An Answer to a Great Number of Blasphemous Cavillations

that we teach them, that they need not to bring forth the fruit of a lively faith? ye allege that Christ affirmed, that a good man from the good treasure of his heart bringeth forth good things. And so do we and do no less affirm, then ye do, although in an other understanding (as I before have declared) that we must observe the commandment of Christ, if we will be known to appertain to him. We think it no assured nor certain sign of election, to be joined with this, or that congregation. We know that satan was once joined with the Angels, Judas with Christ Jesus, and many false brethren, with the company of the best reformed churches and chiefest Apostles. but wonder it is, that ye burden us with it, in this one case, which is your plain doctrine, which with tooth and nail ye defend. Do ye not plainly write that no man is so elected in Christ Jesus, but that he may fall & utterly become a reprobate? and none is so reprobated, but by repentance he may be elected. The plain contrary whereof we teach. and maintain. O say you, ye mean of the signs, that they are never certain. I answer that in very deed sometimes the elect, as touching mans judgement, is like in estate with the reprobate. And again that sometimes the reprobate do beautifully shine in the eyes of men for a space, as examples be evident. But yet I am sure, that you be never able to prove that we affirm, that in this life, no difference may be known betwixt the two. The end of our doctrine, tendeth to this but chiefly to prove, that from election cometh faith, from a lively ⟨p. 204⟩faith do good works spring, in which the elect continuing and going forward, not only make they their own election, sure, as. S. Peter doeth teach, but also give a testimony of it to others, before whom their good works do shine. And so by the contrary signs and effects, we affirm that the reprobate do manifest and utter them selves. And so I say that wonder it is, that ye burden us as that we should affirm, that no man can be known ether to be in the election, or out of the election, during this life. But more wonder it is that ye affirm us to adduce these words of S. Paul: The devil doeth transform him self in to an angel of light, for probation of our purpose.

that we teach them, that they nede not to brīg furthe the frute of a liuely faith? ye alledge that Christ affirmed, that a good man from the good treasure of his heart bringeth furth good things. And so do we and do no lesse affirme, then ye do, althogh in an other vnderstanding (as I before haue declared) that we must obserue the commandement of Christ, if we will be knowen to appertein to him. We think it no assured nor certen signe of election, to be ioyned with this, or that cōgregation. We kuow that satan was once ioyned with ye Angelles, Iudas with Christ Iesus, and many fals brethren, with the company of the best reformed churches and chiefest Apostles. but wōder it is, that ye burden vs with yt, in this one case, wc is your plaine doctrine, which with toothe and nale ye defend. Do ye not plainely write that no man is so elected in Christ Iesus, but that he may fall & vtterly become a reprobate? and none is so reprobated, but by repētance he may be elected. The plaine contrarie whereof we teache. and mainteine. O say you, ye mean of the signes, that they are neuer certen. I answer that in verie dede somtymes the elect, as touching mannes iudgement, is lyke in estate with the reprobate. And againe that sometimes the reprobate do beautifully shyne in the eyes of men for a space, as exemples be euident. But yet I am sure, that you be neuer able to proue that we affirme, that in this life, no difference may be knowen betwext the two. The end of our doctrine, tēdeth to this but chiefly to proue, yt from election cometh faith, from a liuelie