A FRUTEFUL treatise of Predestination, and of the divine providence of god, as far forth as the holy scriptures and word of god shall lead us, and an answer made to all the vain and blasphemous objections that the Epicures and anabaptists of our time can make.  
¶ Set forth Dialogue wise, by John Veron.   

To the most Godly, virtuous, and mighty Princess Elizabeth, by the grace of God, Queen of England, France and Ireland, defender of the faith, and supreme governor of this realm, aswell in causes Ecclesiastical as temporal, her humble subject John Veron, wisheth grace, long life, and increase of honour from God the father, through his son jesus Christ our Lord.  
Some peraduenter (most mighty princes) will marvel and wonder, that I being but a poor stranger, dwelling here within your grace's dominion, dare be so bold to dedicate any manner of book unto your majesty, being so seriously occupied in the weighty affairs of the common weal, and also so earnestly given (& that to the great comfort of all your loving subjects that hear of it) to the study of divine letters, and diligent reading of the godly and learned works of the ancient fathers of the primitive church. But they shall I trust, cease from marveling, when they shall both call to remembrance this saying of Paul: there is neither jew nor Grecian, there is neither bond nor free, 
Gala. iii.  there is neither man nor woman: For, ye are all one in CHRIST JESUS: and also when they shall set before their eyes, the exceeding great Clemency, and Princely goodness, that your grace is most richly endued withal.  
Which only at this present have so comforted me, that putting all vain fear a side, I dare now with all due submission and subject like reverence, offer this my rude labour, unto your sovereign Majesty, not doubting but that your Grace will, according to your wont and accustomed bountuousnesse, accept this my good will that I bear, both to your person, and also to the faithful congregation of God's people. For whose sake, I have at this time enterprised and taken in hand to write and setforth this small treatise of Predestination and of the divine providence of God, to this end that I might enarm and fence the true church of God against the pestiferous sect of the fire will men of our time, 
Why the free will men are enemies unto the doctrine of Predestination.  which are for non other cause enemies unto the most comfortable doctrine of Predestination, which is plainly enough (if men will have eyes to see) setforth unto us in the infallible word of God, and sacred scriptures, contained in the canonical books of the old and new Testament, but because that they will have part of our salvation to be attributed unto ourselves, & to the merits of our own works, and not the hole glory thereof to be given unto Christ, and unto the merits only of his death, passion, and bloodshedding. Such hath been always the subtle and crafty wiliness of that most ancient serpent, who deceived in times past, our first Parents, Adam and Eve, for to make us before the divine majesty of God rank sacrileges, I mean traitors, robbers of God's glory. For, whatsoever of our salvation, we do ascribe either unto ourselves, or unto our own merits and deservings, the same we do most sacrilegiously pluck & take away from the gratuite and mere mercy of god, & from the merits of the death, passion, & bludsheding of his son jesus christ our lord & saviour. I do here let pass, that by thimpugning of this doctrine sathan the devil, goeth about, as much as in him lieth, to overthrow the infallibleness, 
By what means we are certifed of our election.  and certainty of our election, whereof we be certified by the preaching of God's word by thinward working of the holy ghost, and also by justification, which we do obtain freely by faith in the only begotten son of god. For take away the right understanding of the matter of predestination, the assurance of our salvation, which springeth of the free election of god, whereby we are chosen in Christ jesus afore the foundations of the world were laid, is clean overthrown, 
Ephe. i.  & the whole doctrine of justification by faith, as builded up on a sandy ground, is most easy to be blown down by the dangerous blast of the wicked temptation of the spirit of mistrust & misbelieve, or of wavering doubtfulness. I know (most gracius princess) that I shall have many enemies, for writing of this work but I will desire them all, in the bowels of our saviour jesus Christ, that they will vouchsafe to read the whole treatise through with patience, sobriety, and judgement, and then I do not doubt, but that their anger will be pacified, & their minds satisfied, if at least, they be so reasonable, that either the scriptures or the authorities of the ancient fathers, can in any wise satisfy them. And as for those, Objection that do object that this doctrine of predestination doth hinder the preaching of gods word, & causeth that it cannot profit, 
Answer August de bono perseverantia. cap. xiiii.  I will answer them by s. Augustine, who writeth on this manner: As though this doctrine had hindered the Apostle s. Paul to do his duty, who so often times did commend unto us and teach the doctrine of Predestination, & yet never ceased to preach the word of god. Again: As he that hath received the gift can better exhort & preach, so he that hath received the gift doth hear the preacher more obediently, and with greater reverence. And a little after: we do therefore exhort & preach, but they onli, which have ears to hear do hear us quietly, or obediently, & to their own comfort: and in those that have them not, this sentence is fulfilled, that hearing with their ears they do not hear: for, they hear with the sense of the body, but not with the consent of the heart. Now that some have ears to hear & some have not, it is because that it is given of the father to some of them to come unto the son, and to tother not given. 
Rom. xi.  Who knew the meaning of God, or who was a counsel with him? What man art thou that dost answer God? 
Rom. ix.  Must that be denied, which is plain, because, that can not be known, which is hidden and secret? And in a other place: I pray you (saith this holy father) if some under the shadow of predestination, 
Augu. de bono per se. ca xv.  give themselves to slothful negligence, and as they are bend to flatter their own flesh, so follow their own lusts, must we therefore judge, that this which is written of the foreknowledge of god, is false. Now surely this is very handsome, and to the purpose, that we shall not speak that, which by the scripture is lawful to speak. But we fear (will some say) lest he should be offended, which is not able to understand & take it. And shall we not in the mean season fear, lest while we hold our tongue, he that is able to take the truth be taken & snared with falsehood & error? Moreover thus he doth write in the same self book: Sith the apostles & doctors of the church, 
Capi. xx.  which came after them, did the one & the other, both teaching purely & sincerely the grace of god, which without any merits, is given freely unto us, and also retaining or keeping the faithful in godly obedience, life & manners, what moveth these our adversaries (being overthrown with the manifest & invincible truth) to think they say well, affirming that although this doctrine of predestination be true, yet it ought not to be preached unto the people: yea so much the rather, it ought to be thoroughly preached, that he that hath ears to hear, may hear. Mani other notable sayings might I allege out of his book, which is entitled: De bono perseverantiae except I should fear to be over tedious unto your majesty. 
The godly warning of Saint August.  This only will I add, how that this holy ancient father doth warn us of two things in teaching this doctrine of predestination. The one is that we wade in it no farther, than the scripture & word of God doth lead us. The other, that we hide nothing from the true church of god, that is revealed unto us in the book of God, but faithfully set it forth to the edifying and comfort of god's people. Which two. points, I trust, I have most diligently observed, as it shall appear unto all them, that shall with judgement, & with a single eye, read over the hole book, marking well the method or order of teaching, that I have used throughout the whole work. Thus I make an end, humbli beseeching your most excellent majesty, of your gracious and benign goodness, to accept this mi simple travel, weighing rather the faithfulness of my true heart toward your highness, than the smallness of this my gift, that so it may pass forth, through your highness name & permission, into the hands of your unfeigned and faithful subjects, to the more full strength in the knowledge of god and of his holy and divine mysteries, and also to the more perfect assurance of their salvation in Christ jesus, who of his tender merci and goodness, vouchsafe to defend and preserve your most gracious highness from all your enemies, and with his holy spirit so to fill, strengthen, and comfort your princely heart, that ye may at all times, boldly set forth his glory, and maintain it unto your lives end. Which the Lord long continue to his honour.   

¶ A fruitful treatise of predestination, and of the divine providence of God, as far fourth as the holy scriptures and word of God shall lead us, and an answer made to all the vain and blasphemous objections that the Epicures and anabaptists of our time can make. ¶ Set forth Dialogue wise, by John Veron.  

¶ The names of the speakers.  

Albion.  
Eutrapelus.  
Philalethes.  
Dydimus.   ALBION. 
I do give God most hearty thanks, that ye are come so soon this morning. For I have many hard and doubtful questions, to setforth now unto you, which have troubled my mind very sore. My mind was, because that yesterday we did talk of praying for the dead, where I did learn that all the good deeds and prayers that are done and made for them, 
that was done in the hunting of purgatory unto death.  that be once departed and gone, be nothing available before God, nor yet profitable unto them, that they be done & made for: to have asked you, whether we ought to pray unto the dead or not, and to call upon them in our necessities and troubles. For my gentle men did tell me, that we ought to pray unto the dead saints, as unto the blessed virgin Mary, the holy Apostles and martyrs, and that by them our prayers are the sooner hard, and accepted of God ours heavenly father. But now will I differ that matter till an other time, wh●… we shall have more leisure, and brin● forth the questions, that have troubled me so much, and specially se● ye went away from me yester nyg●  PHILALETHES. 
We would b● glad to know, brother Albion, what is that troubleth your mind so sore For ye shall understand, that we ar● here most ready to help and ease yo● of your trouble, if it can be possib● by any mean. But were it not best to pray first unto him that sayeth. Come unto me all ye that labour and are laden and I will ease you? 
Math. xi.   EUTR APELUS. 
your counsel is very good. And therefore I do not doubt, but that our brother. Albion and our neighbour Dydimus will agree unto it.  DYDIMVS. 
His counsel in this, as in all other things is so good and godly, that whosoever would not follow it, I would count him worse than a Sarazin or a Turk.  ALBION. 
Sith then, brother Philalethes, that we be also godly agreed begin when ye shall think best.  PHILALETHES. 
O almighty and most merciful lord, 
The prayer.  in whom all treasures of heavenly wisdom, & godly knowledge are hidden, vouchsafe, we beseech thee, to open our minds, & to illuminate our hearts, that understanding the mysteries contained in thy holy word, we may be able at all times to stop the mouths of that ungodly blasphemers of thy divine and heavenly ordinances grant this, o most bounteous & merciful lord, for the glory of thy name sake.  ALBION. 
So be it. Now will I declare unto you, what it is that my conscience is so sore encumbered withal. When I do consider with myself, how that the covenant of life & word of salvation is not preached unto all nations and peoples in like: and again where it is preached, that skarcelye the tenth part of them that it is offered unto, do embrace and receive it: I am even at my wits end, and can not tell what I should say to it. For, it is written, 
i Tim. two.  that God will have all men to be saved, and to come to the knowledge of his truth. If he will have all men to be saved, and to come to the knowledge of his truth, why doth he not send his Prophets and messengers unto all men in like? We read that the spirit of God did forbid Paul and Silas to preach the word in Asia, 
Act. xvi.  and that when they sought to go into Bythinia, he would in no wise suffer them. Again, where they were appointed to preach, it is a wonder and a marvel to see how few did receive the gospel or glad tidings of salvation, i● comparison of those that did reject, contemn and despise it. I have heard you say, and I know that it is written in the gospel of our saviour jesus Christ, 
john. vi.  that none come unto the truth except our heavenly father doth draw them. When he himself did make that most wholesome and comfortable sermon of the spiritual eating and drinking of his flesh and blood, 
john. vi.  they went all away from him, the twelve only excepted, then did he say: No man can come unto me, except it be given unto him of my father. Whereby I do learn that they which receive the truth, when it is preached and offered unto them, do it only through the grace and gift of almighty God our heavenly father, and not of themselves. Why is not then this gift given unto all men in like. Shall we say that god is a partial god, and an acceptour of persons? But the holy scriptures do testify unto us that there is no parcialiatye in him. Sith than that all men generally of their own nature, are the children of wrath and none of them seek after god, 
Rom. iii.  but are all gone out of the wat and made unprofitable: how doth it chance, that some of them, being in the same self corruption that other are, be called unto the truth, and have grace given them to receive it, and tother left in the way of perdition? Verily these things do wonderfully trouble my head, when I do muse or think upon them. Therefore, brother Philalethes, if ye can discuss me these matters, ye shall do me a great pleasure, for ye shall deliver me from a marvelous perplexity and trouble of mind. 
Predestination and the divine providence of God.   Philalethes. 
Truly brother Albion, these questions are very hard & can not be discussed, except we do entreat fully of predestination, and of the divine providence of god, wherewith he doth govern, rule, & dispose all things here in this world, even at his own pleasure, & as he thinketh it expedient for his own glory, and for the salvation of his elect & chosen.  DyDIMVS. 
M● think, 
A common objection of the papists.  brother Philalethes, that this matter of Predestination, doth far pass●… the capacity of man's wit, & that it is t● much presumption to medal with such high secrets & mysteries of almighty god.  PHI. 
It is without all doubt that this matter of Predestination is both hard, and also somewhat perilous, 
To whom the Doctrine of Predestinatyon is pearilous  specially if men will wade so far in it, which many times cometh of a foolish curiosity of mind, which is never contented nor satisfied with these things that be revealed & setforth unto us in the holy scriptures & sacred word of almighty God our heavenly father, but will still climb up hire and hire, and leave none of the secrets of god unserched. Therefore it is no marvel, that such men sith that they do so rashly and presumptuously break into the unsearchable secrets of god's wisdom, do bring themselves into an endless perplexity, from the which they can never be delivered, but shall in their consciences & minds be miserably tormented all the days of their life, & never come to the knowledge of the truth. Therefore it is good for all men to consider the God hath revealed, opened, & declared unto us in his holy & sacred word, all those seacreats that he will have us to know: and so much will he have us to know, as he did foresee and think expedient for our salvation. We are, saith S. Augustin come into the way of faith. Let us steadfastly keep it. 
August. in the xxxv homely upon john.  It shall bring us into the kings chamber, wherein all treasures of knowledge and wisdom are hidden. For the Lord Christ himself, did not envy his great and chosen disciples, when he did say. I have many things to say unto you but ye are not able to bear them now. We must walk, we must go forwards, we must increase and grow, that our hearts may be able to receive those things, that we be not able to receive now. And if the last day do find us going forwards, there shall we learn the things that we could not learn here. If we could be once persuaded that the word of God is the only way and mean, 
we ought to content ourselves with god's word  for to seek and search out those things that he will have to be known of him, and the only light, for to see, what so ever he will have to be seen of him, than should no such rashness take place in us. For we should see that assoon as we be once passed the limits & bounds of God's word, we must needs run out of the way, and wander in darkness, where of necessity we must needs err, stumble, and fall down every foot. 
Where we ought to seek for the doctrine of predestination.  Let us therefore have this lesson always before our eyes, that to seek for any other knowledge of predestination, than is set forth unto us in God's word, it is no less madness, than if a man would run through nine walls, or see in the thick darkness that Egypt was plagued with al. And let us not be ashamed to be ignarant in those things, that god will have us be ignorant in. Yea let us gladly abstain from searching out of those things, which can not be searched and sought out without great peril & jeopardy. And if the wantonness of our wit will not so be repressed & kept down, let us call into our remembrance, the saying of the wise man. where he saith: 
Pro. xxv. Eccle. iii. chapter.  he that searcheth out the majesty of God shallbe overwhelmed with the glory of it. And again: Seek not out the things that are above thy capacity, & search not the ground of such things, as are so mighty for thee. But look what soever god hath commanded thee, think upon that alwai, & be not curious in many of his work, for it is not needful for thee to see with thine eyes the things that are secret.  EUTRA. 
Forsooth, this is the cause, 
In the vi. Articles.  that some men will have no mention at all to be made of predestination: yea there have been laws and statutes made here tofore, that whosoever did dispute or write of it, he should be taken for an heretic. Which, me think was against all reason, sith that the scriptures do forbid no man to speak of it, so that it be done with due submission & reverence, and with such sobriety as is required in high matters of religion.  PHILA. 
In this thing they have gone to much on the rightsyde. For as they be praise worthy in this, that they will not have men to go rashly about such high mysteries & secrets of almighty God: so are they greatly to blame, that they will not suffer us to go and wade as far as the sacred word of god, wherein we have 〈◊〉 most sure rule of understanding, doth lead us. For we must understand that the holy scripture is the school of the holy ghost, 
The holy scripture is the school of the holy ghost.  and that as in it nothing is omitted or left untaught, that is profitable and necessary to be known, so nothing is setforth there but that it is most fruitful and profitable to be learned. What so ever therefore, the scriptures do setforth and say, of predestination, let us beware that we keep not the faithful from it: lest we seem either maliciously to defraud them of so high a benefit of the lord their god, or to accuse the holy ghost, as though he had set fourth and published things, which it had been better to keep close. Let us, I say, permit Christian men to give both their ears and minds unto all the scriptures and words of God, so that it be done with moderation, that assoon as the Lord shall stop his holy and sacred mouth, they do all so cease to inquire and search any farther. This is the best measure or mean that we can keep, if in learning we do follow God for our schoolmaster & teacher not desiring to be wiser than he will have us to be.  DIDIMUS. 
Objection Yet can I not see, that any thing can either he said or written of predestination, but that some men will always take occasion thereupon, to deride, scorn, and blaspheme the most blessed and holy mysteries or secrets of almighty God. Therefore, for avoiding of such ungodly blasphemies, and scornful derisions of profane and worldly men, after my judgement it were better to suppress all that whole matter, and to speak or writ nothing of it.  PHILALETHES. 
Answer. Profane and carnal men will take no less occasion to blaspheme when they shall hear that there be three persons and one God, 
Nothing is left unblasphemed of the ungodly.  than when they shall read or hear that God did foresee what should become of man, afore he did create him. What will they think or say, I pray you, when they shall understand that it is but a little more than five thousand years a go sens the world was made? Will they not both scornfully and also blasphemously ask what God did all that while affore? and why his power and virtue was idle and unoccupied so long? What shall ye be able to say or to writ, but that they will take occasion upon it, to blaspheme God and his works? Shall we not therefore say that our saviour jesus Christ, 
Of this have I written in my work against the Arrians and the Macedonians.  the only begotten son of God is true and natural God, and the holy ghost, who proceedeth from them both, likewise? Shall all that is written of the creation of the world, for avoiding of such ungodly blasphemies be hidden from the faithful? The false apostles that took occasion upon Paul's preachings and sermons, to blaspeme the mystery of our redemption, could not stop his mouth, nor make him to be a shamed of the gospel of our saviour jesus Christ. The verity and truth of God, both in this and in all other things is so mighty and strong, that it needeth not to fear the evil tongues of the ungodly.  ALBION. 
I do well allow your sayings hitherto. And therefore I will desire you to go forwards in this matter, and to declare unto us, what ye do understand by predestination. For it is a thing that I am very desirous to know.  PHILALETHES. 
Some men peradventure will think, 
The fore knowledge of God.  that it were best to speak first of the foreknowledge of god, whereby he knoweth all things afore that they be done, or whereby all things that are, have been, and shall be, are present unto him (for, unto the knowledge of god all things are most presently present, nothing is passed, nothing is to come) Some men, I say, will think that we should speak of this foreknowledge of god, ere we come to the matter of Predestination. But sith that they be so jointly joined together, that it is impossible for any man to entreat of the one, but that he must entreat of the other also, having given already a brief & short definition of it, which may suffice for this time, I will come to Predestination, & show, what because that Isaiah the Prophet had said: 
john. xii.  he hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, lest they should be converted, and so be healed.  ALBION. 
As far as I can remember, my gentle men did tell me, objection that God doth ordain them unto salvation, whose merits he doth foresee. For sith that he knoweth all things afore that they be done, it can not be but that he doth foresee how every man shall use his gifts. And according to this fore knowledge that he hath of all men generally, even afore that they be begotten and borne, whereby he foreseeth who they be, that will receive his word and follow his commandments, and who they be that will not, he doth determine and appoint to save some men, and some again to condemn and cast away. Them doth he determine to save, whom he knoweth before, will receive his grace, and live according to his word and commandments. And them doth he appoint and ordain unto death and condemnation, whom he knoweth before will not receive his grace, nor live according to his blessed law and commandments. And for the probation of this, they did bring in, that place which ye alleged first out of saint Paul to the Romans, where it is thus written: 
Rom. viii  Whom he knew before, them did he also ordain before etc. Meaning there by, say they, that whom he knew before, would receive his grace and the Gospel of his son jesus Christ, them he did also ordain to be fashioned like unto the shape of his only begotten son. Moreover they did tell me, that almost in all ages, many great learned men have been of this opinion. 
Answer   PHILA. 
I do not deny but that at all times, some, even of the best learned, have maintained this opinion: which thing nevertheless ought in no wise to be prejudicial unto us. For in this, the truth of god is so sure that it can not be shaken, and so clear that it can not be darkened, or overwhelmed with the authority of men. When S. Paul doth affirm and say that we were chosen in Christ jesus, 
Ephe, i.  afore that the foundations of the world were laid, he taketh a way all respect of our own dignity & worthiness. For, it is as much as if he should say: because that our heavenly father, could find nothing in all the hole sede of Adam, that was worthy of his election, he did cast his eyes upon his holy anointed, that so he might choose, as it were, certain members of his body, whom he should call to the partaking and fellowship of life everlasting. Let therefore, all the faithful be persuaded, that we are for this one only cause chose in Christ, for to be heirs of the heavenly kingdom, because that in ourselves there was no manner of thing, that could have moved God, for to elect and choose us: because, I say, that there was no manner of thing in us, that could deserve any such thing at his hands. Which thing the Apostle doth also singnifye in an other place, where he exhorteth the colossians unto thanks giving, 
Collo. i.  because that God had made them meet to be partakers of the inheritance of the Saints. If election doth, doth go before this grace of the Lord, that we may be made meet to obtain the glory of life everlasting, what shall God, I pray you find in us, that should move him to elect and choose us? But the whole sentence, being thoroughly rehearsed, I mean, as it lieth in the text, will make the matter so plain, that the most ignorant in the world, if they will take a little heed, shallbe able to give judgement of the matter, & to understand all the truth of it. God, saith the hol●… apostle, 
Ephes' i. Although we be chosen in Christ, afore the foundations of the world were laid, whereof we be assured by his word and spirit yet must we beware that we give not ourselves to unclenelynesse. i Tim. i.  hath chosen us in christ jesus, afore that the foundations of the world were laid, that we should be holy, and without blame before him through love. And hath ordained us before through jesus Christ, to be heyers unto himself, according to the pleasure of his will, to the praise of the glory of his grace, wherewith he hath reconciled or made us accepted in the beloved. Here doth he set the good pleasure of God, against all our merits. For where so ever this good pleasure of god doth reign, there can no works or merits take place, as it appeareth more plainly by that, which he writeth unto Timothe, saying: He hath saved and called us, with an holy calling not according to our deeds, but according to his own purpose and grace, which grace was given us through Christ afore the world was made.  EUTRAPELUS. 
Me think that where the Apostle sayeth: that we are chosen in Christ jesus, for to be holy and blameless in his sight, the same alone were enough for to overthrow all that they can bring. 
Paul's saying, being well considered doth over throw the enemies of the free election of god.  For if we should say that god did choose us, because that he did foresee that we should be holy & blameless, then could not the saying of Paul stand. Therefore, we may bodily reason after this manner: if god did choose us for to be holy & blameless in his sight, truly he did not choose us because that he did foresee, that we should be holy and blameless. For, these two are utterly repungnaunte one unto an other: to have of god's election, that we be holy and blameless, and to come unto it, I mean unto the same election, by reason of our own works and deservings.  PHILALETHES. 
Your reason is very good. 
The holiness of the saints hath his offspring of the election of god.  For, when it is said that the faithful were chosen, for to be holy and blameless in the sight of god, it is signified thereby that the holiness that should be in them, hath had his beginning and of spring of the election, whereby they have been chosen in Christ jesus. For, what reason were it to say, that those things, which do come and springe of election, have been the caussers of it. But he seemeth afterwards to make his argument more strong, when he saith: according to his pleasure, which he had purposed in himself. For, 
Where unto our election ought to tend  when it is said, that god did purpose in himself, it is as much as if it should be said, that god in his election, hath respect to non other thing but to himself. And therefore it is added there, that the hole some of our election, doth tend & pertain to this, that we may be to the praise & glory of the grace of God. Truly, the grace of God, doth not deserve, to be only magnified in our election, except it be gratuity & free. But how can it be gratuite and free, if god doth consider afore and reckon what shall be the works and merits of every man? Wherefore the saying of Christ unto his disciples must be most true, 
john. xv.  he saith: ye have not chosen me, but I have chosen you, where he doth not only put away the merits that were passed, or that might have gone before, but also declare that there was nothing in them, wherefore they should be chosen, except he had prevented them with his grace. 
Rom. xi.  And so ought the saying of Saint Paul to be understanded where he saith: who hath given unto him first, and he shall be recompensed again? Signifying thereby that the goodness of GOD doth so prevent all men, that nothing can be found in them, either passed or to come, whereby he can be reconciled unto them. But the matter is set forth more plainly in the ninth chapter of the Epistle to the Romans, 
mark well this place of Paul, and learn to give to the holy ghost that spoke in him more credit, than to the sinister exposition of the free will men.  where the Apostle doth describe most lively, and as it were, set out to the eye, the condition of the elect and reprobate under the example of jacob and Esau, speaking after this manner: Or the children were borne, or had done either good or evil, that the purpose of God might stand according to the election, not by the deserving of works, but by the grace of the caller, it was said: The greater shall serve the less. As it is written: jacob have I loved, and Esau have I hated. Hear do we learn by the words of the holy Apostle, that the salvation of the faithful is only grounded in the free election of almighty God our heavenly father, and that the same favour, is not gotten or obtained by works, but cometh of the free calling of God. We have a most lively description of all the hole matter set forth here unto us. Esau and jacob were brethren, having all one father and mother, being yet in one womb, and not born into the world. In them, all things were like (for they had done neither good nor evil) yet God did give a contrary judgement of them. For, the one of them did he choose, and the other he did utterly reject. There was only the right of the first borne, wherein Esau did somewhat exceed jacob. Which nevertheless was utterly neglected, & the same given unto the younger, which was denied unto the elder. Yea, god did also in many other, neglect & set at nought this right of the first born, that so he might take from men all occasion of boasting. For, refusing Ishmael, he giveth his mind unto Isaac. 
Gen. xxi. Goe xlviii  Also putting a side Manasses, he doth prefer Ephraim.  DIDY. 
I can scarcely think, objection that we ought to judge of the inheritance of the children of god, by such small trifles, as the right of the first born is. For, who would believe, the whosoever is promoted to the dignity of the first born, he is also ordaiunto life everlasting?  PHILA. 
Answer. In deed there be some, which in this thing do never a whit spare Paul, as though he doth wrest the scriptures into a wrong sense in aledging those authorities. But I answer, that the blessed Apostle S. Paul did neither mistake, nor yet misuse the same authorities of the holy scripture. For, he did see (which thing they will neither mark nor consider) that God would declare and bring to light with an earthly token the spiritual election of jacob, which else was hidden in the secrets of his judgements. For except we do refer that right of the first born, which was granted him, unto the world to come, that is to say: except the right of the first born which jacob did buy of his brother Esau, 
Gen. xxv.  did pertain to a better life, all the blessing, whereof here in this world he did receive nothing else but affliction, trouble, and adversity, must needs be vain and foolish. seeing then that the Lord had by this outward blessing testified and declared what manner of blessing, he had prepared for his servant jacob in his kingdom, he did not stick to ground his argument upon it, whereby he went about to prove the spiritual election of the holy patriarch: jacob then is chosen and Esau is refused, and all by the mere predestination of god, when they had yet done neither good nor evil. And if ye will know the causes why?  

