  of  all;  by  which  meanes  discorde  being 
taken  away,  the  peace  of  the  Church  might  be  restored.  This 
condition  llotman  and  his  companions  did  refuse.  When  they 
craftely  avoyded  to  be  bewrayed,  they  beganne  openly  to  bo 
contemned  of  the  common  people. 

"  But  to  wipe  awaye  this  foule  blotte,  they  finde  out  another 

'  In  the  Engl,  trausl.  15G0,  "one  Teter  Wktemie;"  in  Sleidau's  original, 
"  Petrus  Vuirtemius.'' 


ON  PREDESTINATION.  439 

way  much  more  compendious.  One  of  them  (as  if  he  were  in- 
spired with  the  Holy  Gliost)  ranne  through  the  stretes  of  the 
citie,  crieing,  '  Repent  you,  and  be  baptised  againe,  or  els  the 
wrath  of  God  shall  consume  you.'  By  this  meanes  there  was 
a  common  tumult,  and  as  many  as  were  rebaptised  cried  after 
the  same  maner  as  did  the  first.  Many  fearing  the  wrath  of 
God,  which  they  so  threatened  to  fall  upon  them,  (deceaved  of 
verie  simplicitie,  which  otherwise  were  good  men,)  obeied  them; 
and  others  did  the  same  for  saving  of  their  goods.  For  after 
that  the  Anabaptistes  had  gotten  the  upper  hand  of  their  ad- 
versaries, they  dispossessed  them  of  their  goodes.  This  was 
about  the  end  of  December,  and  now  came  they  againe  furth 
of  their  secret  corners,  of  which  we  spake  before.  And  being 
gathered  together  in  the  market  place,  they  made  a  great 
shout,  commanding  all  that  were  not  rebaptised  to  be  slaine, 
as  Paganes  and  wicked  persones.  After  this,  they  toke  the 
artilerie  and  munition  of  the  citie,  and  also  the  towne  house, 
not  without  doing  violence  unto  many.  The  others  on  the 
other  part,  for  saving  of  them  and  theirs  from  injuries,  got 
themselves  unto  another  certen  place  of  the  citie,  that  ever 
was  well  fensed,  and  toke  manie  of  the  Anabaptistes.  This 
conflict  against  the  Anabaptistes,  which  enjoyed  the  market 
place,  and  had  fortified  it  round  about,  continued  so  long,  while 
pledges  being  delivered  on  both  parties,  they  came  to  a  compo-  This  was  a 
sition,  wherin  was  agreed.  That  everie  one  should  holde  his  re-  which  God 
ligion  to  himselfe  as  hym  lyked,  and  return  to  his  house  in 
peace. 

"  In  the  meane  season,  Rotman  and  Bernard  Knipperdoling, 
which  was  the  chiefe  author  of  this  faction,  althogh  they  semed 
to  have  allowed  this  composition,  yet  notwithstanding  they 
prively  sent  letters  to  villages  about,  willing  all  those  that  were 
of  their  secte,  that,  leaving  their  goods  behind  them,  they  should 
with  all  spede  repaire  to  the  citie  to  them,  promising  that 
whatsoever  they  should  lose  should  be  restored  unto  them  ten- 
fold againe.    Many,  entised  through  these  greatc  and  plentitull 


440  ON  PREDESTINATION. 

promises,  came  unto  Monstere,  both  men  and  wemen,  with  an 
assured  hope  to  obteine  no  small  benefite,  but  chiefly  the}'  of 
small  substance,  which  were  not  able  to  kepe  their  houses. 
The  citizens,  and  chiefly  those  that  were  of  some  reputation, 
when  they  saw  that  the  citie  beganne  to  be  filled  with  stran- 
gers, they  withdrew  themselves  as  well  as  they  could,  leaving 
behind  them  the  Anabaptistes  with  the  mingled  people.  This 
was  in  Februarie,  about  Shroftide,^  1534.  Thus  one  partie 
growing  weake  by  their  departing,  the  Anabaptistes  chose  new 
Magistrates,  such  as  were  of  their  owne  opinion.  They  made 
counselers  also,  among  whome  was  Knipperdoling.  Not  long 
after,  they  invaded  the  temple  of  Sainct  Maurice,  in  the  sub- 
urbes,  and  they  burnt  it,  with  all  the  houses  about  it;  they 
spoiled  all  the  temples  about  it  also,  and  defaced  the  great 
church  within.  This  done,  they  began  to  runne  on  heapes 
about  the  citie,  in  the  stretes,  crying,  first,  'Repent;'  and  im- 
mediately after  they  cryed,  '  Hie  you  hence,  ye  wicked  per- 
sones,  except  ye  list  to  adventure  your  lives.'  At  the  same 
time,  they  ranne  about  the  citie  in  harness,^  and  chased  out  of 
the  citie  all  such  as  were  not  of  their  secte,  without  any  regard 
of  age  or  kinde;  after  such  a  sorte,  that  in  this  turmoil  and 
hastie  flight  many  women  were  delivered  before  their  time; 
and  immediatly  they  toke  the  goods  of  those  whome  they  had 
chased  out.  And  althogh  that  this  chanced  the  day  before  the 
Bishope  laide  siege  to  the  citie,  yet  notwithstanding,  when  cer- 
taine  of  the  companie  of  those  that  fled  fell  into  the  handes  of 
the  Bishop,  they  were  taken  as  ennemies;  of  which  companie 
some  were  put  to  death;  among  whome  were  taken  one  or  two 
preachers  of  the  Gospell.  And  when  Peter  AVirtam,  of  whome 
we  spake  before,  was  in  danger  of  his  life,  he  was  saved  through 
the  sute  of  the  Lantgrave.  Now,  the  residue  of  the  townes  men 
moved  thereby,  which  were  good  men,  beholding  present  dan- 

'  "About  Sliroftide,"  in  the  orij;i-      Shrovetide,  or  the  day  before  Lent, 
nal,  "  fuit  hoc  sub  bacchanalia,"  in      to  feastings,  sports,  and  processions, 
reference  to  the  custom  of  devoting  ^  lu  armour. 


ON  PREDESTINATION.  441 

ger  to  fall  upon  them,  thogh  they  wold  forsake  the  citie,  full 
sore  against  their  willes  (and  as  it  were  constrained)  they 
taried  still. 

"  At  that  tyme  their  chief  Prophet  (for  that  name  they 
usurped),  named  John  Mathew,  commanded  that  every  one 
which  had  any  gold,  silver,  or  movable  goods,  they  should  bring 
it  forthe,  to  be  in  common,  under  paine  of  heading.  And  to 
this  use  there  was  a  publike  house  ordeined.  The  people  was 
greatly  astonished  with  this  sharpe  commandement,  yet  not- 
withstanding they  obeied  it.  And  it  was  not  best  for  anie  to 
use  deceat  in  this  thing,  or  to  kepe  any  part  backe,  for  they 
had  two  prophesying  maidens,  which  declared  if  any  deceat 
was  used.  And  they  were  not  onely  content  thus  to  do  with 
their  owne  goods,  but  also  they  used  the  goods  of  others  whome 
they  had  driven  out  after  the  like  manor.  After  this  the  same 
Prophet  gave  in  commandement,  that  none  should  have  or 
kepe  to  himself  any  boke,  saving  the  Bible,  and  that  all  other 
should  be  broght  forthe  to  be  rased  and  destroyed.  This  com- 
mandement, he  said,  was  given  him  from  above:  upon  this  a 
great  nomber  of  bokes  were  broght  forth,  and  burned. 

"  It  chanced  in  that  time  that  a  handye  craftes  man,  named 
Hubart  Turteline,"  had  spoken  in  mockage  against  those  that 
called  themselves  Prophetes.  This  being  knowen,  they  called 
the  multitude  together,  and  commanded  them  to  come  in  har- 
nes,  and  streight  way  they  accused  the  man,  and  condemned 
him  to  death.  With  this  the  people  was  grevously  moved  and 
striken  with  feare.  The  chief  Prophet  (afore  named)  toke  the 
pooro  man,  which  being  downe  on  the  grounde,  he  stroke  him 
with  a  speare,  without  giving  him  his  deathes  wounde,  althogh 
he  ranne  upon  him  with  a  greate  violence.  Then  ho  com- 
manded him  to  be  caried  into  another  place,  and  taking  a 
yong   man's   halfe  hake^  that   stode  by  him,  he    shotte    him 

'  In  the  orin;., "  Ilubertus  Trutelin-  2  "A  Iialfe-hake :"  the orig. has, "turn 

gus;"'  the  Engl,  translation  1560  has,      arrepta  .  .  .  miichina;"  tiie  old  transl., 
"  llubcrt  Tiutelyne,  a  suiy th."  " then  cauyht  he  a  boore  Siieare." 


442  ON  PREDESTINATION. 

through,  lying  on  the  ground.  And  because  that  yet  he  died 
not  out  of  hand,  he  said,  '  That  it  was  shewed  to  him  from 
heaven  that  the  time  of  his  death  was  not  yet  come,  and  that 
God  wold  pardon  him  of  his  offense;"'  but  the  poore  man  within 
few  days  after  dyed.  Wlien  the  Prophet  heard  of  his  death, 
he  toke  a  long  speare,  and  ran  with  it  about  the  citie,  crying, 
*  That  God  the  Father  had  commanded  him  to  drive  the  enemie 
out  of  the  citie.''  And  when  he  came  neare  unto  the  campe,  a 
certeine  soldiour  slew  him.  And  notwithstanding  that  this 
was  the  seconde  time  of  bewraying  of  their  falshode,  yet  the 
residue  of  his  fellow  prophetes  had  so  bewitched  the  people,  and 
they  so  set  out  the  mater  unto  them,  that  the  common  people 
toke  the  mater  very  heavily,  and  said,  '  That  surely  some  greate 
plague  should  fall  upon  them  for  the  taking  away  of  so  notable 
a  man."*  But  the  next  prophete  after  him,  named  John  Ley- 
den,  willed  them  all  to  be  of  a  good  courage,  '  For  (said  he)  it 
was  long  before  shewed  me  that  he  shoulde  dye  after  that 
maner,  and  that  I  should  take  his  wife  in  mariage.'  Two  dayes 
before  Easter,  they  ranne  into  the  temples,  and  rang  all  the 
bells  at  once.  Within  few  dayes  after,  Knipperdoling  prophe- 
sied that  those  which  were  set  aloft  should  be  broght  downe, 
and  the  other  sliould  be  exalted  from  a  vile  and  base  estate. 
After  that,  he  commanded  that  all  the  temples  should  be  cast 
downe,  affirming  with  muche  gravitie  that  commandenient  to 
have  come  from  God.  Immediately  the  thing  was  obeied,  and 
that  commandement  celestial  (as  he  termed  it)  with  all  dili- 
gence put  in  execution.  About  the  same  time,  the  fore  named 
John  Leiden  toke  the  sworde  that  served  for  the  heading  of 
the  offenders,  and  gave  it  to  Knipperdoling,  and  made  him 
hangman;  '  For  so  (said  he)  it  was  determined  of  God,  that  he 
which  was  one  of  the  chiefe  rulers  before,  and  of  the  counsel, 
should  now  be  in  the  lowest  place,  and  be  made  hangman.' 
Knipperdoling  was  nothing  offended  with  the  mater,  but  toke 
the  office  thankfully  upon  him. 

"  Now,  when  the  Bishoppe  had  certaino  mouethes  borne  all 


ON  PREDESTINATION.  443 

the  charge  of  the  siege  himselfe  alone,  Hermannus  the  Arch- 
bishop of  Oollen,  and  John  Duke  of  Cleve,  sent  him  for  ayde 
money  and  gunnes,  with  a  certeine  companie  of  horsemen  and 
footemen.  The  Archbishop  of  Collen  himselfe  came  also  to 
the  campe,  to  sit  in  counsel  with  them;  and  not  long  after,  the 
citie  was  besieged  in  sondrie  places.  And  when  there  was  no 
hope  to  winne  it  by  force,  they  made  seven  rampers^  about  the 
citie,  to  kepe  it  from  victuales,  furnishing  tliem  with  footemen 
and  horsemen,  which  should  remaine  there  all  winter.  The 
Bishop  of  Monstere  (for  the  maintenance  of  the  siege  and  warre 
against  the  towaie)  required  ayde  of  the  Princes  about  the 
llhine,  as  the  next  neighbours,  and  to  whome  the  mater  also 
did  belong;  for  which  cause  they  gathered  themselves  together 
at  a  citie  called  Confluence,^  the  13th  of  December  1534. 

"After  this  unprofitable  beseging  of  the  citie,  John  Leiden  fell 
into  a  slepe,  and  dreamed  the  space  of  three  daies;  and  when  he 
awaked,  he  spake  never  a  worde,  but  onely  required  paper  to 
be  brought  unto  him,  in  which  he  wrote  twelve  mennes  names, 
among  whome  were  certeine  of  noble  birth,  which  twelve  should 
rule  as  chiefe  heades,  as  it  was  among  the  Israelites:  this,  he 
said,  was  the  will  of  the  heavenlie  Father.  When  as  by  these 
twelve  there  was  a  way  made  for  him  to  be  King,  he  put 
forthe  certeine  articles  unto  the  Preachers,  and  willed  them  a  sufficient 
that,  if  they  could,  they  should  confute  them  by  God's  Worde,  Auabaptistes. 
or  else  he  wolde  publish  them  unto  the  multitude,  and  so  of  them 
they  shoulde  be  alowed  and  established.  The  somme  of  thera 
was  this:  That  a  man  was  not  bounde  to  one  wife  onely,  and  it 
was  lawful  for  any  man  to  have  as  many  wives  as  he  wolde. 
But  when  the  Preachers  withstode  this  sentence,  he  called  them 
into  the  counsell  house,  and  with  them  the  twelve  rulers; 
and  when  they  were  all  come  thither,  he  put  of  his  cloke,  and 

1  In    the   Engl,   translation    1560,  From  the  influx  of  the  river  Moselle 

"  seven  buhvarkes  or  fortes."  into  the  lihine  at   this  place,  it  re- 

2"A  citie  called  Confluence,"   in  ceived  from  the  Romau3  the  nam© 

the  Latin  original  *'  Confluentia,"  now  "  Coufluentes." 
best  kuowu  as  Cobleutz,  ou  the  ItUiac. 


444  ON  PREDESTINATION. 

threw  it  on  the  ground,  and  with  it  the  New  Testament.  By 
those  (as  it  were)  signes,  he  testified  and  sware  that  that 
article  which  he  had  put  forthe  was  reveled  to  him  from  heaven, 
and  therfore,  with  terrible  wordes,  he  threatened  them,  as  that 
God  wold  not  be  merciful  unto  them  unlesse  they  wold  allow 
them.  At  the  length  they  agreed,  and  the  preachers,  for  thre 
dales  togethers,  preached  onely  of  matrimonie.  Streight  waye 
John  Leiden  maried  three  wives,  whereof  one  was  she  of  whome 
we  spake  before,  the  wife  of  the  greate  Prophete  John  Mathew. 
With  this  example  others  did  follow,  so  that  it  was  counted 
laudable  to  marie  often.  But  divers  of  the  citizens  that  liked 
not  their  doings,  (a  signe  being  given  through  the  citie,)  they 
called  all  the  lovers  of  the  Gospel  into  the  market  place: 
Then  toke  they  the  Prophet  and  Knipperdoling,  with  all  the 
preachers.  Which  thing  when  the  common  people  heard  of,  they 
armed  themselves,  and  reskewed  those  that  were  taken,  killing, 
with  great  torment,  to  the  number  of  fiftie  persones;  for  they 
tied  them  to  trees  and  postes,  and  so  shot  them  through.  For 
the  greate  Prophet  cried,  '  That  all  those  that  wold  do  accep- 
table service  to  God,  should  throw  the  first  dart;""  others  were 
killed  after  another  maner. 

"  The  24th  of  June,  there  arose  a  new  Prophet,  which  by 
his  occupation  was  a  goldsmith.  This  Prophet  called  the  peo- 
ple into  the  market  place,  and  there  he  said  unto  them,  '  That 
it  was  the  commandement  and  will  of  the  heavenly  Father, 
that  John  Leiden  should  be  the  Emperour  of  the  whole  earth, 
and  that  he  going  forthe  with  a  mighty  armie,  should  kill  all 
the  Princes  and  Kinges  of  the  earth,  shewing  mercie  onely  to 
the  common  people  (that  is  to  saye,  all  those  that  love  right- 
eousnes),  and  that  he  should  possess  the  seate  of  his  father 
David  until  the  Father  should  require  the  kingdom  of  him. 
For  (said  he)  the  wicked  being  put  downe,  the  godly  shal  here 
reigne  in  thia-life."'  And  when  he  had  published  these  things 
openly,  by  and  by  John  Leiden  fell  upon  his  knees,  and  holding 
up  his  handes  unto  heaven,  said,  '  It  was  manie  daies  ago  (my 


ON  PREDESTINATION.  445 

brethern)  that  I  did  know  of  this,  but  I  wolde  not  declare  it; 
and  now  God  hath  uttered  it  unto  another,  that  ye  might  the 
better  credite  it.'  This  man  obteining  the  kingdome  by  this 
craft,  immediatly  he  put  out  of  office  the  forenamed  twelve. 
And,  after  the  nianer  of  kings,  he  chose  unto  him  noble  men, 
and  commanded  that  there  should  be  tvvo  crownes  of  fine  gold 
made  for  him,  a  scepter,  a  skabbard,  and  chaine  of  golde,  with 
other  such  lyke  ornamentes.  Furthermore,  he  appointed  cer- 
teine  dayes,  in  the  which  he  wold  openly  heare  all  mennes 
maters  that  had  any  thing  to  put  forthe  unto  him.  So  often 
as  he  came  abrode,  he  was  accompanied  with  his  officers  and 
noblemen  of  his  court.  Next  unto  him  folowed  two  yong  men 
on  horse  backe,  and  he  on  the  right  hand  bare  a  crown  and  the 
Bible;  the  other  on  the  left  hand,  a  drawen  sworde.  The 
pompe  of  his  chiefe  wife  (for  he  had  mo  at  that  time)  was  after 
the  same  maner.  In  the  market  place  there  was  an  high  throne 
made  for  him,  covered  with  cloth  of  gold.  The  actions  and 
complaintes  that  were  broght  before  him,  for  the  most  part, 
were  of  mariages  and  divorcementes,  which  then  were  most  fre- 
quent, and  after  such  a  maner,  that  not  a  few  which  had  be^re 
lived  together  a  long  time,  were  then  divorced. 

"  It  came  to  passe  that  on  a  certeine  day  as  the  people  were 
in  the  market  place  verie  thick,  and  thronging  together  to  heare, 
behold,  Knipperdoling  leaped  up,  and  creping  upon  the  heades  of 
the  people  with  his  handes  and  fete  (for  they  stode  so  thick),  he 
breathed  in  the  mouth  of  everie  one  of  them,  saying  to  one 
after  another,  'The  Father  hath  sanctified  thee;  receave  the 
Holy  Spirit.'  Another  day,  he  leading  the  dance  before  the 
King,  said,  '  Thus  was  I  wont  to  do  with  my  harlot,  but  now 
the  Father  hathe  commanded  that  I  should  do  the  same  before 
the  King.'  But  because  he  did  it  so  often,  and  never  ended, 
the  King  being  offended  went  his  way.  Then  hastily  he  went 
into  the  throne,  and  behaved  himselfe  like  a  King.  But  the 
King  comming  in  the  meanwhile,  thrust  him  out,  and  caused 
him  to  be  kept  in  prisonne  three  dayes.     During  the  siege, 


44«  ON  PREDESTINATION. 

they  set  out  a  boke,  naming  it '  The  Restitution;"'  in  which  bote, 
besides  other  things,  they  say,  '  The  kingdom  of  Christe  to  be 
suche  afore  the  judgement  daye,  that  the  Elect  and  godly  shal 
reigne;  but  the  wicked,  that  they  should  be  destroyed  everie 
where.'  Also,  that  it  is  lawful  for  the  people  to  put  downe  the 
civile  powers;  and  that  althogh  the  Apostles  had  no  com- 
mandement  to  take  jurisdiction  upon  them,  yet,  notwithstand- 
ing, the  ministers  of  the  church  now  oght  to  take  the  sworde 
into  their  handes,  and  by  violence  to  set  up  a  new  common- 
wealth. Also,  that  none  oght  to  be  suffered  in  the  common- 
wealth that  is  not  a  true  Christian;  that  none  can  be  saved 
unlesse  he  put  all  his  goods  in  common,  without  possessing  any 
thing  proper  unto  himselfe;  that  Luther  and  the  Pope  be  false 
prophetes,  and  of  the  two,  Luther  to  be  the  worse;  and  that 
the  marriage  of  those  which  are  not  illuminated  by  the  true 
fayth,  is  polluted  and  impure,  and  oght  to  be  taken  for  adul- 
terie  and  fornication  rather  then  mariage.  Among  other  men, 
Melancthon,  Justus  Jonas,  and  Urbanus  E-hegius,  withstode 
their  doctrine,  as  it  appered  by  their  plentiful  and  excellent 
writings. 

"  Within  few  weakes  after,  the  new  Prophete,  of  whome  we 
spake  before,  blew  a  trompet  in  all  the  stretes,  and  commanded 
that  all  the  people  should  come  into  the  church  yarde  of  the 
great  temple  all  harnesed,  for  the  wicked  were  to  be  driven 
forthe  of  the  citie.  When  they  were  come  thither,  they  found 
a  supper  prepared,  and  by  commandement  they  sate  downe  at 
the  table,  to  the  nomber  of  4000.  After  they  had  supped, 
those  that  kept  the  watch,  about  1000,  supped  also.  The  King 
and  the  Quone,  with  their  household,  served.  The  supper  being 
almost  ended,  the  King  gave  bread  to  everie  one,  saying,  '  Take 
and  eate;  shew  forth  the  death  of  the  Lord.'  And  the  Queue 
giving  them  the  cuppe,  said,  *  Drink,  and  shew  forth  the  death 
of  the  Lord.'  This  being  done,  the  new  Prophet  (of  whome  we 
spake  before)  went  up  into  the  pulpet,  and  asked  of  them  all, 
*  Whether  they  wold  obey  the  Word  of  God  or  no?'    Whereunto 


ON  PREDESTINATION.  447 

when  they  had  all  said, '  Yea;'  he  said,  '  The  command ement  of 
the  Father  is,  that  there  be  sent  forth  twenty-eight  preachers, 
which  shal  go  into  the  foure  quarters  of  the  world,  and  preach 
the  doctrine  that  is  published  in  this  citie.'  And  then,  by 
order,  he  named  them,  and  the  places  to  which  they  should 
everie  one  go;  syxe  were  sent  to  Osembirge,  as  many  to  War- 
endorf ;  eyght  to  Sufat,^  as  many  to  Cosfeld.  The  King  and 
the  Queue  supped  afterwarde  with  the  servitours  that  had 
served  at  the  table,  and  with  them  that  were  ordeined  to  go 
forthe.  When  supper  was  in  doing,  the  King  rose,  saying, 
'  That  he  had  a  busines  to  do,  commanded  him  of  the  Father;"* 
pud  by  chance  there  was  a  souldioure  taken,  whome  the  King 
accused  to  be  a  traitoure,  as  Judas  was,  and  with  his  owne 
hand  he  stroke  of  his  head.  This  done,  he  returned  to  supper, 
and  tolde  merely  of  his  goodly  acte  that  he  had  done.  After 
supper,  those  twenty-eight  preachers  were  sent  forthe  a  little 
before  night.  And  besides  for  the  finding  of  them,  there  was 
given  to  each  of  them  a  piece  of  gold,  with  a  charge,  that 
wheresoever  their  doctrine  was  not  receaved,  tliey  should  leave 
those  pieces,  in  a  witnes  against  them  of  their  destruction  and 
everlasting  damnation,  because  they  had  refused  peace  and  a 
doctrine  so  wholesome.  When  they  came  to  the  places  ap- 
pointed unto  them,  they  cried  in  the  townes,  '  That  men  should 
repent,  or  els  they  should  perish  out  of  hand.""  They  spred 
their  garmentes  upon  the  ground  before  the  rulers,  and  cast 
upon  them  their  pieces  of  golde  which  they  had  receaved, 
affirming,  '  That  they  were  sent  of  the  Father  to  bring  them 
peace;  which  if  they  wold  receave,  then  they  willed  them  to 
put  all  their  goods  in  common;  and  if  they  refused,  then,  by 
this  signe  and  (as  it  were)  a  marke,  they  wold  witnes  their 
evil  dede  and  unthankfulnes.  For,  behold,  the  time  (said  they) 
spoken  of  before  by  the  Prophetes,  in  the  which  God  will  that 
righteousnes  shall  reigne  upon  the  whole  earth,  is  come.     And 

'  "  Sufat,"'  in  Slcidan,  "  Susatum  ;"      burgh,  Warendorf,  Soest,  and  Cos- 
the  places  here  referred  to  are,  Osna-     feld,  or  Koesfeld. 


448  ON  PREDESTINATION. 

when  the  King  shall  have  fulfilled  his  office,  that  justice  doeth 
rule  in  everie  place,  then  shal  it  come  to  passe  that  Christe 
shall  give  up  the  kingdome  to  the  Father.,"'  They  speaking 
after  this  maner  were  taken,  and  (in  the  beginning  by  gentle- 
ness, and  after  with  tormentes,)  they  being  asked  of  their  doc 
trine  and  life,  and  of  the  strength  of  the  citie,  answered,  '  That 
^  they  onely  had  the  true  doctrine,  which  they  wold  mainteine 

with  the  perill  of  their  lives.  For  (said  they)  from  the  time 
of  the  Apostles,  the  trueth  hathe  not  bene  truely  preached, 
nor  any  justice  used:  also,  that  there  were  four  Prophetes;  two 
just,  David,  and  John  Leiden;  and  two  unjust,  the  Bishop  of 
Rome  and  Luther,  who  was  the  worst  of  bothe.  They  being 
'  asked  why,  contrarie  to  their  promise,  they  had  driven  the  in- 
nocentes  out  of  their  citie,  occupying  their  goods,  wives,  and 
children;  and  by  what  place  of  the  Scripture  they  wolde  prove 
Anaiiaptistes       that  their  fact  to  be  well  and  justly  done?  they  answered,  'That 

are  as  nieeke 

aswaspes.  ^hc  time  was  come  which  Christe  spake   of,  that  the  meeke 

should  possess  the  earth;  and  that  in  lyke  case  God  did  give  the 
goods  of  the  Aegyptians  to  the  Israelites.''  Afterward  they 
tolde  of  the  munition  and  victualles  that  were  in  the  citie,  and 
the  multitude;  and  also,  that  many  in  it  had  above  five  wives 
a  peace:  adding  this,  that  they  loked  for  armies  of  men  out  of 
Friseland  and  Holand;  which  when  they  were  once  come,  the 
King  wold  set  forth  with  all  his  host,  to  bring  the  whole  worlde 
under  his  power  and  subjection,  after  that  he  had  killed  all  the 
kings  therof  for  not  rainistring  justice. 

Theobstinacieof       "When  they  had  bene  reasoned  withall  after  this  maner, 

Anabajjtiates.  .,.,. 

and  they  contmued  m  their  purpose,  and  vk^olde  acknowledge 
none  other  Magistrate  then  their  King,  they  were  all  put  to 
death,  saving  one  that  escaped.  The  citie  was  so  hardly  and 
so  straitly  beseged,  that  none  could  either  go  in  or  out. 
Wherefore  the  citizens  fearing  famishment,  and  seing  the  dan- 
ger that  they  were  in,  they  thoght  to  have  taken  the  King  and 
to  deliver  him  to  the  Bishop  bound;  but  he  getting  knowledge 
therof,  chose  twelve  out  of  all  the  multitude,  such  as  he  thoght 


ON  PREDESTINATION.  449 

to  be  most  faithful  unto  him,  and  called  them  Captaines;  and 
to  eache  of  them  he  appointed  certeine  quarters  of  the  citie  to 
defend,  and  garisons  of  men  to  kepe  the  people  from  rising. 
Moreover,  he  promised  to  all  the  multitude,  that  by  Easter  the 
siege  should  be  removed,  and  that  they  should  be  delivered 
from  the  necessitie  that  they  were  in.  But  unto  them  which 
he  had  chosen  to  be  Captaines,  he  promised  much  more  largely, 
that  they  should  be  lordes  and  governours  over  many  things, 
naming  the  towres  and  land  that  he  wold  give  to  eache  of  them. 
Also,  he  said  that  only  the  Lantgrave  should  be  pardoned, 
because  he  hoped  that  he  wold  take  his  part. 

"  We  spake  before  of  the  Convention  (appointed  at  Con- 
fluence) of  the  noble  men  in  the  province  of  the  Rhine,  in  the 
moneth  of  December;  unto  which  companie  (of  his  owne  good 
will)  the  Duke  of  Saxon  Elector  John  Frederick  joyned  him- 
selfe.  In  this  session  it  was  concluded,  that  for  the  present 
ayding  of  the  Bishop,  there  should  be  appointed  furth  300 
horsemen  and  3000  foote  men,  for  sixe  monethes.  The  Countie 
of  Obersten,  named  Vlrik,^  was  made  General  Captaine  over 
this  armye,  and  of  the  whole  warres.  It  was  also  there 
ordeined,  that  the  whole  estates  of  the  empire  should  be  de- 
sired to  ayde  in  this  mater;  and,  because  the  Emperour  was  in 
Spaine,  that  Ferdinandus  the  King  should  be  desired  for  this 
matter  to  appoint  a  Convention  in  the  moneth  of  Aprile.  And 
also,  they  sent  letters  unto  the  citie  besieged,  willing  them  to 
give  over  their  entreprise,  being  so  unhonest  and  wicked  as 
nothing  could  be  more;  which  thing  if  they  wold  not,  neither 
submit  themselves  againe  under  their  lawfuU  Magistrates,  they 
should  be  sure  that  the  Bishoppe,  which  now  kept  the  siege, 
should  have  the  whole  helpe  of  the  Empire  against  them.  This 
was  about  the  end  of  December.  They  gave  answere  the  13th 
of  Januarie,  in  the  yere  of  our  Lord  1535,  with  manie  wordes, 
but  nothing  to  the  purpose;  yet  so,  that  they  praysed  and  de- 

'"The  Countie  of  Obersten,  named  Vlrik,"  in  the  original,  "  Vuliichius 
Comes  Oberstenius." 

