An Answer to a Great Number of Blasphemous Cavillations
An answer to a great number of blasphemous cavillations written by an Anabaptist, and adversary to Gods eternal predestination. And confuted by John Knox, minister of Gods word in Scotland. Wherein the author so discovereth the craft and falsehood of that sect, that the godly knowing that error, may be confirmed in the trueth by the evident Word of GodAn answer to a great nomber of blasphemous cauillations written by an Anabaptist, and aduersarie to Gods eternal predestination. And confuted by Iohn Knox, minister of Gods worde in Scotland. Wherein the author so discouereth the craft and falshode of that sect, that the godly knowing that error, may be confirmed in the trueth by the euident Worde of God
John Knox ca. 1514–1572Geneva: printed by John Crespin, 1560Geneva: printed by Iohn Crespin, 1560
455, [1] p. · 175k words · STC 15060 · ESTC S108122
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That this is the simple meaning of both the Apostles, I trust every godly man, that diligently will read the text, shall confess with me. your foolish questions demanding, whether they were elect or reprobate, of whom the Apostle speaketh, and your academical reasons grounded ⟨p. 246⟩upon your own fantasies, I omit as unworthy to be answered: for the Apostle speaketh to no one particular sort, but proposeth a common and general doctrine, for the ends which I have rehearsed before. And albeit ye fear not now to affirm, that the preaching of repentance is in vain, if our opinion be true, the day shall come, when ye shall know, that nether was the sharp preaching of John, nether yet the glad tidings and amiable voice of Christ Jesus, blown to the world in vain, albeit that the Scribes and Pharisees remained still the generation of vipers, and that they could nether fear nor believe the promise of salvation, because they were not of God, but of the devil, whose children they were.
That this is the simple meaning of both the Apostles, I trust euerie godlie man, yt diligently will read the text, shall confesse with me. your foolish questions demanding, whether they were elect or reprobate, ofwhom the Apostle speaketh, and your academical reasons grounded ⟨p. 246⟩vpō your own fantasies, I omitt as vnworthie to be answered: for ye Apostle speaketh to no one particulare sort, but proposeth a cōmō and general doctrine, for the endes which I haue rehearsed before. And albeit ye feare not now to affirme, that the preaching of repentance is in vaine, if our opinion be true, the day shall com, when ye shall know, that nether was the sharp preaching of Iohn, nether yet the glad tydinges and amiable voice of Christ Iesus, blowen to the worlde in vaine, albeit that the Scribes and Pharesies remained still the generation of vipers, and that they could nether feare nor beleue the promes of saluation, because they were not of God, but of the deuil, whose children they were.
I have before declared, & therefore in few words I will touch the purpose of the holy Ghost, which was not to instruct that people whom, when, or how many God had elected to lief everlasting in Christ Jesus his Son, or whom for just causes, he had reprobated, but to convict them of their manifest, and most unthankful defection, and to take from them, all excuses, both the prophets do declare, how gently God had entreated them, yea how beneficial he had been to their fathers, whom he called from ignorance, whom he nourished in •is own knowledge, and at length planted, and hedged them about with all munition and necessary defence. So that now the children declining to Idolatry could have no excuse. for their fathers Abraham, Isaac, Jacob, and David, whom he calleth the faithful seed, gave unto them no such example.
But how sayeth he, art thou now changed, to be unto me a degenerate vineyard? what maketh this, I pray you, for your purpose, or for to prove, that these, that be elected in Christ Jesus, to lief everlasting, may become reprobates? If I should answer, that the stock which was planted faithful, remained faithful, but that it produced many rotten,
⟨p. 247⟩
and unfruitful branches, which therefore, must needs be cut of, none of your sect were able to confute me. for I should have the Apostle for my warrant. But I delight in nothing so much, as in the simple and native meaning of the scriptures, as they be alleged in their own places by the holy Ghost.
The places of the prophets Isaiah, and Hoseas, have not both one end. for Isaiah in the 14 chapter doth promise in the person of God, that he would show mercy to Jacob, and that he would choose Israel again: yea that he would destroy Babylon, for their sake, and so would choose his people to him self again, whom for a time, he appeared to have rejected, so that other lords then he, did bear rule over them.
But Hoseas in the contrary sense affirmeth, that because they had abused the long patience of God, and had not righteously considered, how tenderly he had entreated them, that therefore should the sword r•sh• in into the city, that it should destroy, and devour, so that none should be found to relieve them. This I doubt not, is the meaning of both the prophets.
The places of Isaiah and Ieremie,1 I haue before declared, & therefor in few wordes I will touche ye purpose of the holie Gost, which was not to instruct that people whom, when, or how many God had elected to lief euerlasting in Christ Iesus his Sonne, or whom for iust causes, he had reprobated, but to conuict them of their manifest, and most vnthankfull defection, and to take from them, all excuses, both the prophetes do declare, how gently God had entreated them, yea how beneficial he had bene to their fathers, whom he called from ignorance, whom he norished in •is own knowledge, and at length planted, and hedged them about with all munition and necessarie defence. So that now the children declining to Idolatrie could haue no excuse. for their fathers Abraham, Isaak, Iacob, and Dauid, whom he calleth the faithfull sede, gaue vnto them no such example.2 But how saieth he, art thow now changed, to be vnto me a degenerate vineyard? what maketh this, I praye you, for your purpose, or for to proue, that these, that be elected in Christ Iesus, to lief euerlasting, may becom reprobates? If I should answere, that the stocke which was planted faithfull, remained faithfull, but that it produced many rotten, ⟨p. 247⟩and vnfrutefull branches, which therefor, must nedes be cut of, none of your sect were able to confute me. for I should haue the Apostle for my warrant. But I delyte in nothing somuche, as in the simple and natiue meaning of the scriptures, as they be alledged in their own places by the holie Gost.3 The places of the prophetes Isaiah, and Hoseas, haue not both one end. for Isaiah in the 14 chapter doth promes in the person of God, that he wold shew mercie to Iacob, and that he wold choose Israel againe: yea that he wold destroy Babylon, for their saik, and so wold choose his people to him self againe, whom for a tyme, he appered to haue reiected, so that other lordes then he, did beare rule ouer them.4 But Hoseas in the contrarie sense affirmeth, that because they had abused the long pacience of God, and had not righteously considered, howtenderly he had intreated them, that therefor should the sword r•sh• in into the citie, that it should destroy, and deuore, so that none should be found to releue them. This I dout not, is the meaning of both the prophetes.
