Display of Popish Practices, Part 2
The nature of the true God, after the opinion of the Sclaunderer.
BUt that God, whom nature, and reaſon, and Scriptures teach, is flat contrarie to him: for he is readye to forgiue, and ſlow to wrath, whiche created man, from whome all men procéeded, to his …wne likeneſſe, like to himſelfe, that he might place him in Paradiſe, and enrich him with eternall life. This God wil, that all men bee ſaued, nor that any periſh: therfore he ſent his ſonne into the earthe, whoſe righteouſneſſe hathe ſuperabounded whereſoeuer ſinne hathe abounded, the brightene…e of whoſe righteouſneſſe dothe lighten all men that come into this world, and cryeth Come to me all yee that labour and are laden, and I will eaſe you This miniſtreth good and honeſt affections, and deliuereth men from the neceſſitie of ſinne (into the whiche they hadde caſt themſelues headlong by diſobedience) and he healeth eueryevery griefe and diſeaſe amongſt the people, in ſo much that he n…uer denyed to any mā a benefite that aſked if. But this God is come to deſtroy the workes of that Caluinian God, and caſt him out at the dores. But theſe two Gods, as they are betwéene themſelues by nature contrarie, ſo alſo they beget children contrarie among themſelues, that is he, vnmercifull, proude, ſauage, diſdeynefull, blou…ie, ſclaunderers, counterfayte, bearing one thing in theyr heart, another in their mind, impatient, malicious, ſeditious, contentious, ambitious, couetous, louers of pleaſures more than of God, finallie, full of all lewde and vnhoneſt affections, whiche their father dothe miniſter to them. But the other God begetteth mercifull men, modeſt, milde, wel willing, doers of good workes, lothing crueltie, playne, ſpeaking the truth from the abundance of the heart, patient, louing, quiet, peacemakers, lothing chidings and contentions, deſpiſers of honoure liberall, louing God more than pleaſures, finallie, full of all honeſt affections, whyche theyr Father dothe miniſter to them,
THE REFVTATION.
WHO is thy God, and the God of thy faction, we ſhal ſée héereafter. For firſt I will reſell your Sclanders, and then I will ſette before you in his coulours youre I doll. We hauehave not ſaid in any place that God is ſlow to forgiue, and ſwift to wrath, whiche continuallie ſée the contrarie, both in our ſelues, and alſo in the moſt bitter enimies of the Church, as we hauehave taught largely in the refutation of the third, and alſo of the tenth Argumente to the firſt Sclaunder. That God hath created the greateſt part of the world to perdition, how it is to be taken, and what is your falſehode in that matter, we hauehave expounded in the ſuppreſſing of the ſame firſt Sclander. Whereas thou addeſt, that God hathe predeſtinate whome hée woulde, not only to damnation, but to the cauſes of damnation. We in déede with Paule acknowledge it to hée true, whiche maketh mention of veſſels made to deſtruction, but that he in déede is iuſt, bycauſe he ordeyned by the ſame decrée iuſt cauſes leading to deſtruction. Yea alſo if God ſhould not hauehave created one man to ſaluation, who art thou that therefore thou ſhouldeſt call him cruell, ſéeing all are borne in Adam the children of wrath? And whereas thou adioyneſt, that God by our doctrine, hath decréed from euerlaſting, both the will and the déede that finne might be committed of neceſſitie, it is a forgerie, as almoſt in euerie ſide of leaſe we hauehave ſhewed, except thou addeſt, that ſinnes, in that they are ſinnes, procéede not from God, but from Sathā, and the lewde will of man, as the very naturall cauſes of ſinne: and for as much as they are eyther the puniſhmentes of ſinne, or exerciſes of the rightuous, they are iuſtly and holyly ordeſned of God. It is like that thou addeſt, that offences are committed by the will and inforcemente of God, ſéeyng we teſtifie eueryevery where, that iniquitie can not pleaſe God, which he puniſheth with iuſt tormentes, but that the motions alſo of the wicked are gouerned by the iuſe Prouidence of God, the forgerie therefore of miniſtring wicked affections, is whollie thine owne, as we hauehave prooued in his place. For God alſo iuſtlie moueth the hearts of the wicked, that by wickedly reſiſting the will of God, they may doe the iuſt will of God, whereby if commeth to paſſe, that God, albeit he execute his worke by them, yet he iuſtly puniſhe them as diſobediente and Rebels. God maketh not Sathan a lyer, nor is he the father of lyes, but he iuſtly vſeth euen as it pleaſeth him, the Deuil albeit a lyer, and father of lyes, both to exerciſe his, and to ſcourge the wicked. And he that hath ſayde, that God beareth one thing in hearte, and another in mouth, let him be accurſſed. Yet we denye that the Lorde dothe make knowen all his councels, but ſo farre onelyonly as it is méete, as hathe appeared in the ciuill warre taken in hande againſte the Beniamites.Iudg. 20.23 But alſo we diſtinguiſhe thoſe things whiche the Lord ſaith for tryall, reprouing, and threatning ſake, of thoſe things whych he ſimply commaundeth to be done: all which bycauſe thou vnderſtandeſt not, therefore thou patcheſt falſe conſequents togither, and doeſt verily ſnare thy ſelfe, whyle thou wouldeſt intangle vsus.