The cause of our election & reprobation. Rom. ix. Ex. xxxiii  Saint Paul doth answer, that it was done, because that it had been said unto Moses: I will show mercy to whom I show mercy, and will have compassion, on whom I have compassion. Where the Lord doth plainly declare that he fynedeth no manner of thing in us, wherefore he should do us good, but that he taketh occasion to do us good of his mercy only. And that therefore our salvation is his own work and not ours. Scythe then that God doth appoint thy salvation none other where, but in himself only, why shouldest thou come down to thyself? Sith that he doth assign unto thee his mercy only, why shouldest thou run to thine own merits? Content thyself with his mercy, and set all thy works a side. Objection  ALBION. 
Yet for all this, both Ambrose, Origene, and Jerome were of opinion, that God did dispose and divide his grace among men, as he did for see, that they should use it.  PHILALETHES. 
I do not deny it, Answer. 
Li. retract. i Cap. i. Episto. ad sextum. cix.  yea I say furthermore that S. Augustine was of the same opinion also. But after that he had profited better in the knowledge of the scriptures, and word of God, he did not only revoke it, but also did most mightily confute it, as false and erroneus. Yea, after his retraction rebuking the Pelagians, because that they continue still in the same error, he saith plainly these words: 
Against the Pelagians  who would not marvel that the Apostle should have wanted this witty understanding? For, when he had set forth a matter, which was to be wondered and marveled at, touching them that were not yet borne, 
Rom. ix.  and had made an objection to himself, saying: What then? is there any unrighteousness with God? he had occasion to answer that god had foreseen the merits of them both, yet he did not so, but did fly to his judgements and mercy. And in an other place, when he had taken away all the merits before our election, 
Home. in joa. 8.  he saith: Here truly the vain reasoning of them can take no place, which do defend the foreknowledge of God, against his grace, and therefore do say, that we were chosen afore that the foundations of the world were made, because that God did foresee that we would be good, and not that he himself, should make us good. He saith not so, that saith: Ye have not chosen me, but I have chosen you. For, if he had therefore chosen us, because that he had foreseen, that we would be good, he should also have known before, that we would have chosen him. Let this serve for them, 
They do always a peal unto the fathers, and yet they will follow none of their wholesome doctrine.  that do so gladly rest upon the authority of the fathers. But go to, let it be as though, he had said nothing at all, and so let us come to the very matter itself. There was a very hard question moved, whether God did justly or not, in this that he did give his grace to certain men. Here Paul might have rid himself with one word, if he would have had any respect unto the works and merits. For, he might have answered straight, that God did so, because that he did foresee, their merits and works. But why doth he not so, but rather continueth still in a Communicatyon, which is of like difficulty and hardness? Shall we say, that the holy ghost, which spoke by his mouth, was oblivious or forgetful? we see, that he goth not about the bush, but answereth plainly, that God doth show favour unto his elect, because that it is his will so to do, and that he showeth mercy because that his pleasure is so. For, when the Lord saith: I will show mercy, to whom I show mercy, and will have compassion, on whom I have compassion, 
Ex. xxxiii  it is as much as if he should say that nothing doth move him to mercy, but only because that he will show mercy, that is to say: that the only thing that moveth him to be merciful or to show mercy and compassion, is only his blessed will and pleasure. Therefore, the saying of Saint Augustine shall remain most true, 
Home. in joa. 38. Episto. cvi.  where he saith, that the grace of God doth not find us worthy to be chosen, but maketh us worthy. I do here let pass the vain subtleties of the school men, which can take no place among them, that content themselves with the wholesome doctrine, and heavenly wisdom of God's word. For, that is very true, which an old Ecclesiastical writer did write, saying, that they which do assign, 
Am. de vo ca gentium Li. 1. Ca 1.  attribute and ascribe the election of God unto the merits of men, are wiser, than it behoveth.  ALBION. 
But what will ye say of the reprobate and damned? For, Question now I do perceive that God doth choose us of his free mercy and goodness without any respect of our own works and deservings.  PHILALETHES. 
We need to go no farther, than to the example, 
Answer touching reprobation.  that we brought fourth last. For, there jacob having yet deserved nothing with his good works is received ●n to favour, and Esau rejected ●nd cast of, though he had done yet 〈◊〉 manner of evil. If we should fly ●nto the works, that is to say, if ●e should affirm, maintain and ●pholde, that God did foresee the corks of them both, and that in respect of them, he did choose the 〈◊〉 and refuse the other, 
Rho. 1.  we should 〈◊〉 great injury and wrong vn●o Paul as though he had not seen that, which is so plain and manifest unto us. And verily, it is a token, that be had not seen it, sith that he doth expressly write, that when they had yet done neither good nor evil, the one was chosen unto salvation, and the other utterly cast a way, there by to prove that the divine Predestination of God is not grounded in men's works & deservings. 
Predestination is not grounded on men's works and deservings  Again, when he had made this objection, whether there was any unrighteousness with God, he might for a most plain and sure defence of the justice and righteousness of God, have answered and said, that God did reward. Esau, according to his wickedness, which he did foresee, should be in him, but he flieth to a contrary solution affirming boldly, that the wicked are stirred up, that the power o● God may be showed on them, and his glory and name declared through out all the hole world. And at length bringeth fourth this cause: tha● God hath mercy on whom he will, 
Ex. xxxiii.  and whom he will he maketh hard hearted. Ye see how he doth attribute both, to the only pleasure and will of God. Therefore, if we can assign none other cause, why God doth show mercy on his elect, but only his blessed will and pleasure, we shall also be fain to confess, that he doth reprove the other, only because that it is his pleasure so to do. For, when it is said, that God doth show mercy on whom he will, and whom he will again, he maketh hard hearted: men are admonished and warned thereby, that they ought to seek for none other cause of his divine Predestination, but only his blessed will and pleasure.  DYDIMVS. 
Verily, Objection. 
Where the cause of predestination ought to be sought  this is a very strange doctrine, and which can sarcelye sink in to my head. For, why should god be angry with his creatures, by whom he was never offended before? For, it is the property of a tyrant, & not of a righteous judge, to appoint and ordain unto destruction, whom he will. Therefore, men might have a just occasion to complain of God, if by his bare arbitrement and will, and without their own merit & deserving, they should be predestinated unto everlasting death. 
Answer.   PHI. 
In deed, such objections are made commonly, for to subvert the doctrine of predestination, and for to make it to be hated and abhorred of all men, but we ought not therefore to be afraid to speak of it, as far fourth as the word of God, and the scriptures will lead us, and show a light unto us. First and foremost then, when any such objections be made, or when any such vain thoughts do arise in our hearts, we musse consider and weigh with ourselves, that the holy and blessed will of God, 
The will of God is the most perfect  is the most consummate and perfect rule of justice and equity, and that therefore what so ever, he will, we must count it most just and righteous, only because that he doth will it. 
rule of justice.  Therefore, when it is asked, saith. saint augustine, why God did this thing, or that thing? 
Contra madi. Li. 1. Ca 3.  We must answer, that he did it, because that it was his will so to do. If thou goest any farther, asking, why it was his will so to do? Thou dost ask a thing, which is both greater and higher than the will of God: which thing can not be found out. Let this suffice us, lest secking rashly that thing, which is not, we do not find out that same thing, which is. Let this, I say, suffice us, if at least we intend to reason and talk with reverence, of the secrets of the lord our god. Which though he can sufficiently wythouste us defend himself with his justice against the malepartenesse of the ungodly, which are not afraid to slander God openly, and to blaspheme his holy and blessed name: when taking away all manner of excuses from their own conseyences, he shall prove them guilty, and condemn them: yet least they should triumph to much, he doth minister unto us both armour and weapons against them in his holy word. Therefore, when any of them shall ask us, why God hath from the beginning ordained some unto death, which being not yet borne nor gotten, could not deserve the judgement and condemnation of death? For an answer, we will ask them again, wherein they think that God is bound unto man, and what they think, he oweth unto him, if he will consider him in his own nature? As we be all infected with sin, God can not bit hath us, not of a tyrannous cruelty, but of a most just and righteous equity.  
Now, if all men be of their own nature subject to the judgement and condempnatyon of Death, what wrong can it be said, that God doth unto them, whom he doth Predestinate unto death? Let all the children of Adam come fourth, and reason with their maker, why they are by his divine providence made subject unto everlasting misery. What shall they be able to say, I pray you, when on the contrary, he shall call them to the knowledge of themselves, and bid them to behold and look upon their own filthy and corrupted nature? If they be all taken out of one infected lump, it is no marvel, that they be subject unto damnation. 
Of our own nature we be all subject to death.  Let them not therefore accuse God of iniquity and unrighteousness, because that by his eternal judgement, they are ordained unto death, which of their own nature they be subject unto.  DYDIMVS. 
Objection And this corruption, which ye allege to be the cause of their damnation, doth come of the fall of Adam. But I have heard some of you say, that Adam did fall by the divine Predestination and ordinance of almighty God. Is not God therefore unrighteous to punish them for the same corruption that they be fallen into, by his own Predestination & ordinance?  PHILALETHES. 

Answer  As touching the fall of Adam, whereby we are all made subject to everlasting death and condemnation, 
Of the fall of Adam.  I will speak of it no farther, that I am able to bring God's word for my warrant. If God did foresee that the fall of Adam should be to his glory, and that by it, not only his mercy, but also his justice should be known and declared through out all the hole world, we can lay no unrighteousness to his charge, though, by his divine Predestination and ordinance, Adam did fall. For, 
The true end of all creatures  all manner of creatures both in heaven and in earth are made to this end, that their sovereign creator may be glorified by them. But to prescribe how God should be glorified by his creatures, it were to much ungodliness.  DYDIMVS 
Is it to be though that God could be glorified none other way but by the fall of the most excellent creature that he had here in the earth. Question  PHILALETHES. 
That ought we to refer to his incomprehensible and unsearchable wisdom, 
Answer  in comparison of which, all the wisdom of the world, is but mere foolishness. So now at this present, many are not a afraid to ask, whether god might not have redeemed the world by some other way and mean, then by the death and passion of his only begotten son our sovioure jesu Christ. And so still will we enter into the unsearchable and incomprehensible judgements of almighty God, and know the causes of his blessed will, which thing is impossible to man. But go to, let it be granted by way of reasoning, that Adam did by the divine Predestination and ordinance of God, fall into the same misery and wretchedness: is God to be blamed therefore? or can therefore any unrighteousness be laid to his charge? What shall either Adam, or all his posterity be able to say, when we shall thus answer with Saint Paul: 
Rom. ix.  O thou man, what art thou, that dysputest with God? Doth the pot say unto him, which hath made him, why hast thou made me after this sort? Objection  DYDIMUS. 
This is not to defend the justice of GOD, but to seek a starting hole, as they be wont to do, that want a just answer. For, what other thing, seemeth to be said there, but that God is of such a power, that he can not be letted to do what so ever he will?  PHI. 

