An euident display of Popish practises, or patched Pelagianisme Wherein is mightelie cleared the soueraigne truth of Gods eternall predestination, the stayd groundworke of oure most assured safetie by Christ. Written in Latin by that reuerend father, mayster Theodore Beza, and now lately Englished by VV.H. preacher of the Gospell.

The title of the Slaunders .

ARTICLES gathered out of the Latine and Frenche bookes of Iohn Caluine vpon Predestination .

ANSWERE .

THOV oughtst neither to vse this Title , Slaunders , impudently , and malitiously ascribed to Iohn Caluine of certayne ignorant and malitious men .

The first Article , that is , the firste Slaunder .

GOD in the bare and alone determination of his will , hath created the greatest parte of the worlde to perdition .

REFVTATION .

HOW false this slaunder is it shal appeare by the very selfe writing of Caluine . For thus he saith . I say ( saith he ) with Augustine , that the Lorde created some whome he vndoubtedly foreknew should be damned , and that it was so , bycause he would so . But wherefore he would so , it appertayneth not to vs to enquire , who are not able to comprehende it : nor is it lawfull that the deuine will should be called in question of vs : whereof so ofte as any mention is made , the very soueraigne rule of Iustice is vnder that title named . Againe , The same chapt . the 5. Sect. bycause ( saith he ) the scripture doth playnely shew it , we say that the Lorde in his eternal , and vnchangeable counsel , hath once determined whom in their time he would receyue vnto life , & whome also he would giue ouer vnto death . Those to whome he vouchsafeth eternall life , we say to be adopted by his frée mercie , & in no respect of their owne worthinesse . Whom he giueth ouer vnto death , those truly in his iuste and irreprehensible , but that also incomprehensible iustice , he abridgeth the way of lyfe . Againe , Lib. of the eternall Predestination of God . if we ( sayth he ) are not ashamed of the gospel , it is requisite that we acknowlege whatsoeuer is therein manifestly set downe : that God in his eternal decrée , whose cause dependeth vpon none other , refusing others , hath ordayned whom he saw good to eternall life , and whom by his frée adoption he vouchsaueth to lighten with his holy spirite , that they may receyue eternall life offred in Christ : that others beyng of themselues vnbeleuing , destitute of the eyes of faith may remaine in darknesse . Againe , as Augustine writeth , Christ . Inst. cap. 14. sect. 13. so farforth ( saith he ) the wil of God is the very soueraigne rule of Iustice , that whatsoeuer he will , euen in that he wil it is to be holden rightuous . Therefore when soeuer it is demaunded why the Lorde hath done so , it is to be answered bicause he wil : but if thou procéedest in asking why he wil so , thou séekest some greater or higher thing than the will of God which cannot be found . The same Sect. 15. Ibidem . Also we must euer returne ( saith he ) to the alone determination of his wil , the cause wherof is secrete in himselfe . Againe the Apostle sought not starting hooles , as if he were taken tardie , but shewed that the consideration of Gods Diuine iustice is more soueraigne than that it may either be measured after any humayne sorte , or be comprehended with the weakenesse of mans witte .

These sayth Caluine , and many others euery where of lyke sorte , whereof ( I say ) it may be easily gathered that it is Slanderously spoken of thée whatsoeuer thou speakest of the bare determination of God . For they call that a bare determination whereby any thing is so done , that no regarde be had whether it be iuste or vniuste that is done .

We therefore doe in déede confesse with Paule that al things are done by purpose of the Deuine will , that whome he will before they be borne , or euer they haue done eyther good or euill , he eyther loueth or hateth : and therefore in his time eyther pitieth or hardeneth : but we adde this , that this notwithstanding , there is no iniustice with God , that he whiche dothe so decrée these things , dothe notwithstandying that whiche is altogither rightuous . And this we proue by many reasons . Firste bycause that the will of God is the soueraigne rule of Iustice : neyther is it a good consequent that that is vniust , bycause mans reason seeth no cause of such Iustice . For what ? doth not the sunne shyne , bicause the blinde is still in darkenesse ? Againe , we say they deale foolishly , who holde that any thing is good in it selfe before God will haue it so : seyng that contrarily , it is requisite that God will anything to be iuste before it can be so . For the will of God dependeth not of the qualitie of things : but the contrary , the qualitie of things by order of causes doth folowe the will of God . Thirdly wée adde also that in suche decrée whereby God from the beginnyng determined whatsoeuer vassals of his wrath he woulde , that the execution of his purpose muste be distinguished from the purpose it selfe , that is the purpose of reiectyng from damnation . Wée vnderstande no other cause of the purpose than the very will of GOD , whiche can not bée but altogyther moste iuste , albeit the blynde wysedome of the fleshe thynketh otherwise . But the causes of execution , that is damnation , the Lorde hath plentyfully and playnely shewed vs , euen the voluntary corruption of Adam deriued vnto vs , and the fruyctes of that corruption . But here agayne mans reason inforceth it selfe . Whence ( sayth it ) be the causes of this damnation ? haue they so come to passe agaynst the will of GOD ? no forsoothe : for then hée shoulde not bée Almightie . Therefore with hys will , for he dothe not suffer vnwillingly , and that is the opinion of Epicures , to ordayne a carelesse foreknowledge of GOD , whiche is easily ouerthrowen by infinite testimonies of Scripture .

But if hée haue decreed these things to be so , and I coulde not resiste hys will , am not I blamelesse of that faulte whiche altogither resteth in hym ? And this is that greate doubte whiche no man vnderstandeth , saue those who out of hys worde haue learned to thynke reuerently of GOD . Therefore Paule , when he commeth to thys poynte , denieth not that it was the will of God , whiche the wicked coulde not resiste : but their collection of this approued principle , hée vtterly denieth , bycause GOD can not bée vniuste : and hée recalleth vs to the consideration of mannes estate , that wée mighte reuerence so highe a mysterie , not that wée shoulde reproue it . But in déede you are wyser than the Apostle , for thou takest these thyngs not to haue come to passe by the will of GOD , but if it bée so , then is it maruell that the Apostle dyd not remember it , that he mighte haue answered the very selfe thing . Neyther doest thou consider all this whyle whether thys rashnesse dothe headlong inforce thée truely to this poynt , that thou mayst more & more incomber thy selfe , whylest thou thinkest that thou canst comprehende the infinite wisedome of God . For that we may yéelde thée that thou séekest , that the causes of damnation doe chaunce without any determination of God , sée how many and wicked absurdities may follow . For firste if they chaunce agaynst his will thou deniest the Omnipotencie of God , who coulde not withstande that , whiche he woulde . But if in déede thou sayst he wincketh at it , howe muche doest thou differ from Epicurisme ? It remayneth then that he permitteth it willingly , and there is one and the same difficultie . For if thou sayest that eyther our sinnes foreknowen or already committed haue giuen occasion to this will , thou sayest nothyng . For we séeke the Originall of these sinnes , that is , the causes of corruption , from whiche thou canste no more seclude the determination of God , than when there is question of the fruictes of corruption , seing that here also the same inconueniences doe accomber thée , and thou arte taken in the same Labyrinth . Furthermore , sée howe well thou defendest Gods Iustice . For truely that whiche he hath suffered , albeit he hath not determined it , ( for we will giue thée so muche ) yet he coulde haue letted it euen with a becke : Why therfore did he not suppresse Sathan in tyme ? why dyd he not thorowly establish Adam and Eue ? or if thou list not looke backe vnto them , why did he not commanund the fountayne of sinne to stay in Adam , that it should not issue out vpon his posteritie ? was it bicause the sinnes of his posteritie deserued it ?

But they shoulde haue had no sinne , if corruption had not bene inlarged . But why dothe he dayly gyue Sathan suche libertie whiche he can restrayne ? truly where soeuer thou turnest thée , humane reason sheweth vs this , that he is equally in fault , who when he can preuent one from fallyng to destruction , yet doth it not , with him that throweth him downe headlong . Therefore although that thy solution should be of force , humaine reason should not surcease to déeme God vniust . But thou wilt say : These things are curious . They are in déede , and therefore we thinke it sacriledge for any vnreuerently to attempt these high mysteries of God . But we say that that is curious and wicked too , to demaunde howe God shoulde be without fault , if he ordayne the causes of damnation . Whiche question thou haste vndertooke to dissolue : but we thinke with the Apostle that it is altogether impossible with humaine senses to be expressed , which is curious , which is passing wicked , which séeketh the secret mysteries of God without his worde . Is it thou which séekest a reason of the Diuine wisedome , and therefore willingly and of purpose runnest headlong into daunger ? or I ? who when we come to Gods will , béeing mindefull of mans imbecilitie , do secretly reuerence the maiestie of god . Therfore that I may briefly say this , let this be the furthest reach of mans iudgement : although the cause of his decrée is vnsercheable , whereby God hath determined from euerlasting to create many , in whose iust damnation he might manyfest the glorie of his iustice , and for that cause whosoeuer are appoynted vnto death , cannot but perishe in their tyme , yet that God , because he damneth none but the corrupt and guyltie , is therefore without all blame of their damnation , as he who rightly decerneth those things whiche men doe vniustly , and therefore iustly punisheth . But if humayne reason can not endure it , yet it doth not followe that it is otherwise . Rather let whatsoeuer is fleshe giue place , ( for so I had rather than speake as thou doest ) that we may wholly repose our selues in the worde of God . But thou wilt say , Where is the worde of God ? Surely thou canst not denie , except thou wilt adde somewhat to thine vnmeasurable impudencie , that in teaching these things , we haue as it were persisted in the steps of Paul . But we shall sée more of this when we shall deale with thée hande to hande . Now I shall discharge my dutie , if I shall euidently lay open to all Readers thine intollerable impudencie in deuising these detestable Slaunders . Therfore that I may returne thither whence I haue digressed , I will further auouch two places out of Caluine agaynst thy slaunders . In his boke of eternall Predestination . For thus he sayth : Albeit before the fal of Adam God for secrete causes had determined what he would do , yet do we reade in Scripture that he condemneth nothing but sinne . Esa. 23. b. 9. So it remaineth that he had iust causes to reiect some , but vnknowen to vs : and he hateth or condemneth in man nothing but that which is not agreable with his iustice . Agayne he sayth , Let vs learne that we ought so to consider the Prouidence of God , that we may geue glory and prayse to his omnipotencie . For the wisdome and iustice of God is euer to be ioyned with his power . Like as therfore the Scriptures do teach , that the Lord in his iustice & wisedome doth this or that , so teache they a certayne ende for which he doth this or that . For that fayned deuise of the absolute power of God , whiche the Scholemen inferre , is an execrable blasphemie . For it is as much as if they should say that god were some tyrant , determining what he list without equitie . Their Scholes are full of suche blasphemies : neither are they vnlike the Ethnicks , who helde that God did dally in mens matters . But we are taught in the schole of Christ , that the righteousnesse of God doth shine in his workes , of what sorte soeuer they be , that all mouthes may be stopped , and glorie giuen to him alone . Doste thou ( Sycophant ) at the last acknowledge howe muche thine impudencie was in these patched Articles ? Thou hast further added other slaunders . For first , for that which Caluine hath said , that some men are reiected for iuste cause , but to vs vnknowne , thou making no mention of any cause , sayst that we teach , that the greatest part of men are created to damnation . But yet we will not striue of the number , for we knowe by the Scriptures , and the continuall experience of all ages , that the most do enter by the brode gate which leadeth to destruction : yet notwithstanding doste not thou surcease to be a slaunderer , who in accusing doest adde somewhat of thine owne . Then ( wherein thy wickednes doth most appeare ) thou so writest these things as if we should say , that the ende of the creation of Reprobates is their eternall damnation : which slaunder I thus refell with the very words of Caluine . Inst. Christ . cap. 14. sect. 17. It ought to be knowen ( sayth he ) among all men , that Salomon sayth , that God hath created all things for him selfe , euen the wicked agaynst the day of euill . Beholde , séeing the disposition of all things is in the hande of God , séeing the determination of life and death remayneth in him , and so at his will and pleasure ordeineth that among men some euen from their mothers wombe should be vndoubtedly giuen ouer vnto death , who should glorifie his name in their destruction . Therefore that we may briefly conclude , Caluine thinketh not that the Reprobate are therefore simply created that they shoulde perish , but that perishing in their owne defaulte , they might aduaunce the Iustice of God . And further , that their perdition so dependeth of the Predestination of God , that the whole matter and cause of their damnation be founde in them selues : and albeit it is incomprehensible to humaine senses , yet that it is the iust determination of God .

Why therefore doest thou wickedly and maliciously leaue vntouched all that whiche is spoken of the fault of them that perishe , and the glory of God ? But go too , let vs heare with what sounde Arguments thyselfe canst oppugne thine owne slaunder .

The Sicophantes Arguments agaynst the first Article .

THEY say that the first Article is both agaynst Nature , and against Scripture . Of Nature they say thus : Euery liuing creature naturally loueth his issue : but this nature is of God , whereon it followeth that God should loue his issue . For neither , woulde he make that liuing creatures should loue their issue , except he loued his owne . And this they proue thus : The Lorde hath said , Should I cause others to bring forth children , and shall not my selfe bring forth . As though he should say , That whiche I cause others to doe , I my selfe doe the same : But I cause others to bring forth children , therefore I also doe bring foorth . Hence they bring an argument of similitude : God causeth liuing creatures to loue their issue , therefore he loueth his owne . But all men are the issue of God , for God is the father of Adam , of whom all men are borne : Therefore he loueth all men .