But go to, nowe let vsus beholde thine Idoll, and firſte what maner of God (I pray thée) hadſt thou determined to paynt out vntounto vsus? forſooth ſuch a one, as nature and reaſon do teach. But we owe all idolatrie to this thy nature and reaſon, as Paule witneſſeth, and that diſputing not of euerie one, but of the wyſeſt of all men. The ſame cryeth out foreign, that the wiſedome of the fleſhe is nothing elſe but the hatered of God: that they are paſſing wicked, whyche are not conceyued in the couenant: that the worlde hath not knowen God by wiſedome: that the Goſpell is a ſtumbling blocke to the Iewes, to the Gentiles fooliſhneſſe: that the naturall man perceyueth not thoſe things whyche are of God: that we are not apte ſo muche as to thinke anye good: Chriſte euerye where damneth oure blind…eſſe, beating into vsus regeneration, and the denyall of oure ſelues. Finallie, euen they with whome God talked moſt familiarlie, doe crye, that the heygth and profoundneſſe of God is infinite, and that hys wayes are paſt findyng out. What ſhall we more? The Philoſophers do fréely confeſſe themſelues when they come to God, to hée blynde. But thou contrarilie requireſt no other maysters to obteyne the knowledge of God, than nature and reaſon, whyche verilie when thou doeſt, thou doeſt euen ſ…, as if thou ſhouldeſt commit the iudgemente of couloures to none other, but to blynde men. Thou addeſt yet in the thyrde place, the holy Scriptures, whereof forſooth nature and reaſon ſhoulde bée holpen, as alſo long agoe thy Pelagius ſayde. But I aſke howe if can be, that thou ſhouldeſt couple lyghte wyth darkeneſſe, as if wée ſhoulde not rather become fooles, than bée able to taſt the wiſedome of God. For Chriſt ſayth, Theſe thyngs thou haſt hydde from the wiſe, and reuealed them to babes. And reaſoning of the Scribes and Phariſes, who were gréeued wyth thys ſame diſeaſe, If yée were blynde (ſaith hée) that is, if you dyd perceyue youre ſelues to bée blynde in déede, you ſhoulde ſée. Doeſt thou ſée (Sclaunderer) what bée the principles of thy Diuinitie? But goe too, lette vsus heare in what Schole thou haſt learned, and wyth what couloures of darkeneſſe thou canſt paynte out the lighte. Thou ſayeſt therefore that God is ſwift to forgiue, and ſlows to wrath. In déede thou geſſeſt truely, ſéeyng thou haſt drawen theſe out of the worde of God, and reaſon maye eaſilie ſéeme to admitte it, bycauſe hée ſéemeth not to terrifye hir. But it wyll alſo appeare by and by, that thou peruerteſt thys truth of God, when wée come to the diſpenſation of hys merciemercy. Thou addeſt therefore, that God created the man, from whome all menne ſprong, after hys owne ſimilitude, lyke to hymſelfe, that hée myghte place hym in Paradiſe, and enriche hym wyth an happye lyfe. That thou alleadgeſt of the creation of Man, I graunte, and nature and reaſon myghte after a ſorte dyrecte thée, for it willinglye ſuffereth it ſelfe to bée prayſed and aduaunced. But in the ende of man I diſſente from thée, when eſpeciallye thou conſidereſt not Adam, as ſome ſingular vndeuided thyng, but as the ſhewe of man, bycauſe all menne ſhoulde bée comprchended in hym. And that I maye lette paſſe that fooliſhe dreame of Paradiſe, whyche the vanitie of nature and thy mynde hathe taughte thée, and we hauehave refuted in hys place, but whence indéede didſt thou learne, ſo to iudge of Gods purpoſe to make man? for thou ſhalte fynde no ſuche thyng in the ſacred Scriptures, but thou ſhalte ſynde this, that God created all things for hys owne glorye, euen the wicked, agaynſte the daye of euill. Therefore thy reaſon and thyne vnderſtandyng hathe taughte thée thys lye, for ſayeſt thou, otherwyſe God ſhoulde bée cruell, and worſe than any Wolfe, if he ſhoulde hauehave created anye to myſerie. What if I ſhoulde denye that he were cruell, whyche for iuſt cauſes determineth any thyng, albeit it be harde and bitter, ſo that the ſharpeneſſe excéede not the rule of iuſtice? Wilte thou denye thys? I thynke not. What it I ſhoulde adde that the wyll of God is the rule of iuſtice, not the contraric? thou wilte condeſcende to it I thynke. Howe is it therefore that when the holy Scriptures doe witneſſe, that God created all thynges for his owne glorie, euen the wicked againſte the day of euill, thou contrarilie ſuppoſeſt, that God created all in Adam, to the ende that he mighte enriche them with an happy life? was it for that thou knoweſt not with what cauſes God being moued, ſhould worthilie ordeyne them to miſerie that are not yet borne, forſooth reaſon dothe tel thée this, but moſt fooliſhly, for thou takeſt that which is moſt ſottiſh, and vtterly repugnant to the very nature of God, that is, that God knoweth no reaſon of his counſels, ſo oft as men can not comprehend it. But how much better ſhouldeſt thou hauehave done, if thou hadſt cauſed nature and reaſon to kéepe themſelues within their bonds, and to hauehave drawen their reynes ſo ofte, as they durſt kicke againſt the holy Ghoſt?