Answer  It is not so, neighbour Dydimus. For, no stronger reason can be brought for the defence of God's justice, and for to stop men's mouths, then when we are bidden, to think, weigh, and consider with ourselves, what God is. For, sith that he is the judge of the world, how could he commit and unrighteousness? or how could any iniquity be found in him? It is the nature and property of GOD to do judgement, 
The nature of God is to do judgement.  therefore he doth naturally love justice and equity, and abhoreth unryghteousness, and iniquity. Therefore, the apostle did fly to no Starting holes, as thought he had been caught in a trap, or had wanted a just answer. But he did show that the causes of God's justice are incomprehensible, and that they can not be measured by man's reason, nor yet comprehended by the base Capacytye of any human wit.  
The holy Apostle doth confess there, that the judgements of God are so unsearchable and so deep, that all men's wits, that will rashly break into them, must needs be overwhelmed and swallowed up. But how unreasonable a thing were it, to have the works of God to be brought under that law, that assoon as we can not show the causes of them we might boldly accuse and blame them? Let the Manicheans, & Celestins with all other, 
We ought not to be over beasy in seeking of the causes of predestination.  that calumniate, backbite, and slander the divine Predestination of God come fourth, I say with Saint Paul that we must not seek the causes of it, because that they be incomprehensible, and do far exceed our understanding. Will we have the power of God to be so limited, and to be so kept within bonds, that he shallbe able to do no more, than our with is able to comprehend? I say with S. Augustine, 
Aug. in 106. epi  that God did create some, whom he knew perfectly before should go to damnation, and that he did it, because that it was his pleasure so to do. But we must not ask the cause why he woule have it so: For, we can not comprehend it: Moreover, 
A most worthy lesson given, by the holy father.  it is not reason that the blessed will of God should of us be called into controversy. For, when so ever mention is made of it, under the name of it, a most perfect rule of equity is named. Why is then any question moved of unrighteousness and iniquity, where a most perfect justice doth plainly appear? Let us not be ashamed therefore, after the example of Paul to stop the mouths of the ungodly, 
how we ought to stop the mouths of the ungodly.  and when so ever they do bark against the divine Predestination of our heavenly father, to repeat every fore, and say: What are ye, O wretched and miserable men, that do accuse God or lay any thing to his charge? Doing it therefore, because that he doth not submit the wondrous greatness of his works, to the rude capacity of your wit? As though they were unjust therefore, because that they be unknown unto the flesh, or because that the wisdom of the flesh can not comprehend the causes of them? If we do proceed any farther, it shall avail nothing, for, we shall never be able to satisfy their malapartness, and again God needeth none other defence, than he did use by his holy spirit, who spoke by the mouth of the blessed Apostle saint Paul. And truly, 
When we cease to speak well. Objection  then do we cease to speak well, when we will speak otherwise, than god doth teach us by his holy spirit and word.  ALBION. 
I was once in company, where I hard a man speak, even these words: why should god blame men for those things, that they be fallen into, of necessity, by his divine predestination and ordinance? for, what should they do? Should they strive against his decree & appointment? But it were in vain so to do, sith that they could not prevail against them. Therefore they are wrongfully punished for those things, whereof the predestinatyon of god is the chief and principal cause.  PHI. 
Such vain objections, 
Answer  do the wicked & ungodly make, for to excuse their ungodliness, & abominable living withal. But all is not worth a good blue pease. For, 
Predestination is the executing of the justice of God.  sith that predestination is nothing else, but a disposing, ordering and executing of the divine justice of god, (which though it be hidden from us, & unknown to man's wisdom, yet it remaineth always blameless) it can not be said, but they, which are predestinated unto everlasting death and damnation, are justly, deservingly, and most righteously ordained unto it, so that they have no just occasion to complain of any injury or wrong that is done unto them. And though it were so, that we should grant, that Adam did fall by the divine Predestination & ordinance of almighty god, yet could they lay no blame to God for it, sith that he hath made all his creatures, for to be glorified by them. But, 
wherefore the fall of Adam serveth.  as I said before, to prescribe unto God, how he should be glorified by his creatures, it were to much ungodliness. This are we sure of, that the fall of the first man, where by he did bring both himself, and all his posterity under the thraldom and bondage of sin, doth serve for to setforth God's mercy, and also for to declare his justice unto all the hole world. Therefore, though it were so, that God did not only foresee, but also ordain, that Adam should fall, what blame could we lay to him for it? Shall we let him to be glorified by his creatures, 
That were a madness. Pro. xvi.  as he himself list? These are the words of the wise man: Deus omnia propter semetipsum condidit, impium quoque ad diem malum. That is to say. God did create all things for himself, and also the ungodly against the evil day, or against the day of punishment. Whereby, we do learn, that God doth by his most just and righteous judgement appoint and ordain some unto damnation and death everlasting, that by them his might, justice, and power may be set fourth, and his name declared throughout all the hole world. But, me think that it were far better, that leaving such vain suttylties, whereby men do go about to excuse themselves, and to accuse the justice of God, they should seek for the cause of their own damnation, not in the hidden judgements, 
Where we ought to seek for the cause of our damnation.  and incomprehensible ways of the Lord, but in their own natural corruption, which they have of their first parent Adam. For by it, we are all made naturally the children of wrath, and consequently the children of everlasting death and condemnation. What iniquity then or unrighteousness can there be in God, if according to his righteous judgement, he doth appoint and ordain some of this corrupted lump of damnation, unto death everlasting? And lest we might impute unto God, this natural corruption, that Adam did wrap himself in, and all his posterity besides, 
Gen. i.  he did pronounce himself, that all things, that he had made, were exceeding good. This testimony and praise gave God unto his works and creatures, that so we might learn that Adam did through his own maliciousness corrupt that same pure nature, that he had received of the Lord, and that by his fall he had brought both himself and all his posterity, in to perdytion. Therefore, as I have said already let us rather behold the evident and manifest cause of our damnation, in the corrupted nature of all mannekind, than go about to seek it (as it is hidden and comprehensyble unto us) in the divine Predestynation of almighty God. And let us not be ashamed to submit our wits unto the wisdom of God, and to be ignorant in those things, that he will have us to be ignorant in. For, as the ignorance of those things, 
a learned ignorance.  which it is neither given nor permitted unto us to know, may be counted a learned ignorance, so to go about to understand such things and to have a knowledge of them, may be reckenned a plain fury and madness.  EUTRAPELUS. 
As far as I remember, 
The answer of ecclesiastical writers.  the ecclesiastical writers are wont to answer this objection, that our brother Albion alleged even now, after this manner: The foreknowledge of God say they doth not let, that a man should be counted a sinner, sith that god doth foresee in man the evil he shall do, and not his own evil.  
Whereby, I trow, they understand that the foreknowledge of God, doth neither make a man righteous nor yet unrighteous: but as the living God doth foresee that men shallbe either righteous or unrighteous, so he doth ordain them either to life everlasting, or else unto death and condemnation. Wherefore, men have no just cause to complain of God, if according to their ungodliness that he doth foresee in them, he doth ordain them to be everlastingly damned in hell. For this foreknowledge of God, worketh no necessity, that is to say, man is not therefore compelled of necessity to do evil, because that God did foresee that he should do evil: but the evil that he doth, he doth it freely and of his own swing, therefore, he doth deservingly suffer the damnation, that he is ordained unto, by the righteous judgement of almighty God.  PHI. 
I know that this answer they be wont to make, 
A reply.  but it will serve little or nothing against the maleparte and crabbed wits of the ungodly. For they will by and by reply, that God might had letted the same evil, which he did foresee, if he had listed: & sith he did it not, that man was of a determinate counsel created for to behave himself so in the earth. If then, by the providence of god, man is created on this condition, that he should do afterwards, all that he doth, why, say they, should he be blamed for that, which he can not shun, or which he doth by the will and appointment of God? Some do answer to this, that the divine providence of god, doth bring no manner of necessity or compulsion, but that God did rather create them so, I mean, of such a condition, because that he did foresee their malicious wickedness. Some say again, that the ungodly do perish by the permission, and sufferance of God, and not by his will and appointment. But if one should ask again, 
another reply.  why God doth suffer them to perish sith that he can let it by his almighty power? What other answer can all the men in the world make, but that God doth permit them to go headlong in to destruction, only because that it is his pleasure and will so to do? We do all our own nature, I mean, as many as be the children of Adam, run together headlong in to perdition. But that God doth deliver some from it, 
The will of God is a most consummate and perfect rule of justice.  and some he suffereth to run in to it, what other cause can we assign why he doth so, but only, his blessed will and pleasure? But afore, it hath been said, that the will & pleasure of God, is a most consummate and prefect rule of justice & equity. They therefore, that are according to the righteous judgement of God, or according to his most blessed will and pleasure, ordained unto condemnation (of which condemnation they must needs grant their natural corruption to be the chief & principal cause) have no cause at all to complain of God, or to lay any unrighteousness unto him, although they were ordained unto it, afore the foundations of the world were laid. No more I say, have they a just cause to complain of god, or to lay any unrighteousness to his charge, than the elect & choose have to boast of their own righteousness, or to ascribe any thing to their own merits & deservings, because that they are chosen in Christ jesus, afore that the foundations of the world were laid.  DYDI. 
If the will & pleasure of God, is the only cause, that he doth deliver some, Objection from everlasting death, & condemnation making them fellow heirs with his son jesus Christ, of his heavenly kingdom, and that be suffereth other to pearish in their own natural corruption, then is he, as our brother Albion said before, a partial God, and an acceptour of persons: which thing the scriptures do deny utterly. Therefore, I may conclude, that either the word of God doth disagree with itself, or that in the election of God, there is some respect of merits & deservings.  PHI. 
First & foremost, when the scripture doth testify that there is no respect of persons with God, Answer. this word person, is not taken in that signification that ye ween. 
How this word person ought to be understanded.  For, it signifieth not the man himself, but is taken for those things, that being seen with the eyes, do either get unto a man, favour, grace, and dignity, or else purchase unto him contempt, shame and hatred, such as be commonly: richesse, might, nobleness of birth, great offices in the common weal and other like. Such as do bring contempt, shame and hatred, are poverty, bashnesse of birth, beggarliness, and other like things, which the world doth commonly abhor. When Peter then, and Paul also affirm, that there is no respect of persons with God: their meaning is, 
Act. x. Rom. two. Gala. i.  that God in choosing of men hath no respect to the richesses and birth, or to the nation and country, or to any other thing that the world hath in admiration, but that he chooseth as well the poor as the rich, and as well the gentle as the Iew. Where unto the blessed Apostle S. james doth agree, when he saith, 
james. i.  that in judgement God hath no respect unto richesse. Likewise Saint Paul doth write, 
Ephe. vi  that what good so ever a man doth, he shall receive it again of the Lord, whether he be bound or free. Therefore, there shall be no repugnance nor yet contrariety in the scriptures, though we say, that God doth of his mere goodness and mercy, and according to his good will and pleasure, choose some unto life everlasting, refusing and rejecting the other. How be it the matter might be answered more plainly thus: They be wont to ask how it cometh to pass, that of two that have deserved in like, or rather that have deserved nothing yet, God in his election doth pass over the one, & choose the other unto himself? 
This ought diligently to be noted.  I do ask them again, whether they think that there is any thing in him, which is chosen, that did move God to choose him, or not? If they confess that there was or is nothing in him worthy the election of god, which thing they must needs grant and confess, than it shall follow, that God had no respect unto the man, but that he did take occasion in his own merci, for to do good unto him That therefore, God doth choose one man, and refuseth or reproveth an other, it cometh not of any respect that he hath unto the person, or unto the man, but of his mere goodness and mercy, which truly, it is lawful for him, for to show and declare, where, and whensoever, it pleaseth his divine majesty. Therefore, some do falsely and wickedly accuse god of unrighteous dealing and of iniquity, because that in his Predestination he doth not behave himself a like towards all men.  DYDIMVS. 
Wherefore, I beseech you? If he doth find all men guilty, Objection let him punish them all in like, if he findeth them unguilty? let him with hold the rigour of his justice from them al. 
Answer   PHILALETHES 
What meaneth this, neighbour Dydimus? Ye deal with God, as though ye would that he should put away mercy all together, or if he showeth any, that he should clean put away judgement, equity, and justice from himself. What is it, I pray you, that ye do require? If all men be guilty, say ye, left them all suffer like punishment. We confess that we be all guilty, 
We be all of our own nature the children of damnation.  and do of our own nature deserve everlasting Death and damnation, but we say, that the mercy of GOD doth succour and deliver some, even whom it pleaseth him.  DYDIMVS. 
Why then? Let his mercy succour and deliver all. Objection  PHILALETHES. 
But we answer again, that it is meet and convenient, Answer. and right also, that in punishing some, he doth declare himself to be a righteous judge. If ye can not abide this, what other thing do ye, but go about to spoil God of his mercy, or if ye grant that he may be merciful, to grant him that he shall do it on that condition, that he shall forsake utterly his justice and equity? Therefore, the sayings of s. Augustine are most worthy to be marked. Sith (saith he) that in the first man all the hole lump of mankind, 
Epi. cvi.  did fall into condemnation, the vessels, that are made of it, unto honour, are not the vessels of their own righteousness, but of the mercy of god. And that some are made vessels unto dishonour, it ought not to be imputed unto any unrighteousness or iniquity, but unto judgement. Again, that God doth recompense due punishment unto them, 
De predo. gratia  whom he doth reprove and giveth undeserved grace unto them, whom he doth choose he is delivered from all blame by the similitude of a creditoure, 
similitude  in whose power it lieth, to forgive some the hole debt, and to make the other to pay to the uttermost farthing. Therefore, God may give his grace to whom he will, because that he is merciful, 
De bone perseve Cae. xii.  and not give it unto all men, because that he is a righteous judge. In giving that unto some, which they do not deserve, he doth show his free mercy and grace, and not giving it unto all men, he doth declare what we all do deserve.  ALBION. 
I pray you, brother Philalethes, declare a little more plainly unto us, the similitude of the creaditour and of his debtoures.  PHILALETHES. 
If a man hath many debtors, that do all own vn●o him the like sum of money, doth it not lie in his power, to forgive some of them the hole debt, & to call upon the other, for that, which they own unto him, even for the uttermost farthing? Who can lay any thing to his charge if he will do so?  ALBION. 
No man, I trow, shall be able to blame him for it.  PHI. 
Then mark this, brother Albion, we are all debtors unto god. For, we have all deserved everlasting condemnation. That then he doth of his free mercy and goodness forgive some, and some again, he doth deal extremely withal, according to his righteous judgement, who shall be so bold to blame him for it?  ALBION. 
This similitude maketh the matter very plain, and delivereth the divine predestination of almighty GOD from all manner of blame, that men can lay unto it.  DYDIMVS. 
Yet can I not be satisfied, but that this doctrine of Predestination doth more harm than good.  PHILALETHES. 
Why say ye so, I beseech you?  DyDIMVS. 
Because that it taketh away all sollycytude and care of godly and virtuous living. For, Objection who hearing that he is by the determinate counsel of GOD ordained either to be saved or to be dampened, will not by and by reason with himself after this manner: what doth it skill, how thou dost behave thyself hear upon the earth, sith that by thy living and conversation, thou canst neither hinder nor yet farther the divine Predestination of God? And so all men shall desperately give themselves to all kind of mischief and Develishnesse.  EUTRAPELUS. 
In deed, as our neighbour Dydimus doth say, ye shall find many, which when they be exhorted unto good deeds and virtuous living, or else rebuked for their naughty and abominable doings, are wont to mock away all manner of godly doctrine, that is brought and preached unto them, and to say commonly thus: 
Thus do the ungodly flatter them selves.  God knoweth what he hath determined to do with us: if he hath ordained us unto salvation, he will bring us unto it at the time that he hath appointed himself, if he hath appointed us unto everlasting death and condemnation, we shall but in vain strive against it.  PHILALETHES. 
But the scriptures do not speak of the Predestination of god to this end, 
Why the scriptures do speak of predestination.  that we should take boldness thereupon for to live ungodly, but rather that we should learn thereby, for to fear and dread his most righteous and incomprehensible judgements, and also for to embrace and love his mercy and goodness towards us, whom he doth freely, and without any of our own merits and deservings, choose unto life everlasting, for to be fellow heirs with his son jesus Christ, of his heavenly kingdom. This one only thing, do the godly seek in the doctrine of Predestination. How be it Saint Paul doth sufficiently answer this swinish grunting of the filthy Epicures, when he saith that we are choose in Christ jesus afore that the foundations of the world were laid, for to be holy and blameless in his sight. Therefore, when they shall pray & tattell, 
Ephe. i.  that we may wylter ourselves here, in all kind of vices, in all kind of abomination and dyvelishenes, sith that, if we be of the number of the elect, our vicious living can not hinder our election, nor yet let us from coming unto salvation & life everlasting, we shall answer that the end of our election here, in this world, is that we should be holy and blameless in the sight of him that hath chosen us, and that God hath therefore delivered us from the hands of our enemies (whereby we may well understand: sin, death and damnation) that so we might serve him all the days of our life, 
Luc. i.  in such holiness and righteousness, as is acceptable before him. When therefore, we do hear, that we are, by the divine ordinance and appointment of God, chosen unto life everlasting, we are admonished and warned thereby, not to give ourselves, because that we are assured of the inheritance of the kingdom of heaven, unto all kind of abomination and divelishenesse, but rather that we should lead a godly life, and a Christianlyke conversation, such as becometh the Saints, remembering always that we are the workmanship of God, created in Christ jesus, unto good works, unto the which god ordained us before, 
Ephe. two Objection  that we should walk in them.  DyDI. 
Yet will they still harp upon this: that Christ hath promised life everlasting unto his sheep, 
john. x.  and that they shall never perish. Therefore, say they, if we be of Christ's flock, what so ever we do, we shall have life everlasting, and never pearish, for so hath our shepherd promised unto us.  PHI. 
But they should mark the words that go before. 
Answer  For, Christ speaketh there on this manner: My shape hear my voice, and I know them, & they follow me etc. Here than first and fore most do we learn, that they the be of the flock of Christ, do hear his voice. But his voice is that our light ought so to shine before men that they may see our good works, 
Math. v.  and glorify our father, that is in heaven. Again this is his voice: that only they that do the will of his father, 
Math. seven  shall enter into the kingdom of heaven. But they cannot say, that they hear the voice of this shepherd, that give themselves to all kind of ungodliness, whereby they cause the name of our heavenly father, to be blasphemed and evil spoken of. Therefore, they are none of a sheep. Moreover he saith, that his sheep do follow him. But no man will say, that these swinish Epicures do follow Christ. Whereby we may boldly conclude that they be none of his flock, and that therefore, they do allege in vain for themselves, the promises that Christ doth make unto his true sheep. But to come to our purpose again, where ye say that the reprobate should lose their labour and pain, if they should go about to please God with innocency and integrity of life, ye are greatly beguiled and deceived in that. 
Whence we have a good will to please God.  For, whence should they have any such mind, but of the election of God, of the which they be all together void and destituted? For, as many as be of the number of the reprobate, as they be appointed to be vessels of dishonour, so do they never cease with heaping sin upon sin to provoke still the wrath of God against them, and to confirm with evident signs and tokens the judgement of God, that is already given upon them, and upon such as they are. It is so far of, that they should strive in vain against it.  ALBION. 
I beseech you, good brother Philalethes, that ye will now setforth briefly, and in few words, the hole Doctrine of Predestination, so as it may easily be remembered and born away. For, all that hath been spoken of it already, although it serveth veri well for the right understanding of the matter, yet it is so diffuse & so long that few can well bear it in mind.  PHILALETHES 
Forsooth I am content to fulfil your godly request. first and foremost then, 
A short brief and repetition of that which hath been said before.  we did say, that Predestination is the eternal and everlasting decree of God, whereby he hath from the beginning appointed with himself to save some men, and some again to condemn and cast away. The end of this predestination is our saviour jesus Christ, 
The end of Predestination.  the only begotten son of God our heavenly father. For, god did decree and appoint to save all those, that should have fellowship with his only begotten son our saviour jesus Christ, and to destroy, cast away and condemn all those that have no fellowship with him, but are strangers from his covenant and gospel. The faithful have fellowship with Christ, and the unfaithful are strangers from him. For, as it hath been said already, 
Ephe. i.  God hath chosen us in Christ jesus afore that the foundations of the world were laid, that we should be holy and without blame before him, through love.  
And hath ordained us before, through jesus Christ to be heirs unto himself, according to the pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in the beloved.  
Behold, God hath chosen us, afore the foundations of the world were laid, for to be holy and blameless, that is to say, heirs of life everlasting. Again, he hath chosen us in Christ. But making yet the matter more plain, he saith, that GOD hath ordained us before through Christ jesus, for to be heirs unto himself, and that freely, that all the glory and praise may be given unto his divine grace: As many therefore as be in Christ, are chosen unto life everlasting. For, John the Apostle saith: He that hath the son, hath life, but he that hath not the son of God, hath not life. And with it doth the Gospel agree.  
For, there our saviour jesus Christ saith: This is the will of the father, that hath sent me, 
john. vi.  that who so ever doth see the son and believeth in him, hath life everlasting, and I shall raise him up in the last day. Behold, this is the eternal will, and everlasting decree of GOD that we should be saved in his son through faith. On the contrari, the Lord speaking of them that be predestinated unto death everlasting, and unto condemnation, he saith: he that believeth not is already condemned, 
Ihon. iii.  because that he did not believe in the name of the only begotten son of God. And this is the condemnation, that the light did come into the world, and men did love darkness more than the light. Therefore, if any man should ask me now, whether he be chosen to life, or ordained unto death, that is to say, whether he be of the number of the chosen, or of the number of the reprobate? I would answer him plainly out of the evangelical and Apostolical scripture, that if he hath fellowship with Christ, he is ordained unto life, and is of the number of the elect and chosen, if not: that he is ordained unto death and condemnation. For, surely all they that have no fellowship with Christ, but are strangers from him and his covenant, shall utterly be damned and cast away.  ALBION. 
But our election is hidden in God: Objection how shall we then know whether we be chosen in Christ or not? 
Answer   PHILALETHES. 
God is wont to declare at length this election of ours, where by he hath chosen us unto the partaking of eternal life, when he doth call us by the preachings of his word, and inward working of his holy spirit. And this calling of god, 
How god doth declare unto us our election.  which doth consist in the preaching of the gospel, and in the inward working of the holy ghost, is of some men, called a sign, token, or testimony of our eleciyon. For, whom God hath ordained before, to be fashioned like unto the shape of his son, them did he also call, 
Ro. viii.  and whom he hath called, them doth he also justify, for to glorify them afterwards. For, though the living Lord hath ordained us before to be his children by adoption, & heirs of his heavenly glory, yet do we not enter into the possession of these heavenly goods and richesses till we be called. In deed, when we be called, 
Ephe. i.  then do we begin to have a certain fruition of our choosing & election. For this cause, saint Paul doth call the spirit that we do receive, the spirit of adoptyon, the seal and earnest penny of our inheritance. Because that he doth with his testimony stablish and seal up in the hearts of the faithful, the certainty of their adoption. God therefore, doth ordain them to be his children, and appointeth himself to be a father unto them, whom he hath chosen, and by calling of them, he doth receive them into his family and household, offering and declaring himself unto them. Now, sith that the scripture doth after this sort, join the calling of God, unto his election, it doth sufficiently declare thereby, that we ought to require or seek in it, for none other thing, but for the free mercy of God only. For, if ye should ask, whom god is wont to call, the scripture doth answer you, by & by, that he doth call them, whom he hath chosen before. 
Nothing else can we find in our election but the mercy of God.  But if we come once to the election, there can we find nothing else but the mere mercy of God. So that here the saying of Paul is most truly verified, where he saith: It lieth not in any man's will, or renning, but in the mercy of god.  ALBION. 
And my gentlemen did tell me, that by this place of the Apostle, we do plainly learn, that there is a certain will and endeavour in man, which except they be helped by the especial grace of almighty God, can do nothing in deed, but if they be once aided & helped from above, they do farther veri much our salvation, whereby, as I could understand, they did mean that there is of nature a certain desire & endeavour in man, to be saved, which being helped by the the mercy of God, do help wonderfully towards the obtaining of everlasting life: and so they do ascribe part of our salvation unto the grace and mercy of God, & part of it unto the same will and renewing or endeavour of man.  PHILALETHES. 
This doubtless is a mere cavillation. 
Enchery. ad Laurentium Ca xxxi.  Howbeit I have liever to confute it with the words of S. Augustine, than with mine own. If (saith he) the Apostle did mean none other thing, but that it doth not only lie in the will and renewing of man, except the merciful Lord doth help, we may also say on the contrary, that it lieth not only in the mercy of God, without the will and renewing of man. But sith that it were a plain ungodliness to say so, let us not doubt but that the apostle did attribute all things unto the mercy of God, and that he did leave no manner of thing unto our own will and endeavours. And in an other place these be his words. Quapropter ut in deum credamus, & pie umamus, 
Ad vita. Epi. cvii  non volentis neque currentis, sed miserentis dei est: non quia velle & currete non debemus, sed quia ipse in nobis & velle operatur & currere.  
That is say: therefore, that we should believe in God, and live godly, it lieth not in the will or renewing of man, but in the mercy of God: not that we ought not both to will and to renew, but because that he himself doth work in us, both to will and also to renew. The meaning then of the Apostle was, because that he did see, that some men did attribute part of their salvation, unto their own industry, for to reprove their error in the former part of the sentence, and afterwards to ascribe the hole matter of salvation unto the only mercy of God. Do not the Prophets (I beseech you) generally in all places set forth earnestly the free calling of God? The Prophet doth sufficiently declare, 
Esay. lxv.  whom the Lord doth offer his word to, when he saith: I am found of them that sought me not, and have plainli appeared unto them, that did not ask of me. Unto the people that did not call upon my name, have I said: Lo, here I am. 
Ios. xxiiii  And least the jews should think that this kindness and mercy did only pertain unto the gentiles, he doth put them in remembrance, whence he did take their father Abraham, when he made his covenant with him. 
The light of god's word is a sufficient prof of his free goodness and merci toward us.  Even from the midst of Idolatry, wherein he was overwhelmed with all his. When the lord them doth offer unto us first, the light of his word, there doth he show a sufficient proof, testimony, & sygn of his free goodness & mercy towards us. For, this doth he unto us having deserved no such thing at his hands. But lest we should boast and crack, that we do of our own accord follow him, when he doth call, or that we do receive of our own swing, his mercy and grace, when he doth offer it unto us, he doth plainly affirm that we have no eyes to see, nor ears to hear, but only those that he doth make and give unto us. And that he doth both make and give them unto us, not according to our gratitude or thankfulness, but according to his election, and grace. And of this, have we a goodly example in Saint Luke in his book of the Acts. 
Acts. xiii  Where both the jews and the gentiles did hear together the preaching of Paul and Barnabas. For being both taught with one doctrine, I mean, both the jews and the gentiles that were there, it is said, that they only did believe, that were ordained before unto life everlasting. With what face them shall we say, that the calling of god is not free, sith that even unto the uttermost point, the election of god doth reign in it only?  DyDI. 
By this it should appear, that they do greatly ere, that make man fellow worcker with God in the matter of his election and calling, 
It is an error to make man fellow worker with god in the matter of election.  & that they are also out of the way, that hold opinion and say, that our election doth depend of the preaching of the Gospel. For, as far as I can perceive, we are only by the preaching of the word, certified of it, and as it were, put in full possession of it.  PHILALETHES. 
Ye say the very truth. But as they be beguiled and deceived that say, that our election do the hang altogether and depend of the preaching of the gospel: so in seeking the certainty of it, we must content ourselves with these outward signs and tokens, whereby our heavenly father is wont to certify his children of their election, and to bring them into the fruition of it. My meaning is this. Sith that it hath pleased God our heavenly father, by the outward preaching of his word, and by the inward working of his holy spirit, (which is the seal and earnest penny of our adoption and inheritance) to certify us of our election, that is to say, that he hath chosen us, for to be fellow heyers with his son jesus Christ, of his heavenly kingdom, we ought to content ourselves with these means that he hath appointed unto us, for to come to the sure knowledge and certainty of our election. And none other means did he appoint for it, but the outward preaching of his word and the inward working of his holy spirit, which testifieth unto our spirit that we are the children of God. Let us therefore, 
We ought not to seek the certainly of our election, in the hidden judgements of the Lord.  content ourselves with them, and go no farther. For, they that will go about for to seek the certainty of their election, in the hidden judgements and incomprehensible ways of the LORD, must needs be wonderfully tormented in their consciences. Which thing Satan doth seek above all other things. For, there is no nearer way for to bring men in to desperation, than for to make them to doubt of the favour and love of God towards them or of their election unto life everlasting. Thus commonly is Satan wont to whisper in to the ears of ourconsciences: Thou miserable man, whence canst thou have any salvation, but of the election of the Lord thy God? But who hath revealed unto thee, or certified the that thou art chosen? Now, if we go once out of the right way for to seek for the certainly of our election (I say, that we go out of the way, when we go not that way to work, that GOD himself hath appointed.) It is impossible for us, that ever we should be delivered out of his snare. And so must we needs at length be brought in to the bottomless pit of desperation. Which is the reward of those, that will contrary to the appointment of almighty god our heavenly father, seek for the certainty of their election, in the hidden judgements and in comprehensible ways of the Lord, where the farther that a man doth wade, the farther shall he be from the thing that he doth seek, till that at length he hath through his unsatiable curiosity brought himself into uttermost destruction. Whereas, if we go that way to work, that God hath appointed, seeking for the certainty of our election, where he will have us to seek it, we shall find great consolation and comfort.  ALBION. 
Therefore, brother Philalethes, we do all most heartily desire you to show unto us, what order it is best to keep in this matter, least for consolation and comfort, we do find desperation and sorrow, with endless misery and perplexity of mind.  PHILALETHES 
We shall keep a very good order in seeking the certainetye of our election, if we do begin with the calling of God, 
What order we ought to keep in seeking the certainty of our election.  and end even in the same. Sith that by it, as by a most infallible sign and token, the Lord our God doth certify us of his counsel, as much as it is lawful for us to know. And lest we should think, that this calling of God, which doth consist in the outward preaching of the word, and in the inward working of the holy ghost, is but a weak testimony of our election, we ought to consider with ourselves, how much light and certainty it bringeth unto us. First and foremost, if we seek for the mercy and favour of God, we must fasten our eyes upon Christ, in whom only the father is pleased. If we long for salvation, life, immortality, and the inheritance of the kingdom of heaven, we must also fly unto him, and to none other, sith that he is the only fountain of life, the shot anchor of salvation, and the right heir only of the kingdom of heaven. For, whereunto doth our election extend, but that being chosen of the Lord, and received into the number of his children, we should for the love of his son, obtain salvation and immortality? Weigh the matter with yourself as much as ye will, and ye shall find, understand and perceive, that the end of it doth extend no farther. Therefore whom God doth take to his children, it is said that he hath chosen them, 
Ephe. i.  but in his anointed, that is to say, in his son jesus christ: For, he could not love them but only in him, nor yet honour with the inheritance of his kingdom, except he had made them first fellows with him. Now if we be chosen in him, we shall not find in ourselves, the certainty of our election, nor yet in God the father, if we behold him without his only begotten son our saviour jesus Christ. Christ then is the most sure and infallible glass or mirror, 
In Christ only can we behold and see the certainty of our election.  wherein we may behold and see the certainty of our election, and that may we do, without any deceit or fraud. For, sith that the father hath determined to graff them all in his body, whom he hath from the beginning appointed to be his, and doth take them all for his children, whom he doth recognize or acknowledge among his members, if we be once graffed in Christ and have fellowship with him, then have we a most evident, plain and infallible testimony, that we are written in the book of life. But he did most certainly communicate himself unto us, or receive us into his fellowship, when he did testify by the preaching of the Gospel that the father did give him unto us. For, to be ours with all his heavenly richesse. 
john. i.  He, I say, did testify unto us, that as many as did receive him by faith, they should of his heavenly father be taken and received for his children. If ye do require more than to be counted among the children of GOD, and heirs of his kingdom, ye climb above Christ. Now, if this be our farthest mark, 
It is a madness to seek that with out Christ, that we have already obtained in him.  what a madness were it to seek that thing without him, that we have already obtained and gotten in him, and which can be found in him only? More over sith that he is the eternal wisdom of the father, and the very truth itself, we nead not to fear, that he doth in his word and Gospel vary any thing from the will and pleasure of his heavenly father, which we seek to be certified of. For why? he doth declare it most faithfully unto us, assuring us by his gospel, what the will of his father hath been from the beginning & shallbe to the worlds end. But this aught to comfort us most of all, and to establish our faith in the mercy and goodness of almighty God, wherbi he hath freli choose us in his beloved, that the scriptures do every where testify unto us, that whom so ever Christ doth call into the fellowship of his church, them he doth receive into his protection and safeguard: and that whom so ever he doth receive into his protection and safeguard, they are committed unto him of his heavenly father, for to be preserved and kept unto life everlasting: what will we have any more? 
john. vi. xvii.  Christ himself crieth out with a loud voice and sayeth: that as many as the father will have to be saved, he hath delivered them unto him, to keep. Now if we will know whether God be careful over our salvation or not, we must seek in his holy word and scripture whether he hath committed us unto his son jesus Christ or not, whom he hath appointed to be the only saviour of all his. And if we be in doubt, whether the only begotten son of God, hath received us into his protection and safeguard, he himself, 
john. x.  will put this doubt away, sith that he offereth himself of his own accord to be our shepherd, acknowledging us for his shape, if we will hear his voice. Let us therefore embrace Christ, sith that he doth so gentlelye and lovingly come forth, and offer himself unto us. And then will he receive us into his flock, and keep us safely within his sheepfold.  ALBION. 
But who can do this, except it be given him from above? Doth not Christ himself say, 
john. vi.  that no man cometh unto him, except his father doth draw him?  PHI. 
And ye may well understand, that we speak of none other hear in this place. For, our hole communication and talk is of them only that be chosen in Christ, afore the foundations of the world were laid, whom God doth bring or rather draw unto his son, by the preaching of his word, and by the inward working of his holy spirit: whereby he doth illuminate, and lighten their hearts and minds, and doth certify them of their election. For, this holy spirit of God, by whose inward operation and working we are drawn unto christ do testify unto our spirit, that we are the children of God, and doth assure us of our salvation. such I say, doth our saviour jesus Christ receive into his protection & safeguard, so that they can never pearishe. For, these be the words of the high shepherd: 
john. x.  My sheep do hear my voice, and I know them, and they follow me, and I give them life everlasting, and they shall never perish, nor none shall take them from my hand.  ALBION. 
Objection 
Ro. viii.  Although S. Paul doth write, that whom God hath ordained before, them be doth also call, 
Mat. xxii.  yet our saviour jesus Christ showeth plainly, that many are called, and few are chosen. Therefore, I can not well understand how the calling of God should be such a certificate, or so sure a testimony of our election.  PHILALETHES. 
That this place may the better be understanded, 
Answer  we must note and mark that there be three manners of calling. First and foremooste, all men be generally called, 
three manners of calling.  even those that do not hear the word. For, unto them both heaven and earth, 
Psal. nineteen Rom. i  and all the creatures that be comprehended therein do never cease to preach the almighty power of GOD, and also his goodness and mercy, so that by this mean as the Apostle doth testify, all men are unexcusable, before the majesty of GOD: And with them, we may well comprehend those, that hear the word, but because that they are deaf in their hearts and minds, though they be called, yet they will give neither ears nor heed unto the calling. The second sort that be called do profess the Christian religion, and receive the word, 
Acts. viii  but it hath no true root in them. As Simon Magus, which being convinced in his heart that the Gospel was true, did for a time profess it, but because it had no rote in him, he did soon fall away from it. Such are they, to whom the Lord doth give his holy spirit, illuminating them for a time, but afterwards he doth forsake them, because of their ingratitude and unthankfulness, and doth strike them with greater blindness. The third manner of calling, is both particular, and also most effectual. For, by it the Lord doth only call his elect and chosen, and whom he hath ordained before unto life everlasting, working so in them by the inward operation of his holy spirit, that the word which is preached unto them, doth take rote in their hearts, and bringeth forth fruit unto eternal life. He doth also by the same spirit testify unto them, I mean unto their spirit, that they be the children of God, and heirs of the kingdom of heaven. But we will come to the parable itself: when our saviour jesus Christ did see, 
Mat. xxii.  that the gospel was far spread abroad, and that it was despised of many, and received of few, he doth describe God unto us, under the person of a mighty king, which ordaining a solemn feast, doth send his servants into all costs, for to call a great multitude unto it. But because that they which were first bidden did refuse to come, making all, one excuse or other: he was feign to call them that were behind the hedges and in the Corners of the streets unto his feast. Hitherto is the parable understanded of the outward calling. Afterwards he saith: that the master of the feast (which is none other but God himself) did enter in, for to see and cherish his gests, and that whom he did find there without the bridegrooms livery, him he did cast into uttermost darkness, where shall be weeping and gnashing of teeth. 
They that with their mouths do profess the gospel, and be not inwardly sanctified with the holy spirit of god be without the bridgrones livery.  This part of the similitude, ought to be understanded of them, that with their mouths do profess the Gospel, and the true Christian faith, and so do associate and a fellowship themselves with the church and congregation of the faithful, but are not sanctified inwardly with the holy spirit of god, nor have put on our saviour jesus Christ. Such spots of his church, the Lord will not always suffer, but as their stinking filthiness doth deserve he will cast them out at length. We say then with Christ, that many are called, by that general calling of God, which pertaineth both to the reprobate and chosen, but few are chosen. And unto these few, doth the particular calling of the Lord pertain only. For, it bringeth with itself the spirit of regeneration, which is the earnest penny and seal of our heavenly inheritance, where by our hearts are sealed up against the day of the Lord.  ALBION. 
It appeareth also that all they that be chosen shall not be saved. For, Objection Christ our saviour saith: I have chosen you twelve, 
john. vi.  and one of you is a devil. And this doth he speak of judas, which was one of his Apostles, and whom he did send fourth with the other, to preach his Gospel, and to work miracles, for the confirmation of the same. Again, where he saith, 
joh. xvii.  that none of them did pearish, that were given him of the father, he doth except the child of Perdityon.  PHILALETHES. 
It is to be understanded, 
Answer Two manners of choosing.  that there be two manners of choosing. The one, whereby the Apostles were chosen to that most worthy office of Apostleship that they were in, and the other, whereby they were chosen unto life everlasting. Therefore, when Christ saith, that judas was chosen with the other Apostles, the same must be understanded of the office, where unto he was chosen with the other. For, when he speaketh of the election that doth pertain unto life everlasting, and unto the inheritance of the kingdom of heaven, he doth all together exclude him from the number of the chosen. 
john. xiii  I do not (saith he) speak of you all I know whom I have chosen. 
Whereunto judas was given unto Christ of his heavenly father.  After the same manner, may we say, that judas was given Christ of his heavenly father, not for to be kept and preserved with the other, unto life everlasting, but for to bear the office of an Apostle for a tyme. Which appeareth to be most true by that, which he saith in another place: All that my father hath given me (saith he) shall come unto me, and him, that cometh I will not cast out. The like may be said of all those, that for a while do seem to be very apostles of our saviour jesus Christ, preaching the gospel, to men's thinking, most sincerely and purely, but at length they do clean fall away from Christ, and become enemies of the word. Such were Philetus, Hymeneus and Demas. 
two. Timo. two. iiii.  with many other. These were given Christ, of his heavenly father, for to be in such high rooms and offices for a time, but not for to be kept unto eternal life. , how could that stand, where he sayeth: This is the will of the father, that hath sent me, 
Ihon. vi.  that I lose none of all those, that he hath give me: But that I do raise them up again in the last day? Heareby than may we conclude, that they that be given unto Christ, of his father, for to be fellow heirs with him of his heavenly kingdom, can never perish, & that the place that ye alleged, aught to be understanded of those, that be given unto Christ, for to serve him for a time. And of this sort are they, that turn to their old vomit again, & to their wallowing in the mire: 
two. Pet. two.  or that having been once lighted, notwithstanding that they have tasted of the heavenly gift, 
Heb. vi.  and are become partakers of the holy ghost, and have tasted of the good word of God, and of the power of the world to come, yet do fall away at length from the known truth: or that having been righteous for a while, do turn away unfaithfully, and give themselves to unrighteousness. These folk for a while, even till they be utterly fallen away from the known truth, 
Eze. xviii.  are taken for true christians, and are reckenned among the sheep of our saviour jesus Christ, and yet they be none of them. For, if they were his sheep and of his flock, they could not perish. Which thing may be proved by his own words and sayings, which have been rehearsed already before, and now for to make the matter more plain, may be rehearsed again: My sheep, saith he, hear my voice and I know them, 
john. x.  and they follow me and I give them life everlasting, and they shall never perish, and no man shall pluck them out of my hand. My father, which gave me them, is greater than all, and no man is able to pluck them out of my father's hand. Here, we have, 
The properties of the true sheep of Christ.  as it were, set out before our eyes the properties of the true sheep of Christ. first and foremost, they hear his voice, and follow him. But they that forsake the known truth, and turn to their old vomit again, do neither hear his voice nor yet follow him. Again, as Christ giveth life everlasting unto his true sheep, so doth he promise, that they shall never perish, and that no man shall pluck them out of his hand. But they which after that they have been once lighted, do fall away again from the good word of God, 
Heb. vi.  whereof they had tasted, have not life everlasting (for, as the Apostle saith it is impossible that they should be renewed unto repentance) they do perish, and are plucked out of the shepherds hand. Therefore, they are none of the true shape. And the cause why the true shape can not perish, nor be pluck out of the shepherds hand is only this: because that the father which gave them, is greater than all, and no man is able to pluck them out of his hand. If Satan than were able, to bring the true sheep of Christ into perdition, we should be fain to confess that he is greater, than the heavenly father, and that he is of more power, than the only begotten son of God: I would would wish that they which do so boldly affirm, that the elect and chosen of God, and true sheep of our saviour jesus Christ can pearish, would but read this place of the Gospel, where it is said, that there shall arise many false Christ's and false Prophets, 
Math. iiii  which shall do great tokens and wonders, in so much that if it were possible, the very chosen should be brought into error also. Where we do learn, that though the elect be many times tempted with errors, and with false and lying signs, yet they can not be pluck away from the truth of our saviour jesus Christ. For, they that are given him of his father, can never perish, nor yet be pluck out of his hand.  ALBION. 
Why doth saint Paul say then: Objection 
i Cor. x. Rom. xi.  Let him, that thinketh himself to stand, take heed lest he fall? And again: Art thou grafted in the people of God?  
Be not thou high minded therefore, but fear. For, God is able to cut the of again and to graft other in. Fear, I say, saying God hath not spared the natural branches, lest he also spare not thee. Moreover our saviour jesus Christ saith, 
Math. xii.  that when the unclean spirit is gone out of a man, if he chance to come in again, the end of that man shallbe worse than the beginning. Whereby we do learn, that though a man be sanctified in our saviour jesus Christ, and delivered from the spirit of infidelity and unbelief, yet he may fall into it again. Yea, if the elect of God, can never pearish, what nead they to be exhorted at any time, or to be admonished and rebuked? What need have they, that God's word should be preached unto them, or that they should make any prayers unto God?  PHILALETHES. 

