Collection of Discourses, Part 5

Collection of Discourses · Part 5

p. 92OF PREDESTINATION.

A letter of Vrſinus to his friend, briefely conteining a full and learned diſcourſe of predeſtination, with wholſome adviſe for the weaker ſorte to follow.

HItherto I hauehave not had leaſure to peruſe your diſcourſe of predeſtination. Neither hauehave I now; but I ſteale ſo much time from other my affaires which I deferre, that I may at lēgth ſatiſfie your requeſt, which in my opinion is not ſo neceſſarie, if it would pleaſe you to read D. Beza and P. Matyr on this queſtion p. 93whervnto I thinke you were before directed by me. Hereby alſo I would giuegive you to vnderſtād, that hitherto I hauehave rather wanted abilitie then will to gratifie you. Of you let me entreate this courteſie, that you do not by diſputation trouble others, who either will not heare ought beſides that which they hauehave before conceiued, or can not readilye vnderſtand thoſe thinges whereof they never thought before, and hauehave in their infancie learned falſe in ſteede of trew principles & foundations. And were I not fully perſwaded that in this queſtion you would frame your ſelfe to Chriſtian wiſdome and patient for bearance of the weaker ſorte, I would not anſweare one worde to your demaunde.

The doctrine of predeſtinat…,The doctrine of Predeſtination is not difficult. is not in my iudgment (as you wright) the moſt difficult point in all Chriſtianitie, if we read holy ſcripture without preiudice or affectiō, & with ſerious purpoſe, not to reforme God after our phanſies, but to learne of him, and to yeeld all glorie vntounto him & none to our ſelues. For by theſe meanes that is now become eaſie to me which before ſeemed very difficult, whileſt I depended on the authoritie of men, who neuer vnderſtoode themſelues, nor could reſolue me. There is no one common place of Divinitie, wherof more is wrighten by the prophets and apoſtles, then this verie place of Prouide…ce, Election, and free will: in ſo much th… I can not but marvell learned Chriſtians … ſo doubt thereof.

p. 94Do you as I hauehave don, who for this onelyonly reaſon, that I might gather, weigh, and confer…e whatſoeuer … conteined as well in ſermons as examples of holy ſcripture to this purpoſe, hauehave diligently peruſed the whole bible, euen from the begining of Geneſis to the end of the Revelation, Which after I had don, I did partely perc…iue, & p…rte…y deteſt that ſkumme of diſputation, and foggie fume of fallacie and ſoph…ſtrie, labou…ing (but to no purpoſe) to eclipſe the gloriouſe ſunneſhine of this doctrine. You may at your better leaſure do this in Italie, where you ſhall hauehave no exerciſe of religion beſides reading the bible, & priu…te prayer. Which libertie ſome verie good …en heretofore hauehave wanted, who otherwiſe had neuer ben ſo entangled. But eve… be are this in …inde whereof before I warned you. Yf for the preſent every thinge be not plaine and eaſie to you, be not therfore troubled, but by leaſure diligently meditate with your ſelfe callinge vponupon God, and houlding that foundation, which amogſt the godly is without cōtrouerſ…e: remembring alwaies that not your ſelfe, but God is author of your ſalvation, and of all beſides whatſoeuer you are, hauehave, or d…e, be it great or little. So ſhall you be ſure not to erre with any danger of conſcience and ſalvation, although you be not able to conceaue and vnfolde whatſoeuer you deſire. Knowledge puffeth vp, but charitie edifieth.

Firſt you muſt put a difference betweene providence p. 95& predeſtination, a… betweene the whole and the part.I Difference betweene providēce & predeſtination. For Providence is the eternal, immutable, and moſt excellent counſaile or decree of God, whereby all things hauehave their event tēding to the glory of the creatour, and ſalvation of the elect. Predeſtination is the eternal purpoſe of God, of beginning and perfiting the ſalvation of the elect, & forſaking or vtter caſting of the reprobate to eternall puniſhment: Wherefore it containeth Election and Reprobation as partes of it ſelfe.

Secondly,II Diſtinction betweene good & evil offence. diſtinguiſh betwixte Providence of good …nd evill of offence (for the evill of puniſhmente hath a reference to good, namely to iuſtice, and in that reſpect is found in God:) God doeth provide that is in his providēce, purpoſe, & wil perfourme in purpoſed time, order, and manner: and in this reſpect he is ſaid to be the cauſe, efficient, and author of things. Theſe things are not only done according to providence, but alſo by the providēce of God. As for evill or ſin, that hee foreſeeth from eternity, that is, hee decreeth or is willing to permit it, or not to hinder others from doing it: but him ſelfe i… in no wiſe an agent, either in them or by them. Wherfore himſelfe is not the cauſe of evill, but in iuſtice excellency and depth of wiſedome he ſuffereth others to be the cauſes therof▪ So that theſe things are done according to Gods providence, but not by it becauſe God did not decree to doe, but to ſuffer others to doe them. now to permitt or ſuffer, is nothing elſe but not to hinder ſinne in any action, or not to cauſe men p. 96to be conformable to the law of God and nature.What it is to … or ſuffer. And in this ſence God doth tolerate or ſuffer ſi…, when he doth not either lighten our minds with his holy ſpirite & knowledge of his will, or turne our hearts to make this the principall ende of our actions, that we doe the knowne wil of God, and by this our obedience honor him. Which two things except it pleaſe God to worke in vsus, what ere we doe, how good, iuſt, and holy ſo ever, it is but ſinne and corruption in the ſight of God.

