two means.

First, by art because, that is, you conduct this discussion with a most specious and uniform modesty; by which you have met and prevented me from being incensed against you. And next, by fortune, or chance, or fate: because, on so great a subject, you say nothing but what has been said before: therefore, you say less about, and attribute more unto Free-will, than the sophists have hitherto said and attributed: (of which I shall speak more fully hereafter.) So that it seems even superfluous to reply to these your arguments, which have been indeed often refuted by me; but trodden down, and trampled under foot, by the incontrovertible Book of Philip Melancthon "Concerning Theological Questions:" a book, in my judgment, worthy not only of being immortalized, but of being included in the ecclesiastical canon: in comparison of which, your Book is, in my estimation, so mean and vile, that I greatly feel for you for having defiled your most beautiful and ingenious language with such vile trash; and I feel an indignation against the matter also, that such unworthy stuff should be borne about in ornaments of eloquence so rare; which is as if rubbish, or dung, should be carried in vessels of gold and silver. And this you yourself seem to have felt, who were so unwilling to undertake this work of writing; because your conscience told you, that you would of necessity have to try the point with all the powers of eloquence; and that, after all, you would not be able so to blind me by your colouring, but that I should, having torn off the deceptions of language, discover the real dregs beneath. For, although I am rude in speech, yet, by the grace of God, I am not rude in understanding. And, with Paul, I dare

arrogate to myself understanding, and with confidence derogate it from you; although I willingly, and deservedly, arrogate eloquence and genius to you, and derogate it from myself.

Wherefore, I thought thus-If there be any who have not drank more deeply into, and more firmly held my doctrines, which are supported by such weighty scriptures, than to be moved by these light and trivial arguments of Erasmus, though so highly ornamented, they are not worthy of being healed by my answer. Because, for such men, nothing could be spoken or written of enough, even though it should be in many thousands of volumes a thousand times repeated for it is as if one should plough the seashore, and sow seed in the sand, or attempt to fill a cask, full of holes, with water: For, as to those who have drank into the teaching of the Spirit in my books, to them, enough and an abundance has been administered, and they at once contemn your writings. But, as to those who read without the Spirit, it is no wonder if they be driven to and fro, like a reed, with every wind. To such, God would not have said enough, even if all his creatures should be converted into tongues. Therefore it would, perhaps, have been wisdom, to have left these offended at your book, along with those who glory in you and decree to you the triumph.

1

Hence, it was not from a multitude of engagements, nor from the difficulty of the undertaking, nor from the greatness of your eloquence, nor from a fear of yourself; but from mere irksomeness, indignation, and contempt, or (so to speak) from my judgment of your Diatribe, that my impetus to answer you was

damped. Not to observe, in the mean time, that, being ever like yourself, you take the most diligent care to be on every occasion slippery and pliant of speech; and while you wish to appear to assert nothing, and yet, at the same time, to assert something, more cautious than Ulysses, you seem to be steering your course between Scylla and Charybdis. To meet men of such a sort, what, I would ask, can be brought forward or composed, unless any one knew how to catch Proteus himself? But what I may be able to do in this matter, and what profit your art will be to you, I will, Christ co-operating with me, hereafter shew.

This my reply to you, therefore, is not wholly without cause. My brethren in Christ press me to it, setting before me the expectation of all; seeing that the authority of Erasmus is not to be despised, and the truth of the Christian doctrine is endangered in the hearts of many. And indeed, I felt a persuasion in my own mind, that my silence would not be altogether right, and that I was deceived by the prudence or malice of the flesh, and not sufficiently mindful of my office, in which I am a debtor, both to the wise and to the unwise; and especially, since I was called to it by the entreaties of so many brethren.

For although our cause is such, that it requires more than the external teacher, and, besides him that planteth and him that watereth outwardly, hás need of the Spirit of God to give the increase, and, as a living teacher, to teach us inwardly living things, (all which I was led to consider ;) yet, since that Spirit is free, and bloweth, not where we will, but where he

willeth, it was needful to observe that rule of Paul, "Be instant, in season, and out of season. For we know not at what hour the Lord cometh. Be it, therefore, that those who have not yet felt the teaching of the Spirit in my writings, have been overthrown by that Diatribe-perhaps their hour was not yet come.

And who knows but that God may even condescend to visit you, my friend Erasmus, by me his poor weak vessel; and that I may (which from my heart I desire of the Father of mercies through Jesus Christ our Lord) come unto you by this Book in a happy hour, and gain over a dearest brother. For although you think and write wrong concerning Freewill, yet no small thanks are due unto you from me, in that you have rendered my own sentiments far more strongly confirmed, from my seeing the cause of Free-will handled by all the powers of such and so great talents, and so far from being bettered, left worse than it was before: which leaves an evident proof, that Free-will is a mere lie; and that, like the woman in the gospel, the more it is taken in hand by physicians, the worse it is made. Therefore the greater thanks will be rendered to you by me, if you by me gain more information, as I have gained by you more confirmation. But each is the gift of God, and not the work of our own endeavours. Wherefore, prayer must be made unto God, that he would open the mouth in me, and the heart in you and in all; that he would be the teacher in the midst of us, who may in us speak and hear.

But from you, my friend Erasmus, suffer me to obtain the grant of this request; that, as I in these

matters bear with your ignorance, so you, in return, would bear with my want of eloquent utterance. God giveth not all things to each; nor can we each do all things. Or, as Paul saith, "there are diversities of gifts, but the same Spirit." It remains, therefore, that these gifts render a mutual service; that the one, with his gift, sustain the burden and what is lacking in the other; so shall we fulfil the law of Christ.

PREFACE.

Sect. I.-FIRST of all, I would just touch upon some of the heads of your PREFACE; in which, you somewhat disparage our cause and adorn your own. In the first place, I would notice your censuring in me, in all your former books, an obstinacy of assertion; and saying, in this book," that you are so far from delighting in assertions, that you would rather at once go over to the sentiments of the sceptics, if the inviolable authority of the holy scriptures, and the decrees of the church, would permit you: to which authorities you willingly submit yourself in all things, whether you follow what they prescribe, or follow it not."These are the principles that please you.

I consider, (as in courtesy bound,) that these things are asserted by you from a benevolent mind, as being a lover of peace. But if any one else had asserted them, I should, perhaps, have attacked him in my accustomed manner. But however, I must not even allow you, though so very good in your intentions, to err in this opinion.

For not to delight

in assertions, is not the character of the Christian mind: nay, he must delight in assertions, or he is not