Answer  As for the first place, that ye have alleged out of the tenth chapter of the first Epistle to the Corinthians, it shall easily be understanded, if we will but mark the circumstances of it. We must consider that there Saint Paul doth write against certain of the church of Corinthus, which did live in a carnal security, and that being puffed up with a vain confidence, did forget their own infirmity and weakness, and so did fall into horrible sins. Such vain confidence and carnal security did the Prophet's rebuke, in the people of Israel.  
But because that Satan the devil is wont to wrest this place, for to put men in doubt of their salvation, whereby it cometh to pass that many men's consciences are horribly tormented: we shall note and mark, that there is a certain security & confidence which is most holy & godly, and which cannot be separated from the true faith.  
By it we do wholelye rest upon the promises of God, being fully persuaded in our consciences, that God as a most merciful and loving father, will always help, aid, and assist us. Therefore, putting a side all vain dread and fear, we do rejoice and triumph against sathan the devil, & against sin. notwithstanding, remembering still our own infirmity and weakness, we do withal lowliness and humility of mind commit ourselves unto the merciful keeping and protection of almighty GOD our heavenly father, and abide through faith under the shadow of his wings. 
Rom viii  Of this sure confidence and trust doth the Apostle speak in many places, but most specially in the viii. chapter of the Epistle to the Romans, where he saith: Who will separate us from the love of God? trouble or anguish? persecution or hunger? nakedness or peril of the sword? I am sure, that neither death nor life, neither angel nor rule, neither power, neither things present, nor things to come, nor yet any creatures either above or beneath, shallbe able to separate us from the love of GOD, which is in Christ jesus our Lord. There is an other security or confidence, 
ungodly security and confidence.  which doth rise and come of a luskishness, when men being puffed up with the gifts that they have received, do behave them selves as though they were without all gone shot, and were in no peril at all, whereby it cometh to pass that the enemy hath them always at his advantage. Therefore, the blessed Apostle S. Paul doth diligently warn the Corinthians to take heed and beware of such vain confidence, and carnal security, because that he did perceive that some of them were given to it, & did please themselves in their own conceits and foolish opinions: but he doth not bid them to doubt of the good will of god towards them, or to be in fear, 
Against whom Paul doth speak in the ten cha. of i Cor. i.  as uncertain of their own salvation, which they have through Christ, in whom we are chosen afore the foundations of the world were laid. To be short, Saint Paul doth here speak against those, that were high mined and puffed up with a vain confidence and trust, which was grounded upon men, and not upon god. But when he speaketh of the true security or quietness of mind, and of the true confidence and trust, he saith plainly thus: Stand steadfast, being grounded and rooted in Christ.  ALBION. 
Objection But how shall we understand the same, that I have alleged out of the epistle to the Romans? For, there the Apostle doth threaten them, whom he did confess before to be grafted in the hope of life, that except they take heed, they shallbe cut of again.  PHILALETHES. 
Although it is impossible, as I have sufficiently declared before, 
Answer  that any such thing should chance or happen unto them, that be chosen in christ jesus, to be fellow heirs with him of his heavenly kingdom, yet have they always nead of such exhortations, 
The malepartnes of the flesh must be tamed  for to tame the malapartness and pride of the flesh, which as it is always an enemy of their salvation, so it deserveth to be put in fear of everlasting damnation and of hell fire. As far forth then as the true Christians be illumynated through faith, and have received the light of the holy spirit of God: for their assurance they be certified in the sacred scriptures, that the calling of God is without repentance. But as far fourth as they carry about the flesh, 
Rom. xi  which doth kick against the grace of God, with these sayings.  
Take heed that thou fall not and take heed, that thou be not cut of again) they be taught to humble themselves, and to be lowly, gentle, and meek, and not to be puffed up, or swell against any man. But here we shall mark that there be three kinds of grafting in, & two manners of cutting of. 
Three kinds of graffing in, and ii manners. of cutting of.  For, first and foremooste, the children of the faithful, unto whom by the virtue of the covenant that is made with the fathers, the promise doth pertain, are grafted in. Secondly, they are grafted in, that receive the seed of the Gospel, but afore that it can bring forth any fruit, it is choked in them. Thirdly they be grafted in, that by the unchangeable purpose or decree of God, are ordained and chosen unto life everlasting. Now the first are cut of, when they do unthanckfully refuse the promise, that is made unto their fathers, or else will not, of a certain maliciousness of mind receive it. The second are cut of again, when the seed is choked in them, and because that we are all, touching our own nature subject to that mischief and most pearillous evil, therefore, this exhortation and warning doth by good right pertain unto us all. Yet the solution of this argument shallbe the more easy, if we will consider and mark, that the blessed Apostle doth most chief speak unto them, 
Unto whom the apostle did speak most chiefly.  that did falsely boast themselves, that they were grafted in the covenant of life, in stead of the jews. For, there doth he speak to all the hole body of the gentiles in general, among whom there were many that were but Christians in name. We must not think then that S. Paul goeth about by this sharp warning to put us in any doubt of our salvation, or to take away the certainty and infallibleness of the true Christian faith, or to annichilate and abolish that most infallible testimony of the spirit of God, which testifieth unto our spirit, that we are his children, & heirs through grace of his heavenly kingdom, but rather that he doth declare thereby, speaking to the hole body of the gentiles, that there were many among them, that were vainly puffed up, and that having an outward show of godliness did deny the virtue of it. And for their sakes, doth he threaten the gentiles that they may be cut of again. And here unto may be applied the parable or similitude that ye have alleged out of the twelft chapter of Matthew. For, besides all other doctrines that may be gathered out of it, 
Math. xii.  we do learn there, that if our saviour jesus Christ, doth of his mere goodness and mercy deliver us once from the spirit of unbelief, we must not be puffed up therefore, nor give ourselves unto a carnal security, which is the mother of all mischief, and which making us to forget the judgement of almighty God, 
Carnal security, mother of all mischief.  doth choke up altogether the fear of God in our hearts, but that we ought rather to watch and pray, acknowledging unfeignedly, and even from the bottom of our hearts, our own infirmity and unableness, and so submit ourselves unto the mighty hand of our heavenly pastor. And verily this sharp warning is very necessary, as long as we carry about this rebellious loumpe of flesh, which is always contrary unto the spirit, and an enemy of our salvation, that by this mean, it may be tamed and kept under, and also made to shake of, all luskish security and vain confidence. But as we must beware and take heed, that we do not go about by this place, to put men in any doubt of their salvation, or to spoil them of the certainty of the true Christyane Faith, (for Christ our saviour goeth about no such thing here) so can we never prove by it, that the devil or unclean spirit can ever have again the true elect and chosen of God, in his possession, after the they be once sealed up with his holy spirit against the day of the Lord.  