Thirdly, make a diſtinction betweene God & his creatures,III The difference bet…ne the … and … ſecond …. or ſecond cauſes, eſpecially …n matters concerning the government of the worlde. Firſt the creatures are bounde one to further the ſafety, & hinder the deſtructiō of an other wherſoever they can; becauſe God hath ſo commaunded all, and themſelues may deſerue it one of an 1other: And being converted thy ſelfe, remember to cō firme thy brethren. God is bound to none, as not to create them of nothing, ſo neither to preſer…e them, either in their being, or in that good, innocent, and happie being wherin they were created Becauſe whatſoeuer good wee all enioy we hauehave it from him, neyther can he receaue any good, fellcitie, and commoditie of any man, becauſe of his infinite and moſt abſolute all-ſufficiencie in himſelfe.… 11. Who hath giuen vntounto him firſt, that he ſhould be recompenſed?… 20. 15. Is it not lawfull for me to do with mine owne as pleaſeth me▪ 2Secondlie Gods iuſtice requireth, that being himſelfe the cheifeſt good and author, and end of all p. 97thinges, he ſhould referre all to his owne glory, and (if need were) rather ſuffer all the creatures of the worlde to periſh, then any part of his glory ſhould be left vnſatiſfied. As for the creatures, they owe both themſelues and all they hauehave, not to themſelues, nor to others, but to God. Therefore Paule deſired euen to be accurſed from Chriſt, if by the ſaluation and converſion of his brethren he might aduance the glorie of Chriſt.Rom. 9. 3.Rom 9:3 Thirdely God may therefore moſt iuſtly permit & 3tolerate the ſinnes of his creatures, that is, not hinder them, becauſe by his infi…te wiſdome, power, iuſtice, and goodneſſe, he knoweth how to vſe this toleration and permiſſion, to his owne glory, and the ſaluation of his elect. This the creatures can not do, and therefore they are ſubiect to the law of hindering offences as much as in them lieth. Fourthly God is the firſt cauſe and author 4of all good in the worlde: the creatures are onelyonly inſtruments of ſuch good thinges, as are by them performed, whome God in the abſolute freedom of his excellent will & pleaſure vſeth, & by his prouidence preſerueth in that nature and manner of doing which he hath preſcribed Fiftely 5God alone is ſimply immutable ( ▪ I am God and am not changed.) All creatures are mutable, ſome of their owne nature, which worke onelyonly by vncertaintie: … the vnſtable action of elements, matter, and motion of creatures: or by vncertaintie or contingency, and yet freely to, as the wils of angelles an… … are in deede of their p. 98owne immutable, and therfore neceſſarie agents in that which they doe, yet are as eaſie to be altered by God as the reſt: ſo the motion of the ſonne is naturally ſuch as we ſee: yet God at his pleaſure can either ſtop or interrupt the courſe therof. 6Sixtly, God alone is ſimply & abſolutely free, that is, of himſelfe moving all things, in himſelfe moved and depending of none, hauing in himſelfe the reaſon, & cauſe of al his purpoſes, with greateſt power and authority of diſpoſing al things otherwiſe from eternity, if ſo he had beene pleaſed, impoſing neceſſity or contingence & vncertainety vponupon al things, himſelfe not tied to ſuch conditions by any thing. Eph. 1. 9. According to his good pleaſure which he had purpoſed in himſelfe. But the liberty of reaſonable creatures is not abſolute, that is, depending of no other; for although they moue themſelues by ſome internal cauſe, vnderſtandinge offering ſome obiect, and will of his owne accorde without conſtraint choſing or refuſing it, yet are they over-ruled by an other agent, namely God, who both offereth obiects of what nature & quality, howſoever & to whōſoeuer it pleaſeth him, and alſo to them and by them affecteth, moveth, inclineth, and boweth the wils of whomſoeuer, whenſoeuer, and how far ſoever he will himſelfe. That mans conceipt of God is too contumelious which putteth no difference betweene the liberty which is in God and his creatures. Wherefore Gods providence and working in all things, doth not deſtroy but vphold and encreaſe the libertie p. 99of our wils. For the more God mooveth or forſaketh them. the more violently, & conſequently with more freedome and fervencie of deſire they are carried eith…r to good or evill. Wherefore thē indeed we ſhall with greateſt freedome will that which is good when God ſhall ſo be all in al, that wee can will or wiſh nothing but what is good, which ſhal be (with the favor and grace of God) in the life to come.

Fourthly,IV. The difference of effectes in reſpect of. we muſt diſtinguiſh the manner of effects or things done. For the ſame effect proceeding from divers cauſes, may in reſpect of thē bee diverſly taken. For as it proceedeth from a good cauſe ſo it is good, as from an evil ſo evill, as from a cauſe contingent and mutable, or neceſſary & immutable, ſo may it be accounted contingent & mutable, or neceſſary and immutable. Wherfore in reſpect of God, in whō we hauehave our being, life, & motion, all things which were made are good, as well bad as good, conſidering that God is abſolutely & immutably good, and therefore can neither will or do any thing but what is good, and agreeable to his nature, and the law wherein hee hath revealed vntounto vsus his nature and iuſ…ice. In reſpect of creatures, all good thinges as they are good, are by God vpheld in their goodneſſe, al evill things as they are evil, degenera…e from that goodnes wherein they were cre…ted (God ſuffering and forſaking them) and are not therevnto reſtored by God. So in reſpect of the liberty and freedome of God al things are done cont…gently p. 100and by vncertainety, yea even thoſe thinges which ſeeme to depende moſt neceſſarily on ſecond cauſes, as the motion of the heavens: but in reſpect of Gods immutable decree all events are neceſſary, as when the ſouldiers crucifying Chriſt did not breake his bones, but pierced his ſide with a ſpeare, which in reſpect of ſecond cauſes were meerely contingent.

Fiftly we make diſtinction of ſinnes,V Difference of ſinnes. whereof ſome in themſelues and in their owne nature are ſins, namely ſuch things as are forbiddē by God, not are by ſpecial law or exception commanded, as the robbing of the Aegyptians, the offering of Iſaac: others by occaſiō or accident, namely ſuch thinges as are either commaunded or allowed by God, but perverted by the creature, and not perfourmed in ſuch ſort as they were commaunded, as are the ſacrifices, praiers, and almes-deeds of wicked men and hypocrites. Whether of theſe two ſorts of ſinne a mā commit, either that which is ſin in it ſelfe, or the other which is ſin by accidēt and occaſion, certaine it is, that through his owne fault & imperfection he committeth it. But that which God intendeth in theſe actions of men is ever good and iuſt.