REFVTATION .

FIRST of all ( I say ) thou dost vnwisely in this place , to dispute eyther of the loue or hatred of God towardes men . For neither is it demaunded héere whether he hath hated any , but whether he hath reiected any . Which two béeing diuerse , thou notwithstanding haste déemed one . I will speake more playnely , that thou mayste not complayne of obscuritie . We say that there is an assured order of causes ordeyned of the Lorde , notwithstanding he at once beholdeth all things as present , yet hath he willed some causes in order to succéede , and some to goe before : which order of causes also the Philosophers haue acknowledged , and haue called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 succession by turne . We affirme therefore that the hatred of God in reiecting of men in the order of causes , hath not procéeded from the eternall decrée of God , ( as that whiche of right we place in the highest degrée of all causes , ) but rather to succéede . So it is , that albeit whomsoeuer the Lord from euerlasting doth predestinate to destruction , afterwarde in his tyme he hateth : yet to Predestinate to destruction , is not to hate , but to giue them ouer to his hatred . But therewithall when the Lorde appoynteth vnto death whome he listeth , he also ordereth the causes of hys iuste hatred to come , that the whole matter of his hatred remayne in the menne them selues decréed to destruction , and therefore hys Iustice to shyne in them to be prosecuted with hatred , and lastely to be damned . But thou arte deceyued in that , whiche déemest that God dothe firste hate anye man before he assigne him vnto death . Whiche is as foolishe as if thou shouldest say , that he firste beginneth to hate before he haue determined whome he wyll hate . Therefore I coulde at one worde conclude wyth thée , that we thus farre agrée , that we bothe confesse , that God hateth and condemneth nothing in men but guyltinesse and sinne : but that we disagrée in this , that thou supposest the hatred of God to be the cause why he decreeth some to destruction : and we say that that hatred is not the cause of the sacred decrée , but the effect .

Neyther dothe it preiudice vs , that Paule alleaging the wordes of Malachie , I haue hated Esau , séemeth to take hatred for the eternall decrée of reiecting . For I say , this worde ( I haue hated ) in that place declareth nothing , but , I haue decréeed to hate : séeing Paule in that place disputeth of the decrée of God , and not of the execution of the sayde decrée . Neyther doth there want sufficient testimonie of Scripture to approue this exposition by . God hath chosen vs , sayth Paule , Ephesi. 1. a. 3. before the foundations of the worlde were layde : that is , he determined to Electe . For in déede thou muste néedes confesse , that GOD in tyme doth execute those things whiche before all tymes he ordeyned , So. 2. Timoth . 1. c. 9. there is giuen ( sayth he ) vnto vs the grace of God in Christe Iesus , before all tyme : that is , God decréed to giue vs his grace in Christe Iesu before all tyme , whiche albeit in very déede he dothe not giue vs , before that effectually he call vs to him selfe . So he is called the Lambe slayne from the beginning of the world . Apocalips . 13. b. 8. that is to say , for as muche as he was preordayned before the worlde was made , whiche was perfourmed in the laste tymes , as Peter him selfe expoundeth . 1. Peter . 1. d. 20. But why doth the Scripture speake so ? Truely that whatsoeuer the Lorde hath decréed shall be , we may vnderstande to be so sure , as we are sure that that is done whiche we sée done . But yet that it is so as we say , that is , that Gods decrée procéedeth in the order of causes both loue and hatred , it euidently appeareth in this , that otherwise thou arte constrayned to appoynte the causes of the diuine decrée in men them selues : Whereon it wyll followe , that eyther God hath not determined what he would doe to men before he made them , and carelessé behelde them perishing : or if he had determined , yet afterwardes the nature of man béeing chaunged , he also would chaunge his purpose . Bothe the one and the other howe farre it is from the wysest workemaster , and endued ( that I maye so say ) with the surest and moste constante nature , there is none but may sée .

Then if these things shoulde be so , that is , if GOD for the foreknowen corruption shoulde hate any of hys workes before he had ordeyned them to destruction , wherefore was it néedefull for Paule to crye oute : Rom. 9. d. 20. and. 11 d 33. O man , who arte thou whiche pleadest agaynst God . &c. O the deapth of the rychesse , bothe of the wysedome and knowledge of God , howe vnsearcheable are hys iudgementes , and his wayes paste finding out . Wherefore ( I saye ) shoulde God be set out to vs as a Potter , whiche fourmeth what Vesselles he wyll , to honour or dishonour ? For the solution that thou bringest is readie , that it is no meruayle if God appoynt some to destruction , and that causelesse they complayne of hys wyll , séeing that their owne sinnes doe as it were enforce him to doe it . But God forbyd that we shoulde vse anye aunswere so absurde , foolishe , and estraunged from the nature of God . Let vs rather saye , that it is the Lorde which hath done whatsoeuer he woulde , and hath done all thinges rightly , séeing hys wyll is the very rule of iustice .

Furthermore , wherevnto tende all thine Argumentes ? Not to this ende , that thou mayste shewe that God loueth all men ? But if this be true , what remayneth that eythèr none shall be damned , or else that those shoulde perishe whome God loueth ? For if thou doste except , that God dothe hate them in the ende for their sinne , and whom he loued from the beginning , thou shalt runne headlong into an other great downefall . For truely if hée did loue , he would also saue . Why therefore doth he not saue ? Truly bicause their sins haue caused that he should destroy those whom before he would shold be saued . O merueylous god , such as in déed thou imaginest , which dayly & hourely should be chaunged , whose determination men when it pleaseth them may fordo , & the whole ende of whose counsels depende not of the eternall & immutable decrée , but of the second causes . But truely if we should followe thine opinion , the will of man shall be , not the seconde , but the firste and chiefe cause of Gods decrée : as in lyke maner Augustine sayth right well , Iudgement shoulde not be in the Potter , but in the Claye . Sée whereto these rustical cogitations inforce thée , that it shal truely fall to thée whiche is written , That it shall come to passe that they be confounded of the maiestie , who béeing not contented with the manyfest worde of God , doe curiouslye searche hys secretes . But leaste wée séeme to dallye , goe too , let vs consider thyne Argumentes . Thus therefore thou contendest , This doctrine is agaynst the nature of GOD , therefore it is false and wyck●d . I denye the assumption , whiche thou so confyrmest , God causeth to bring foorth young , therefore he bringeth foorth . So also by a lyke , God causeth liuing Creatures to loue their issue , therefore he loueth his . But , all men are the issue of God , ( because God is the Father of Adam , of whome all menne are borne ) therefore God loueth all menne . These be thyne Arguments . Nowe heare agayne what I shall answere .

Fyrste of all I saye , that the place of the Prophete of the issue of GOD , is eyther wrested of thée maliciouslye or impudentlye . For the Prophete dealeth not there of the vniuersall creation of all menne , but of the onely renewing of his Churche , that is , of the frée adoption of the Electe in Christe . What impudencie therefore is it , to applie that to creation which is spoken of adoption ? and to enforce that to all men , that onely appertayneth to the Elect , that thou mayst communicate the peculiar grace of the Elect with the Reprobates and Bastards . But thou wilt say , Who is father of the reste ? Verely euen he whome Christe hath named , when speaking to those counterfaits & bastardly children : You are ( sayth he ) of your father the diuell . Nor is there cause why therefore thou shouldest exclaime that I am a Manichée . For I refer this increase of children of the Deuill , Ioh. 8. f. 44 not in respect of creation , but in respect of their depraued nature , whiche God so ordayned , that he be not Author thereof , but rather the Diuel , and the will of man which willingly hath depraued it selfe . Thou wilt say therefore in respect of creation he in lyke case is their father . I graunt it : thou wilt adde therefore he loueth . But that I vtterly denie , and I will by and by proue it to be false . But nowe onely I demaunde how aptly thou haste recited the testimony of the Prophete : Then what madnesse this is , to estéeme that what soeuer God hath giuen to liuing creatures , is in God himselfe ? In déede it is very wonderful , that thou prouest nothing that the rude multitude aloweth not , except thou also faynest that God hath head , armes , hands , & a wombe too . It is maruell but that thou déemest he doth in déede here sée , desire meate and digeste ( as some haue tryfled of the Starres ) or at the least to muse , to dispute , to couet , and to chaufe : yea , but thou wilte say , I speake onely of those things which belong to God . Therfore thou oughtst to haue defined what those things were . And albeit thou shouldst change thy self into euery shape , thou shalte neuer finde any thyng attributed to liuyng creatures , whiche may in lyke sense be auouched of God . Yet I confesse that the Scripture ( such is the goodnesse of God ) dothe oftentymes lyke a nourse as it were maffle with vs : but yet so that it obserueth a certayne choyse . Wherfore in lyke case thou oughtest to haue bounded thy similitude with his limites . I also graunt that , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that naturall affections in the nature of things , and especially in men , are great arguments of Gods goodnesse . But yet who will graunt thée ( except he be madde , ) that God loueth those whome he dothe loue , none otherwayes , than men loue one another ? Sée euen of thyne owne examples how false and foolish this is : whiche of vs would haue chyldren borne to him like Toades , Snakes , or spiders ? But al these , ( if it be lawful to speake as thou doest ) the Lorde doth dayly bryng foorth : neyther is there any creature , whiche for hys wonderfull goodnesse he preserueth not . But what ? wilt thou haue a lame , a blinde or a foole borne to thée ? yet the Lorde dothe euery day set suche spectacles before vs . And what ? when he exciteth some in whome he may manifest hys power ( as Moses speaketh ) or when he formeth certayne vassals to dishonour as Paule wryteth ? yea also a greater thyng , when he correcteth those hys beloued and déerest chyldren , I say not for their sinnes , but hée will the iuste bée oppressed of the vniuste , to be executed , and in the ende moste cruelly slayne for hys owne glorie ( for so euerywhere speaketh the Scripture , and experience confirmeth it ) wilte thou make one this loue of God with the decrées of mans nature ? Therevpon the Disciples aske when they sée the blynde man , who hath sinned , he ? or his parents , that hée shoulde be borne blynde . Iesus answered , that neyther hée , nor his parents sinned : that is , that he was borne blynd , neyther for his own sins nor for hys parentes ? but that the workes of God might be manifested in him . What sayest thou to this goodman ? heare that your outscape of foreséene sinnes hath failed thée : and some Phisition might be déemed a cruell Father , whiche I say not , should wounde his sonne , but also ( that I may speake as you doe ) shoulde suffer his Sonne to be wounded , that by the curyng thereof he mighte gette a name . Thou seest beast , thou seest howe beastly thyne imaginations of GOD bée , when thou doest consider eyther the loue or hatred of God accordyng to the prescripte of nature created ? In lyke case Dauid , when he fell into these cogitations that hée mighte decerne of the hatred and loue of GOD after the manner of men , I am become ( sayth he ) a beast before thée : that is , till he wente into the Sanctuarie of the Lorde . Thou shouldest haue sought out the nature of GOD before that thou diddest dispute of his loue and hatered . There bée manifested to vs lyuyng in this worlde twoo wayes to knowe 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that that may be known of God . One the contemplation of thyngs created dothe shewe vs , whiche Paule disputyng with the Romaynes and Athenienses of the firste principles of Christian religion , doth manifest . The other , God hath shewed vs in his worde . None of bothe I confesse is to be neglected , but howe muche more certayne this is than the other , Dauid proueth by his owne example , and if not of our selues , yet by continuall obseruation of all ages it may plentifully be perceyued . For who euer taught more vnméete thyngs of GOD than those wyse Egyptians of whome afterwardes was Gréece taught ? or whence but from the same dyd spryng Idolatrie ? lette be perused the speaches of Apollonius with the Bracchamans & Gymnosophistes , and we shall sée what humayne Diuinitie is . Yea howe doteth that diuine Plato , and howe often erreth hée from those firste principles which they call 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 common knowlege : Truly the very last wordes of Socrates when he died , we owe a cock to Esculapius , do sufficiently bewray how sound knowledge Socrates had of diuine thyngs , excepte he then beganne to doate on his deathes bedde , and also that Plato would leane the selfe dotage of hys Mayster in writing : or else that then he left not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dissemblyng . But without doubte that saying of Paule is true , they are become vaine in their owne reasonings & their foolish harte is ful of darkenesse : when they thought themselues wyse they became fooles . Also that the worlde in the wisedome of God did not knowe God . When Paule wrote these things , he did not vndoubtedly blame nature , dayly shewing vs ( as Dauid sayth ) the wonderfull workes of God : but accused our blindnesse whiche may be holpen of one onely God , and that by the hearyng of his worde . Bycause thou doest not consider this thou rightly reapest this rewarde of thy foolishnesse , that bycause thou endeuourest by the rules of this nature , to conclude the nature of God , thou offerest thy selfe to be laughed at of very chyldren . But , thou wilt say , I afterwards shewe thée Scripture . I graunt that in déede , but yet so that thou conclude it with those thy principles by the contemplation of visible things : when it ought to be contrary , that is , to alowe those principles whiche the order of nature yéeldeth , so farre as they consent with the authority of Scripture , whereof we shall heare hereafter .

Let this therefore be the very summe of the answere , that God doth loue his issue , but in his owne order which he hath manifested vnto vs in his holy woorde , so farre as was néedefull for vs .