But farther alſo, let vsus ſée how that vayne reaſon of man doth diſpatch it ſelfe, for not euen that ſame whyche a little before enforceth vsus to iudge otherwiſe of the ende of man, than the worde of God may ſuffer, iudge if to be moſt fooliſh, that that ſhould not be lawfull to God the Creator, in creating whatſoeuer things, whiche all men graunt to the Potter in making his veſſels: for trulie God dothe farre more excéede his Angels, than the Potter his Clay. But I alſo demaunde this of thée, ☜foreign moſt reaſonable creature, doth God ſéeme to thée always like himſelfe, & omnipōtēt? I thinke he doth, how is it then ye thou admitteſt that ordinance, which once being ſet, he can neither be always like himſelfe, nor almighty? For if he created all men with that purpoſe that he mighte ſane all, why dothe he not ſane them? is it bycauſe hée wyll not nowe ſane thoſe whome he made in the beginning? Then he hath changed his will, and hath indéede repented him of his purpoſe. Or is it bycauſe he cannot ſane them? then hée cannot bée almightie. But what manner of godhead is this, whiche is neither alwaies like himſelfe, nor can do whatſoeuer hée will. Finally, ſée howe the latter may agrée with the firſt. Thou ſaidſte, that God was readie to forgine, and ſlowe to wrath. But if his counſell hadde béene ratified, in déede what maner of counſel doeſt thou ſay it was, in reſpect of men there ſhould hauehave bin no place left to this his nature. Nature and Will therefore doe contend in God. For hys nature is to vſe merciemercy and wrath, whiche his will ſhoulde not hauehave ſuffered him to doe. For, what place had there bin, either for wrath or merciemercy, if he had crowned al men with eternall life in Adam? The truth therefore is thus. Albeit, that the Lorde doth aduance his glorie in manifeſting both his merciemercy and wrath: yet ſo he created man, to the end, that in that lining creature eſpecially, he might manifeſt both the one and the other. He therefore created him iuſte, for howe ſhoulde he doe otherwiſe, which is altogither good? nor otherwaies he coulde hauehave iuſtely condemned euill, if he had bin the Authour of euill: but with that condition, that ſhortely of his owne will (for he was endued with will) and therefore by his owne faulte, hée mighte decline from his creator, and mighte carrie headlong into the ſame ruinous downefall, all thoſe whiche were included in him. But wherfore was this? That hée might ſhewe forth, in ſauing certaine miſerable men, his merciemercy, and condemning ſome, his wrath, and therefore make manifeſt that his nature in man. But go to, let vsus go on, to beholde your Idoll. Thou ſaiſte, that this God willeth, that all men be ſaued. And againe, thou ſéeſte into what downfalles thou arte carried, bycauſe thou ſubmitteſt the word of God to reaſon, whē on the cōtrary thou oughteſt to ſette reaſon in obedience to the worde of God? And lette vsus ſée howe finelye this thy reaſon is knitte in argument. God ſhould not be like himſelfe, except euen as in the beginning he would, ſo alſo be ſhould ſane all, after Adams ſinne. But thou auoucheſt that whiche we ſhewe to be falſe of neceſſitie, euen by the iudgement of reaſon. Thou therefore laboureſt to auoide that inconuenience whiche is no where. God ſhoulde be cruel, except he woulde that all ſhoulde be ſaued. But I ſay, that he cannot ſéeme cruell, no not to verye reaſon, albeit hée ſhould hauehave ſaned not ſo muche as one of Adams poſteritie, ſéeing they hauehave all deſerued, that they ſhould periſhe. Therefore God is neither inconſtant, nor cruell, albeit he ſane not all. Yea, if he ſhoulde ſane all, he ſhoulde diſſent from himſelfe, as he which neceſſarily (that is his nature ſo requiring) hathe decréed from the beginning for his own glories ſake, to manifeſt in man not onelyonly his merciemercy, but alſo wrath, and therefore not to ſaue all, but certaine.