Laſtly, we muſt diſtinguiſh the neceſſity of cō ſtraint and immutability; VI Two ſortes of neceſſityfor it were too groſſe to confounde them. For the former moveth violently and by externall cauſe, the latter naturally, ſome internall cauſe in the agent moving and being moved, as by nature it is apt. Theſe p. 101thinges when I perceiued, GOD opening my eies, I did not reckon one …ote of thoſe fooliſh fables; Teſtimoni…s out of the New Teſtament.that GOD was made the cauſe of ſinne: that contingence or caſualitie and libertie were taken awaie And all this I learned out of infinite places of ſcriptures: as Geneſis 20. Therefore hauehave I kepte thee that thou ſhouldeſt not ſinne againſt mee, nor did I ſuffer thee to touch her. Geneſis 45. GOD ſent mee before you for your ſafety. And againe, I was not ſent hither by your purpoſe but by the will of God, who hath made me as it were a father vntounto Pharaoh. Gen. 50. Feare not, can we reſiſt Gods will? You thought evil againſt me, but God turned it to good, that hee mighte exalte mee, as you novve ſee, and preſerue manie people. Exodus 4. 7. 10. 11. 14. I vvilt harden the heart of Pharaoh and of his ſervauntes, and I will ſhew my wonders in the lande of Aegypt And in the 9. chap. Therefore hauehave I placed thee in the kingdome, that I might ſhew my power in thee, and my name might be declared in all the world. Exod. 12. God gaue his people favour in the ſight of the Aegyptians, ſo that they lent iewels vntounto them, and they robbed the Aegyptians. Exod. 21. If a man hath not laide waite for him vvhome hee hath ſlaine, but God hath given him into his handes: which he ſpeaketh of murder done by miſfortune or chance. Exod. 22. Every man ſlay his brother, his friend, and his neighbour. They which did this are commended, who without this commaundemente had done very evill: yet had not God ſo cōmanded them, but vponupon ſome other occaſion provoked their minds therevnto, p. 102he might as iuſtly hauehave puniſhed thoſe iſolaters by ſinning inſtrument…, as he did by theſe iuſt executers of his iudgement becauſe they were not governed by …ecret providēce, but by the manifeſt and open will of God Exod. 33. I wil ſhew merciemercy to whom I will ſhew mercy, and I will hauehave compaſſion on whom I will hauehave compaſſiō, Num. …3 God is not as mā that he ſhould be, or as the ſon of man that he ſhould be changed. Hath he therefore ſaid, and ſhall bee not doe it? … he ſpoken and ſhal it not be fulfilled? I am ſent to …, I cannot forbid…e a bleſſing. Deut. 5. O that there were … ſuch an heart to feare me, & ever to keepe all … commandements, that …t might go well with them and with their children for ever. By theſe & the like p…aces God ſheweth what he liketh, wherein he is delighted, and what ple…ſeth him. …ut by Exod. 33. I will hauehave mercy on whom I will hauehave mercy: and the like, he ſheweth what he wil effect or bring to paſſe amongſt men and in whom. Deut. 13. If a Prophet ſhall ſay, let vsus go and fo…low ſtrange Gods, tho… … to his vo…ce, becauſe the Lord …empteth you, that it may appeare whether you louelove him or no. And in the ſame place, Let the Prophet he ſlaine, becauſe he hath ſpoken to turne you from the Lorde your God. Deut. 29. And God gaue you not an vnderſtāding hart, even vntil… this day Ioſ. 11. … pleaſed God to harden then he …, that they ſhould fight againſt Iſraell & be overthrowen, and ſhould not finde mercy but periſh▪ as God had commanded Moſes. Iudg 2 & 3. God forſooke the nations which he cōmanded to be rooted out. 1. Sam. 2 They did not ha…ken to the voice of their father, becauſe p. 103God would ſlay them. And in the ſame booke the 10. cap.. Parte of the houſe wente with him, whoſe heartes God had touched. And againe 10. The ſpirit of the Lorde departed from Saule, and an evill ſpirite of the Lord or from the Lord did vexe him. 2. of Sam. 12. Behould I will ſt…rre vp evill againſt thee from thine owne houſe, and I will take thy wiues before thy face, & giuegive them to thy neighbour, and thy ſonne ſhall be with thy wifes openlie. For thou diddeſt it ſecretlye, but I will do this thing before all Iſrael, and in the ſight of the ſunne. & ca. 17. The counſaile of Achitophel is overthrowne by the Lordes countenance. & ca. 24. The wrath of the Lord was kindled againſt Iſrael, and hee mooued Dauid to ſay vntounto Ioab. & 1. Chron. 21. Satan roſe vp againſt Iſrael, and prouoked Dauid to nomber the people. 2. Sam. …2. And. 2. Chron. 10. Rehoboam ſuffered not the people to be at reſt, for it was Gods will. And …. Chron. 11. This is don by my will▪ 1. Kinges. 22. God gaue the ſp…rite of lying. 2 Chron. 36. God ſtirred vp the heart of Cy…. Eſd…. 6 God had tourned the kinges hearte vntounto them Iob. 1. The Lord hath giuen, & the Lord hath taken awaie. Iob. 12. He bringeth counſailers to a fooliſh end. Iob. 14. Th… haſt appointed the boundes thereof which cannot be paſſed. Pſal. 105. He tourned their heartes to hate his people. Pſa. 115. He hath do… what ſoever he would. Pſ. 16. The Lord hath made al things for his owne ſake, … even the wicked for the day of evill ver. …3. The … is caſt into the lap but the whol… d…ſpoſition herof is of the Lord ca. 2…. The heart of the kinge is in the … hand, he turneth it as rivers of waters whether … p. 104Eccleſiaſtes the ſeventh. Conſider the vvorkes of the Lord, that none can amend him whom he hath deſpoſed. Wiſdom 8. W…ſdome reacheth from one end to an other, ſhee hath a spoſed all thinges mightely and orderly. Read the 12. and 19. Chapters of the ſame booke and S…rac. 17. They cannot make their hearts of ſ…onie to become fleſhlie. Eſai. 10. O A…ſhur the rod of my wra…h &c. in his hand is mine indignatiō. I will ſend him to a diſſembling nation, that ſhall take the … of them. Reade the whole place, which alone ſufficeth to refell that obiection of the cauſe of ſinne. Like places are …ound in the 13 cap. And Eſa. 14 The Lord of hoſtes hath decreed, and who can al…er it? Eſa. 43. Everie one that calleth on the name of the Lord, him hauehave I created for my glorie▪ him hauehave I faſhioned, him hauehave I made. And in the ſame place, I will bring it to paſſe, and who ſhall withstand it. Eſa. 45. I am the Lord making peace & creating evill. And 46. Cap. My determination ſhall ſtand &c: I hauehave ſpoken and I will bring it to paſſe, I hauehave propoſed and will do it. Ierem. 13. If the Aethiopian can chaunge his ſkinne, or the leoparde his ſpottes, you alſo will be able to do well, hauing learned to do ill. Ierem▪ 30. God hath opened his treaſurie, and brought forth veſſelles of his wrath. Lament. 3. Who is he that ſaith, and it cometh to paſſe, and the Lord commaundeth …? Doth not evill and good proceede out of the mouth of the … high: Ezech. 12. I will ſpeake a word and bring it to paſſe. Ezech. 14 When a Prophet hath cried and spoken ought amiſſe, I the Lord hauehave deceaved p. 105that Prophet. Ezec. 18 I will not the death of him that dieth. Much like that Deu. 5. O that there were to them &c. As aboue hath been ſaid. Ezech. 20. I gaue them commaundements which were not good. Eze. 29. Nebuchadnezer my ſervant cauſed his armie to ſerue a great ſervitude againſt Cyrus. Ezech. 36. And I will giuegive you a new hearte, & put a new ſpirite in the middeſt of you: and I will take awaie this ſtonie heart from your fleſh. Compare the 17 of Sirach & Ier. 13. & Ezech. 58 I will lead thee about, & put a bridle in thy mouth, & bring thee forth. At that day ſhall many thinges come to thy minde, & thou ſhalt thinke evill thoughtes, & ſhalt ſay, I will goe vp to the land &c. Compare this with Eſai. 10. Dan. 4 Hee worketh according to his will, both in the armies of heauen & alſo in the habitations of the earth; and there is none can ſtaine his hande, or ſay vntounto him, whi… haſt thou done this? Amoſ. 3. There is no evill in the citie which the Lord hath not done: which is ſpoken of the evill of puniſhment, though often times it fall out by accident, that there be alſo an evill of offence, which God ſuffereth to concur, Micah. 4. Manie nations are gathered togeather, but they know not the thoughtes of the Lord.