VOL.  V.  2  F 


450  ON  PREDESTINATION. 

fended  their  entreprise.  And  as  touching  that  which  was  laid 
to  their  charge,  for  their  creating  of  a  King,  they  made  no 
answere  at  all;  but  in  private  letters  written  to  the  Lantgrave, 
they  laboured  to  excuse  themselves,  speaking  many  wordes  of 
the  slaughter  and  destruction  of  the  wicked,  and  of  the  de- 
liverance and  reigne  of  the  godly  in  this  life.  With  these  let- 
ter^i,  they  sent  also  unto  him  the  boke,  wherof  we  spake  before, 
called  '  The  Restitution,"'  and  advertised  him  to  repent,  and  not 
to  make  warre  (as  did  the  other  wicked  Princes)  against  them, 
which  were  innocent  men,  and  the  people  of  God.  The  Lant- 
grave, when  he  had  read  their  letters  and  their  booke,  he  noted 
those  pointes  that  were  not  allowable  in  the  same,  and  gave 
charge  to  certen  of  his  learned  men  that  they  should  answei'e 
them.  And  because  they  (in  few  wordes,  and  verie  darkely) 
affirmed  their  King  to  be  more  chosen  of  God  then  by  them, 
he  asked  them.  '  Why  they  shewed  not  the  places  of  Scripture 
which  made  them  think  it  lawfully  done,  and  why  they  con- 
firmed it  not  before  by  some  miracles  and  signes  above  nature? 
For  (said  he)  God  shewed  by  all  the  Prophetes  long  before  of 
the  comming  of  Christe,  so  that  it  was  not  onely  evident  of 
what  house  and  linage  he  should  come,  but  also  in  what  time, 
and  where  he  should  be  borne.'  They  did  also  desire  that  their 
cause  might  come  in  question.  Unto  the  which  the  Lantgrave 
answered,  '  That  it  was  too  late,  seeing  that  they  had  taken  the 
power  of  the  sworde  into  their  handes,  and  had  beene  the 
authors  of  so  great  calamitie.  For  (said  he)  all  men  may 
plainly  see  what  is  their  meaning,  to  wit,  the  mine  of  all  lawes 
and  common wealthes ;  and  as  their  beginning  is  wicked  and 
cursed,  so  also  is  the  desiring  of  their  mater  to  come  in  ques- 
tion nothing  but  feined  and  dissembled :  Also,  that  he  had 
sent  unto  them  faithful  Ministers,  by  whome  they  were  wel  and 
godly  instructed;  but  seing  they  had  refused  their  doctrine, 
giving  over  obedience  to  Magistrates,  possessing  other  men's 
goods,  having  manie  wives,  chosing  unto  them  a  new  King, 
denying  Christe  to  have  taken  the  nature  of  man  of  the  Virgin 


ON  PREDESTINATION.  451 

Marie,  affirming  man  to  have  free  wil,  forcing  men  to  put  their 
goods  in  common,  denying  pardon  to  those  that  sinne;  all 
these  opinions  to  be  utterly  repugnant  both  to  the  law  of  God 
and  of  man.'  After  they  had  received  this  answere,  they  an- 
swered againe  in  writing,  and  withall  they  sent  a  boke,  set 
forthe  in  the  Dutch  tongue,^  of  the  mysteries  of  the  Scripture. 
In  their  Epistle,  they  published  their  cause  againe  anew,  and 
defended  their  doctrine  to  be  good  in  their  forsaid  boke.  They 
devided  the  whole  course  and  ages  of  the  world  into  three 
partes;  and  the  first  age,  as  from  Adam  untill  Noach,  to  have 
perished  with  the  flood ;  the  seconde,  in  which  now  we  be,  to 
perish  with  fyre;  the  third,  they  saye,  shalbe  new,  in  the  which 
righteousnes  shal  reigne.  But  before  that  the  last  age  shalbe 
reveled,  this  that  now  is  must  be  purged  with  fire.  '  But  that 
(say  they)  shal  not  come  to  passe  before  Antichrist  be  dis- 
closed, and  his  power  be  utterly  put  downe.  Then  shal  the 
ruined  seate  of  David  be  erected  againe,  and  Ohriste  shall 
reigne  upon  the  earth,  and  all  the  writings  of  the  Prophetes 
shalbe  fulfilled.  And  as  touching  this  present  age,  it  is  like  to 
the  time  of  the  which  Isai  speaketh,  'for  justice  is  put  to  silence 
in  it,  and  the  godly  are  afflicted.'  But  now  the  time  of  libertie 
and  deliverance  from  so  many  and  great  calamities  is  come,  as 
it  came  unto  the  Israelites  being  in  the  captivitie  of  Babylon, 
and  the  wicked  shal  receave  the  full  reward  of  their  wickednes, 
as  it  is  prophecied  in  the  Apocalypse;  but  this  restitution  to 
go  before  the  world  to  come,  to  the  end  that,  all  the  wicked 
being  oppressed,  the  seat  of  justice  might  be  prepared.'  When 
the  Lantgrave  had  redde  over  their  boke,  he  gave  charge  to 
certen  Ministers  of  his  church  to  answere  unto  it. 

"  In  Februarie,  the  famine  was  so  great  in  the  citie,  that 
clivers  perished  with  hunger.  One  of  the  Kinges  wives  being 
striken  with  pitie  towardes  the  people,  spake  by  chance  unto 
the  other  women,  and  said,  '  That  she  thoght  it  was  not  the 

*  In  the  orig.,  "  et  librum  una  mit-  in  the  Engl,  translation,  1560,  "  com- 
tunt,  lingua   popular!  compositum :"      pyled  in  the  vulgare  tongue." 


452  ON  PREDESTINATION. 

wil  of  God  that  the  people  should  so  dye  for  lacke  of  suate- 
nance.'  The  King,  which  had  good  provision  in  the  house,  not 
onely  to  serve  his  necessitie,  but. also  to  waste  superfluously, 
knowing  of  this,  he  broght  her  into  the  market  place,  with  all 
the  residue  of  his  wives,  and  there  commanded  her  to  knele 
downe  upon  her  knees,  and  then  he  cut  of  her  head  from  her 
shoulders;  and  yet  not  so  content,  after  her  death  he  defamed 
her  with  whoredome.  This  being  done,  his  other  wives  be- 
ganne  to  sing,  and  to  give  praises  to  the  heavenly  Father. 
Then  danced  they,  and  the  King  led  the  dance;  and  he  ex- 
horted the  people  also  (which  had  no  other  victualles  left  save 
onely  bread  and  salt)  that  they  should  dance  and  be  of  good 
chore.  Now,  when  the  day  of  Easter  was  come,  and  that  there 
appered  no  signe  of  deliverance,  the  King,  which  had  made 
them  so  many  goodly  and  large  promises,  that  he  might  finde 
some  meanes  to  excuse  himselfe  withall,  he  feined  hiraselfe  to 
be  sicke  sixe  daies  together;  which  daycs  being  ended,  he  came 
furtli  unto  the  market  place,  and  said  unto  the  people,  that  he 
had  ridden  upon  a  blind  asse,  and  that  the  Father  had  put 
upon  him  the  sinnes  of  all  the  multitude,  so  that  they  were  all 
The  simpiicitie  made  cloauo  and  purged  from  their  sinnes,  and  that  this  was 
tistes.  the  deliverance  promised  by  him,  with  the  which  they  oght  to 

be  content.  ' 

"  Among  other  things  that  Luther  caused  to  be  printed  in 
that  time,  speaking  of  those  that  were  besieged  in  Monstere, 
he  said  thus :  '  Oh,  what  shall  I  say,  or  how  shall  I  bewaile 
this  unhappie  people?  The  thing  itself  doth  declare  that  they 
be  possessed  with  many  dovilles.  But  we  oght  to  give  praise  to 
the  merciful  goodnes  of  God :  for  althogh  that  Gormanie  hath 
deserved,  for  the  contemning  of  the  Gospel,  hatred  of  God's 
name,  and  shedding  of  innocent  blood,  to  be  grievously  pu- 
nished by  the  hand  of  God ;  yet,  notwithstanding,  he  hath 
brideled  the  force  and  violence  of  Sathan  hitherto,  not  suffer- 
ing him  to  rage  at  his  pleasure,  but  hath  mercifully  warned  us; 
and  by  this  foolish  tragedie  of  Monstere,  called  us  to  amende- 


ON  PREDESTINATION.  453 

ment  of  life.  For  except  that  God  did  brydle  hym,  and  drawe 
hyrn  backe,  I  dout  not  but  that  most  subtile  and  craftie  spirit 
wold  have  handeled  this  mater  far  otherwise.  But  now  when  as 
God  hathe  thus  restreyned  hym,  he  is  not  able  to  do  so  muche 
as  he  wolde  and  as  he  desireth;  but  so  farre  as  God  permitteth 
him,  he  fretteth  and  rageth.  For  the  Devil,  which  desireth  to 
destroy  the  Christian  faith,  goeth  not  this  way  to  worke,  to 
give  libertie  for  men  to  have  many  wives  at  once ;  for  he  know- 
eth  well  that  men  do  abhorre  it,  it  is  so  open,  detestable,  and 
filthie  a  thing,  in  all  mennes  eyes.  The  politick  and  civil  go- 
vernment may  this  way  be  troubled;  but  to  invade  the  king- 
dome  of  Christe  withall,  there  must  be  other  maner  of  weapons 
and  engines  used.  For  he  that  wil  go  about  to  flatter  the 
people  by  fraude  and  deceat,  he  must  not  be  desirous  to  reigne, 
not  to  declare  himself  a  tyranne,  (for  all  the  world  reproveth 
that,  and  seeth  to  what  end  such  enterprises  do  tend :)  but  he 
must  come  by  some  privie  meanes;  as  by  holie  speakings;  his 
garments  homelie,  and  not  lyke  unto  others;  a  grave  counte- 
nance, his  head  hanging  toward  the  ground;  in  abstinence,  not 
touching  money,  not  eating  flesh,  I'efusing  mariage,  esteming 
civile  government  and  bearing  of  autoritie  to  be  a  prophane 
thing;  to  refuse  to  beare  rule,  and  to  professe  hymselfe  to  be 
of  a  singulare  and  lowlie  spirite.  This  (I  say)  is  the  readie 
way  or  meanes  which  may  deceave  even  the  verie  wise,  and  all 
by  simulation  and  subtilitie  to  aspire  to  the  highest  reigne  upon 
earth.  But  to  usurpe  autoritie  with  unshamefast  extremitie, 
and  for  filthie  desire  to  take  as  manie  wives  as  he  list,  this  is 
not  the  craft  of  any  practised  devil,  but  of  some  rude  and  late 
sprong  up  spirit:  or  at  least  if  he  be  of  any  experience,  yet 
God  hathe  now  so  tyed  hym  in  chaynes  that  he  can  no  more 
subtely  deceave;  which  thing  the  Lord  doeth,  to  the  end  that 
we  should  reverence  his  Majestie,  and  that  we  should  be  first 
stirred  up  to  repentance  before  he  let  lose  the  bridle  of  some 
more  expert  devil,  which  surely  shall  assault  and  besiege  us  advenTfor"**'' 
much  more  sharply,  and  with  greater  furie.     For  if  this  litle  speakut'h'^'  '^ 


454  OX  PREDESTINATION. 

Master  devil  can  stirre  up  suche  a  trouble,  what  shall  the  great 
Doctor  devil  of  bothe  the  Lawes  do  when  he  shall  come  and 
practise  all  his  power  against  us  i  Wherfore  this  homelie  devil, 
that  is  of  so  small  experience,  is  not  of  us  greatly  to  be  feared.^ 
And  I  do  also  think,  that  all  the  inhabitants  of  Monstere  do 
not  allow  their  toying  folic,  but  that  diverse  of  them  do  greatly 
sorow,  which  (not  without  many  sighes  and  teares)  do  look  for 
deliverance  at  God's  hand,  as  it  hath  bene  sene  afore  in  the 
seditions  of  the  bowres.^  And  I  wolde  to  God  there  were  no 
devil  in  the  worlde  of  greater  craft  then  this  devil  of  Monstere 
is,  provided  that  God  take  not  his  Worde  from  us. 

"  '  For  I  suppose  there  be  but  verie  few  that  will  give  cre- 
dence to  this  so  grosse  and  unlearned  a  master.  But,  indede, 
when  God  is  angrie  or  displeased,  there  is  no  error  so  folish, 
unlikely,  or  out  of  order,  which  Satan  shal  not  persuade  some 
to  beleve;  as  we  see  to  be  broght  to  passe  in  the  doctrine  of 
Mahomet.  For  thogh  all  their  teaching  is  fond,  yet  notwith- 
standing, the  light  of  God's  Worde  being  quenched,  it  toke 
strength,  and  hathe  spred  furth  itself  so  large  and  mightie  as 
we  see  it  this  day.  And  the  like  had  come  to  passe  in  Germanic, 
if  God  had  not  put  doune  the  enterprise  and  counsel  of  Mun- 
cere.  For  with  the  least  sparke  that  is,  Satan  can  make  a 
great  flame  (if  God  do  suffer  him);  and  a  better  way  to  quench 
it  withall  there  is  not  then  with  the  Worde  of  God.  For 
when  the  weapons  of  the  ennemie  are  all  together  spiritual,  he 
can  not  be  overcome  with  a  multitude  of  horses,  or  any  enginnes 
of  warre.  But  our  Princes  and  Bishoppes  worke  otherwise; 
for  they  hinder  the  doctrine  of  the  Gospell,  which  is  the  onely 
way  wherby  the  myndes  and  heartes  of  men  may  be  healed. 

'  In  the  English  translation,  1560,  expert  Lawyer,  and  a  perfite  diuiue, 

Luther's    words   are    probably    thus  shallmake towardesuswithfuUsayle? 

more  closely  rendered  :    "  For  if  this  Wlierforethereisnogreat  feareof  this 

deuyl,  being  but  a  syraple  gramma-  so  uugoodly  a  deuyll." — (Fol.cxxxiv.) 
rian,  hath  styred  up  so  muche  trouble,  ^  lu  the  Engl,  transl.,  1560,  "  in  tiie 

what  shall  we  than  do,  when  Sathan,  sedition  of  the  countrey  men."     See 

of  much  more  knowledge,  being  an  supra,  p.  426. 


ON  PREDESTINATION.  455 

"  '  And  in  the  mean  tyme  they  violently  torment  them,  to 
plucke  the  bodie  from  the  Devil,  leaving  to  him  the  principal 
part  of  man,  which  is  his  heart  and  soule;  using  the  mater  as 
the  Jewes  did,  which  tlioght  to  extinguish  and  put  doune 
Christe  by  the  punishment  of  the  Crosse.  But  now  as  touch- 
ing the  common  brute  and  writings  that  go  of  Monstere,  I  have 
no  doubt  but  that  it  is  so  as  it  is  reported :  and  that  which 
they  themselves  have  written  of  late  maketh  me  fully  to  beleve 
it,  in  which  they  paint  out  lively  their  owne  furie  and  madnes. 
First  of  all,  they  teach  of  the  faith  verie  foolish  and  absurde 
things,  and  of  Christ  as  thogh  he  tooke  not  flesh  of  the  Virgine 
Marie,  and  yet  they  confesse  him  to  be  of  the  sede  of  David. 
But  they  utter  not  their  myndes  fully;  and  without  doubt 
Satan  doeth  nourish  some  monstre,  which  may  easily  be  per- 
ceaved  by  this  which  they  say,  '  The  sede  or  the  flesh  of  Marie 
can  not  deliver  us.'  But  in  vaine  is  their  travaile,  for  the 
Scripture  witnesseth  Christe  to  be  borne  of  the  Virgine  Marie. 
AVhich  saying,  in  all  langages,  is  referred  to  the  frute,  which 
being  conceaved  and  fashioned  of  the  flesh  and  blood  of  his 
mother,  is  borne  into  the  worlde.  Also  they  shewe  furth  their 
ignorance,  in  that  they  condemne  the  first  baptisme  as  a  pro- 
fane thing,  esteming  it  not  as  the  institution  of  God,  but  of 
man.  But  if  it  be  so,  that  all  maner  of  things  oght  to  be  con- 
demned and  put  away  that  either  the  wicked  have  or  do  give, 
then  do  I  mervell  that  they  cast  not  away  the  gold  and  the 
silver  with  the  other  goods  that  they  took  from  the  wicked, 
and  devise  some  other  meanes  to  live  by.  For  as  these  things 
be  the  creatures  and  worke  of  God,  so  is  Baptisme  also.  When 
the  wicked  man  sweareth,  he  abuseth  the  true  name  of  God ; 
and  if  the  name  of  God  be  not  true  to  him,  then  he  offend eth 
not.  He  that  killeth,  robbeth,  or  spoileth,  he  transgresseth  the 
commandement  of  God ;  but  if  the  commandement  of  God  be 
not  true  unto  him,  he  sinneth  not.  Even  so,  if  the  first  bap- 
tisme be  nothing,  then  the  receavers  of  it  have  not  offended. 
Wherefor  then  do  they  so  much  detest  the  first  baptisme  as  a 


456  ON  PREDESTINATION. 

wicked  thing,  whereas,  notwithstanding,  they  affirme  it  to  be 
nothing  ?  Also,  if  the  manages  in  times  past  oght  to  be  taken 
as  whoredom  and  adulterie,  as  they  say,  because  they  were 
contracted  of  them  that  wanted  faith,  I  pray  you  do  they  not 
confesse  themselves  to  be  the  children  of  harlottes  ?  Now,  if 
they  be  bastardes  and  unlawfully  begotten,  how  cometli  it  to 
passe  that  they  injoye  their  citie  and  the  possession  of  their 
forefathers  ?  It  were  meete,  therefore,  seing  they  be  such,  that 
they  should  have  no  enteres  into  the  heritages  of  their  ances- 
ters,  but  that  in  this  new  kinde  of  mariage  that  they  are  en- 
tred  into  they  should  gett  unto  themselves  new  goods  and 
richesse,  which  might  beare  a  more  honest  title.  For  it  is  un- 
comelie  for  these  holie  and  religious  men  that  they  should  live 
with  the  goods  of  harlottes  and  miscreantes,  or  that  they 
should  winne  them  to  themselves  frome  others  by  violence  and 
robberie.  And  as  touching  their  kingdome,  which  is  to  be 
laughed  at,  there  is  so  much  wickednes  in  it,  and  so  manifest, 
that  we  shall  not  nede  to  make  many  wordes  of  it.  And  truely, 
for  those  thinges  whereof  we  have  spoken,  as  we  have  treated 
more  then  inough,  so  also  more  then  neede,  considering  that  it 
hathe  bene  so  plentifully  and  largely  set  furth  by  others.' 

"  Now,  when  they  in  the  Citie  were  come  into  this  case,  that 
diverse  of  them  daily  died  for  hunger,  and  that  many  also  de- 
parted from  thence,  and  came  out  so  weake  and  feble  that  the 
ennemies  had  pitie  upon  them,  the  Captaine  sent  worde  to  the 
townes  men,  that  if  they  wolde  deliver  to  them  the  King  and 
certen  others,  they  themselves  should  be  perdoned.  The  citi- 
zens, althogh  they  had  good  will  so  to  do,  yet  durst  they  not 
go  about  it,  the  crueltie  of  the  King  was  so  great,  and  the 
watch  was  kept  so  streitly.  For  the  King  was  so  obstinate, 
that  as  long  as  there  remained  any  thing  for  him  to  eate,  and 
a  few  others,  he  was  fully  bent  not  to  yelde.  For  which  cause 
the  Captaines  sent  word  againe,  and  commanded  them,  that 
from  thencefurth  they  should  not  send  any  furthe  of  their  citie, 
not  so  much  as  children  or  women.     This  was  in  the  calendes 


ON  PREDESTINATION.  457 

of  June;  the  day  folowing,  they  made  unjust  compleining  that 
their  cause  might  not  lawfully  be  heard,  and  that  they  were 
wrongfully  afflicted  above  measure;  also,  profering  themselves 
to  submission  if  any  could  shew  them  wherein  they  offended. 
Furthermore,  they  expounded  a  certen  place  of  Daniel,  as  of 
the  fourth  beast  much  more  cruel  then  the  others.  The  conclu- 
sion of  their  letters  was  this :  '  That  God  aiding  them,  they 
wold  stand  to  the  trueth  which  they  had  confessed ;'  but  all 
this  was  written  at  the  King''s  commandement. 

"Now,  when  all  things  were  come  to  the  extremitie  in  the  citie, 
there  were  two  that  fled  from  thence,  of  which  one  was  taken  of 
the  soldiours,  the  other  came  to  the  Bishope  under  safe-conduct. 
Both  these  shewed  how  the  citie  might  be  taken.  The  Bishope 
and  the  General-Captain  hearing  the  words  of  these  two  fugi- 
tives, and  weying  the  mater,  the  xxii.  of  June  they  talked  with 
them  of  the  citie,  advertising  them  to  yelde  themselves  Into 
their  hands,  and  to  save  the  multitude  which  perished  with 
hunger.  Answer  was  made,  in  the  presence  of  the  King,  by 
Roteman,  that  in  no  wise  they  wold  give  over  from  that  which 
they  had  begonne.  Two  dales  after,  about  the  eleventh  houre 
in  the  night,  the  armie  came  nere  to  the  citie  without  making 
any  noise.  By  the  advice  of  the  two  fugitives,  certen  chosen 
soldiours  passed  the  ditch  and  came  to  the  trench,  killing  the 
watchemen ;  others  folowed  after  these,  which  founde  a  little 
gate  open,  through  which  they  entred  into  the  citie,  to  the 
nomber  of  five  hundreth,  with  certein  Oapteines  and  standerds. 
Then  they  of  the  citie  came  running  unto  that  place,  and  with 
great  paine  kept  they  the  residue  of  the  armie  out  which  wolde 
have  entered ;  and  shutting  the  gate,  they  fell  upon  them  that 
were  come  in  with  a  great  rage,  and  killed  many  of  them.  And 
when  the  conflict  betwene  them  had  indured  ivvo  houres,  verie 
sharp  and  furious,  the  soldiours  that  were  inclosed  did  burst 
open  the  next  gate,  which  was  not  kept  with  any  great  strength, 
and  so  made  they  an  entres  in  for  their  fylowes,  which  streight 
way  entered  in  by  a  great  company.     The  citizens  resisted 


458  ON  PREDESTINATION. 

them  a  little  at  the  first  brunt,  but  they  gathered  themselves 
together  in  the  raai'ket  place,  and  being  in  despaire  of  any  vic- 
torie  (many  of  them  being  slayn  at  the  first  bursting  in),  they 
desired  and  intreated  for  mercie;  which  was  granted  unto  them. 
The  King  and  Knipperdoling  were  taken  the  same  time.  Rote- 
man  disparing  of  his  life,  ranne  among  the  heape  of  the  enne- 
mies,  and  was  so  thrust  through,  rather  then  he  wolde  fall 
alive  into  tlieir  handes. 

"  When  the  citie  was  taken,  the  Bishope  tooke  to  himself 
half  the  spoile  and  the  ordinance ;  afterward  he  discharged  the 
armies,  reserving  onely  to  himself  two  ensignes^  for  defence. 
Then  was  there  another  convention  of  the  empire  at  Wormes, 
the  fiftenth  of  Julie,  wherein  King  Ferdinandus,  by  his  embas- 
sador, proposed  and  demanded  whether  any  thing  els  were  to 
be  done  concerning  the  rooting  out  of  the  Anabaptistes,  seing 
the  towne  was  alreadie  taken;  he  also  advertised  them  that 
the  Princes  oght  to  aske  counsel  of  the  Bishope  of  Rome. 
Wherunto  they  answered,  that  it  was  alredie  provided  by  certen 
edictes  what  was  best  to  be  done  to  the  Anabaptistes,  and  that 
the  Emperour  had  asked  counsell  of  the  Bishop  ofter  then 
once;  neither  could  he  do  any  more  in  the  mater.  In  the 
same  convention,  the  Bishop  of  Monstere  desired  his  charges 
and  losses  to  be  recompensed,  compleining  that  the  money  pro- 
mised was  not  payd.  But  when  no  thing  els  could  be  deter- 
mined, few  of  the  nobles  being  present,  another  convention 
was  called  in  the  same  place,  the  first  of  Novembre,  wherein 
the  things  concerning  the  warre  and  the  charges  thereof  might 
be  known;  wherein  also  it  might  be  decreed  what  forme  of 
commonwelth  were  after  to  be  established  at  Monstere.  When 
the  day  was  come,  the  Embassadour  of  King  Ferdinandus 
briefly  repeted  the  causes  of  that  present  convention,  to  witt, 
that  among  other  things,  it  might  also  be  deliberated,  how  the 
citie  newly  conquered  might  from  thenceforthe  continue  in  the 
olde  religion.  After  these  things,  the  Bishoppe's  Legate  shew- 
^  Two  companies. 


ON  PREDESTINATION.  459 

eth  what  great  charges  he  was  at  all  the  warre  tyme,  how 
greatly  he  was  indebted,  and  how  it  was  necessarie  (the  citie 
being  now  taken),  for  the  avoiding  of  tumultes  and  other  dan- 
gers, to  build  two  castles  in  the  citie,  with  strong  holdes;  all 
which  thinges  he  desired  to  be  considered.  To  these  things 
answer  was  made,  that  the  Bishoppe  had  taken  the  greater 
parte  of  the  spoile,  with  all  the  ordinance  and  goods  of  the 
citizens,  which  wholie  apparteined  to  the  commonwelthe  of 
the  empire;  therefore  that  it  was  reason  the  value  should  be 
counted  and  communicated  with  the  charges,  and  what  other 
things  were  necessarie  besides  should  also  be  considered.  After 
it  was  determined,  That  the  Bishoprike  of  Monstere  should  be 
under  the  Empire,  after  the  ancient  custome,  and  that  all  the 
nobilitie  should  be  restored,  and  the  citizens  also  which  had 
departed  to  other  places,  so  they  were  not  Anabaptistes:  That 
the  Bishoppe  should  set  forthe  the  religion  according  to  the 
decree  of  the  empire  :  That  in  the  beginning  of  the  next  spring, 
the  Embassadours  of  the  Princes  should  go  to  Monstere  to 
know  the  state  of  the  citizens,  and  to  kepe  them  in  savegard; 
to  pull  doune  all  the  forteresses  which  the  Anabaptistes  had 
erected;  and  that  the  Bishop  also  should  pull  doune  the  castles 
which  he  had  builded  in  the  citie;  and  that  he  should,  without 
delay,  put  to  death  the  King,  with  Knipperdoling  and  Crecht- 
ing,  the  prisoners,  without  reteining  them  any  longer.  As  for 
that  which  we  said  was  determined  of  religion,  the  Duke  of 
Saxone,  the  Lantgrave,  Wirtemberg,  and  Anhold,  testified 
openly  that  they  wold  not  consent  to  it.  The  citizens  also 
professed  the  same;  neither  wold  they  have  the  old  forteresses 
of  the  towne  distroied;  but  they  consented  to  the  pulling 
downe  of  the  new.  The  King  and  his  two  fellow-captives  were 
caried  hither  and  thither  to  the  Princes  to  be  gazed  and 
laughed  at:  by  which  occasion  the  preachers  of  the  Lantgrave 
talked  and  disputed  with  the  King,  chiefly  of  these  pointes,  of 
the  kingdome  of  Christe,  of  Magistrates,  of  justification,  of 
baptisme,  of  the  supper  of  the  Lord,  of  the  incarnation  of 


460  ON  PREDESTINATION. 

Christe,  and  of  mariage ;  and  they  prevailed  so  muche  by  the 
testimonie  of  the  Scriptures,  that  althogh  they  did  not  alto- 
gither  convert  him,  yet  they  so  bowed  and  confounded  him, 
(notwithstanding  his  repugnance,  and  defending  his  opinions,) 
that  at  the  last  he  granted  to  the  most  part  of  all;  which, 
nevertheles,  is  thoght  that  he  did  but  to  save  his  life.  For 
when  they  came  to  him  the  second  tyme,  he  promised,  so  he 
might  be  pardoned,  to  bring  to  passe  that  all  the  Anabaptistes, 
which  were  in  great  nombre  through  all  Holand,  Braband, 
England,  and  Friseland,  should  kepe  silence,  and  in  all  thinges 
obey  the  Magistrates.  Those  same  men  also  disputed  with 
the  King's  felowes,  both  by  communication  and  writing,  of 
mortification,  of  the  baptisme  of  infantes,  of  the  communion  of 
their  goods,  and  of  the  kingdome  of  Christe.  When  they  were 
come  to  Telgate,  the  Bishoppe  asked  the  King  by  what  aucto- 
ritie  he  arrogated  to  himself  such  libertie  over  his  citie  and 
people  ?  Who  asked  him  againe,  '  Who  gave  him  auctoritie 
and  power  in  the  citie  T  And  when  the  Bishopp  answered, 
An  equal  voca-     '  That  he  obtciued  that  iurisdiction  by  the  consent  of  the  con- 

tion  of  the  Ana- 

pl^iif  ^"^"^  gregation  and  people;'  'Even  so  (saith  he)  was  I  called  there- 
unto of  God.'  Then  were  they  carried  backe  againe  to  Mon- 
stere,  the  twentie  of  January,  where  eche  of  them  were  put  in 
a  severall  prison. 