I come to the other like sottish writing , I wil vse no harder speach . All men ( thou sayest ) are the issue of God : bycause God is the father of Adam , of whome all men are borne , therefore God loueth all men . First I answere , that thou dost against the rule of Scripture , which doest confusedly attribute to God , the name of Father , and that summarilye in respect of all men , that is , whiche also communicatest that whiche is onely proper to one Churche in Christe with straungers . That place in déede of Malachie is very vnfitly applied of many to the generall procreation of all men , when it is rather referred to one publique father of Israell , whether Abraham or Iacob , as appéereth by a lyke place of Moses . But least I séeme to contende for wordes , ( albeit the controuersie is not in vayne ) the Lord created all men in Adam , and let him be in this poynt the vniuersall father of all . If this be reason good inough to proue that God should loue al men , how is it that contrarywise the Apostle sheweth al in Adam to be the Sonnes of wrath and death , and therefore of hatered ? wilt thou answere that the Apostle beholdeth all men as they are corrupted in Adam , and therefore abiected ? Be it so , for so it is in déede . But howe doest thou beholde them ? as yet beyng in Adam ? no in déede , in that thou sayest not that God was , but is the Father of all , nor to haue loued , but to loue all . Thou muste therefore séeke some other outscape , verily euen this , as thou mayste say that GOD neuerthelesse loueth all , bycause he offereth hys grace to all . But if this be so in déede , the foreséene corruption hath not caused that the Lorde shoulde reiect some , seyng he loueth all notwithstandyng they are corrupte , that hée offereth them the fauour of lyfe : and that so that hée giueth them grace , to receyue grace offered , ( bycause that otherwayes the Lorde should séeme to vs , as I afterwardes shall speake in his place , not to deale faythfully with menne . ) But furthermore it shall be requisite to conioyne contumacie with corruption , that is , furthermore to refuse grace offered . But if it shoulde bée so , wée shoulde not be borne the chyldren of wrathe and death , but wée shoulde become so after we should refuse grace offered .

In lyke case after Pelagius teache the Anabaptistes , and thy companion Seruetus , Cataba . that chyldren stoode not in néede of the grace of GOD in Christe , saying that they were not reiected by nature . Fynally , what is it to take away Originall sinne , or at the leaste so to extetenuate it , that there bée no iuste cause of reprobation , if this bée not ? what sayeth Dauid to the contraric ? Behosde ( sayth he ) I am conceyued in iniquitie . Psalm. 51 b. Shewe then that all iniquitie dothe not deserue death before God . But what sayeth the Lorde himselfe ? that ( sayeth be ) whiche is borne of the fleshe , is fleshe , and the fleshe is enimie to God : bycause those that are in the fleshe can not please God . Eyther proue therefore that no themselues , seyng all are equally the chyldren of wrath , what more vntowardnesse might God sée in these , than in them , wherefore he shoulde offer grace to the one , and denie it to the other ? that he should take pitie on the one , and harden the other , or in déede ( as you say ) should suffer to be hardned ? Therfore of foreséene corruption , or incredulitie , or foreknowen sinnes it is a foolish inuention : and therfore it is néedeful that thou confesse this difference to depend of the will of God , albeit the reason of this iustice is vnknowen to men . Lette vs set downe an other more manifest example : God is indifferently the father of Esau and Iacob , and that not onely in Adam , but also in Isaac , with whom he made a couenaunt of peculiar blessing . But wilt thou dare affirme , that God is no otherwayes the Father of Esau than of Iacob ? for we would graunt thée this that Esau may haue God his father : if thou darest affirme this , the Lorde from heauen shall refell thée , crying , the elder shall scrue the yonger : and least thou mayst wrangle that this is to be vnderstande of euery seruitude , the Lorde is yet agaynst thée , testifying that the excellencie of Iacob was ioyned with hys loue , and the reprobation of Esau with his hatered : whereof it was an assured signe , that he loste the promisse of the lande of Canaan , seyng that was the earnest of the heauenly blessyng and adoption . It remayneth then that we graunt thée that God also loued Esau as a Father , yet that he loued Iacob far otherwayes . But tel me , whence is this difference , Rom. 9. c. 25 but of him that pitieth whom he pleaseth , and hardneth whome hée will as the Apostle saith ? For if thou returnest to the foreknowen frowardnesse of Esau , the Apostle resisteth , who , hauing called Iacob beloued , and therefore elect before he was borne , that we might knowe election , not onely in tyme ( as that which is eternall ) but also in the order of causes to preuent all things , and so that vtterly no place be left for foresight , for faith or works , as those whiche are not causes , but fruites of election : So when he commeth to the opposite member , he vtterly sheweth by the like reason , that Esau was hated , and therefore vowed to destruction before he was borne , or had done any evill . That verely we also maye vnderstande in this behalfe not onely an eternall purpose of reiecting , but that it is superiour to all causes of destruction . And that héere is lefte no place to foresight , or corruption , or incredulitie , or of euill workes . For these in déede be causes of damnation , so onely adherent to Esau , that God by no meanes be guyltie of the cryme , but yet are they causes of the eternall decrée of Reprobation , not for going , but folowing . Other wise if these wordes of Paule , Before they were borne , & or euer they had done good or euill , you doe otherwise in one parte expounde than in another , ouer and beside that generall principle , that contraries haue all one discipline , shall plentifully refell thée : there is none who wyll not sée that apparant force is offered to the Apostles wordes , if one and the same sentence , and in the selfe wordes , should be racked into diuers expositions . Which in déede shall be , if in one parte you say that foresight is excluded , and in the other notwithstanding reserued . Finally , if the purpose of reiecting shoulde haue stoode vpon foresight , ouer and besides that the selfe things of necessitie muste haue béene foreséene on both partes , whence at the last the obiections whiche folowe shoulde haue sprong , in foredoing of which the Apostle so forceably contendeth . For neither should the Elect haue had whereof to complayne , except they would complayne of mercie : nor also the reprobate , if for their foreséene desertes they had bene reiected . But it is one thyng to aske why God hath hated , an other thing to aske why he hath Predestinate to hatered . All whiche least happily thou thinkest I haue deuised , heare what Augustine hath thought of the same matter in his Enchiridion to Laurentius , Cap. 98. Paule ( sayth he ) supposing that which is spoken as it might be , to moue those which could not reach to vnderstand the profoundnesse of grace : What therefore shall we say ? ( sayth he ) is there iniquitie with God ? God forbydde . For it séemeth an vniuste thing , that without the merite of good or euyll works , God loueth one , and hateth another . In whiche thing if God would the workes to come , eyther good of this , or euil of that to come , to be vnderstoode , as he did foreknow them , he would not haue sayde of workes , but of workes to come , and so haue dissolued this question : yea he would haue giuen no question néedefull to be dissolued . These Augustine .

It remayneth therefore , that albeit if God maye be sayde indifferently to be the Father of all men in Adam , yet can it not be sayde indifferently that he loueth men , yea , nor that he loueth all men : and therefore that all this thy reasoning is vayne and foolishe , because the purpose of God standeth not in the loue or hatred from this common benefite of creation , but of the eternall , and albeit secrete , yet the moste righteous will of God .

An other of the Slaunderers Argumentes .

TO create to perdition is not of loue , but of hatred , therefore he created none to perdition .

REFVTATION .

AS this Argument dothe depende of the aforewritten , so it is of necessitie that the first béeing infringed , this also doe sayle . Thou haste collected euill that all are beloued of God , bicause that all were created in Adam . But we contrarywise approue , that God by his incomprehensible , but yet iuste decrée , hath Predestinate whom soeuer it pleased him , to hys hatred , and therefore to destruction , neyther that that is discrepant from the nature of God , whiche ought not to be measured by the common sense of men . And then we shewe that , that God is not moued with the hatered of any , that he should vowe him to destruction : but that he hath hated him whome he hath Predestinate to destruction : and that truely the cause of this hatered and destruction is manifest to vs , that is , voluntary corruption in Adam , whiche isluyng vpon all his posteritie , yéeldeth also like fruictes to the tree : and that to satisfie all stayed wits , that albeit they know not the cause of the sacred decrée , yet both bycause it is diuine , and also bycause destruction is so descerned , that togither the iuste causes of perdition be determined abidyng in men themselues , & also they confesse it to be iuste . Wherfore also we haue proued that , that we vse not to speake so , as that we say that any one is simply created of God to destruction , but therfore , that by his due damnation God might shew forth his iustice . But that the damnation of the Reprobate is iuste , bicause their perdition doth so depende vpon the Predestination of God , that yet the whole cause & matter of their destruction be found in themselues . These whosoeuer vnderstandeth , at the least shal sée this , that it is moste absurde that thou sayste , that it is of hatered to create to perdition . For that I say againe , before the Lorde would create men ( we speake of the order of causes ) he neyther hateth or loueth : but whome he createth he hath decreed from euerlasting , eyther to loue in Christe , or to hate in Adam . Therefore to create to perdition is not of hatred , but of him who hath decréed to hate , to hate ( I saye ) for iust cause , whiche he so annexed to the decrée of hatred , that all the fault be in him whome he hateth . Further , if no man be therefore created that God in his due destruction might be glorified : then God eyther hath determined to saue all , or boroweth the causes of his counsell of the foreknowen will of men , and that so , that whom he knew would refuse grace offered , for that cause he should vowe them to destruction , and in déede shoulde suffer them to runne headlong , séeing they will so . But oh good Lorde , howe many things be héere affirmed , not alone foolishly , but also wickedly ? For if God hath decréed to saue all , as in déede he determined if he loue all , howe is it that he doth not saue all ? Is it bicause he can not ? If that be so : he is not omnipotent . Or is it that he will not ? Then the Lorde altereth his counsell : and when he sayth he repenteth , we muste not nowe vnderstande that to be spoken of God , not by translation and improperlie , but properlie and in déede . But and if he require the cause of hys purpose of the men them selues , what workeman is he that dependeth of his worke ? yea , what wise man euer thinketh to say , that God determining to make men , first considered of what forte they woulde be , that thence he might consult , then to haue considered wherfore he would create them ? Then what shall become of them to whom grace is neuer offered , of which sorte we haue foreshewed that there be many .

Wilte thou say that all these are saued , for as muche as they haue not that foreknowen cause of refusing grace ? Sée , for as muche as thou haste once declined from the right pathe , into what absurdities thou runnest . But this is the right way , that God hath created all for hys owne glorie , euen the wicked for the day of euill . In this doctrine is no circumstance of wordes , no absurditie , if thou doste determine that whiche is moste true , that the will of God ( albeit it sometimes séeme otherwise to vs ) yet alwayes is the soueraigne rule of iustice . Agayne , I pray thée how is it , that thou takest such paines to defend the reprobate ? rather I pray thée let vs giue them ouer , & leaue them to the eternall Indge to be damned . Let vs rather be occupied in giuing thankes to God , and setting forth of his glorie : who , when hée also might haue predestinate vs to destruction , yet rather gaue vs to his sonne , by whome , béeing apprehended by Faith , we are fréelye saued . And this benefite of God doeth wonderfullye shine forth towardes vs , by the contrary , destruction of reprobates : and hitherto the reprobates are set to be considered of vs , not that we shoulde defende theyr cause , but learne in feare and trembling , to reuerence the Lorde .

An other of the Slaunderers Arguments .

To creat is a worke of loue , and not of hatred : Therefore God created all men in loue and not in hatred .

REFVTATION .

AGAINE , thou beatest againste the same rocke , whiche knowest not howe to set hatred vnder the decrée , & that so , that betwixte the decrée and hatred , be interiected the cause of hatred , whose gus●tinesse remaineth in menne themselues , as I haue already saide a thousand times . Againe , albeit wée willing lye confesse the goodnesse of God to haue appeared in the very worke of creation , nor that God hath properly hated his own worke , but his corruption , yet who will graunt thée , that thou wouldest enfore by this argument , that God , bicause that for his singular goodnesse , he created the reprobate , therfore he did not predestinate them to his deserued hatred . But I will helpe thée here . For not onely in the creation of the reprobate , but also in all their life , a certaine vnspeakle kindenesse of God doeth often shine , insomuch , that if thou beholdest the presente state of thinges , and ascendest no further , the Lorde maye rather seeme to fauoure the wicked than the righteous : which cogitation muche moued Dauid , and deceyned the Epicures . But what ( sayeth the LOKDE ) of all Reprobates in the person of Pharao , saying : Therefore ( sayeth hée ) haue I raised thée vppe , that is , haue broughte thée foorthe , that in thée I might declare my power , that is to saye , in working mightily on thée . Nor yet am I ignorant , that there is not wanting those which otherwise expounde the word of Exciting , whyche aunswereth to the Hebrue worde : but the Apostles saying doeth sufficientlye declare , that it is to be expounded so , that it oughte to ascende to the very creation . Againe , what way so euer thou doest expounde it , truelye it shall expresse the Lordes benefites vppon Pharao , whome notwythstanding he hadde from euerlasting decréede to destroy , and that bycause he woulde . For why otherwise shoulde Paule ascende to the will , and shoulde not rather saye , hée hathe pitie on whome he pleaseth , and those that deserue this , or whome hée foreknewe woulde deserue , those he suffereth to bée hardened . So also GOD from euerlastyng predestinated Esau to hys hatred , but yet hée blessed hym in the plentye of the Earthe , and deawe of Heauen .