O but you cry, here is mention made, that God will choose his people again therefore he had once rejected, whom before he had chosen. I trust ye ••ll not, that gods Majesty shall be subject to perjury, for the establishment of your error. he had before solemnly sworn not only to Abraham but also to David, that he would for ever, be the God of that people, and that of the fruit of his loins should one fit upon his seat, and that for ever▪ If he had so rejected his people, that no election had remained, nether yet that he had made any difference betwixt them, and the profane nations, before the coming of Christ Jesus, where was the stability of this former promise? we know, that the gifts, and vocation of God, are without repentance in him self, that he casteth not away such, as he be foreknew to be his own, but that in the greatest extremity, his promise abideth stable, as in this people he most ⟨p. 248⟩evidently declared. for he did not so disperse them, so reject them, and as it were in his anger cast them of, and give them over to the appetites of their enemies, but that still he did know, and avow them to be his people, yea even in their greatest calamity. As in these words he doth witness, saying, when they shall be in the land of their enemies I will not refuse them, nether yet will I despise them, so that I will utterly destroy them, or make my covenant with them, to be of none effect, for I am the lord their God. for then I shall remember mine old covenant, which I made with them when I led them forth of the land of Egypt, in the presence of the Gentiles, that I might be their God, I the eternal. And in the same prophet, in many places mo, the same is most evident. for thus he writeth foreseeing their captivity:1 Yet now hear ô Jacob my servant and Israel, whom I have chosen, thus sayeth the Lord that made thee, and formed thee, from the womb: he will help thee, fear not ô Jacob my servant (advert that yet he doth acknowledge Jacob to be his servant, even in his greatest misery) and thou righteous whom I have chosen, for I shall pour out waters upon the thirsty, & floods upon the dry ground: I shall pour forth my spirit upon thy seed, and my blessing upon thy buds. And in the same Chapter, after that he hath reproved the vanity of idolaters, he sayeth:
O but you crie, here is mention made, that God will choose his people againe therefor he had once reiected, whom before he had chosen. I trust ye ••ll not, that gods Maiestie shalbe subiect to periurie, for the establishement of your error. he had before solemnely sworn not onely to Abraham but also to Dauid, that he wold for euer, be the God of that people, and that of the frute of his loynes should one fitt vpon his seate, and that for euer▪ If he had so reiected his people, that no election had remained, nether yet that he had made any differēce betwext them, and the prophane natiōs, before the cōming of Christ Iesus, where was the stabilitie of this former promes? we know, yt the giftes, and vocation of God, are without repentāce in him self, yt he casteth not away such, as he be foreknew to be his own, but that in ye greatest extremitie, his promes abideth stable, as in this people he most ⟨p. 248⟩euidently declared. for he did not so disperse them, so reiect them, and as it were in his anger cast them of, and giue them ouer to the appetites of theire ennemies, but that still he did knowe, and auowe them to be his people, yea euen in their greatest calamitie. As in these wordes he doth witnes, saying, when they shalbe in the land of theire ennemies I will not refuse them, nether yet will I dispyse them, so that I will vtterly destroy them, or make my couenante with them, to be of none effect, for I am the lord their God. for then I shall remembre myne old couenant, which I made with thē when I led them furth of the land of Egypt, in the presence of the Gentiles, that I might be their God, I the eternall. And in the same prophete, in many places mo, the same is most euident. for thus he writeth foreseing their captiuitie:1 Yet now heare ô Iacob my seruāt and Israel, whō I haue chosen, thus saieth the Lord that made the, and formed the, from the wombe: he will help thee, feare not ô Iacob my seruant (aduerte that yet he doth acknowledge Iacob to be his seruant, euen in his greatest miserie) and thow righteous whom I haue chosen, for I shall powre owt waters vpon the thirstie, & floodes vpon the drie grounde: I shall powre furth my spirit vpon thy sede, and my blessing vpon thy buddes. And in the same Chapter, after that he hath reproued the vanitie of idolaters, he saieth:
Remember these (ô Jacob and Israel) for thou art my servant, I have formed thee to this purpose, that thou shouldest be my servant:1 ô Israel forget me not &c. For my names sake will I differ my wrath, and for my praise will I refrain it from thee, that I cut thee not of &c. Lift up your eyes to the heavens,2 and behold the earth beneath, for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall perish in like manner, but my salvation shall be for ever (he meaneth the deliverance, which he had promised to that people) ⟨p. 249⟩and my righteousness shall not be abolished &c.3 For a little while have I forsaken thee, but with great compassion shall I gather thee &c. And the sons of strangers shall build up thy walls,4 and their kings shall serve thee. for in my wrath I smote thee, but in my mercy I had compassion on thee &c. For Zions sake I will not hold my tongue,5 and for Jerusalems sake I will not rest, until the righteousness thereof break forth, as the light,6 and the salvation thereof, as a burning lamp &c. And their seed shall be known amongest the Gentiles, and their buds among the people: All that see them shall know them, that they are the seed, which the Lord hath blessed. These and many places mo, do manifestly witness, that God did never before the coming of Christ Jesus in the flesh utterly reject and refuse that people (as that they did not appertain unto him) but that he did avow them to be his chosen, his peculiar people and his inheritance, even when they were in greatest misery. Yea further God had continually of the seed of Abraham, during the time of the Law, and the prophets, some number openly to glorify his name in the eyes of the world. And therefore consider with your self, how justly ye gather upon these words of the prophet, God shall yet again choose Israel, that therefore God had utterly rejected all Israel, yea even from the life everlasting. for except that so ye conclude, ye have proved nothing of your purpose, for the controversy standeth not betwixt us and you, whether that God doth sometimes choose, and promote a man, or a people to honour and dignity in this life, & thereafter justly deprive him or them from the same. for this did we never deny.