What they be that suffer the unclean spirit to come in again. i. john. two  They therefore, that suffer the unclean spirit to come in again, are of the number of those, that fall to their old vomit again, or to their wallowing in the mire, and that being once lighted, do most ungodly and most traitorously forsake the known truth. But hear what the holy spirit of God which spoke in all the holy Apostles doth say of such: They went out from us, but they were not of us. For, if they had been of us, they would doubtless, have continued with us. As long as they do abide among us, and have all the Common outward signs of the true election of God, we ought not to judge rashly of them, but to commit them unto the unsearchable and righteous judgement of him, that knoweth the hearts of all men. In deed by their falling away, they do manifestly declare that they were never of the number of the elect and chosen of God, that they had never the true Christian faith in their hearts, nor were sealed with the spirit of adoption, which is the earnest penny of our heavenly inheritance.  EUTRAPELUS. 
That same place, that ye have brought in now, out of the first Epistle of the blessed Evangelist Saint John, seemeth unto me to make the matter very plain. For, thereby do we learn, that they that fall away from christ though they go away from among the elect and chosen of God, yet they be none of the number of them.  
For, if they were of them, they would continue and abide with them. Sith then that they fall away from the known truth, they do plainly declare thereby, that they were none of the true elect and chosen of God, but were plain hypocrites, which for a time did shine in the church with feigned holiness, whereas inwardly they were filled with all kind of infydelitye and unbelief, which they cloaked as long as they could, till they were by the righteous judgement of God, manifested and opened at length. And such shall the church have unto the worlds end.  DIDY. 
Objection If their election be so sure, that they can not perish, what need they (as our brother Albion said even now) that the gospel be preached unto them, or to make any prayers unto God, for to obtain such thing as do pertain to their salvation, sith that they be so sure of it already? 
Answer by an other question.   PHILALETHES. 
Now will I ask you a question neighbour Didymus: If ye had a good piece of ground, which ye knew most perfectly to be fruitful, would ye not till it still, and sow it, that ye might have some profit of it? Or would ye let it alone because that ye know it to be fruitful?  DIDYMVS. 
If I should do so, I should be but a slender husband man. I would not only till it and sow it most diligently, but also root out all noisome and hurtful weeds: I would not leave one bramble or briar in it.  PHILALETHES 
Very well. 
All men of their own nature be a barren ground.  Ye know that all men of their own nature, are but a Barren, and an unfruitful ground, and apt to bring forth nothing else but Thistles, briars and Thorns, and that whom he doth choose from the whole lump of unprofitable Earth, them he doth make a good and a fruitful ground.  DIDYMVS. 
I will not be against that.  PHILALETHES. 
But what should it profit to have made them a good and a fruitful ground, except they were continually tilled, and had good seed sown in them, and except the weeds, thorns and briars, that grow in them, were continually cut of, with the wedehoke of God's word? with the whole some exhortations of the ministers, 
Wherefore serve exhortations to the elect of God.  the elect and chosen are, as it were ploughed and tilled, and good seed is still cast into their hearts, that they may bring forth good and pleasant fruit unto the Lord: when they are sharply rebuked by the messengers of God, 
The profit of sharp rebuking.  the briars, and Thorns that do grow in them, by reason of the natural infirmity and weakness, that sticketh unto them, as long as they carry about this body of sin, are wedded out, and destroyed. But our saviour jesus Christ doth setforth the matter much more plainly, when he saith: I am the true vine, 
john. xv.  and my father is an husbandman. Every branch that bringeth forth fruit shall he purge, that it may bring forth more fruit. Where he doth use a very goodly similitude. For, as the vine branches the bring forth fruit are purged, that they may bring forth more fruit, which thing is done, when such things as be superflue in them and unprofitable, are cut of, lest they should grow to high, and mar the fruit: even so, the superfluity that is in our flesh, and the noisome vices, that do daily breed and grow in it, are to be purged and cut of, with the sword of the spirit, which is God's word. We may conclude then, that the true elect and chosen of God, as long as they continue here in this world, and carry about this body of sin, they have nead still of the wedehoke of God's word.  EUTRAPELUS. 
Me think that by the same reason, whereby they go about to prove, that the true elect and chosen of god, have no nead of the preaching of God's word, 
Thabsurditye that do ensue of the fire will men's objection  because that they be sure already of their salvation, they might also maintain and uphold, that they have no nead of meat and drink, sith that they be assured by God's word, that they shall not die, before the time, that God hath appointed. The one standeth with as good a reason as tother. For look what the meat and drink is unto the body, God's word is the same unto the soul.  DIDY. 
But yet, sith that they be so sure of their election, Objection that they cannot perish: what need have they to pray unto god, and to ask those things that pertain to their salvation, sith that they be sure of it already?  PHI. 
Doth not our saviour jesus Christ say, 
Answer  that our heavenly father knoweth our nead afore that we ask any thing of him? Sith then that he knoweth our nead, 
Mash. vi.  what nead we to declare it unto him in our prayers, or to desire any thing of him, sith that he knoweth what we need, afore we ask him? There have been some, which have gone about by this saying of our saviour jesus Christ, to make men to believe, that prayers were altogether unprofitable. But their doctrine may soon be overthrown. For, we do not pray unto God for to teach him our need, but for to desire him, that he vouch safe according to his fatherly mercy and goodness, to help and secure us in our necessity and need, and also for to acknowledge there by, that all the help and comfort that we have, cometh of him only, and of none other.  
We do moreover declare there by our obedience towards his holy Institution and ordinance, whereby he hath instituted and ordained, that we should in our necessity and trouble call upon him, and so honour him.  
In like manner, although we be sure of our election, yet ought we, in all our necessities and troubles, to fly unto our heavenly father by earnest and faithful prayers. first because that it is his commandment that we should so do. Secondly for to acknowledge thereby, that without his fatherly help and secure, we be not able to withstand our ghostly enemy, which goeth about like a romping Lion, seeking whom he may devour. 
i Pet. v.  Was not our saviour jesus Christ most sure of his salvation? And yet we read in the gospel, that some time he did continue all the whole night in prayer.  ALBION. 
This ought to suffice us. For, if our saviour jesus Christ, which is the only fountain and well of life, and the shot anchor of our salvation, being most sure always of the kingdom of heaven, did pray so earnestly, what ought we to do, that carry about this sinful flesh, and that be only the children of adoption?  
Again, we have learned before, that we are not chosen of God for to break his commandments, 
Luc. i.  but for to live in holiness and righteousness all the days of our life, and also for to be holy and blameless in his sight: sith than that it is his commandment, 
Ephe. i.  that we should in the day of our necessity and trouble call upon him, 
Psal. l.  and so honour him, although we be never so sure of our salvation through faith in our saviour jesus Christ, yet ought we still, when so ever we be in any necessity or trouble to call upon him in truth. But yet my gentle men did allege Gregory unto me, which sayeth, Objection that though we know that we be called, yet we are uncertain of our election, and so exhorteth all men to fear and dread, having this saying still in his mouth: 
Home. xxxviii.  Etiam si quales hody simus sciamus, quales tamen simus futuri nescimus. That is to say: Although we know what we are at this day, yet do we not know what we shall be. This seemeth unto me to be clean contrary unto your doctrine.  PHILALETHES. 

Answer to Gregory.  Gregory did speak, as though the election of GOD were grounded upon the works and mearites of men. Which thing we have proved before to be contrary to all scriptures. And therefore, sith that he had only a respect to the works and deservings of men, as though the election of God did holelye depend and hang of them it was easy for him for to put men in doubt of their salvation, and to make them to be uncertain, whether they were of the number of the chosen or not.  
Which doctrine doth not only bring a continual torment of conscience, but also at length driveth men to utter desperation, as it is daily seen by experience where such learning doth take place.  
But we have proved all ready by many sufficient texts of the scriptures, that GOD our heavenly father without any respect of our own works or merits hath chosen us in his son jesus Christ, afore the foundations of the world were laid: Whereby we do learn that our election is only grounded upon the mercy of God, declared us in his son jesus Christ, for whose sake only he hath chosen and ordained us before, to be heirs of his heavenly kingdom, as the Apostle doth testify, saying: 
two. Tim. i.  He hath saved and called us with an holy calling, not according to our deeds, but according to his own purpose, and grace, which was given us in CHRIST JESV, before the world was made, but is now declared openly by the appearing of our saviour jesus Christ.  
He hath therefore of his mere goodness and mercy, and not for our own works or merits, but for his son jesus Christ's sake chosen us freely. We nead not then to be in doubt of our salvation, sith that it hangeth not of the dignity or worthiness of men, but of the free mercy of God. And what greater comfort can there be unto the afflicted consciences than to be certified by the infallible word of God, that their salvation doth lie and rest only in the gratuite and free mercy of God, taken hold upon by faith in his son jesus Christ our Lord and saviour?  ALBION 
All things being well considered, I do perceive now and understand, 
A short collection of the disputation that goeth before  that this your doctrine is most true and also most comfortable, and that they that will ground our election, whereby we are chosen unto life everlasting upon our own works and merits, as they be enemies unto the free mercy of God, so they do, as much as in them doth lie, pluck away from us the certainty of our Christian faith, and also the assurance of our salvation, that we have in the merits of the death, passion, and bloodshedding of our saviour jesus Christ. And in the same error be they also, that hold opinion, that the true elect and choose of god can perish, which I perceive by the answer that ye have made to their objections, that they be wont to make for to overthrow the certainty of our election, to be most false and untrue altogether. But as our election in Christ jesus, is most certain, so is it impossible for us to be certified of it by any other mean, than by the calling of god, which doth consist in the outward preaching of his word, & in the inward working of the holy ghost, wherbi he doth illuminate our hearts, and testifieth unto our spirit, that we are his children, & fellow heirs with his son jesus Christ, of his heavenly kingdom.  PHI. 
It is even so as ye say. For, all the elect & chosen of god, 
All the elect and chosen of god afore their calling, do go astray with the other.  afore their calling which is not all don at one time, for some be called at one time, some at an other, some in their youth, and some in their old age) do go astray & wander in the common desert with the other, & do differ in nothing from the rebrobate, saving only that by the exceeding great mercy & goodness of all mighty god, they are preserved and kept from uttermost perdition. If ye look upon them, ye shall see in them the natural corruption, that we all have drawn of our first parent Adam: & that the pit of ungodliness doth not shut up his mouth upon them, it is only because the god hath always an eye unto them & unto their salvation and holdeth his merciful hand over them.  DyDI. 
I have heard some great doctors say, that they have a certain seed of their election naturally I mean, even from their birth, grafted in them, whereby they are always stirred up, and moved unto godliness and unto the fear of god.  PH. 
They that say so, can bring no scripture for themselves, but only the imagination of their own heads again, the daily experience teacheth us the contrary.  DyDI. 
And what say ye of Paul? Objection Did he not being yet a Pharisey, and not called to Christ, live without blame? Again did not Cornelius please god with his prayers and alms deeds?  PHI. 
As touching Paul, 
Answer  we will not greatly strive with them for him: but touching Cornelius they are greatly beguiled. For, 
Act. x.  it is most plain, that he was already illumynated & borne of new, and that he did only want a plainer declaration of the gospel. But what shall they prove by these few examples? that all the elect and chosen of God, are always led with the spirit of godliness. No more shall they be able by those few examples too prove the same, then showing and declaring the innocency, and integrity, or virtuous conversation of Aristides, Socrates, Xonophon, Scipio, Curius, Camillus, and of such like, they shall be able to prove thereby, that all they that be left in the blind idolatry, are lovers of virtue and godlyenesse. What need we many words? We have the scriptures that teach us plainly the contrary. For the estate of the Ephesians afore their regenetion or new birth, which Paul doth describe and set fourth in the epistle, that he hath written unto them, doth declare manifestly, that there was no such seed of election in them. Ye were, saith he, dead through trespasses & sins, in the which, 
Ephe. two.  in times past ye walked according to the course of this world, and after the prince that ruleth in the air, namely after the spirit that worketh now in the children of unbelyef. Among whom we had also our conversation in time past, in the lusts of our flesh, and did the will of our flesh, and of the mind and were naturally the children of wrath, even as well as other. Again: Remember that ye had no hope, and that ye were without God in this world. Again Ye were sometimes darkness but now ye are light in the lord, walk as the children of light. Objection  DIDY. 
this is to be referred to the ignorance of the true God, which they do not deny to be in all that elect, afore they be called.  PHILALE. 
Wherefore then doth he by and by conclude upon those sayings, 
Answer  that they ought to put away lying, and to steal no more, as they had done in times passed? When the blessed apostle, writing to the Corinthyans' had said, 
i Cor. vi.  that neither whoremongers nor adulterers, nor thieves, nor covetous persons, should enter into the kingdom of heaven, he did add by and by, that afore they came to Christ, they were defiled with all those detestable & enorm sins: but that now they were washed clean with the blood of Christ, and delivered by his spirit. 
Rom. vi.  And again, in the epistle to the Romans like as ye have given over your members (sayeth he) to the service of unclenelynesse from one wickedness to an other: even so now, give over your members to the service of righteousness, that ye may be holy. For, what fruit had ye at the time in those things, whereof ye are now ashamed? What seed of election, I pray you, was then in them, when they did all the hole time of their life, wallow themselves, most desperately in such abominable and filthy sins? If Saint Paul had been of that opinion, he would have showed unto them, how much bond they were unto the goodness of god whereby they had been preserved from such abominable and stinking filthiness. Saint Peter likewise ought to have exhorted them, to whi●… he did write, unto thanks giving for the continual seed of their election, but rather he doth write to the contrary. For, he sayeth, 
i Pet. iiii  that it is enough that we have spent the time passed of our life, to fulfil the lusts of the heathen. But now, 
josu. two. two. King. xxi two. Cron. xxxiii.  let us come to the examples of the scripture. What seed of election was there in Rachaab the harlot, afore she was called? or in Manasses, when he did fill the streets of jerusalem with the innocent blood of the prophets? or in the thief, which being at deaths door, did then repent, & never afore? Away then with such foolish reasonnes and arguments, which curious men be wont to invent and make without any scripture, & let the same take place with us, which the prophet did speak, saying: we have all gone astray, like sheep, & every one of us hath followed his own way, 
Esay. liii  that is to say, the way of perdition and of death everlasting. But whom he hath determined once to deliver from this endless perdition, as he doth commonly suffer them for a while, to wander and go astray withal the residue, so doth he at the time, that he himself hath appointed, call them to his flock by the preaching of his word, and by the inward working of his holy spirit. Whereas on the contrary, whom he doth stir up and appoint to be the vessels of his wrath, and the examples of his severity and justice, them doth he for the most part deprive of the light of his word, or if he sendeth them his word, it is for to blind them the more, yea and for to harden them. We have many examples of the first: but one, which in deed is most notable, shall suffice us now. By the space almost of four thousand years, afore the coming of Christ, God did hide the light of his heavenly doctrine, in a manner from all generatyons and peoples. Now if any would say, that this was done, because that god did judge them unworthy of so great a benefit, 
How long the light of God's word hath been hidden all most from all nations of the earth.  we may right well answer that they, which came after, were as unworthy as they, yea, and more unworthy to, if ye will go to their outward living and conversation or to their manners and conditions. Why did then the Lord give the light of his word rather unto these, than he did unto them before? he should labour in vain, that would seek out the cause of so high a matter, which is hidden in the unsearchable judgements and incomprehensible ways of the lord. And if any man would go about by the occasion of these our sayings to blame the justice of God, let him take this one answer for all. 
An Answer to them that go about to blame the justice of God.  We do affirm and say, that none do perish undeseruinglye, or without a just cause, and that again, it cometh of the mere mercy and goodness of God that some are delivered and saved, which ought to be sufficient, for to set forth and declare the glory of GOD, and also for to stop the mouth of that godless Porphyrius, 
How god maketh away to his Predestination.  and of all his ungodly Disciples and scholars. The LORD than doth make away unto his Predestynatyon, when he doth hide his heavenly light from them, whom he hath once reproved, and leaveth them in their blindness still. And of the second sort, I mean, of those, that are never the better for the preaching of the word, but rather the worse, we have many examples daily before our eyes, besides them that be contained in the scriptures. We see that the word is preached to an hundredth persons, and that twenty of them do receive it gladly, and with an obedient faith, and that all the other do pass nothing upon it, but rather deride and laugh it to scorn, going away worse than they came.  DyDI. 
Question Their naughtiness is cause of that.  PHILALETHES. 
I do not deanye it. 
Answer Act. xiii.  But yet this is not a full answer. For, the same naughtiness should be in them also, that receive the word, except God had taken it away.  DyDI. 
Why doth he give his grace unto these, & not unto the other?  PHIL. 
Saint Luke showeth the cause, when he doth say: And they did believe, that were ordained before unto life everlasting. What shall we than say of the other, that do not believe? Forsooth, that this come to pass, because that they be stirred up and or deined for to be the vessels of God's wrath. Therefore, let us not be afraid to say with saint Augustine. posset deus malorum voluntatem in bonum convertere, quia omnipotens est, 
Li. i. de gene ad literam. x. Chapi.  posset plane. Cur ergo non facit? Quia noluit. Cur noluerit, penes ipsum est. Debemus N non plus sapere quam oportet. That is to say: God might turn the will of the wicked into good, because that he is almighty, plainly he could do it. Wherefore then doth he it not? Because that he will not. Why he will not, that do we leave unto him. For, we ought not to be wiser than it be hoveth.  DIDI. 
This then is your meaning, that God is author of no man's damnation, but that he doth only according to his unsearchable and righteous judgement, leave them, whom he hath appointed and ordained before to be the vessels of his wrath, in their own natural corruption, 
read more diligently the scriptures and thou shalt cease to marvel  which they have of their first parent Adam. But I do marvel at this, that he should send his word unto them, whom he will have to be more blinded.  PHI. 
And of this we have many examples in the scriptures. For, wherefore, was Moses sent so many times unto Pharaoh? was it because that God had any hope, that he should with so many messages be mollified, and won at length? Yea rather, ere the Lord did begin, he knew the end of the matter, and did also tell before, what should come to pass. Go thy way, sayeth he to Moses, 
Exo. iiii.  and show him my mind. And I will harden his heart that he shall not obey. So when he doth raise up ezechiel, 
Eze. two &. xii.  he giveth him warning, that he doth send him to a rebellious, and froward people, least perceiving that his preaching did take no place, he should wax faint hearted. 
jere. i.  He doth also warn jeremy that his Doctrine shall be as a hot burning fire, wherewith the people shall be consumed and destroyed as stubble. But yet the prophecy and saying of Isaiah the Prophet is plainest of all. For, 
Esay. vi.  the LORD doth send him forth with these words: Go thy way and tell to the Children of Israel: ye shall hear in deed: but ye shall not understand, ye shall plainly see, and not perceive. Harden the heart of this people, stop their ears, and shut their eyes, that they see not with their eyes, nor hear with their ears, nor understand with their hearts, lest they should turn and be healed. Behold, he sendeth his word unto them, but that they may be the more deaf, he doth light the candle, but that they may be the blinder, he doth setforth his doctrine, but that they may be the more beastish, he sendeth unto them a remedy, but that they should not be healed with it. And therefore, Saint John the Evangelist alleging this prophecy, 
john. xii.  doth plainly affirm that the jews could not believe the doctrine of Christ, because that this maledictyon and curse of God did hang over them: Again: this can not be denied, but that God doth setforth his doctrine in parables, to those, whom he will not have to be illuminated lest they should take any profit by it. For Christ our saviour doth plainly testify, that he doth therefore expound the parables unto his Apostles, because that it was given them, 
Mat. xiii.  to know and understand the mysteries of the kingdom of God, but not to them that were without.  DIDY. 
Wherefore should GOD teach them, Question of whom he will not be understanded?  PHILALETHES. 
Consider only, whence the fault cometh, 
Answer  and ye shall leave asking. For what obscurity or darkness so ever, is in the word, yet there is always light enough for to confound the consciences of the ungodly.  ALBION. 
I would judge that God doth so, because that with their ungodliness, ingratitude, and abominable wickedness, they have deserved the same at his hand.  PHILALETHES. 
This is well and truly spoken. But yet sith that the cause of this variety is not yet known, why some being brought unto obedience, the other do still abide in their stubborn and rebellious hardness and contynuacye, in the discussinge of the matter, we shall be fain to fly necessarily unto that, 
Rom. ix.  which Saint Paul doth note out of Moses, that is to say, that God did from the beginning stir them up, for to declare by them his name through out all the hole earth. That therefore, the reprobate do not obey the word, when it is offered unto them, we do well attribute the same unto the malice and perverseness of their own heart, so that we acknowledge with it, that they are therefore given up in to this malytious perverseness, because that they are by the righteous and unsearchable judgement of God, raised or stirred up for to set fourth his glory by their damnation. In like manner, 
i Sam. two  when it is said that the sons of Helye would give no ears unto the wholesome counsel that their father gave them, because that the Lord had determined to slay them, we do not deny but that their stubborness and obstinacy did come of their own malice and naughtiness: But we must note with it, why they were left in their obstinacy and stubborness, sith that God was able by his almighty power to mollify and turn their hearts: Forsooth because that they were once by the determinate counsel and decree of God ordained and appointed unto destruction. When the ungodly hear this, they murmur and grudge against God, 
The grudging and murmuring of the ungodly.  as though he should with his inordinate power, deal cruelly with his poor and miserable creatures. But we that know, that all men are so many ways subject unto the judgement of God, that being asked of a thousand things, they be not able to answer in one, do acknowledge and confess, that the reprobate do suffer nothing unjustly or undeseruinglye, but are most justly condemned by the righteous judgement of almighty God our heavenvly father, who (as it hath been said before) did create all things for himself & the ungodly against the evil day. 
Pro. xvi. Objection   ALBION. 
Why doth them the scripture say, that God hath created man to be undestroyed, if he hath made the ungodly against the evil day? Again, in the viii chapter of the fourth book of Esdras, 
iiii. Esd. viii. Answer  it is said that it was not the will of God, that man should come to nought?  PHI. 
In so high a matter as this is, I might lawfully refuse the authorities, that ye alleged even now. For, the books whence ye had them, are not authentic nor yet canonical. Howbeit I will not do so, but will make such an answer, I trust, that all they that allege such places shallbe content with it. 
Sapi. two.  The first place that ye brought in, as far as I remember, is written in the second chapter of the book of wisdom, where we have these words: god created man to be undestroyed, yea after the Image of his own likeness, made he him. Nevertheless through the envy of the devil, came death into the world, whereby any man may easily gather, that the wise man doth speak there of Adam being in the most perfect estate of his first creation, in the which if he had continued and abiden still, obeying the commandment, that the lord his God had given him, neither death nor hell could have had any power upon him, he should have been immortal, he should have lived for ever, no destruction at all should have come near him, or touched him.  
God then, had created him to be undestroyed, if he had not through disobedience broken his commandment. For, it is written in the book of jesus the son of sirach, 
Eccle. xv.  otherwise called Ecclesiastions, that Lord gave him his commandments, and precepts, saying: if thou wilt observe the commandments, and keep acceptable faithfulness for ever, they shall preserve thee. By this than it doth plainly appear, that by breaking of the law, that was given him, he did bring both himself, and all his posterity into utter perdition.  DIdy. 
Question Might not the Lord through his almighty power, have letted him from doing so?  PHILALETHES. 
No man doth deny, Answer to it. but that God might have preserved him from falling, because that he is almighty.  DI. 
And why did he it not.  PHILALETHES. 
Because that he would not. But why he would not we leave that unto him, as we said before. For, we must not be wiser than it behoveth. How be it this matter hath been sufficiently discussed before, therefore we will come again to our argument. Ye have heard already, that man was created to be undestroyed, if he had not through disobedience broken the commandment of god, and that by his transgression and fall, he did bring both himself and all that came of him in to utter destruction, so that by reason of it all the whole lump of mankind, is subject unto damnation and unto death everlasting. When we say then, that God did of this lump of damnation choose some, even afore the foundations of the world were laid, for to be the vessels of his mercy, and for to be fellow heyers with his son jesus Christ of his heavenly kingdom, and that again he did ordain and appoint some, for to be the vessels of his wrath and the examples of his justice, we do in nothing vary from the scriptures that ye have alleged last. For, those places are to be understanded of man, being as God created him first, and we speak of man being made through his own folly, 
We were all in Adam's loins when he fell.  transgression and fall, the child of perdition, in whose loins we were all when he fell, whereby it followeth, that we all are naturally the chylden of wrath. Therefore when he doth raise and stir up some, for to be the vessels of his wrath (as we have said many times before already) he doth them no wrong, nothing can be laid to his charge for it. For, he doth but as they do deserve: and though he should without any exception damn us all, he should do us but right. Question  DIDY. 
But sith that it was not the will of God (as Esdras sayeth) that man should come to nought, why did he suffer him to fall after this sort? I can not yet well understand this.  PHILALETHES. 