"  The  same  day  came  the  Bishoppe  thither,  with  the  Arch- 
bishop of  Collen,  and  the  Embassadours  of  the  Duke  of  Cleave 
with  him.  Two  dales  after  they  were  exhorted  by  godlie  admo- 
nitions to  convert  from  their  errors.  And,  indede,  the  King 
acknowledged  his  sinne,  and  made  his  recourse  to  Christe  by 
praier ;  the  other  two  wold  not  confesse  that  they  had  offended 
at  all,  but  obstinatly  defended  their  false  opinions.  The  next 
day  after,  the  King  was  broght  forth  into  an  high  place,  and 
bound  to  a  poste,  where  were  present  two  executioners  with 
fyrie  tongues  to  torment  them  withall.  The  King  at  the  three 
first  pyntches  of  the  tongues  held  his  peace,  afterward  crying 
to  God  incessantly  for  mercio.     When  he  had  bene  torne  on 


ON  PREDESTINATION.  461 

this  maner  for  the  space  of  an  houre  and  more,  he  was  thrust 
through  the  breast  with  a  sharp  sword  and  died.  The  same 
punishment  also  had  his  felowes:  which  being  all  dead,  they 
were  eche  of  them  bound  in  yron  cofers,  and  hong  up  in  the 
toppe  of  the  towre  of  the  citie,  the  King  in  the  middest,  higher 
then  his  fellowes  by  the  stature  of  a  man.'" 

This  fearefull  tragedie,  in  which  God's  most  just  judgementes 
are  declared,  doth  teach  unto  us  two  things :  The  former, 
what  may  the  innocent  and  the  godlie  looke  for,  if  ye  may 
bring  your  enterprises  to  passe;  and  secondarely,  what  doeth 
the  worlde  and  the  rulers  now  on  earth,  for  the  most  part,  de- 
serve. As  touching  you,  howsoever  for  a  time  ye  cloke  your 
crueltie,  what  simplicitie  so  ever  ye  declare  in  your  externall 
gesture,  whatsoever  ye  speake  of  charitie  and  love,  and  howso- 
ever ye  seme  to  be  zealous  over  the  truth,  yet  shall  you  in  the 
end  produce  no  other  frute  then  these  yours  fathers  have  done 
before  you.  If  that  I  liste  to  note  particular  examples,  I 
might  shew  in  your  sect,  and  amongest  you,  to  have  bene  so 
horrible  enormities,  as  more  horrible  were  never  from  the  be- 
ginning. But  lest  I  might  seme  to  take  any  pleasure  in  accus- 
ing particular  persons,  I  will  not  at  this  present  write  all  that 
I  know.  Onely  (I  say)  that  the  Church  of  God  may  looke  for 
no  other  thing  at  your  hand,  but  for  confusion  of  all  God's 
ordinances,  and  for  more  cruel  persecution  then  ever  yet  it  did 
susteine  since  the  dales  of  the  Apostles.  For  what  your  fa- 
thers began  in  Monstere  in  their  purpose,  you  do  performe  and 
finish;  and  to  that  end  do  you  write  your  bookes,  some  calling 
all  the  Scriptures  of  God  in  doubt,  some  affirming  that  there  is 
a  more  perfect  knowledge  then  that  which  is  conteined  or  ex- 
pressed in  the  Word;  some  plainely  denying  the  Godhead  of 
Christ  Jesus,  and  of  the  Holy  Ghost;  some  claiming  libertie 
that  no  man  should  be  troubled  for  his  conscience,  cloking 
under  that  title  all  blasphemie  and  diabolicall  doctrine.  And 
you,  now  last  in  accusing  us  of  these  most  odious  crimes,  where- 


462  ON  PREDESTINATION. 

of  we  be  most  innocent,  ye  and  your  brethern,  I  say,  in  teach- 
ing this  your  pestilent  doctrine,  and  accusing  us  who  gainstand 
your  devilish  errors,  do  plainely  declare  what  ye  have  already 
intended,  if  God  by  his  great  power  bridle  not  your  furie.  And 
assuredly  the  world  and  the  Rulers  of  the  earth  (for  the  most 
part)  most  justly  deserve  so  to  be  entreated.  As  for  the 
Church  of  God,  it  must  be  subject  to  the  Crosse,  even  untill 
the  comming  of  the  Lord  Jesus  from  the  heavens.  But  the 
world,  I  say,  and  the  Princes  of  the  earth,  (which  is  the  seconde 
point  which  we  have  to  marke  in  this  former  Historic,)  most 
justly  deserve  to  be  punished  with  suche  confusion  as  ye  intend. 
For  the  one  and  the  other  (I  meane  the  Princes  and  the 
people)  conspired  to  this  day  against  God,  against  his  Sonne 
Christe  Jesus,  and  against  his  eternal  Veritie.  They  raain- 
teine  impietie,  superstition,  and  idolatrie;  they  cruelly  mur- 
ther  the  saintes  of  God,  and  so  do  they  rejoyse  in  all  kinde  of 
tyrannic,  that  God's  just  judgementes  can  not  long  delaye 
punishment. 

And  therfore,  leaving  you  Anabaptistes  into  the  handes  of 
Him  whose  power  ye  can  not  escape,  I  am  compelled  in  few  words 
to  admonish  you,  as  well  the  People  as  the  Princes,  that  spedely 
ye  retourne  to  the  living  God,  whose  veritie  so  long  ye  have 
oppugned,  whose  religion  ye  gainstand,  and  true  messingers  ye 
persecute,  or  els  persuade  yourselves  that  vengeance  is  pre- 
pared. He  will  not  entreate  you  as  he  hath  done  his  afflicted 
church  and  deare  children;  that  is,  he  will  not  call  you  to  re- 
pentance by  a  fatherlye  correction,  the  end  wherof  shall  turne 
to  your  comfort.  Not  so,  not  so;  but  as  ye  have  still  rebelled 
and  dishonored  him,  so  will  he  powre  forthe  contempt  upon 
you,  in  the  which  ye  shal  perish  bothe  temporally  and  for  ever. 
And  by  whom  doeth  it  most  appere  that  temporally  ye  shalbe 
punished?  Of  us,  whom  ye  banish,  whome  ye  spoile  and  robbe, 
whomo  cruelly  ye  persecute,  and  whose  blood  ye  dayly  shed  ? 
There  is  no  doubt,  but  as  the  victorie  which  overcometh  the 
world  is  our  faith,  so  it  behoveth  us  to  possess  our  soules  in  our 


ON  PREDESTINATION.  463 

pacience.  We  neither  prively  nor  openly  denie  the  power  of 
the  Civile  Magistrate;  we  do  not  claime  the  communaltie  of 
all  thinges  in  this  life;  the  pluralitie  of  wives  we  do  abhorre; 
we  wold  not  destroye  God's  ordinances  and  pollicie,  by  him 
established  in  common  welthes,  but  we  hate  and  detest  all  such 
confusion.  Onely  we  desire  the  people  and  the  Rulers  to  be 
subject  unto  God,  and  unto  his  holy  will  plainly  reveled  in  his 
most  sacred  Worde.  And  therfore  of  us,  I  saye,  ye  are  and 
maye  be  without  all  feare. 

But  what  may  ye  loke  for  if  the  Anabaptistes  shal  atteine 
to  their  purpose  ?  The  confusion  and  tyrannic  used  by  those 
of  whome  we  have  spoken,  is,  and  may  be,  a  glasse  wherein  ye 
may  see  your  judgement  and  end  most  fearfull,  unlesse  that 
unfeinedly  ye  repent.  Flatter  not  yourselves  that  ye  be  able 
at  all  times  to  prevaile  in  battel  by  strength,  because  that  in 
nomber  ye  be  manie,  or  because  those  Princes  of  Germanie 
prevailed  against  that  most  miserable  and  most  wicked  sort  of 
enraged  Anabaptistes.  Consider,  consider  deeply  in  your 
heartes,  that  when  God  will  punish,  no  multitude  can  resist. 
At  that  time  God  gave  victorie  to  the  Princes,  and  did  suppress 
the  furie  of  those  wicked  men,  not  because  the  Princes  were 
just,  and  had  deserved  suche  a  benefite  at  God's  hand;  No,  the 
most  part  were  wicked,  as  their  factes  since  have  plainely  de- 
clared. But  God  had  respect  to  his  owne  glorie  and  honour. 
He  did  admonish  his  Elect,  by  their  examples,  to  beware  of 
such  poison;  and  did  also  by  such  confusion  call  you  to  repen- 
tance. Of  late  yeres  before,  was  the  Evangile  of  Christ  Jesus 
revived  in  Germanie,  the  harvest  of  the  Lord  was  not  come  to 
ripeness,  and  therfor  for  his  own  name's  sake  he  wold  not  suffer 
that  pestilence  so  sodainly  to  prevaile.  But  now  seing  that  of 
so  long  continuance  from  wickednes  ye  precede  to  open  con- 
tempt of  God  and  of  his  true  religion,  shall  he  suffer  you  to 
rage  without  punishment?  No!  his  justice  can  not.  And  what 
instrumcntes  can  God  (I  say)  finde  in  this  life  more  apte  to 
punish  you  then  those  that  hate  and  detest  all  lawfull  powers, 


464 


ON  PREDESTINATION. 


and  do  thirst  nothing  more  then  such  confusion  as  before  ye 
have  heard  ?  God  will  not  use  his  saintes  and  chosen  children 
to  punish  you.  For  with  them  is  alwaies  mercie,  yea,  even 
althogh  God  have  pronounced  a  curse  and  malediction,  as  in 
the  Historic  of  Josua  is  plaine.  But  as  ye  have  pronounced 
wrong  and  cruel  judgement  without  mercie,  so  will  he  punish 
you  by  suche  as  in  whome  there  is  no  mercie.  Tremble  there- 
fore, and  convert  unto  God  if  that  ye  think  to  escape  vengeance, 
confusion,  and  shame,  bothe  temporal  and  for  ever. 
Now  to  the  conclusion  of  your  booke.     Thus  ye  finish : 


The  47th 
Section. 


The  Adversarie. 

Judge  now,  gentill  Reader,  uprightly;  and  here  I  commit  thee  to  God,  be- 
seching  him  to  open  the  eies  of  thy  minde,  that  thou  maiest  know  tlie  trueth 
in  this,  and  in  all  other  matters  necessarie  to  thy  salvation. 


Answer. 
As  you  will  all  men  to  reade  and  to  judge  with  indiffertncie, 
even  so  do  we,  requiring  of  God  not  onely  that  so  the  eyes  of 
men  maye  be  lightened  that  clearely  they  may  see  things  ap- 
perteining  to  salvation,  but  also  that,  by  the  mightie  operation 
of  God's  Holie  Spirit,  they  may  be  confirmed  and  so  sanctified 
in  his  eternall  Veritie,  that  to  the  end  they  may  continue  in  the 
simplicitie  of  his  Holy  Worde :  and  further,  that  all  men 
may  see  to  what  confusion  your  doctrine  tendeth,  the  ground 
wherof  is  your  owne  vaine  imagination,  and  the  end,  (as  before 
we  have  said,)  not  onely  the  destruction  of  all  God's  ordinances 
necessarie  for  this  present  lyfe,  but  also  the  treading  under 
foote  of  the  bright  gloric  of  Christe  Jesus.  For  the  more  that 
ye  extoll  Free  will  and  the  Vertues  of  man,  the  more  do  ye  ob- 
scure the  justice  of  Faith,  which  onely  is  acceptable  in  the  pre- 
sence of  God,  and  the  lesse  do  ye  attribute  to  Christe  Jesus 
his  death  and  passion.  Yea,  some  of  you  are  not  ashamed,  in 
your  envenomed  doctrine  wherein  secretly  ye  traine  your  scho- 
lars, to  affirme  that  we  that  now  live  after  Christes  death,  have 


ON  PREDESTINATION.  465 

no  other  benefite,  either  by  him  or  by  his  death,  but  onely  an 
example  to  suffer  as  he  did.  0 !  seede  of  the  Serpent,  thy  father 
Pelagius  was  never  so  impudent,  neither  yet  did  ever  the  Devil 
finde  anie  of  his  instrumentes  (before  thee)  so  bolde,  as  that 
against  the  Holy  Scriptures  of  God  he  durst  affirme  that  hor- 
rible blasphemie.  Barest  thou  denie,  but  that  the  death  of 
Christe  Jesus  shall,  to  the  consummation  of  all  thinges,  have 
the  same  efficacie  that  it  hath  had  from  the  beginning  1  Did 
not  Christe  suffer  for  our  sinnes,  not  for  our  example  onely,  but 
because  we  were  not  able  to  satisfie  the  justice  of  God  which  we 
had  all  offended,  that  therefore  the  punishment  of  our  offenses 
was  laid  upon  him  ?  Have  we  any  more  power  now  then  had 
his  Disciples,  to  whome  he  said,  "  Without  me  ye  can  do  no- 
thing" ?  Doeth  not  he  remaine  a  soveraigne  Priest  for  ever, 
after  the  order  of  Melchisedech  ?  Is  it  not  He  who  by  one 
sacrifice  made  perfect  for  ever  such  as  either  have  bene,  are,  or 
shalbe  sanctified  of  that  polluted  seede  of  Adam?  Finally,  is 
it  not  He  alone  who  giveth  libertie,  salvation,  and  lyfe  to  his 
bodye,  which  is  the  Church,  not  in  one  age,  but  from  the  be- 
ginning to  the  end  ?  Satan  himself  is  compelled  thus  farre  to 
confesse,  and  therfore  be  thou  shamed,  O !  thou  blasphemous 
mouth.  What  other  monsters  ye  norish  and  fede  in  the 
stincking  denne  of  your  envenomed  heartes,  time  will  revele. 
And  if  it  shall  please  God  to  assist  my  weakenes,  I  will  not 
spare  labors  to  communicate  with  my  brethren  what  pestilence 
lurketh  in  your  envenomed  doctrine,  to  the  end  that  all  the 
faithful  may  avoyde  the  same. 

You  fearing  to  forget  any  thing  of  your  master  Castalio's 
scurrilitie,  do  thus  conclude : 


The  Adversarie.  the  4sth 

Section. 
And  as  for  you,  Carelesse  Men,  you  oglit  to  take  it  in  good  worth  what- 
soever I  have  said.     First,  because  it  is  trueth  ;    secondly,  because  ye  holde 
that  all  things  be  done  of  mere  Necessitie,  then  have  I  written  this  of 
Necessitie. 

VOL.  V.  2  G 


\\ 


n^ 


466  ON  PREDESTINATION. 

Answer. 

To  the  which  I  answere,  that  if  the  Devill  were  not  a  lier, 
and  the  father,  not  of  lyes  onely,  but  also  of  all  deceatful  lyers, 
it  were  not  possible  that  you,  who  in  so  manie  thinges  have 
declared  yourselves  horrible  lyers,  should  vainly  bragge  that  ye 
have  written  the  trueth.  For  besides  those  odious  crimes, 
which  most  impudently  and  most  falsely  you  lay  to  our  charge, 
amongest  all  the  scriptures  by  you  alledged,  their  are  not  three 
which  ye  do  not  abuse;  yea,  and  in  some  ye  do  so  openly  belye 
the  Holy  Ghost,  that  you  conclude  contrarie  to  his  expressed 
wordes.  But  when  I  consider  that  your  master  and  father, 
Satan  himself,  eshamed  not,  in  the  presence  of  Ohriste  Jesus, 
to  boast  and  to  bragge  that  all  the  power  and  glorie  of  the 
earth  was  given  unto  him,  and  that  he  gave  it  to  such  as  best 
pleased  him,  when  yet  in  very  dede  he  had  no  power  to  give  to 
his  fellow-angelles  and  companions  of  darkeness  licence  to  enter 
into  the  bellies  of  swine,  till  that  he  and  they  were  faine  to 
beofge  that  pleasant  palace  of  him  to  whom  all  power  is  given 
in  heaven  and  in  earth :  when  this,  I  saye,  I  do  consider,  I 
do  more  lament  your  miserable  blindness  then  that  I  can  sto- 
make  against  your  vanitie,  except  in  so  farre  as  to  the  ende,  I 
must  saye,  that  such  as  obstinately e  denie  the  plaine  trewth  of 
God,  are  lyers,  and  the  sonnes  of  that  lier  who  first  deceaved 
man,  and  powred  into  his  hart  the  same  venome  and  error 
which  this  day  ye  teach  and  mainteine.  For  he  was  bold  to 
affirme,  that  wisdom  and  lyfe  was  to  be  found  by  other  meanes 
then  God  had  determined;  yea,  where  God  had  pronounced 
death  and  damnation,  he  promised  salvation  and  life;  and  so 
do  you.  For  God  hath  appointed  life  to  none  of  his  Elect  but 
K  in  Christe  Jesus  onely,  and  that  by  such  meanes^s  in  his  holy 
Word  expressed,  which  are  trew  faith,  continuall  repentance, 
abnegation  of  ourselves,  of  our  owne  justice  and  wisdom;  and, 
finally,  by  receaving  (of  free  grace)  in  Christe  Jesua  whatsoever 
we  have  lost  in  Adam. 


ON  PREDESTINATION.  4G7 

But  ye  ashame  not  to  affirme,  that  the  justice  of  Christe  suf- 
ficeth  us  not,  except  that  we  have  a  personal!  justice  of  our 
owjie^  How  coldely  ye  speake  or  write  of  his  death,  of  his 
resurrection,  of  his  mediation  and  perpetuall  intercession,  is 
evident.  Your  bi'agging  and  prowd  boasting  of  your  owne 
justice,  and  of  your  greate  perfection,  are  evident  tokens  how 
you  do  agree  with  Christe  Jesus,  the  trueth  and  veritie  itself, 
who  comraandeth  us  to  saye,  (not  for  the  fashion,  but  from 
unfeined  heartes,)  "  We  are  unprofitable  servantes."  But  some 
of  you  in  your  jesting  eshame  not  to  say,  that  ye  are  not  two 
thousand  passes^  distant  from  the  fulness  of  perfection.  But 
this  your  vanitie  (your  blasphemies  excepted)  doth  not  greately 
offend  ns.  For  a  small  pricke  of  a  pinne,  or  of  a  nedle,  shalbe 
sufficient  to  declare  that  bladders  (be  they  never  so  streitly 
blowen)  conteine  in  themselves  nothing  but  wind.  That  by 
Necessitie  you  have  written  your  railing  blasphemies  and  most 
impudent  lies,  we  easily  confesse.  For  seing  that  ye  ai'e  the 
seede  of  the  Serpent,  (I  meane  such  as  in  your  error  shall  con- 
tinue to  the  end),  what  thing  can  you  els  do,  but  of  necessitie 
spew  forthe  vennom  when  the  weight  of  God's  oternall  veritie 
beginneth  a  litle  to  presse  downe  your  head,  (for  so  doeth  the 
serpent  whensoever  she  is  touched).  But  why  do  ye  not  con- 
sider, (seing  ye  be  reasonable  serpentcs,)  that  like  as  prowdly 
ye  lift  yourselves  against  the  glorie  of  the  eternall  Sonne  of 
God,  and  as  ye  cease  not  maliciously  to  slander  such  instru- 
mentes  as  in  his  Church  be  most  profitable  and  most  worthie 
of  prayse  in  the  eyes  of  all  godly;  that  likewise  of  Necessitie  it 
is  that  ye  come  to  mine,  that  your  pride  be  repressed,  and 
3'our  blasphemous  tongues  be  confounded  for  ever;  seing  that 
God,  who  hateth  all  iniquitie,  must  nedes  resist  the  proude,  de- 
stroy the  lying  lippes,  and  remove  from  his  societie  such  as  de- 
clare themselves  enemies  to  his  eternadl_V^ritie;  the  knowledge 
wherof,  we  confesse  with  Job,  commeth  onely  by  inspiration  of 
the  Holy  Ghost,  and  doth  not  precede  from  flesh  or  blood, 
'  "  Passes,"  paces. 


i 


468  ON  PREDESTINATION. 

from  studie,  care,  or  worldly  wisdorae,  but  is  the  free  gift  of  God 
revealed  to  the  little  ones,  and  commonly  hid  from  the  wisest 
of  the  world.  Which  sentence  wold  God  that  depely  ye  could 
wey,  for  then  I  doubt  not  but  that  ye  should  clearely  see,  that  to 
come  to  Christe  Jesus,  is  neither  of  the  runner,  neither  yet  of 
the  wilier,  but  of  God,  who  sheweth  mercie  to  such  as  pleaseth 
him:  whose  counselles  eternal,  and  judgementes  most  profound, 
can  no  creature  apprehend  and  compasse;  and  therfore  oght 
all  the  true  servantes  of  God,  with  reverence  and  with  trem- 
bling saye,  "O!  how  incomprehensible  are  thy  judgements,  0 
Lord,  and  how  unsearchable  are  thy  wayes;  for  of  thee,  by 
thee,  and  for  thee,  are  all  things.  To  thee  be  glorie  for  ever 
and  ever."     So  be  it. 

Isaiah  liv. 

"  everte  tongue  that  shall  contend  with  thee  in  judge- 
ment, the  same  shalt  thou  most  rightly  condemne." 


AN    EPISTLE 

TO  THE  INHABITANTS  OF  NEWCASTLE 
AND  BEKWICK. 

M.D.LVIII. 


The  following  Epistle  and  Exhortation  are  dated  in  November 
1558  and  January  1559  respectively,  and  were  printed  in  a 
very  diminutive  volume,  not  long  before  Knox's  final  departure 
from  Geneva.  This  volume  was  unknown  to  Dr  M'Crie,  who, 
judging  from  its  title,  says,  "This  was  perhaps  another  edi- 
tion of  his  Godly  Letter,"  of  1554,^  or  the  Letter  contained  in 
vol.  iii.  pp.  157-215.  It  is  indeed  of  such  rarity,  that  I  have 
never  been  able  to  ijee  more  than  two  copies.  One  of  these  is 
in  the  Bodleian  Library;^  the  other  appeared  in  a  London 
Catalogue,  a  few  years  ago,  and  was  purchased  by  an  emi- 
nent London  collector.  This  gentleman,  J.  H.  Turner,  Esq., 
upon  learning  the  object  for  which  I  was  most  anxious  to 
have  secured  the  original,  with  a  liberality  which  merits  my 
best  thanks,  gave  me  the  free  use  of  the  volume  for  the  pur- 
pose of  having  it  carefully  transcribed.  The  small  size,  and 
probably  the  limited  number  of  copies  printed,  chiefly  for  pri- 
vate distribution,  may  account  for  its  extreme  rarity,  while 
Knox's  larger  work  on  Predestination,  also  printed  at  Geneva, 
in  the  following  year,  is  comparatively  common. 

In  his  Address  to  the  Inhabitants  of  Newcastle  and  Berwick, 
Knox  writes  in  the  same  strain  as  in  his  earlier  Letters  of 
Admonition.  He  exprecjses  in  forcible  terms  the  lamentable 
condition  of  England  under  Spanish  oppression,  and  alludes  to 
the  loss  of  Calais,  which  is  said  to  have  hastened  Queen  Mary's 
death.  In  addressing  his  former  people,  after  referring  to  his 
own  labours  among  them,  he  laments  that  so  many  of  those 
who  once  boldly  professed  the  Gospel,  should,  "  in  these  dolorous 

'  Life  of  Knox,  vol.  ii.  p.  267.  vol.  ii.  p.  486,  it  is  by  some  oversight 

»  lu  the  Bodleiau  Catalogue,  1843,      entered'  with  the  date  1560. 


[     472     ] 

days,"  have  reverted  to  their  idolatrous  worship ;  and  while  he 
makes  an  earnest  exhortation  to  repentance,  he  expresses  deep 
regret,  "  wounded  almost  to  death,"  upon  considering  the  small 
fruit  resulting  from  his  former  ministrations. 

Along  with  this  Epistle,  the  volume  contains  his  "  Brief 
Exhortation  to  England  for  the  speedy  embracing  of  the  Gos- 
pel," with  a  separate  title-page,  as  given  at  page  501 ;  and  the 
Names  of  English  Martyrs  from  the  year  1554  to  1558. 


THE  COPIE  OF 

A'N.  ETISTLE  SeWEBY 
lOHN  KNOX  ONE  OF 

the  Minifters  of  the  Eng- 
Hfhe  Church  at  Gene- 
ua  vnto  the  inha- 
bitants of  Newcallle  &  Barwike. 

In 
the  end  wherof  is  added  a  briefe  ex- 
hortation to  England  for  the  fpe- 
die  imbrafing  of  Chriftes  Gofpel 
heretofore  fupprefled  &  baniihed, 

MATT  .    CHAT  .  VII. 

Euerie  tree,  which  hringethe  not  four  the  good 
frutCy  is  heicne  downe,  and  caft 
into  thefyer. 

jlT  gET>lEV.^  . 
M.D.LIX. 


Math.  x. 

Whosoever  sJial  confesse  me  lefore  men.  Mm  wil  I 
confesse  also  hefore  my  Father  whiche  is  in  heaven;  but 
whosoever  shal  denie  me  before  men,  him  wil  I  also  denye 
before  my  Father  whiche  is  in  heaven. 


The  original  volume  measures  about  4  by  2^  inches;  and 
contains  sign,  a  to  h  in  eights,  pp.  127,  including  the  title. 
The  Exhortation  commences  on  p.  55 ;  and  tho  Names  of  the 
Martjrrs  on  p.  1 09. 


John  Knox  to  the  Inhabit  antes  op  Newcastle  and  Bar- 

WIKE,  and  unto  AL  OTHER,  WHO  SOMETYME  IN  THE  ReALME 

OF  Englande  professed   Christ  Jesus,  and  now  be 

RETURNED  TO  THE  BONDAGE  OF  IdOLATRIE,  WISHETH  TRUE 
AND  EARNEST  REPENTANCE  BY  THE  POWRE  AND  OPERATION 
OF  THAT  SAME  SPIRITE  WHO  CALLED  FROM  DEATH  JeSUS, 
THE  ONELY  PASTOUR  OF  OUR  SOWLES. 

If  the  reason  of  man  shal  be  called  to  jude:  what  frute  ensuethe  The  reason  of 

■;  man  is  not  able 

the  payneful  travail  of  God"s  most  faithfull  servantes,  who  at  to  judge  of  uia 

r    J  '  wonderful  workes 

his  commanderaent  studie  to  repayre  his  citie,  and  to  pm'go  his  hL^churchf'^'^"^* 

temple,  not  onely  shal  their  labours  be  esteraed  for  a  tyme  to 

be  vainly  spent,  but  skarsely  shal  the  wisdome  of  God,  throughe 

man's  rashe  judgement,  escape  condemnation;  neither  shal  the 

veritie  of  his  promesses  be  free  frome  suspition  of  falsehod  and 

vanitie.     For  to  man's  reason  nothing  appeareth  more  absurde,  Thepreacwng 

,  /-I       1    ^      1  of  the  Woide 

lolishe,  nor  unreasonable,  then  that  uod  (whose  powre  no  crea-  semeth  foushnea 

^_  *■  to  the  wcrlde. 

ture  is  able  to  resist)  shal  send  fourth  his  messingers  to  per- 
forme  his  worke  and  wil,  and  that  the  same  shalbe  so  impugned, 
that  their  building  in  their  owne  eies  shalbe  overthrowne  and 
destroyed;  and  that  the  natural  man  can  not  see  how  the  pro- 
messes  of  Christ  Jesus,  made  to  his  Apostles,  and  under  their 
names  to  all  true  preachers  of  his  holy  Gospel,  in  these  wordes 
can  be  proven  constant  and  true  :  "  I  have  (saith  he)  appointed  johnio. 
you  to  go  and  to  bring  fourthe  frute,  and  that  your  frute  shal 
abyde."  The  stabilitie  and  truth  (I  say)  of  this  promesse 
dothe  not  sodenly  appear,  but  rather  the  playne  contrary.  For 
yf  the  frute  of  the  Gospel  and  glad  tydinges  preached  be  fust, 
in  this  lyfe,  the  glorie  of  God  (I  meane  such  goode  workes  as 
may  declare  the  spirite  of  regeneration)  shining  in  man  after 
that  he  be  planted  in  Christ  Jesus ;  and,  after  this  battel,  the 


476  AN  EPISTLE  TO  THE  INHABITANTS 

joy  prepared  for  God's  children;  yf  these  (I  say)  be  the  frutes 
of  Christ  Jesus  preached,  then  appeare  the  most  parte  of  trees 
to  be  destroyed  before  the  tyme  of  frute  dothe  approche.  For 
some  by  tyrannie  and  violence  are  rooted  out  frome  the  socie- 
tie  of  earthely  creatures  before  they  beginne  to  florish,  and  so 
is  their  frute  to  man's  judgement  impeaded  and  hindered;  some 
are  blasted  and  wythred  with  stormy  windes;  and  some  are 
corrupted  either  by  vermine  or  by  venemous  humors  preceding 
frome  a  corrupt  fountayne;  so  that  the  frute  of  none  almost 
dothe  appeare  to  our  eyes.  To  speake  the  matter  simply  and 
without  figure,  the  men  that  appeared  to  the  faithfull  laborers 
to  have  bene  planted  in  Christ,  who  callethe  himself  the  verie 
vyne,  and  those  that  professe  his  truthe  the  vine  branches,  are 
subject  to  so  many  tentacions,  that  skarsely  emongst  a  thow- 
sand  dothe  one  take  roote,  and  bring  forthe  frute  with  pacience. 
Notwithstanding,  suche  as  by  tyrannye  and  violent  persecution 
are  suddaynly  reft  from  this  lyfe,  do  nevertheles  produce  and 
bring  forthe  frute  delectable  and  pleasing  in  the  sight  of  Him, 
who  hathe  appointed  an  ende  to  the  travayl  and  miseries  of  his 
deare  children,  albeyt  this  frute  to  the  natural  man  is  so  sowre 
Thedeatheofthe  and  uusavory,  SO  hard  and  unpleasant,  that  the  onely  sight  of 

Martyrs  increas-  i  •  i  i      • 

eth  the  rage  and  it  not  onolv  gvvethe  occasiou  to  the  reprobat  to  utter  their 

malice  ot  the  "     '=•'  '^ 

chnTt'jes'iwfand  vcnomc  and  malice  against  Christ  Jesus,  but  also  for  a  season 
biethui^hartes  it  vcxcth  God's  most  deare  children.  For  as  the  one  doeth 
insolently  rejoyce,  as  thoghe  God  dyd  favor  and  maintein  their 
tyrannye,  so  dothe  the  other  undiscretely  lament  and  pronounce 
wrong  judgement,  esteminge  that  more  it  shulde  stande  with 
God's  glorie  and  honour,  and  more  also  with  the  profit  of  his 
Churche,  that  suche  as  to  whome  he  hathe  of  mercie  granted 
notable  graces,  shulde  rather  be  preserved  in  lyfe,  then  per- 
mitted and  given  over  to  the  wicked  appetites  of  cruel  perse- 
cutors. Howbeit,  as  the  frute  of  these  trees  is  best  knowne  to 
God  alone,  so  is  it  justified  and  approved  by  him,  whatsoever  the 
folishe  wisdome  of  the  natural  man  shal  judge  in  the  contrary. 
Esai57.  For  the  Prophet  Esai  pronounceth,  "that  the  just  perisheth, 


OF  NEWCASTLE  AND  BERWICK.  477 

(so  dothe  it  appere  to  man's  judgement,)  and  yet  that  no  man 
putteth  it  in  harte,"  that  is,  dothe  earnestly  consider  it,  that 
"  the  men  of  mercie  are  taken  awaye,"  and  the  worlde  never- 
theles  dothe  reiovce  and  triumphe.     But  the  Holy  Ghost  as-  Thefruteand 

">    -'  ^    ^  ^  •'  benelite  of 

si^neth  an  other  cause;  "  that  the  just  is  taken  away  before  that  ?j^"'®  unto  the 
his  eies  beholde  greater  miseries;"  that  he  entreth  into  his  i^sai  57. 
peace  before  that  God's  vengeance  beginne  to  be  powred  forthe 
upon  the  prowde  and  disobedient:  and  so  doth  their  frute  abyde 
and  continue,  not  onely  to  their  perpetual  joye,  but  also  to  the 
comfort  and  consolation  of  the  afflicted  that  suffer  for  right- 
eousness sake,  even  to  the  ende.  For  the  same  God  that  of 
mercie  had  respect  to  their  infirmitie,  and  so  dyd  prevent  the 
daungers  that  might  have  apprehended  them,  provided  also  for 
his  Churche  aboune  the  expectation  of  mortal  man,  wil  not 
despise  the  sobbes  of  his  afflicted  now  in  these  most  wretched 
and  most  wicked  dayes.  But  of  these  trees  and  of  their  frute 
I  cease  at  this  tyme  farther  to  speake;  because  that  the  dolo- 
rous estate  of  many  that  be  alyve  causethe  me  some  tymes  to 
give  thankes  unto  God  for  the  happie  deliverance  of  suche  as 
constantly  departed  in  the  Lorde,  whether  it  was  by  persecu- 
tion of  tyrantes  or  by  natural  deathe. 