Remembre these (ô Iacob and Israel) for thou art my seruant, I haue formed thee to this purpose, that thou shouldest be my seruant:1 ô Israel forget me not &c. For my names saike will I differ my wrath, and for my praise will I refrein it frome the, that I cut the not of &c. Lift vp your eyes to the heauens,2 and beholde the earth beneth, for the heauens shall vanish away like smoke, and the earth shall wax olde like a garment, and they that dwell therein shall perish in like maner, but my saluation shalbe for euer (he meaneth the deliuerance, which he had promised to that people) ⟨p. 249⟩and my righteousnes shal not be abolished &c.3 For a litle whyle haue I forsaken thee, but with great compassion shal I gather thee &c. And the sonnes of strangers shall buyld vp thy walles,4 and their kinges shall serue thee. for in my wrath I smote thee, but in my mercie I had compassion on thee &c. For Zions sake I wil not hold my tongue,5 and for Ierusalems sake I wil not rest, vntill the righteousnes thereof breake furth, as the light,6 and the saluacion thereof, as a burning lamp &c. And their sede shalbe knowen amongest the Gentiles, and their buddes among the people: All that se them shall know them, that they are the sede, which the Lord hath blessed. These and many places mo, do manifestly witnesse, that God did neuer before the comming of Christ Iesus in the flesh vtterly reiect and refuse that people (as that they did not appertein vnto him) but that he did auowe them to be his chosen, his peculiar people and his inheritance, euen whē they were in greatest miserie. Yea further God had continually of the sede of Abraham, during the tyme of the Law, and the prophetes, som nombre openly to glorifie his name in the eyes of the world. And therefore consider with your self, how iustly ye gather vpon these wordes of the prophet, God shal yet againe choose Israel, that therefore God had vtterly reiected all Israel, yea euen from the life euerlasting. for except that so ye conclude, ye haue proued nothing of your purpose, for the controuersie standeth not betwext vs and you, whether that God doth somtymes choose, and promote a man, or a people to honor and dignitie in this life, & thereafter iustly depriue him or them from the same. for this did we neuer denie.
But the hole controversy consisteth in this point, whether that such as God in his eternal counsel, hath elected in Christ Jesus to life everlasting, can after be reprobated, and so finally perish and that shall ye never be able to prove. That the simple reader may the better understand the meaning of y•⟨p. 250⟩prophet, this I add The people in the captivity of Babylon were so oppressed, and so destitute of all hope ever to be restored to any dignity or liberty again. That to them it appeared a like possible to raise the dead carcasses of such, as were buried in their graves, as to deliver them, from the hands of the proud, and puissant Babylonians. And therefore doth not only Isaiah, who long afore saw their bondage, & the redemption from the same, but also Jeremiah & Ezekiel, who did see it with their eyes, with great boldness & constancy affirm, that they should be delivered from that bondage, that they should be married with God & so should be chosen again, as or Prophet here speaketh, which is not to be referred to y• part of God,1 but to the apprehension of the people who thought them selves utterly forsaken and rejected of God. Against this temptation, the prophet saith: God shall choose Israel again, that is shall restore them to the former dignity, yea to a greater. And that should he do in such sort, that they should know that he was God merciful constant, and immutable of his promise. And so the renovation of the league in such sort, that the world might see that God favoured Israel, is called the new election, & new marriage, not that God had ever in him self decreed and purposed, that the Messiah and blessed seed should descend of any other nation, but of the seed of Abraham and house of David, but that the people, in the time of their affliction, had received such a wound, by reason of their grievous plagues, and former offences that they thought that God had utterly rejected them, let the prophets be read with indifferent judgement. And this I doubt not shall appear most true. Now to the rest of your scriptures.
But the hole controuersie consisteth in this point, whether that such as God in his eternall counsel, hath elected in Christ Iesus to life euerlasting, can after be reprobated, and so finally perish and that shal ye neuer be able to proue. That the simple reader may the better vnderstand the meaning of y•⟨p. 250⟩prophete, this I adde The people in the captiuitie of Babylon were so oppressed, and so destitute of all hope euer to be restored to any dignitie or libertie againe. That to them it appered a like possible to raise the dead carkases of such, as were buried in their graues, as to deliuer them, from the handes of the proud, and pu•sant Babylonians. And therefore doth not onlie Isaiah, who long afore saw their bondage, & the redemption from the same, but also Ieremiah & Ezechiel, who did se it with their eyes, with great boldnes & cōstācie affirme, that they shoulde be deliuered from that bōdage, yt they shoulde be maried wt God & so shoulde be chosen againe, as or Prophet here speaketh, wc is not to be referred to y• part of God,1 but to the apprehension of the people who thoght them selues vtterly forsaken and reiected of God. Against this temtatiō, ye prophet saith: God shall choose Israel againe, that is shal restore them to ye former dignitie, yea to a greater. And yt shoulde he do in such sort, yt they should know yt he was God merciful cōstant, and immutable of his promes. And so the renouatiō of the league in such sort, that the worlde might se that God fauored Israel, is called the new election, & new mariage, not that God had euer in him self decreed and purposed, that the Messias and blessed sede shoulde descend of any other nation, but of the sede of Abrahā and house of Dauid, but that the people, in the tyme of their affliction, had receaued such a wounde, by reason of their grieuous plagues, and former offences that they thoght yt God had vtterly reiected them, let ye prophetes be redde with indifferent iudgement. And this I dowbte not shall appere most true. Now to the rest of your scriptures.