I smaell the sonne of the bonde maide , is no heyre wyth the sonne of the Frée woman , but yet hée increased to a mightye nation . There is therefore extante greate signes of Gods blessings , euen to the verye Reprobate , but thereon it doth not folow , that thou séekest , that God had not predestinate them to his hatred . Yea thys foloweth that Christe sayeth , That the goodnesse of God is infinite , that dothe good to hys ennimyes : and the reprobate shall bée so muche the more 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 inexcusable , by howe muche they haue receyned the more benefites of GOD . Paule therefore worthilye recalleth vs to beholde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the long suffering of God to the very vessels of wrath , but yet hée therefore denyeth not that they are the vessells of wrath , made to destruction .

An other of the Slaunderers Argumentes .

There is no Beaste so sauage , ( muche lesse is Manne ) whi● the woulde bryng foorthe hys issue to miserye : howe muche lesse GOD ? Shoulde hee not be worse than the Woolfe ? So reasoneth Christe , if you , althoughe euil , can yet giue good giftes to youre children , howe muche more GOD ? And so reason thine aduersaries : If Caluin , notwythstanding that hee is euill , yet woulde not beget hys sonne to miserye , howe muche lesse GOD ? These and the like they speake of Nature .

REFVTATION .

I maruell thou canste speake thus , and sith thou arts so miserable , ( for what is more miserable , than bothe this sottishnesse and iniquitye ) that thou doste not perceiue thy misery .

The Lorde cryeth to the woman , I wyll augment thy sorrowe and thy trauell . Hée cryeth to the the manne : In the sweate of thy face shalt thou eate thy breade , till thou retourne againe into the earth : with sorrowe shalte thou eate the fruites of the earth , and it shall yéelde thée Thornes and Brembles : he cryeth to the Earthe it selfe , accursed be the Earthe for thy sake . And vnder this burthen traueleth and groneth the vniuersall state of all thynges sayeth the Apostle . Iob complayneth that man is borne vnto miserie , and the fewe dayes hée lyueth are filled wyth iniquitye . The wise Preacher witnesseth , that there is nothying vnder Heauen more vayne or myserable than Man . Dauid in infinite places complaineth the same .

The Philosopher béeyng swallowed in thys deuice , brake into thys blasphemye , that they exclame that nature is a stepdame to man , and that it is beste not to bée borne .

The common sense sayeth , that whyche in déede Plinie hathe written , that there is nothying more myserable , than Manne , that hée begynneth hys lyfe in affliction . But thou arte founde alone , whyche deniest that Manne is borne to miserye . But yet thou wilte saye , thou doest mée wrong , who simply denye not that menne are borne to miserie , but so begotten or created of God . But I praye thée , what loue is this ? for wilt thou measure the nature of God by mans capacitie , when wyth hys only becke he can sanctifie men , who otherwise should hée borne miserable , yet rather willeth to bée borne in calamitie , or indéede to speake after your maner , permitteth . But happly thou wilte except , that God being angry wyth the sinnes of menne , doeth this worthilye , wyth which sinne being after a sort enforced , he abandoneth the affection of a ●at her to some , and he loueth not all , when he renounceth some .

But so faure is it off that thou shouldest acquit thy selfe wyth thys aunswere , that thou speakest more and more againste thy selfe . For firste , whence bee these sinnes , but from corruption : And the alone corruption of Adam , why suffereth god to be deriued vppon all his posteritie ? Thou canst here insert no foreknowledge of sin , which hath inforced God , sith it is of necessitie that thou set the cause before his effectes . I will speake more plainely that the people his effectes . I will speake more plainely that the people may vnderstand me . If GOD will haue no man to be borne to myserie , why doth he then permitte them to be borne in corruption , sith of necessitie miserie foloweth corruption ? Shamelesse impudent , wilt thou not here at the laste , giue all glorie to God ? wilte thou not curse that blasphemie , that God is worse than a Woulfe , if he will that man be created to miserie ? wilte thou not once thinke it good to reste silent in that secrets iustice of the incomprehensible god ? Will neuer this firmest triple reason bring vnder this thy beastlenesse , That God sith he is iust can do nothing vniustly in his works , albeit he doth manyethings whiche to vs may séeme vniust for that we cannot comprehende the causes of them . That God simplie createth none to miserie , but so togither ordayneth the causes of this miserie , that he that is borne miserable , shoulde worthilye bee borne miserable . That God in the purpose of reiecting , respecteth not the destruction of reprobates as the lasteende , but his owne glorie , whych shyneth in their iust reprobation . So plainely speaketh the spirite of God , and thou caytife wilt murmure against God , and wilt neuer vnderstande what impietie it is , to bynde GOD to the lawes of this nature , nor to confesse in God anye other light of wisedome and iustice , than whose brightnesse thou mayst endure ? But I will yet go further with thée : wilt thou deny that blindenesse is a miserie ? I thinke not , except thou béest blinder than the blinde themselues . But when as thou , and the rude disciples supposed the borne blind man , of whom I spake before , to haue bin borne to that miserie , eyther for his parentes sinnes or for hys owne , what aunswereth the Lorde to them and thée ? Neither this ( saith he ) hath sinned ; neyther his parences : that is , the Lorde neyther considered hys ●or hys parentes sinnes , when he woulde haue hym borne blinde , and therfore miserable : but therfore he was borne blind , that the workes of God might be manifest in hym . God nowe and accuse the LORD hymselfe as blasphemous .

But what ? doest thou thinke Iob himselfe , an vpright , and simple man , so cruellye vexed of Sathan , that without trembling we can not reade those things that are mentioned of hym , him I saye not then in déede to haue bene miserable when he brake out into moste dolerous complaintes : or that he fell by chaunce into these miseries , or that God was angrye with his sinnes , or that wyth a certayne ydled sufferaunce , or wynkyng , hée shoulde gyue hys seruaunte into the hande of Sathan ?

Thou canste saye nothing of these , but the sexte of the Historie reselleth thée , and Iob hymselfe so muche , when praysing God , he sayeth , the Lord gaue and the Lorde hath taken away . But if the Lorde also be then moste iuste , by the selfe confession of his owne seruants , when he for a time humbleth them with some miseries to his own glorie , wilt thou abridge him theprayse of iustice , when , whom he pleaseth , also for his own glorie , he createth to iuste damnation ? Iust damnation I saye , séeeing be neuer condenmeth anye but the guyltie of Sinne . . Further , the place which thou citest , proueth again with what faith and conscience thou vsest to auduch the scripture . For how is that when yet hytherto thou hast cyted but only two testimonies of scripture , thou hast so foolishly and wickedly wrested them both ? If you being euill ( saith Christ , ) can yet giue good giftes to your chidren , how much more God : What gatherest thou of this ? that God being good createth none to miserie . As though the Lord in that place did speake to all and doth not confirme his Churche , that with boldenesse it mighte crye Abba father . Or in déede art thou so skill esse ( at least ) that thou knowest not that this voyce is of the spirite of adopitō ? For so witnesseth the Apostle . But that thine exposition , may be in force , what else canst thou gather thence , but onely this , that God vseth to do good to all ? But doth it folow theron that he neyther createth the vassals of his wrath , whiche yet he suffereth most patiently , nor wonteth , as it pleaseth him , to vse his children to his owne glorie ? Beléeue me , if thou canst , thou art more worthy for this foolishnesse , in the scholes of some rusticall teacher to be ierked wyth whippes , than to be one that should be delt withal by argumentes . Then thou bringest Caluin for argument , who thou sayest is euill . We in déede are not the men who estéeme Caluin ( as thou with thine are wonte to gybe ) for a God : and Caluin is he ( if there be at this day any other vnder heauen ) who hath moste hated that thou most desirest , that is to say , the glorie of men . But yet this testimonie we can and ought to giue to the truth , that he must be passing excellent , whom in these our dates none wil hate , that haue bidden battayle to godlinesse and true religion , or in déede , who neuer knew him .

Finally , would God it were not so certaine , that the testimonie of true goodlynesse displeaseth thée and thy faction , and that thou wouldest rather repent , than confirme the fincere iudgements of all good men againste thée .

Other arguments of the slaunderer .

And of the scripture they saye thus : GOD sawe that all that he had made were exceeding good : Therefore Man , whome hee had made , was exceeding good . But if hee hathe created to destruction , he had created that whiche was good to destruction , and heé loueth to destroye that whiche is good , whiche but to thinke is wicked .

REFVTATION .

ONE cryed , send me to the stone quarries . But I am compelled to cry , who I pray you will sende this fellowe to Antycera ? For I pray thée , if I shoulde collect so , God created me whole , therefore he created that I shoulde not perishe by disease , who would not thinke me madde ? God created Man right and innocent I grant , and yet to destruction . First we vse not to speake so , but we say that Man was created for the glorie of God , and then we distinguish the same : for we affirme , that God hathe created some , that in sauing them by mercie : others , that in condemning them by iust iudgement , he might manifest his glorie , as Moses , Salomon , I sai and Paule do testify . Therefore thou sayste , Hee created that whyche was good to destruction , and hee loueth to destroy that whiche is good . But I say that this consequent is moste foolish . For thou concludest muche more than thou haste spoken , and therefore reasonest , as if thou shouldeste proue that Manne is created of GOD not onelye good , but also that he should neuer become euill , whiche latter is false . For bycause the Lorde was worthilye to condemne some , it was necessarie that their beginning should be good , both bicause God , in that he is good , cannot creat any thing but that which is good , and also for that if their beginning had bin euill ; he coulde not iustly haue damned that himselfe had made : but yet so it was requisite that theyr beginning should be good , that it willingly deprauing it selfe , might euident the way to iust dampnation , that is , to the iuste execution of Gods eternall counsell .

Therefore the beginning also of Reprobation was good , that as the Lorde decréede from the beginning , so in very déed in his due time he might iustly condemne , not the righteous , but those that of their accorde became euil : as hée who cannot but loue that whiche is good , so can he not , but hate , and punishe that whiche is euill . But also that thou by the waye maiste learne thys , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that for the Elects sake it was requisite that Adam for that cause shoulde be created good , that he of his owne accord might become euill .

For when the Lorde also hadde determined to shewe forthe a more ample fauoure in sauing his electe , than in the creating of Manne : that is , when he had decréede not of nothing to creat them to saluation , but being worthy of whatsoeuer punishement , fréely to make them partakers in Christe of his eternall Kyngdome : What place hadde there béene to this incredible louying kindenesse , it they hadde for euer continued stedfaste in Adam ? for he hathe no néede of this mercye that is not miserable . What haue therefore the Elect to complaine of the mutable condition of Adam , sith so muche the more glorious and happy is their saluation . What also the Reprobate , séeing that , except they were corrupted in Adam , they shoulde not haue bene dampned ? For here I repeate that I haue often sayde , that so the reprobates destruction dependeth of Gods decrée , that yet the whole matter & fault of their damnation remaine in themselues . Lib. de Aeterna Praedest . Yet there is one excuse , sayeth Caluin , very well pretended , that Adam coulde not escape that whiche was decréed of God . But voluntarie transgression suffiseth ynough and ynough to guiltinesse . For the secrete counsel of God is not the proper naturall cause of sinne : but the apparant wil of man . Seing man may finde with in him the cause of this euill , what auayleth it to wander that he may séeke it in heauen ? The fault is manifesse in himselfe , An endlesse toyle . bycause he woulde sinne . Why hath he , forcing into the secrets of heauen , drowned himself into a Laby-rinth ? For that God knowing and willing suffered man to fal , the cause may be secrete , but vniust it cannot . Goe nowe , slaunderer , and exclayme that we make God a hater of good men .

Another Argument of the Sclaunderer .

God created one man that he might place him in Paradise , which is eternal life . Therefore he created al men to eternal life , for al men are created in one .

REFVTATION .

FIRST I demaunde whence thou hast drawen this , that God created one man that he mighte place him in . Paradise . Verylie of some secrete reuelation , in whyche thou placest the perfection which thou seasest not to dreame long since . I reade that Adam was placed in that moste pleasant Garden : but that this was the chiefe and determined purpose with the Lorde , that he might place hym there , I reade in no place . Yea if thou wilt stande vppon the verye wordes , I rather reade , that he was created to haue dominion ouer euerye liuing creature . Therefore the foundation of thine argumentation is fallen , as that whiche resteth not vppon the aucthoritie of Scripture , but vppon thine owne fantasticall dreame . God sent a sleepe vppon Adam , didde he respecte that when hée made him ? he made him a coate of skinne , but didde hée therfore creat him ? Séest thou how sottishly thou sholdest conclude ? But thou wilt say that this Paradise is a figure of eternall life . But tell me from whence also haste thou that ? bicause the Lorde , and after hym Paule and Iohn , by the name of Paradise , vnderstand celestiall glorie ? Indéede a strong Argument , as thoughe the Gretians vnderstoode not by this worde al pleasant orchards , and that it is vsuall in Scripture with these like earthlye shews to shadowe eternall felicitie .

Ierusalem in infinite places doeth shadowe the Churche : is therefore euerye inhabitant of that Cittie a member of the Churche ?

Againe , if that Paradise were eternal life , then shall also the Diuell , Deathe , and Sinne , bée in eternall life , and that Paradise béeyng ouer-tourned by the floud , also eternall life shall vtterlye perishe . Sée whether childishe shiftes doe headlong enforce thée , wyth whyche thou doest féede thy selfe in suche wise , as the Camelion is reported to lyue wyth the aire .

But leaste thou maiste complaine that I rather dally oute thine argumentes than solute them , I wil shewe thée what wée are to thinke by the worde of God of thys Argument , that is , of the ende of the firste created man .

