Part 3

Now this may well be in appearance: but notwithstanding God yet reserves some hidden seed: as we have said, that the fire may well be choked, and yet not altogether quenched, when it shall be raked up under the ashes. For all our affections, the riches, honors and pleasures of the world, are as ashes to choke up this light of God, which ought to guide and lead us. But our Lord having pity upon us, brings to pass, that a little after we acknowledge our faults: and whereas we were so cold, yea as it were altogether frozen, we begin to wax warm, in a good zeal, and to return unto him.

Lo, then, how GOD accomplishes that in his faithful, which we read here of our father Isaac. But this is not spoken to the end we should therefore tempt God, as though it were permitted unto us to suffer ourselves in such sort to be carried astray by the Devil, that our faith might be (as it were) asleep in our hearts and souls: For it will not always fall out that God will awake those which are asleep, and call them again which are estranged from him. Let us learn therefore to walk in fear and carefulness: and especially when we shall find men so dull, that they shall be as it were altogether blockish, and that their faith shall be as it were dead in them: let us learn to fear so much the more.

What holiness was there in David? And yet nevertheless we see that he was for a time, as a man quite desperate. Afterwards, having committed such an abominable fault, to have ravished the wife of another, and to have caused her husband wickedly to be slain with such villainous treachery, that he deserved to be thrown out from amongst men: after all this, we may see, what manner of Prophet soever he had been, what fear of God soever he had in him before: to be short, albeit he were a mirror of Angelic perfection, we see that he was as an Ox or a Hog, he knew nothing, he had no remorse, it seems that God had given him up into a reprobate sense, and had stricken him with a spirit of blockishness: yea and when the Prophet comes unto him alleging this comparison, and speaking unto him of a neighbor, that through violence had oppressed a poor man: O he knew well to condemn others, and in the meantime thought nothing of himself, till that the Prophet said unto him: "It is of thee, it is of thee that I do speak." Until that the Prophet Nathan said unto him: "It is thou murderer that hast done such a deed:" until that he came to give him a blow with a club, as it were a chafed Bull, he continues blockish in it: and forasmuch as the Devil had won him so far, that he was as it were drunken, yea altogether bewitched, it must needs be that God even thunder against him.

When therefore we see such like examples as this which is here rehearsed unto us by Moses, that Isaac the chief of the Church, is as it were blind herein, until that God had revealed it by force: so much the more (as I have said) it behooves us to take good heed to walk in fear and carefulness: and in the meantime let us learn when GOD gives us such pushes and spurs, to make us return unto him, whereas we were before as it were insensible, and have gotten through long custom such a strong savor: When God gives us the grace (I say) to call back ourselves unto him, that we be moved as becomes us, and that it be not to wipe our mouth after we have said in one word, that we have faulted, as there are many: but that we follow that which is here taught us by Moses that Isaac was afraid. And how? very greatly, yea wonderfully. For it is impossible that we should come to repentance, unless we have a heaviness that must torment us and we be as it were in hell, to feel our wretchedness, and be therein confounded. Until so much be wrought in us, that we be come thither, it is certain that there shall be no repentance in us. This teaches how we must practice this doctrine: to wit, That when our Lord shall have touched us, that on our parts we be as it were wounded to the bottom of our heart, and that we be so astonished, that we return no more to our slothfulness and negligence, wherewith we were for a time overwhelmed.

Now Isaac yet shows his faith better in saying, "He shall be blessed." For he knew that God had ordained him to this office, and that he spoke not in his own name. For the sentence of God cannot be called back; it behooves therefore that he keep him there. So we have farther to gather from this place that we have already touched: that Isaac here passed not his bound, although he had failed through ignorance, and been deceived in the person, yet he always kept a good principle: to wit, that he had executed that which GOD had committed to his charge: and that therefore this must remain concluded, and have its effect.