Finally, if I ſhould graunt thée this (noble Warrior) I ſhall wrappe thée in thoſe ſnares, wherwith thou waſt incombred a little before. For verily, if he will that all be ſaned, and ſaueth them not in yt time wherein they are to be ſaned, it is thēce, bicauſe he hath changed his mind, or elſe, that he cannot. But yt thy guide & Maiſtreſſe doeth teach, that neither of both doth agrée with the nature of God. And if theſe be aſſigned, to what purpoſe is this prepoſterous end, leaſt God ſhould ſéeme cruell, if he wil not that ſome one be ſaned, ſéeing the goodneſſe of God ought rather to be admired & maruelled at, which wil, yt ſo much as one of Adams poſteritie ſhould be ſaned? But it ſhal be labourworth to ſée what teſtimonies of Scripture thou abuſeſt to ſtrengthen this erroure? Firſte therefore thou bringeſt that place of Paule, in whiche it is ſaid, that God willeth, that all men be ſaned. This was an olde obiection of the Pelagians, leaſt thou mayſt thinke thy ſelfe to hauehave deuiſed it firſte, as if indéede All ſignifie the ſame as Euerie, and is not rather to be taken for All, that all foreign reſpect of perſons might be taken away, as the ſame ſaith in an other place, That in Chriſte there is neither man nor woman, neither Iewe nor Gentile, neither bonde nor frée.
The LORDE commaunded hys Apoſtles to preache the Goſpell foreign to all creatures, whiche (I thinke) thou wilte not denye, that it is to be taken for all menne. Dydde not therefore the Apoſtles either their office, or hauehave they preached the Goſpell to all men? The Lord is ſaid in Mathew to hauehave healed and cured all diſeaſes and infirmities in Galiley: but in déede thinkeſt thou, that there was no ſicke folkes beſides, and not rather to be ſignified, that euerie kinde of diſeaſe was cured of Chriſte. Whereas therefore this place and other lyke, are cited of certaine, muche vnlike to thée, it tendeth not thether, that they woulde ſet downe, that the kingdome of GOD belongeth to euerie one, but to this ende rather, that whoſoeuer are toyled in the temptation of particular election, maye knowe that there is an vniuerſall callyng, that is, that all menne, and guiltie of howe greate ſinnes ſoeuer, and in whatſoeuer age, are called of GOD, leaſte béeing feared wyth the conſcience of theyr owne ſynnes, they ſhoulde deſpayre, or ſéeke the declaration of their election in ye higheſt degrée, that is, in the purpoſe of God, wythout CHRISTE and the voice of the Goſpell ſounding in the Churche. For vtterlye after a a contrarie maner muſte we vſe this moſt ſure doctrine of eternall election, that is, euen ſo as we may, come from the effectes, apart, to that firſte cauſe of oure ſaluation, where at length, haning found a ſtrong and grounded remedie, we reſt togither as in an Hauen againſte all tempeſtes. Otherwiſe, if that were the indgement of moſt… learned men, whoſe learning thou vnderſtandeſt not, that they would hauehave a man while he is troubled in the temptation of his election, to take this ſaying of Paule and other like places in ſuch forte, as if the Lord would ſane euerie one, they ſhould rather ſet down an argument wherby euerie one might ſtrength himſelfe in all ſinne and wickedneſſe, for ſo in déede he ſhould thinke, that it ſhall be in his power, to repent when he will, bycauſe God wil ſane euerie one, and in déede, they cannot pacifie their conſciences, in whome this doctrine is grauen as with the finger of God, that ſome be elected from euerlaſting, & therfore alſo ſome reiected. But contrariwiſe, when they teache, that ſuch generall propoſitions are to be ſet againſt thoughtes, eſpecially of ſinnes paſte, and our vnworthineſſe, whiche may feare our conſciences, who may not ſée, that they take them in no other ſenſe, than that men maye perſwade themſelues, that all are electe of God, ſo that they embrace in faith the promiſes offered. Betwixte vsus therfore, and certaine others, who teach, that there is an vniuerſall grace of God, that is, that it is confuſedly offered to al without foreign without reſpect of perſons, there is in verye déede no difference. But we in déede dos teaching, togither with the doctrine, do ioine the vſe therof. But thou when thou neither vnderſtandeſt what this doctrine is, nor what is the vſe therof, nor haſt with ſufficiet diligence read their writings, whoſe name & authori ti… thou blemiſheſt with thy blaſphemies, what doſt thou elſe but bewray thine ignorance ioined with intollerable