Christ commandeth John to preach un•o the seven Congregations Among whom were both elect & reprobate to whom he useth no such manner of doctrine,1 as ye teach. •ha• the elect could not fall from their election but warneth them to take heed that they lose n•t that which they had gotten but labour to increase threatening them with destruction if •hey forsake •he grace, whereof they were made partakers ⟨p. 251⟩nether discouraged be the most wicked of them, as ye do, saying,§2 that by the preordinance of God, they of necessity must perish, but willeth them to repent and amend, and they should live yes knew he both who were elect and who were reprobate▪ To the congregation of Ephesus, he saith that she was fallen from her first love,2 and without she remembered from whence she was fallen, repented, and did her first works, the Lord would shortly come and remove her candlestick out of her place. The congregation of Smyrna he commandeth so be faithful unto the death and so should she receive the crown of life. If Christ had been of your opinion, he had not used such manner of doctrine. In vain should §3he exhort the reprobate to be faithful, whom he had cast away. and superfluous were it, to exhort the elect, whom he knew, to be predestinate so that they could not fall. In the congregation of Pergamus were two §4most detestable sects, that is Balaamites, and Nicholattains. whom the Lord did hate, then were they not beloved, and so consequently were they not elect after your opinion yet willeth he them to be converted, and to receive a new name written in whi•e stone. In the congregation of Thiatyra was the false prophetess Jezebel to whom he gave space to repent▪ and (as Peter sayeth),3 the long suffering of the Lord is salvation, then might she have repented not withstanding she did not repent, then was she reprobate, likewise unto them which committed fornication with her,§5 that is idolatry is repentance granted. The congregation of Sardis though in name she did live,4 yet in deed she was dead. And that of her which was yet a live was in danger of death. wherefore he willeth her to call to remembrance,5 what she had heard and what grace she had received and to repent her of her imperfect works, and watch, lest the Lord should like a thief come upon her Unawares.
Christ commandeth Iohn to preache vn•o the seuen Congregations Among whome were bothe elect & reproba•e to whom he vs•th no such maner of doctrine,1 as ye teach. •ha• the elect coulde not fall from their election but warneth them to take hede that they lose n•t that which they had g•ten but labore to increase threatning them with destruction if •hey forsake •he grace, whereof they were made par•akers ⟨p. 251⟩nether discouraged be the most wicked of them, as ye do, saying,§2 that by the preordinance of God, they of necessitie must perish, but willeth them to repent and amend, and they shoulde liue yes knew he bothe who were elect and who were reprobate▪ To the congregation of Ephesus, he saith that she was fallen from her first loue,2 and without she remembred from• whence she was fallen, repented, and did her first workes, the Lord wold shortly come and remoue her candilstick out of her place. The congregation of Smirna he commandeth so be faithfull vnto the death and so shoulde she receaue the crowne of life. If Christ had bene of your opinion, he had not vsed such maner of doctrine. In vaine shoulde §3he exhorte the reprobate to be faithfull, whom he had cast away. and superfluous were it, to exhort the elect, whō he knew, to be predestinate so that they coulde not fall. In the congregation of Pergamus were two §4most detestable sectes, that is Balaamites, and Nicholattains. whom the Lord did hate, then were they not beloued, and so consequently were they not elect after your opinion yet willeth he them to be conuerted, and to receaue a new name written in whi•e stone. In the cōgregation of Thiatyra was the fals prophetesse Iesabell to whom he gaue space to repent and (as Peter saieth),
If the congregation of Sardis §6was elect, then in vain doth the Lord threaten her after your opinion, and if she was reprobate, what availeth it to watch and repent. The congregation of Philadelphia, he commandeth to hold fast that which she hath that no man take away her crown (as Peter saith Beware lest ye with▪1other men be also plucked away through the err•r of the wicked, & fall from your own […] what should they fear §7the loss of that which (as you say) they can not lose. The congregation of Laodicea which was n••her hot nor cold, but wretched miserable, and poor and blind and naked, if ye say it was elect yet the Lord threatened it that he would spew it out of his mouth. if you say that they were §8reprobate, yet might, they been saved, gr•we fervent and repent. And where they were poor they might have bought of Christ tried gold in the fire to make them rich and where they were naked they might be clothed with white raiment •f right•••snes to cover their filthy nakedness Moreover they might have gotten the salve of true knowledge, by the spirit of God to an••t their blind eyes, b•re we see, how that there is none §9of these congregations so elect, but they might fall, & therefore have need of §10exhortations to be constant unto the […]. Le•t perchance as Paul the elect ⟨p. 252⟩vessel of God, feareth him self they should become cast aways & reprobates, & again there be none so reprobate, but they be here comforted, space of repentance granted them to turn from their wickedness, & live. So would I exhort you to repent, and turn from your errors, and to seek for this salve of §11true knowledge to anoint your blind ignorant eyes▪ that ye might porc•• ue, how ye be partakers of all the f•ltes which were found among the seven congregations, by that ye are infected with this poisoned error of mere necessity, and stoical destiny, more then they. God grant that ye may be also partakers of the mercy and grace offered to the said congregations: first ye participate with the congregation of Ephesus in that there is of you which call them selves Apostles, & are liars. with the congregation of Smyrna in that there be among you which call them selves Jews. […] spiritual Israelites, and are of the congregation of Satan. with the congregation of Pergamus in that Satan dwelleth among you. and ye are become persecutors of Antipas, that is of the faithful:
If the congregation of Sardis §6was elect, then in vaine doth the Lord threaten her after your opinion, and if she was reprobate, what auaileth it to watche and repente. The congregation of Philadelphia, he commandeth to holde fast that which she hath that no man take away her crowne (as Peter saith Beware lest ye with▪1other men be also plucked away through the err•r of the wicked, & fall from your owne 〈…〉 what shoulde they feare §7the losse of that which (as you say) they can not lose. The congregation of Laodicia which was n••her hote nor colde, but wretch•ed miserable, and poore and blynd and naked, if ye say it was elect yet the Lord threatned it that he wolde spew it out of his mouth. if you say that they were §8reprobate, yet might, they bene saued, gr•we •eruent and repent. And where they were poore they might haue boght of Christ tried gold in the fier to make them rich and where they were naked they might be clothed with whyte raym•nt •f right•••snes to couer their filthie nakednes Moreouer they might haue gotten the salue of true kn•wledge, by the spirit of God to an••t their blynd eyes, b•re we se, how that there is none §9of these cōgregatiōs so elect, but they might fall, & therefore haue nede of §10exhortations to be consiant vnto the 〈…〉. Le•t perchance as Paul the elect ⟨p. 252⟩vessel of God, feareth him self they shoulde become cast aways & reprobates, & againe there be none so reprobate, but they be here cōforted, space of repētance granted thē to turne frō their wickednes, & liue. So wolde I exhort you to repent, and turne from your errors, and to seke for this salue of
and in that ye §12maintain the doctrine of Balaam giving the people occasion of sin, with the congregation of Thiatira in that ye have the spirit of the prophetess Jezebel, teaching a careless, and liberti• life: with the congregation of Sardis, in that ye have a name that ye live, and yet are dead, and in that your works are not perfect: for ye teach that by no means can they be perfect §13in this world•. with the congregation of Philadelphia in that as is afore said, ye are become the congregation of satan, where as ye would be esteemed faithful lewes of Christs congregation with the congregation of Laodicea, in that ye are wretched, miserable, blind, naked, and nether hot nor cold: for ye though ye exhort your disciples to do well, yet to pull all earnest ferventness §14from them, ye say they can never attain to any perfection during this world. Take heed therefore that Christ spew you not out of his mouth. Behold I stand, sayeth the Lord, at the door & knock: if any man hear my voice & open the door I will come in to him & will sup with him & he with me. Open the door in time: refuse him not which calleth by his voice. And so you shall be certain of your election: but if you shut your door and refuse him which calleth, and if you do not obey his voice then are ye cast aways without ye repent in time. Thus it becometh us all to talk reverently of gods election so far only as we feel by experience the spirit of God work §15in us: So that when we feel the spirit of God increase in us. we may be assured that we are in his favour, but when we be led away from one vice to an other as David was in abusing Bear seba & killing Uriah, let us not presume then to be beloved of him which hated all works of iniquity.
and in that ye §12mainteine the doctryn of Balaam giuing the people occasion of sinne, with the congregation of Thiatira in that ye haue the spirit of the prophetesse Iesabell, teaching a careles, and liberti• life: with the congregation of Sardis, in that ye haue a name that ye liue, and yet are dead, and in that your workes are not perfect: for ye teache that by no meanes can they be perfect §13in this world•. with the cōgregation of Philadelphia in that as is afore said, ye are become the cōgregatiō of sathā, where as ye wold be estemed faithfull lewes of Christes cōgregatiō with the cōgregatiō of Laodici•, in that ye are wretched, miserable, blynd, naked, and nether hote nor colde: for ye thogh ye exhort your disciples to do wel, yet to pull all earnest feruentnes §14from them, ye say they can neuer at•eine to any perfectiō during this world. Take hede therefore that Christ spew you not out of his mouth. Behold I stād, saieth the Lord, at the doore & knocke: if any mā heare my voice & opē the doore I wil come in to him & wil suppe with him & he with me. Open the doore in time: refuse him not which calieth by his voice. And so you shalbe certein of your election: but if you shut your doore and refuse him which calleth, and if you do not obey his voice then are ye cast awayes without ye repent in time. Thus it becometh vs all to talke reueren••y of gods election so far onely as we fele by experi•nce the spirit of God worke §15in vs: So that when we fele the spirit of God increase in vs. we may be assured that we are in his fauor, but when we be led away frō one vice to an other as Dauid was in abusing Bear seba & killing Vrias, letvs not presume then to be beloued of him which hated all workes of iniquitie.
