As your most pestilent sect,1 even from the first original of it, hath with all malicious craft laboured to subvert and confound gods most perfect ordinance, so do you in this matter confound those things, which we most plainly and most distinctly set a part, and divide them the one from the other. for first you are never able to prove that any of us hath alleged, or yet doeth allege the word or fact of Joseph and his brethren, for any proof of gods eternal election, or most just reprobation. but to declare that such is gods providence towards his chosen children, and towards their salvation, & preservation of his church, that what so ever satan and wicked men imagine to the destruction of gods elect, that same doeth his infinite goodness convert to their profit, comfort and joy. And so this is the first, that impudently ye confound, to wit his providence which extendeth to all his creatures, with his election which pertaineth only to his children. The second is, no man hath ever put more plain difference betwixt the wicked will of Satan, the corrupt and malicious will of man, and the holy and most just will of God, then we do in all or doctrine and writings. And yet ye accuse us, that we attribute to God that which is proper to the devil, that is to move the thought of men to do evil. Howe far that impiety is from all our cogitations, as God one day shall manifestly reveal to your eternal confusion (except that speedily you repent) so may all godly men who either have heard our voices or read our writings, bear record how justly you accuse us. we constantly affirm that God neither moved by his holy spirit, the hearts of the patriarchs to envy and hatred, neither vet of Pharaoh to cruelty, neither yet to iniquity. for that is naturally borne with all men, and needeth the power of the potent Spirit of God to extinguish and quench it, but not to inflame and kindle it. But yet we say that God who out of darkness produced or brought forth light, had in that most ⟨p. 337⟩detestable fact of the patriarchs, both his will and his counsel, far contrary to their minds and purpose: even as h• had in the cruel and most unjust death (as concerning the instruments that were the executors) of his dear son Christ Jesus. nether yet doth it there of follow, that evil thoughts, whereunto we are commanded to resist, are moved by him, or yet come from him.
As your most pestilent sect,1 euen from the first originall of it, hath with all malicious craft labored to subuert and confound gods most perfect ordinance, so do you in this mater confound those things, which we most plainely ād most destinctly set a parte, and deuide them the one from the other. for first you are neuer able to proue that any of vs hath alledged, or yet doeth alledge the word or fact of Ioseph and his brethren, for any proof of gods eternall election, or most iust reprobation. but to declare that such is gods prouidēce towardes his chosen childrē, and towardes their saluation, & preseruation of his church, that what so euer sathan and wicked men imagine to the destruction of gods elect, that same doeth his infinit goodnes conuert to their profit, comfort and ioye. And so this is the first, that impudētly ye confounde, to witt his prouidence which extēdeth to all his creatures, with his election which perteineth onely to his children. The second is, no man hath euer put more plaine difference betwext the wicked will of Sathan, the corrupt and malicious will of man, and the holie ād most iust will of God, thē we do in all or doctrine ād writings. And yet ye accuse vs, that we attribut to God that which is propre to the deuill, that is to moue the thoght of men to do euill. Howe far that impietie is from all our cogitations, as God one day shall manifestly reuele to your eternall confusion (except that spedely you repent) so may all godlie men who either haue heard our voices or redde our writings, beare record how iustly you accuse vs. we constantly affirme that God neither moued by his holie spirit, the heartes of the patriarkes to enuie ād hatred, neither vet of Pharao to crueltie, neither yet to iniquitie. for that is naturally borne with all men, and nedeth the power of the potent Spirit of God to extinguish and quēch it, but not to inflābe and kindle it. But yet we say that God who out of darknes produced or broght forth light, had in yt most ⟨p. 337⟩detestable facte of the patriarckes, both his will and his counsell, farre cōtrarie to their myndes and purpose: euen as h• had in the cruell and most vniust death (as cōcerning the instrumētes that were the executers) of his deare sonne Christ Iesus. nether yet doth it ther of folowe, yt euill thoghtes, whereunto we are comanded to resist, are moued by him, or yet come from him.
- 1To ye 1. & 2.