lewdneſſe? But that other place of Peter which ye cyteſt, wherein it is ſayde that God will hauehave no man periſhe, we hauehave ſufficiently expounded in the Refutation of the ninth Argumente vppon the firſte ſlaunder. Therfore I come to the thirde teſtimonie. For, thou ſayeſt, God ſent his ſonne into the earth, whoſe righteouſneſſe did ſuperabounde, whereſoeuer ſinne did abound. Here I can not ynough maruel at thine impudencie. For I reade not in Paule, Whereſoeuer ſinne abounded: but, where ſinne abounded, that there abounded grace. But indéede the Apoſtles purpoſe in theſe words is not to ſhew how largely the benefite of Chriſte extendeth, that is, whether it belong to all or to certaine onelye, but rather to ſhe we this one thing, that the lawe of Moyſes did not therefore excéede the lawe of nature, that any ſhould be iuſtifyed in it: but of the contrarie, that men might the rather be holden conuict and guiltie: but when men are toyled in that miſerable condition, that the grace of the Goſpell hath appeared which ſhould abounde abone ſinne, and ſhoulde bring the greater benefite to men, by ſo much, how much more was the bondage of ſinne, which had increaſed by the lawe. Who maye not thinke, that thou haſte loſſe al iudgemēt of minde, when thou wryteſt theſe, to that end ye thou mayſt prone, that God willeth that al men ſhould be ſaned?
Now I come to the place of Iohn, wherein thou thinkeſt it is ſayd, that the light of the iuſtice of Chriſt doth lighten all that commeth into this world. But who wyll graunt thée this? For by the name of light, ther, I graūt that Chriſte is ſignifyed: but in reſpect of creation, not redēptiō. For Iohn deſcribeth the excellency of the eternall worde, by whoſe power and goodneſſe ſéeing all things are created, and men themſelues eſpecially beyng indued with the light of vnderſtāding do line, yet bycauſe this light hath ſhined to the blinde, the blinde hauehave not acknowledged the light. This when Iohn had ſayde in ye beginning of the Chapter, afterwardes interſerting mention of Iohn Baptiſt, he vrgeth the ſame in two verſes of the ſame chapter, that is, the ninth and tenth. Then from the beginning of the eleuenth verſe he commeth to the comming of Chriſt.
That this is the natural meaning of this place, I hope they will graunt me, whoſoeuer hauehave diligently weyghed thoſe things that be ſpoken there. For ouer and abone that this is the order of ſpeach, ſay I praye thée, by what meanes at the laſt wilt thou prone, that they are al lightned of Chriſt that come into the worlde? Is it bycauſe they are all made partakers of the grace of Chriſt? But Iohn addeth, that Chriſt was not receiued of his, but of a certaine, who bycauſe they were borne of God, did therfore beléeue. Furthermore, thou canſt not deny, that the benefite of Chriſt is receiued only by faith. But faith cō meth by grace, and not by nature, nor is it giuen to all men. All therefore are not lightened of Chriſt, that is, made partakers of the grace of the Goſpell. But wilte thou flée to that vniuerſall preaching of the Goſpel, and wilt ſay, that the light of Chriſt is offered to all, albeit very manye will refuſe it being offered? But euen this could neuer be ſaide of eueryevery man. For tel me, before the comming of Chriſt, howe many yeares paſſed, in which (as Paule ſayeth,) God ſuffered the Gentyles to walke in their own wayes? where was then the light of Chriſt that was to come among the Gentiles? Yet I graunt, that they all had ſo muche light in the meane time, as is ſufficient to make them without excuſe, ſéeing their conſcience was to them for a law, and by the ſight of viſible things they ought to hauehave bene recalled from Idolatrie. But we aſke of the light of the Goſpell, where with thou ſaiſt that all men, that is, eueryevery man, is lightened at the leaſt outwardly. But I affirme, that before the cōmyng of Chriſt, the greateſt part of the world was not lightened with the beames of this light, neyther inwardly nor outwardly. But after comming to Chriſte, I graunte in déede that the light of the Goſpell was diſperſed into al landes: but arte thou ſo ſottiſhe, that thou thinkeſt that thys benefite belongeth to eueryevery man, and not rather to certaine, that is, to the electe of all people? loke nowe at the leaſt what is the countenance of the world, and ſée how many there be in the vniuerſall compaſſe of the earthe whiche die before they heare neuer ſo little report of the Goſpel.