When I did first read this your blasphemous railing, I did wonder to what purpose, ye would rehearse the advertisements, admonitions, and exhortations given to the seven Churches in Asia, & unto all other churches in their names and conditions, seeing that nothing in ⟨p. 253⟩the same can serve your purpose, yea altogether the holy Ghost through that hole work, doth manifestly fight against your pestilent errors. and therefore I say at the first sight, I did wonder, to what purpose ye would travail, where ye were assured to lose your labour. But when I came to your conclusion, which ye make in manner of exhortation to us, I did perceive, that easy it is to find a staff (as the proverb saith) to beat the dog, which man would have killed.1 But to the matter. Ye boldly affirm (how so ever ye be able to prove) that the Apostle useth no such manner of doctrine, as we teach, &c. If ye understand, that because he teacheth not in those seven epistles, or letters, in express and plain words, that from the beginning some be elected to life everlasting, & others be reprobate, that therefore he teacheth it in no place,2 ye are not ignorant of the answer, and therefore I omit it. But I ask, if you do not think that the Apostle doth dedicate this his hole work to those seven congregations, so doeth him self witness (as in the first chapter is evident) then what so ever is contained in this hole vision, appertaineth to the instruction, exhortation, admonition, comfort, and before advertisement of those congregations, no less then that, which is contained in these words by you rehearsed.3 Then let us hear what is written and spoken by him in this matter, I saw (saith he) four Angels standing upon the four corners of the earth holding the four winds of the earth that the winds should not blow upon the earth &c. And I saw an other angel ascending from the uprising of the sun. &c. And he cried with a loud voice to the four Angels, to whom power was given to hurt the earth & the sea (saying), hurt not the earth nether the sea, nether yet the trees, until we have sealed the servants of our God in their foreheads. I pray you, why were these, who were to be marked in the foreheads, more called the servants of God, by the voice of the Angel. then others? I know you will answer, because ⟨p. 254⟩of their good works, and godly intentions.
When I did first read this your blasphemous rayling, I did wonder to what purpose, ye wolde rehearse the aduertisementes, admonitions, and exhortations giuen to the seuen Churches in Asia, & vnto all other churches in their names and conditions, seing that nothing in ⟨p. 253⟩the same can serue your purpose, yea altogether the holie Gost through yt hole worke, doth manifestly fight against your pestilent errors. and therefore I say at the first sight, I did wonder, to what purpose ye wolde trauail, where ye were assured tolose your labor. But when I came to your cōclusion, which ye make in maner of exhortation to vs, I did perceaue, that easie it is to fynd a staf (as the prouerbe saith) to beat the dogge, which mā wolde haue killed.1 But to the matter. Ye boldely affirme (how so euer ye be able to proue) that the Apostle vseth no such maner of doctrine, as we teach, &c. If ye vnderstand, that because he teacheth not in those seuen epistles, or letters, in expresse and plaine wordes, that from the beginning som be elected to life euerlasting, & others be reprobate, that therefore he teacheth it in no place,2 ye are not ignorāt of ye answer, and therefore I omitt it. But I aske, if you do not think that the Apostle doth dedicat this his hole worke to those seuen congregations, so doeth him self witnes (as in the first chapter is euident) then what so euer is conteined in this hole vision, apperteineth to the instruction, exhortation, admonition, comfort, and before aduertisement of those cōgregations, no les then that, which is conteined in these words by you rehearsed.3 Then let vs heare what is writen and spoken by him in this mater, I sawe (saith he) foure Angelles standing vpon the foure corners of the earth holding the foure windes of the earth that the windes shoulde not blow vpon the earth &c. And I saw an other angell ascending from the vprising of the sonne. &c. And he cryed with a loude voice to the foure Angelles, to whom power was giuen to hurt the earth & the sea (saying), hurt not the earth nether the sea, nether yet the trees, vntil we haue sealled the seruantes of our God in their foreheades. I pray you, why were these, who were to be marked in the foreheades, more called the seruantes of God, by the voice of the Angell. then others? I knowe you will answer, because ⟨p. 254⟩of their good workes, and godlie intentions.
But from whence I pray you did it proceed, that the works, and intention of the one sort were good, and of the other wicked? If you say, from their own free will, and power. the holy Ghost doth prove you liars, as before I have declared, and our Apostle assigneth also an other cause,1 saying, And power was given to the beast upon all tribes, tongues and nations, and all those that dwelt upon the earth, did worship him, whose names are not written in the book of life, of the lamb, who was killed from the beginning of the world. Here it is plain that our Apostle against your affirmation, teacheth that some do worship the beast and so do finally perish: and other do not worship him, and attain to life▪ & that because the names of the one are written in the book of life, and the names of the others are not written, and that more plainly he speaketh in these words:2 Then I looked, and lo a lamb standing on the mount Zion, & with him a hundred, forty & four thousand having his fathers name written in their foreheads &c. and they sang as it were a new song, before the throne, and before the four beasts & the elders, & none could learn the song except those hundred forty and four thousand, which were bought from the earth &c. and after in the 17 chapt.3 is mentioned of these inhabitants of the earth, who shall wonder upon the beast whose names are not written in the book of life, from the creation of the world. if in these places I say the Apostle maketh no difference betwixt one sort of men & an other, let the reader judge. if there be difference betwixt bought & not bought, written in the book of life, & not written, to learn the new •og & not to learn the same, then no doubt or Apostle putteth as plain a difference, as we do, yea the hole scope of his revelation is to declare, that there is a number of y• elect called the spouse of the lamb, whom it behoveth to be complete before y• consummation of all things come, & before that the innocent blood that hath been shed, be revenged upon those that dwell upon ⟨p. 255⟩the earth. and therefore advise with your selves how ye be able to prove, that S. John taught no such doctrine as we teach. But admitting that he had never spoken, nether yet of any number chosen, that can not fall utterly from their election, nether yet of any number reprobate, who must needs be apprehended with the beast, and with him be cast into the lake of fire.