Quadruple wise we learne to vnderstande the counsels of God : one is by reuelation in the Prophets , whose examples are euery where extant in Scripture : Another is by peculiar reuelation of the spirite , as we reade of Simeon , and also of all faithfull , to whose spirite the spirite of God beareth witnesse what be their giftes by Christ . For that is it which we call Faith and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 assured perswasion , which cause , by the example of Paule , that we are so sure , that we are fréely electe of GOD in Christe , as if we had bin present in his eternall counsell .

The thirde is by our obseruing the sequele of naturall causes , as ofte times the naturall and wise men , and suche as are skilfull in humane things , do foretell manye things . But this coniecture in many things is deceitful and vncertaine , bicause that God oftentymes ordereth the meane causes , according to his secreate will .

But the fourth is the moste sure meane , and wythoute al exception the most sure , bicause it iudgeth ( as they say ) of the latter . I therefore say there are two things , which not only the worde of GOD , but also common reason doth shewe vs . One is , that God is neuer chaunged , and therefore that that thing commeth to passe by the eternal and immutable decrée of Gods counsell , that thinges are often altered . For God not onely decréeth those thinges , whiche are of stayed nature , of which forte there be very fewe , but also those thinges , that for the moste parte are chaunged euery houre , but not without assigned rules of alteration by him .

For example sake , the Lorde blessed the earthe which he made , whiche after Adams sinne he cursed . But is God changed ? no indéede : but in the beginning only for a time he blessed that , which being fulfilled , he had determined to curse the same for the sin of Man . If any aske me whence I haue them , I wil answere , that I haue it from the successe . For séeing God is not chaunged , and that it came so to passe as I saide , of necessitie it is we confesse , that it was so determined with God from the beginning . Also the Lorde gaue the ceremonies of the lawe to hys Churche by Moses , who notwithstanding by the Apostle pronounceth afterwardes , if you be circumcised , Christe prosyteth you nothing . But dothe the Lorde chaunge his purpose , that he shoulde allowe that whiche before he disallowed ? no indéede . For he ordained the ceremonies but for a time , that is , to the preaching of Christe , at whose comming it was requisite , that they should vanish away , as darkenesse in the day spring .

Also , he assigned Saule King ouer Israell , but for a time : whiche albeit he did not manifest at the beginning , yet he sufficiently hathe proued it , when he receiued him . And togither when he decréed that he woulde reiect hym , he determined the cause iustely , and he would take from him his kingdome for his owne faulte , all which are certainly collected by the successe . And the other is this , whiche common reason doth shewe vs , that nothing is done which God knoweth not , or against his will , or he being idle : for neither ignoraunce , nor imbecilitie is agréeable with the nature of God , nor an idle foreknowledge may be attributed to him , specially in the gouernment of so excellent a worke , that is to saye , of Man , but that for the moste part the wicked assertion of Epicures wil be confirmed , That God careth not for men . For it wil bée , that he being ydle , that is , dooyng nothing , he suffered Adam to be circumuented of Sathan , and at laste , as one awaked out of sléepe , endeuoureth to giue remedy .

The Scripture saith muche otherwise , whiche affyrmeth that al things are gonerned of God , Pro. 16 , Exo. 〈◊〉 . euen those that séeme moste casuall . It testifyeth , that the verye Sparrowes do not fall to the earthe without the heauenly fathers will , and that all the haires of oure heade be numbred .

Sathan indéede cannot touche Iob , except God sée it so good , and for that cause permitte it Sathan , yea the Diuells truely coulde not rage againste the swyne , excepte leaue be asked of Christe , whyche hée graunted not againste hys will , but willinglye . It resteth then wée saye , that all thinges are done if God will : and therefore as we sée anye thyng come to passe : let vs saye that it came to passe , not withoute the iust , eternall , and immutable decrée of GOD , But if anye manne will exclame here , that we enforce the Stoycall necessitie . Indéede I grante with Augustine , or rather with the truth it selfe , that the wil of GOD is the necessitie of things , but this Stoicall I deny . Nor doe we binde GOD to the seconde causes , as Homer bringeth in his Iupiter complayning , that when he woulde resiste destinye , he coulde not .

We ( I saye ) acknowledge no suche destiny , but wée saye , that there is a sure and immutable successe of all thinges , whiche the Lorde hathe fréelye , wisely , iustlye , from euerlasting determined .

Yet we saye that the seconde causes are not enforced of Gods decrée , except when he pleaseth to bridle his ennimies , but they are willingly carried to the ende determined of God .

Finallye , both méere naturall , and voluntarie motions of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of frée choice , wée not onelye not take awaye , but accompte them as principall amongest seconde causes , that is , whiche , ( as we saide euen nowe ) are of theyr owne accorde enclined to that ende , whereto the counsells of the moste wise , frée , and iuste GOD the Creatoure doe tende . Lette this bée for example , GOD the father tendering the saluation of hys Electe , assuredlye decréede that CHRIST for a certaine season shoulde dye . This I saye so oughte to be , that I affyrme it coulde not be before his houre hadde come ( as say the Euangelistes ) ☜ nor after the prefixed time was come , that it coulde otherwise be , whyche appertaineth to the successe .

In the meane time , when Christe was freshe in yeares , and was of excellent constitution in bodye , if you respecte in parte 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the strengthe of Nature , it was suche that he mighte haue liued manye yeares : also suche was the nature of humane wyil , whyche woulde haue wonderfully abhorred moste cruell death , lincked with the wrathe of GOD the father , and also woulde haue prayed pardon .

Therefore , if by it selfe thou shouldest consider the power of Nature , then will we saye , that Christe coulde not haue dyed : also if thou shouldest consider , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the force of Will in him , that he mighte haue wished not to dye . But Nature by naturall motion , and will of hys owne accorde , consented to the decrée of GOD , that is , to deathe of necessitie . Therefore , there is not why thou shouldest obiect to vs the Stoicall assertion , whyche taketh from God a liberty to decrée , and to determine seconde causes , that is it bringeth GOD , spoyled of his Diuinitie vnder gouernemente , and to willing counsels or deliberations leaueth no place . Nor is it preiudiciall to vs , ( that I maye speake these by the waye ) that there séemeth force to be offered nowe and then to the seconde causes , as when the Sunne stayes his course , and the Sea is deuided .

For we saide that GOD is not bounde to seconde causes , but that he may bende them whereto it pleaseth hym : Nor is it to be doubted , but nature willinglye , would gyue place when the Creator commandeth .

There is more difficultie in the corrupte will of the Diuelles , and all those who are not regenerate , whiche it is sure doth sometimes oppose it selfe vtterly , that is wittingly and willingly againste the decr●es of God . But here is altogither apparant the in comprehensible and in●● plicable condition of the counsells of God , that like as the will of the deuill and his members , in that it vtterlye opposeth it selfe againste God , yet ignorauntlye serueth the workes of God no lesse than with willing force it should yéelde to obey him .

Tell me therefore ( that we maye amongest manye choose one singular example ) when Sathan endeuoured to destroy Ioseph by his brethren , by whome God hadde decréed to saue the Isralites , what did he ? truely the selfe thing that he had decréed , againste whome he did oppose himselfe , that is , that Ioseph hauing gotten auctoritie in Egipt , might prepare refuge for the Church of GOD . Ioseph therefore respectyng Gods decrée , and comforting his amayed brethren , said : You did not send me hether , but God . Therefore , where I saide , that the seconde causes do readily endeuour themselues to the will of God , as appertaineth to the corrupt will of the wicked , is thus to be vnderstoode , that wée maye rather consider the issue than the forme oft hat will . But these ( it maye be ) are too far fetcht , Gen. 453● . whiche yet I thought good to sette downe in moe wordes , that in parte I might displaye the wickednesse , and in parte the foolishnesse of him , who yet shamed not to obiecte vnto vs those things , which of what forte they shoulde be , he verily neuer séemeth to haue vnderstoode . I come to the matter . We shew , that all things come to passe by the eternall immutable decrée of God , for that with him is neyther ignoraunce , nor imbeciiltie , nor 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 negligence , nor anye alteration of counsell . We also shewe this , that those things that are chaunged are not changed , but by the eternall and immutable counsell of God . But this thyrde we haue approued , which dependeth of the aforesayd , that this collection is most sure , this thing is so come to passe , therefore it was the councel of God , that it should so come to passe .

Of these it is easily gathered , what is to be thoughte of the ende of the fyrst made man , truely that ( which the issue sheweth ) he was created good , but with this condicion , that in certayne time , of his owne accorde , and by no faulte of the Creator , this goodnesse béeing lost , hée mighte ignorauntly prepare the way , both to them that are to be saued in mercy , by whose saluation , God hath decréede from euerlasting to manifest his glory : and also to those that should iustly be damned , in whose iust destruction , lykcwyse he determined from euerlasting , to shew forth the inmeasurablenesse of his iustice , and seueritie . Adam therefore was created good , so that if thou consyderest this straight of nature by it selfe , that is the integritie and innocencie , then he might and ought to bée saued , and also his posteritie that hee was to bring forth lyke to himselfe . But if thou consyderest Gods decrée , that is , wherefore he created him good , thou shalt fynd hée neyther could remayne good , which appertayneth to the successe , nor that his posteritye could be borne in anye other estate , then in that whereto as inthraled , God from euerlasting had determined they shoulde be borne .

Thou demaundest whence I haue these ? I aunswere that I collect them of the successe , or as they say of the latter , nor that thou canste denye those thinges I haue spoken , but that eyther thou shouldest make God varyable and inconstant , or weake and ignoraunt , or that appertayneth to the ordinance of causes , vnoccupyed , I adde also rash and vnskilfull . For what ? before he made man , did he not forsée with himselfe wherefore he would make him ? or at the least foreséeing the faultes , defermyne what he woulde do vnto men .

Who I pray thée could indifferently suffer these thinges to be spoken of God , whiche are not to be founde in men , except suche as are destitute of all witte and reason ? But if he hadde with himselfe foresette anend , I aske of thée what it was ? Thou wilte saye to blesse al men . Now therefore good fellowe shewe howe the counsells of God are not vncertaine , and infirme . Howe God is not variable and inconstante , howe not altogither weake , if by no meanes he now performe that which he had determined , concerning the blessed life of all men . For neither causte thou saye by that thine inuention , that euen those whome he saueth , are not saued by thy forged decrée , séeing they are saued by Grace , not by nature . And there is no doubt , that very manye are giuen ouer to eternall forments , séeing without Christ there is no saluation , and Faith commeth of hearing . But by his owne faulte thou wilte say . I graunte it , but what doth that helpe thée ? For if that were decréede with God , to saue Adam , and all his posteritie , surely either God will not , or he can not performe that he had decréede : if he will not , then he hathe changed his purpose , if he cannot , then is he not omnipofent . But how farre off both be from the nature of God , thou séest . Therefore , also that kinde of Doctrine , by thine argument , whiche enforceth vs to these blasphemies is false . Yet further I gesse thou haste one refuge in store , that is , that thou maiste say that God indéed created Adam , and all men comprehended in him to eternall life , but vppon condition , if Adam should persist in hys innocencie , which was set in his power , and therefore that God séemeth not to haue chaunged his purpose .

I aunswere , that it is true that thou saisfe of the condition , but not in that whiche thou supposest . Nor is it to he thought , that God after the maner of men dependeth doubtfull in hys counsells , and in second causes , as he pleaseth to determine this or that , For what God should thys be , whiche depen●eth vppon the rule of things created ?

Therefore that whiche is saide of the condition , is vtterly to be taken in the contrarie parte , ( that is to saye ) that Adan was created with condition of the fall interiected , but that vtterly whiche shoulde be performed , albeit willinglye , fréelye , and readily , yet necessarilye , séeing that Gods decrée coulde not faile . For the decrée of God dependeth not vppon the will of Adam , but the contrarie , Adams will of Gods decrée , with whose efficacie , notwithstanding the will was not enforced , but by his owne voluntarie motion , ( albeit Adam neyther knowing nor respecting the ende , and therefore sinning ) was carried to the ende appoynted of God , that is , to this point , that the waye mighte be opened bothe to the mercie and seuere ●ustice of God . For in one and the same worke , Adam of his owne accorde , and therefore finning endenoured one thing , and God wrought an other thing : so indéede Adams and the Diuells drifts were frustrate , bicause there is no counsell againste the Lorde . Prou● 〈◊〉 30.

But God iustely vsing a sinfull instrument , wrought that he woulde : bicause what soeuer he hath determined , it is wholly requisit that if shoulde come to passe also , euen as he had appointed . If these thinges do not satisfie thée , whiche reste vpon these stayed principles , that God is euer iuste , althoughe men conceiue not alwases how he can be iuste , that God dependeth not of second causes , but alwayes iustely dothe gouerne them , euen then also when they doe wickedlye , that God doeth nothyng at vnwares , and with no certaine ende determined , nor that he is ignoraunt of any thing , nor to will , or discerne anye thing whiche he cannot , nor that he ydly beholdeth what shall come , or what is , but that he doeth all thinges ( as Salomon saith to his owne glorie , and therefore to haue fore-decréede to doe : that God cannot be chaunged ; but also that those things , whiche are changed , with all fixed and firme circumstaunces , are of his immutable counsell chaunged , If I saye those thinges doe not satisfie thée , whiche reste vppon suche certaine principles , and so agreable to the nature of God , and so innumerable testimonies and examples of Scripture , I say fréely , that I now take no paines to satisfie thée and thy faction . For he that doeth that , shall verily doe in suche wise , as if ( as hée saith ) he woulde doe it of purpose .