Is the Lorde therefore cruell? to you in déede, as I ſée, when a certaine felowe euen of thy familiars, in a little booke whiche he publiſhed thrée yeares paſt, of the Largeneſſe of the MercieMercy of God, had rather defende that they are neuertheleſſe ſaned by Chriſte, to whome the Goſpell was not preached, than thinke that ſo manye menne are inthralled to eternall tormentes. But we veryly hauehave learned, not to place healthe anye other where than in Chriſte, nor Chriſte elſewhere but in the faythfull and the faythfuls houſe: ſo farre is it off that therefore we ſhoulde accuſe God of anye cueltye, that of the contrarie we ſay not, that hée is cruell, if he hadde reiected euen all to one, ſéeing we are all by nature the children of wrath. Let vsus alſo procéede further.
For albeit we ſhoulde not be borne the children of wrath, yet if it ſhould be ye wil of God, for the declaring of his power and wrathe ſake, to create al to deſtruction, let vsus reſt ſilent, as it is right, in that will, as in the ſoueraigne and alone rule of Iuſtice. For what is more iuſte, than, that men iudge that to be truely iuſt and good whiche God doeth, albeit they cannot comprehend hys iudgements. But if be dampne moe than he doeth ſane, he doeth not therefore ſéeme to vsus, more readie to wrath, than to merciemercy, bycauſe the merciemercy of God by Chriſt, is ſo greate, that albeit it ſhould appertaine to one manne onelyonly: yet, for that it belongeth to vsus, this goodneſſe of God ſhall be greater by manye degrées, than his iuſte wrath againſte the reſt. For whereas he is angry wyth ſinnes, he ſéemeth after a ſorte, to doe it of neceſſitie: and whereas euen for the ſafegard of one man, he made himſelfe man, that in verye déede ſéemeth after a ſorte more infinite, than infiniteneſſe it ſelfe. It remayneth, that we conſider that moſte ſwéete voice of Chriſte: Come to me all yée that laboure. Thou thinkeſt that it belongeth to all men, as if Chriſte had inuited euerye one to him. But I except many things. Firſte I ſaye, that Chriſte ſpeaketh as a Miniſter. And this is the office of a Miniſter, that bycauſe he knoweth not the ſecreate councells of God, he teache indifferentlye thoſe that are committed to his charge, and bid them to the Lord, and ſo much the more, ſo muche as in him lyeth, to wil, that they may be ſaned. But if thou gathereſt thereof, that all belong to the Lords flocke, or that eſpeciall grace to be giuen in like ſorte to all, thou arte wonderfullye deceiued. For the Lorde will, that the Goſpell be preached to manye blinde, to manye deafe, and to manye proude people, that they may more and more be blinded, made deafe, & hardened: nor yet is God therefore an Hipocrite, as we hauehave proued in his place. Then if this voice of Chriſte appertaine to eueryevery one without exception, to what end did Chriſt collecting that ſolemne Sermon, which like an eternall Biſhop he offered, a little before the ſacrifice of his fleſhe, manifeſtly ſhewe, that he prayeth not for the worlde, but onelyonly for them whome the father had giuen him. Doth he vnderſtand by the name of the world thoſe, which when they can beléeue, will not? No I trow, ſéeing that there commeth to the ſonne whatſoeuer the father hath giuen him, whereof it followeth,Iohn 6.37.45. that they indéede can not beléeue, whome the father hath not giuen to his ſonne, and thoſe whiche come to the ſonne,Iohn. 12.37.38 39.40. not to bée therefore giuen to the ſonne, bycauſe they beléeue: but cō trarilie, that they therefore beléeue,Iohn. 6.45, Epheſ. 1.4.5. bycauſe they are gyuen to the ſonne, in whome verilie they were elected before the foundations of the world were layde, and finally that thoſe whiche are giuen to the ſonne,Io…. 6.37. 44. 