The second falla• and deceit, lieth in the ambiguity and doubtful understanding of this patch (which ye craftily forge) of the same kind, for if we had so spoken or written, yet is our understanding far other then you imagine. That is we apply not these words of the same kind to the particularity of persons, and of every especial ⟨p. 115⟩man that is elect, but to the hole mass, as by saint Paul we are taught. To make the matter more sensible I will lay my self for example, for I will not, nor dare not so •rreverently jest with the majesty of my God, and of his dear son Christ Jesus as ye do. You reason against us, as that we did understand your addition of the same kind of every particular person a part, as thus: I John Knox do constantly believe, that as of mercy and free grace it hath pleased the goodness of my God, in time to call me to his knowledge, and so to remove my blindness and unbelief that in a part I see his fatherly love towards me in Christ Jesus his Son, so do I most certainly believe that in the same Christ Jesus, of free grace he did elect and choose me to lief everlasting before the foundation of the world was laid. Ergo by your understanding I must also believe that there is another John Knox of the same kind, having the same substance with the same qualities, proprieties and conditions that I have, that was reprobated and so must be damned. Who seeth not here your vanity, yea your most malicious cavillation, who labour to impute upon us that which did never enter into our hearts. We with all reverence and fear believe and teach that God of one mass that is of Adam, hath prepared some vessels of mercy, honour, and glory, and some he hath prepared to wrath and destruction. To the vessels of his mercy in his eternal counsel before all times, he did appoint a head to rule, and give lief to his elect, that is Christ Jesus our Lord, whom he would in time to be made like unto his brethren in all things sin except. Who in respect of his human nature is called his servant, the just seed of David, and the elect in whom his soul is well compleased. Because as I have said, he is appointed only head to give lief to the body, without whom there is neither election, salvation, nor lief to man nor to Angel. And so in respect of his humanity from the which he in no ways can be separated he is called the elect. Conclude now if you can.
The seconde falla• and deceat, lieth in the ambiguitie and doubtfull vnderstanding of this patch (which ye craftelie forge) of the same kynd, for if we had so spoken or written, yet is our vnderstanding far other then you imagine. That is we applie not these wordes of the same kynd to the particularitie of persons, and of euerie especiall ⟨p. 115⟩man that is elect, but to the hole masse, as by saint Paule we are taught. To make the mater more sensible I will lay my self for exēpell, for I will not, nor dare not so •rreuerētly iest wt the maiestie of my God, and of his dear son Christ Iesus as ye do. You reason against vs, as that we did vnderstand your addition of the same kynd of euerie particulare person a part, as thus: I Iohn knoxe do constantly beleue, that as of mercie and fre grace it hath pleased the goodnes of my God, in tyme to call me to his knowledge, ād so to remoue my blyndnes and vnbeliefe that in a part I se his fatherlie loue towardes me in Christ Iesus his Sonne, so do I most certenlie beleue that in the same Christ Iesus, of fre grace he did elect and choose me to lief euerlasting before the foūdation of the world was laid. Ergo by your vnderstanding I must also beleue that there is another Iohn knoxe of the same kynd, hauing the same substance with the same qualiteis, proprieties and conditions that I haue, that was reprobated and so must be damned. Who seeth not here your vanitie, yea your most malicious cauilation, who labor to impute vpon vs that which did neuer enter into our heartes. We with all reuerēce and feare beleue and teach that God of one masse that is of Adam, hath prepared som vessels of mercie, honour, and glorie, and som he hath prepared to wrathe and destruction. To the vessels of his mercie in his eternall counsell before all tymes, he did appoint a head to reule, and giue lief to his elect, that is Christ Iesus our Lord, whom he wold in tyme to be made like vnto his brethren in all thinges sinne except. Who in respect of his humaine nature is called his seruante, the iust sede of Dauid, and the elect in whom his soule is well compleased. Because as I haue said, he is appointed onely head to giue lief to the bodie, without whom there is neither electiō, saluatiō, nor lief to man nor to Angell. And so in respect of his humanitie frō the wc he in no wies can be seperated he is called ye elect. Cōclude now if you cā.