Consider  with  me,  deare  Brethern,  (I  speake  to  you  of  New- 
castle and  Barwike,)  your  miserable  estate  and  most  dolorous 
condition.     Your  profession  dyd  once  declare  before  men,  that  Theoutwarde 

*■  •'  profession  of 

ye  were  branches  planted  and  ingrafted  in  Christ  Jesus,  whose  Newcastle  and 

J  l  O  >  liarwike  in  the 

holy  Gospel  (which  is  the  powre  of  God  to  the  salvation  of  all  uo^pef'" 
that  beleve  it)  ye  appeared  to  have  receaved  with  all  reverence  iiom.  1. 
and  gladness.  The  displeasure  of  your  natural  and  carnal 
frendcs,  who  then  were  ennemies  to  Christ  Jesus  and  to  his 
eternal  veritie,  some  of  you  dyd  paciently  beare.  Ye  feared 
not  to  go  before  statutes  and  lawes,  yea,  openly  and  solemnedly 
you  dyd  professe,  by  receiving  the  sacramentes,  not  as  man  had 
appointed,  but  as  Christ  Jesus  the  wisdome  of  God  the  Father 
had  institute,  to  be  subject  in  all  thinges  concerning  religion  to 
his  yoke  alone,  to  acknowledg  and  avouche  him  before  the 


478  AN  EPISTLE  TO  THE  INHABITANTS 

• 

world  to  be  your  onely  Lawe^yver,  soveraigne  Prince,  and 
onely  Saviour.  Thus,  I  say,  ye  appeared  at  that  tyme  to  have 
bene  the  delicate  plantes  of  the  Eternal,  the  workemanship  of 
his  owne  handes,  and  the  trees  that  in  season  and  tyme  shulde 
have  produced  good  frute  in  abundance.  But  oh,  alas!  howe 
are  ye  changed?  how  are  ye  corrupted?  wbitherunto  are  ye 
fallen?  and  how  have  ye  deceived  the  expectation  of  those  that 
then  dyd  labour  in  plantinge  and  watering  yow,  and  now  do 
sobbe  unto  God  for  your  ingratitude,  callinge  with  tears  unto 
his  mercie  for  your  conversion,  and  that  unfayned  repentance 
may  sodenly  appeare  in  yow  ?  O,  miserable  change !  that  ye  who 
were  once  fervent  professors  of  Christ  Jesus,  and  of  his  Gospel, 
shulde  now  be  subjectes  to  Antichrist,  gevinge  obedience  to  his 
false  and  decevable  doctrine.  O,  grevous  fall!  and  more  then 
grevous  !  that  from  the  dignitie  of  the  sonesof  God  (which  pre- 
rogative ye  had  by  grace  and  not  by  nature)  ye  are  become 
slaves  to  Satan,  justifiing  by  your  presence  most  abominable 
Idolatrye.  Yf  ye  see  not  the  daunger  whiche  hereupon  de- 
pendeth,  ye  are  more  then  blynd;  and  if  ye  see  it,  and  studye 
not  with  all  diligence  to  avoyd  it,  ye  are  not  onely  folishe,  but 
altogether  bewitched  and  enraged.  God  dyd  not  call  you 
frome  darkenes  to  light,  he  dyd  not  send  his  Sonne  Christ 
Jesus  unto  you,  contemning  and  refusinge  many  thousandes, 
more  noble,  more  wise,  more  ancient,  and  more  puissant  then 
ye  are  or  ever  were ;  God  (I  say)  dyd  not  so  familiarely  com- 
municate himself  with  you,  in  his  onely  beloved  Sonne  Christ 
Jesus,  to  the  ende  that  ye  at  your  pleasure  and  appetite,  or 
for  the  feare  of  worldly  men,  for  losing  of  goods  or  corporal 
Philip.  2.  lyfe,  shulde  return  to  darknes,  and  that  ye  shulde  refuse  to 

serve  that  soveraing  Prince  in  the  day  of  his  battaile,  be- 
fore whome  all  knees  shal  bowe.  But  contrary  wise,  that 
according  as  ye  were  called  to  the  participation  of  light,  that 
so  constantly  ye  shuld  walke  in  the  same;  that  as  ye  were 
appointed  souldyers  to  fight  against  Sathan  the  prince  of  this 
worlde,  and   against  his  progenie,  ennemies  to  Christ  Jesus, 


OF  NEWCASTLE  AND  BERWICK.  479 

so  shulde  ye  boldly  abyde  in  the  rancke  in  which  God  had 
placed  yow:  being  farther  moste  certenly  persuaded,  that  he 
that  flieth  the  battail  and  denieth  Christ  Jesus  before  men, 
shalbe  denyed  before  his  heavenly  Father;  yea,  also,  "that  Matt  lo. 
suche  as  refuse  not  father,  mother,  sister,  and  brother,  are  not 
worthy  of  him ;"  and,  moreover,  that  suche  as  do  not  boldly 
confesse  him  before  this  wicked  generation,  shal  never  be  con- 
fessed to  appertayne  to  him,  nor  to  the  glorie  of  his  kingdome, 
when  he  shalbe  accompanied  with  his  angels.  Which  thinges 
I  thoght  OKce  had  bene  so  depely  grafted  in  your  hartes,  that 
albeit  angels  frome  heaven  shulde  have  persuaded  you  to  the 
contrary,  that  ye  shulde  have  holden  them  accursed ;  and  so  in 
that  behalfe  have  rejected  their  persuasion  and  doctrine  as  a 
poison  most  pestilent,  which  is  death  and  damnation  to  all  that 
receive  it.  For  so  dyd  ye  once  professe,  and  suche  was  my 
hope  of  you,  that  so  in  hart  you  had  determined:  for  Christ  ThaGo?peiof 

^  •'  •'  _  _  Christ  hiitli  ever 

Jesus  was  not  preached  amongst  yow  without  his  cross?: the  crosse  foi- 

______  r  a        J  lowing. 

Holve'bft  hath  it  bene  bett  in  your  eares,  "that  the  ser-  ^atth. lo. 
vant  can  not  be  above  the  Lord ;"  "  that  the  members  must  bfi  John  is. 
conformed  to  the  Head;""  "that  by  many  tribulations  we  must  Act. u. 
enter  into  the  kingdome   of   God;"    "that  all  that  will  live  2 Tim. 3. 
godly  in  Christ  Jesus  must  suffer  persecution;"  and  that  partly   ' 
because  Sathan,  the  prince  of  this  worlde,  can   nev^er  be  so 
brydeled  during  this  battayle  but  that  he  will  strive  to  recover 
strength;  and  partly,  becpuse  that  synne  remayneth  in  us,  he 
is  permitted  to  sting  with  his  venomous  tayle  when  his  head  is 
brused.     Was  not  this  doctrine  common  unto  you?    Yea,  have 
ye  not  heard  ofter  then  once,  that  your  eyes  shuld  .see  Christ 
Jesus  persecuted  in  his  pore  menibres?    that  his  veritie  shulde 
be  oppugned?  that  superstition,  lyes,  and  idolatrie,  shuld  pre- 
vayle  and  have  the  upper  hand?  that  the  kingdome  of  heaven, 
the  true  preaching  of  his  Evangil,  shuld  be  taken  from  you  for 
the  ingratitude  and  stubburnes  of  men,  who  more  de'iyted  in 
darkenes  then  in  light?     None  of  these  things  at  that  tyme 
dyd  appeare  strange  unto  you,  neither  dyd  they  discorage  you; 


480 


AN  EPISTLE  TO  THE  INHABITANTS 


In  the  tyme  of 
persecution  and 
tryal,  not  one 
■was  found  faith- 
ful and  constant. 


but  ye  semed  (being  admonished  what  daunger  it  was  to  re- 
fuse Christ  Jesus)  most  steadfastly  to  cleave  to  the  veritie, 
notwithstanding  that  the  whole  world  shuld  have  refused  the 
same. 

How  oft  have  ye  assisted  to  Baptisme?  How  oft  have  ye  bene 
partakers  of  the  Lord's  Table,  prepared,  used,  and  ministred  in 
all  simplicitie,  not  as  man  had  devised,  neither  as  the  King's 
procedinges  dyd  alowe,  but  as  Christ  Jesus  dyd  institute,  and 
as  it  is  evident  that  Sainct  Paule  dyd  practise  ?  These  two 
Sacraments,  scales  of  Christ''s  Evangil,  ye  communly  used;  Bap- 
tisme for  your  children,  and  the  Table  of  the  Lorde  to  your 
owne  comforte,  and  for  the  open  confession  of  your  religion. 
And  so  oft,  I  say,  deare  Brethern,  dyd  ye  witncsse  before  men, 
and  sweare  before  God,  that  ye  woulde  dye  with  Christ  Jesus, 
to  the  end  that  ye  might  lyve  by  him;  that  ye  would  refuse 
the  doctrine  of  men  and  the  participation  of  all  idolatrie,  and 
wolde  constantly  stand  and  stick  fast  to  that  religion  which 
then  ye  professed  and  approved.  But  O,  alasse!  what  miser- 
able ruins  hathe  this  suddaine  and  short  storme  made  of  that 
building  that  was  begon  amongst  yow!  The  windes  have 
blowne,  and  the  flodes  are  come,  and  the  walles  are  fallen  in 
one  heape  (God  graunt  that  the  foundation  abyde!):  the  fyer 
is  come,»but  in  you,  alasse!  is  neither  founde  golde,  silver,  nor 
precious  stone,  but  all  is  brent,  and  all  is  consumed;  so  that  if 
I  shal  judge  the  frute  of  my  pore  labors  amongst  you  by  myne 
owne  judgement,  reason,  or  apprehension,  I  shulde  judge  my- 
selfe  and  my  labors  accursed  of  God,  for  that  I  see  no  better 
successe.  O  consider,  deare  Brethern,  what  grief  it  is,  that  in 
suche  a  multitude  none  shal  be  founde  faithful,  none  constant, 
none  bolde  in  the  cause  of  the  Lorde  Jesus,  whome  so  boldlye 
before  they  had  professed. 

God  is  witnesse,  and  I  refuse  not  your  owne  judgmentos, 
how  simplye  and  uprightly  I  conversed  and  walked  amongst 
you:  thogh  in  his  presence  I  was  and  am  nothing  but  a  masse 
of  corruption,  rebellion,  and  hypocrisio;  yet  as  concerning  yow 


OF  NEWCASTLE  AND  BERWICK.  4S1 

and  the  doctrine  taught  amongst  yow,  as  then  I  walked,  so 

nowe  do  I  write  in  the  presence  of  Him  who  onely  knoweth,     i 

and  shal  reveale  the  secretes  of  all  hartes,  that  neither  for  This  mie  ought 

of  all  Preachers 

feare  dyd  I  spare  to  speake  the  simple  truthe  unto  you;  nei-  to  be  observed. 

ther  for  hope  of  worldly  promotion,  dignitie,  or  honour,  dyd  I 

willingly  adulterate  any  parte  of  God's  Scriptures,  whether  it 

were  in  exposition,  in  preaching,  contention,  or  writing;  but 

that  simply  and  plainly,  as  it  pleased  the  merciful  goodnes  of 

my  God  to  give  unto  me  the  utterance,  understanding,  and 

spirite,  I  dyd  distribute  the  bread  of  lyfe  (I  meane  God's  most 

holy  Worde)  as  of  Christ  Jesus  I  had  received  it.     I  soirht  Behow  wherein 

.  .  !"         the  Preachers  of 

neither  prehemmence,  glorie,  nor  riches;  my  honour  was,  that  christshuwe 
Christ  Jesus  shuld  reigne;  my  glorie,  that  the  light  of  his 
truthe  shulde  shyne  in  you;  and  my  greatest  riches,  that  in 
the  same  ye  shuld  be  constant.  Let  him  amongst  you  that  is  j 
farthest  declined,  convict  me  if  he  can,  if  that  ever  he  dyd  per- 
ceyve  me,  by  craftie  or  unlawful!  means,  to  seke  the  substance 
or  riches  of  any;  yea,  if  I  have  not  refused  that  which  by 
diverse  hathe  bene  offred,  and  that  also  by  the  comraone  opi- 
nion might  lawfully  have  bene  receyved. 

But  to  what  purpose  is  this  recited  l  Is  it  to  brag  of  mine 
owne  justice,  or  yet  to  defende  mine  owne  innocencie?  Not  so, 
deare  Bretherne,  not  so,  (for  what  I  acknowledge  myig^lf  to  be 
before  God,  I  have  already  confessed,)  but  to  let  you  under- 
stand, that  if  I  have  this  testimonie  of  conscience  as  concern- 
ing my  office,  ministrie,  and  doctrine,  and  am  notwithstanding 
wounded  almost  to  the  deathe,  for  that  my  labors  have  not  if  he  that  is  in- 

,  ni  •  nocent  hath  thil 

better  succeded;  what  oght  to  be  your  feare,  lamentacion,  and  feare  howeogu* 

O  •'  '  'the  offenders  t« 

trembling?  I  feare  that  God  hathe  cursed  me,  because  he  '''«'"'''« ^ 
hathe  not  better  blessed  my  labors  amongst  you;  and  yet  in 
that  behalf  have  I  the  lot  and  sort  commune  with  the  most 
part  of  God's  true  Prophetes,  and  the  condition  like  with 
Sainct  Paul,  to  comfort  me  in  my  greatest  desperation.  For  skid.  lo. 
Helias  dyd  thinke,  that  he  alone  amongst  the  Israelites  was 
left  alyve  truely  to  worship  God.  And  Paul  dyd  complayuQ 
VOL.  V.  2  II 


482  AN  EPISTLE  TO  THE  INHABITANTS 

that  all  that  were  in  Asia  had  left  hira.     He  dyd  see  in  his 
2  Tim.  3.  owne  dayes  his  beloved  Church  of  Gallacia  bewitched  by  false 

teachers;  and  also  that  most  notable  Congregation  of  Corin- 
thus,  shortly  after  his  departure  frome  the  same,  he  sawe 
devided  in  sectes,  corrupted  in  lyfe,  given  to  debate,  contencion, 
and  strife,  yea,  to  be  infected  withe  most  pestilent  heresie;  I 
meane  with  the  deniall  of  the  resurrection  of  the  deade.  These 
and  other  like  examples  teach  us  howe  God''s  most  true  and 
paynefuU  servantes  have  bene  frustrate  of  their  expectation, 
and  so  humbled  before  God;  whose  frutes  I  have  to  puJ,  and  as 
it  were  by  violence  to  drawe  me  from  the  bothome  of  hell,  to 
the  whiche  some  tymes  I  sinke  for  remembrance  of  your  fall, 
and  for  my  other  offences  against  God  committed.  But  these 
examples  can  not  so  remedy  my  wounde,  but  that  frome  tyme 
to  tyme  I  fele  the  pricke  of  God's  hevy  displeasure.  And  oght 
you  then  to  lyve  voyde  of  all  feare,  as  men  that  had  nothing  of- 
fended? My  conscience  dotlie  neither  accuse  me,  that  amongst 
you  was  I  a  false  prophete,  mercenary  nor  idle  person,  and  yet 
I  quake,  I  feare  and  tremble,  remembring  your  horrible  fall; 
and  oght  yow  to  rest,  be  quyet,  and  rejoyce,  against  whome 
God's  vengeance  is  so  plainly  pronounced  1  For  if  no  realme, 
no  nation,  citie,  nor  particular  person,  trayterously  deelinyng 
from  God,  and  obstinately  remaining  in  rebellion  after  the 
truthe  knowne  and  professed,  hathe  escaped  God's  vengeance, 
flatter  not  yourselfes  as  that  your  treason  and  rebellion  shulde 
or  can  be  oversene  by  his  justice,  which  from  the  beginning  ys 
one,  and  to  the  ende  shal  remayne  inviolable. 
Repentance  is  Many  havo  offcuded,  and  upon  repentance  have  obteyned 

the  meane  to  ,     "^  *■  *•  •'   , 

findemeicie.  niercio  and  grace;  but  1  demand  and  aske,  who  contemning 
mercie  offred,  and,  as  the  Apostle  speaketh,  dispising  the  lenitie 
and  long  suffering  of  God,  hath  in  the  ende  escaped  vengeance? 
Your  treasonable  fall  is  manifest,  but  the  signes  of  your  repen- 
tance do  not  yet  appere ;  and  therfore,  I  saye,  flatter  not  your- 
selves, as  that  ye  had  made  paction  with  death,  with  hell  and 

Esai28.  destruction,  as  the  Prophet  Esai  accuseth  those  of  his  tyme, 


OF  NEWCASTLE  AND  BERWICK.  483 

who  disdainfully  dyd  answer  when  he  called  them  to  sackcloth 
and  asshes;  that  is,  to  shewe  forth  the  tokens  of  true  repen- 
tance and  conversion  unto  God.  In  despit  (I  saye)  they  an- 
swered, "Let  the  counsel  of  the  Holy  One  of  Israel  comme:  in  Esais. 
the  meanetyme,  let  us  eate  and  drinke,  and  make  merry  dayes, 
for  to-morrowe  we  shal  dye,  if  the  wordes  of  these  bablers  (so  Esai22. 
were  God's  servants  termed)  be  true,  and  take  effect.  But  we 
are  out  of  danger:  destruction  nor  death  shal  not  apprehende 
us.  The  accomplishment  of  their  visions  are  far  of:  Jerusa- 
lem is  the  pott,  and  we  are  the  flesh;"  meaning  therby  that  they 
wold  dye  and  lyve  in  their  native  country.  Rut  the  Prophets 
boldlye  against  such  prowde  contempt  dyd  affirme,  "  That  their  E3ai28. 
leage  and  convenant  made  (as  they  supposed)  with  death  and 
vastacion  shulde  be  dissolved  and  broken."  For  the  floods  of 
vengeance  shulde  carry  them  to  perdition,  straungers  shulde 
inherite  their  lande,  and  they  shulde  dye  in  miserable  bondage, 
in  a  land  polluted  with  all  idolatrie,  because  they  refused  to 
serve  the  Lord  their  God  in  the  land  which  he  had  given  to 
them  in  possession,  and  because  they  woulde  neither  gyve  re- 
verence nor  credit  to  his  servantes  the  Prophets,  whome  from 
tyme  to  tyme  he  sent  unto  them.  And  farther,  the  Prophetes  Ezech.  ii. 
dyd  affirme  that  those  pore  afflicted  servantes  of  God,  who 
cruelly  were  murthered  in  their  presence  by  those  cruel  perse- 
cutors that  then  bare  dominion  in  tyrannic,  were  onely  they 
amongst  the  Israelites  that  shulde  dye  with  honor  in  their 
owne  countrie.  As  for  the  rest,  they  shulde  either  be  led 
captives,  or  els  dye  by  hunger,  pestilence,  or  sword,  and  so 
leave  their  names  in  execration  and  contempt  to  the  posterities 
folowing. 

Beware,  deare  Bretherne,  that  ye  be  not  like  to  these  men 
in  stubburnes,  in  continuance  of  sin,  and  in  contempt  of  grace. 
Ye  have  declined,  yea,  and  trayterously  fallen  backe  frome  God, 
and  frome  his  veritie  once  professed  as  they  dyd;  but  beware 
(I  say)  that  ye  defend  not  your  impietie,  that  ye  contemne  not 
the  threatnings  of  God,  promising  to  yourselves  felicitie  and 


484  AN  EPISTLE  TO  THE  INHABITANTS 

life,  when  He  by  his  Worde  and  holy  Prophetes  pronouncethe 
against  you  woe,  deatlie,  and  severe  judgement.  For  then  be 
you  most  assured  that  ye  shal  not  escape  the  irrevocable  sen- 
tence of  God  once  pronounced   by  the  mouthe  of  Jeremie,  in 

jere.  5.  thpsc  wordos  :   "  Every  nation  like  unto  this  shal  I  judge,  saithe 

the  Eternal.""  Then  shal  you  fele  in  the  ende,  howe  horrible 
and  feareful  it  is  to  fall  in  the  handes  of  the  Omnipotent. 
Then  shal  ye  grope  and  wander  to  and  fro  seking  remedy,  but 
shal  finde  none  ;  ye  shalbe  like  blinde  men  in  extreme  darke- 
nes,  ye  shal  stumble,  ye  shal  fal,  ye  shal  crye  and  rore  for  an- 
guishe,  but  none  shalbe  able  to  releave  your  miseries  :  all  crea- 
tures shalbe  ennemies  unto  you,  because  you  have  despised  the 
goodnes  and  mercio  of  Him  who  so  lovinglye  hathe  intreated 
you ;  first,  in  openinge  unto  you  the  true  knowledge  of  himself, 
and  nowe,  after  your  horrible  defection,  so  mercifully  callinge 
3'ou  to  repentance  agayne.     O,  call  to  mynde,  deare  Bretherne, 

Luk.  13.  that  fearefull  sentence  pi'onounced  against  that  fig  tree  which 

dyd  occupie  the  grounde,  but  was  unfrutefuU.  The  request  and 
earnest  supplication  of  the  gardiner  coulde  obteyne  no  more, 
but  that  he  might  dig  abowte  her,  and  laye  donge  to  the  rootes 
therof  the  space  of  one  yere  ;  bub  then  if  it  produced  no  frute, 
he  was  compelled  to  give  place  by  his  owne  sentence  to  the 
wisdome  and  justice  of  his  lorde,  who  would  not  suffer  suche 
an  unprofitable  tree  to  occupie  place  in  his  chosen  and  delec- 
table garden  or  vineyarde.  This  was  not  spoken  by  Christ, 
nor  ment  (deare  Bretherne)  of  deade  and  insensible  trees,  but 
under  the  similitude  most  lively  is  painted  and  set  forthe  what 
shalbe  the  end  of  those  that  by  vocation  and  external  profes- 

john  15.  sion  are  planted  in  the  Churche  of  God,  and  so  made  members 

of  Christ  Jesus,  who  is  the  verie  vynestocke ;  and  such  as  do 
protesse  him  are  called  branches  grafted  in  him.  This  simili- 
tude (I  say)  dothe  expresse  what  shalbe  the  end  of  such  as 
bring  not  forth  frute  in  him ;  to  wit,  they  shalbe  cut  of  the 
stocke,  whome  by  baronness  they  dishonor  ;  they  shal  wither 
and  drye,  and  so  be  cast  on  the  fyer  to  burne  for  ever. 


OF  NEWCASTLE  AND  BERWICK. 


485 


\ 


I  have  no  pleasure  (God  is  witnesse)  to  threaten  you,  muche 

lesse  to  pronounce  plagues  and  God's  severe  judgementes  against 

you,  but  seing  and  considering  your  horrible  defection  frome 

God,  and  frome  his  veritie  knowne  and  professed,  I  dar  not 

cease  to  exhort  you  to  repentance.    For  althogh  I  shulde  kepe 

silence,  yet  shulde  stones  accuse  your  unthankefulnes.     Yf  I  >fovayne  ex- 
cuses or  flatterie 

shulde  flatter  you,  and  speake  according  to  your  appetites,  say-  of  the  Preachers 

J        '  r  o./  rr  '/      can  turue  awaye 

ing,  'Alas  !  we  can  not  redress  the  iniquitie  of  these  tymes,  we  '^o'^'s  vengeance. 
have  no  pleasure  in  idolatrie,  we  are  sorye  that  the  blood  of 
innocents  is  shed  in  our  lande  ;  we  woulde  be  content  that  true 
religion  shulde  be  used ;  but  wicked  men  now  beare  dominion, 
and  therfore  we  must  serve  and  obey  the  tyme  :  when  God 
shal  please  to  restore  his  truth,  we  wilbe  gladd  of  it,  but  in  the 
'mean  tyme,  we  must  obey  the  lawes  set  forthe  by  our  supe- 
riours  :  God  knoweth  our  hartes,  and  we  trust  he  wilbe  merci- 
ful unto  us/  Yf  on  this  maner  (I  say)  I  shulde  flatter  you, 
laying  pillow js  under  your  heades,  who  alredy  do  slepe  in  a 
deadly  securitie,  shulde  ye  therfore  escape  God's,  vengeance? 
Noj  no,  deare  Brethern ;  but  by  suche  meanes  be  you  assured 
that  God's  indignatioh'is  more  kindeled,  both  against  the  peo- 
ple and  the  Prophet.  For  when  all  are  conjured  against  his 
truthe,  then  must  his  juste  judgementes  revenge  his  owne 
cause;  and  therfore,  Brethern,  suffer  the  worde  of  exhortation; 
suffer  it,  I  say,  withe  trembling  and  feare,  not  esteming  the  The  threatninges 
threatninges  pronounced  against  the  disobedient  forthe  of  the  are'^atctual!' ^"^ 
boke  of  God  to  be  voices  sparced  in  the  ayre,  which  sodenly 
shal  evanishe  and  take  no  effect.  God  forbyd  that  such  cogi- 
tations remayne  and  prevaile  in  your  hartes,  for  then  have  ye 
refused  God,  with  whorae  ye  can  have  no  societie  except  ye  ina- 
brace  and  receive  his  Wordg  ;  whiche  threatneth  no  lesse  dam- 
nation, deathe,  shame,  and  destruction  to  prowd  contemners 
and  obstinat  refusers  of  grace  and  mercy  offered,  then  that  it  Thawordeof 

1,1  !,•  1/.1  1.  1-.  Go(i  hath  two 

aotne  promesse  salvation,  lyfe,  honor,  and  immortalitie  to  the  "^f s. 
penitent  synner,  and  unto  such  as  unfaynedly  mourne  for  their 
haynous  offences  against  God  committed.     It   behoveth  you, 


nI/ 


Such  as  wil  not 
nckiiowledge 


48G  •      AN  EPISTLE  TO  THE  INHABITANTS 

therefore,  tleare  Brethern,  to  give  this  honour  to  your  God, 
that  the  verities  of  his  Worde  be  not  measured  by  the  weake- 
nes,  frailtie,  or  infirmitie  of  the  instruraentes  whiche  most  com- 
monly he  useth  in  publication  of  the  same.  For  his  ministers 
QtTe  men  subject  to  infirmities,  but  the  Worde  whiche  they 
preache  is  the  power  of  God  to  salvation  of  all  that  beleve  and 
obediently  imbrace  the  same.  His  ministers,  as  they  bo  the 
sonnes  of  men,  of  nature  are  they  lyers,  instable,  and  vayne;  but 
his  eternal  Worde,  whiche  he  putteth  in  their  mouthes,  and 
whereof  they  are  made  imbassadors,  is  of  suche  treuth,  stabili- 
tle,  and  assurance,  "  That  albeit  heaven  and  earth  shulde 
evanishe  and  perishe,  yet  shal  it  abyde  and  remayne  for  ever;" 
and  that  in  suche  sorte,  that  the  same  men,  who,  blynded  by 

woldeVshai     [  prosperitlc  and  carnal  affections,  colde  not  beleve  God  speak- 

his7udg'emen^ts.  Jug  by  liis  ministors,  are  oft  compelled  in  their  owne  bodyes, 
and  in  their  posterities  folowinge,  to  fele  the  stripes  and  sus- 
teyne  the  plagues  whiche  they  contemned  when  they  were  first 
pronounced. 

zach  1.  The  Prophet  Zacharie,  accusing  the  Jewes  of  his  tyme  of 

negligence  in  reedifiing  the  Temple  after  they  were  delivered 
from  the  captivitie  and  bondage  of  Babylon,  sayeth,  "  Where 
be  your  Fathers  to  whome  the  Prophetes  spake,  and  where 
be  the  Prophetes  that  spake  to  your  Fathers?  Are  not  the  one 
and  the  other  deade?  But  my  wordes  and  statutes  (saithe  the 
Eternal),  which  I  have  commanded  to  my  servantes  the  Pro- 
phetes, have  not  they  apprehended  your  Fathers?  insomuche  that 
they  converted  and  said,  As  the  Lord  of  Hosts  hath  determined 
to  do  unto  us  accordyng  to  our  waie?,  and  according  to  our  ima- 
ginations, so  hath  he  done."  By  which  question  and  wordes  the 
Prophet  evidently  affirmeth  that  which  before  I  have  said,  to 

Tiie  Worde  is       witt,  that  neither  the  mercie  of  God  promised  to  the  penitent, 

n!>t  to  be  mea.-  .  .  , 

surcdbythe        neither  the  severe  punishementes  pronounced  against  the  stub- 

mcssmger,  but  *  i  o 

o?Goa\hrt^       boi'ne  and  inobedient,  oght  to  be  measured  by  the  weakenes 

ECU  e. ii .  ^^^^  condition  of  the  messenger  whome  God  sendeth;  but  that 

whatsoever  they  bring  forthe  of  God's  boke  against  iniquetie 


OF  NEWCASTLE  AND  BERWICK.  •  487 

and  syn,  and  chiefly  against  idolatrie  (which  seperateth  man 
altogether  from  God),  shalbe  hokien  so  constant  and  so  true, 
as  thogh  God  frome  the  heaven  had  given  witnesse  to  the  same 
by  the  presence  of  his  owne  Majestie. 