But from whence I praie you did it procede, that ye workes, and intention of the one sort were good, and of the other wicked? If you say, from their own fre wil, and power. the holie Gost doth proue you liers, as before I haue declared, and our Apostle assigneth also an other cause,1 saing, And power was giuen to the beast vpon all tribes, tongues and natiōs, and all those that dwelt vpon the earth, did worship him, whose names are not writen in the book of life, of the lambe, who was killed from the beginning of the worlde. Here it is plaine that our Apostle against your affirmation, teacheth that some do worship the beast and so do finally perish: and other do not worship him, and attein to life▪ & that because the names of the one are written in the booke of life, and the names of the others are not written, and that more plainely he speaketh in these wordes:2 Then I loked, and lo a lambe standing on the mount Zion, & wt him a hundreth, fortie & foure thousand hauing his fathers name written in their foreheades &c. and they sang as it were a newe songe, before ye throne, and before the foure beastes & the elders, & none coulde learne the song except those hundreth fortie and foure thousand, which were boght from the earth &c. and aftre in the 17 chapt.3 is mencioned of these inhabitantes of the earth, who shall wonder vpon the beastwhose names are not written in the book of life, from ye creation of the worlde. if in these places I say ye Apostle maketh no differēce betwext one sort of men & an other, let ye reader iudge. if there be differēce betwext boght & not boght, writtē in ye book of life, & not writtē, to learn ye newe •og & not to learne ye same, thē no dowt or Apostle putteth as plaine a differēce, as we do, yea ye hole scope of his reuelatiō is to declare, yt there is a nōbre of y• elect called ye spouse of ye lābe, whō it behoueth to be cōplete before y• cōsumatiō of all thīgs com, & before yt ye īnocēt blood that hath bene shed, be reuēged vpō those yt dwell vpon ⟨p. 255⟩the earth. and therefore aduise with your selues how ye be able to proue, that S. Iohn taught no such doctrine as we teach. But admitting that he had neuer spoken, nether yet of any nombre chosen, that can not fall vtterly from their election, nether yet of any nombre reprobate, who must nedes be apprehended with the beast, and with him be cast into the lake of fyre.
Is it therefore a good argument, that all those that teach such manner of doctrine be false teachers? or that no such doctrine is contained in the holy Scriptures? I will make the like reason: Nether Moses, nether John the Baptist in any expressed words, have left to us written▪ that Christ Jesus should be born of a virgin, that he should suffer in Jerusalem▪ that his disciples should all be slandered, and flee from him, that he should rise again, and ascending into the heaven, should send the holy Ghost visibly upon his Apostles. nether Moses I say nether yet John, who were excellent teachers, have taught in expressed words any such doctrine, Ergo the teachers of it be false teachers, & it is not written in gods scriptures. your argument is no better, admitting that the Apostle had never made mention of any sort elected.
Is it therefore a good argument, that all those that teach such maner of doctryne be fals teachers? or that no such doctryne is conteined in the holie Scriptures? I wil make the like reason: Nether Moises, nether Iohn the Baptist in any expressed wordes, haue left to vs written▪ that Christ Iesus shoulde be born of a virgin, that he shoulde suffer in Ierusalem▪ that his disciples should all be sclādered, and flee from him, that he shoulde rise againe, and ascending into the heauen, shoulde send the holie Gost visibly vpon his Apostles. nether Moises I say nether yet Iohn, who were excellent teachers, haue taught in expressed wordes any such doctrine, Ergo the teachers of it be fals teachers, & it is not written in gods scriptures. your argument is no better, admitting that the Apostle had neuer made mētion of any sort elected.
But now shortly to answer to all which without purpose ye heap together in this place,1 I say first, ye ought to have made a difference betwixt those seven congregations where Christ Jesus had been preached, and received. and the rest of the world which then remained, or after was to remain in blindness,2 & error. for to those that have by public profession received Christ Jesus, be they elect, or be they reprobate do appertain exhortations threatening, the doctrine of repentance, consolation prophesying .& revelation of things to come, but to those that yet remain manifest enemies of the trueth, appertain only the common calling to embrace the trueth, with the threatening of destruction, if they continue unfaithful. And therefore because these former congregations (as said is) had professed them selves to be of gods household they were entreated as his domestical servants.
But now shortly to answer to all which without purpose ye heape to gether in this place,1 I say first, ye oght to haue made a difference betwext those seuen congregations where Christ Iesus had bene preached, and receaued. and the rest of the worlde wc thē remained, or after was to remaine in blindenes,2 & error. for to those yt haue by publicke profession receaued Christ Iesus, be they elect, or be they reprobate do appertein exhortations threatning, ye doctrine of repētāce, consolatiō propheciīg .& reuelatiō of thīgs to com, but to those yt yet remaine manifest enemies of the trueth, apperteine onelie ye cōmon calling to ēbrace the trueth, with the threatnīg of destructiō, if they contiune vnfaithfull. And therefore becaus these former cōgregatiōs (as said is) had professed them selues to be of gods housholde they were intreated as his domestical seruantes.
1To the 2. 3. 4. 5 6. 7. 8. 9. 10.
2how exhortation threatenings consolations and the doctrine of repentance ought to be used.how exhortatiō threatnings cō solations and the doctrine of r•pentance oght to be vsed.