An other of the Slaunderers Argumentes .

IF all haue fallen in Adam , it is necessarie , that all shall stande in Adam , and in that same estate , as Adam .

REFVTATION .

ALL these things I graunt thée , and that so , as they make quite againste thée . For séeing Adams posteritie shall stande in no other estate , than Adam stoode in , that is , that hée mighte voluntarily throwe downe hymselfe headlong to destruction , whence afterwardes the Lord woulde deliuer all these , whome he had from euerlasting decréed to giue vnto his sonne , the selfe thing ensueth that wée to giue vnto his sonne , the selfe thing ensueth that wée wishe , that the Elect haue nothing to complaine of this decrée of God , séeing their estate is nowe by so muche better , than if Adam had not sinned , by howe muche it is more excellent to be saued by Christe the sonne of God , than by Adam : by Grace than by Nature . And that the Reprobate also cannot complaine any thing of God , as whiche , albeit according to the decrée of God , they are fallen in Adam , yet fell they in him voluntarily , and not by force , and therefore are but deseruedly damned . If this doth not satisfye thée and them , I will crye with Paule , O man who art thou that pleadest with God ?

Another Argument of the Sclaunderers .

I will not the death of a Sinner .

REFVTATION .

SEE how rusticall thou art , that is , rude & vnlearned , for thou hast vtterly forgot of what thing there should be demaund . We striue not good man of deathe , and eternall damnation , ( for we know that no man is damned but for his desert ) but of the purpose of damning , whose cause , albeit to vs it be vnknowen , yet is it euer iust : for whatsoeuer God will , is iust : and so God decréeth that he dothe decrée , that he ministreth iust causes to the execution of his decrée . Why therefore doest thou slide , omitting the meane causes from the decrée of God , to the execution of it , that is , from the purpose of damning , to damnation , as though in déede the Lord shoulde simply haue thus determined from euerlasting , I will vowe this man to destruction , and not whether I will giue ouer this man to destruction for his owne fault , that my iustice may appeare I will speake yet more playnely . Thou doest foolishly that doest cite the testimonie of death , that is by the execution of the counsell , where the counsell it selfe is in controuersie . Yea the Prophet , whose double testimonie thou abusest , disputeth against the men of thy faction , who complained that by the absolute power of God ( as they cal it ) they had incurred Gods vengeance , as though God shuld deale with them tyrannously , that is , should rage against them , whether by right or wrong . But what sayeth the Lord by the Prophet , verily he recalleth them to that causes of destruction remayning in themselues , which also we do continually . There is not sayth the Lord by the Prophet why ye shuld accuse me , as I receiue the penitent , so I punish none but the gracelesse & rebellious : for when your conscience shall accuse you , why put you the fault in me : That this is the Prophets meaning , euery one that weyeth those places wil confesse : and surely , al men of stayed iudgemente , when they heare these things , & shall try themselues , will rather muse vpon amendment of life , & a renued mind to be obteyned of the Lord , than vp̄o the sifting of the councels of God . Briefely therfore I say , that the Prophet mounteth not to that eternall decrée of God , but sheweth the true vse of that doctrine , which also we , for as much as lyeth in vs , do indeauoure to imprint , that is , that we ought to searche the decrée of God concerning oure selues , not in those his vnreuealed secretes , but in his word which is appoynted for vs to consider . But thou wilt vrge the word , I will not : as ☞ though in déed the word Caphees with the Hebrues shuld simply signifie to wil , or rather doth not signifie to allow , & to haue acceptable , for which the Grecians say 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to be well affected . And know thou , that God wil manye things , whiche yet he approoueth , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 simply , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by his meane , as for example , when he doth exercise his , or correct them by the hand of the wicked , doest thou thinke that it pleaseth him well that the wicked do , albeit they are excited by him , as he sayth euery where by hys Prophetes , and so much , that therefore Nabuchadnezer was called the seruant of the Lord : Truely if thou thinkest so , thou arte in a great errour , séeing these selfe same offences , he afterwards so seuerally punished in the Chaldees , what then ; forsooth God simply alloweth not those things , that is , in the they oppresse his people , but in that by thys meanes his patience is confirmed , those that sinned are recalled to amendment , hys iustice is manifested in punishing the wicked , the wicked fill full there measure , finally whereas these iudgements set forth his glory , here the Lord approueth the vse and most iuste end of these things . And the destruction of reprobates is also of this kinde , not that God is simply delited therewith , but for his owne glory , for which cause he testifieth by Salomon that he created the wicked agaynst the day of euill . Therefore I haue often saide , that we vse not to speake so , as to say that God created any men for their destructions sake , but that by the iuste destruction of some he might manifest his owne glorie , verily then the which end , nothing more iust or requisite can be imagined . Therefore this appertayneth nothing to the purpose of the present controuersie , whether God for his owne glory haue predestinate some , that is , the wicked to destruction : which thou deniest : I with Moses & Salomon affirme : neither canst thou gather any thing else out of those places of Ezechiel , then the which we say , that God is so louing , that when he dealeth with men after their deserte , he is not delighted with their destruction , but alone prouideth for the glory of his owne name : like as iust and fauourable iudges regard not the torment of offenders , as though that only were their purpose to shed mens bloud , but bicause the law & equitie requireth , that by the punishment of offenders the wicked may be feared , & the good may be defended from the iniuries of euil men , therfore they haue hated not the men , but offences in the men , and by the prescript of lawes do punish them . This , I say , is the meaning of the worde , I will not , against those who accused God , as some cruell tirant , who should rage against men without any regarde of good or euil : when contrarily he neuer punisheth any but offenders : & that so , as he is not delighted with their torments , but with his own iustice . Otherwaies , if thou simply takest the word of nilling , thou must in déede shew , how God being vnwilling to damne the wicked , & therfore willing to saue them , so many notwithstanding are punished with ouermuch torments by sentence of the same vnwillyng God .

Finally , thou shouldest haue noted , to whom this Sermon of Ezechiel was applied , truly not to a wicked people , and obstinate , but to the people of God , amongst whome seing he had many elect , it is no maruell that he vsed that speach to them , whome conteyned within his couenant , he indeuoured to recall vnto himselfe . But thou to thy o● other follies whereof I haue spoken , hast also added this , that thou wouldest appropriat to all mankinde that only belongeth to the Churche of God .

An other Argument of the Sycophantes .

GOD will haue none to perish , but all to come to the knowledge of the truth .

REFVTATION .

THOV arte the same thou waste wonte to be , and indéede thou doest that which Heretiques be wont , when with euil conscience , they patch togither the péeces of Scripture , that they may vrge them vpon the simple and vnskilfull . Peter in that place whiche thou wrestest after thy maner , strengthning the elect agaynst certaine scoffers , who , ( as to many at this day ) did deride whatsoeuer was spoken of the supreme iudgement . Beloued , saith he , be not ignorant in this one poynt , that a thousande yeares with the Lorde are as one day , and one day as a thousande yeares : that is , as I take it , that the Lord after the maner of men is not bounde to any moments of time , which is to strictly obserued of some . Then he addeth , the Lorde that promised is not slacke , as many accompt this slacknesse , but he is long suffering to vs warde notwilling that any should perishe but that all thould come to repentance . And it is euen as much as if Peter shoulde haue sayde , There be many of you who thinke the Lorde deferreth his other coming beyonde equitie , who in déede doe thinke farre otherwayes of God , then conuenient . For first let vs weigh who he is that hath promised to come , that he might vtterly deliuer his . In very déede he is God . But may he then deferre his promise euen one moment , whose worde is moste sure , and who hath prefixed appointed seasons to his promise ? Then sée how some by impatience do sinisterly estéeme this sufferance . For they thinke that the Lorde dothe after a sorte dispise his Churche , or that he dothe not estéeme it so muche as is requisite , when of the contrarie parte , the Lorde woulde not deferre that his comming , except he shoulde vse great patience and lenitie towardes vs . For he onely deferreth his comming till he shal haue gathered his people , whereof he will not that one shoulde perishe , but rather that by true repentance they shoulde all be saued . It is proued by many reasons , that this is the simple , plaine , and apparant meanyng of the wordes of Peter . To this ende he indeuoreth , that he may confirme the faithfull against Epicures : whence it is that he alleageth those things whiche solely belong to the faythfull , that in déede he mighte recall them to the promises . Finally , Peter is wholly conuersant in this , that he may teache the delay of the iudgement to come to indure more patiently , whiche in déede do not agrée with the frowarde and obstinate , who woulde pray the Lorde to protracte that iudgement as long as mighte be , as appeareth by this speache of the Diuels , why dyddest thou come to torment vs before the time : so farre is it of that the Lordes tariance shoulde séeme too long to them . Therfore seyng he calleth them beloued whome he speaketh to , and adioyneth himselfe vnto them , as who sayth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 towardes vs , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 towardes you , who is suche a dullard that seeth not that this speache belongeth onely to the Churche alone , I say to the elect .

Therefore in an other place it is sayde that the Lorde in that iudgement shall firste gather togither all his elect out of all the world , Mat. 24. c. 31. that is to say , Mar. 13. d. 27. the number of them nown beyng accomplished . Apo. 6. e. 11. Finally , Iohn is the best interpretor of Peter : for of him are alledged the soules of them that are stayne for the worde of God , to trie that they are werie of this long delay , howe long O Lorde whiche arte holy and true , doest thou not iudge and reuenge our bloud agaynst those whiche dwell in the earth ? but what answeare haue they ? Euen the same whiche Peter mentioneth , that is that they muste reste yet a litle whyle , that is to say , but euen so long , til the full number of their felowe seruaunts and brethren be accomplished . These therefore are they ( thou Sycophant ) of whome , the Lorde will haue none to perishe , and all whome he calleth to repentaunce in his time , but the reste whome he hath created agaynst the day of euill , for his owne glorie ( as Salomon sayth , whome it is better to beléeue then thée ) there is no doubte , but for their owne offence he will haue to perishe : as the Scripture plainely witnesseth of the sonnes of Helie , and the reprobate Iewes . Here therefore thou dashest agaynst the same rocke , 1. Sam. 2.25 . Isa. 6.9 . Iohn . 12.39 . where agaynst earwhyle thou madest shipwracke . For that which onely is spoken of the chyloren , thou also wilte haue to belong to the dogges : whiche albeit if I shoulde graunt thée , yet here also muste thou shewe , how some perishe agaynst the will of God , for an idle sufferaunce of iudgement agreeth not .

An other of the Sycophantes Argumentes .

IF God created the greatest parte of the worlde to perdition , it foloweth that his wrath is more then his mercie . And yet the Scriptures witnesse , that hee is slowe to wrathe , and swifte to mercie , so that his wrathe is onely extended to the thirde or fourth generation , when his mercie reacheth vnto thousandes .

REFVTATION .

THERE bée almoste in thys Argumente more faultes then sillables . That whiche thou brablest of the greatest parte of the Worlde , is all thyne owne , as I sayde before : albeit it maye appeare by the authoritie of Christe , and the continuall obseruation of all worldes , euen to the blynde themselues , howe fewe doe enter at the strayte gate , in respect● of them whiche go the broade way , whiche leadeth to destruction , yet wée vse not willingly to wéerie oure selues in these speculations , whether there bée moe vassalles of wrathe and reproche , then of mercye and honour .

Agayne , as I haue often sayde , wée maye not saye that GOD hathe simplye created some to perdition , but to declare his owne glory in the iuste condemnation of some .

Also the sequell whiche thou adioynest , holdeth not , for albeit that GOD shoulde saue but one man , wée say the greatnesse of his loue , which he hath manifested in the secrete and incomprehensible misterie of hys eternal sonne , is suche , that by infinite degrées it shoulde excéede all his seueritie to the wicked , howe great soeuer it be thought . For who in heauen or earth may comprehende what is the breadth , the length , and profunditie of hys loue towardes vs miserable sinners ? For how greate these are , that eternall worde , whiche in the beginnyng was God with God , to be so abaced , that he became man , subiect to all the infirmities of our fleshe , sinne onely excepted , that wée agayne might be made the chyldren of GOD . That eternal worde to be conceyued , to be borne and to drawe the common breach with vs . The almightie to be afflicted the space almost of foure and thirtie yeares : with all troubles and afflictions , with hunger , thirste , watchings , with horrours bothe of bodie and minde , with infinite slaunders : the lyfe it selfe to be slayne with moste sharpe and cruell torments , and to be shutte vp in a sepulchre : For so we may speake by the example of Paul , not that we should confound the natures , but vnite them beyng seuerall . But what , seyng that nowe in suche falsehoode of the worlde , the continuall loue of Christe towardes hys Churche , dothe not nor euer shall cease : if but one I say , and onely pryuate man shoulde be made partaker of this wonderfull , and inexplicable benefite , what mater yet can be vrged of thys loue of God , with his seueritie agaynst all other men , and the very rebellious Angels ? But thou a craftie fellow , haddest rather discerns the state of wrath and mercie , by the number of the damned and saued , then by the nature of them .