Mat. 7. A good tree cannot bringe forth evill fruit,Out of the New teſtament. & in the ſame chapter they which are built vponupon a rocke ſhall not fal. Read Melancthons commentarie vponupon that place Luc. 10. One ſparrow falleth not to the ground. Math. 11. I thanke thee (father) for that thou haſte hidden theſe thinges from the wiſe p. 106Mat. 13. To you it is given to know, but vntounto others it is not given. Mat. 16. & every where in the Evangeliſts, That Chriſt ought to goe to Hieruſalem, and ſuffer many things. Mat. 18. It is neceſſary that offences ſhould come. Mat 20. Is it not lawfull for me to doe with mine owne what I will? Many are called, but few bee choſen. Mat. 24. All thinges muſt come to paſſe. And in the ſame place, It is not poſſible that the elect ſhould …rre, finally; Ioh. 6. Whatſoever my father hath given mee ſhall come vntounto me, and him that commeth to me I vvil not caſt forth. And No man can come vntounto me except the father draw him. And This is the will of my father, that of al whatſoever he hath given me I ſhould looſe nothing. Ioh. 10. Other ſheepe alſo I hauehave, which I muſt bring vntounto my flocke. And My ſheepe no man taketh out of my hand. Ioh. 11. Caiphas whē he was high Prieſt did prophecy. Ioh. 12. Therefore they coulde not beleeue, becauſe he had blinded their eies. Ioh. 13. I knowe them whō I hauehave choſen. Ioh. 14. Which ſpirit the world cannot receiue. Ioh. 15. You hauehave not choſen me, but I you. Act. 1. The prophecies concerning Iudas ought to hauehave beene fulfilled Act. 2. Him hauehave yee taken by the hands of the wicked, being delivered by the determinate counſell and foreknowledge of God, and hauehave crucified & ſlaine. Act. 3. Through ignorance yee did it, but God ſo fulfilled the things which he had foretolde. Act. 4. They came togither to doe whatſoever thy hand and counſell had before decreed to be done. Act. 13. They beleeved, as manie as were ordained to eternal life. Act. 17. He giveth life & motion vntounto all things. And In him we liue, mooue, and hauehave our being. Rom. 1. God delivered them p. 107over to a reprobrate minde Rom 8 All thinges worke for the good of thoſe that louelove God Rom. He hath merciemercy on whom he will, and hardeneth whom he will. Reade Pa…s whole diſputation. Rom. 11. Election prevailed: the reſt are hardned. And The graces of God are without repentance. 1. Cor. 4. What haſt thou that thou haſt not received. Eph. 1. He hath choſen vsus in himſelfe before the creatiō of the world, that we m…y be … And Predeſtinated according to his purpoſe, who doth … the counſell of his owne will Read the chapter it ſelfe Phil. 1. It is God which worketh in vsus both to will and to perfourme, of his meere good will. 2. Theſ. 2. H…e c…t ſtrong errors amongſt them Pervſe the plac. 2. Tim▪ 2 The foundation of the Lorde ſtandeth ſure 1 Ioh. 2. They went out from amongeſt vsus, but were not of vsus. 1. Ioh. 4. Herein appeareth his louelove, in that he loved vsus firſt. Revel. 17. God wil put into their heartes to do his will. But I hauehave al…eadged too many places, purpoſing to touch onelyonly a f…w, for you may of your ſelfe finde out infinit ſuch l…ke places of ſcriptu…e.

Herevnto may be added certaine arguments, which no man ſhall ever be able to ref….

Gods omnipotencie ſuffereth nothing to b…e done which he doth not either ſimply or …ſon ſort will. Argumēts ….For looke what ſimplie he will not, …hat 1by no meanes can be done.

His infinite wiſedome doth not ſuffer… … 2thinge in the world to be done without his advice and counſ…ll.

Whileſt he willeth the end (which is … 3his purpoſe, moſt excellent, he alſo willeth … p. 108meanes leading to theſe ends: at the leaſt in ſome reſpect, but not as they are ſinnes.

4All thinges in the worlde which are good and poſitiue, hauehave their being from him, and are ruled by his prouidence. And therfore al motiues or motions tending to any end, as they are motins, be ruled and directed by God.

5The counſels of God depend not on the works of creatures, but contrarywiſe the actions & motions of creatures depende vponupon the counſell of God.

6His foreknowledge even of thinges moſt mutable is immutable. Wherefore it dependeth vponupon a cauſe immutable, that is, vponupon his owne eternal decree. All this confirmes a providence vniverſall over all things particular.

As much may be ſaid for Gods eternal and immutable Election.A…ioms of eternal & immutable Election.

There can be no good at al in any thing, which 1God from all eternity hath not decreed to effect or bring to paſſe.

2Thoſe whom once he loveth, he loveth from al eternity, and for all eternity: we cannot therefore be aſſured of the preſent grace of God towarde vsus, excepte wee bee alſo aſſured of his eternall grace and louelove, vnleſſe we wil imagine God to be mutable.

3We muſt beleeue eternal life.

4Our hope muſt be certaine.

5Wee muſt pray for eternall ſalvation without condition or doubt.

p. 109Chriſts interceſſion for the elect is ever ſure.

Theſe (amongſt a great many others) contente me,Anſwere to obiections. & perhaps you. Now therfore after al this let vsus heare what it is that you obiect.