45. can not but beléeue, whiche impoſſibilitie is not in their nature, but dependeth of the vertue giuen from aboue. For the power of the Spirite of God is effectuall in them whome the Lord draweth, that not onelyonly the power of beléeuing, but the very effect of power alſo, that is faithe, might be miniſtred. Whiche things ſéeing they are ſo, how is it that thou wilt hauehave that note, not ſo much vniuerſall, as infinite, to apperteyne to euerie one, and that Chriſte ſhould differ from himſelfe? for if the world (as thou comprehendeſt alſo thoſe to whome the Goſpell is eyther not preached, or preached in vayne) in theſe wordes be called of Chryſte, howe is it that in another place hée ſayeth, that hée prayeth not for the World? But whereto is it to proſecute theſe with ſo many wordes? Chryſte dothe not ſimplye call all to hym ſelfe, but the wéerie and loaden, that is, thoſe whiche mourne vnderunder the burthen of ſinnes, and as it were are ouerloaden, or (as Dauid ſpeaketh) whyche are of an humble and contrite heart. Prone that all men are ſuche, or coufeſſe that thys ſpéeche of Chriſtemaketh nothing to the ſtrengthening of thine error. But go to, let vsus come to the reſte. That whiche thou ſayſte that God doeth miniſter good and honeſt affections, wée thinke by experience that it is moſt true, as they whiche finde ſufficiently by proofe that we are not apte of oure ſelues ſo muche as to thinke that which is good, but thys we ſaye is proper to the children of God: for they onelyonly are moued with the Spirite of God. That whiche procéedeth from the reſt, we ſaye that it is ſinne before God, albeit to mans iudgemente it hauehave a ſhewe of goodneſſe.Rom. 8.9. Ioh. 4.13. Rom. 14.23. Heb. 11.6. Finally, that whiche thou addeſt, that God doth deliuer from the neceſſitie of ſinning, into the whiche they hadde by their diſobedience thrown downe themſelues, that I ſaye, I do ſo allowe, that it cannot content me. And firſt in déede that which thou ſaiſt of the neceſſitie of ſinning, I can not ſufficientlye maruell, that thou haſte ouerſhotte thy ſelfe, which ſo often haſt reproued vsus for that cauſe, bycauſe we ſay, that men do ſinne, albeit willinglie, yet of neceſſitie. But this indéede is the power of ye trueth, that it euen conſtraine lyers oftentimes to diſagrée with themſelues. But there be two things which I demaund here: For I would hauehave thée expreſſe how God doeth deliuer vsus from this neceſſitie of ſinning: that is to witte, by his ſonne; and that onlye by grace. And I do not raſhely déeme, leaſte, albeit it may be, that thou diddeſt neuer inquire, neyther what Pelagius helde, nor eſpecially what Auguſtine hath aunſwered to the Pelagians, yet the ſame furies enforce thée, wherewith once Pelagius being driuen, did miſerably trouble the Weſt parts.
Then that whiche thou addeſt of the diſobedience of men, doeth not in déede ſatiſfie me, bycauſe we hauehave alreadie reſolued manye argumentes, of whiche it maye eaſily be gathered, that originall ſinne, or ſinne by propagation, thou doſt vtterly holde for a fable, or in deede doſt extenuate & make leſſe, that that which belongeth to propagatiō, thou rather thinkeſt it to be attributed to imitation.
The Apoſtle verily, when he dealeth of theſe thyngs, that is, of the firſt originall of our bondage, he attributeth it to the diſobedience of one man, whiche thou ſéemeſt to referre to the rebellion of eueryevery man, as if in déede eueryevery one did caſt himſelfe into the fetters of this neceſſitie by imitation and long practiſe, and that we are not rather borne bondſlaues euen from our conception.Math 20.22… Rom. 8.26 27… Iac. 1.6.7. Therefore I admitte not this, excepte thou expounde thy minde in this matter more plainely. Finallye that which thou adioyneſt, that God neuer denyed to anye a benefite, praying to him, we acknowledge for true, but with a double coniunction annexed. For they all doe not aſke, but onelyonly thoſe which are touched with knowledge of theyr lacke: and many alſo aſke they wotte not what, or they aſke not of faythe, and therefore they receyue not. Bycauſe therefore none aſketh, or if hée aſke, he aſketh not arighte, excepte he whiche is moued of the ſpirite of God, and therefore which is the ſonne of God:Rom. 8.…. therfore I affirme, that this benefite of GOD belongeth not to euerye one as thou wouldeſt, but onelye to all the electe of GOD alſo, whoſe peculiar badge this is, that they alone do rightlycal vponupon the father, and therfore are only heard.
Laſtly, that whiche thou haſte patched of the Caluinian GOD, to what ende ſhould I refute it wyth moe wordes, excepte I doe againe that which is done alreadye?