Answer  This place must be understanded, as the other, that we expounded even now. It was not the will of God, that man should come to nought, if he had continued and abiden still in the same estate, that he was created and put in, at the first. But sith that man hath contrary to the will and commandment of almighty God, brought himself, through his disobedience & rebellion, to nought, I mean, to endless misery and calamity, God our heavenly father for to declare his mercy, did choose some, from among his seed, for to inherit eternal felicity and life everlasting. And some again, for to declare and set fourth his justice, he did appoint and ordain to be everlastingelye dampened in hell fire.  EUTRAPELUS. 
And what absurdity were it, I pray you, to say: that almighty God our heavenly father, doth as a mighty potter, make of one lump of clay, which of his own nature is already subject unto everlasting damnation, some vessels to honour, and some to dishonour? Doth not the blessed Apostle saint Paul write, 
Rom. ix  that God willing to show his wrath, and to make his power to be known, doth bring forth the vessels of wrath, which are ordained to damnation, that so he may declare, the richesse of his glory on the vessels of mercy, which he hath prepared unto glory?  DyDIMVS. 
Ye had made me almost to forget a thing, which I thought to have asked our brother Philalethes.  Eutrape. 
What should that be?  DyDIMVS. 
He said even now, that Adam did contrary to God's will, bring himself to naught, by his own disobedience and rebellion. But how can this be? For, is it not written, that no man is able to resist gods will? 
Rom. ix. Objection  Sith then that it was not the will of God, that he should be brought to nought, how could he contrary to God's will, bring himself to nought? 
Answer   PHILA. 
Ye shall understand neighbour Dydimus, that the holy scripture doth speak of God's holy will, two manner of ways. first and foremost, 
The will of God is two manner of way considered in the scriptures.  it doth ascribe unto him, I mean unto God an absolute wil And this will of God is hidden from us, and can in no wise be resisted. For, what so ever God doth once determine, according to that absolute will of his, it shall never be altered. Again, all the whole world shall never be able to withstand it. And therefore, we say that God is almighty, because that he is able to do whatsoever he will. Secondly, the scripture doth speak of the divine and blessed will of god as it is declared and setforth unto us in God's holy word, whereby we do learn, what God will have us to do, and what he will have us to leave undone. We do all contrary to this will of our heavenly father, when we do break his holy law and commandments.  
Sith than that God by giving our first parent Adam a law and commandment, did declare unto him what he would have him to do, and what he would have him to leave undone, when he did through his disobedience break the law and commandment of God, he did contrary to God's will, bring himself to nought, and to utter destruction, in the which God leaveth them, whom he hath appointed and ordained to be the vessels of his wrath, and the examples of his divine justice, for to be glorified by their damnation.  DYDIMVS. 
Objection If God doth appoint and ordain some, to be the vessels of his wrath and examples of his justice, for to be glorified by their damnation, why doth then the blessed Apostle saint Paul say: 
i Tim. two  that God will have all men to be saved, and to come to the knowledge of his truth? Again, doth not the Lord say, by his prophet ezechiel, 
Eze. xviii & xxxiii  that he hath no pleasure in the death of a sinner, but that he turn unto him and live? Moreover, it is written, that GOD did shut up all men under unbelief, for to show mercy on all men. 
Rom. xi.  These places, me think, are altogether against you.  PHILA. 
Some in deed, 
Answer  when they have once brought in, and alleged these places, think verily that they have won the victory: but they are far deceived for, these scriptures being well understanded, do make nothing against us, nor yet against our doctrine. And first of all, where Saint Paul saith, that God will have all men to be saved, and to come to the knowledge of his truth, it is most evident and plain, that he doth not speak there of all men in general, but of all estates, orders, and degrees of men.  DYDIMVS. 
This is your exposition. But what scripture do ye bring, for to prove that it is so as ye say?  PHILA. 
If ye had suffered me, I would have made all things plain enough, so that all the company should have been content. Be like ye think, that we are of the number of those, which when they have a peace of the scripture by the end, which seemeth to make for their purpose, they do run away withal, not considering the circumstances of the place, nor to what purpose, the holy ghost hath set it forth or spoken it. The holy Apostle doth write thus: 
Exposition of the text alleged out of i Tim. two  Exhort therefore, that above all things, prayers, supplications, intercessions, and giving of thanks be had for all men for kings, and for all that are in authority. And because that no man should think that it was against all reason to pray for such ungodly kings and princes, as were open enemies of the truth, and persecutors of Christ, and of his church: he doth allege certain causes, why we ought to do so. first, that we may under them, live a quiet and peaceable life in all godliness and honesty. Secondly because that the same is good and acceptable in the sight of God our saviour, who will have all men to be saved, & to come to the knowledge of his truth.  
Whereby the holy Apostle understandeth none other thing, but that God hath his chosen among all estates, orders and degrees of men, as well among Kings, Princes, rulers and governors as among them, that be of an inferior estate or condition, though it seemeth never so unlikely unto man's reason. Else if we should take it universally of all men, as ye will have us to take it, then shall we be feign to confess that God did against his own will and appointment, when he would not suffer his word to be preached in Bythinia, nor yet in Asia. 
Act. xvi.  And again, when he did almost by the space of four thousand years, keep the light of his heavenly doctrine from all nations and peoples, saving only that he did give his law unto the children of Israel, and sent his Prophets unto them.  EUTRAPELUS. 
This that our brother Philalethes saith, must needs to be most true. For, sith that faith is the only mean for to come to salvation (for by it only do we take hold upon the mercy of God) and that faith cometh by hearing, 
Rom. x.  and hearing by the word: when god doth keep his word and gospel from any nation & people, it is a plain token & sign, that he will not have that people to be saved, nor yet to come to the knowledge of his truth. How should then the saying of the Apostle stand, if we should take it, as they do? Therefore this must be the meaning of the holy ghost: that god hath chosen of every estate, condition, order, or degree of men, whom he will have to be saved, and to come to the knowledge of his truth. Whereby we do learn, that god doth aswell choose the kings as the subjects, & as well the subjects, as the kings: aswell the rich as the poor, and as well the poor as the rich: & that there is no estate or condition of life, out of the which, he will not have some to be saved, & to come to the knowledge of his truth. Yet me think that this objection might be answered another way.  DI. 
Which way, I pray you? Although the answer that our brother Philalethes hath made, hath in a manner satisfied me thoroughly: yet notwithstanding, would I be glad to hear, what ye can say besides  EU. 
Think ye, 
another Answer to the last Objection  neighbour Dydimus that this word, all, is always such an universal sign, that it can not be restrained to some several kind of things?  DyDI. 
I would fain learn that of you. 
i Cor. vi.   EUTRA. 
When Saint Paul saith, that all things are lawful unto him, but that all things be not expedient: shall we gather thereby, because that he useth this term, all things, that it was lawful for him, to play the whoremonger, to steal, and to rob or to kill and murder?  DIDy. 
God forbidden, that any man should go about to gather any such thing. But rather we ought to understand, that there, in that place, he speaketh only of such things, as be lawful by the word of God, but yet not always expedient. As for an example, we know that all kind of meats, of themselves are clean unto them that believe, and that it is lawful for them to eat, what so ever either is sold in the market, or set before them: yet it is not always expedient for to do it. For, the scriptures bid us to beware that we offend not our weak brethren.  EUTRA. 
It is very well marked of you. Why think ye, is the doctrine of the gospel, which is contained both in the old and new Testament, called of the ancient writers, catholic, that is to say universal? Is it because that it is universally received of all men, through out all the whole world? The true christian faith likewise, is called the catholic faith. Shall we gather therefore, that all men generally have this faith?  DIDYMVS. 
We can not so do. 
Why the true faith is called the Catholic faith.  But rather, ought we to learn there by that it is so called, because that it doth generally and universally pertain unto all the true children of god, of whom only, it is received and believed. And that likewise the true christian faith, is called the Catholic faith, because that universally, all the true chosen and elect of god are endued with it.  EUTRA. 
In like manner neighbour Dydimus, when saint Paul saith, that God will have all men to be saved, and to come to the knowledge of his truth: that same must only be understanded of those, whom god hath chosen in his son jesus Christ afore the foundations of the world were laid, for to be fellow heirs with him of his heavenly kingdom of what estate, condition, or degree soever they be, whether they be kings or subjects, poor or rich, jews or gentiles.  Dy. 
But this troubleth me sore, that the Apostle saith, that god hath closed up all under unbelief, that he might have mercy on al. Who would not gather by these words, that God will have all men to be saved?  PHI. 
The holy Apostle doth sufficiently expound himself in another place, 
Gala. iii.  when he saith, that the scripture did shut up all under sin, that the promise by the faith of jesus Christ, should be given unto them that believe. Here do we learn plainly, what they be, unto whom this promise doth pertain.  EU. 
It appeareth that it pertaineth unto all them, that take hold upon it by faith, & unto none other. But only they that be ordained unto life everlasting, can take a sure hold by faith upon the promises of God, as it hath been already sufficiently proved by many and sundry places of the scriptures. Therefore this promise doth pertain unto them only: And on all them that be ordained unto life everlasting, and so take hold by faith upon the sweet promises that be offered unto us in the scriptures, God will be merciful, without doubt.  PHILALETHES. 
More over, we must consider, that there, in that place, the blessed Apostle S. Paul doth speak of the jews and of the gentiles, declaring and proving unto them, that they had no cause to boast one against an other.  
For, by the scriptures and word of God they were convinced & found to be under sin and unbelief. But least they should despair, he doth add by and by: that God will have mercy on them all: not that he did speak of the hole body either of the jews or of the gentiles, but of all them, that should believe of them both, I mean, from among the jews and the gentiles.  DIDY. 
Objection It cannot be denied but that the first part of the sentence or saying of Paul doth pertain to the hole body, both of the jews and of the gentiles. For, it is most plain and evident that they were all sinners, and shut up all under unbelief. Why should not the last part, pertain to the hole body of them both also.  PHILALETHES. 
Because, 
Answer  that the promises of gods mercy, do pertain only unto those, that take hold upon them by faith. But none do fly unto the mercy of god, and take hold upon it by faith, saving only those, that god doth lighten and illuminate with his holy spirit: But none doth he illuminate and lighten, but those only, whom he hath ordained unto life everlasting.  
As for the place, 
An Answer to the place which is alleged out of Eze. iii & xxxiii.  that he have alleged out of the prophet Ezechiel, it doth only declare, that God is ready to pardon and forgive any sinner, and to deliver him from the death, that he hath deserved through his sin & trespass, if he will repent and turn. But what sinners can repent and turn unfeignedly, except it be given them of God? Ye know, what Saint james sayeth: 
james. i.  how that every good gift cometh from above, desendinge from the father of lights: but to repent and turn again unfeignedly unto God, and to take sure hold upon his mercy through faith, is a special good gift: therefore, it cometh of God, and doth descend from the father of lights. But this special good gift doth the Lord give only unto his elect and chosen, I mean, unto them, whom he hath ordained and appointed unto salvation, from the beginning, even afore the foundations of the world were laid.  EUTRAPELUS. 
we have a notable example of the same, in the two thieves that hung with Christ. They both received the like doctrine, & did see the like signs and tokens whereby they might have known, 
Luc. xxiii  that Christ was the true Messiah, & the only begotten son of god. Yet one of them only did repent and turn, the other blaspheming still with than that did put our saviour jesus Christ to death. What other cause can we bring of this, but only, that the one was chosen, and the other was not?  ALBION. 
I do perceive by your sayings, that the promises of God do then take effect, when they be received & taken hold upon by faith, but where no faith is, there they be of no value. Objection 
Rom. iii.  Why then doth Saint Paul say, that the unbelief of men, can not make the promises of god to be of non effect? 
Answer   PHI. 
What say ye, brother Albion, can the blindness of any man make that the light of the sun shallbe no light?  AL. 
the light of the sun shallbe light, though all men were blind.  PHI. 
Yet ye will not say, that a blind man, can receive any profit by the light of the sun.  AL. 
There is a good cause why, sith that he lacketh his eyes sight.  PHI. 
And yet notwithstanding, they that have their eyes sight, do receive profit of it, I mean they have the fruition of the light of the sun, and enjoy the commodities of it.  AL. 
That is most true.  PHI. 
So judge ye of the promises of God: they that have faith, & take hold upon them by it, they receive an unspeakable profit of them, and by them, but they that have no faith, but contemn & despise them, can have no profit by them, that is to say, the promises of god, are unto them of no effect, which cometh not of the nature & properti of gods promises, but of men's unfaithfulness and unbelief.  ALBION. 
Now do I perceive, that they only do enjoy the benefit of God's promises, that take hold upon them by faith: but this true faith is only given unto them, that are chosen & ordained unto life everlasting, whereby we may well conclude, that the promises of God do only pertain unto them. This then shall be the sum of all, 
A short sum of which hath been said before.  that hath been said before: how that god hath from the beginning, ordained and appoint some, for to be fellow heyers with his son jesus christ of his heavenly kingdom, and some again for to be everlastingly dampened in hell fire: and that whom he hath ordained before, to enjoy and possess everlasting life, them he hath chosen in his son jesus Christ, afore the foundations of the world were laid, and that of his free mercy and goodness, and without any respect at all of their own deservings or merits, for to set forth the glory of his grace, and to declare his mercy through out all the hole world. But whom he hath appointed to be the vessels of his wrath, them he hath according to his righteous, and unsearchable judgements stirred up for to be the examples of his justice, and for to be glorified by their damnation, wherein he doth them no manner of wrong, sith that he rewardeth them according to their natural corruption, which they have of their first parent Adam, whereby we are all in general, subject to everlasting damnation, so that if he should damn us all, he should do us but right, and no just occasion at all could we have to complain of him, or of his most righteous judgement. Secondly, it hath been sufficiently declared and proved, that they which be once chose in Christ jesus unto life everlasting, can never pearish, sith that they are committed unto the custodi and keeping of the high shepherd our saviour jesus Christ, out of whose hands they can not be pluck nor taken away, and that therefore, as many as do forsake Christ, and shall away from the known truth, they are none of the true elect and chosen of God, though for a time they have all the outward signs and tokens of the true sheep of Christ, as it doth appear by the examples of judas Iscarioth, of Simon Magus, of Philetus, Hymeneus, Demas, and Alexander the Copper smith. And truly this ought to be unto us a great comfort, 
Our salvation is laid up in heaven for us.  that our salvation is not left in our own hands, but that it is in the protection and safeguard of the highest, bring laid up and reserved in heaven for us, which are kept by the power of God, as the holy Apostle saint Peter doth witness. 
i Pet. i.  For, if it were left in our own custody and keeping, we should never be quiet in our consciences, we should never be certain of it, we could none other but despair still of our salvation, sith that we have so many mighty enemies that go about to spoil us of it. But our saviour jesus Christ hath put us out of all fear, when he did say, 
john. x.  that the father who hath committed us unto his custody and keeping is greater than all.  
Last of all, ye have showed unto us, that we are assured and certified of this our election, by the calling of almighty God our heavenly father, which calling, doth consist in the outward preaching of the word of God, and in the inward working of his holy spirit, which doth testify unto our spirit, that we are the children of God, and wherewith also, our hearts are sealed up against the day of the Lord.  
And this calling of God, which doth only pertain unto the true elect and chosen, is without repentance. These, I think are the chief points, that ye have entreated of already. Wherein, I am fully satisfied, thanks be unto God. Therefore, 
The doctrine of god's providence.  I will desire you, to come to the divine providence of god, whereof ye said, that ye should be feign to speak, for a plainer declaration of the hole matter.  PHILA. 
By the divine providence of almighty god if it be well understanded, 
What comfort we have by it.  our faith is wonderfully confirmed & strengthened. For, when we be once persuaded that the hole government of all things, both in heaven, and in earth, doth pertain only to God, and that he doth rule and govern all manner of creatures, as it pleaseth him, and as he thinketh most expedient for his own glory, and for the profit of his true elect and chosen, bringing all things to their due end, which he himself hath appointed from the beginning: we are assured, that nothing shall chance or happen unto us, without his will and appointment, though the devil and all his angels withal the rulers and princes of this wicked world, be never so desirous to do us harm: though, I say, Satan, with all the legions of devils, and with all the rulers and princes of darkness do conspire against us, yet can they do no more, than God our heavenly father hath appointed and ordained: 
Mat. x.  in so much that one only here of our head cannot pearish without his will, permission, and sufferance. There have been many and sundry opinions touching this divine providence of almighty God. 
The variety of opinions touching the providence of God.  Some do imagine that god hath only a foresight or a foreknowledge of all things, but not the government of them. Some again, do attribute unto him, a certain general ruledome, whereby he doth rule and govern in general, all things both in heaven and in earth, in the sea, & in all the deeps of it. But they will in no wise grant, that God should govern every creature particularly. They are wont to call this the universal providence of God, whereby (as they say) the creatures are not letted to do freely what so ever they will, or that things should happen unto them by casualty or chance. Here, I do let pass the Epicures, 
The Epicures do make god an idle God.  which do dream that God is idle and careless, and also those that say that God ruleth all things above the middle region of the air, but that what so ever is under it, I mean, under that middle region, it is governed by fortune.  ALBION. 
Which of the other opinions do ye allow best?  PHILA. 
That same which speaketh of the universal providence of almighty God, is commonly received, because that it hath some outward appearance of a truth: yet it is neither true, nor yet tolerable. For, it maketh God ruler and governor of all things, only in name, and not in deed. For, 
What it is to rule and govern.  what is it to rule and govern, but to bring every thing to his due end, wheranto it is appointed from the beginning? The scriptures speak so plainly of the particular providence of God, whereby he doth rule and govern particularly every creature that he hath made, that I marvel, that any man can doubt of it. Hieremy crieth out and said: I know O Lord, 
jere x.  that it is not in man's power to order his own ways, or to rule his own steps or goings.  
And Solomon: The LORD (saith he) ordereth every man's goings: For, what is he, 
Pro. xx.  that understandeth his own ways? If they say, that GOD doth move us according to the inclynatyon of our own Nature, but that we do turre that same motion or moving, which way we list then, will they nill they, they shall be feign to grant also, that it lieth in our power to order our own ways, which thing both jeremy and also Solomon doth deny, attributing unto God not only the power, but also the election & ruling. But yet Solomon doth setforth the matter in an other place much more plainly, when he doth rebuke the rashness and temerity of them that dare enterprise things without any respect of God, as though they were not ruled and governed by his hand. 
Pro. xvi.  A man (saith he) may well purpose a thing in his heart, but the answer of the long cometh of the Lord. As if he should say: It is a plain madness, that men should go about to do any thing without God, sith that they can speak no manner of thing, but that he will himself, and doth appoint them. Yet, that the scripture might the better express, that nothing at all is done in the world, without his appointment and ordinance, it doth ascribe and attribute unto him those things that seem to be most casual, that seem, I say, to be of a very chance and fortune. When a man is lopping of a tree, and a bowghe falling down doth kill one that goeth by, who would not ascribe that unto fortune, or unto chance? Yet the lord saith, that it is even he, 
Exo. xxi.  that hath delivered him which is slain, into the hands of him, that slew him. In like manner, who would not ascribe the fall of the lots, unto blind chance and fortune? yet the Lord will in no wise have it so to be done, but will have the fall of them to be attributed and ascribed unto himself only. 
Pro. xvi.  And therefore the wise man saith. The lots are cast into the lap, but their fall standeth in the Lord. He will not have to be ascribed and attributed unto him, the that they be cast into the lap, and pulled out of it: but the same, that did seem most to pertain unto fortune, that will he have to be adscrybed unto him.  EUTRA. 
Ye make me to remember the saying of our saviour jesus Christ, 
Math. x.  which is this: Are not two sparrows sold for a farthing? And yet one of them, doth not fall upon the ground without your father. And now are the hairs of your head told. This place, me think, aught to be very comfortable unto us, for sith that the providence of god, doth so wait upon such small birds, which he hath created (as all other things) for the use of man, that not one of them shall be killed without his will & appointment, how much more will he, even in despite of the devil, and of all his limbs, keep and preserve us, till our end be come, which he himself hath ordained and appointed?  DyDI. 
And will ye have nothing to be adscribeed unto chance and fortune? Question  PHILALE. 
I may answer with Basilius Magnus, the chance, 
Basilius Magnus. The name of fortune is a word of of the heathen.  and fortune, are words of the heathen, and not of the Christians. For sith that all prosperous success is a blessing of God, and all calamity, trouble, and adversity, a malediction or curse that cometh from him: what place, I pray you, shall fortune or chance have among men? Yea Saint Augustine in his books, of retractions, doth plainly declare, that he is not well pleased with himself, because that in his books, which he wrought against the Academikes, he had so many times used this word, fortune. Poenitet me (saith he) sic me nominasse illic fortunam, 
i. retra. i.  quum videam homines habere in pessima consuetudine, ut ubi dici debet, hoc deus voluit, dicant: hoc voluit fortuna. That is to say.  
I do repent, that I have so named fortune there: because I see, that men have in a very evil custom to say: this was fortunes will, where they ought to say: this was God's will. But because that the weakness & imbecility of men can not well understand or comprehend such high mysteries: we will use a certain distinction, that the matter may the better be perceived. This than do we say, that though all things be governed by the divine providence of almighty God, yet they be unto us fortuite and casual, because that we know not the causes of them, which for the most part, are hidden in the secrets of God, and in his unsearchable and incomprehensible judgements. For, being considered in their own nature, and according to our own knowledge or judgement, they have none other likelihood. As for an example, let us imagine, that some merchant man being entered into a Forest, doth unwittingly, and unwares stray a way from his company, and so fall into the hands of thieves, and be slain. This man's death was not only foreseen with the eye of God, but also appointed by his eternal and everlasting decree. For, God doth not only foresee how long every man shall live, but also he hath appointed the Term of every man's life, 
job. xiiii.  which can not be passed. Yet notwithstanding, as far, as man's reason can reach and comprehend, there all things do appear fortuite and casual?  
What ought a christian man to judge in this matter then? even that the providence of God, hath brought all these things, which of their own nature seem to be fortuite & casual, unto their due and appointed end. And as it is in those things that become to pass already, so is it in those things that are yet to come. For, though we be uncertain, whether they shall chance this way or that way: yet ought we to be persuaded that nothing shall happen, but that which God hath already provided before.  DIDYMVS. 
Objection If it be so, as ye say, what need we them to take so much heed for ourselves? All the pain and labour, that we take for to save and preserve our own lives, is but lost, sith that God hath appointed how long every man shall live, 
The barking of the ungodly against the providence of God.  so that the term of a man's life, can not be shortened, nor yet lengthened (as it doth appear by your sayings) though be study and labour never so much for it.  
Again: why should we be afraid of any paryll or danger, sith that nothing can happen unto us, but as God hath ordained and appointed before?  
Moreover when one man doth slay an other, why should he be punished sith that he hath done nothing, but as God himself hath appointed? Why should the thief or robber be hanged? Are they not ministers of the providence of God, for to put that in execution, which he hath provided and appointed before? When the child doth see his father or his mother in extreme sickness, what need he to send for physicians, or to seek for any remedy at all, sith that no man is able to withstand the providence of God?  PHLALETHES. 
This your objection, neighbour Dydimus, 
Answer  is very easy to be answered. For, first and foremost in things that are yet to come, we are bound to use those means for (avoiding perils and dangers with other inconuenientes) that God himself hath ordained and appointed: 
Menes ordained of God must be used.  else we do tempt him.  
For, he that hath given us our life, and hath appointed a certain term of it, hath also prescribed unto us lawful ways and means for the keeping and preservation of it, which if we do neglect and despise, we do not only tempt God, but are also most ungodly despisers and contemners of his divine providence: 
Note well  As for an example, GOD hath ordained meat and drink for the sustenance of man's life. Now let some mad brain reason thus with himself: God, doth not only know how long I shall live, but also he hath prefixed the term of my life, which can not be passed, yea I cannot shorten my days though I would, what need I then to eat or to drink, and specially sith that meat and drink can not be gotten but with the sweat of my own brows? and so pine himself to death. Would ye not judge this man to be both rebellious against the ordinance of almighty God, and also a murderer of himself? Again, if he seeth poison before his eyes, which he knoweth to be such poison, that if he eat of it, he shall die presently the death, and yet will eat of it, saying that he can not die afore the time appointed of God be come: can we say that this man is obedient unto the divine providence of almighty God?  EUTRA. 
If we should say so, we should be worse than mad. For, why doth God appoint such things for the safeguard and preservation of our own life, but that we should use them? or why doth he give us warning of so many perils and jeopardies, but to this end, that we should shun them?  PHILALETHES. 
I would wish neighbour Dydimus, that both ye, and all other, that make the like objections that ye made even now, would but mark the example of king David. 
David.  It is not unknown unto you, that these be his words: My hope is in thee, o Lord and I say, 
Psal. xxxi  thou art my God: my time is in thy hand. Whereby he did declare, that he did all together depend and hang of the divine providence of almighty God. Yet notwithstanding, when he heard that Saul had sent his soldiers to his house for to lay wait for him, and for to kill him in the morning, he sought all means possible for to escape out of their hands: he despised not the Counsel of michol his wife, which both told him, that if he should not save his life that night, he must be slain the next morrow, and also did let him down through a window, that he might escape the danger that he was in. He did not say unto his wife. What need we to care? Let us lie still.  
God is able to deliver us either by his almighty power, or else by some miraculous mean: therefore we will let him work, as it pleaseth him. But rather, as he did well understand that the divine providence of GOD, did work, and doth daily work by certain means, so knew he, that it was his duty to use them in the fear of God, and with all thanks giving. The LORD had plainly said unto Paul: Be of a good cheer. For, as thou haste testified of me at jerusalem, 
Act. xxiii. Paul.  so must thou testify at Rome also.  
Although he did doubt nothing of the truth of God's promises, nor yet of the divine providence of God, yet when his sisters son did tell him, how the jews had conspired his death, he did send him privily to the captain for to give him warning of it, and also for to desire him, that he would in no wise agree to the unlawful request of the jews. And when the soldiers of the romans did carry him to Antypatris, where they delivered him to certain horsemen, which conveyed him to Caesarea, he was well content with it. Likewise when he did sail in the sea Adriaticum, and was most like to be driven to a shipwreck, he did say unto them that were with him, 
Act. xxvii  which were then sore amazed, and even at their wits end. Now I exhort you, to be of good cheer, for there's shall none of our lives perish. For, this night stood by me, the angel of God (whose I am and whom I serve) and said: fear not Paul, thou must be brought before the Emperor. And lo, God hath given unto thee, all them that sail with thee. Wherefore, sirs be of good cheer, for I believe God, that it shall come so to pass, as it was told me. Yet a little while after, when the mariners went about to fly out of the ship: saint Paul did say unto the soldiers and unto their captain: except these men do remain in the ship, ye can not be saved. Zherefore, the means whereby God doth work, do pertain unto his divine providence: whereby we may gather, that the true servants of God do in no wise neglect and despise them.  ALBION. 
The examples that ye have brought in even now, Question are very plain. But why is the thief punished (as our neighbour Dydimus said a little afore) which hath rob him, whom GOD would chastise with poverty? or the murderer hanged, which hath slain him, whose life was at an end already by the appointment of God? If all such men do serve unto the will of God, why should they be punished?  PHILA. 
But I say plainly, that they do in no wise serve to the will of God, 
Answer to the Question  but that they do follow their naughty and devilish mind. For, they only obey GOD, that being instructed of his will, do endeavour themselves to fulfil it.  