Firſt (ſay you) this doctrine carrieth men away Ifrom Gods revealed will vntounto his ſecret will,Election doth not lead vsus frō the revealed to the hidden will of God. from the word to impreſſions or perſwaſions wroughte by faith, before credit or beliefe be given to the word heard. What is this? If you hauehave at any time ſeene this wrighten in our doctrine, why doe you not produce or note the places? If you thinke it a conſequent therevpon, why doe you not frame your argumente, and drawe your conſequence? what kind of Logique is this, or of whom did you learne it, to raile deadly and damnably againſt innocentes, without any ſhew of proofe? but if you cā neither ſhew where we hauehave wrighten it, nor by good & apparent cōſequence force our doctrine to it (as out of doubt you cānot) why then doe you ſo ſhamefully ſlander vsus? we never ſo much as thought of any ſuch matter. Nay, all that we hauehave hitherto taught is quit cōtrary They which perſwade you & others ſuch thinges of vsus, they lie as wickedly & as impudētly as the divel. Away then with theſe monſtrous forgeries. It is (good Sir) the expreſſe worde of God, that they which with an earneſt and thankefull mind in trew repentance embrace the benefit of Chriſt offered in the Goſpell, ſhould certainly perſwade themſelues that they are in fauour with God through Chriſt, and m…ſt aſſured heirs of … p. 110life, and that not for workes eyther don by themſelues or fore ſeene by God, that by the meete and free merciemercy of God, wherby he hath vouchſafed from all eternitie to make choiſe of them before others, which except he had don, they had ſurely periſhed in the blindneſſe and impietie with others. Wee make the worde of God the maior of our ſyllogiſme; the teſtimonie of conſcience, that we beleeue and repent, the minor: in this manner: He that beleeueth in the ſonne hath eternall life, But I beleeue in the ſonne: hence wee draw this concluſion, which was in queſtion Ergo I hauehave eternall life. Now I pray tell me; is this to lead you from the worde, or to iudge of the grace of God and our ſaluation otherwiſe then out of the worde? Truely if your ſelfe will iudge otherwiſe, you ſhall periſh everlaſtingely.

You adde farther,Anſwere to the inſtaunce of Paule. that we wreſt and corrupt the text of Paule, and ſearch too curiouſlie into the ſecrets of God. And yet you neither do, nor can aleadge any example; but in ſteed of proofes you peſter vsus with a fe…w ſcurrile declamatorie termes.Rom. 11. 33.Rom 11:33 If we did moue ſuch queſtions, whie God hath rather choſen one man then another, Peter then Iu…as, to eternall life? whether others be alſo elected? What is the nomber of the elect? &c. Then had you … ſon to revile vsus. For theſe are that vnſearchable depth wherof Paul ſpeaketh, and the knowledge of them is no way neceſſarie to our ſaluatiō. … the cheife cauſe of our ſalvation is Gods free election, that this election is ſure and immurable, p. 111that it is made known vntounto vsus by ſuch effects as we find in our ſelues, nāely ſtirred vp by faith, repentance, and hearing the worde of God, theſe are things whereof God would not hauehave vsus ignorant, but hath in his worde a thouſand times repeated, for his glory and out comfort. Wherfore your acclamations concerne vsus nothing, howſoever you pleaſe your ſelfe in them.

Secondly: you cannot abſtaine from the ſtale & drie droſ…e of the Manichees and Stoickes, for want of better weapons to offend vsus. We for our parts deteſt that dotage of the Stoickes touching IIneceſſitie inhaerent in things themſelues, Dotage of the Stoickes & Manichees falſly obiected.which ſhoulde binde and ſubiect to it ſelfe God and all thinges beſides. Contrariwiſe we maintaine that God is the moſt free and chiefe ruler of al things, which doth al things according to his good pleaſure, whoſe hād no man can withdraw, which is eternall, immutable, ever the ſame. Why doe you vnderunder the name of fatal lawes deride his moſt excellent, wiſe, free, and immutable decree? A man might well laugh at the folly of theſe toyes, but for that blaſphemous impiety which you adde, that no Chriſtian can endure to laugh at, but rather be vehemently therewithall offended. Doe you thinke it abſurd, that al things which are and ever ſhal be, were before the fal known vntounto God, & by him decreed? Then belike you laugh at Paule, ſaying that before the foundation of the world grace was given vsus in Chriſt,Eph. 1. 4.Eph 1:4 and at Saint Iames ſaying,2. Tim. …. 9. that Gods … are knowne vntounto him from the beginning▪ p. 112Act. 15. 18.Acts 15:18that is fromal eternitie. But is it poſſible that you hauing ben ſo long conuerſant in Philoſophie & Diuinitie, ſhould in your phanſie frame vntounto vsus a mutable God▪ Truelie if you ſpeake ſeriousely, I except againſt your wiſedome, if you ieſt frendly, I muſt preiudice your modeſty. Do you think that God was mutable, in threatning, but ſp…ring the Ninevites? He had determined to ſpare them, as well before as after his threats. But (you will ſay) why then did he threaten them? for this verie cauſe, that by threatning he might conuerte, and hauing converted, might ſaue them. Therefore God was not diuerſe, or altered his purpoſe… for even when he threatned thē, he vnderſtood this condition, except they repented▪ and this repē tāce he did before all eternitie purpoſe by threatning to worke in their mindes.

Beſides, you obiect vntounto vsus a greivouſe crime, in ſaying we ouerthrowe & take away Diſciplie…, prayer, magiſtrates, and lawes. Not to faſt (I pray) for breaking your ſhinnes. If whatſoeuer God hath decreed ſhal com to paſſe, as without doubt immutablie, and neceſſarily it muſt, diſcipline (ſay you) praier, magiſtrates, and lawes are to no purpoſe▪ it were trew, if he had decreed without thē that his decrees ſhould come to paſſe. But if by theſe meanes he would ſaue ſome, reſtraine others, and make a thirde ſorte inexcuſable, and hath therefore commaunded to vſe them, that by this commaundement he might the rather mooue vsus to make vſe of thē, and by this meanes p. 113attaine the good he hath decreed vntounto vsus, then who a… you that preſume to be a reformer of gods counſels, and mutter that he hath decreed, ordained and commanded things vaine and to no purpurpoſe? God hath decreed to make da…e to morrow; vvill you therefore conclude that the ſunne riſeth in vaine? Becauſe God every yeare bringeth corne from out the earth, will you therefore conclude that the benefit of heaven and husbandrie might be taken away? what ſchoole ever taught you f…om admitting the firſt cauſe to conclude a remoue of ſecond cauſes? when God decreed the end, he likewiſe ordained & decreed means vntounto that end, & gaue vsus charge to vſe thē: if we vſe thē, it is at his pleaſure; if not, by his iudgement & our fault it is at our owne perill.