If any ask the cause why are some so amiably, and others so strangely entreated, I answer, no other cause can be assigned, but that it pleased gods infinite wisdom and goodness to make that plain, and evident difference, betwixt those that once be received in his household (be it by external profession only) and those that remain in blindness, that the one he commonly doth visit, but the other he doth as it were neglect, and destroy. for what other cause can we assign, that God so lovingly did often call to repentance the people of Israel so often offending from the days of Moses unto the coming of Christ Jesus, that he sent unto them Prophets to exhort, to rebuke, and to declare the estate of things to come: and in this mean season, the space of two thousand years, permitted the Gentiles to walk in their own ways? And now after the rejection of the Jews, what cause can we assign, that among us Gentiles, God useth to stir up, now one country, now an other to receive the trueth, to detest and abhor our former superstition, Idolatry, and wickedness, and of so long continuance, hath left both the Jews, & turks drowned still in their blindness, & damnable errors? we shall find none other cause, I suppose, then did the Apostle see when that he said,1 to God are known all his works, even from the beginning, and that he will reveal his secretes to such as please him. ye do not hear in all this revelation of John, that Babylon is exhorted to repentance that the blasphemous beast is rebuked, ether of his tyranny, ether of his blasphemy, with any promise made to him, that if he will convert, he shall be received to mercy and favour. No the sentence irrevocable is pronounced by the Angel, that he shall come to destruction.
If any aske the cause why are som so amiably, and others so strangely intreated, I answer, no other cause can be assigned, but that it pleased gods infinit wisdome and goodnes to make that plaine, and euident difference, betwext those that once be receaued in his houshold (be it by externall profession onely) and those that remaine in blindenes, that the one he commonly doth visit, but the other he doth as it were neglect, and destroy. for what other cause can we assigne, that God so louingly did often call to repentāce the people of Israel so often offending from the daies of Moises vnto ye comming of Christ Iesus, that he sent vnto them Prophetes to exhort, to rebuke, and to declare the estate of things to come: and in this mean ceason, the space of two thousand yeres, permitted the Gentiles to walke in their own waies? And now after the reiection of the Iewes, what cause can we assigne, that among vs Gentiles, God vseth to stirre vp, now one countrie, now an other to receaue the trueth, to detest and abhorre our former superstition, Idolatrie, and wickednes, and of so long cō tinuāce, hath left bothe ye Iewes, & turkes drowned still in their blindnes, & damnable errors? we shall find none other cause, I suppose, then did the Apostle se when that he said,1 to God are knowen all his workes, euen frō the beginning, and that he will reuele his secretes to such as please him. ye do not heare in all this reuelation of Iohn, that Babilon is exhorted to repētance yt the blasphemous beast is rebuked, ether of his tyranny, ether of his blasphemie, with any promes made to him, that if he will conuert, he shall be receaued to mercie and fauor. No the sentence irreuocable is pronounced by the Angel, that he shall come to destruction.
But Ephesus, Smyrna, Theatira, and the rest of the congregations, which before had professed Christ Jesus▪ and yet were become not manifest enemies, but were fallen some in decay of life, some in corruption of manners, and some in heresies, were exhorted to return to ⟨p. 257⟩repent, and to be fervent, to continue, with sharp threatening, if they did the contrary. And why this? because that God before had planted among them his trueth, which yet utterly they had not refused, and therefore doth he honour them as his domesticall servants, but in vain (say you) for if they be of the elect,1 they cannot perish: if they be of the reprobate sort, they can not be saved. This is of you unreverently reasoned, will ye not suffer God to order his household, as best pleaseth his wisdom? This order hath he appointed that the trumpet of his word to exhort, to rebuke, to encourage, to offer mercy to the penitent, and to threaten death, to such as do decline, shall clearly sound in his Church, so long as he doth acknowledge it to be his. Not that by the word preached, he that was reprobate in gods eternal counsel, may be the elect, and so changed: but that the word preached, and often repeated, maketh a difference betwixt the elect, and the reprobate, even before man.
But Ephesus, Smyrna, Theatira, and the rest of the congregations, which before had professed Christ Iesus▪ and yet were become not manifest ennemies, but were fallē som in decay of life, some in corruption of manners, and som in heresies, were exhorted to returne to ⟨p. 257⟩repent, and to be feruent, to continue, with sharp threatning, if they did the cōtrarie. And why this? because that God before had planted among them his trueth, which yet vtterly they had not refused, and therefore doth he honor them as his domesticall seruantes, but in vaine (say you) for if they be of the elect,1 they cannot perish: if they be of the reprobate sorte, they can not be saued. This is of you vnreuerently reasoned, wil ye not suffer God to order his houshold, as best pleaseth his wisdom? This order hath he appointed that the trompet of his worde to exhort, to rebuke, to encourage, to offer mercie to the penitent, and to threaten death, to such as do declyne, shall clerely sound in his Church, so long as he doth acknowledge it to be his. Not that by the word preached, he that was reprobate in gods eternall counsel, may be the elect, and so changed: but that the worde preached, and often repeted, maketh a difference betwext the elect, and the reprobate, euen before man.
1An objection of the AnabaptistAn obiection of the Anabaptiste
the long suffering of the Lord is saluation, then might she haue repented not withstanding she did not repent, then was she reprobate, likwise vnto them which committed fornication with her,
§5
that is idola•rie is repentance granted. The congregation of Sardis thogh in name she did liue,
what she had heard and what grace she had receaued and to repent her of her imperfect workes, and watch, lest the Lord shoulde like a thief come vpon her Vnwares.
§11
true knowledge to anoint your blind ignorant eyes▪ that ye might porc•• ue, how ye be partakers of all the f•ltes which were found among the seuen congregations, by that ye are infected with this poysoned error of mere necessi••e, and stoicall destinie, more then they. God grant that ye may be also partakers of the mercie and grace offred to the said congregations: first ye participate with the congregation of Ephesus in that there is of you which call them selues Apostles, & are liers. with the cōgregation of Smirna in that there be among you which call them selues Iewes. 〈…〉 spirituall Israelites, and are of the congregation of Sathan. with the congregation of Pergamus in that Sathan dwelleth among you. and ye are become persecuters of Antipas, that is of the faithfull:
