THE first Chapter vpon occasion that this aduersarie , this proclamer , and challenger ( he meaneth the B. of Sarum of holy and learned memorie ) would haue the Scriptures read of all men ( presupposing the same to be easie to be vnderstanded ) entereth , as by preamble , to treate of the difficultie of the Scriptures , and to proue that they ought not of all men to be read , without an able interpreter or teacher . D. Heskins .

THIS Burgesse for the citie of Rome , D. Fulke . hauing in purpose to make a speake in the Popish Parleament , for the matter of the sacrament of the Masse : and douting least his tale should not be long ynough , if he vttered nothing but that might seeme directly to appertaine to his cause , beginneth with a pretie preamble of eight Chapters long , of the difficultie of the Scriptures , and the vnderstanding of the same . And bicause he hath not aduauntage sufficient of any wordes or writing of the B. of Sarum to inlarge his speach by confuting thereof : he feigneth vnto him selfe , a monster to fight withall , out of Luthers booke , De seruo arbitrio , who teacheth ( as he saith ) That the Scriptures of them selues be easie of all men to be vnderstanded , and neede none interpreter , for that we be all taught of God and of his spirite , &c. Of which minde he imagineth his aduersarie to be , In that he would the scriptures to be common to all men . How false & slanderous this his report is of Luther , may sufficiently appeare by that one worde , Theodidacti , taught of God , by which it is most manifest , that Luther affirmeth the scriptures to be easie to be vnderstood , not of all men in generall , but onely of all them that are taught of God , and of his spirite , by which they were indighted . But nowe our Burgesse will make plaine by discussion , that the scriptures be obscure , darke , and hard to be vnderstanded , and for that cause not of all men indifferently to be read , and that by seuen arguments . Although it followeth not , that the scriptures are not to be read , bicause they are hard , but the contrarie ; yet let vs weigh these seuen arguments .

The first : There be many controuersies of the blessed sacrament , therefore there be difficulties in the scriptures . If controuersies raysed by froward maintainers of falshoode , be a proofe of difficultie , there shall nothing be plaine , not only in the scriptures of God , neither in any other writings or sayings of men , no not in such matters as are subiect to our senses , but we shall be brought into an Academicall doubtfulnesse of all things . But what say you M. Heskins ? are not the scriptures plaine for the reall presence of Christes body in the Sacrament which you maintaine ? Is Hoc est corpus meum , nowe a matter of diffic●ltie ? Let all Papistes that haue witte beware of your proceding , you haue euen now by your first argument , cut asunder the synnes & strength of al your cause .

The second : The very disciples of Christ , besides the Iewes , vnderstoode not Christes owne words before they were written . Ioh. 6. Much lesse we the same written . To passe ouer the vngodly difference you make , betweene Christes wordes proceeding out of his owne mouth , and the same written by inspiration of his owne holy spirit , call you them the very disciples of Christ , which offended with that speach departed from him , or them that abid the interpretation of them , and tarried still with him ? Such disciples as the former were be you , and your sect , which when the scripture serueth not your purpose , accuse it of difficultie and vncertaintie , as the olde Heretiques the Valentinians did : as witnesseth Irenaeus lib. 3. cap. 2. But Chrysostome I suppose helpeth you much , Chrys. in . 6. Io●● . where hee saith : Quid ergo ? est durus ? difficilis intellectu , & quem capere non posset eorum imbecillitas plenus formidinis . What then ? is this word hard ? difficult to be vnderstoode , and such as their weaknesse could not receiue , full of fearefulnes . Here is the name of the words of Chrysostome , but to what purpose ? when no doctor more often , or more earnestly exhorteth all Lay men that are Christians , to read the scriptures of God , affirming them also to be easie to be vnderstood for the most part , and not onely without daunger , but also verie profitable , euen where they be hard to be vnderstoode . I wil rehearse one or two places of a great number .

In Luc. cap. 16. Idque , hortor & hortari non desinam &c. And this I exhort you , and will not cease to exhort you , that you would not only in this place ( meaning in the Church ) giue heede to those things that are said , but also when you shall be at home , you would euery day giue your selues to the reading of the holy scriptures . And there followeth a reason , Neque nunc fieri potest : Neither can it nowe be , I say , it can not be , that any man should obtaine saluation , except hee bee continually conuersant in spirituall reading . And not long after , Etiamsi , non intelligas illic recondita &c. yea , although thou vnderstand not the misteries that are therein hidden , yet of the very reading of them , great holinesse groweth . Finally , In genesim Hom. 9. In diuinis autem scripturis &c. but in the holy scriptures , & in those spirituall and precious stories , neither is it lawfull to suspect any danger , neither is there any great labour , but vnspeakable gaine , onely let vs bring with chearefulnesse that which lyeth in vs .

The third : If the scriptures be plaine and easie for euery man to vnderstand , it was no great benefit that Christ did open his Apostles witts , that they might vnderstand the scriptures , nor that he did interpret Moses and the Prophetes , to the disciples that went to Emaus , wherefore we conclude with S. Peter , that as he witnessing the Epistles of S. Paule be hard : so be the rest of the scriptures hard . O blundering Burgesse ! Who did euer affirme that the scriptures were easie to be vnderstand without the spirit of Christ ? Or what asse of Acarnania , wold brave out suche a reason ? The Apostles could not vnderstand the scriptures sufficiently to teach all the world , without a singular gift of interpretation , therefore no Christian man may learne by reading the scriptures , howe to knowe God to his eternall saluation , without the same extraordinarie gift . But by your leaue maister speaker , ( for the office you take vpon you , I know not howe you came vnto it ) you misreport S Peter being a Lord of the higher house as you count him , for he saith not that the Epistles of S. Paule be hard , but that among those things which he wrote of the second comming of Christ , some things are hard to be vnderstoode . Wherefore neither his authoritie , nor your reason , will be sufficient to conclude your cause .

The fourth . The Chamberlen could not vnderstand the prophet Esay without an interpreter , therefore the scriptures are not plaine and easie of all men to be vnderstanded . A proper conclusion . There is some difficultie in some scriptures , therefore they are all hard and can not be vnderstoode . We neither affirme that all things in the scriptures are easie to be vnderstanded ; nor that they are easie to be vnderstood of all men . But that the children of God by his spirite , are instructed to vnderstand so much in them as is profitable for their saluation , and that nothing necessarie for vs to knowe , is so obscurely set foorth in one scripture , but it is as plainly set down in an other . Neither do we reiect interpreters , bicause we read the scriptures , but as Chrysostom teacheth , by reading the scripturs , we are made more apt to vnderstand the interpreters . In Euan. Ioan. Hom. 10. The example of Philip sent vnto the Chamberlen doth also declare , howe God wil blesse the reading of the scriptures , when he is sought in them .

The fift . The Apostles them selues vnderstoode not Christe speaking of his passion and resurrection . Iohn . 16. After a while , &c. therfore if the liuely voyce of Christ was dark , much more is the same now written in dead letters , dark & hard to be vnderstanded . The Apostles by speciall dispensation , not yet so wel lightned , that they vnderstood their master , not only at this time , but at many other times also , bewrayed their naturall ignorance , that the grace of God in their illumination in due time afterward , might appeare more glorious . But doth it therefore followe , that the sayings of Christe were hard , or their vnderstanding darke ? A blinde man can not see the Sunne , is it therefore a good conclusion , that the Sunne is darke , and not easie to be seene ? Howbeit , it is well to be marked , that once againe hee putteth difference betweene the liuely voyce of Christ , and his word written in dead letters , making opposition betweene The liuely voyce in the eare , and the deade : letter in the eye . As though the vnderstanding of the scripture , consisted either in the eare or in the eye , when neither the eye hath seene , nor the eare hath heard , neither haue they ascended into the heart of man , such things as God hath prepared for them that loue him . 1. Cor. 2. Es. 64. But God hath reuealed them vnto vs by his spirit , which spirit searcheth out al things , euen the depthes or greatest secretes of God . Neuerthelesse , here is brought in Hieronyme ad Paulinum . Habet nescio quid latentis energiae viua vox &c. The liuely voyce hath I knowe not what hidden vertue , and being vttered from the mouth of the author , into the eare of the disciple , soundeth more strongly . Wherfore Aeschynes when he was banished at Rhodes , and that Oration of Demosthenes was read , which he made against him , when all men did woonder at it , and praise it sighing he said : What if ye had heard the beast himself sounding out his owne words ? This writeth Hieronyme to persuade Paulinus , not only to satisfie him self with his writings , but also to trauel that he might so him , & heare him , whom he had known before only by his writing , & that by the example not only of heathen Philosophers , but also of holy men of the Church , as the next wordes following immediatly do plainely testifie : Haec non dico quod sit in me aliquid tale &c. I say not these things , for that there is in me any such matter , whiche either thou mayest , or art desierous to learne : but bicause thy feruent heate , and desire of learning , ought to be commended euen without vs . Thy wit is pregnant and commendable without a teacher 3. So farre is it off that Hieronyme meant to compare the word of Christ spoken , with that which is writen , whose force is as great by his spirite in the scriptures , which this dogge calleth the deade letters , as it was in his voyce when it was vttered . But howe impudently the name of Hieronyme is abused against his plain iudgment , wherby he not only alloweth lay men to read the scripturs , but also confesseth that they receiue great fruit therby , may appeare by this one place among many , written in Esaiam libro . 4. cap. 11. Frequenter euenit vt homines soeculi . It commeth to passe verie often , that lay men being ignorant of the mysticall sense , are yet fedde with the plaine and simple reading of the scriptures . 33. And in his epistle vpon the same Commentarie , he affirmeth , that Ignoratio scripturarum , ignoratio Christi est . Ignorance of scriptures , is the ignorance of Christ . Shortnes will not suffer me to point the places only , to the confusion of the aduersary : if any dout or would see more , let them reade the places at the full .