Now this is said for our instruction: For we know that at this day our Lord would have the remission of our sins too be shown forth by the mouth of men, he would assure us of the inheritance of everlasting salvation, and also would have his adoption to be declared unto us. Now we must needs have whereupon to resolve ourselves: For if we have not full assurance of our salvation, and if we cannot call upon GOD, it is as much as to shut the gate of Paradise against us. But in the meanwhile, lo, a man who speaks and says, that he will pardon our sins, and yet he is a sinner himself. Again, he promises us the Heavenly life: and [missing text] brittleness. Lo then that which we have to learn upon these words, "He that hath been blessed shall be blessed." And how so? Had Isaac that Privilege therein, to say that that which he had pronounced should stand? After he had eaten and drunk, and further being a poor blind man, being so blockish that he knew not what he did: being so dull that hearing the voice of his son Jacob, he suffers himself to be led as a poor beast: and yet nevertheless says, "It shall stand?" Yes, but acknowledging his fault, he is confounded, and nevertheless he continues: For he knew whereto God had established him, and thereupon he gives glory to God, and quite casts down himself from his own understanding, knowing well that he had nothing of his own. And so, let us learn that Isaac so ordered himself, and in such sort rested upon the word of God, that he altogether renounced his affections wherewith he was before time carried away.

In the meantime we have here a good rule concerning ourselves, whereby we are warned that when we shall be taught, although this be done by the means of mortal men who are sent unto us, that God does accept us and account us for his own, that this ought to suffice us, and that we may despise Satan and all temptations, & all things that may come in our brain to shake our faith. And thereupon it is said, That Esau cried out, yea by yelling and roaring, and that he howled as it were a wild beast, and that he desired notwithstanding to be blessed: and that his father said unto him:

Lo, it must needs be that the first blessing hold; and that then he despised his brother Jacob, and said: It was right that he was so named. For we have declared before that Jacob's name was drawn from a heel, as if a man should have called him Heelholder; and this was because he held the heel of his brother when he should come forth of the womb. Now, says he, he has given me a blow with his heel. As if a man should say, when a beast rushes upon him, that he has stricken him with his heel. Now, Esau applies this to his brother: He has supplanted me twice now (says he). And this word also comes of Tripping, when a man gives one secretly a blow with his foot, and makes one to fall. He says then, that he has already tripped him twice with his heel. The first time when he took away his birthright, and now when he took away his blessing.

Now here we have to note in the first place, that which the Apostle shows us, to wit, that albeit Esau wept and mourned, notwithstanding he obtained no place of repentance: for he came thereto over late. And this is according to the exhortation which we have made heretofore. It is said that we must not be profane as Esau was, that we must not be given to the earth, nor to all that which concerns our bodies and this transitory life, in such sort that we should forget the heavenly life. And why so? for (says he) they which profane themselves, and defile themselves in their filthy desires they may cry: but they shall find no place of repentance, for the gate shall be shut against them. Now it is true that this at the first show might be thought strange: For it is said As often, and at what time soever a sinner shall mourn and ask pardon, that GOD will be ready always to receive him to mercy, which return unto him. Lo, the promise is general.

So then, how is it that the Apostle says, that we shall not find place of repentance, if we come too late: For there needs nothing but to mourn? But this shall be easily to be understood, when we shall have distinguished between the cries of the faithful and of the unbelievers. Both the one and the other shall indeed cry unto God: but in diverse sorts: for the faithful shall be touched with true repentance, when they cry and when they mourn: It is said likewise that David roared, and that his throat was as it were hoarse. Lo then the cries which the children of God throw forth: as it is said that he himself brayed like a lion. And a little after we hear what Hezekiah says, that his speech failed him, and that he groaned in himself as swallows, and that he could speak no more: that he was so hoarse, that he knew not how to speak one word, distinctly pronounced: that he was as it were altogether quite thrown down.

We see then that the faithful have had this affection: but in the meantime they had repentance, which touched them to the quick for their faults: as it must needs be that they displease themselves therein, and humble themselves before GOD: and after this they conceived some hope to obtain pardon. Now the unbelievers they will bray enough, but in the meantime they leave not off to have their hearts hardened: tears trickle down from their eyes, but in the meantime they leave not off to be proud and rebellious against God: they have indeed some horror of his judgments, but this is but to set themselves in despite against him: for they never go so far as to hate their offences, and to be displeased with them: Lo how it was with Esau. And therefore we have to gather that without repentance, these cries shall be rejected of GOD, and shall never come unto him. And when the Apostle speaks of repentance, it is not that he means that Esau had repentance: but he means, that he obtained not mercy, and that God was not merciful to him.