The  men  to  whome  Zacharie  dyd  speake  had  never  sene 
Esai  the  Prophet ;  yea,  Esai  himself  was  dead  long  before  his 
prophecie  toke  full  effect.  Notwithstanding,  as  their  fathers 
felt  the  plagues  which  he  pronounced  against  them,  and  against 
that  famous  citie  Jerusalem  for  the  bloodshede  and  idolatrie 
in  the  same  committed;  so  were  the  eies  of  their  children,  to 
whome  Zacharie  speaketh,  witnesses  that  God's  wrath  was  in 
perfection  powered  forthe  upon  their  fathers;  which  also  dyd 
abide  upon  them,  even  unto  that  day  that  the  Prophet  dyd 
admonishe  them.  For  they  sawe  Jerusalem  lie  desolate  and 
waste  as  the  Oaldeies  had  left  it ;  they  sawe  the  ruines  and 
miserable  stones  overcovered  with  powder  of  that  bewtifuU  and 
holy  temple  of  God,  which  by  Salomon  was  builded.  They 
farther  felt  themselves  in  povertie  and  bondage  of  strangers. 
For  albeyt  they  had  obteyned  libertie  to  returne  to  their  coun- 
trie,  yet  perceyved  they  their  condition  to  be  litle  amended. 
Their  ennemies  were  more  strong  then  they,  even  in  their  owne  iEsd.3. 
land.  Their  worke  was  impeaded,  and  they  dyd  lyve  in  greater  2Esd.  4. 
feare  then  those  which  stil  remayned  in  dispertion.  And  thus,  2  Nehe.  4. 
I  saie,  were  bothe  their  fathers  and  they  compelled  to  confesse 
in  the  ende,  that  the  wordes  of  the  Prophetes  were  no  vayne 
threatnings.  For  the  fathers  dyd  fele  in  a  strange  countrie 
the  heavie  yoke  of  bondage  the  space  of  70  yeres,  after  that 
the  bodies  of  many  thowsandes  had  fallen  upon  the  edge  of  the 
eworde,  and  the  eies  of  the  children  dyd  see  the  force  and 
vehemencie  of  God's  wrath  once  kyndled. 

Of  one  thing  be  assured,  deare  Brethern,  that  the  self  same  ThesameOod 
God  who  then  spake  by  his  Prophets,  dothe  now  speake  to  you  tvm-spistby 
by  his  Messingers,  how  contemptible  soever  they  be  in  your  eies;  X'^tViaii/now 
and  farther  be  assured,  that  in  all  his  proprieties  he  remayn-  gJrs.'^  *^''^^"^" 
*  eth  immutable  for  ever  and  ever;  and  therefore  persuade  your- 


488  •       AN  EPISTLE  TO  THE  INHABITANTS 

selves  that  what  he  hated  in  them  he  can  not  love  in  you,  and 
what  he  punished  in  thera  he  can  not  spare  nor  pardon  in  you. 
In  them  he  hated  murther,  deceite,  oppression,  licencious  lyfe, 
declyning  from  the  true  religion,  and  manifest  idolatry  com- 
mitted and  suffi'ed  in  all  their  lande.  In  them  he  punished 
(and  that  most  extremely)  defence  of  their  synnes,  contempt 
of  mercie,  and  persecution  of  his  Prophetes.  Yf  these  things 
be  common  amongst  you,  as,  alas!  they  are  too  manifest,  flat- 
ter not  yourselves  as  that  your  prosperitie  shulde  longe  con- 
tynue;  no,  Bretherne,  but  rather  let  the  sharpe  judgementes 
of  God,  all  ready  executed  against  the  like  offenders,  put  you 
in  minde  that  the  plagues  and  vengeances  which  are  conteined 
in  his  holy  lawe,  and  which  your  eares  have  often  hearde,  do 
None  can  excuse;  presently  hange  over  your  lieades;  that  the   bloode  of  God's 

tliemselvcsof  thej  .  ,   •!  i  i   •    i  n       •         i        i    •  i  i       /      i  p 

innocent  blood     inuocent  children,  which  cruelly  is  shed  in  your  lande  (whereot 

that  kepe  silence  •'  ^  •'  \  ■ 

^mv'hlvs^^^       ye  are  all  giltie  by  reason  of  your  permission  and  silence)  dothe 
Alio. 6.  continually  crye  in  the  eares  of  our  most  juste  God,  "Howe 

longe  shall  it  be,  0  Lord,  that  thowe  wilt  not  revenge  our 
bloode  upon  those  that  dwel  in  the  earth  T'  that  the  teares 
of  the  widowes  oppressed,  of  the  orphelines  left  comfoi'tles,  of 
prisoners  wrongefully  tormented,  and  of  the  banished,  who 
susteyne  hunger  and  other  calamities  in  strange  contries,  onely 
because  they  woulde  avoyde  such  abhominations  as  amongst 
you  are  committed.  Ye  oght,  I  say,  to  be  most  assuredly  per- 
suaded, that  the  lamentable  voices  of  all  these  have  so  beaten 
the  eares  of  our  God,  and  that  the  tears,  which  in  anguishe 
they  powred  forthe,  have  so  replenished  and  fylde  the  bottel 
which  hangethe  continually  in  the  eies  of  the  Almightie,  that 
he  hath  sworne  by  his  owne  holynes,  that  he  wil  arise  in  his 
bote  fury,  that  he  wil  revenge  their  cause  (and  that  spedely), 
and  that  he  wil  also  confounde  his  ennemies,  the  persecuters 
of  his  Churche,  as  fyer  consumeth  stubble  and  strawe. 

No  tyme  wil  I  appoint  to  these  the  judgmentes  of  our  most 
just  God;  but  this  I  feare  not  to  affirme,  in  the  assurance  of 
his  Spirite  who  of  mercie  hath  called  me  to  bo  a  minister  of 


OF  NEWCASTLE  AND  BERWICK.  489 

his  Worde  and  veritie,  that  as  ye  have  harde  the  dayes  of  these 
present  dolors  forespoken,  when  ye  could  feare  no  suche  daun- 
eers  to  come  :    For  Barvvike  and   Newcastle,  be  you  both  wit-  S^'""'''^!', 

O  T  J  Newcastel. 

nesses  how  oft  and  how  plainly  ye  have  hard  affirmed,  that  the 
light  which  the  most  part  hated  (or  at  least  dyd  not  followe), 
shulde  be  taken  fi'om  you,  and  that  ye  for  your  unthankefulnes 
shulde  be  left  in  uttermost  darkenes  to  your  destruction;  that 
strangers  shulde  beare  rule  over  you;  and  that  ye  shulde  of  all 
nations  be  most  miserable  and  accursed  of  God;  because  ye  dyd 
not  know  the  tyme  of  your  merciful  visitation.  Howe  oft  have 
ye  heard  proclamed  in  your  eares,  O  England,  if  thou  dydest 
knowe  the  honour  wherunto  this  day  thowe  art  called,  yf  thou 
dydest  consider  the  graces  and  benefits  of  God  this  day  offied 
unto  thee,  thou  shuldest  be  most  happie  and  most  blessed  of 
all  realmes  !    For  within  thy  land  hath  God  erected  his  sane-  England  waa 

•'  once  made  the 

tuarie,  builded  his  temple,  and  chosen  his  habitation  and  dwel-  ^^chTs  a  ut?e°^' 
ling-place.  From  amongst  you  hathe  God,  by  the  power  of  ^*d 'wessed!'^'^ 
his  Worde,  driven  out  devilles,  superstition,  and  idolatrie;  but, 
alas!  for  thy  unthankfulnes  thy  God  wil  departe  from  thee; 
he  wil  give  thee  over  agayne  to  the  bondage  of  Sathan.  In 
lyes  thou  delitest,  and  therefore  shal  the  veritie  be  taken  from 
thee.  Which  sentences  and  threatnings,  albeyt  then  yee  feared 
not,  yet  dare  ye  not  denie  in  God'^s  presence,  howsoever  ye  dis- 
semble in  the  face  of  the  wicked  world,  but  that  amongst  you 
spake  the  Spirit  of  truthe,  how  weake  that  ever  the  instrument 
was  whome  it  pleased  his  wisdome  to  use  for  your  advertise- 
ment, as  your  eies  do  this  day  beholde  the  accomplishement 
and  execution  of  one  part  of  God's  most  just  judgementes. 
For  the  veritie,  in  which  a  smal  norabre  dyd  delyte,  is  taken  Because  the 

•'  •'       '  multitude  de- 

from  you,  and  idolatrie,  which  many  gaped  for,  is  erected,  to  lieflhen  iT '" 
your  confusion  and  shame,     God  hath  removed  the  presence  of  feiuhey  sua-'^°'^* 
his  glorie  from  you,  and  the  Devill  hath  taken  his  full  posses-    '""  ^ '°  "'"'■^• 
sion.    As  this  part  (I  saye)  of  God's  judgementes,  which  before 
were  pronounced,  is  executed  in  your  eies,  so  shal  some  of  you 
that  this  day  beholde  the  tyrannic  that  is  used,  mainteyned, 


490 


AN  EPISTLE  TO  THE  INHABITANTS 


The  plaiTues  of 
God  shall  a^pre- 
heud  even  such 
as  by  Silence  and 
flattery  consent 
to  themurther  of 
his  Sainctes. 


Cnlice,  called  the 
Key  of  Kugland. 


Barwike,  let  the 
suddayne  fall  of 
thy  sister  move 
thee  to  repent- 
ance. 


NOTB. 


PsaL32. 


Jcre.  11. 


and  permitted  amongst  you,  likewise  beholde  the  terrible 
plagues  jxnd  severe  judgements  of  God  powred  forthe  in  full 
perfection,  not  onely  upon  the  cruel  murtherers,  but  also  upon 
suche  as  by  silence  and  flattery  consent  to  their  impietie.  Yf 
ye  be  not  more  then  blynde,  ye  may  evidently  see  the  potent 
hande  of  Gode  displayde  and  stretched  out  against  you. 
Dothe  not  the  suddayne  and  miserable  fall  of  Calice,  sometymes 
called  the  Key  of  Englande,  yea,  and  the  open  dore  into  for- 
rayne  countreys,  move  you  to  consider  what  is  God's  powere, 
and  how  easie  it  is  to  him  to  overthrow  all  the  pryde  of  man 
in  one  moment  ?  Yf  it  move  not  others,  yet  let  it  move  thee, 
O  Barwike!  She  was  thy  syster,  and  your  condition  was  one, 
except  that  as  in  strength,  order,  and  civil  pollicie,  thou  wast 
nothinge  comparable.  So  in  theft,  debate,  hatred,  and  all  ini- 
quitie,  thou  didest  farr  surmount  her ;  and  yet  she  hathe 
dronken  the  cuppe  of  God's  vengeance,  because  that  being  admo- 
nished she  dyd  not  repent:  and  shal  or  canst  thou  escape  the 
same,  if  thou  continue  as  thou  hast  begun  ?  No,  albeyt  man 
and  angell  woulde  promesse  the  assurance,  thy  pryde  shalbe 
beaten  doune  to  hell,  thy  treasonable  defection  from  God  shal- 
be punished,  as  before  hathe  bene  pronounced  in  thyne  eares, 
except  that  by  spedy  repentance  thou  prevent  God's  judge- 
mentes.  And  therefore,  dear  Bretherne,  if  that  ye  intende  or 
thinke  to  escape  God's  vengeance,  his  heavy  hande  and  bote 
displeasure,  delaye  no  tyme  to  returne  unto  him;  call  upon 
him  whyle  he  is  nie,  seke  him  unfeynedly  whyle  he  is  to  be 
founde;  harden  not  your  hartes  when  he  rebukethe  your  un- 
thankfulnes.  Now  he  oflferethe  himself  unto  yow;  now  he  is 
neare;  now  he  is  to  be  founde,  whyle  he  callethe  you  to  repen- 
tance by  his  Messingers  and  Worde,  Which  occasion  and 
opportunitie  if  ye  omit,  as  God's  justice  shall  shine  in  your 
punishoment  and  just  condemnation,  so  shall  it  be  that  you 
howle  and  crye  for  anguishe  and  payne,  and  yet  shal  fynde 
neither  counsel  nor  comfort;  for  so  dothe  God  often  revenge 
the  contempt  of  his  graces  oflfred. 


OF  NEWCASTLE  AND  BERWICK.  491 

Provvde  Esau,  after  he  had  sold  his  birth-right,  and  had  con- 
firmed the  bargan  with  a  solemned  othe,  dyd  eate  and  drinke, 
regardyng  nothing  his  owne  folishenes;  neither  rightly  dyd  he 
esteme  (fur  the  tyme)  the  honor  and  dignitie  which  he  had  lost. 
But  after,  when  he  perceyved  that  his  father  (even  against  his 
promesse  and  determined  purpose)  wolde  stil  blesse  Jacob,  he  Gene.  27. 
frett,  he  fumed,  he  accused  Jacob;  he  reasoned  with  his  father, 
he  begged  but  one  blessing,  and  that  with  tears,  with  roringe 
and  lamentable  cries;  but  all  was  in  vayne,  he  found  no  place 
of  repentance.  The  dore  of  mercie  was  shit  up  by  his  former 
contempt;  he  howled  and  cryed,  but  not  for  his  syn  and  former 
unthankefulnes;  he  begged  blessing,  but  his  eie  being  fixed 
upon  this  present  world,  he  remayned  accursed  before  God, 
burning  in  hatred,  and  imagining  raurther  and  the  death  of  his 
brother,  whome  God  had  honored  with  his  spiritual  benediction. 
This  historic  (as  by  the  Apostle  we  are  taught)  is  not  written 
for  Esau  onely,  but  for  ensample  and  admonition  to  all  those  au  are  Esau's 

children  that 

that  prefer  the  prophane  and  contemptible  pleasures  of  this  pf ^fer  ea. thiy 

r  r       r  r  r  pleasures  to 

earth  to  the  benediction  and  inheritance  promised  to  Abraham  fp^y'iai  wess- 
and  unto  his  seade. 

Enter  in  judgement  with  yourselves,  deare  Bretherne,  and 
consider  earnestly  what  exchange  ye  have  made.  Ye  have  re- 
fused and  renied  God  the  Father  and  his  deare  Sonne  Chrisfc 
Jesus,  and  so  the  whole  joye  and  comfort  of  his  kingdome;  ye 
have  quit  the  portion  of  your  inheritance,  and  have  despised 
the  benediction  promised  to  suche  as  shulde  abyde  in  the 
truethe  to  the  ende.  And  what  reward  have  ye  receyved  2  A 
measse  of  pottage,  yea,  much  lesse,  if  the  matter  shalbe  wel 
considered.  For  the  favour  of  your  Quene  accui'sed  by  God, 
the  fi'endshipe  of  the  Counsel  destitute  of  wisdome,  and  your 
wretched  and  miserable  lyves,  compared  with  the  thinges  which 
ye  have  lost,  are  much  inferiour  to  the  pottage  for  the  which 
Esau  solde  his  birth-right.  For  his  appetites  and  lustes  were 
saciat  for  a  tyme,  but  I  am  assured  that  your  bellies,  for  the 
whiche  ye  have  refused  God,  are  more  emptie  then  they  were 


482 


AN  EPISTLE  TO    THE  INHABITANTS 


The  fmtes  of 
Jesabel's  reign. 


before.  Now  are  ye  compelled  to  fede  the  proude  Spanyard, 
bothe  within  and  without  your  contry.  Taxe  folio wetli  taxe, 
and  one  exaction  calletli  for  another.  The  landes  and  inheri- 
tances must  pay  at  pleasure  of  the  Parlament,  the  movable 
goodes  can  not  escape  valuation  and  censure,  where  oppression 
and  extorsion  beare  rule  and  dominion.  These  are  the  great 
benefites  which  of  Josabel  ye  have  receyved,  for  refusinge  of 
God,  and  bowing  at  her  commandement  to  Baal.  But  let  it  be 
that  you  had  receyved,  since  your  revolt  and  falling  from  God, 
the  greatest  riches,  the  greatest  honor,  the  greatest  victorie, 
and  the  most  established  rest,  that  ever  nation  had  since  the 
begynning;  yet  had  ye  changed  your  former  glorie  for  a  mease 
of  pottage.  For  do  ye  not  know  that  all  these  things  shal 
evanish  as  a  dream  in  the  night  season  ?  And  as  concernyng 
the  preservation  and  safetie  of  your  lyves,  for  the  which  ye 
have  refused  God,  who  only  is  the  author  of  life,  the  day  shal 
shortly  come  when  ye  shal  prove  this  sentence  of  Christ  Jesua 
to  be  true  in  experience,  "  That  whosoever  to  kepe  or  find  his 
life  denyeth  Christ  Jesus  before  men,  shal  lose  his  life  bothe 
To  take  away       corporal  and  eternal."     For  as  your  Jesabel  can  nothinge  witii- 

life  is  onely  in  ^  ^  ...  .  . 

that^^avf  if  *^°'^  ^^^  ^^^®  ^^^^  '^^'^  permission  of  Him  who  is  omnipotent,  so  can 
neither  she  nor  you  reteine  nor  holde  the  breathe  in  her  nor 
your  moste  frayle  bodies,  when  that  most  potent  Lord  shal 
saye,  "  Returne  to  dust,  O  ye  unthankful  sonnes  of  mortal 
men." 

Seing  it  is  so  (deare  Bretherne)  that  God's  judgementes  ye 
can  not  escape,  humble  yourselves  be  tymes,  before  that  his 
vengeance  be  armed  to  your  destruction.  Yf  ye  continue  in 
this  deadlie  securitie,  regarding  nothing  what  honour  ye  have 
lost,  it  shalbe  too  late  for  you  to  howle  and  crye,  when  youre 
blessing  shal  in  your  own  eares  be  given  to  others.  Repent 
therefore  betymes,  and  as  ye  have  openly  declined  from  God  by 
refusal  of  his  veritie,  so  let  your  conversion  be  manifest,  by 
removynge  from  amongst  you  all  kinde  of  idolatric.  This,  I 
knowe,  appeareth  to  you  so  impossible  to  be  performed,  that 


Math.  10. 


OF  NEWCASTLE  AND  BERWICK.  403 

ye  judge  me  rather  to  mock  you  then  to  exhort  you  to  repent- 
ance by  this  meanes.       But,  deare  Bretherne,  consider  with  God  easily  bring- 

J  '  ethe  to  passe 

me,  that  the  thinges  which  to  man  seme  most  impossible,  are  [^^,^,^j\!=',Vn°i3 
easie  to  our  God  to  bring  to  passe,  if  we  wil  refuse  ourselves,  ^po^siwe. 
and  onely  give  obedience  to  his  commandementes.  Impossible 
it  appeared  to  the  afflicted  children  of  Israel,  that  they  coulde 
be  delivered  from  the  tyrannie  of  Phorao,  and  from  the  bond- 
age of  the  Egyptians.  And  in  verie  dede  their  yoke  was  aug- 
mented and  their  burthens  made  more  grevous,  many  dayes 
after  they  had  at  Moses'  commandement  asked  libertie  to  make 
sacrifice  to  the  living  God.  But  were  they  dispised  or  frus- 
trate of  their  expectation  in  the  end  ?  or,  dyd  suche  as  sup- 
pressed them,  or  assisted  their  King  in  persecution  of  God's 
people,  escape  vengeance  ?    We  knowe  the  contrarie.    The  hand  God's  power  is 

,  .  .  not  ttiniiaished, 

of  our  God  is  no  more  feble  now  then  it  was  then  ;  his  good       j 
wil  and  love  remayneth  one  at  all  tymes  towarde  such  as  de-       I 
pend  upon  him,.     Acknowledge  then  your  synnes,  mourne  for  Behlbidethe 
your  unthankefulnes,  absteyne  from  idolatrie,  call  boldely  that  l.'^y^^  ^°'^'^    . 

■/  ^  J  ^  J  favpr  and  mercie. 

the  libertie  of  Christ  Jesus,  of  his  holy  Gospel  preached,  may 
be  restored  unto  you  ;  consent  not  by  your  silence  to  the  shed- 
ing  of  the  blood  of  innocentes,  whiche  for  the  testimonie  of 
Christes  truetli  is  shed  amongst  you  in  great  abundance  ;  but 
boldly  beare  witncs  that  injurie  is  done  unto  them;  and  so 
shall  you  knowe  shortly  in  experience,  that  God  is  no  vayne 
promiser  of  support  to  such  as  shalbe  injustly  oppressed,  espe- 
cially for  the  cause  of  his  Evangil.  But,  alas  !  deare  Brethern, 
(I  speak  to  you,  of  whose  boldenes  I  once  rejoysed,  and  for 
whose  fall,  God  knoweth,  I  now  mourne,)  if  ye  shal  continue  in 
rebellion  against  God,  because  ye  dare  not  displease  men,  as 
ye  shal  not  escape  damnation  eternal,  so  shal  ye  fele  in  your 
owne  bodies,  yea,  the  bodies  of  your  posteritie  after  you  shal 
feele,  that  his  Prophetes  have  not  vaynely  threatned  bondage 
and  thraldom  against  the  inobedient.  And  be  you  assured, 
that  by  mainteyning  of  idolatrie  you  shal  never  attein  to  that 
qu'e^nes  which  ye  seke  in  this  eartho,  but  contrarywise  God 


494 


AN  EPISTLE,  ETC. 


God  many  tymes  shall  plaguG  VOW,  even  bv  tliosG  whoniG  ye  studie  to  please. 

jilagetli  even  by  ^      '^  •'         '  ''  ''  ^ 

to  please"*"  ^*^''°  Tlicrfore,  in  few  wordes  conclude,  yf  ye  intende  to  escape  God's 
severe  judgementes,  and  if  ye  loke  to  find  him  favorable  either 
to  yow  or  yet  to  your  posteritie,  sleape  no  longer  in  your  syn; 
consider  from  what  honour  you  are  fallen,  what  daunger  hang- 
eth  over  your  heades;  remember  how  fearful  and  horrible  it  is 
to  have  God  your  ennemie,  and  in  depe  consideration  thereof, 
call  for  mercie,  studie  unfaynedly  to  rise  agayne,  professe  the 
trueth  which  ye  have  denyed,  remove  to  your  power  iniquitie 
frome  amongste  yow,  and  abstayne  in  your  bodies  from  idola- 
trie  committed  and  maynteyned  by  your  wicked  rulers.  And 
in  so  doing,  as  ye  shal  dayly  increase  in  knowledge  and  strength, 
so  shal  ye  £nde  grace,  whiche  ye  have  not  deserved,  and  that 
by  the  meanes  of  our  Lorde  Jesus  Christ;  whose  Omnipotent 
Spirit  so  illuminate  your  senses  and  understandinge,  that 
clearly  ye  may  see  what  is  the  riches  of  that  glorie  which  God 
hath  prepared  for  such  as  unfaynedly  love  him,  and  how  horri- 
ble are  the  tormentes  whiche  the  slaves  of  Satan  (I  meane  ido- 
laters, and  such  as  for  feare  refuse  the  knowne  veritie)  shal 
suffer  with  the  Devil,  and  with  his  angels,  without  end. 

Farther  of  my  mynde  concerning  your  duties  in  these  most 
dolorous  dayes,  ye  may  understande  by  my  ArPELLATiON,^  and 
by  myne  Admonition  to  the  Nobilitie  and  Communaltie  of 
Scotland,^  God  graunt  yow  his  Holy  Spirit  rightly  to  con- 
sider and  boldly  to  folowe  the  waye  which  leadeth  to  lyfe  ever- 
lasting.    Amen. 

From  Geneva,  the  x.  of  Novembre  M.D.LVIII. 


The  dayes  are  so  wicked,  that  I  dare  make  special  commen- 
dations to  no  man.     Your  Brother  with  troubled  hart, 

John  Knox. 


'  His  Appelation,  repiiblislied    in      Communality  of  Scotland,  originally 
vol.  iv.  p.  461-520.  conjoined  with  his  Appelation,  is  als» 

2  His  Admonition,  or  Letter  to  the      contained  in  vol.  iv.  p.  521-538. 


A    BRIEF    EXHORTATION 

TO  ENGLAND. 

FOE  THE  SPEEDY  EMBRACING 

OF  THE  GOSPEL. 

M.D.LVIIL 


In  June  ]  558,  or  within  little  more  than  eight  months  after 
the  atrocious  persecution  which  called  forth  "  The  Apology  of 
the  Christians  at  Paris,"  contained  in  the  previous  volume  of 
Knox's  works,  a  similar  tragedy,  although  accompanied  with  less 
external  violence,  and  on  a  more  limited  scale  as  to  numbers, 
was  enacted  at  Islington,  in  the  neighbourhood  of  London. 

Along  with  the  following  "  Brief  Exhortation/'  Knox  sub- 
joins a  list  of  the  Names  of  the  English  Martyrs  during  the 
reign  of  Queen  Mary.  As  some  of  these  names  appear  to  have 
been  mistaken,  the  list  has  been  compared  with  Foxe,  and  the 
variations  added  in  the  foot  notes.  It  may  seem  superfluous 
to  add,  that  full  information,  including  the  examinations  and 
sufferings  of  the  English  Martyrs  specified  at  the  end  of  this 
Epistle,  afterwards  appeared  in  Foxe's  great  work,  "The  Actes 
and  Monuments."  The  persons  alluded  to  as  having  been 
apprehended  at  Islington,  were  nearly  the  last  victims  in  this 
sad  Catalogue,  and  a  brief  notice  of  their  case  may  be  given 
in  this  place. 

Foxe  entitles  his  account,  "  The  Order  and  Occasion  of  tak- 
ing certaine  godly  Men  and  Women  praying  together  in  the 
fields  about  Islington."^  It  appears  that,  in  the  morning  of 
May-day  1558,  there  had  assembled  secretly  "  for  prayer  about 
forty  men  and  women,  who  were  virtuously  occupied  in  the 
meditation  of  God's  holy  Word,""  when,  upon  information  given, 
they  were,  without  resistance,  apprehended  by  the  constable 
and  a  few  assistants,  and  twenty-seven  of  their  number  carried 
before  Sir  Roger  Cholmley,  of  whom  twenty-two  were  con- 
signed to  the  prison  of  Newgate.     There  they  remained  several 

'  Actes  and  Monuments,  &c.,  edit.  1576,  vol.  ii.  p.  1930;  edit.  1839,  vol.  viii. 
p.  468. 

VOL.  V.  2  I 


[     498     ] 

weeks  before  they  were  examined;  two  of  them,  Matthew  Wy- 
thcrs  and  T.  Taylor,  having  died  in  prison  in  Whitsim  week. 
Other  seven  were  at  length  brought  before  Bishop  Bonner  on 
the  14th  of  June,  and  burnt  in  Smithfield  on  the  27th.  Their 
names  were,  Pond,  Eastland,  Southam,  Eicarby,  Floyd,  Holy- 
day,  and  Holland.  Of  the  thirteen  who  still  remained  in  New- 
gate, six  were  selected  to  share  the  same  fate,  but  their  sen- 
tence was  delayed  till  the  11th  of  July.  These  six.  Mills, 
Cotton,  Dynes,  Wight,  Slade,  and  Pikes,  suffered  at  Brent- 
ford, seven  miles  from  London,  on  the  14th  of  that  month. 
The  rest  escaped,  "  albeit  very  hardly,  and  some  of  them  not 
without  scourging  hy  the  hands  of  the  Bishop.'''' 

In  the  older  editions  of  Foxe's  work,  is  contained  a  large  and 
spirited  wood-cut,  as  "  The  ryght  picture  and  true  counterfeyt 
of  Boner,  and  his  crueltye  in  scourgynge  of  Goddes  Sanctes  in 
his  orcharde  at  Fulham.^  Stephen  Cotton,  one  of  these  mar- 
tyrs, in  a  letter  written  to  his  brother,  "  From  the  Coalhouse," 
says,  "  I  have  been  twice  beaten,  and  threatened  to  be  beaten 
again,  hy  the  Bishop  himself.''''  At  this  time,  the  prisoners  were 
under  his  custody;  and  the  truth  of  Foxe^s  statements  is  fully 
confirmed  by  an  original  letter  of  Bishop  Bonner,  apparently 
addressed  to  Cardinal  Pole,  then  Archbishop  of  Canterbury. 
He  says: — 

"  Further  may  it  please  your  Grace,  concerning  these  obsti- 
nate Heretikes  that  doe  remayne  in  my  house,  pestering  the 
same,  and  doyng  moche  hurte  many  wayes,  some  order  may  be 
taken  with  theym;  and  in  myne  opinion,  as  I  shewed  your 
Grace  and  my  Lord  Chancelor,  it  should  doo  well  to  have 
theym  brent  in  Hammersraythe,  a  myle  from  my  house  here; 
for  then  can  I  giff  sentence  agaynst  theym  here,  in  the  parish 
churche,  very  quietly  and  without  tumult;  and  having  the 
Shireff  present,  as  I  can  have  hym,  he  without  busynes  or  stirre 
[can]  put  theym  to  execution  in  the  saide  place,  when  other- 
wise the  thinge  [will  need  a]  day  in  Paules,  and  with  moor 
comberance  then  now  it  nedeth.     And  [so  raojst  humblie  I 


[     499     ] 

take  my  leave  of  your  Grace,  beseeching  the  same  [that  I  may] 
be  advertised  with  spede  of  your  pleasure.  Scribled  in  haste 
[this  .  ,  .  day  of]  July  1558.  Your  Graces  moost  humble 
bedesman  and  servant,  Edmond  London."^ 

Foxe  has  preserved  a  similar  letter  from  Bonner  to  Cardinal 
Pole.  It  is  dated  at  Fulham,  postridie  Nativitatis  1556,  and 
relates  to  22  prisoners  sent  from  Colchester  to  London,  who 
had  been  brought  through  Cheapside  in  the  forenoon,  attended 
by  a  thousand  people,  instead  of  bringing  them  quietly  to  pri- 
son early  in  the  morning.^ 

Lord  Burghley,  Lord  Treasurer  in  the  reign  of  Queen  Eliza- 
beth, in  his  "  Notes  of  Queen  Maries  reign,"  printed  in  Mur- 
din's  collection  of  "  Burghley  State  Papers,"  p.  746,  has  the 
following  entries,  containing  a  brief  summary  of  the  persons  who 
suffered  on  account  of  religion  : — 

"  1556,  27th  June.  Three  persons  burnt  at  Stratfurd  at  one 
fire;  and  in  the  compass  of  the  yere  were  burnt  above  eighty 
persons,  whereof  many  were  maydens. 

"  ]  557.  In  this  yere  were  borned  about  London  above  sixty- 
four,  wherof  twenty  were  women. 

"  1558.  In  June,  now  burning  in  Sraythfield  seven  at  one 
fyer. 

"Anno  6to  Marise  (1558),  July.     Braynford  six  at  one  fyer. 

■  This  letter  was  first  printed  in  the  rity  to  get  rid  of  the  poor  wrefchrs,  by 

Athenaeum,  Oct.  27,   1855,   p.   1243,  consigning  them  to  the  flames  at  Ilam- 

from  the  original,  in  one  of  the  vols,  mersmith,  a  little  secluded  village  a 

of  State  Papers  bequeathed  by  Wil-  mile  from  his  house  at  Fulham."    It  is 

liam  Petyt,  Keeper  of  the  Records  of  added,  that  the  Bishop  did  not  exactly 

the  Tower,  to  the  Library  of  the  Inner-  obtain  his  request,  as  the  six  prisoners 

Temple.    In  communicating  a  copy  of  alluded   to    were    duly  taken    to    St 

the  letter  (which  is  somewhat  mutilat-  Paul's,  on  the  11th  July,  when  they 

ed),thewriter,signedB., after  explain-  were  condemned  in  the  presence  of 

ing  the  subjects  to  which  it  relates,  Sir  Edward  Hastings  and  Sir  Thomas 

calls  attention  to  the  mode  in  which  Cornwallis,  two  officers  of  the  Queen's 

Bonner  recommends,  in  "the  most  household,  and  consigned  to  the  flames 

careless,  otf-hand  way  imaginable,  as  if  at  Brentford  on  the  14th  July  1558. 
the  Bishop  were  proposing  some  ar-  *  Acts  and  Monuments,  edit.  1576, 

rangement  connected  with  a  party  of  p.  1863;  edit.  1839,  vol.  viii.  p.  307. 
pleasure,  that  he  should  have  autlio- 


[     500     ] 

"  Queen  Mary  reigned  five  years,  five  months,  and  twenty- 
two  days." 

The  death  of  Queen  Mary,  on  the  17th  of  November  1558, 
put  a  termination  to  such  proceedings  in  England.  But  her 
husband,  Philip  of  Spain,  who  had  returned  tq  his  own  domi- 
nions, fully  resolved  to  prevent  the  spread  of  heresy,  gave  his 
sanction  to  the  most  relentless  proceedings;  and  Autos  de  Fe 
were  witnessed  in  the  chief  towns  of  Spain.  How  completely 
he  succeeded  in  his  wishes  by  means  of  the  Holy  Inquisition, 
need  not  to  be  related ;  but  the  result  of  such  persecutions 
may  be  stated  in  the  eloquent  words  of  the  historian  of  his 
reign  : — 

"  But  the  storm  of  persecution  (says  Mr  Prescott)  fell  as 
heavily  on  the  Spanish  Protestants  as  it  did  on  the  Albigenses 
in  the  thirteenth  century,  blighting  every  living  thing,  so  that 
no  germ  remained  for  future  harvests.  Spain  might  now  boast 
that  the  stain  of  heresy  no  longer  defiled  the  hem  of  her  gar- 
ment. But  at  what  a  price  was  this  purchased  !  Not  merely 
by  the  lives  and  fortunes  of  a  few  thousands  of  the  existing 
generation,  but  by  the  disastrous  consequences  entailed  for 
ever  on  the  country.  Folded  under  the  dark  wing  of  the  In- 
quisition, Spain  was  shut  out  from  the  light  which  in  the  six- 
teenth century  broke  over  the  rest  of  Europe,  stimulating  the 
nations  to  greater  enterprises  in  every  department  of  know- 
ledge."^ 

From  the  fatal  consequences  of  such  a  lamentable  state, 
England   was  saved  by  the  accession  of  Queen  Elizabeth. 

"  Prescott's  History  of  the  Reign  of  Philip  the  Second,  vol.  i.  p.  361. 


ABEIEF  EXHOR- 

TATIOTITO  tNj^LAWy 
FOR.  THE  SPEDIE  IM- 

brafing  of  Chrifls  Gofpel 

heretofore  by  the 

tyrannie  of 

Marie  fuppreired  &  ba- 

nifhed. 

*    -k 

ii 

Hr  B'K^.  CHAT  .  VI  , 
The  earth,  which  drinketh  in  the  raine,  that 
oft  Cometh  vpo  it,  &  brinfjeth  forthe  her- 
bes  meet  for  the  that  drelTo  it,  receaveth 
bleffing  of  God:  but  that  ground,  which 
beareth  thorns  and  briers,  is  reproued 
&  is  nie  vnto  curling,  whole  end  is  to  be 
burned. 

AT  gEJlEVA  . 
M.D.LIX. 


This  Exhortation  commences  on  p.  55  of  the  little 
volume  already  described  at  p.  474 ;  and  is  fol- 
lowed by  the  Names  of  the  Martyrs  in  England. 


To   THE   BeALME  of   ENGLAND,   AND  TO  ALL   ESTATES  WITHIN 

THE  SAME,  John  Knox  wisheth  true  repentance  to  be 

GYVEN    FROM    GoD    THE    FATHER    OF    OUR    LORD    JeSUS 

Christ,  with  the  Spirit  of  wisdome,  discretion,  and 
true  understanding. 

After  that  I  had  somewhat  considered,  what  from  the  begin-  J^  delivering 

'  '-'  them  out  ot  the 

ning  have  bene  the  great  mercies  of  God  towardes  his  afflicted  an'fcJfp^^ti'vifl^^f' 
people,  and  what  also  have  bene  his  severe  judgementes  exe-  j^,^obo"m  and 

,1  .        ,  f  .,]  p         •  11  j.Tli.ji    Rehoboam,  Kings 

cuted  agamst  suche  as,  either  preterrmg  darknes  to  hght,  dyd  otisiaeiaud 

„,,  ii-  1   •  •  n  -iii  1    J  u<la,  with  their 

lollowe  the  devises  and  inventions  oi  men ;  either  that  enraged  posterities. 

As  Joas  and 

by  the  malice  of  Satan,  have  declared  themselves  open  enne-  Manasies. 

.  ...  .  .        2  Par.  24. 

mies  to  God  and  to  his  veritie  reveled ;  I  thoght  it  my  duetie,  4  King  21. 
in  fewe  wordes,  to  require  of  thee,  and  that  in  God's  name,  0 
England  in  general,  the  same  repentance  and  true  conversion 
unto  God  that  I  have  required  of  those  to  whome  before  parti- 
cularly I  wrote.     For,  in  verie  dede,  when  in  dolour  of  hart  I     # 
wrote  this  former  Lettre,  I  neither  looked,  nor  could^beleve,  that 
tl^eLord  Jesus  wolde  so  suddainly  knocke  at  thy  gate,  or  call  a  )oc.  3. 
upon  thee  in  thy  open  stretes,  oftring  himself  to  pardon  thy  pov.  1. 
iniquitie;   yea,  to  enter  into  thy  house,  and  so  to  abyde  and  J>hni4. 
make  his  habitation  with  thee,  who  so  inobediently  had  rejected 
his  yoke,  so  disdainfully  had  troden  under  fote  the  bloode  of  i^br.io. 
his  testament,  and  so  cruelly  had  murthered  those  that  were  Luke  11, 20 
sent  to  call  thee  to  repentance.     This  thy  horrible  ingratitude 
considered,  I  dyd  rather  loke  for  punishementes  and  plagues 
universally  to  have  bene  powred  forthe,  then  for  mercie,  by  the 
Bounde  of  his  trumpet  so  suddainly  to  have  bene  offred  to  any 
within  that  miserable  Yle.    But  when  I  dyd  more  depely  waye, 
that  suche  is  the  infinite  goodnes  of  God,  and  that  suche  be 
also  the  bright  beames  of  his  most  juste  judgements,  that  when 


504 


AN  EXHORTATION 


As  he  dyd  the 
Bead  of  Abraham. 


In  casting  out 
seven  nations 
before  them,  and 
delivering  them 
from  their  op- 
pressors. 

Gen.  1'2, 13. 
I's  il.  66. 

E.-ai  43. 

Kzec.  20. 
>:sia  42,  43. 


Esdr.  1. 
Nehe.  2. 
Esai  14,  43. 

Esai  48. 

Esai  42. 


John  1. 
LuU-.  21. 


Act.  2. 


soever  he  taketli  into  his  protection,  by  the  covenant  of  his 
Worde,  any  realme,  nation,  province,  or  citie,  so  that  of  mercio 
he  becorameth  to  them  conductor,  teacher,  protector,  and  fa- 
ther; that  he  never  castethe  of  the  same  care  and  fatherly 
affection,  which  in  his  Worde  he  dothe  once  pronounce,  until 
they  do  utterly  declare  themselves  unworthy  of  his  presence: 
when  this  (I  say)  I  dyd  consider  and  waye,  I  was  in  judge- 
ment somewhat  reformed.  For  I  finde  that  suche  was  his  care 
and  constant  love  to  the  whole  sede  of  Abraham,  (I  meane  of 
those  that  descended  of  Jacob,)  that  albeit  in  manie  things 
they  provoked  him  to  anger,  yet  dyd  his  infinite  goodnes  ever 
finde,  and  make  a  waye  by  the  which  his  mercie  was  sensibly 
felt  of  that  people,  even  in  their  greatest  extremities.  For  not 
onely  dyd  he  ofte  pardon  their  offences,  longe  kepe  them  in  the 
lande  which  he  had  promised  and  geven  to  the  sede  of  Abra- 
ham, but  also  he  was  with  them  in  fyer  and  in  water:  yea, 
when  they  were  as  rotton  carions,  buryed,  as  it  had  bene  in 
their  graves,  in  Babilon,  yet  dyd  he  laye  in  pledge  the  glorie  of 
his  owne  name  for  their  deliverance;  yea,  and  faithfully  above 
man"'s  expectacion  dyd  he  performe  it,  for  he  brake  downs  the 
pride  of  Babilon,  and  so  dyd  open  the  pryson,  and  brake  up 
the  gates  of  yron  which  helde  them  in  thraldome.  And  why 
so?  He  himselfe  dothe  answer,  saying,  "For  mine  owne  name's 
sake  wil  I  do  this,  and  my  glorie  wil  I  gyve  to  none  other,"  &e. 
And  so  this  his  love  and  fatherly  care  was  so  constant  and  un- 
moveable,  that  nothing  coulde  utterly  chaunge  it  from  the  peo- 
ple, until  his  deare  Sonne,  Christ  Jesus,  dyd  come  of  them  and 
amongst  them,  to  notifie  and  declare  that  soverayne  felicitie 
promised  to  Abraham;  I  meane,  that  all  nations  shulde  be 
blessed  in  his  sede,  which  was  Christ  Jesus;  who,  comyng 
amongst  his  owne,  was  of  them  rejected,  denied,  refused,  and 
shamefully  put  to  deathe  upon  a  crosse,  betwixt  two  theves. 
And  yet,  so  tender  was  God's  care  over  them,  that  before  their 
polluted  and  wicked  handes  were  externally  almost  washed 
from  his  blood,  he  sent  unto  them  the  message  of  reconciliation. 


TO  ENGLAND.  505 

not  onelv  to  those  that  were  at  Jerusalem,  but  even  to  such  as  Paui,  the  Apostie 

■'  of  the  Gentiles, 

were  dispersed  amongst  the  Gentiles,  as  in  the  Acts  of  the  P^«'*jfh«J^fi'st  to 
Apostles  is  plainly  witnessed.  For  this  prerogative  had  ever  ^8^191^,22^28. 
the  Jewes,  that  first  to  them  were  offred  the  glad  tydinges  of 
the  kingdome,  unto  suche  tynie  as  they  declared  themselves,  by 
open  blasphemies,  continual  resistance,  and  cruel  persecution, 
most  worthy  to  be  deprived  of  that  honour.  This  long  suffer- 
ance and  carefull  calling  of  that  unthankeful  people,  preceded 
from  the  same  fountaine  from  the  which  their  first  vocation 
dyd  procede  and  flowe;  that  is,  from  his  eternal  goodnes,  which 
dyd  so  long  fight  against  their  malice,  that  all  creatures  nmst 
justifie  God  in  his  fearful,  but  yet  most  juste  judgements,  once  God's  fearful 

_  >/  t/        o  jucl:;emenles 

executed  and  yet  remaining  upon  that  rebellious  people.  "po"  the  jewes 

•I  o      1  LI.  even  to  this  day 

The  same  order,  I  see,  dothe  God  kepe  with  thee,  O  thou 
happie  and  most  unhappie  England  !  Happy,  not  onely  because 
thy  God,  by  his  own  hand,  hath  oft  delivered  thee  from  corpo- 
ral bondage  of  divers  and  strange  nations,  as  of  Saxons,  Ro-  God's  unspeaue- 

_  ahle  mei'cli;s 

maines,  Gothes,  and  Danes;  but  especially  for  that,  that  by  the  J^^^'^^^'^J' "i*""^ 
power  of  his  eternal  veritie,  (and  that  of  his  free  grace,  without 
thy  deservyng,)  he  dyd  of  late  years  break  and  destroy  the  in- 
tollerable  yoke  of  thy  spiritual  captivitie,  and  broght  thee  forthe 
as  it  had  bene  from  the  bottome  of  hel,  and  from  the  thraldome 
of  Sathan,  in  which  thou  wast  holden  blynded  by  idolatrie  and 
supersticion,  to  the  feloship  of  his  angels,  and  to  the  possession 
of  that  riche  inheritance  prepared  to  his  dearest  children,  with  Matt.  25. 
Christ  Jesus  his  Sonne.     But,  O  unhappie,  and  more  then  un- 
happie, that  hast  declared  thyself  so  unthankful  and  rebellious 
to  so  loving  and  so  mercifuU  a  Father,  who  fyrst  gave  thee 
life,  when  thou  didest  lye  polluted  in  blood  and  dead  in  thy  Ezech.  :g. 
synne,  and  nowe  dothe  offer  himself  to  be  thy  God,  Governour, 
and  Father,  after  that  thou,  most  trayterously  conspiring,  with  tuo  shameful 

oil  1  111  y     ^   •  •    •  r-\  defection  of 

bathan  by  solemned  othe,  haste  renounced  his  veritie.     O  un-  Ensiaim. 
happie  and  more  then  unhappie  art  thou,  (I  say,)  if  that  this 
thy  treasonable  defection,  and  God's  loving  kindncs,  yet  calling 
thee  to  his  favours,  dothe  not  pearco  thy  hart  with  unfayncd 


606  AN  EXHORTATION 

repentance.  For  as  this  mercie  and  love  of  thy  Goi  far  sur- 
mounteth  the  reache  of  all  men's  understanding,  so  can  not  his 
juste  judgementes  longe  delayo  to  power  forthe  those  horrible 
vengeances  which  thy  monstrous  unthankefulnes  hathe  long 
deserved,  if  thou  (as  God  forbyd)  nowe  shutt  upp  thine  eares, 
blyndo  thine  eies,  and  so  harden  thy  hart,  that  neither  thou 
wilt  heare,  see,  nor  understand  the  gravitie  of  thy  fall,  and  that 
unestimable  goodnes  of  thy  God  thus  lovingly  calling  thee  to 
thy  ancient  honours  and  dignitie  againe.  I  neither  dare  nor 
wil  cease  nowe  by  my  penne  (be  it  never  so  rude)  to  crie  unto 
thee  that  which  sometymes,  from  the  mouthe  of  my  Master 
God's  mercies  Christ  Jesus,  I  liavc  pronounced  in  the  hearing  of  many.  That  if 
oflredtoEug-      tliou  slialt  not  knowc  this  merciful  visitacion  of  the  Lord  thy 

land.  •  .  ,  •' 

God,  and  so  prepare  thyself  with  a  penitent  and  thankful  hart 
Ezech.  12.  to  receyve,  yet  while  tyme  is,  his  large  graces  offred,  that  then 

thy  habitation  shall  be  left  desolate;  and  where  thowe  hast  of 
long  tyme  bene  the  delectable  garden,  planted  by  the  Lord''s 
hande,  thou  shalt  become  a  barren  wildernes,  apt  for  nothing 
but  to  be  brent  and  consumed  by  fier. 

The  warrant  of  this  my  proclamation  and  sentence,  (howe 
folishe  and  vayne  so  ever  it  appere  to  man''s  reason,)  I  have 
not  by  conjecture  nor  opinion  of  man,  but  from  the  mouthe  of 
Deut.29.  my  God,  thus  speaking  by  Moises:  "Beware  (saith  he)  that 

amongst  you  be  not  a  roote  that  buddeth  forthe  gall  and 
wormewood;  so  that  when  he  shal  heare  the  wordes  of  this 
execration,  shal  yet  promesse  to  himself  felicitie  in  his  hart, 
saying.  Peace  shalbe  to  me  althogh  I  walke  after  the  lust  of 
myue  owne  hart,'"'  &c.  "  The  Lord  wil  not  be  merciful  (saith 
Moises)  to  suche  a  one,  but  the  furie  of  the  Eternal,  and  his 
hote  displeasure,  shal  brust  forthe  against  suche  a  man,  and 
upon  him  shal  lye  (that  is,  continually  abyde)  all  the  execra- 
tions that  be  written  in  this  boke:  And  the  Lord  shall  blott  out 
his  name  from  under  the  heaven,""  &c.  Thus  far  spcaketh  he 
against  particular  men;  and  against  the  whole  multitude  ho 
proceadethe  in  this  maner :    "  The  generation  foUowinge,  your 


TO  ENGLAND  501 

sonnes  which  shal  aryse  after  you,  and  the  stranger  that  shal 
come  from  a  far  countrie,  when  they  shal  see  the  plagues  of 
this  lande,  and  the  incurable  diseases  by  the  which  it  shal  lan- 
guish and  consume,  as  it  were  by  brimstone  and  salt,  burnyng 
the  whole  lande;  so  that  it  can  not  be  sowne,  neither  yet  in  it 
dothe  any  herbe  spi'inge  up  nor  ryse,"  &c.     "  Then  shal  all  na- 
tions saye,  Why  hathe  the  Lord  done  thus  to  this  lande  ?     O 
what  is  the  wrathe  of  God's  great  fury?  And  they  shal  answer, 
For  because  they  have  lefte  the  covenant  of  the  Lord,  the  God 
of  their  fathers,  which  he  dyd  make  with  them  when  he  broght 
them  forthe  of  Effypt :    For  they  have  gone  and  served  other  idoiatrie  was  the 
gods,  (I  say,)  whome   they  knew  not;   and  therefore  was  the  honiWe plagues. 
furie  of  the  Lord  kyndled  against  this  land,  so  that  he  broght 
upon  it  all  the  execrations  and  curses  written   in  tbis  boke. 
And  the   Lord,  in   his  wrathe,   furie,   and  great   indignation, 
hathe  wrooted  them  out  of  their  owne  lande,  and  hathe  dis- 
persed them  in  another  land,  as  this  day  dothe  witnes,"  fcc. 
This  same  is  written,  with  greater  circumstances,  in  the  boke 
of  Leviticus;  which  place  if  ye  consider  with  this,  and  consider-  Levu. 26. 
ing  God"'s  eternal  veritie  to  have  his  effect  in  every  age  and 
nation  which  so  dothe  offende,  then  shalt  thou  see,  O  England,  J^'"'^-  ''• 
that  this  is  the  judgement  which  thou  shalt  not,  nor  canst  not 
escape,  if  spedily  thou  repent  not  thy  shameful  defection,  and 
with  all  humilitie  returne  to  the  Lord,  whome  so  traiterously 
and  so  publikely  of  late  dayes  thou  hast  refused.     For  these  4  King.  25. 
severe  judgementes  once  executed   against   Israel  and  Juda, 
may  be  to  thee,  who  once  hast  professed  thyself  subject  to  God, 
and  hast  unthankfully  departed  from  his  service,  and  yet  of 
mercie   is   called   againe :    to   thee   (I   say)  may  those   severe  Let  the  juste 

•      1  ,1  .  11  •  t  •    J         1  •         I  punishemenlsof 

luflgementes  be  a  mirror  and  glasse,  m  which  thou  maist  be-  other  natioiis 

*'       °  O  '  move  thee,  O 

holde  what  shal  be  thy  final  and  miserable  destruction,  if  by  J'eplutancl! 
unfayned  and  spedie  repentance  thou  remove  not  the  vengeance 
which  hangethe  over  thy  head.     And  to  the  ende  that  better 
thou  mayest  trye  and  examine  thyself,  I  will  shortly  touch  the 
stubburne  inobedience  of  that  people,  the  long  pacienco  and 


308 


AN  EXHORTATION 


In  this  tyme 
reignorl  Reho- 
boam,  Abiah, 
Jorani,  and  ten 
others,  all  idola- 
trous kings 

4  King.  14,  15. 

3  King,  16. 

4  King.  8. 


2  Para.  IS. 
2  Para.  17. 


Lawiers. 
EsHi  10. 
Judges  and 
Princes. 
Esai  1. 
Esai  5. 


Esai  57. 


Jere.  23. 

Nobles. 


Esai  56. 
Commons. 


gentle  dealing  of  God,  with  their  most  miserable  and  lament- 
able destruction. 

Three  hundreth  years  and  mo,  from  the  departure  of  the  Ten 
Tribes  from  the  house  and  royal  seate  of  David,  dyd  Juda  pro- 
voke God  to  displeasure,  nowe  by  idolatrie,  nowe  by  hill-aulters, 
nowe  by  confederacie  and  joyning  of  handes  with  wicked  Princes 
and  ungodly  nations,  by  whome  they  were  ever  drawne  from 
depending  and  trusting  upon  God,  to  the  vayne  trust  and  con- 
fidence of  men.  Against  these  and  other  vices  from  tyme  to 
tyme  dyd  God  send  his  Prophets  to  call  them  to  repentance, 
and  did  also  rayse  up  some  tymes  good  and  godly  Kings  to 
make  publique  reformation  as  towching  the  religion.  But 
what  reformation  was  found  in  lyfe,  maners,  and  conversation ; 
what  reverence  dyd  the  multitude  beare  unto  God,  how  was 
the  religion  imbrased  in  their  hartes,  and  how  long  was  it  re- 
teined  in  suche  perfection  as  was  commanded;  the  Prophetes 
do  teache,  and  histories  beare  witnesse  and  plainly  affirme, 
that  even  in  the  dayes  of  the  most  godly  Kinges,  (of  Ezechias 
and  Josias,  I.  meane,)  the  Scribes  and  Lawiers  dyd  write  de- 
ceytfully,  to  thrust  out  the  weakeons  from  their  cause,  to  spoyle 
the  wydow,  and  to  oppresse  the  orphelin.  Their  Judges  were 
bribers,  and  their  Princes  were  partakers  with  theves.  They 
said  that  evil  was  good,  and  good  evil;  they  wolde  have  pleas- 
ng  things  spoken  unto  them,  and  commanded  that  no  mention 
shulde  be  made  of  the  Holy  One  of  Israel,  for  his  Word  was  a 
burthen  unto  them.  Of  the  Nobilitie,  some  were  traytours, 
some  avaricious,  some  unconstant  as  wavering  reedes;  some 
gredy  dogges  and  unsatiable  wolves,  devoring  the  praye  wher- 
soever  they  might  catche  it.  The  people  of  the  lande  were 
deceitful;  all  handy- crafts,  marchandise,  and  victayles,  were 
corrupt  by  their  covetous  practises.  They  were  ready  but  to 
sclander  and  oppresse  the  pore,  the  nedy,  and  the  stranger. 
The  conjuration  of  Prophetes  was  in  the  midst  of  them,  even 
as  a  roring  lyon,  &c.  They  healed  the  sores  and  botches  of 
the  people,  princes,  and  governers,  with  unprofitable  plasters, 


TO  ENGLAND.  509 

and  laid  soft  pillows  under  the  heades  of  such  as  securely  slept 

in  all  iniquitie.     The  Priests  had  violently  rent  in  sunder  the  prophetksa-d 

,  "^  .  Pkiestes. 

lavve  of  God;  they  had  prophaned  his  sanctuary  by  their  owne 
inventions,  and  by  reteining  suche  a  myxed  and  invenomed  re-  The  corruption 

.  11-11  1  11  •!  11  1  ^^'^  mixture  of 

ligion,  as  irom  olde  idolators  they  had  received;   and  that  be-  Keiigion. 

cause  it  pleased  their  kinges,  chiefe  rulers,  and  governors,  it  Ezeck.  8,9. 

must  nedes  be  good,  and  please  them.     They  made  no  difference  Ezeck.  22. 

betwixt  that  which  was  holy  and  cleane  (because  it  proceaded 

from  God)  and  that  which  was  prophane  and  filthye,  which 

wicked    idolaters    had    invented    and    devised.     The    Pastors,  pastors. 

finally,   were  become   dumme   dogges;    their   watchmen   were 

blinde,  given  to  excesse,  slowthfulnes,  and  sleape.    And  to  be 

short,  they  came  to  that  corruption,  that  the  Lord  dyd  seke  a  Ezeck.  22. 

man  to  repaire  the  hedge  agayne,  and  to  stand  in  the  gappe 

before  him,  that  the  land  shulde  not  bo  wasted,  but  yet  he 

found  none :  for  all  were  declined,  all  soght  their  own  advantage. 

"No  man  called  for  justice  and  equitie;   no  man  was  judged 

of  faithe  and  veritie.     They  broght  forthe   coccatrise  egges;  Esai59. 

their  feete  ran  to  mischief;  thei  made  hast  to  shed  innocent 

blood;  they  neither  knewe,  neither  yet  would  knowe,  the  way 

of  peace."     But  to  suche  horrible  confusion  came  all  things,  Behow,  0  Eng- 
land, this  uni- 

that  the  veritie  was  banished,  and  whosoever  departed  from  versai defection! 

'  '■  Compare  it  with 

iniquitie  was  made  as  a  praye  to  all  men.  "Which  things  yelp'J.esent^st^'i'te, 
when  the  Lord  dyd  consider,  and  dyd  see  that  none  wolde  set  ^"'^  •"=  ^^*'°^''- 
themselves,  no  man  (I  saye)  that  opponed  himself  to  so  horri- 
ble iniquitie,  his  owne  arme  gave  him  salvation,  and  his  owne 
justice  dyd  holde  him  up,"&'C.  "  He  powred  forthe  (after  dyvers 
plagues)  his  furie  upon  that  nation  at  once,  and  in  the  bote 
fyer  of  his  anger  dyd  he  consume  them;  and  so  dyd  rewarde 
their  wicked  wayes  upon  their  owne  heades,""  as  before  was 
threatened  by  the  mouthe  of  Moses. 

These  testimonies,  and  many  mo  (which  to  avoyde  prolixitie  Dcut.  is. 
I  omit)  we  have  of  the  Prophetes,  how  corrupt  was  the  whole 
body  even  in  the  dayes  of  the  most  godly  kinges,  yea,  even  in 
the  dayes  when  the  plagues  were  upon  them.     And  the  histo- 


510 


AN  EXHORTATION 


Such  as  the 
Prince  is,  such 
commonly  are 
the  people. 


2  Para.  24. 


This  ha<l  bene 
thy  bounden 
dutie,  0  Eng- 
land, in  the 
d^iyes  of  that 
most  execrable 
idolatres,  Marie. 


Note  this  prac- 
tice and  tlie  suc- 
cesse  thereof. 


lies  do  witnes,  that  no  soner  dyd  ever  any  idolater  rise,  but 
that  so  sone  from  the  highest  degre  to  the  lowest,  from  the 
Prince  to  the  Prophet,  (a  meane  nombre  except,)  were  all  redy 
to  obey  whatsoever  was  commanded  by  suche  as  were  placed  in 
honors  and  auctoritie.  The  historie  dothe  farther  witnes,  that 
the  Princes  of  Juda,  after  the  deathe  of  Jehoiada,  by  whose 
wyfe  Joas  was  preserved  in  that  most  cruel  murther  of  all 
the  kingly  seade  made  by  Athalia;  and  by  whose  most  faithful 
diligence  the  same  Joas  was,  in  the  seventhe  yeare  of  his  age, 
made  King  over  Juda.  The  convenant  and  leage,  before  broken 
by  idolatrie,  was  renued  agayne  betwixt  God  and  the  people, 
and  betwixt  the  people  and  the  King,  to  witt,  That  the  one 
and  the  other  shulde  be  the  people  of  the  Lord;  by  renuing  of 
which  convenant,  unhappie  and  cruel  Athalia  was  killed,  the 
people  dyd  enter  into  the  house  of  Baal,  brake  it  downe  with 
his  altars  and  images,  even  to  powder;  and  finally,  before  the 
altars  of  Baal,  dyd  most  justely  kyl  Mathan,  Baal's  great 
presto :  after  the  deathe  (I  say)  of  Jehoiada,  by  whose  godly 
providence  all  these  thinges  were  broght  to  passe,  the  Princes 
of  Juda  came  and  bowed  themselves  unto  the  King,  making,  no 
doute,  this  petition  unto  him.  That  they  might  have  the  religion 
which  long  had  bene  reteined  amongst  the  Kings  of  Juda,  even 
from  the  dayes  of  Salomon,  and  that  they  shulde  not  be  so 
straytly  bonde  as  the  convenant  made  by  Jehoiada  commanded, 
so  they  wolde  not  returne  (as  may  appeare  they  did  alledge)  to 
Baal,  but  stande  content  with  their  hyl-altars,  their  thickets  of 
wood,  and  ancient  idols.  And  that  this  was  their  petition,  the 
historie  giveth  playne  light.  For  it  saith,  "And  the  King 
hard  them;  and  they,  leaving  the  house  of  the  Lord,  the  God 
of  their  fathers,  served  thickets  and  idols."  Which  thing,  albeyt 
it  dyd  so  displease  the  Lord  that  he  sent  his  prophetes  sharply 
to  rebuke  their  unthankful  defection,  yet  was  there  no  redresse. 
For  the  King,  Princes,  and  people,  were  conspired  against  God, 
and  so  from  idolatrie  proceded  to  cruel  murther,  as  the  histo- 
ries doth  witnes  in  the  dayes  of  Achas.     The  same  abomina- 


TO  ENGLAND.  511 

tions  remayned  in  all  estates.     For  Urias  the   High  Priest 
himself,  at  the  commanderaent  of  the  King,  buylded  an  altar, 
as  the  King  had  sent  him  a  patern  from  Damascus,  and  so  4  King  is. 
left  the  altar  of  the  Lord,  and  brent  sacrifice  upon  that  great 
altar,  &c. 

In  the  dayes  of  Ezechias,  (that  zelous  and  godly  King,)  what 
were  the  hartes  of  the  nobilitie  and  people  towardes  God"'s  true 
religion,  it  may  appeare  by  the  sequel.  For,  streght  after  his 
death,  dothe  the  whole  multitude  returne  with  Manasses  unto 
idolatrie,  abominations,  and  cruel  murther;  yea,  even  while  the 
King  dyd  lyve,  that  treasonable  tray  tor,  Sobna,  (ennemie  to  sobna,Treasorer. 
God,  to  his  true  worship,  and  to  his  Prophetes,)  was  treasorer, 
and  in  highest  auctoritie. 

Jeremie  and  Ezechiel  do  witnes,  that  the  Princes,  Prophetes, 
and  people  were  so  corrupt,  even  to  the  verie  day  of  the  de- 
struction, yea,  and  after  the  same,  that  Zedechias  (of  nature, 
by  all  apparance,  not  verie  cruel,  but  yet  faint-harted  for  lacke 
of  faith)  was  compelled  at  their  commandement  to  put  Jere- 
mie in  prison,  and  to  gyve  them  permission  to  put  him  to  death 
at  their  pleasure;  whose  lyfe  by  God's  mightie  providence  yet 
preserved,  and  being  called  to  the  presence  of  the  Kinge,  to 
whome  he  gave,  in  God's  name,  most  holsome  counsel;  yet 
durst  not  the  King,  for  feare  of  his  Princes,  neither  follow  the  Jeie.  36. 
same,  neither  yet  let  them  understande  what  communication 
was  betwixt  the  Prophet  and  him. 

Ezechiel,  in  his  vision,  saw  the  people  and  Princes  declined 
from  God;  and  dyd  also  heare  these  wordes  spoken  by  God: 
"  The  iniquitie  of  the  house  of  Israel  and  Juda  is  great  above 
measure;  the  earthe  is  ful  of  blood,  and  the  citie  ful  of  defec- 
tion. For  they  have  said,  The  Lord  hathe  left  the  earth,  and  Ezech.  8,9. 
the  Lord  seethe  us  not." 

After  that  most  miserable  destruction  of  Jerusalem,  when  a 
remnant  of  the  poore  people  and  nobilitie  (who  had  escaped 
the  edge  of  the  sword),  were  left  in  the  lande  with  the  Prophet 
Jeremie,  and  with  Godolias  the  sonne  of  Ahikam,  their  olde 


512  AN  EXHORTATION 

Jere.  40.  venome  of  rebellion  against  God  and  his  reveled  wil  was  no- 

thing purged.  For  albeyt  that  the  Princes,  Johannan  the 
Sonne  of  Carea,  and  Jezanias  the  sonne  of  Hoseas,  with  the 
whole  people,  had  promised  unto  Jeremie,  by  a  solemned  othe, 
to  do  whatsoever  the  Lord  shulde  commaunde  unto  thera  by 
his  mouthe;  yet  when  he  conimaunded  them,  in  the  name  of 
the  Lord,  to  abyde  in  the  lande,  and  not  to  carie  the  people  to 
Egypt,   they  neither   feared   nor   ashamed   to   say  unto   him, 

Jere.  43.  "  Thou  speakest  a  lye;  the  Lord  hath  not  sent  thee  to  us,  com- 

jere.  44.  mauudiug  that  we  shulde  not  go  to  Egypt,  &c.     To  Egypt 

wil  we  go,  and  we  wil  serve  the  Queue  of  Heaven,  &c.,  even 
as  our  ancient  kinges  and  fathers  dyd  before  us  :""  and  so,  in  de- 
spite of  God,  of  his  Prophete,  and  of  his  Worde  reveled  unto 
them,  departed  from  the  lande  which  the  Lord  had'  given  to 
the  seade  of  Abraham,  unto  Egypt  infected  withe  all  idolatrie. 
And  thus,  from  their  original,  they  continued  in  rebellion,  even 
to  the  ende,  when  they  dyd  utterly  forsake  God.  For  what- 
soever they  pretended,  it  was  nothing  els  but  a  playne  denial 
of  God,  of  his  league,  and  of  his  convenant,  to  contract  familia- 
ritie,  alliance,  or  peace,  agaynst  his  playne  precept  with  that 
nation,  from  whose  tyrannie  God  had  before  delivered  their 
fathers.  And  therefore  he  gave  them  most  strait  commande- 
ment,  that  they  shulde  never  retui'ne  to  that  bondage  agayne. 
How  long  and  how  paciently  dyd  God  fight  against  this  their 
rebellion,  is  easie  to  be  understand  by  the  histories  and  Pro- 
phets; but  how  severe,  in  the  ende,  were  the  plagues  and  juste 

Behold  the  fi-utes  vcrgeauce  powered  upon  the  Kinges,  Princes,  and  people,  dyd 

o(  lUolatrie.  ._,.  ,  ,  .  .  . 

verie  Ethnickes  themselves  give  testimonie  and  record.      Xlieir 

land  and  cities  were  spoyled,  burnt,  and  left  desolate;  women 

for  hunger  compelled  to  eate  their  owne  children.     Oft  were 

they  broght  in  thraldome  and  subjection  of  strangers;    and 

4  King.  6.  finally,  the  glorie  of  the  Lord  was  removed  from  his  sanctuarie, 

Ezech.  9.  which  lie  himselfe  dyd  sweare  that  he  woulde  prophane  by  rea- 

jere. 39.  SOU  of  their  great  abominations.     And  so  he  dyd;   for  it  was 

brent,  the  vessels  and  ornaments  of  it  caryed  to  Babylon;  the 


TO  ENGLAND.  513 

whole  Nobilitie  of  Juda  and  the  KInges  sonnes  were  kylled  in 
his  owne  presence;  after  whiche  most  miserable  sight,  his  owne 
eies  were  put  out,  he  led  to  Babylon,  where  he  remayned  pri- 
soner until  his  death.  Those  that  departed  to  Egypt,  dyd  Jere.43. 
never  returne  agayne  to  Jerusalem,  but  perished  most  miser- 
ablie,  as  the  Prophet  dyd  threaten. 

This  is  the  fflasse,  this  is  the  mirror,  0  England !  in  whiche  a  ciasse  for 

°  '  O  England. 

I  woulde  that  dayly  thou  shuldest  behold  what  shalbe  the  final 
end  of  those  that  do  abuse  the  long  sufferinge  of  God,  most 
mercifully  calling  all  to  repentance.  Yf  thou  shalt  thinke  thy- 
self pure  and  cleane  from  any  of  the  crimes  which  before  is 
noted  in  that  people,  alas !  thou  shalt  declare  thyself  more  then 
impudent.  For,  all  other  your  iniquities  omitted,  this  your  last 
and  universal  turning  from  God,  by  the  open  denyal  of  his  Gos- 
pel professed,  declareth  you,  from  the  highest  to  the  lowest, 
manifest  tray  tours  against  his  godly  Majestie.  It  is  you  all 
together,  who  most  cruelly  have  shede  the  blood  of  a  nomber 
of  your  brethern  and  sisters,  which,  from  under  the  alter,  neve.  e. 
crie  to  be  revenged.     There  is  no  person  giltles  in  God's  pre-  The  Names  of  so 

...  many  as  could  be 

sence,  who  hathe  bowed  their  knees  to  idolatrie,  (whatsoever  nowpotten  are 

'  ^  annexed  in  the 

excuse  they  list  to  pretend,)  but  as  all  are  idolaters,  so  are  ®°^- 
they   and  shalbe  reputed  raurtherers  before  God,  which  do  not 
washe  awaye  that  infamie  and  innocent  blood  by  unfayned  re- 
pentance. 

No  other  assurance  will  I  requyre,  that  your  plagues  are  at 
hande,  and  that  your  destruction  approcheth,  then  that  I  shal 
understand  that  ye  do  justifie  yourselves  in  this  your  former 
iniquitie.  Absolve  and  flatter  you  who  so  list,  God  the  Father, 
his  Sonne  Christ  Jesus,  his  holy  angels,  the  creatures  sensible 
and  insensible  in  heaven  and  earth,  shal  arise  in  judgement, 
and  shal  condemn  you,  if  in  tyme  ye  repent  not.  The  cause 
that  I  wrappe  you  all  in  idolatrie,  all  in  murther,  and  all  in 
one  and  the  same  iniquitie,  is.  That  none  of  you  hath  done  your  Theduetieof 

^  ,  •'  .  England  when 

duetie,  none  hath  remembred  his  office  and   charge,   whiche  ^J^J'^grectld^ 
was,  to  have  resisted  to  the  uttermost  of  your  powers  that  ira- 
VOL.  V.  2  k 


614 


AN  EXHORTATION 


Oseas  5,  7. 


2  Para.  3. 


Math.  23. 


By  true  repent- 
ance you  shal 
escape  God's 
vengeance. 


4  King.  34. 


pietie  in  the  beginning.  But  ye  have  all  followed  the  wicked 
commandement,  all  have  consented  to  cruel  murther,  in  so  far 
as,  in  your  eies,  your  bretherne  have  most  injustly  suffered,  and 
none  opened  his  mouth  to  coraplayne  of  that  injurie,  crueltie, 
and  murther.  I  do  ever  except  suche  as,  either  by  their 
deathe,  by  absteyning  from  idolatrie,  or  by  avoyding  the 
Realme,  for  the  iniquitie  in  the  same  committed,  dyd  give  tes- 
timonie,  that  suche  an  horrible  falling  from  God  dyd  inwardly 
greve  them.  These  I  except,  but  all  the  rest,  even  from  the 
highest  to  the  lowest,  I  feare  no  more  to  accuse  of  idolatrie,  of 
treason  against  God  commited,  and  of  cruel  raurthering  of 
their  brethern,  then  dyd  Zacharias,  the  sonne  of  Jehoiada, 
feare  to  say  to  the  King,  Princes,  and  people  of  Juda,  "  Why 
have  ye  transgressed  the  commaundementes  of  the  Eternal?  It 
shal  not  prosperously  succede  unto  you,  but  even  as  you  have 
left  the  Lorde,  so  shal  he  leave  you." 

And  albeyt  my  blood  shulde  be  shed  for  this  my  affirmation, 
as  his  was,  yet  havyng  the  testimonie  of  a  good  conscience, 
that  I  speako  not  nor  write  not  of  private  malice  against  any 
person,  I  wil  stil  crie  as  before  :  For  at  your  handes  (unles 
that  spedely  and  unfaynedly  ye  repent)  shal  God  require  all 
the  blood,  not  onely  whiche  lately  hathe  bene  shed  by  your 
most  wicked  permission,  but  also  of  all  those  that  for  the  same 
cause  have  suffred  from  the  beginnyng.  Tremble,  therefore, 
feare,  confesse,  and  unfaynedly  repent,  that  ye  may  escape  the 
vengeance  prepared.  Your  humiliation,  confession,  and  re- 
pentance, may  now  obteyne  no  lesse  of  God''s  great  mercie,  then 
dyd  Josias,  his  nobles,  and  people,  in  the  same  case,  to  whome 
in  all  things  you  are  so  like,  as  one  beane  is  to  an  other.  For 
no  crime  is  so  haynous  whiche  God  will  not  cast  in  the  bothome 
of  the  sea,  and  bury  in  perpetual  oblivion,  if  you  with  unfayned 
hartes  turne  to  the  Lord  your  God,  whome  so  grevously  you 
have  offended.  This  conversion  and  repentance  requireth,  no 
dout,  a  reformation,  removyng  and  suppressing  of  all  abuses, 
all  wrong,  all  violence,  all  oppression  and  fraude,  how  long,  in 


TO  ENGLAND. 


515 


whoine,  and  by  whome  soever  they  have  bene  mainteyned,  prac- 
tised, or  permitted. 

But,  remitting  all  suche  thinges  as  be  without  the  religion  to 
suche  as  God  shall  farther  move  with  his  Holy  Spirit  to  instruct 
you,  I  say  that  your  conversion  unto  God  and  unfayned  re-       ' 
pentance  requyreth  two  thinges.     First,  That  the  religion  and  ''^'^° |;'4^^?f ^j,^ 
true  honoring  of  God  may  be  at  once  broght  to  that  puritie  reug™nf°"  °' 
which  his  Worde  requyreth.     Secondarely,  That  order  may  be 
taken,  so  far  as  in  you  lyeth,  that  the  same  religion  which  God 
approvethe,  may  be  kept  inviolable  araongste  you  for  ever,  and 
that  the  people  universal  may  be  instruct  in  the  same. 

For  the  First  point,  touchinge  Reformation  of  religion,  you 
muste  at  once  so  purge  and  expel  all  dregs  of  Papistrie,  super- 
stition, and  idolatrie;  that  thow,  O  England!  must  judge  and 
holde  execrable  and  accursed  whatsoever  God  hath  not  sancti- 
fied unto  thee  by  his  Worde,  or  by  the  action  of  our  Maister 
Christ  Jesus.    The  glistcringo   beautie   of  vayne   ceremonies,  vayneCeremo- 

f,      1   .  ■  ,.  ,.  f,  .  f        Dies,  and  such 

the  heapmo;  of  thinges  pcrteynmo:  nothmffe  to  edification,  by  as  servo  not  to 

^»  O  t  J  O  S  'J    edification,  oj:] 

whomesoever  they  were  invented,  justified,  or  mainteyned, 
oght  at  once  to  be  removed,  and  so  trodden  under  the  obe- 
dience of  God's  Worde,  that  continually  this  sentence  of  thy 
God  be  present  in  thy  hart,  and  readie  in  thy  mouthe  :  "  Not 
that  which  appeareth  good  in  thy  cies,  shalt  thow  do  to  the 
Lord  thy  God,  but  what  the  Lord  thy  God  hath  commaunded 
thee,  that  shalt  thow  do:  adde  nothing  to  it,  diminishe  nothing 
from  it." 

Let  not  the  King  and  his  proceadinges  (whatsoever  they  be), 
not  agreable  to  his  Worde,  be  a  snare  to  thy  conscience.  O 
cursed  were  the  hartes  that  first  devised  that  phrase  in  matters 
of  religion,  wherby  the  simple  people  were  broght  to  one  of 
these  two  inconveniences:  to  wit.  That  either  they  dyd  esteme  no  Prince  nor 
everie  religion  good  and  acceptable  unto  God,  which  the  King  to'Iio  anie  tulnge 

-_  11/-N11     in  matters  of 

and  Farliament  dyd  approve  and  commande;  or  els,  that  God  s  Reii^on  without 

■'  '^  '  the  assurance  of 

religion,  honor,  and  service,  was  nothinge  els  but  devises  of  ^'"^'^^^°'^'^°- 
men.     0  England,  England !  let  this  blasphemie  be  first  of  all 


i:ht 
to  be  abolished. 


Itl 


516 


AN  EXHORTATION 


The  voices  and 
counsel  of  such 
as  are  neither 
bote  nor  colde. 


None  oght  to  be 
freed  from  the 
yoke  of  discip- 
line, nor  per- 
mitted to  decline 
from  the  religion 
of  Uod. 


None  compel- 
linge  God's  peo- 
ple to  Idolatrie 
oglit  to  be  per- 
niitted  to  reigne 
over  them. 


Deut  13. 


Idolaters  oght  to 
be  put  to  death. 


others  removed.  For  how  horrible  is  it  to  remember,  that  the 
religion  and  honoring  of  the  Eternal  God  shalbe  subject  to  the 
appetites  of  folishe  and  inconstant  men !  Let  God's  Worde 
alone  be  the  rule  and  Hjne  to  measure  his  religion.  What  it 
commandethe,  let  that  be  obeyde;  what  it  commandeth  not, 
let  that  be  execrable,  because  it  hathe  not  the  sanctification  of 
his  Worde  under  what  name  or  title  soever  it  be  published. 

Halt  no  longer  on  bothe  partes;  let  not  these  voices  prevayle 
in  your  Parlament :  This  to  our  judgement  is  good  and  godly; 
this  the  people  can  wel  beare;  this  repugnethe  not  to  God's 
worde;  and  when  the  people  be  better  instructed,  then  may 
we  precede  farther,  &;c. 

O  dissembling  hypocrites !  playne  messengers  of  Sathan,  now 
I  do  write,  which  some  tyrae  I  have  said  to  your  faces,  that 
whatsoever  God  (in  matters  of  his  religion)  hathe  not  sanctified 
by  his  expressed  Worde,  the  same,  I  say,  before  his  Majestie 
remaynethe  execrable,  polluted,  and  defyled.  And  so,  in  fewe 
wordes,  this  is  the  first  point  which  your  true  conversion  re- 
quireth,  to  wit,  That  his  onely  Worde  reforme  his  religion. 

The  inviolable  preservation  of  God's  religion  (whiche  is  the 
Second  point)  requireth  two  principal}  thinges:  the  one,  That 
power  nor  libertie  be  permitted  to  any,  of  what  estate,  degre, 
or  autoritie  that  ever  they  be,  either  to  lyve  without  the  yoke 
of  discipline  by  God's  Worde  commaunded;  either  yet  to  alter, 
to  chaunge,  to  disanull,  or  dissolve  the  least  one  jott  in  religion, 
which  from  God's  mouthe  thow  hast  receyved.  But  let  his  holy 
and  blessed  ordinaunces,  by  Christ  Jesus  to  his  Church  com- 
maunded, be  within  thy  Hmittes  and  bondes  so  sure  and  estab- 
Uished,  that  if  Prince,  King,  or  Emperour  would  enterprice  to 
ichange  or  disanul  the  same,  that  he  be  of  thee  reputed  ennemie 
ito  God;  and  therfore  unworthie  to  reigne  above  his  people: 
'yea,  that  the  same  man  or  men,  that  go  aboute  to  destroy 
God's  true  religion  once  established,  and  to  erect  idolatrie, 
which  God  detesteth,  be  adjudged  to  death,  according  to  God's 
coramaunderaent;  the  negligence  of  which  parte  hathe  made 


TO  ENGLAND.  517      • 

vow  all  (those  onely  excepted  vvliome  before  I  have  exprest) 
murtherers  of  your  brethern,  deniers  of  Christ  Jesus,  and  ma- 
nifest traytours  to  God's  Soveraigne  Majestie. 

Which  horrible  crimes,  if  ye  will  avoyde  in  tyme  cominge,  then 
must  ye  (I  meane  the  princes,  rulers,  and  people  of  England) 
by  solemned  othe  renue  the  convenant  betwixt  God  and  you, 
in  the  same  forme  as  Asa,  King  of  Juda,  dyd  in  the  like  case. 
"  They  made  a  convenant  (saieth  the  historic)  that  they  wolde  2  Para.  15. 
seke  the  Lord  God  of  their  fathers,  with  all  their  hart  and 
with  all  their  soule;  and  that  whosoever  shulde  not  seke  the 
Lord  God  of  Israel,  he  shulde  die  the  death,  whether  he  were 
great  or  small,  man  or  woman.  And  they  dyd  sweare  unto 
the  Lord  with  a  great  othe,  and  with  the  sounde  of  trumpet 
and  of  shaumes:^  And  of  this  othe  dyd  all  the  Jewes  rejoyse: 
for  with  their  whole  hart  thev  dyd  sweare,  and  they  soffht  The  Lord  is 

•^  '  JO         found  of  all  them 

God  with  unfayned  affection,  and  he  was  founde  of  them:  and  that untaynediy 

•'  '  seeke  him. 

the  Lord  gave  them  rest  on  every  side."  This  is  thy  duetie, 
and  this  is  the  onely  remedy,  O  England !  to  stay  God's  ven- 
geance which  longe  thou  hast  deserved,  and  shalt  not  long 
escape,  if  his  religion  and  honor  be  subject  to  mutation  and 
change  as  oft  as  thy  rulers  list,  or  as  by  reason  of  death  they 
shalbe  changed.  And  so  this  briefly  is  the  first  thing  which 
thou  must,  with  invocation  of  God's  name,  provide  for  Estab- 
lishinge  of  his  true  religion. 

The  other  part,  touching  the  Instruction  of  the  people,  stand- 
eth  muche  in  the  faithful  diligence  of  those  to  whome  the 
charge  of  preaching  shalbe  committed.  But  when  I  remembre 
that  horrible  confusion  which  before  was  mainteined,  even  by 
those  which  wolde  be  estemed  chief  pillers  of  religion,  I  do 
more  feare  to  be  playne  in  this  matter  then  in  all  that  which 
before  I  have  spoken.  For  it  may  be,  that  in  speaking  the 
simple  trueth,  I  may  displease  those  whome  willingly  for  no 
earthly  profit  I  wold  offende.  Nevertheless,  seing  the  cause  is 
not  myne,  but  perteyneth  to  Christ  Jesus,  and  to  the  feeding 
*  Shaumes,  Cornets. 


)18 


AN  EXHORTATION 


John  21. 


£sai  56. 


No  dumm  dogg 
n'lr  ]ioisoned 
Papiste  oglit  to 
haNc  any  cliai-ge 
Of  Christ's  flock 


(3 


Pluralitie  of 
benefices  re- 
proved. 


^ 


The  great  domi- 
nions ami  charge 
of  prowtie  Pre- 
lates IS  the  in- 
vention of 
Antichrist. 


of  that  flocke  which  so  earnestly  and  tenderly  he  dyd  commend 

to  Peter,  and  to  all  his  faithful  pastors  to  the  worldes  end, 
whatsoever  man  slial  judge,  I  dare  not  cease,  in  God's  name, 
to  require  of  you  a  severe  Reformation  of  those  thinges  which 
were  before  utterly  disordered. 

And  First,  In  the  name  of  the  Lorde  Jesus,  I  require  of  you, 
that  no  dumme  dogg,  no  poisoned  and  pestilent  Papist,  none 
who  before  hath  persecuted  God's  children,  or  obstinately  main- 
teined  idolatrie,  be  placed  above  the  people  of  God,  to  infect  and 
poison  (for  other  profet  they  shal  do  none)  the  soules  of  those 
Avhome  Christ  Jesus  hathe  redemed  with  his  pretious  blood. 
,  Secondly,  That  benefice  upon  benefice  be  heaped  upon  no 
man,  but  that  a  sufficient  charge,  with  a  competent  stipend,  be 
assigned  to  the  workeman.  For,  0 !  how  horrible  was  that  con- 
fusion, that  one  man  shulde  be  permitted  to  have  2,  3,  4,  5,  6,  or 
7  benefices,  who  skarsely  in  the  yeare  dyd  so  often  preache! 
yea,  that  a  man  shulde  have  the  charge  of  them  whose  faces  he 
never  saw.  Let  that  pestilence,  proceading  from  avarice,  be 
utterly  avoyded.  Let  not  men,  at  their  pleasures,  preach  when 
and  where  they  list ;  but  so  sone  as  a  godly  Order  may  be  estab-  i 
lished,  let  the  partes  and  bondes  be  assigned  to  every  one.) 
London,  in  tymes  past,  was  indifferently  provided  for;  but,  alas! 
what  barbarous  ignorance  was  in  the  rest  of  the  llealme? 

Thirdly,  Let  no  man  be  charged,  in  preaching  of  Christ  Jesus, 
above  that  which  one  man  may  do;  I  mean  that  your  bisliop- 
ri'ke§"b?r5tr^vide:d,"that  of  every  one  as  they  be  no  we  (i'or  the 
most  part)  be  made  ten;  and  so  in  every  citie  and  great  towne 
there  may  be  placed  a  godly  learned  man,  with  so  many  joyned 
with  him,  for  preaching  and  instruction,  as  shalbe  thoght  suf- 
cient  for  the  bondes^  connnitted  to  their  charge.  The  utilitie 
wliereof  you  slial  understand,  within  few  yeares,  greatly  to  re- 
dounde  to  the  profit  of  the  simple  flocke.  For  your  prowde 
prelates  great  dominions  and  charge  (impossible  by  one  man 
to  be  discharged)  are  no  parte  of  Christ's  ministerie,  but  are 
'  BouJcs,  bounds. 


TO  ENGLAND.  519 

the  maintenance  of  the  tyrannic  first  invented,  and  yet  reteyned 
y,>-9^  by  the  Roman  Antichrist. 
/V'j  Fourthly,  That  diligent  hede  be  taken,  that  such  to  whome 
the  office  of  preaching  is  committed,  discharge  and  ^o  their 
dueties ;  for  it  is  not,  nor  wil  not  be,  the  chanting  or  mum- 
bling over  of  certeyne  Psalms,  the  reading  of  chapiters  for  Mat- 
tens  and  Even-song,  or  of  Homelies  onely,  be  they  never  so  i 
godly,  that  fede  the  soules  of  the  hungrie  shepe.     Christ  Jesus 


!( 


himself,  his  holy  Apostles,  and  that  elected  vessel,  Paul,  do 

teach   us    another  lesson,  all   commanding   us  to   preach,    to  The  office  of  tme 

preach,  and  that  to  preach  Christ  Jesus  crucified,  &c.     What  « 

efficacie  hath  the  lyvinge  voice  above  the  bare  letter  red,  the 

himgry  ani  thirstie  do  feele  to  their  comfort.     But  the  other 

maketh   for   Master    Parson's  purpose,   who  reteining  in  his 

handes  a  nombre  of  benefices,  appointeth  suche  in  his  place  as 

are  altogether  destitute  of  the  gifte  of  preaching.     But  let  all  PiiUip-  3. 

suche  belly-gods  be  whypt  out  of  God's  holy  temple. 

Fiftely,  Let  none  that  be  appointed  to  labour  in  Christes  Matt.  20. 

^  ^       -    -  -  •     The  Ministers  of 

ymeyearde  be  entangled  with  Civil  affaires,  (and,  as  ve  call  them,  "^e  woide  osht 

•'  •=  7  \  ;         ^  ^   jjpj  jQ  exercise 

the  affaires  of  the  Realme,)  except  it  be  when  the  civil  magis-  o? kuJe'i'n-'^''''' 
vtrate  and  ministers  of  the  Worde  assemble  together,  for  exe-  afeaesouhe"^^ 
cution  of  discipline,  which  is  a  thing  easie  to  be  done,  without 
withdrawing  any  person  from  his  charge,  if  that  which  is  be- 
fore expressed   be  observed.     For,  as   touching   their   yearly* 
commynge  to  the  Parlament,  for  matters  of  religion,  it  shalbe 
superfluous  and  vaine;  yf  God's  true  religion  be  so  once  estab- 
lished, that  after  it  be  never  called  in  controversie. 

And  as  touching  execution  of  Discipline,  that  must  be  done  DiscipVme  must 

.    .  °  ^  '  be  extcuted 

in  everie  citie  and  shire  where  the  magistrates  and  ministers  witi.out  respect 

c  of  persons. 

are  joyned  together,  without  any  respect  of  persons ;  so  that  the 
ministers,  albeit  they  lack  the  glorious  titles  of  Lordes,  and  ' 
the  develish  pompe  which  before  appeared  in  proude  Prelates,  ffhe  Ministers 
yet  must  they  be  so  stowte,  and  so  bolde  in  God's  cause,  that  fe,^°aus'e^ 
yf  the  King  himself  wolde  usurpe  any  other  autoritie  in  Go7rs|tei,!rious'^fua 
religion,  then  becometh  a  membre  of  Christ's  body,  that  first  ho  Lordes."  ''^'' 


820 


AN  EXHORTATION 


2  Par.  26. 


Scholes  to  B 
universallia 


An  Answer  to 
two  O'ljections. 