Who they be that do service unto God.  But where shall we be instructed of his will, saving only by his word? Therefore, whensoever we give about to do any thing, we must have a respect always unto the will of God, as he doth set it forth unto us in his word.  
God doth only require that of us, which he doth command and bid. Therefore, if we do any thing against his commandment, it is no obedience, but a mere transgression and stubbornness. Which ought to be punished according to that due order, that he himself hath appointed, saying by his holy Apostle Saint Paul. If thou dost evil, 
Rom. xiii  then fear the power.  
For, he beateth not the sword for naughie. For, he is the minister of God, a taker of vengeance, to punish him, that doth evil.  ALBION. 
Yet this, they could not do, unless it were the will of god  PHILA. 
What say ye? could the devil have done the same unto job, 
job. i.  which he did unto him, without the will of God? Or could the legion of devils have entered into the herd of swine, and drowned them, 
Mat. viii.  except Christ our saviour had been willing and consenting thereto?  ALBION. 
No verily.  PHILA. 
As then the Devil is a minister or instrument of God, for to do what so ever he willeth him and appointeth him to do, 
The devil and his members are ministers of God.  so the limbs or members of the devil, are the ministers or instruments of God's divine providence, for to serve him in such things, as he himself thinketh meet and expedient.  
And yet they can not be excused of their naughtiness therefore, no more than the devil himself can be excused, though he be feign to be a minister & an instrument of God to do such things as pleaseth him.  
For, whatsoever the devil and his limbs do, they do it not to please God withal, but to fulfil their naughty and devilish minds.  
And that it is so, their own consciences do bear them record of it. All the naughtiness then, doth lie in themselves, so that no part of it can be ascribed unto god, 
similitude.  no more than the stench of a dead carkise, which is putrefied and resolved by the heat of the sun, can be ascribed unto the pleasant beams of the same. For, God only by his unsearchable wisdom doth turn their develishnesse to such an use, as he thinketh most expedient for his glory, and for the profit of his elect and choose. joseph had a respect unto this, when he did say unto his brethren: 
joseph. ge. xlv  It was not you, that sold me into Egipte, but I was by the will of God sent before you, for to preserve your life. Ye thought evil of me, but God hath turned it into good. Also job, when he had lost both his goods and children, he acknowledged by and by, that this was the work of the Lord, saying. The Lord hath given it, 
job. i.  and the Lord hath taken it away, the name of the Lord be blessed.  
Likewise when Semei did both revile David, 
two. Sa. xvi  and also burl stones against him, he would in no wise suffer, that any of his company should do him harm, but said: let him alone, for the Lord hath commanded him to revile me.  ALBION. 
Now do I perceive, that he which is thoroughly instructed in the doctrine of the divine providence of almighty god, 
How comfortable the doctrine of the providence is.  hath an exceeding good occasion to be always patient what adversity or trouble so ever doth happen unto him. For, by it doth he understand that nothing can happen unto him. For, by it doth he understand that nothing can happen unto him, without the will and appointment of God, who will suffer nothing, but that which is just, and expedient.  PHILALE. 
This is one of the chief causes, why the scripture doth travail so much for to prove it: 
Amos. iii  as when Amos doth plainly affirm, that there can be no plague in the city, without it be the Lords doing: And also when jeremy doth so sharply rebuke those, 
Lament. iii.  that did think that any calamity could chance without the work of the Lord. For, when plagues and calamities do come by men's hands, it is said that they be sanctified for to do the work of the Lord, 
Esay. xiii Eze. xii. & xvii. Psal. xvii Esay. x. jere. i.  and are called nets, swords, and axes, which are governed by his hand: they be also called the instruments of the lords fury, and wrath, which he doth raise and stir up with his whistling only. Therefore, when Pilate and Herode did come together for to put Christ to death. It is said, 
Act. iiii.  that they gathered together for to do what so ever the hand and the counsel of the Lord, had determined before to be done. 
Act. two.   
Item that the jews did put Christ to death being delivered by the determinate Counsel and foreknowledge of God, & that so they did fulfil, what soever was written of him. Which things doubtless are set forth to this end, that when any calamity doth happen unto us by the wickedness of men, we should lift up our eyes unto God, and learn to acknowledge, that what so ever they have committed wickedly against us, it was permitted and sent by the just ordinance of almighty God our heavenly father.  
Now, if any calamity doth happen unto us, without the handy work of men, as barrenness of ground, famine, sundry, and divers kinds of diseases and such like, the scripture doth call the same the curses or chasteninges of the Lord. This thing being well considered, 
Exo. xxvi Deut. xxviii.  shall not only engender in us an wonderful patience, when any trouble or adversity doth happen unto us, but also a great tranquillity and quietness of mind.  ALBION. 