And so let us take good heed unto ourselves, and let us detest this blasphemy which the Devil sows in the world, That there needs no more but one good sigh. For lo, those merry Greeks, when they shall be exhorted to return from their wickednesses: oh, I must yet a good while use it: and God is a good fellow: Lo, yet another blasphemy as detestable, whereat even the very stones should cleave. And further, God is merciful. It seems to them that under the name of mercy they should hold God bound unto them: but it shall be dearly sold them. Yea lo, they come so far that they say, Oh there needs nothing in the end but one good bulke, and one good sigh. Yea but who is that which shall give it? Have we it in our fist? Must not God work therein? When a man shall fall, albeit he have hurt himself, he may well recover himself: but if he have broken his neck, can he recover himself afterward? Now before God all our faults are deadly: and which is more, it is to put us and deliver us into the hands of Satan. And can a man rise up, when his neck shall be broken? as I have already said.

Now it is certain, that as often as we offend GOD, it is as if we broke our neck, as much as lies in us. And so, can we restore life to ourselves after we have lost it? Lo then, what ought to stir us up to walk in carefulness, and not to tarry till the gate be shut against us: but let us hearken to all the warnings that have been given us: and when God shall knock, let us open unto him. And moreover we have to hold that which is spoken unto us by the Prophet Isaiah: Seek the Lord while he may be found: Call upon him when he is ready to hear. It is true that the time makes no great matter, that we should take any great advantage of it: but yet we must understand for conclusion, that this place of Isaiah was fulfilled when the Gospel was preached, as Saint Paul declares in the second to the Corinthians, Lo the acceptable days, lo the time of salvation. And likewise we must well mark the similitude, which is alleged unto us by our Lord Jesus Christ that we let not the occasion slip: but when God bids us that we come unto him, let us come unto him, yea hasting ourselves, and let us not draw our legs to come slowly, lest our unthankfulness in the end exclude us, and that the gate be shut against us. Let us take good heed, I say to all these exhortations, and so let us make our profit of them, that having found place of repentance before God, we may, after we have bewailed our faults, have our mouth open to rejoice in him, and to praise his holy name, for that he shall have been merciful unto us.

But now let us throw down ourselves before the majesty of our good GOD, in acknowledging our faults, praying him that he will in such sort make us to feel them, that it be not to keep us long in them, nor to slug or flatter ourselves in them: but in such sort to return unto our judge, that asking mercy in him we may there find it in him: and that it be not only to the end that he enter not into account with us, to impute unto us our iniquities and offences: but that by his holy spirit he will purge us, and that we may be more and more reformed: and that he awaken us, that we be not obstinate in our faults: but that we think upon all the corrections whereby he would draw us from the evil way, wherein we have strayed, and that we make such profit of all the advertisements which he gives us, that we be not ashamed to be condemned of him, to the end to obtain mercy. That not only he will show this favor unto us, but to all peoples and nations of the Earth, etc.

An Answer to certain slanders and

blasphemies

An Answer to certain slanders and blasphemies, wherewith certain evil disposed persons have gone about to bring the doctrine of God's everlasting Predestination into hatred.

Dearly beloved brethren, we must not be amazed if the article of the everlasting predestination of God, be so assaulted and fought against by Satan's maintainers, seeing it is the foundation of our salvation, and also serves for the better magnifying of the free goodness of God towards us. On the other side, those Dogs which bark against it thinking to have a good and favorable cause are therein more hardy: as in very truth there is nothing more contrary to man's understanding, than to place the cause of our salvation in the good will of God, in saying, that it belongs to him alone to choose us: without finding of anything in us wherefore he should choose us: and after he has chosen us, to give us faith through which we should be justified. But what? Inasmuch as he is not bound to the person, it is good reason that he be left in his mere liberty to give grace unto whom he will, and to leave the rest in his perdition. But I defer myself to treat more largely of this matter, because you may have large discourse thereof in those Books which are imprinted: which ought too content you.

Concerning the writing which was scattered about, to abolish this article of our faith, in very truth it deserves no answer: being on the one side so full of ignorance & beastliness, that everyone ought easily to judge thereof: & on the other side so full of impudence, that it is a wonder how these troublecoasts & shameless deceivers, abusing so villainously the holy Scriptures should be hearkened unto: notwithstanding because I have understood that there are yet some simple & weak ones that are troubled therewith, I therefore thought good to take the pain to show them that will show themselves teachable: how they ought to resolve themselves, to the end they might be no more deceived by these deceivers.

In the first place, he that hath made that writing, were it Sebastian Chastalio or some such like: to show that God hath created all the world to be saved, he allegeth that he laboureth to draw unto him all that went astray: the which I confess in respect of the doctrine of faith and repentance, the which he propoundeth to all in general: be it to draw his elect unto him, or to make other inexcusable. God then calleth every one to repentance and promiseth all those that return unto him, to receive them to mercy. But this meaneth not that he toucheth to the quick by his holy spirit, all those to whom he speaketh: as it is said by Isaiah in the 53rd chapter. His arm is not revealed to all those that hear. To which agrees the sentence of our Lord Jesus Christ None can come unto me, except my father draw him. And the holy scripture shows throughout, that conversion is a special gift of God. And indeed the place of Ezekiel, whereof this troublecoast maketh his buckler, very well confirmeth my saying. For the Prophet having said, that God wills not the death of a sinner, addeth, but rather will that he return and live. Whereby he signifies that God biddeth and exhorteth all which are gone astray to return to the right way. But not that indeed he leadeth them all to himself by the power of his spirit. The which he promiseth not, but to a certain number, which appeareth as well in the 31st chapter of Jeremiah, as in the 37th of Ezekiel and in the 11th and throughout the whole scripture.

The second reason of this writing is, that all men are created to the image of GOD, the which he saith not to have been abolished but only subjected to evil. As though it behooved man at adventure to believe his simple saying. But contrariwise the Scripture shows, that albeit there remain yet some trace of the image of God in us, yet that the whole is disfigured, so as reason is blind, and the heart perverse: wherefore by nature we are wholly accursed. We see therefore at the least, that by the will and decree of God, we have been all subject to everlasting damnation through the fall of one man. Concerning that which this troublecoast addeth, that if we believe, we are delivered through Christ by the power of the gospel, & of the holy ghost: that serves for nothing, but to confirm our doctrine. For it behooveth that we always come thither, that none believe, unless those which are ordained to salvation Acts 13. & all the scripture is full thereof. Wherefore this is as much, as if he should say, that the elect of God are delivered from that common damnation through faith.

The third article contains a horrible blasphemy that if God have created men to damn them, his will and the Devil's is all one. They that speak so, show plainly enough that they are altogether mockers of God, and despisers of all religion. It pleased God that Job should be robbed and spoiled: to be short, all that is there attributed to the Devil, and to those thieves and robbers, it is said plainly, that it came not to pass but by the good pleasure of GOD. Must we therefore conclude that God's will and the Devil's are all one? But they that know that the judgments of God are bottomless, and shall have once known their own weakness, will adore them with all reverence and humility and know well to put a difference, although that GOD willeth the same thing that the devil doth, yet that this is indeed in diverse respects. And so, that he deserveth always to be acknowledged righteous, although that his counsel be incomprehensible unto us.

Afterwards to abolish the Election of GOD, seeming as though he would confess it, he answereth that God hath not created nor predestinated any man not to believe, seeing he calleth every one. Wherein he showed that he never yet learned the ABC of Christians, seeing he knows not how to distinguish between the outward preaching, which is done by the mouth of men, & the secret calling of God whereby he toucheth the hearts within. Now when it is commanded in the last of Mark, to preach the Gospel to all, this imports not that God therefore worketh in all by the power of his spirit: and when it is said in the second Chapter of the first to Timothy, that God would all men to be saved, the solution is added by and by, that come to the knowledge of his truth. Wherefore then is it, that he himself would not at that present time, that the gospel should be preached to all? so far off is it that he hath enlightened all the world in the faith. It is marvelous that this shameless forehead, is not ashamed to allege for himself the 10th to the Romans, where the text expressly sets forth that all believe not the Gospel, because that Isaiah saith, that the arm of the Lord is not revealed to all. Also the 6th chapter of S. John where Jesus Christ expressly pronounces, that all that are given him of his father come unto him. And touching that, that he saith, that all shall be taught of God: it is a special promise made to the Church: as also the Lord Jesus Christ was a faithful expositor thereof, saying: He therefore that has heard and learned of my father, shall come unto me. Whereby he shows, that all are not inwardly called. According as a little after also he confirms the same.

Therefore I have said unto you, that none can come unto me, unless it be given him from God my father. Notwithstanding this Rustick imagines he has well escaped, having spoken a word of predestination, without making any semblance of the text so expressly set forth, where it is said, that God will have mercy, upon whom he will have mercy, & that our salvation is of the same mercy: & not of the willer nor of the runner, and that before the two twins were born, when they had neither done good nor evil: to the end the purpose of his election might stand sure, he had chosen the one, & rejected the other. Also when we believe that this proceeds of that, that God has chosen us: Thereupon it follows, that the rest of the world remains blind. But because it would be too long to allege all, consider those places which are gathered in a little book that our brother master Beza has made thereof, and you shall be fully satisfied therein.

To show that the hardening of Pharaoh proceeded not of God, he alleges that which is said in the third and fourth of Exodus: "I have commanded thee, to let my people depart and thou wouldest not." But it follows not thereupon, that God had not ordained Pharaoh to be glorified in his obstinacy & hardness, as he protests, Exodus 9. chapter. And Saint Paul alleges it in this sense in the 9th chapter to the Romans. This therefore is sottishly concluded of this impudent fellow, that our will is the first and chief cause of evil. I confess indeed, that it is the near cause, and the true root of our condemnation. But to the end a man may grant him, he alleges the authority of Amerbachius, who is a lawyer, and as skillful a Divine, as a Apothecary is a good butcher.

Concerning Melancthon, if this Rustic rested not himself upon him, as he protests, but upon the Gospel, how proves he by the Gospel, that God hath not ordained of his creatures? Touching that he imputes unto us, that we put a fatal necessity as the Stoics do, it is a very villainous slander: For the Stoics, they made god himself subject to such necessities, making a net of obscure causes, wherein God was entangled. But we set the Lord and master in full liberty, attributing the sovereign Empire to his providence, to dispose of all things. Concerning that this Clown babbles of Free will, it is sufficiently rejected throughout the whole Scripture. For Freedom and bondage are contraries. Now, that we are the servants, yea the slaves of sin, there needs not that we allege one place alone, seeing the whole Scripture is full thereof.

Notwithstanding, to give some color to his error, he alleges that Jerusalem would not receive the grace of God, yea as though this proved Free will, to choose good or evil. You shall find throughout all my books, how I have taught, that we must not seek the cause of our perdition anywhere else but in ourselves, and in our perverse will. But it follows not, that it is in us to change our will, which is altogether given to evil.

You shall also find that I have taught that which this trouble coast sets down here to put out the whole light: to wit, that our will is the cause or means to come to salvation. Wherefore it needs not to allege that Abraham believed God, & that it was imputed unto him for righteousness.

In very truth, it must needs be that a man must accept the grace of God. But the question is of knowing what is the first cause. And this is the power of the Holy Ghost, through which we are drawn to the obedience of God, according as he has chosen and adopted us for his children before the foundation of the world. Now, in this behalf, this vile dog shows sufficiently enough, that he makes no account of the holy scripture, which, as much as lies in him, he would abolish or tread under his feet. For in going about to declare how Abraham was saved by his will, he says that this was of that will which God had put in man creating him after his own image. Whereby he utterly abolishes the whole grace of the Holy Ghost: and goes beyond not only the Papists, but also some of the Pagans, in this impiety.

For the Papists keep such a measure in magnifying their Free will, that they confess, being corrupted and depraved, we can do nothing, if God through his Spirit & supernatural grace, do not help, drive, and direct us. But concerning the holy scripture, it shows us that we shall always be rebels against God until he shall have changed & renewed us. And lo why Moses said to the people, Deuteronomy 29, that God had not yet given them an understanding heart, and seeing eyes. And therefore, to the end he might be obeyed, he says, that he would give them a new heart, taking away that stony heart. Jeremiah in the 31: Ezekiel in the 11 and 37: & St. Paul in the 2nd to the Philippians that God gives both to will and to perform. And in the first of St. John it is said, that they which believe, are not of the will of flesh nor blood: but renewed of God. And St. Luke speaking of the woman, shows well, how all are drawn unto faith: to wit, that God opens the heart, to the end his word may be understood.

Now it is certain that these things are not spoken of the common order of nature. And yet this villain dares to allege that which St. Paul says in the 3rd Chap. to Titus, that God has saved us not according to our works, but according to his mercy: to infer upon that, that we have Free will, but not so constant. Now when St. Paul speaks in the 3rd to the Romans of the will of man, such as it is by nature, he deciphers plainly enough that there is nothing but perversity and malice: as also in the 8th chap. he says, that all our thoughts are enmities to God.

Mark then how this agrees with that which this trouble coast chatters, saying that God renews us, after that we have consented to his calling. And he is not ashamed to allege to the same purpose the 5th to the Ephesians, where he speaks thereof as of the fables of Merlin: but contrariwise he says in the same epistle: When you were dead in your sins, and the captives of Satan, and that you were the children of wrath as others, God has quickened you, etc. And in the first chap. he shows well that faith and regeneration proceeded from no other thing, then Free election. And indeed, it must needs be that God accomplishes in us that which he has spoken by his prophet Isaiah, in the 66th chap. "I appeared unto them, which sought me not." And lo why John Baptist, reproving the rudeness and hardness of his disciples, says in the 3rd chap. of St. John. "No man can receive anything unless it be given him from heaven." And which is worst, this troubler is not ashamed also to bring this place, that God gives both to will and to perform, to make us believe that the grace of God follows our good will: howsoever it be that St. Paul in that place, without leaving anything to men, would attribute the whole praise of our salvation to God: as he says in the first chap. that he who has begun the good work of salvation, will finish it. Wherein it must be, that he makes the grace of God to come after the tail of Free will.

Now afterwards, this troublecoast takes great pain to prove that there is a will in man, as though any man had ever denied it. But he should show that that will is free to choose good and evil. Now how proves he it? By the 7th chap. to the Romans, that this place cannot be wrested. But herein men may easily judge how his mind is froward & perverse, seeing that S. Paul declares there, although his will labored and strived to good, inasmuch as it was regenerated by the spirit of God, yet oftentimes he went but hopping upon one foot. He alleges a little after the 7th of the 1st Epistle to the Corinthians, where he speaks of a man's will, that has a daughter to marry. Here is good stuff to found Free will. Concerning the 30th of Deuteronomy, where it is said: "I set before you this day life & death, choose you," S. Paul in the 10th to the Romans gives a sufficient solution: that is, that Moses presupposes that God puts his word in the heart. And lo why it is said, that this ought to be laid to the gospel. Concerning that of Ecclesiasticus, which notwithstanding is Apocrypha, there he speaks but of the outward doctrine, but the inward grace is a thing apart and by itself. That which is so ill favoredly jumbled together by this troublecoast, that under the shadow that Jesus Christ calls all those that are heavy laden, he concludes that grace is given equally to all. But he makes no reckoning that Jesus Christ after he had preached more excellently than all creatures, says by and by, that his father must draw them to believe in him.

In the end, going about to solve that place of S. Paul where it is said, that if a potter makes vessels of earth as he sees good, this shows that God disposes of his creatures: I pray you mark well, the goodly solutions that he gives: that God ravishes by miracles, or diseases both one and other as seems good unto him. As if S. Paul spoke not expressly there, that God according to his unchangeable purpose, either chose or rejected men, before they were born, or before they had done either good or evil: to show that it is neither of the willer nor of the runner, but of his mercy, that his elect are saved. Such premises are worthy such a conclusion as he makes, let us draw near unto God, and consent unto him, and he will draw near unto us. As though the first approaching were not, that he should seek us out, whilst that we are far from him. It is true that God oftentimes uses this speech, "Return unto me, and I will come unto you," but this is to show what is our duty and not what our power is.

Praise be unto God.

FINIS.

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