The sixt All men haue not the gift of knowledge of prophesie , nor of interpretation of tongues , therefore euerie man hath not the understanding of the scripturs , neither be they easie to be vnderstanded of euerie man . First I pray you note , that he maketh interpretation of the scriptures and the interpretation of tongs al one , secondly , what force is in this reason , all men haue not extraordinarie gifts of tongs , of healing , of knowledge , of prophesie , of interpretation of tongues &c. Therefore the scriptures are so harde , as they cannot be vnderstood by the ordinarie gifte of prophesie , which is promised to all the seruaunts of God , young & olde , men and women , vpon whom his holy spirit is powred . 10.2 . Act. 2. I am ashamed to troble the readers with any more words , in answer vnto such a grosse consequence .

The seuenth , God hath ordeined first Apostles ▪ secondly Prophetes , thirdly teachers , &c. Now if the scriptures be easie for euerie mans vnderstanding , then either these states be superfluous , or else euerie man is a teacher and prophete , but this were a great absurditie , therfore the scriptures are hard & full of difficulties . If a yong Sophister had D. Heskins in the scholes at Cambridge , where somtime he hath been a Sophister , he would with one common warde , which is Nego consequentiam , auoyde the pikes of all these seuen arguments . Alas poore man , is there no understanding of the scriptures , but such as may make a man a teacher , & an extraordinarie prophete ? are there no degrees of knowledge but either the highest perfection , or the depest ignorance ? Will this reason follow ? Men may profite in knowledge by reading , therefore teaching is superfluous : or this , teaching is necessarie , therfore reading is vnprofitable . What shall I say to these reasons , but that they are giuen ouer into a reprobate minde , which are so furiously bent to withstand the trueth , that they set not foorth so much as any shadowe of reason .

The second Chapter to proue that the scriptures be not easie , reciteth certaine harde and obscure places of the olde Testamente . Hesk.

The purpose of this Chapter , as of the next also , Fulk . is al together foolishe and vnreasonable , for who is so mad to denie , but that ther are diuerse places both in the old and newe Testament , which bee obscure and hard to be vnderstode , not onely of the ignorant , but euen of the best learned , yet doeth it not therefore followe , because something is harde , therefore all is so : or because some places in the scripture are harde , therefore there is no profite in reading of all the rest . But let vs see these places recited . First he nameth all the prophetes , the books of Iob , the book of Psalmes , the Preacher , & the song of Salomon , Al which books in his iudgement are so hard , as they cannot be vnderstoode without an interpreter . Wel , let vs graunt great difficultie to be in these books , as in diuers other , is all time lost therfore that is spent in reading of them ? The harder they be , the more diligently they are to be red , that they may be vnderstood . The difficultie to good scholers will not dull but whe● ●hei● desire to learne ▪ to 〈◊〉 to 〈◊〉 to conferre to se●●e 〈…〉 to find Concer●ing Genesis he alledgeth out of Hieronyme , the tradition of the vnbel●uing Iewes , that they might not read it before they were 30 yeres olde . But Hieronyme him self wold haue yong childrens tender tongs seasoned with sweet Psalmes ▪ and exercised in studie of the scriptures and Prophets , which you M. Heskins professe to be so difficult . For he instructing Laeta 〈◊〉 she should bring ●p her daughter , saith ▪ Adhuc tenera lingua , Psalmis dulcibus imbuatur . let her tong when it i● yet but tender be seasoned with sweete Psalmes , & when she groweth to yeares of discretion , Quaerant eam ; &c. let them seeke her in the iourney of the worlde , among the flockes and companies of her kinsfolkes , but let them finde her no where else , but in the closet of the scriptures , asking counsell of the Prophets and Apostles of her spirituall marriage . But more agreeing with the title of this Chap. you alledge the 49. Chap. of Gene. & one speciall place of that Chapter , namely the blessing of Iuda . What if this Chapter be harde , and this place especially in the Chapter : is it therefore hard , which Moses writeth in the beginning of this booke . In the beginning God created Heauen and Earth . And shal all the profitable and necessarie doctrine of this booke be vnread for the difficultie of one Chapter ?

In Exodus and Leuiticus , although many things require a ripe iudgement , yet are many thinges also very easie and plaine , and the same scripture also teacheth vs , that all figures were referred to the patterne shewed in the mount , which is Christ . Exod. 25. Acts 7. Heb. 8. But these sayings offendeth M. Heskins , and seemeth to him to haue almost no reason in them , where God forbiddeth them to suffer their cattel to gender with a contrarie kinde , or sowe their fielde with mingled seede , Leuit. 19. or to weare a garment of linsiwoolsie . Which positiue lawes me thinkes do plainly teach , that God loueth purenesse , and abhorreth all vnholy mixtures . As likewise , those wordes Deut. 23 of sowing the vineyard with diuers seeds , and plowing with an oxe & an asse . The law Deut. 22. of leauing the old bird when a man taketh her yong out of the nest , was a good rudiment to teach them to abhor either couetousnes , or crueltie , or both . Which law , when the heathen men had by the light of nature , as appeareth in Phocylides , I maruell why it seemeth so straunge to M. Heskins , which would be taken both for a Christian and a Diuine . As for the moosling of the oxe , that treadeth the corne , is yet more plaine , when the Apostle doth gather a strong argument out of that place , from the lesse to the more , that God which would haue men to consider bruite beastes , with humanitie , would not haue the Ministers of his word neglected at their handes . But ô noble Diuine . Doth the high prouidence of God occupie it selfe in making ordinances for birds nestes ? Yea M. Doctour , and in teaching birdes to make their nestes , and in feeding their young birds that cal on him , although these ordinances concerning birdes nestes , were not made for birds , but for men . Or doth the wisedome of God ioyne such rewardes of prosperitie and long life to such trifles ? O M. Doctour , obedience before God , is better then sacrifice , though it be in neuer so small matters .

But Salomon in his Ecclesiastes pleaseth not M. Heskins , where he saith , that Where much wisedome is , there is also much trauell and disquietnesse &c : herevpon the vnlearned , he saith , might take occasion to contemne wisedome , and much more by that which followeth . cap. 2. If it happen to the foole as to the wiseman , what needeth me to labour any more for wisedome . And herevpon he sweareth , that he heard a man of worship grauitie , wisedome , godly life , competent learning , able to vnderstand , and exercised in the scriptures , earnestly say to him , that it was a naughtie booke . When Salomon doth so exceedingly not onely in his other bookes , but also in that same booke , and place , set foorth the commendation of wisedome , it was a very spiderlike iuyce that your wise Gentleman ( M. Doctour ) gathered out of that booke , and such as no Bee would sucke out of so-sweete and wholesome flowers . As for The title Inci●ament vnto vertue , that you suppose to appeare in the ballattes of Salomon , yea rather how vngodly and wanton they seeme to be , rather in the outward face teaching and prouoking wantonnesse , then godlinesse of life , Declareth how reuerently you iudge of the holie scripture And that offence you dreame off ( belike not most chastly affected ) is most easily auoyded : for what vnlearned man indued with common sense , reading in so many other places of the scriptures , all wantonnesse of life expressely forbidden , will not immediately conceiue , that this is some spirituall and mysticall loue , which is set forth in these ballats , rather then lewd or wanton songes , prouoking to wickednesse ? But then followeth the sonne of Syrach , With his vnseemely wordes describing the wickednesse of an harlot Cap. 62. Which an honest man would be ashamed to speake , and you ashamed to write , if they were not scripture . Like as one that goeth by the way , and is thirstie , so shall she open her mouth , and drinke of euery next water that she may get . By euery hedge shal she fit her downe , & open her quiuer to euery arrowe . Then what trifling , resting , and pastime you haue seene and heard vpon the reading , and rehersall of this text , and what vnchast wordes haue fallen out vpon the same . It appeareth you haue beene in good company , where you haue often heard such wholsome talke . But once againe you sweare , that This text being spoken in the presence of a good vertuous gentlewoman , the book turned & the place read , she exclamed & said , that if the scripture had such bawdie wordes , she would no more beleeue the scripture , for it was naught , with mo such like wordes . To passe ouer the blasphemous nicenes of this your Gentlewoman , and your iudgement of their goodnes and vertue , with their honestie , that troubled her with this place : I pray you maister Heskins , was it the darkenes of the place , that did so much offend her , or else because she thought it to be too plaine a description of suche a matter ? You see therefore , or if you do not , all the worlde beside doeth , that while you seeke to bring the reading of scriptures into contempt and hatred , you forget your selfe so much , that you bring examples of one contrarie for another . Although if I may speake of mine experience , as well as you , I do very well remember , that I hearde a sober and chaste matron , of her owne accorde , not prouoked thereto by any meanes , but the only hearing the same place read , affirme , that it was a modest description of so vile manners as an harlot vseth .

To conclude this Chapter , you bring in a long testimonie of Origen . 10. lib. Strom. Who to defend his wicked allegorizing vpon the scriptures , goeth about to proue by some examples and sentences , that the litteral sense is not profitable , but rather hurtfull . As the incest of Iuda , & the polygamie of the Patriarks , the dronkennesse of Noe , and such like , which are not commended in histories , but reproued . The sacrifices of Leuiticus he imagineth should prouoke men to idolatrie , but without all colour of reason . He addeth the iudgement of God against Babylon and her children in the Psalme . 136. and the iustice that Dauid doeth promise to execute against al the wicked of the land . Psalm. 101. to incourage men to cruelty and contention , but all in vaine : like as his purpose ( for which he alledgeth them , ) was wicked , namely to ouerthrowe the true and naturall sense of the scripture . But yet the same Origen is directly against maister Heskins , in that cause for which he is alledged , as appeareth plainely in Leuitici cap. 16. Hom. 9. An tu putas qui vix diebus fectis ad Ecclesiam venis , &c. Thinkest thou whiche scarcely commest to the Church vpon the holy dayes , & giuest no heede to heare the wordes of God , nor takest any paines to fulfill his commandements , that the Lordes lot can come vppon thee ? Yet we wish that after you haue heard these things you would take paines not only in the Church to heare the wordes of God , but also at home in your houses to be exercised , and to meditate in the Lawe of the Lorde day and night . Go your wayes now and boaste of Origens authoritie , that the scriptures are not to be read of all men , when in a publique Sermon he exhorteth all the people to the diligent reading of them , and sharply reproueth them for their negligence in this behalfe .

Hesk. The third Chapter to declare the newe Testament not to be easie to be vnderstanded ▪ bringeth diuers obscure places of the same .

Fulk As I said before , there was neuer man yet so foolish , to affirme the scriptures to be so easie , that there was no obscure place in them , but that nothing needful to saluation is so obscure in them , but that it may be easily vnderstoode by conference of other places , where the fame is most plainely set foorth . But let vs see his wise reasons , to proue the new Testament to be hard , bicause some places therein be hard to be vnderstanded .

The Euangelistes Matthewe and Luke seeme to varrie in the Genealogie of Christ , therefore all is not easie . What then ? They both doe manifestly agree in that , which is materiall for our faith , ●hat Christe was the seede of Abraham , and the sonne of Dauid . In the rest , what straunge matter is it , if one pedegree be brought from one principall ancester by seuerall discents , lineall , and collaterall , natural , and legall , by the male and by the female ▪

For the second obscure place , Chrysostome is alledged , who Numbereth it among the hid thinges , howe Elizabeth being of the tribe of Leuie , may be called the cousen of Marie . A perillous doubt , in solution whereof , though a number be ignoraunt , yet I doubt not but they may be saued . And yet by conference of the stories of scripture it is easie to finde , that men of the tribe of Iuda might marrie of the Priestes daughters , and the Priestes did marrie euen of the Kings daughters of Iuda . By which mariages cousenage might easily be vnderstoode to growe betweene the two tribes ▪ notwithstanding the lawe of Num 36. Which did forbid only those marriages , by which the inheritances might be confounded .