Your obiectiō of Manichae in blaſphemy toucheth not vsus but S. Paul, one vnſpotted with that hereſie. All are created good by one good God, by his moſt iuſt permiſſiō they fell corrupting & turning away themſelues from God. Out of this periſhed heape he elected & reprobated frō all eternity whom he woulde. Manes acknowledgeth none of all this. It is therefore a damnable ſlaunder to ſay that GOD did reprobate any, contrarie to thoſe ſayings, GOD will not the death anie, but that all men ſhoulde bee ſaued. Hee would not that any ſhoulde periſh, but all bee ſaved in reſpect of his goodneſſe and l…ue towardes his creatures (which will not ſuffer him to reioice in the deſtruction of his handy-vvoorke) p. 114as may appeare by commanding, calling, and inviting to repentance: although the force and efficacy hereof prevaile not in all. For in his word he hath oftē ſaid, that he reioiceth in no mās death, as it is death, deſtruction, and torment, but calleth & inviteth all men vntounto himſelfe, though not all after one ſort. But that hee would effect or bring to paſſe that all without exception ſhould obey and be ſaved, he not only ſaid it no where, but in many places expreſly ſaid the contrary. So that the Scripture is not contrary to it ſelfe, teaching that God reioiceth in the ſalvation of all, and yet hath left ſome to reprobation.

IIIThirdly, Enthuſiaſmes or Revelations falſly obiected.I thinke that diſtruſting the waight of your arguments, you meant to carry it away with multitude, and did therefore vſe the ſame argument both in firſt and alſo in the third place: vnleſſe perhaps you will rather hauehave it an amplification taken from the name of Enthuſiaſtes, that you may not be thought to hauehave omitted this ornament. But go to, what agreement betweene vsus and them? you ſay, that neglecting the word, we expect raviſhments of the minde from the body; but in which of our wrighters hauehave you heard or red any ſuch thing? this is ſpoken of vsus with as little modeſtie, as that before, when you ſaid we departed frō the revealed will of God. We ſay that God doth worke in vsus faith, and our converſion; but by his word after his ordinarie māner of working, where vntounto he hath bound vsus, reſerving to himſelfe liberty of working extraordinarily when p. 115ſoever he wil, as alſo of moving by his word, whō, when, and how far it pleaſeth him.

As inconſideratly you adde (and I know not whether againſt your conſcience,The will of man is not …le. hauing bin ſo long an auditor of our profeſſion) that according to our doctrine the will of a man doth nothing. In both arguments againe you diſpute from admitting the firſt cauſe to the excluding of the ſecond. The will of man is an agent, but being before mooued, acted, inclined, ſoftened and renued by God through his worde: I meane not forced, as a ſtone, or a blocke, but alured and invited by ſome obiect offered to the minde. The will of Paul was Gods worke, in that he would do thoſe thinges which the Lord woulde. It was Gods iudgment and the Iewes offence, that they would not be gathered to geather by Chriſt. It is in vaine that grace goeth before, vnleſſe it do effect the accompanying of our will. What ſay you then of like māner of working? why rather harkē you not to that doctor of the church which ſaith It is God which worketh in vsus both to will and performe. Phil. 22.I will now tell you a great matter, but verie trew. Wee can in no wiſe maintaine the puritie of the article of free and certaine iuſtification, againſt that ſorte of merit which the Papiſtes terme meritum cōgrui, except that impious deviſe of Gods generall grace, leaving the acceptaunce, vſe, or refuſall of it ſelfe in our owne power, be cōdēned, & the eternal & immutable louelove of God towards his elect be freed from obſcurity & ſophiſmes.

p. 116IVFourthlie, you vvould ſeeme to doe a thing ordinary extraordinarily,God is not the cauſe of ſinne. placing the ſtrēgth of your arguments in the maine battaile, filling your forward and re…-vvard with pioners and baſe hang bies, contrary to that cuſtome which you knowe to be obſerued and commanded by Rhetoricians in their ſchooles. Your chiefe argument is this, which you ſet forth to the vtmoſt. If God hauehave decreed to giuegive over ſome to blindnes, ſinne, & death▪ then God by this meanes is made the cauſe of ſin. But this is eaſily anſwered. Firſt here againe I finde your wāt of cōmon ingenuity, wheras you ſay that theſe are the words of many of our wrighters, that God doth effectually worke ſin in the reprobate. You talke of many, but do (& I am perſwaded cānot) produce one. For we frō our harts deteſt this opiniō, as infinite teſtimonies of our writers will eaſilie proue.

But you wil ſay it followeth vponupon our doctrine. For he which decreed to ſuffer men to fin, is the author of ſinne. See what an argument you hauehave made, which (if it be turned the other way) is enough to confute you in your own conceit. For he which permitteth ſinne, not being bound to hinder any man from ſinning, having beſides authority and righte to puniſh vvith forſaking and caſting of to eternal tormentes, he is neither author nor favourer, but ſufferer and iudge of ſinne. But in this ſorte GOD permitteth ſinne: therefore God is not any vvaie the author of ſinne. If you proceede and vrge; but that privation or withdravving of grace vvhichwhich he inflicteth inſteed of p. 117a puniſhmente, is ſinne; you commit a fallacie of accident. For the puniſhment of it ſelfe, as it is inflicted by God, is moſt iuſt; by accident, as being plucked by men on their owne heads by the firſt ſinne of Adam, and the reſt enſuing, ſo it is ſinne. Your argument had carried more colour, if from Gods providence you had concluded this effecting of ſin: although in deed it had beene but the ſame fallacy For God did moſt effectualie and vehemently will the crucifying of his ſonne by them, who aftervvardes executed it: yet did he not will, but ſuffer their murder (which hee aftervvardes horriblye puniſhed) to concurre with his moſt iuſt, moſt holy, and (beyonde all others) moſt admirable and glorious worke, vvhichwhich by them hee perfourmed. Hee vvould the warres of Nabuchadnezar, but hated his wickedneſſe. His vvill it vvas that Abſolon ſhoulde vvarre againſt his Father David, and defile his vviues, but theſe thinges in reſpect of GODS vvill, vvere moſt iuſt puniſhmentes vponupon David, but as Abſolon did them, onlie to vſurpe the kingdome and oppreſſe his Father, not having therein any commandement of God to follovv, ſo they were treaſon, & inceſt. This wickednes of Abſolo… by accident concurreth with Gods iudgment, which he executeth by him. As much you ſhall prevaile if you ſaie that God is thē made the author of ſinne, when as men forlorne and forſaken by him cannot chooſe but ſinne. For you accuſe the ſcripture, and God himſelfe, often p. 118ſaying as much as this, but without dāger of ſuch blaſphemie. Becauſe mankind of their own free wil did in Paradiſe pul on thēſelves this neceſſity Vof ſinninge.