(^ 


be  admonished  according  to  God's  Worde;  and  after,  yf  he 
contomne  the  same,  be  subject  to  the  yoke  of  discipline,  to 
whome  they  shal  boldly  saye,  as  Asarias  the  highe  preste  sayd 
to  Usaias,  the  King  of  Juda,  "  It  is  not  lawful  for  thee,  O 
Usaias,  to  offer  incense,  but  it  apperteyneth  to  the  priestes,  the 
sonnes  of  Aharon,  who  are  consecrated,  to  burne  it.  Passe 
out,  therfore,  for  thou  hast  offended;  which  thing  shal  not  re- 
dounde  to  thy  glorie,"  &c.  This  is  the  duetie  (I  say)  of  all 
Christes  faithful  ministers,  whensoever  any  man,  be  he  Kinge 
or  Emperour,  usurpeth  to  himself  autoritie  against  God,  to  re- 
buke him  openly,  to  resiste  and  gainstande  him  to  the  utter- 
most of  their  power,  whome  the  Lord,  by  the  Spirite  of  his 
mouthe  and  power  of  his  Worde,  shal  confounde,  even  as  he 
dyd  the  pride  of  Usaias,  yf  they  be  strong  and  valiant  in  God's 
cause. 

,  Now,  last,  (omitting  things  of  no  lesse  importance  to  your 
Wisdomes,)  for  the  preservation  of  religion,  it  is  most  expedient. 
That  Scholes  be  universally  erected  in  all  cities  and  chief  townes, 
the  oversight  whereof  to  be  committed  to  the  magistrates  and 
godly  learned  men  of  the  said  cities  and  townes;  that  of  the 
youth  godly  instructed  amongst  them,  a  seade  may  be  reserved 
and  continued,  for  the  profet  of  Christes  Church  in  all  ages. 
It  remayneth  briefly  to  answer  to  two  things,  which  may 

^give  you  occasion  to  faint  in  this  the  Lordes  worke.  First, 
The  lacke  of  workemen  to  put  things  in  such  order  as  is  requi- 
eite.  And  Secondly,  The  feare  of  tumult  and  sedition  within 
yourselves,  or  invasion  of  forren  nations.  In  God's  name,  I 
feare  not  to  affirme,  that  neither  the  one  nor  the  other  shal 
hurt  you  in  the  end,  yf  you,  with  your  whole  hartes,  soke  God's 
glory  to  be  promoted,  and  all  sortes  of  abominations  to  be 
rooted  owte. 

For  yf  you  pray  with  earnest  affection,  he  shal  indue  suche 
as  ye  know  not,  with  wisdome  and  knowledge  to  rule  in  his 
Church,  to  the  comfort  of  his  Hocke.  There  be  mo  laborers 
then  the  eies  of  man  seeth,  that  profitably  wolde  worke  in  the 


TO  ENGLAND.  521 

Lordes  harvest.     And  as  for  feare  of  ennemies,  they  may  with 
"Clioron,   Dathan,   and   Abiron,   conspire  against    Moises  and  Num.  le. 
Aron;   with  the  Moabites  and  Ammonites  against  Josaphat;  2Para. 20. 
or  with  proude  Sinnacherib  against  Ezechias  and  afflicted  Zion:  2Para.  32. 
but  rather,  ere  thou  shalt  be  confounded,  yf  with  a  perfite  hart 
thou  seke  the  Lord  thy  God,  rather  (I  say)  shal  the  earth  open  Num.  le. 
and  devoure  such  rebels;  rather  shal  thine  ennemies  every  one  4 Kin. 20 
rourther  other;  and,  rather  shal  the  Angels  of  the  Lord  fight  2Par. 32. 
for  thy  deliverance,  or  the  worke  be  hindered,  and  perishe  in 
thy  handes. 

But  yf  thou,  0  England !  for  any  respect  delay  thy  repent- 
ance and  conversion  unto  God;  yf  thou  shalt  stil  foster  in  thy 
bosome  the  generation  of  vipers;  yf  thou  shalt  reteine  in 
honour  and  auctoritie  suche  as  have  declared  themselves  enne- 
mies to  God  and  to  his  eternal  trueth,  not  by  any  infirmitie, 
but  of  determined  malice  and  set  purpose,  to  murther  and  de- 
stroy God*'s  chosen  children;  yf,  finally,  thou  shalt  not  study 
to  vvroote  out  and  cut  of  such  rotten  members,  as  can  do  no- 
thing but  infect  the  whole  body;  "  then  call  I  to  witnes  against  Deut.  4. 
thee  both  heaven  and  earth,"  that  I  and  others,  the  servantes 
of  God,  who  faithfully,  and  in  tyme,  have  warned  thee  of  thy  Be  warned,  o 

,         .  ,      1      1,  1  P  England  !yfth04 

duetie,  and  vengeance  to  come,  are  and  shalbe  cleane  from  thy  wi it  escape  goU's 

"  •'    vengeance. 

blood  which  shortly  shal  perishe,  yf  thou  contemne  the  admo- 
nitions of  God's  messingers.  Too  late  it  shalbe  for  thee  to 
howle  and  crie,  when  the  flame  of  God's  bote  displeasure  shal 
begyn  to  burne.  It  vvil  not  then  be  the  flattering  intiseraentes 
and  vayne  policies  of  suche  as  seke  more  themselves  then 
Chi'ist*'s  glorie  that  wil  extinguishe  it.  No,  it  shal  burne  and 
shal  destroy  the  head  and  the  tayle,  the  Prince  and  the  false 
Prophet,  the  roote  and  the  branches  of  such  irapietio.  Be 
warned,  therefore,  yf  thou  list  escape  vengeance,  which  is  al- 
ready prepared  for  the  inobedient ! 

But,  O  you  that  in  sorrow  of  hart  see  these  abominations,  such  as  unfayn- 

11  11  '11  II  eiUy  feare  the 

that  lament,  and  do  not  pollute  yourselves  with  them;  let  your  Loni.shaifinde 

'  '^  •'  -I  comfort  in  their 

hartes  rest  upon  the  Eternal,  who  shalbe  to  you  a  rocke,  and  greatest  daunger. 


£sai25. 


622  AN  EXHORTATION,  ETC. 

a  strong  castle  of  defence.  And  then,  "  Althogh  the  heaven 
and  the  earth  shulde  be  confounded,  yet  shal  his  mercie  de- 
liver you  from  danger;"  and  in  verie  experience  and  joy  of 
hart  ye  shal  sing,  "  O  Lord,  thou  art  our  God,  we  shal  exalt 
and  confesse  thy  name,  for  thou  hast  done  wonderous  thinges. 
Thy  counsels  are  profounde,  far  off  to  man's  judgement;  but 
yet  are  they  true  and  sure.  The  strong  tentes  and  the  pa- 
laces of  the  proude  hast  thou  broght  to  mine,  so  that  they  shal 
never  be  restored  again;  and  thei'fore  the  strong  people  shal 
glorifie  thee;  yea,  the  cities  of  tyrannous  nations  shal  feare 
thee,*"  &c.  "  Behold,  this  is  our  God  whome  we  have  abidden, 
he  bathe  saved  us.  This  is  the  Lord,  whome  we  looked  for,  we 
shal  rejoyce  and  be  joyful  in  his  salvation,""  &c.  This,  I  say, 
shalbe  the  song  which,  in  experience  of  the  Lordes  deliverance, 
your  hartes  shal  sing,  even  when  God's  most  severe  judgementes 
shal,  in  your  eies,  be  executed  against  the  ungodly;  and  therfore 
call  thou  for  strength  to  continue  to  the  ende. 

A  PRAYER. 

God  the  Father  of  our  Lord  Jesus  Christ,  by  the  power  of 
his  Holy  Spirit  so  illuminate  and  so  move  your  hartes,  that 
clearly  ye  may  see,  and  perfitly  understand,  how  horrible  hatha 
bene  your  fall  from  his  veritie;  how  fearful  and  terrible  it  is 
to  fall  into  his  handes  without  hope  of  mercie;  and  what  is 
that  his  unspeakeable  mercie  which  yet  againe  he  offreth  unto 
you;  and  that  it  may  please  his  Eternal  goodnes  to  indue  you 
with  such  wisdome,  prudence,  and  fortitude,  that  seing  his 
good  pleasur  in  his  Worde  reveled,  without  all  feare  ye  may 
follow  the  same,  to  the  advancement  of  his  glorie,  to  the  conso- 
lation of  his  afflicted  Church,  and  to  your  everlasting  comfort, 
through  our  onely  Mediator,  Redeemer,  Peacemaker,  and  Law- 
gever,  Christ  Jesus  our  Lord,  whose  Holy  Spirit  rule  your 
hartes  in  his  true  feare.     So  be  it. 

From  Geneva,  the  12.  of  Januario  m.d.lix. 


THE  NAMES  OF  THE  MART  YES. 


The  Names  of  some  part  op  those  most  faithful  Ser- 
vantes  and  deare  children  of  god,  avhich  lately  in 
thee,  and  by  thee,  o  england !  have  bene  most  cruel- 
ly murthered  by  fyer  and  imprisonment,  for  the  tes- 
TiMONiE  OF  Christ  Jesus  and  his  eternal  veritie:  whose 

BLOOD,    from    under    THE    AULTER,   CRIETH    LOWDE    TO    BE  ReTeL6. 
avenged  on    them  that  DAVEL  upon    THE    EARTH,    AS   BE- 
FORE  IS   MENTIONED;    BESIDES  A  GREAT   NOMBRE  OF  God's 

Children  who,  under  the  pretence  of  treason,  suf- 
fered FOR  Christ's  Religion. 

The  Yere  m.d.liiii. 

1554.  At  London. 

John  Rogers,  preacher. 
The  4.  of  At  Coventrie. 

Februarie.         Laurence  Saunders,  preacher. 

At  Hadlay. 
Roland  Taylor,^  preacher. 
At  Glocester. 
„  9.  John  Hooper,  late  Bishop  of  Glocester. 

At  Carmarden. 
„  22.  Robert  Ferror,^  Bishop  of  S.  Davids. 

At  London. 
Marche  the  5.  Thomas  Tomkins,  weaver. 
At  Burndwood.^ 
„  15.  William  Hunter,  prentis.  * 

'  Dr  Rowland  Taj  lor.  '  Brentwood. 

'  Dr  liobert  Ferrar.  *  Apprentice. 


624  THE  NAMES  OF 

1554.  At  Horndon  on  the  Hil. 
Marche  25.  Thomas  Higby/  gentleman. 

At  Mayley^ 
„  25.  Thomas  Causson,^  gentleman. 

The  Yeare  1555. 

1555.  At  Braintrie. 
Marche  27.  William  Pigut,*  weaver 

At  Maulden. 
„  28.  Stephan  Knight,  butcher. 

At  Dauberie. 
„  28.  William  Dighel. 

At  Colchester. 
„  28.  John  Laurence,  preacher. 

April   2.  John  Alcock,  died  in  Newgate  prison. 
At  Westminster. 
5,     24.  William   Flowei*,  alias  Branche,  whose   hand 
was  first  cut  off,  for  striking  a  preste  in  his 
zele,  being  at  masse. 
At  Westchester.^ 
George  Marche,"  preacher. 
At  London. 
May  31.  John  Oardemaker.'' 
„      81.  John  Waren,^  upholster. 
At  London. 
June    4.  William  Tooly,"  serving-man,  was  hanged,  bu- 
ried, and  then  taken  up  and  burnt,  because 
at   his   death  he   praied   thus:    "From  the 
tyrannic  of  the  Bishop  of  Rome,"  requiring 
the  people  to  say  with  him,  "  Good  Lord  de- 
liver us." 

*  Iligbed.  ^  Raleigh,  in  the  county  of  Essex.        '  Causton. 

*  Pygot.  "  Chester.  •  Marsh. 

*  Sir  John  Taylor,  alias  Cardmaker.         ^  Warue.         ^  John  Tooley. 


THE  MARTYRS.  625 

1555.  At  Chelminford. 

June  10.  Thomas  Wats,  lynen  draper 
At  Cochshall. 
„      11.  Thomas  Wawkes.^ 

At  Batcheford. 
John  Syrason,  weaver. 

At  RaiUy. 
John  Erdley.^ 
Nicolas  Oharaberlayn. 

At  Manyngtrie. 
Thomas  Osmunde. 

At  Har witch. 
„      12.  William  Butler.' 

At  London. 
Julie     1.  John  Bradforde,  preacher. 
John  Liefe,  prentis. 
„        2.  William  Ming,  minister,  died  in   Maidestone 
prison. 

At  Cantorhery,  in  one  fier. 
„      12.  John  Bland,  minister. 
John  Franks,"*  minister. 
Nicholas  Sheterden. 
Humfrey  Middleton. 

At  Dartforde. 
John  Wade.' 

At  Lewes. 
Dirick  Harman.® 

At  Stevenyng. 
John  Lauder.^ 

At  Chichester, 

Thomas  Everson. 

Richard  Hooke,  a  lame  man. 

Haukes.  ^  Ardeley,  at  Raleigh.  ,  \  Bamford,  alias  Butler, 

♦  Frankesh.  "  Christopher  Wade. 

8  Dirick  Carver,  beer-brewer.  '  Launder. 


626  THE  NAMES  OF 

1555.  At  Rochester. 

Nicholas  Hall. 

At  Tunbridge. 
Joan  Policy.' 

A  t  Reading. 
Julie    SO.  William  Ailowarde^  died  in  prison. 

At  Sainct  Edmonds  Bury. 
August  2.  James  Abs.^ 

At  Uxlridge. 
John  Denleye,  gentilman. 
At  Stratforde  Do  wo. 
Warens/  widowe. 

At  Cantorhurye. 
„      23.  William  Cocker,  gentilman. 
Richard  Collier. 
Henrie  Laurence. 
William  Hopper. 
William  Store. 
Richard  Wright. 

At  Taunton. 
„      24.  Roger  Gorier. 

At  Sainct  Albons, 
,,      26.  George  Tankerfelde. 
William  Baumeford. 

At  Uxhridge. 
Patrick  Patingham.^ 


At  Stanes. 

Robert  Smith. 

At  Strafford. 
„      SO.  Steven  Harwood. 

At  Ware. 

Thomas  Fusse." 

At  Saffron  Walden. 

„      SI.  John  Neweman. 

'  Margery  Policy.                    ^  Aleworth. 
*  Elizabeth  Warue.                 *  Packingham. 

3  Abbea. 
8  Fust. 

THE  MARTYRS.  527 

1555.  At  Barnes. 

William  Hailes.^ 

At  Ipsioitch. 
September  2.  Eobert  Samuel. 

At  Walsingham. 
3.  William  Alyn.' 

At  Chetford. 
Thomas  Cobbe. 

At  Texford. 
Thomas  Ooe.^ 

At  Cantorherie. 
„  6.  George  Brodbritlge. 

James  Tuttye. 
George  Catmer. 
Robert  Streter. 
Antonie  Burward. 

At  London. 
„  11.  John  Licfe  died  in  Newgate  prison. 

At  Litchfeld. 
Thomas  Haywarde. 
Thomas  Gorway.^ 

Tyngle  died  in  Newgate  prison. 
Richard  Smith  died  in  Lowler's'  tower,  and  was 
buried  in  the  fields. 
In  Lower's "  Tower. 
Died,  George  Bing. 
William  Androwes. 

At  Coventrie, 
„  19.  Robert  Gloover,  gentleman. 

Cornelius  Bungaye. 
At  Ely. 
William  Wolsey,  weaver. 

"William  Hale,  at  Baniet.  ^  Allen.  '  Roger  Coo. 

*  John  Goreway.  "  The  Lollard's.  *  The  Lollard'a 


628  THE  NAMES  OF 

1555.  Robert  Pigot,  painter. 

At  Oxford. 
October  4.  Nicolas  Ridley,  Bishope  of  London. 

Hugh  Latymer,  before  Bishope  of  Worcester. 

At  Canforherie. 
^,      16.  John  Web,  gentleman. 
At  Cantorhury. 
„      31.  George  Roper. 

Gregorie  Painter.^ 

At  Colchester. 
December   7.  James  Gorie^  died  in  prison. 

At  London, 
„  14.  William  Wiseman  died  in  Loler"'s^  Tower,  and 

was  cast  into  the  fields,  and  commandement 
given  that  he  shulde  not  be  buried;  but  in 
the  night  godlie  men  buried  him. 

In  London. 
„  18.  John  Philpot,  Archdeacon  of  Winchester. 

Thomas  Whitwel,^  minister. 
Januarie   27.  Bartlet  Greene,  gentilman. 
Thomas  Browne. 
John  Tutson.^ 
John  Went. 
Agnes  Foster.® 
Joan  Lasheford.'' 

•    At  Caniorhurie. 
„  31.  John  Lowmas. 

Anne  Albright. 
Joan  Soalle. 
Joan  Painter.^ 
Agnes  Snode." 

'  Gregorie  Parke.  ^  (joj-g,  s  The  Lollard's.  *  Whittle. 

•  Tudson.  "  Isabel  Foster.  ^  Joan  Warne,  otherwise  Lushford. 

8  Joan,  wife  of  George  Catmer.  ^  Snoth. 


THE  MARTYRS.  629 

1555.  -4^  Ipseicyfche. 

Februarie   19.  Anne^  Potten, 
Michael's  wife.^ 

At  Oxforde. 
Marche  21.  Thomas  Oranmer,  Archbishop  of  Cantorbury, 
whose  worthie  workes  do  yet  remaine. 

At  Salisburie. 
„  24.  [John]  Spicer. 

[John]  Maundrell. 
[William]  Coberley,  a  taylor. 

The  Yeare  1556. 

1856.  At  Gamlridge. 

April  2.  John  Hollyarde,^  minister. 
At  Rochester. 
Hirtpoole.^ 
Beches,  widowe.^ 

At  London. 
„       10.  William  Tymmes,  minister, 

Robert  Di'akes,  alias  Gyen,  minister. 
George  Ambrose. 
John  Cavel. 
Thomas  Spurge. 
Richarde  Spurge. 

At  Colchester. 
„      28.  Christopher  Lyster,  minister, 
John  Mase." 
Richard  Nicholl.' 
John  Spencer. 
John  Hamon.^ 
Simon  Joyne. 

'  Agnes  Potten.       ^  Joan,  wife  of  Michael  Trunclifield.         '  John  HulHer. 
•  John  Ilarpol.        '  Joan  Beach:  Foxe  mentions  these  two  as  having  been 
condemned  in  July  1555.  ^  ilace.  ^  Nichols.  *  Hamond. 

VOL.  V.  2  L 


630  THE  NAMES  OF 

1556.  At  Glocester. 

Maie  5.  Thomas/  a  biynde  boye. 
[Thomas]  Croker. 

At  London. 
„     13.  Margaret  Eliot,  mayden,  condemned,  died  in 
Newgat,  and  was  buried  in  the  fieldes. 
At  Stratfordehowe. 
15.  John  Uprise,^  a  biynde  man. 
Hugh  Laverok,  a  lame  man. 
In  London. 
„      16.  Katharin  Hut,  widow. 
Joan  Horne,^  mayden. 
Elizabeth  Thacvel. 

At  BeckeU  in  Suffolke. 
„      21 .  Three  women.'' 

In  the  Kinges  Benche. 
„      21.  William  Leach®  died,  and  was  buried  on  the 
backside. 

At  Lewes. 
June  6.  Thomas  Harland. 
John  Asewarde.® 
Thomas  Rede. 
Thomas  Abington. 
Thomas  Hoode,'^  minister. 
„      20.  Thomas  Mylles. 

In  the  Kinges  Benche. 
„      23.  William  Adheral,  minister,  died,  and  was  bu- 
ried on  the  backside, 
„      25.  John  Clement,  whilewright,  died  in  the  Kinges- 
benche,  buried  on  the  backside. 
At  Lecester. 
A  marchantes  servant.^ 

'  Thomas  Drowry.  ^  Apprice.  '  Horns.  *  According  to  Foxe, 

vol.  viii.  p.  145,  three  men,  Thomas  Spicer,  John  Denny,  and  Edmund  Poole. 
*  William  Slech.        '  John  Oswald.        ''   Whood.        ^  A  young  man. 


THE  MARTYRS.  681 

1556  At  Strafford  Bowe. 

June    26.  Heririe  Adlington. 
Rodulphe  Jacson. 
William  Holiwell.i 
Thomas  Bower.^ 
Laurence  Parmen.' 
Lyon  a  Ooyxe.* 
Henrie  Wie. 
John  Dorefall.' 
John  Rothe.® 
Edmonde  Hurst. 
George  Searles. 
Elizabeth  Peper.' 
Agnes  George. 

In  the  Kings  BencJie, 
„      27.  Thomas  Paret  and  Martin  Hunt  died,  and  were 
buried  on  the  backside. 
At  Edmondes  Burye. 
„      SO.  Thrie  persons.^ 

In  the  Kinges  Benche. 
Julie    1.  John  Carols/  '.veaver,  died,  and  was  buried  on 
the  backside. 

At  Nuherie}" 
„      16.  John  Guyne,  showmaker." 
[Thomas]  Asken. 
Julius  Palmer. 

At  Grenested.^ 
„      J  8.  Thomas  Dingat. 
John  Forman. 
Mother  Trie. 

At  Darhie. 
August    ].  A  blynde  woman." 

'  Hallywel.         '  Bowyer.  ^  Parnian.  *  Lyon  Cawch.  •  Derifall. 

*  Routh.     '  Pepper.     ^  Roger  B  ■)  nard,  Adam  Foster,  and  Robert  Lawson. 
"  John  Careless.  '"  Newbury.  "  Gwyn,  shoemaker 

'^  Grinstead  in  Sussex.  "  Joan  Waste. 


632  THE  NAMES  OF 

1556.  At  Ma^field. 

September  24.  John  Hart. 

Thomas  Ravensdalle. 

A  showmaker,  [shoemaker.] 

A  corier,  [currier.] 

Nicolas  Holden,  weaver. 

At  Bristow. 
A  yong  man,  a  gloover. 

At  Newent. 
John  Home. 

At  Wutton-Underhedge,  in  Glostershier. 
A  woman. 

In  Ganterhurie  Castel. 
Died,  John  Clarcke. 
Dunstone  Chittenden. 
[John]  Archer. 
Polkin's  wyfe.^ 
William  Foster. 

At  Northampton. 
October  18.  A  showmaker. 

Thre  died  in  Oanterburie  castle,  and  were  bu- 
ried in  the  fieldes.^ 

At  Cantorberie. 
Januarie  22.  Thomas  Fynall. 

[William]  Foster. 
[Nicholas]  Fynalfs  servant, 
And  3  mo. 

A  t  AsTiford. 
Two.' 

At  Wie. 
„  2P.  Two.' 

*  Alice  Potkins.         »  See  Foxe,  vol.  viii.  p.  253.         '  Nicholas  Fynall  and 
Matthew  Bradbridge.  *  Thomas  Stephens  and  John  Philpot. 


THE  MARTYRS.  533 

The  Yeare  1557. 

1557.  In  London. 

April  12.  Thomas  Lothsbie.^ 
Henrie  Ramsey. 
Thomas  Sturley.^ 
Stanlefs  wyfe.' 
Hyde''s  v/yfe.* 

In  Sainct  George  fieldes 
Maie  29.  Stephan  Gratwicke. 
William  Morrant. 
Thomas  King. 

At  Maidstone. 
June    6.  Joan  Bradbridge. 

Applebie,  waever''s  wyfe." 
Alyn''s  wyfe. 
Maning"'s  wyfe. '' 
Elizabeth,  a  blind  mayde. 

At  Brystowe. 
Ane. 

At  Cantorherie. 
„      19.  John  Fyshcocke. 
Nicolas  White. 
Nicolas  Perdier.*' 
Barbara  Finall,  wydow. 
Bradbridge^s  wydow. 
Alice  Benden's  wyfe.* 
Wylson*'s  wyfe. 

At  Lewes. 
„      22.  Richard  Woodman. 
George  Steuhen.^" 
Margerie  Morris. 

'  Loseby.  2  Tbirtel.  ^  Agnes  Stanley.  *  Margaret  Hide. 

*  "Walter  Appleby,  and  Petronil  his  wife.  *  Edmund  Allin,  and  Katha- 

rine his  wife.  '  John  Manning's  wife.         ^  Pardue.  ^  Alice  Benden, 

wife  of  Edward  Benden.  '°  Stevens. 


634  THE  NAMES  OF 

1557.  James  Morris,  hyr  sonne. 

Dionyse  Burges. 
William  Mainerd. 
Alexander  Horsmare's  servant* 
Thomasin  Atwoods/  mayden. 
Ashdoune's  wyfe 
Grove''s  wyfe. 

In  Maydstone  Prison. 
Died  one  Ambrose. 

At  Norwitche. 
Julie  12.  Simon  Miller,  yeoman, 
And  a  woman.^ 
At  Colchester  in  the  Fornoons. 
August    2.  Alice  Sylversed.'* 
Vine''s  wyff.^ 
Elizabeth  Fookes, 
With  3  mo7 
There  in  the  Afternoone^ 
4  mo.® 

At  Colchester. 
„  5.  Thurstone's  wyfe.^ 

I3owraer"'s  wyfe." 

At  Rochester, 
,5  20.  Robert  Frier,  an  aged  man. 

A  man. 
A  woman 

At  Nor  witch. 
„  23.  A  woman." 

At  Lytchefeild. 
Septembre  10.  Joice  Lewes. 

At  Islington. 
„  1 7.  Rauffe  Allerton. 

'  Alexander  Hosman,  Mainard's  servant.  '  Thomasin  k  Wood. 

*  Elizabeth  Cooper.        *  Agnes  Silverside,  alias  Smith.         *•  Helen  E wring, 
■wife  of  John  Ewring.  «  Folkes.  ^"  «  See  Foxe,  vol.  viii.  p.  386-393. 

*  Margaret  Thurston.  *"  Agnes  Bongeor.  "  Cicely  Ormes. 


THE  MARTYRS.  536 

1557.  James  Ansco.^ 
Margerie,^  his  wyfe. 
Richard  Rothe. 

In  London. 
Novembre  13.  John  Holingdaie,^  carpenter. 
[William]  Sparrow. 
Richard  Gybson,  gentilraan. 
In  London. 
Decembre  22.  John  Roughe,  preacher  to  the  congregation  in 
London. 
Margaret  James. 

In  London. 
Februarie  27.  Cutbert    Symson,    one   of    the   Deacons   fyrst 
chosen  in  the  congregation  in  London. 
John  Devenysh,  wool  wynder. 
Hughe  Foxe,  hosier. 

[The  Yeare  1558.] 

1558.  At  Huntington. 
March.      Lawton. 

April  15.  John  Mainerd  died  in  Newgate,  and  was  buried 
in  the  fieldes. 

At  Colchester. 
Maie  26.  John  Harrison.^ 

c 

[Richard]  Daie. 
Agnes  George.® 

At  Nonoitch. 
June.        Three.'' 

Died  in  Newgate^  and  was  buried  in  the  field. 
Thomas  Tyler.  ^ 
Mathew  Wethers.® 

'  Austoo.         *  Margerie  Austoo.         '  HalliDgdale.  *  Margaret,  wife 

of  James  Hearing.  »  William  Harris.  *  Christian  George. 

'  These  were,  William  Seaman,  Thomas  Carman,  and  Thomas  Hudson. 
8  Taylor.  » Wythers. 


636  THE  NAMES  OF  THE  MARTYRS. 

1558.  In  London. 

June    27.  Henrie  Pond. 

Mathew  Eycarbie. 
John  Holydaie. 
John  Flonde.^ 
Raynold  Lovender.^ 
Roger  Holland. 
Thomas  Sovvtham.^ 

At  Brainford.* 
Julie   13.  John  Slade, 
And  5  more.® 

At  Wyncliester. 
„      29.  Bainbrigge/  gentleman. 

'  Floyd.  '  Reinald  Eastland.  *  Robert  Soixtham.        *  Brentford. 

s  Robert  Mills,  Stephen  Cotton,  Robert  Dymes,  Stephen  Wight,  and  Wil- 
liam Pikas,  or  Pikes.  ®  Thomas  Benbridge. 


TO  THE  READER. 

Yf  the  Examinations  and  injuste  Accusations  of  these  our  deare 
Brethern,  with  the  Names  of  their  wicked  accusers,  false  judges, 
and  cruel  tormenters,  had  bene  sent  unto  us,  as  these  fewe 
Names  were,  we  woulde  most  gladly  have  done  our  diligence, 
that  the  wonderful  constancie  of  the  one,  and  the  great  rage 
and  crueltie  of  the  other  shoulde  have  bene  witnessed  unto  the 
world;  which  thing,  nevertheles,  we  mynde  hereafter  more 
largely  to  performe,  to  the  glorie  of  God,  to  the  comfort  of  his 
Church,  and  to  the  perpetuall  confusion  of  those  murtherers 
and  members  of  Satan,  whome  the  Lord  shall  confounde  by 
the  glorious  coming  of  our  Saviour  Jesus  Christ. 


TONE  AUD  HUSTBB. 


.        ESOIBURGH  :  PRINTED  BT-^OBKeT 

^y,^!^  dip.,    i  Cf'^f<^^  -  6   /  ^^^ 


y |^^A«*i«^-< ««->--«  •;^  "^  -^1  ilb(' 


I-  A  ^       L    f  I  IJ^  ^ 


/^"Jft::!^^  "^  i^'.uA^^ - {//4 .  d  70  ^.,1 ,1-1.  V 


^/f^'  ,^^^