But this yet giueth me a paſſage to conſider ſomewhat more nerely of thoſe thy children of the Gods, I confeſſe my ſelf to be one of them whom the Lord hath inſtructed in the true and moſte holye doctrine of his Goſpell by hys faithfull ſeruaunt Iohn Caluine: I will neuer bluſhe indéede to confeſſe my ſelf to be his ſcholler, & one amongſt manye thouſandes of men whome he hath gayned to Chriſt.
And indéede why ſhoulde it repente vsus, ſéeing by thys teacher eſpecially (through the grace of GOD) we hauehave learned not onelyonly to abhorre and reprehende, but alſo to refell with voice and firme arguments the errors of the Papiſtes, Libertines, Anabaptiſtes, Swinkfeldians, Seruetiſtes, and finally, thine own, patched of thoſe ſo many reaſtic hereſies. Our owne ſinnes verily, whiche are many and mighty, thou canſt no more deteſt than we our ſelues. Albeit it be lawfull for vsus generallie to ſaye this without arrogancie, by many probable witneſſes, that our life is ſuch, as thoſe things which thou obiecteſt, by ye louing kindeneſſe of god, they may be refelled without much adoe. But truely, we diſdaine you not of thine and the vertues of thy complices or likes, whereof thou makeſt ſo large a Cataloge. But in déede thou muſt, if the ſame thing vſe to befall to your vertues that doeth to mony, that he which poſſeſſeth them, the more he ſpareth them, hée is by ſo much the more welthye at home, thou muſt I ſaye, if it be ſo, abounde with manye vertues, whiche, ſo farre verilye as we ſée, vſeſt them ſo ſparinglye. For I praye thée, of what modeſty is it, or alſo of conſcience and honeſtie, to accuſe Caluine, if nothing elſe, yet verilye of all others a meſte bitter enemye to the Libertines, and all our Churches profeſſing one and the ſelfe ſame doctryne of wickedneſſe, as if wée made GOD the Aucthoure of Sinne? Of what merciemercy, gentleneſſe, and clemencie is it, whē thou wouldeſt that that moſt innocēt, and whether thou wilt or no, moſt holy manne, and one that ſo well deſerued of the Churche of God by all meanes, that his memorie ſhall ſtande moſte pretious throughe all ages to come, ſhoulde ſpare Seructus, that is, Impietie it ſelfe, and all Heretikes, and to wiſhe him with ſo manye ſlaunders and railings to bée brought into hatred amongeſt all men, & to bée diſpatched at once? Of what liberalitie and good wil is it, to diſmember him with ſuche filthie railing, of whom thou haſte receiued ſo many benefites? Of what truth and integritie is it, to couer ſo malicious a minde with the ſacred name of Friendſhip and familiaritie? to terme himſelfe ſometimes Bellius, & ſometimes Theophilus, ſometimes to ſet down no name, and to abuſe theſe childiſhe fooleries to deceyne men? to ſpreade abroade bookes ſecreatly, and to ſende by ſtelth thine exploits into foraine countries to be printed? to ſéeke the foraine friendſhippes of thoſe men, to whom thou knoweſt that thou arte not knowne, whoſe begged letters and teſtimonies, thou abuſeſt, to deceiue the ſimple, but to diſſent from moſte learned men at home, and to heare Sermons indéede in apparance deuoutly, but priuately to ſet abroad a newe doctrine, to gather Diſciples, to hauehave as it were hyred men in Alehouſes, whiche might enſnare the gueſts that come, and might betray the ſimplicitie of the vnſkilfull? but of theſe more than ynoughe. Whatſoeuer we are, God ſhal iudge vsus, before whoſe tribunal iudgemēt we doubt not to chalenge theſe thy ſclanders. We hauehave moe & more certain teſtimonies at hand, by his ſingular louing kindneſſe towards vsus, ye wée worſhippe God the father of once Lord Ieſus Chriſte in ſpirite and truth according to his worde, and not that …alſe Idoll whiche thou vrgeſt vppen vsus, and alſo countri… teſt to thy ſelfe, thā that either we our ſelues canitag… or thinke that men of ſounde iudgement, and howe little learning ſoeuer, can with thy brabbling forgeries be eſtranged from our Churches. But there ſhall be giuen to refute thy double deſcriptiō, (one of which yu attributeſt to the nature of the true God, & the other to the nature of ye falſe God, ſéeing neither doeth repreſent to vsus the true God, but a moſte vaine and manifeſt execrable Idoll) as I truſt, an entire booke, that all good men may moſt plainly vnderſtande what thou arte, and what we oure ſelues be.