Fifth, … no doc…ne of r…ſon but of the goſpell.you tell vsus this is a doctrine of the law. What then? is it therefore falſe? is not the law as true as the Goſpell? furthermore, you ſay it is drawne from reaſon it ſelfe. You had neede be more eagle-ſighted in Plato & Ariſtotle his books, then I and all men beſides hauehave bin, which could never finde it there. But in a word, know that it is learned out of the hidden myſteries of the goſpell. Doe you thinke that Paules intent was in the 9. 10. 11. and 12. to the Romanes, and 1. to the Etheſians to preach the Law? I doe not thinke you beleeue it. And what doth neerer concerne the very m…rrow of the Goſpel, then the eternal, free, and immutable louelove of God towards his elect, which Chriſt ſ…ith was the cauſe why he… gaue his onelyonly begotten ſon for vsus, much more ſaved vsus everlaſtinglie, being once engraffed into him through faith, and finiſhed in vsus the worke which hee had begun? I know not what may concerne the goſpell if theſe things doe not. It may ſuffice againe to admoniſh you (as before) of main…taining the purity of our article of iuſtificatiō. But thoſe words of yours, (O bow that exclamation troubled mee, TO WHOM DOTH GOD OWE ANY THING…) filled … partly with admiration, partly with indignatiō & griefe. I was out of pat… ence when I read thē. Surely either you hauehave bin p. 119little converſant in reading holy ſcriptures, or to much poſſeſſed with affection & preiudice, whē you ſo ſawcily condemne the words of ſcripture. Is it not the exclamation of Paule, Rom. 11. 35. Who hath firſt giuen vntounto the Lord, that he may recompence him? Truly nothing more comforteth me, then this vnſpeakable louelove of God towardes me, that oweing no more to me then to Iudas or Cain, yet for all that, of an enimie he hath made me a ſon, by the death of his onelyonly begotten. For that which you aleadg of Gods binding himſelfe vntounto vsus by promiſe, is nothing at all to the purpoſe. What then (I pray) will you pretend, before the applying of this promiſe? To whom doth this promiſe bind God, but vntounto him that embraceth it by faith? But who embraceth or receiueth it beſides thoſe, on whō God vouchſafeth to beſtow this benefite? he obligeth himſelfe to as manie as beleeue, and this very obligation proceedeth of his free goodneſſe. But where (…el me) where in ſcripture do you read, that God bindeth himſelfe by any promiſe to giuegive faith & repentance vntounto all? this you wil never be able to ſhew vsus. Leaue then to bee troubled with the words of Chriſt proceeding from a moſt inwarde feeling of piety & true humility before God, neither dreame that by them Papiſticall doubts are confirmed, whereas rather in deed without them the certainety of faith cannot conſiſt.

Sixtlie: they ſhould long ſince hauehave beene aſhamed 6of the argument they bring for vniverſal p. 120promiſes.The promiſes are v…iuerſall vntounto thoſe that beleiue. For themſelues are faultie in that which they obiect vntounto vsus. You anſweare the argument, and yet vſe it. Yf this vniuerſall promiſe did partaine to all men, what a confuſion of impietie & abſurditie would follow? But if it muſt be reſtained vntounto thoſe that beleeue (as indeed it muſt) we alſo maintaine this vniuerſall truth and comforte, hauing learned out of Gods worde, that all and they alone which beleeue be heires of eternall life, and ſo receiued into fauour by God, that they ſhall for euer all continew thenn, and not one periſh, according to thoſe ſcriptures: No man ſhall take awaie my ſhe…pe from me: Of that which my father hath giuen me I wil not looſe &c: Ioh 10. 28. &. 6. 39.John 10:28John 6:39That, if it were poſſible, the verie elect ſhould be ſeduced. Whom he hath choſen, Ma…. 24.them he hath called, iuſtified, & glorified. This is the concluſion of Chriſtian faith and conſolation,24 Rom. 8. 30.Rom 8:30 and this article is placed in the end of the creed, that we might beleeue eternall life, and with the Apoſtle ſing… that triumphant ſong, who ſhall ſeperate the elect, &c. They on the other ſide do openly and greeuouſely wrong the maieſtie of God, whileſt they imagine his louelove to be mutable as the louelove of man: as for the goldy, them they depriue of their comfort, they weaken, diſgrace, and vilifie the force, vſe, and comfort of vniuerfall promiſes, whileſt they feine, that ſome truely beleeuing may finally fall aware & periſh: that they which are new in fauor with God were not ſo from all eternitie, nor ſhall be euerlaſtingly: which being moſt abſurd, it followeth neceſſarily, p. 121that becauſe they will not be certaine of Gods future and eternall grace, therefore they can not be certaine of the grace preſent. The ſcripture teacheth, that as many as beleeue are to be ſa…ed: they oppoſe the contradictory, that ſ…me which beleeue are not to be ſaued. Where is now your comfort, by which you may include your ſelfe in the vniuerſall fall? Theſe are thoſe ſecret ſleights of the… devill, which muſt be obſerued & avoyded.

Auguſtines expoſition vpō Paules Epiſtle to Timothy, 1. Tim 2. 4.1 Tim 2:4of al ſorts of men,God will hauehave all men ſaued. fitteth that place properly as may appeare by the drift and words of Saint Paule. But to the cōtētious I vſe to yeeld thus far, that it is ſpoken of al particular men, according to the effect towards all, & vocation, but not according to efficacie. As for our wrighters, none of them would endure, much leſſe deſire that an indefinite might be ſubſtituted in place of an vniverſall.

Your coockow ſong of contradictory wils, is VIIbroken of by an anſwere of vniverſals.In God are not contradictorie… willes. For there is no contradiction in this; God will that al which beleeue ſhould bee ſaved, and that none which beleeue not ſhould be ſaved. Againe, you do ill to confound the commandement pertaining to all men (that all ſhoulde come vntounto Chriſt) with the promiſe: for Chriſt wil eaſe, not al men, but al which come vntounto him. And therfore as the excludeth none, no not the reprobate, & ſuch as periſh, from the commā dement: ſo likewiſe he excludeth frō the promiſe none which come vntounto him, that is, which beleeue in him.

p. 122At odious is your exprobation of respect of perſons. God is no reſpecter of perſons.That may be committed when a thing is given of debt or duty,Rom. 10. 12.Rom 10:12 not when it is given of free mercy, as God giveth. He is rich to all, yet not giving the ſame giftes and benefits to all, becauſe in his moſt ſpacious pallace hee will hauehave variety of furniture. But whereas the Apoſtle in this place ſpeaketh principally of eternal riches, you ſpightfully omit what he addeth: Calling vponupon him.