The third doubtfull place is in Marke . 13. Where it is said , that Of that day and houre knoweth no man , no not the Angels in heauen , nor the sonne him selfe , but the father . And Chrysostome is againe alledged , to shewe that this is a doubtful place : and yet a simple Christian that knoweth the two diuers natures in Christ , humane and diuine , can easily solute it , and say , that although Christe by his godhead knoweth all things , yet as he was man he knewe not all things .

The fourth proofe is taken out of the example of Algasia and Hedibia , two godly women , and studious of the scriptures ; whereof the one found twelue , the other eleuen doubtes in the newe Testament , and sent to S. Hieronyme for resolution of them . I maruell M. Heskins hath so small discretion , to alledge these examples , which do quight ouerthrowe his purpose . If not onely men , but women also , may read the scriptures , and profite so well in the studie of them , that they can finde but eleuen or twelue doubts in the whole newe Testament , for resolution whereof , they did ( as became good schollers ) send so farre for the iudgement of their learned maister . But M. Heskins , not content to shewe that they douted , will also set downe some of their douts , namely this one moued by Algasia . Why Iohn the Baptist should send his disciples to Christ to aske this question : Art thou he that shalt come , or do we looke for an other ? seeing he both knewe , & openly pointed at Christ with his finger before ? Although this good woman doubted of this matter , yet it is easie to answer , that then he sought the instruction of his disciples , rather then the confirmation of his owne knowledge . An other was moued by Hedibia , Howe Christ in Iohn 20. forbad Marie to touch him , when Matthew 28. affirmeth , that the women held his feete . It seemeth to M. Heskins that one of these must be vntrue , I dare say it seemed not so to Hedibia , although she could not perfectly reconcile these places . But seeing that both these reports are true , it is plaine ynough , that he suffered Marie Magdalene to holde his feete so much , as was sufficient to confirme the certeintie of his resurrection , & forbad her not , vntil she shewed her self too much addicted to his bodily presence .

Hesk. The fourth Chapter conteineth certeine hard places of the Epistles .

Fulke . M. Heskins taketh great paines in those Chapters , to proue that which no man doubteth of , that there be some hard and darke places in the Scriptures , and yet it followeth not , but that the Scriptures are a light vnto our steppes , & a lanterne vnto our feete , & the worde of the Lord giueth wisedome vnto the simple . But let vs follow him whether he leadeth vs . In the Epistle to the Romanes be mo obscure , then plaine places , yea , the matter of iustification how hard it is , the controuersies thereupon risen may suffise to declare . Such is M. Heskins diuinitie , that he counteth al scripture obscure , that can not easily be wrested to maintein poperie . Otherwise ther is nothing more clere then the doctrin of iustification : though the Owles & Battes of our time , either can not , or will not see it . But it is no easie matter to reconcile the saying of S. Paul Rom. 3. We conclude that a man is iustified by faith , without the workes of the lawe , & that which Iames saith : Iac. 2. what auayleth it my brethren , if a man say he haue faith , if he haue no workes , can faith saue him ? And after he concludeth : euen so faith if it haue no workes it is dead in it selfe . It is an easie matter to reconcile these places to him that can put a difference between him that hath faith in deede , & him that onely saith he hath it : betweene a true liuely faith , & a false & dead faith : finally , between the cause of iustification that goeth before , & the effectes therof that followe after .

In the same Epistle Cap. 10. concerning the reiection of the Iewes & calling of the Gentiles , there are many places that trouble M. Heskins , as that out of Esay , for calling of the Gentiles . I am found of them that sought me not , &c. But against Israel , &c. yet afterward he asketh if God haue forsaken his people , & aunswereth : God forbid , & such like . The matter is not so hard as it seemeth to him , but who so doth read the text attentiuely , may see the difference betweene a perticuler reiection of many , & an vniuersal reiection of all , a temporal reiection of most , & the finall reiection of al. The former is true , the latter is false .

The matter of predestination no man denyeth , but it is a great secreat , yet so much as the spirite of God hath reuealed of it , for our comfort , is not so hard , but it may be easily vnderstood . And as for that contrarietie which he seemeth to finde , betweene these two texts , Rom. 9. It is neither in him that willeth , nor in him that ru●neth , but in God that hath mercie : & that other Rom. 7. To will is present with me , but I finde no meanes to performe that which is good , is so absurd , that I thinke it would not enter into the head of any vnlearned man , to make a doubt , whether the will which is in a regenerate man by the grace of Gods election , was the cause of his election before the world was made .