How the doctrine of the divine providence of God engendereth in us, a quietness of mind.  I pray you, good brother Philalethes, that ye will declare unto us how the doctrine of God's providence should engender in us such a tranquillity, and quietness of mind, as ye say.  PHILALETHES. 
What greater comfort, tranquillity or quietness can there be unto us, than to be thoroughly persuaded by the infallible word of God that all men, of what state or condition so ever they be, are in the power and government of the Lord? that he hath their hearts in his hand, and can turn them which way he lusteth? For, whether we must obtain their favour, or else shun and avoid their malice and displeasure, we be sure that God is able to rule the matter, as it pleaseth him, & as he seeth to be most expedient for his glory, & for our own commodity and profit. He is able to make us to find favour not only before them, that be friendly, and bear a good will unto us, but also in the eyes of the Egyptians. 
Exo. xiiii  And as for our enemies he can bridle their malice many & sundry ways. For either he taketh a way their right mind from them, so that they can neither take nor follow good counsel, as when he did send a lying spirit in to the mouths of all the false prophets, that were in Achabs' court, 
i Re. xxii i. Reg. xii  for to deceive him, or when he did blind Rehoboan with the counsel of his young men, that he might through his foolishness be spoiled of his kingdom. Otherwhiles he leaveth them in their right mind, but he doth so sore abash, or aston them, that they dare enterprise nothing: or when they have done all that they can, he doth cut them of, & doth in no wise suffer them to come to their pretenced purpose, as he did in Achitophel, 
two. Sam. xvii.  who had given a most devilish & abominable counsel against David his anointed. In like manner doth he rule and govern all manner of creatures, as he himself doth see to be expedient for our commodity and profit, yea the very devil himself, who (as we see) durst attempt nothing against job, without his permission and commandment. Moreover consider with yourself, how many perils & dangers we be subject unto, 
The infinite dangers that we be subject unto  we do carry about with ourselves even in our own bodies and flesh a thousand kind of diseases, so that it may be said that we lead a life wrapped togeyther with death. We can neither be a cold, nor sweat with out pearyl and jeopardy. Again, which way so ever we can turn ourselves, all manner of things that be about us do threaten us with present death. If we sail in a ship, we are but one foot from death: If we ride on a horse, our life doth stand in the stumbling of one foot. If we go through the streets of a city or town, as many tiles as hung upon houses, so many deaths do hang over our heads. If there be any tool or weapon in our own hands or in our friends hands, there is hurt prepared against us. All the wild beasts that we see, are armed to our destruction. If we will shut up ourselves in a closed garden, where all things seem pleasant to the eye, there may a venimouse serpent lie lurking in the grass, & among the violets & flowers. Our houses being continually subject to casuality of fire, do in the day time threaten us with poverti, & in the night time with destruction & death. I do here let pass, poisonninge and robbing, with other innumerable parilles & dangers, that do compass us about both at home, and abroad. What shall we do them in this sea of perils and dangers? Are we not, even as though we had always a naked sword hanging over our necks?  DIDY. 
Objection These things do hap very seldom. Again, they do not chance unto all men, nor all together at once. 
Answer   PHI. 
Sith that we are warned by the examples of other men, that they may also chance unto us, & that our life ought no more to be accepted than the life of them, to whom they do happen daily & hourly, we cannot choose but fear lest they do also chance unto us. And what can be more miserable than such continual fear and dread?  ALBI. 
indeed, brother Philalethes, if we had none other refuge, but to ourselves, it were better to be out of this life, than in it  PHI. 
When the godly, than, be once brought to a perfctee knowledge and understanding of the divine providence of almighty god our heavenly father, they be not only delivered from this extreme fear & anguish, but also from all ungodly solicitude, & care. For why? They dare boldly commit themselves unto the Lord, whom they see to rule & govern all things after such a sort, by his almighty power & unsearchable wisdom, that nothing can happen without his appointment. They know that the lord hath given charge to his angels over them, so that neither fire, nor water, 
Psal. xcls.  nor any other creature can come near them, for to harm or hurt them, without god's permission & leave. For, so saith the Psalmist: he shall deliver thee, from the snare of the hunter, & from the noisome pestilence. He shall defend thee under his wings, and thou shalt be safe under his feathers, his faithfulness & truth shallbe thy shield and buckler. Thou shalt not be afraid for any terror by night, nor for the a-row the flieth by day. Hereof cometh the rejoicing of the saints, as when they say. 
Psal. Cxviii. Psa. xxvii and lvi  The lord is my helper, I shall not fear, what flesh can do unto me. The lord is my defender, whereof should I be afraid? Though a hole camp do stand against me, or though I walk in the midst of the shadow of death, yet will I not cease to hope well. Whereof then doth it come, that they be never without hope and comfort: but only because that they see & learn by god's word, that the devil and all his wicked limbs, are by the almighty power and divine providence of almighty God, so kept and bridled in, that they can not as much as move one finger for to do them harm, but as far fourth as God doth either suffer or command them? For, as it lieth in the power of the Lord to arm their fury, & to turn it which way he lusteth: 
jere. x.  so doth it lie in him, to appoint certain bounds and limits unto them, which they may not pass. 
Esay. seven  For this cause Rasim, & the king of Israel, which seemed to be two. fire brands for to destroy and consume the hole land of juda, are of the Prophet called smoking brands, which can no more but show a little smoke. 
Eze. xxix.  Likewise Pharaoh, when he did seem to be most dreadful, by reason of his great strength and power, he is likened unto a Whale and his soldiers unto fishes. And therefore, the Lord saith plainly, that he will with an angling rod, ketche, both the captain and the army, & draw them, which way he will.  AL. 
Now do I feel and perceive, 
The ignorance of the divine providence of god is the cause of all misery.  that they that are ignorant of the divine providence of almighty god are in extreme misery, and that in the knowledge & right understanding of it, doth consist and lie the greatest beatitude and felicity, that we can have in this world.  PHI. 
This doctrine being well understanded, must needs move us also, 
The profit that riseth of the doctrine of the divine providence of God.  to be always thanckful. For, if we receive any benefit at men's hands, we shall thus consider with ourselves: Verily it is God, that hath inclined these men's hearts unto us, and that hath moved them to do us good.  
Whereof an earnest thanks giving unto god, must needs follow. Yea we shall also reverence and thank those, by whom God hath done us good, as worthy instruments & ministers of his goodness towards us. If we receive any profit of the insensible creatures we shall do the like, as in the plenty & abundance of fruits, I mean, of corn, and of other like things which the earth doth bring forth for the sustenance and use of men. For, we shall think, that it is God, that heareth heaven that heaven may hear the earth, & that the earth may hear her fruits, that is to say: we shall think none other, but that it is God only, that poureth the sweet showers down from heaven, that the earth may be fruitful, and so bring forth in due time & season all manner of fruits, the serve for the use and sustenance of men. In other things, we shall acknowledge that it is the blessing of god only, that doth prosper us in all that we go about. Who considering all these things, can be unthankful?  DIE. 
Surely, I cannot choose, but allow your sayings. How be it, there is yet one thing, that doth somewhat trouble my conscience.  ALBI. 
I marvel what the same could be. For, me think that our brother Philalethes hath spoken already largely enough of predestination, and of the divine providence of almighty god even as much, as is sufficient for the edifying and comfort of all faithful believers, but the vain curiosity of men can never be contented, nor yet satisfied.  DIE. 
This that I intent to set forth brother Albion, cometh not of a vain curiosity, but of a fervent desire that I have to be instructed in the truth. Therefore, I beseech you, to pardon me, if I be bold to move questions in things that be doubtful unto me.  PHI. 
Say on boldly: what is it that troubleth you?  DIE. 
Objection We do read, the god did repent, because that he had made man, & also that he had anointed Saul to be king over Israel. 
Gen. vi. i Sa. xv. jere. xv.  And in many places the prophets do testify unto us the God will repent of the plagues, that he hath appointed to bring upon his people if after that warning is given unto them, they will repent & turn. Had not god threatened by the Prophet jonas, 
jona. iii.  that Ninive should be destroyed after xl. days? yet assoon as they repented, and brought forth fruits worthy of their repentance, he did withhold the destruction from them. Moreover, 
Esay. xxviii.  had he not signified by the mouth of his prophet Esay, unto king Ezechias, that he should die the death? yet being moved with his prayers and tears, he did prolong his life: Mani do gather upon these places, that God hath not determined all things from the beginning, but that he doth dispose & order them every day & every hour as we do deserve, & as he thinketh meet & convenient. 
Answer   PHI. 
This must ye mark neighbour Dydi. that we can no more ascribe repentance unto god, than we can ascribe unto him, either ignorance, or error or unableness. For, if no man doth wittingly the thing whereof he should repent afterwards we cannot attribute repentance unto god, but that we must also confess, that he knew not before, what should come after, or that he could not choose but do it, or that he did rashly & unadvisedly a thing, whereof he should by & by repent. Which is very far from the meaning of the holy ghost, which testifieth unto us every where that the ordinance of God in the admynystration of worldly things, is unchangeable and without all repentance: in so much that his very enemies, 
Nu. xxiii.  are fain to bear record of the constancy & unchangeableness of it. For, Balaam, would he nild he, and in despite of his beard, was compelled to speak these words: God is not a man, that he should lie, nor a man's child, that he should repent of any thing. Should he say & not do? Should he speak, and not make it good?  DIE. 
What doth the scripture then in such places, mean by the name of repentance.  PHI. 
It is a manner of speaking, which of the greeks is called Anthropopathia, 
This figure Anthropopathia is many times used in the scriptures.  whereby the scripture doth condescend, & submit itself unto our weak capacity, describing God unto us, not as he is in himself, but as we feel him to be. Although he be without all human passions, yet the scriptures do testify unto us, that he is angry with sinners. As then, when we do hear the god is angri, we must not imagine, that he is subject to any passion, but that it is a manner of speaking, whereby god is set forth unto us, not as he is in deed, but as he seemeth unto us to be, when he doth put his righteous judgements to execution, & when he doth plague and chastise us: so when we do hear that god doth repent him, we must not imagine straightways, that there is any such repentance in him, as is in mortal men, but that by it the change and alteration of things, such as it doth appear unto us, is signified & betokened. For, sith that among men, any manner of change, is a correcting of that, which did displease, & that the same amending or correcting doth come of a certain repentance, therefore, by the name of repentance that same is signified, which god seemeth to change & alter in his works. In the mean season, neither his counsel nor will is changed or altered. 
The counsel and will of god is never altered. Question   
For, look what he hath decreed, provided, allowed and appointed from the beginning, the same doth he bring to pass, though never so sudden a change doth appear unto us to be in things.  DIE. 
What say ye then of the Ninivites whom he did spare, after that he had threatened them with destruction? Or of king Ezechias, whose life he did lengthen, after that he had caused to be signified unto him, that he should die the death? Do not these examples declare sufficiently, that God doth some times change and alter that, which he hath determined and appointed before?  PH. 
They that do either think or say so, 
Answer to the Question  do not perceive that in the warnings & threatenings of god, some condition is always to be understanded, although it be not expressed nor mentyoned of, as it doth plainly appear by the end itself, that doth commonly follow. For, wherefore doth the Lord send jonas unto the Ninivites, for to give them warning a fore hand of their destruction? Or wherefore doth he show by his prophet Esay, unto Ezechias that he should die? Might not he have destroyed both the Ninivites and also Ezechias without any warning? he did it not them to this end, 
Why the Ninivites are warned before of their destruction  that they being warned of their destruction, should see it to come a far of: but rather because that he would not have them to be destroyed. That therefore jonas did prophecy that Ninive should after forty days be overthrown. It was done to this end that it should not be overthrown. That hope of long life was taken away from king Ezechias, it was also done to this end, that he might obtain a longer life. Who doth not now see, that the Lord went about by such threatenings to call & move them to repentance, that so they might escape the judgement & condemnation, that they had deserved by their sins? Any man may then see and perceive that there was a certain condition included or contained in those warnings & threatenings, that we have now spoken of. Which thing, we be able to prove by like examples of the scriptures.  

gen. xxii.  When the Lord did rebuke Abimelech, because that he had taken away Abraham's wife, he said unto him: Behold thou shalt die because of the woman, that thou hast taken away. For, she hath a husband.  
But after that he had excused himself, these words did the Lord speak unto him again: Restore the woman unto her husband: For, he is a Prophet, and he shall pray for thee, that thou mayst live. Else thou shalt die the death, and all that thou hast. Ye may see how sore the first threatening is, that so he might move him, to make restitution: and how that he doth in the other, declare plainly his wil After the same manner ought the other places to be understanded. Therefore, we must not conclude by them, that god did alter any thing, that he had determined before, because that he did re●oke and call back that same, that he had published already. For when the Lord with threatening of punishment, 
How the lord maketh a way to his divine providence.  doth exhort them unto repentance whom he hath determined to spare he doth rather make a way unto his divine providence, than otherwise. For, we must not think that he doth vary either in word or deed. For, this saying of isaiah, must be verified, where he sayeth: If the Lord of hosts determine a thing, who will disannul ●t? 
Esa. xiiii  And if he stretch fourth his hand who will hold it in again?  ALBION. 
This than have I learned by the wholesome doctrine of the divine providence of God our heavenly father, 
A short collection or gathering together of the whole doctrine of the divine providence of God.  that the whole government of all things both in heaven and in the earth doth pertain unto him only, and that he ●othe rule and govern all manner ●f creatures, as it pleaseth him, and as he thinketh most expedient for his own glory, and for ●he profit of his true elect and chosen, bringing all things to their due end, which he him which he himself hath appointed from the beginning, whereby we are assured that nothing can chance or happen unto us without his will and appointment, though the devil and all his angels, withal the princes and rulers of darkness be never so desirous to do us harm. Whereof exceeding great patience▪ with an unspeakable comfort, tranquillity and quietness of mind, joined with continual thankfulness, must needs be engendered in all faithful believers, which though they do depend and hang all together of the divine providence of God: yet do they in no wise tempt him, but do thanckfully use all manner of means and orders that he hath appointed for the preservation and safeguard of our own selves. In all these things, ye hau● well satisfied me, I thank God for it. Therefore, I will desire yo● to go take a little repast with me and then afterwards, we will reason of other things, as we shall think meet and convenient.  PHILALETHES. 
Sith that ye will have it so, we do agree to it.  EUTRAPELUS. 
Praise, and laud be unto the Lord for this most wholesome and comfortable talk.  DYDIMVS. 
Amen.    

¶ Certain arguments against them, that go about to shake the certainty of our election, which we have in jesus Christ, afore the foundations of the world were laid.  

jer. xxxii This promise in them, that be chosen in Christ jesus afore the foundations of the world were laid must be performed.  THey that do not finally fall from the fear of God, cannot perish. The elect and chosen of God, can not finally fall from the fear of God. (For, these are the words of the Lord: I will make an everlasting covenant with them, that I will never turn away from them, nor cease to do them good: but put my fear in their hearts, so that they shall not departed from me.) The elect, therefore, can not pearish.  
They that are always the sheep of Christ, can in no wise perish. The elect and chosen of God, 
john. x. They of whom, Christ doth speak here were not yet called Let these things be well noted.  are always the sheep of Christ. (Ih. x. Other sheep, I have also, which are not of this fold, them also, must I bring, and they shall hear my voice, and there shallbe one sheapefold and one shepherd. Again: my sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never pearish, neither shall any pluck them out of my hand.) It followeth then that the elect can in no wise pearysh.  
As many as can not finally sin, can not finally pearish. 
i joh. iii. Here the holy apostle doth speak of the sin unto death. Otherwise called the sin against the holy ghost. joh. xvii. joh. vi.  But the elect and chosen of God can not finally sin. (For, thus it is written: whosoever is borne of God, sinneth not, for his seed remaineth in him, neither can he sin, because he is borne of God) therefore, we may conclude that the elect can not finally pearysh.  
They, whom the father giveth ●nto the son, shall never pearish. But the father giveth his effect vn●o the son (for, thus saith Christ himself: Thine they were, and thou gavest them me. Again: This is the father's will, that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up, at the last day) Therefore, the elect shall not perish for ever.  
They from whom, God doth not take away his faithful promise, & goodness or mercy, can in no wise pearysh. But God doth never take away his goodness or mercy, and faithful promise from his elect and chosen. Therefore, the elect and chosen can in no wise pearish. The minoure or second part of the argument, may be proved, by the. xlix Psal. Where we have these word if they break my statutes, 
Psal. xlix  and kep● not my commandments, them will I visit their transgression with the ro● & their iniquity with strokes. Ye my loving kindness will I not take from him, neither will I falsify m● truth. My covenant will I n● break, nor alter the thing, that ●gon out my lips. Again in an other place: The mountains shall remove and the hills shall fall down: 
isaiah. liv  but my mercy, shall not depart from thee, neither shall the covenant of my peace, fall away, saith the lord, that hath compassion on the. As for this last authority, that I have alleged, no man can deny, but that it must be understanded of the true church of Christ, which is the congregation of his true elect, & chosen. And as for the other, as it is to be understanded of Christ, the head of the true elect & chosen of god, so by the words the go before, it is evident & plain, that it doth pertain also to his lively members, which being chosen in him before the foundations of the world were laid, are graffed in him by faith. And so we conclude that the choose & elect of god, can in no wiseperish They from whom, god doth not finally take away his holy spirit, can not perish. But god doth not finally take away his holy spirit from his elect (whosoever, saith our saviour jesus Christ, drinketh of the water, that I shall give him, shall never be more a thirst, 
john. iiii This water is the holy spirit of God. joh. xiiii Ephe. iiii  but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. Again: I will pray my father, and he shall give you an other comforter, that he may dwell with you for ever. And in an other place: by whom ye are sealed up against the day of redemption. Therefore, the elect of God can not perish.  
They, whom the father doth love as he did love Christ, can not pearish, but the father loveth his elect, as he loved Christ. 
joh. xvii  (Thou haste loved them, saith Christ, as thou hast loved me.) It is most evident then, that the elect can not pearysh.  
They that are loved of Christ unto the end, can not be damned: but the elect are loved of Christ unto the end. 
joh. xiii.  (As he loveth his own, which were in the world, saith John, so unto the end he loved them. Again: 
Rom. viii  None other creature, can separate us from the love of God) whereby it is must follow that the elect can not be damned.  
They that can not finally be deceived, can not finally pearish. But the elect can not finally be deceived. (The words of the scriptures are plain, which be these: 
Ma. xxiiii  there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, so that if it were possible they should deceive the very elect. And in the revelation, 
Re. xvii.  we learn that they only can be deceived, whose names are not written in the book of life.) It is easy then to perceive that the elect can not pearish. For their names are written in the book of life, afore the foundations of the world were laid.  
They to whom life everlasting is both promised, and given of him that can not lie, afore all worlds, can in no wise perish. But unto the elect, life everlasting is both promised and given of him that that can not lie, 
two. Ti. i.  afore all worlds (he hath saved us, saith s. Paul, and called us with an holy calling not according to our own works, 
Tit. i.  but according to his own purpose and grace, which was given to us, through jesus Christ, before the world was. Again: we are under the hope of eternal life, which God that can not lie, hath promised before the world began) The elect then can in no wise perish.  

Augusti. de correptione et gratia.  

Not all that be called are chosen. How they that are chosen.  AS many as are chosen, they are also called, but not as many as are called, consequently are chosen. They, therefore, are chosen which (as it hath been often said) are called according to the purpose which also are predestinated and foreknown. If any of them do perish, God is deceived, but none of them pearysheth. For, God is not deceived. If any of them do perish, God is overcomd with man's sin or vice. 
It any whom god hath chosen unto God, life everlasting can pearish then is God over comde by man's sin Wherefore judas was chosen.  But none of them pearysheth: for, God can be overcomed with nothing. They are chosen to reign with Christ, not as judas was chosen to the work, that he was meet for. For, he was chosen of him, that can use well evil men, that by his damnable work that venerable work, that he was come for, might be fulfilled. When therefore, we do hear: have I not chosen you twelve, and one of you is a devil? we aught to understand, that they were chosen through grace, and that he was chosen through judgement. He did therefore choose them, that they might obtain his kingdom, but him he did choose for to shed his blood, and for to bring him to his passion.    

¶ Other certain arguments whereby it is proved that the reprobate can not be saved.  
THey for whom Christ doth not vouchsafe to pray, 
John. xvii. The world is here taken for the reprobate and wicked world linges.  them God will not vouchsafe to save: but Christ doth not vouchsafe to pray for the reprobate, (I saith he, do pray for them, I pray not for the world, but for them whom thou haste given me. For, they are thine.) God therefore will not vouchsafe to save the reprobate.  
They to whom it is not given to believe in Christ, can not be saved: it is not given unto the reprobate to believe in Christ (the words are plain: 
john. vi.  therefore said I unto you, that no man can come unto me, 
john xii.  except it be given unto him of my father. Again: Therefore, could they not believe, because that Esaias said: he hath blyneded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and should be converted, and I should heal them.) The reprobate then can not be saved.  
The chosen only shall finally abide and remain in the Church of Christ. For, 
i. john. two  if they had been of us, truly they should have abiden with us). The reprobate are not chosen (for they were not of us.) Therefore the reprobate shall not abide and remain finally in the church of God. But they that shall not finally remain in the church of God, can not be saved.  
He, that was of God ordained unto everlasting punishment, could not be saved. 
Act. i.  But judas was such a one (he hath saith Peter) gone astray, 
Act. iiii.  that he might go into his own place. Again: they gathered themselves together to do what so ever thine hand and thy counsel, had determined before to be done. Read psalm xlix.) Therefore, judas could not be saved.  
They from whom the mysteries and secrets of the kingdom of heaven, by the will of God, are hidden, can not be saved, but the mysteries of the kingdom of heaven, are by the will of god hidden from the reprobate (Christ himself saying: 
Mat. xi.  I give the thanks, O father Lord of heaven and earth, because thou hast hidden these things from the wise, and from men of understanding, and hast opened them unto babes. It is so, O father, because thy good pleasure was such.) Therefore the reprobate can not be saved.  
They, that be not from the beginning of the world written in the book of life, & therefore do worship the beast, can not be saved: but the reprobate are not written in the book of life from the beginning of the world, and therefore do worship the beast (whose names, saith he, 
Re. xvii.  are not written in the book of life) It followeth then that the reprobate can not be saved.  
They that are made to this end, that they should perish, can not be saved: but the false Prophets, 
Pro. xvi.  & other reprobate, are made to this end, that they should pearish (God, saith the wise man, hath created all things for himself, and the ungodly against the evil day, 
i Pet. two.  or against the day of punishment. Again, he is the stone to stumble at, and the rock of offence, even to them which stumble at the word being disobedient, unto the which thing they were even ordained.) Therefore, the false prophets and other reprobate can not be saved.  
They that sin against the holy ghost can not be saved: 
Mat. xii. Mar.  but the scribes and Pharisees, and other reprobate do sin, have sinned and shall sin against the holy ghost. Therefore they can not be saved.  

August. de predestinati. sanctorum. li. Capi. viii.  
WHen the gospel is preached, some believe, and some do not believe.  
But they that believe, whiles the Preacher, preacheth outwardly, do hear and learn of the father inwardly.  
Whereas they that believe not, do hear outwardly, but they do neither hear nor learn inwardly. That is to say: 
Ihon. vi.  to them it is given that they believe: but to these it is not given. For, no man (saith he) cometh unto me, except the father, that hath sent me, doth draw him. Which thing is spoken more plainly afterwards: jesus, saith the Evangelist, knew from the beginning, who they were that did not believe, and who should betray him. 
Ihon. vi.  And he said. Therefore, I have told you, that no man can come unto me, except it be given him of the father.  
Therefore, to be drawn of the father unto Christ: 
What it is to be drawn of the father or what it is to hear and learn of the father.  and to hear and learn of the father to come unto Christ. It is none other thing, but to receive of the father a gift whereby we may believe in Christ. For, he that saith no man cometh unto me, except it be given him of the father, doth not discern them that hear the Gospel from them that hear not, but them that believe from them that believe not. Therefore, both the begun faith and the perfect faith is the gift of God. No man (except he will be against the most manifest scriptures) will doubt but that this gift is given to some, and to some it is not given. But why it is not given unto all men, it ought not to move any faithful man, which believeth, that we are all borne of one man, unto condemnation, being without doubt most just, so that nothing can rightfully be laid to God's charge, though none were delivered from it. Whereby it doth appear that it is a great grace of God, that very many are delivered, saying and acknowledging in them that are not delivered, what was due unto them, that they that glory, should not glory in their own merits, which they see to be like unto the merits of the dampened, but that they should glory in the Lord.   

¶ August. ad Sixtum Rho. presbilcrum Episto. Cv.  
IN this that they do imagine and think, that they should make God an accept our of people, 
God is no acceptour of persons.  if they did believe, that without any merits going before, he showeth mercy on whom he will, and calleth whom he doth vouchsafe to call, and maketh religious, whom he list: they do smallly regard and consider, that due punishment is rendered unto him that is dampened, and undue grace, or grace that is not due given to him that is delivered, so that neither the one can justly complains that he undeseruinglye is damned, 
God is not unjust.  nor the other glory or boast that he is deservingly and for his worthiness delivered: yea rather that there can be no partiality or acception of persons, where one lump of damnation, and offence doth wrap in all men, so that he which is delivered, may learn by him that is not delivered. What punishment he himself doth deserve, except he were helped by grace. If this help cometh by grace: truly it is not to be taken for a recompense of me rites or deservings, but for a gratuite and free gift of the goodness of God.  
But it is unjustly done, say they, that in an evil cause, where all things be in like, one should be punished and tother delivered. Is it not therefore meet that both should be punished? Who would deny any such thing? No man I trow. Let us then give thanks unto our saviour. When we see that thing not to be rendered unto us which we know be the damnation of the like, to have been due unto us. For, if both were delivered, it should not be known, what is by the justice of God due unto sin. If no man were delivered, it should also be unknown what grace doth freely give. But in this most hard question, let us rather use the words of the apostle. What and if God would, to show his wrath, 
Rom. ix.  and to make his power known suffer with long patience the vessels of wrath prepared to destruction: & that he might declare the richesse of his glory, upon the vessels of mercy, which he hath prepared unto glory. etc. To the, o Lord God, whose judgements be unsearchable, be all praise, glory, and honour, world without end. Amen.    

Imprinted at London, by John Tisdale dwelling in knight Rider's street, near to the queens Wardrobe.