Wil you know vponupon what ground we acknowledg two ſortes of election?Two, nay three ſorts of election in ſcripture I will ſhew you three ſortes in ſcripture. Firſt God choſe the people of Iſrael to be his church. Secōdly Chriſt choſe the twelue Apoſtles, to ſpread the Goſpell abroad in the world, thirdly he choſe not al of either of theſe to eternall life, becauſe amongſt the Iſraelits many were called, but feaw choſen, amonſt the Apoſtles one was a Deuil. But he knew whom he had choſen, I meane to eternall life, and not only to the Apoſtleſhip, wherevnto alſo he choſe Iudas. So there are three ſorts of vocation or calling: firſt to the viſible church,Three ſortes of vocation. whereof it is ſaide manie are called: ſecondlie to the church of Saints, which calling is internall and effectuall, which Paule nameth 1according vntounto his purpoſe, vz. of ſaving thoſe 2which are called: thirdly, to ſome certaine charge 3or dutie in this life, ſo my vocation is to labour in this ſchoole.

The will of God,Voluntas ſigni & be… placi…i. named will of revelation and good-pleaſure the Schoole-men hauehave well diſtinguiſhed, not as contrary, or two wils but one wil, and p. 123that partly manifeſted and partly cōcealed, partly proving and partly efficient, which are thinges agreeable to the nature of God.

Eightly you conclude with a groſſe and peſtilent VIIIcavil,The doctrins of perſ…uerance doth not m…ke v…preſumptuous, but beleeue eternall life. that the doctrine of final perſeueran…e maketh men preſumptuous, but do you call it preſumption to beleeue eternall life? You deale too contumeliouſly with the holy ſpirit and too heynous is this ingratitude for ſo great a benefi… which God through Chriſt in this life beſtowed on vsus, namely the certaintie of our ſaluation, purchaſed for vsus by Chriſt, which is the ſumme and foundation of our comforte and religion. For what comforte were it to know,Col 3. 3.Col 3:3 that indeed Chriſt did ones purchaſe ſaluation for vsus,1. Pet. 1. 5.1 Pet 1:5 but everie moment it is a thouſand waies ſubiect to be loſt? we muſt therefore know, that our life is with Chriſt in God, and there as ſafely kept, as is the life of Chriſt him-ſelfe reigning in heauen. This is a thouſand times ſaide in ſcripture. Read Melancthon vponupon the 7. ca. of Mat. in the place aboue cited. Read the 5. and 8. chapt. to the Rom. I ſee you doe not put difference betweene ſecuritie of the ſpirit & of the fleſh, and that you ſtagger even in the verie grounds of Chriſtianity, if in heart you maintaine this tedious opinions. If it be ſo, I am verie ſorrie for you, and doe exhorte you to read the ſcriptures diligently.The elect may looſe the ſpirit of God, out not wholy no… finally.

That alſo is a meere cavill, that we ſhould ſaie, the elect cannot forgoe the holie ſpirit. Nay they often looſe manie gi…es of the ſame ſpirit, but recouer p. 124them againe by repentance. For they do not quite revolt from God, and become profeſſed enimies of the truth, that is, they ſinne not againſt the holy Ghoſt, nor ſo fal, that finally they perſeuere in their errours againſt the foundatiō, and in their ſinnes againſt conſcience. Neyther doth this comforte make men ſecure, becauſe it concerneth them onelyonly, which hauehave a purpoſe to beware of falling, abhor nothing more then offending God. there is therefore a manifeſt contradiction in that diueliſh ſcoffe of the wicked, which ſay, If I be elected, I wil do what pleaſeth me, becauſe it ſhal not hurt me. For God will hauehave vsus be ſure that we are elected, but this we can not do without faith and repentance. All thinges worke for the beſt, trew, vntounto them that louelove God: There is no condemnation to them which walke according to the ſpirit…. Theſe two ioyned togeather exclude ſecuritie, & ſtirre vsus vp to cheerefulneſſe and alacritie to runne our race, according to the commaundement, make your election certaine. On the other ſide they ſleep ſecurely in their ſins, which dreame that it is in their owne handes to take and lay aſide repentance whenſoeuer and as often as they liſt, and play with GOD at their pleaſure. But (ſay you) I woulde faine ſhifte of this triall, wherevnto the certainetie of ſaluation doeth call. That is it the Divell woulde hauehave.

Thoſe ſayings, Matthew the two and twentith and tenth, Hee vvhichwhich continueth to the ende &c? p. 125Revelations the ſecond and tenth, To him, that overcommeth I vvill giuegive a crowne &c. Doe not derogate from the certaintie of ſaluation, but are exhortations wherby God vpholdeth vsus in that certainetie, ſtirring vp in vsus a deſire of godlineſſe, and hatred of ſinne.

The like ſlaunder it is, when you ſay that vvee teach men to iudge of election a priore or by the cauſe. Eyther malitiouſly they diſſemble our opinion, or elſe they vnderſtande neither themſelues nor vsus. VVee iudge by the effect, that is by faith and repentaunce, of the cauſe, that is of election. But to iudge thus is to iudge a poſteriors, that is by the effect. That wee ought not to determine of any before the ende of his life whether hee ſhall bee ſaued or no; if you meane it of others you ſay well, if of our ſelues, or of euerie mans ovvne conſcience and certainetie in himſelfe, it is a deteſtable, wicked, diueliſh, and blaſphemous ſayings, overthrowinge the whole foundation, and groūdworke of ſaluation. Hee that taught you this, taught you a doctrine of diuels, though he were an angell from heauen. But I will tell you an other leſſon, except you be certaine before the end of this life whether you ſhall be heire of eternall life, you ſhall neuer ſo be after this life. For faith in this ve…e certainetie, which is the beginning of eternall life, this all muſt hauehave in this life, vvhichwhich looke for that other life. If you hauehave thought on the nature and definition of hope, p. 126that it is a ſure and certaine expectation of eternall life, you ſhould hauehave found no ſuch thing there. My hart doth ſtand on end to think of your blaſphemy. I would not for an hundred thouſand worlds be ſo ſeperated from Chriſt, as to be vncertaine whether I were his or noe. Theſe are heatheniſh blaſphemes, the verie entrance of hell. Wherefore you do well to confirme it with teſtimonies of the heathen: for theſe thinges refarre wide of the worde of God. Why doe you ſo co…rupt the wordes of ſcripture, wreſting them from a …onne. like to a ſeruile feare? what myſtere, what blindneſſe is it for a man to boaſt of vniuerſall promiſes, and not to ſifte himſelfe, and trie whether he be of their nomber, of whom the promiſes ſpeak▪ This is in deede to bring in amongſt men carnall ſecurity, and a ſhadow of faith, which in the confl…ct driueth vsus head-long into deſperation. I do not th…nke Luther & Melancthon taught any mā ſo to babble and fome out theſe vniuerſall promiſes. But the carrier calles for my letters, and I hauehave to my great paines ſpent the whole night in wrighting theſe lines. Farewell. Let me entreat you to provoke me no more with ſuch diſputations.

Fare-well hartily, this 2 of ſeptember 1573.