But why shouldest thou not doe this , who arte not ashamed to wryte that that Paule whiche confesseth himselfe to knowe nothing but Iesus Christe crucifyed , and who hath sette forth vnto the worlde so mightely , all the riches of the Gospell , that he hath deliuered to the world the rudiments of Religion , and that he had a certayne , more perfecte , and more secrete doctrine which he hath taught to certayne his more perfecte Schollers , I imagine nothing herein , or sclander as thou doest ? Thine annotations vpon the first Epistle to the Corinthians are extant , wherein thou speakest so playnely and so apparantly , that thou canst not denye this blasphemie , therefore I maruell not that the mercie of God in Christ crucifyed is so estéemed as nothing of thée , that thou darest compare with his seueritie , who hadst rather beléeue thy selfe than the Apostle , and openly transformest the Christian religion into Iewishe or Anabaptisticall babling . And that whiche apperteyneth to the twofold ☜ testimonie of Moses , thou also too impudently wrestest the eyther of them : for what if I should except , that God did there manifest what a one he woulde shew himselfe to his Church ? Truely I shoulde say as it is , as appeareth euen in this one example . Let vs compare the fact of Saule , with the offence of Dauid . Saule contrary to the commaundemente of God , whiche séemed a gréeuous thing , did not by and by sley Agag the King that was taken captiue , and kéepeth the fatter Cattell by oblation , ☜ eyther for the Lordes Sacrifices , or for himselfe by couetousnesse . And what did Dauid that worthy Prophet , who had so often experienced the louing kindnesse of God ? he defloureth anothers wife , fostereth sinne , hée procureth a most worthy and valiante man to be slayne , by most filthy surpassing treacherie , and so muche the rather , that he might yéeld to his cruell desire , he wittingly and willingly hazzerdeth the whole host to most euident perill , the Arke of couenant , and the name of God hymselfe to the scoffings of the enimies , but Saule is immediately reiected , nor can the Lord be intreated by any the teares of Samuell , and Dauid is streighte receyued to mercie , but why so ? in déede the foreknowledge of sinnes will héere do thée no good , but to this thou must come of necessitie , that God pityeth , and hardneth whome it pleaseth him . Yet Saule hathe not what to complayne , for who hathe first giuen to the Lord and it shall be restored him ? Nor is it iniurie to Saule , though Dauid fynde grace . But yet who can not sée in Saule 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the wonderfull seueritie of God ( as Paule speaketh ) but in Dauid that expresse nature of God , whiche hymselfe described in Moses , when he saith , that he is readie to mercie , and slowe to wrath . I may therefore agrée with thée for once , if I shoulde excepte , that the Lord in that place doth only speake to hys elect , as he , who rather sheweth himselfe worthelie , and of good right terrible , and inexorable to the rest . But least thou exclayme that I doe wrangle , I confesse that the Lorde dothe vse an incredible fauoure and lenitie , euen towardes the verye vassals of wrath , ordeyned to destruction . Whence is it that he should not destroy Cayne by and by ? Whence is it that he shoulde protracte the floude so many yeares ? Whence is it that he shoulde blesse Esau with the plentifulnesse of the earth ? That Ismaell shoulde growe to a greate kindred ? That hée shoulde suffer the Cananites and the Amalachites so long ? That he shoulde not take away Saule by and by , but suffer hym so long to enioy the benifyte of thys life , and also the renoune and benefites of the Kyngdome of Israell ? Finally , that wée prosecute not antiquities , whence is it that he so nourisheth , and so fauourably susteyneth so manye wicked Turkes , suche tyrannie of Antichriste , and finallie thy selfe wyth so manye false Prophetes , who ceasse not to seduce whomesoeuer they may from Gods truth . Greate , yea greate and incomprehensible is thys goodnesse of GOD towardes hys enimies , whyche woulde God they coulde once acknowledge , whosoeuer are electe among them , and bée not knowen , that they myghte at the last returne to hym , who truely sheweth hymselfe fauourable , and slowe to wrath euen to hys aduersaries .

In expoundyng the other of the same , Moses , or rather testimonie of the Lorde , thou offendest in lyke sorte , for the vse of thys Doctrine solely apperteyneth to the Churche , to whome alone the lawe is properly assigned , and the Gospell Preached . And there bée diuers dispositions of menne , and there is a twofolde nature in the very men regenerate , therefore is there added threatnings with the promises , that the fleshe of them , and whatsoeuer is seruile , may be restreyned , but the spirite , and whatsoeuer is frée and at libertie in these confyrmed . Nor bée these threatnings onely vayne scarecrowes , ( sayeth the Lorde ) eftsoones stayeth not in the wordes , but sharpely correcteth euen hys owne chyldren , and tameth in theyr sight the aduersaries wyth terrible wrath , yet in the meane tyme I graunte that hys mercye dothe excell , but I affirme it , especially in his Churche .

But sée howe sottishe thou arte , who abusest these testimonies , to the ende thou mayest auoyde that eternall and secrete mysterie of the deuine decrée . Why doest thou not rather abyde in the nexte causes of destruction , and persist in the Apostles pathes ? for so should it come to passe , that thou shouldest rather reuerence the louing kyndnesse of GOD towardes hys enimies , then thou shouldest not yéelde hym whyche is lawfull to euery potter no man withstanding it , when as yet a certayne proportion of the clay and potter may be intended , and of God and things created , whatsoeuer yet these be , there holdeth no comparison , except so much as God adopteth men vnto himselfe of mercie , for that we maye ascend vnto Adam , what proportion is there of the similitude and the thing it selfe yet I graunt that Gods benefites towards men be innumerable , especially if they be considered in Adam : but thou art wonderfully deceyued , when thou déemest that therefore God hath spoyled himselfe of his deytie , that it shoulde not be lawfull for him without the note of crueltie , to create how many men it pleased him , in whose iust condemnation , ( for albeit hée hathe ordeyned whome he woulde to destruction , yet he boweth none to death , but the deseruers of it ) to manifest his vpright iustice and his hatred against sinne . Do trées and plantes at this day conspire against the Lord as thou doest , that they are deuoured of men ? Do all liuing creatures expostulate with God , bycause they are appoynted to the slaughter , and set forth to the gréedinesse of men no I trowe , Rom. 8. for so saith the Apostle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that the creature doth sigh and grone not as though it did expostulate with God , but bycause it doth frette against the enimies of God , and in déede so it is , for if the earth it selfe , if heauen , and the starres , and the beginnings of all things , if almost the infinite kindes of beastes , fishes , and soules , if stones and rockes coulds speake , although their estate may séeme miserable to mans reason , yet would they not only not expostulate with God as fierce and cruell , but they will voluntarily haue bin thankefull to him , that they were accompted worthy to serue his glory . but thou Sycophant art found , who would accuse God of cruelty , except he hadde ordeyned all to eternall life , albeit thou makest not mention of all in this place , yet it must be so , for if there should but one be ordeyned to eternall punishment , if thou mightest be iudge , God shall not escape the note of crueltie . For albeit he is more cruell that damneth many , then that damneth one , yet he therefore ceasseth not to be cruell , that damneth but one by thy iudgemente , who eyther wilt not , or canst not discerne the iust purpose of damnation , from damnation it selfe . But that we may omitte all those things whyche thou sayest , the people can not conceyue , I saye , that thou in wresting thys testimonie of Moses , arte lyke to them , who maruell why moe Drunkardes than Phisitians doe come to olde age , and thynke not in the meane tyme that it is chance , that there bée by many degrées moe Drunkards than Phisitians . So albeit , as thou falselie déemest , God shoulde saue the issue of euery faithfull man , to the thousanth degrée , not one onely excepted , and shoulde destroy the Infidels children , onely to the fourth Generation , yet for all that shoulde there bée moe that shoulde bée damned , bycause there haue bin euer more in the Worlde that dyd hate GOD , than dyd loue hym .

But thou arte both deceyued , in that that thou déemest that the Lorde hath béere sette the consideration of hys nature , eyther in the multitude of those that are to be saued or damned , also in that that thou takest those things in suche wise as if the Lorde hadde bounde hymselfe to saue some mans posteritie , to a certayne number , without exception , both whyche , continuall experience dothe teache to bée most false . What then ? is the Lorde vntrue ? no in déede , but in these wordes he onely sheweth howe muche he is more frequente in well doing , than béeyng kéeping and mindefull of iniuries , in persecuting his aduersaries , but so , that finallye he doth well to them of whome he is beloued , and hateth them of whome he is hated , and maketh it frée to hymselfe , to haue mercy on whome he wyll , and whome hée will to harden , as he hathe manifestly shewed and proued in effect in the historie of Helie the Priest , that I may omitte Ismaell and Isaac , 1. Sam. 2. c. 2● . f. 30. Iacob , and Esau , and innumerable others . Sée how wisely and to the purpose thou disputest against the truth .

The second sclaunder .

GOD hath not only predestinat Adam to damnation , but to the causes of damnation , whose fall he did not onely foresee , but would it with an eternall and secrete decree , and ordeyned that he should fall , which that it mighte come to passe in his time , he appointed an Apple the cause of the fall .

The censure of the Sycophant .

SO they say that the second Article is the Deuils doctrine , and they require of vs Caluine , that we shewe them where it is written in the diuine bookes .

THE REFVTATION .

IN patchyng of thys sclaunder , thou hast kept thyne inclination , for thy selfe hast forged that thou brablest of Adam , predestinat to damnation . and of the Apple that God sette before him . These ( I say ) thou hast impudentlye faygned , that it shall not néede to aunswere any thing to them . And how reuerently and religiously Caluine vsed to thynke and write of the fall of Adam , maye appeare by these testimonies , whyche I haue written out worde for worde , partly of hys Institutions of Christian Religion , and partly of hys Booke of eternall Predestination . So dependeth the destruction of the reprobate ( sayeth he ) of the Predestination of God , that the cause and matter be founde in themselues , for the firste man did fall , for that the Lord did so sée it expedient . Why he so determined , we knowe not , yet it is assured that he determined no otherwayes , but bycause he sawe it good that the glorye of hys owne name shoulde bée aduanced thereby . Where thou hearest mention of the glory of GOD , thynke there to bée iustice , for it must bée iust that deserueth prayse , man therefore falleth ( Gods prouidence so ordeyning ) but he falleth through his owne faulte .

The Lorde hadde pronounced a little before , that all thyngs that hée made was very good , whence therefore commeth thys wickednesse to man , that he shoulde fall from hys GOD ? least it shoulde hée déemed to bée by creation , God by hys worde approoued whatsoeuer hadde procéeded from hym , therefore hys owne malice corrupted the pure nature whiche hée hadde receyued of the Lorde , and by hys fall , inforced all hys posteritie to destruction wyth hym , wherefore , we shall rather sée the apparante cause of damnation in the corrupte nature of man , than séeke out the secrete , and wholly incomprehensible , in the predestination of God .

Nor let it gréeue vs thus farre to submitte oure iudgemente to the immeasurable wisedome of God , that it sayleth in manye of hys secretes , for if those thynges which is not permitted or lawfull to know , the ignorance is learned , the shew of knowledge , is a kind of madnesse . These ( Sicophant ) be Caluines words , which alone shall plentifullye suffice all gouerned wittes , to deface thy slaunder . But we will also adde these of abundance , that your impudencie may more and more appeare . There be ( sayeth he ) thrée things to be noted . Firste , the eternall predestination of God , to be firme and ratified , wherby he determined , what should come to passe of all mankinde , & of euery man before Adam fell . Then that Adam hymselfe for the worthinesse of his defection , is inthralled to death : and finally in his person being nowe desperate and a castaway , that all his progeny was so damned , that whome afterwards God did fréely elect , he shoulde dignifie with the honor of Adoption . But also a little after in the same place , when ( saith he ) there is anye spéeche had of Predestination . I haue euer constantly taught , and thys day do teach , that there they must beginne , that all the reprobate whiche are cast away and damned in Adam , are worthelie lefte in deathe , that they perishe worthely , who are by nature the children of wrath , so that no man haue cause to complayne of Gods too muche seueritie , séeyng that all menne carrie the guiltinesse shutte vp in themselues . If we returne to the first man when he was created innocente , that he fell willingly , and thereby that it came to passe , that by his owne faulte , he broughte vppon hym and his destruction . Nowe albeit that Adam fell no otherwayes than God knowying , and so ordeyning , hée lost both hymselfe and hys posteritie , yet that maketh nothyng eyther to the deminishing of hys faulte , or charging of God wyth the cryme , for thys is euer to bée consydered , that hée depriued hym selfe of that innocencie whyche he receyued of GOD , hée voluntaryly vowed hymselfe into the bondage of sinne and Satan : willingly gaue himself headlong to destruction . One excuse is pretended , that he could not auoyde that which was decreed of God . But volumtary transgression suffiseth inough , and too much , to guiltinesse : For the secrete counsell of God is not the proper and naturall cause of sinne , but the manifest will of man . The foolish complaint of Medea is of the olde Poet worthily derided , Vtinam ne in nemore pelio &c. She beyng taken ☜ with the surious loue of a straunger and vnknowen man , betrayed hir countrey , when she was in hir self guiltie of infidelitie , and barbarous crueltie , when the scourge of inchastitie doth afllict hir : she foolishly turneth hir selfe to causes a farre off , when man findeth within himself the cause of euill , what auayleth it to wander that he may séeke it in heauen ? The faulte is manifest , in that , that he would sinne : why doth he ( rushing into the passages of heauen ) drowne himselfe in a Labarinth ? Albeit that menne wandering by infinite fetches do indeuour to deceaue themselues , they shall neuer so amase themselues , but they shall receyue the sense of sinne grauen in their hartes : vngodlinesse therefore laboureth in vaine to deliuer man , whome his owne conscience condemneth . And for that God wittingly , and willingly did suffer man to fall , the cause may be secrete , but vniuste it cannot be . This is Caluines sentence of Adams fall , whiche why it should displease thée thou shouldest rather haue shewed , then to haue so impudently slaundred it : but there be twoo things whiche you vse to pretende , to the whiche , I will answere apart . First yée complaine , as you are men very religious , that by this meanes God becommeth the author of all sinnes , sith by the fall of Adam all haue succéeded , whose offence is to be attributed vnto him , if in déede Adam fell by his ineuitable decrée . Then you requyre the expresse worde of GOD , whereby that doctrine may be ratified . That which belonggeth to the firste , thou hast heard already , wherefore thys thy consequence is naughte worth , God ordeyned thys , therefore he is in the fault . Caluine sheweth a reason out of Augustine in these words . This ( sayth he ) without controuersie is to be holden , that God hath euer hated sinne , for indéede this prayse whereby he is glorifyed of Dauid , is incident to him , that he is a God that will no iniquitie , but rather in ordeyning the fall of man , he had a most excellent and iust end , from which the very name of sinne is estraunged . Although I so affirme him to haue ordeyned it , as I graunt not that he was the proper author thereof , doest thou héere ( Sycophant ) Caluine excellently refuting that very blotte of blasphemy , whiche falsely and maliciously you obiect against him ? but yet these things satisfye thée not . Be it so , for what may satisfye such enuie , suche madnesse , and such leawdenesse , as this is ? But yet indéede these things do ( whether thou wilt or no ) sufficiently shew what wickednesse it is , to dare obiect the to any man , whych he hath playnely testifyed , that he hateth as a most wicked blasphemie . But let vs yet bring moe testimonies out of the same Booke , ●ucharid . 2d Lauren. Cap. ●00 . least I be ( sayeth he ) too tedious . I veryly perceyue that to haue bin accomplished that Augustine teacheth . And these be the wordes of Augustine . These be the greate workes of the Lorde , sought out into all hys willes , and so wisely soughte out , that when the Angelicall and humane creature hadde sinned , that is , had done not that whyche he woulde , but that it selfe woulde , euen by the same wyll of the creature , whereby that was done whyche the Creator woulde not , he fulfilled that whyche he woulde , vsing well euen the wicked as the chiefe good , to their damnation , whome he had predestinate to payne , and to their saluation , whome he louingly predestinate to grace , for as much as apperteyneth to themselues , they did that which God would not , but so muche as apperteyneth to the omnipotencie of GOD , they were by no meanes able to doe it , surely euen in that selfe thing whyche they dyd agaynste the will of God , the wyll of God is done of them , for therefore the greate workes of the Lorde , soughte out into all his willes , that in a wonderfull and vnspeakeable manner that be not done beside his wyll , whyche also is done againste his will , bycause it shoulde not be done if he did not suffer it , nor indéede dothe he suffer against his will , but willingly . But also the saide Augustine a little before sayeth , it is not to be doubted , Ibid. c ● . ●● . that God doth well in suffering to be done , whatsoeuer is euill done , for he suffereth not this , but by hys iust iudgement . Albet therefore those things that be euill , in that they are euill , they are not good , yet that they be not only good , but euill , is good , for except this were good that they shoulde euen be euill , they shoulde by no meanes be suffered to be of the omnipotente good , to whome withoute doubte , as it is easie to doe what hée wyll , so is lyke easie , not to suffer that hée will not , excepte we beléeue this , the very begynning of oure fayth , whereby we professe oure selues to beléeue in the Almightie God , is indangered .

After that Caluine hathe cyted these , and manye others , at the last hée addeth these , that he mighte crosse those sclaunderers whyche you haue drawen out of Pighius his puddles . If I had euer affirmed ( sayeth he ) that it came to passe by the instinct of the diuine spirit , that the fyrste manne shoulde alienate hymselfe from God , and not rather euery where affyrme , inforced by the instigation of the Deuill , and the proper motion of his owne heart , it myght be , that Pighius shoulde worthely insult agaynste mée .

But now , when remouing the néerest cause of the action from God , that I mighte togither remoue from him all faulte , that man alone maye be vnder the offence , hée slauderously and wickedly wresteth vpon me this saying : that the defection of man is one of Gods workes . And whereas by the ordinance , and foreknowledge of God , it was decréed what shoulde come to passe concerning man , yet is not God to be drawne into the felowship of the faulte , as eyther author , or alower of the transgression , sith it is manifest , that it is a secrete , farre beyonde the vnderstandyng of mans minde , least we shame to confesse our ignorance . Yea let not any of the faithfull , sorrow to be ignorant of that whiche the Lorde deuoureth with the brightnesse of his improchable light . Furthermore , seing that Caluine hath so plainely , not so writen as reported out of Augustine , who thinkest thou will be so foolishe that he would not note thine impudencie , or so madde to persuade himselfe , that you are moued with any care of godlinesse to auouche the glorie of God , whiche Augustine or Caluin would haue withstoode ? but least wée séeme desirous to oppresse you with the sole authoritie of the name , if whatsoeuer is done by the ordinance of God , it be so done as if in déede it be wickedly done , therefore God is to be drawen within the compasse of the fault , say I pray thée ( that I may passe innumerable examples whereof we wil speake anone ) how wilt thou excuse God in the most haynous wicked act of all others which euer ( I say ) not onely were done , but euen imagined of men ? the betraying , the condemnation , the slaunders , and finally I say the most cruell death of the sonne of God . Now thou hast to deale not with Augustine , and Caluine or some other of their company , who are wise to the Churche of God , Act. 2.23 . foolish in your sight , but with Peter himselfe . For he playnely and openly ( as thou requirest ) sayth , that Iesus was taken & crucified of the Iewes , who was betrayed by the determined counsell and prouidence of God . But what did the whole Churche at Ierusalem ? In dede ( saith he ) Herode and Pontius Pilate came togyther agaynste thyne holy sonne Iesus , whome thou hast annoynted , that they mighte do those things whyche thy hand , and thy councell had determined to be done . These be the words of the holy Ghost , speaking by Peter and the Apostles , not that they mighte turne the fault of the wicked men vppon God himselfe , whiche wickednesse we so detest , that it hath neuer entred into our thought , but that they mighte set against the sclaunder of the crosse , that secrete councell , and incredible loue of God the father towards his . But doe we speake any other wayes , or be you so wise , that you shoulde thinke you can speake more deuinely than the holy Ghost himselfe hath spoken , or rather so shamelesse , and euen so wicked , as that you dare accuse that for blasphemy in any , whose authour euen the spirit of God woulde aduance . We say in déede that Adam fell of his owne frée will , and by his owne fault , and yet not by chance , but euen as the determined counsell , the prouidence , and hande of God had determined that it should come to passe . These selfe things affirmeth Esay of Christe who in déede ( he saith ) was stricken and wounded of the Lorde for our iniquities , when the wicked , both Iewes and Romanes considered nothing lesse . These things doth Peter expresse , the vniuersall assembly of the most holy Churche confirmeth . Nowe shewe thou how that offence is worse than this , or graunte that we may vse the spéech of the Apostles withoute suspition of blasphemy , or inuent newe outscapes , that thou mayest goe on to be like thy selfe .

It remayneth that I aunswere to the other whiche you vse to séeke , that is , where it is written in the bookes of God , that Adam fell not without Gods decrée . In déede we maruell at thys newe Religion in an Academicall man , and whyche denyeth the word of God , howsoeuer it be taken , to be sufficiente to deceyue the controuersies of Religion . But least we séeme to retire , first I aske of thée where thou hast expresly redde that the Angels were created of God ? Thou haste I thinke no place more manifest then that of Iohn , ●●hn . 2.3 . that all things are made the eternall worde of God , and without it to be made nothing of those which be made . But why may not I by the lyke reason for confirmation of that mater whiche is in question , bryng that saying of Paule , ●●ph . ● . ●2 . that God dothe all things for his willes sake ? For thou muste graunt of necessitie that God hath euer bene the same . Then , seyng the same Apostle doth aptly witnesse , Rom. 9.21 . that God lyke vnto a Potter had ordeyned of one lumpe certen vessels to honour and mercie , and certayne to reproche and wrathe , how wilte thou wreste this saying , that thou maiste not ascende to the very workemanship of Adam ? For the name of lumpe doth not agrée with mankinde created , but to be created much lesse that by the name of a lumpe , shoulde be vnderstoode mankinde corrupted . And I call that mankinde to be created , not onely that whiche God had not yet in very déede created , but also he neyther considered or behelde as created , much lesse as corrupted . For if the Apostle should haue stayde in the sinne or corruption of Adam , as in the highest degrée of all causes of election and reprobation , that is , if he would this similitude to be vnderstoode of men created , and the same depraued , eyther in very déede or by the foreknowledge of God . Certes it coulde not haue bene sayde that God did make the vassals of wrath , but that in miserable state those whome he foreknew would be , or whiche already were the vassals of wrath . But so should the whole proportion of the similitude be frustrate , whiche if it holde not in this poynt , say I pray thée wherefore Paule hath vsed it , and tell vs wherefore he hath cried out so vehemently , O man , who art thou ? for if it shoulde be so , why should they complayne of that which belongeth to the vessels of mercie ? but if on the otherside corruption be the highest degrée of causes , why shoulde also the Apostle take paynes here ? For to make the vassals of wrath were all one , as to leaue them in corruption , who of theyr owne nature were borne so , there shoulde not be lefte to the reprobate any pretence of the least complaynt . And if there hadde bene any reason of this Diuine iudgement to bée auouched , hée ought to haue gyuen this one , that God is not bounde to shewe mercy to any . Why shoulde the Apostle exclayme here , and bidde man reuerence the secretes of the Diuine maiestie without , searching further ? for albeit that which many alledge , that Paule doth not in that place dispute why some shoulde be reiected , but why these more then they , sith like are due to the lyke , although peraduenture it be not spoken sufficiently to the purpose , yet it maketh wonderfully agaynst you . For what shall ●e due both to the one and other but iuste condemnation , if ( as you wil haue it ) their foreséene corruption did go before the decrée of God ? if thou thinkest this too darke , go to , let vs set downe some familiar similitude , that we may be at thy commaundement . If a creditour that hath two equally in debted to him , forgiue to the one the debt he oweth , whiche he requireth of the other , who indéede wil not say he is mad , if he say he hath iniurie done him , bicause he is more hardly dealt with then the other ? if any king of two equally imprisoned for one offence , doe shewe mercy to the one , and execute the other , shall their therfore be in the iudge any shew of iniquitie , bicause he doth punish him ? yea if there were here any iniquitie , it should not be in that that he punisheth him , but in this rather that he should not punish the other also equally wicked . Therefore if this had bene the determinate purpose of the Apostle , he should not haue auouched the iustice of God in the destruction of the reprobate , but rather in the safegard of the elect , which things sith they are so , thou séest the wheresoeuer thou turnest thée , thou canst not auoyde , but that thou art inforced to confesse , that God is compared to a potter , in whose sight was the clay whereof he woulde make in tyme the vassals , both of honoure , and dishonoure , bycause so it was his will , then the which there is nothing more iust . But saye , howe did he make them ? verily in Adam , whose creation also the Apostle vndoubtedly considered , when he mentioned the Potter and the Clay . Furthermore , how are the vassals ordeyned in Adam , some to mercie and honour , and some to wrath and reproche ? truely not withoute the voluntarie fall of Adam comming betwixt , for excepte by his owne will , albeit by the ordinance of God , yet withoute all faulte of God , Adam should haue fallen , there hadde neither place bin left for mercy , nor for iudgement , and therefore the councell of God shoulde haue bin to no purpose . Confesse therefore by thys place of the Apostle , that it is God whiche hathe made the vassals of wrath and mercy , and therefore hathe iustly ordeyned the necessarie causes to that ende , excepte thou hadst rather accuse God of ignorance and rashnesse , or ymagine the Potter to depende vpon the clay , and not the contrarie , that the Potter formeth the Clay , so as it pleaseth him , that it may come to the appoynted end . Furthermore when Paule sayth , that God hath included all vnder disobediente , Rom. 11.32 . Gen. 3.22 . that he might haue mercie on all , that is to say , whiche shall beléeue ( as the same Apostle expresseth in another place ) and therefore which were elected . Thinkest thou not that he dothe ascend euen to the very fountayne of disobedience , that is , to the fall of Adam , when he shall come to that poynt that he cryeth , Oh the depth of Gods iudgementes ? But these in déede séeme not to the sufficiently manifest , for thou wouldest that a place should be set downe , wherein God should be sayd manifestly , and in playne words , to haue willed and decréed , that Adam shoulde fall , but I aske againe , where thou canst finde in the Scriptures ( so as thou requirest ) the drunkennesse of Noe and Lot expreslye condemned , and also his incest , the lye of Isaac in Gerar , the manslaughter of Simeon and Leuy , the malice and whoredome of Iuda , the poligamy of Abraham , and many others , the euill and very wicked iudgemente of Dauid , whereby he punished Myphiboseth , the sonne of a most louing man , with the losse of halfe his goodes , and enricheth Siba a wicked betrayer of his maister , as for a good acte , with great rewardes , these I saye , and innumerable the like , I aske where thou canst finde condemned in playne and proper wordes ? surely I feare thou canst finde it in no place , and wilte thou therefore thinke that these are not to be condemned ? I thinke thou wilte not , except it be that thou déemest a man may dispute of Poligamy on eyther part , that heare also thou maist retayne the custome of Academians ? Shall it be lawfull to adde or to de●ract any thing from the deuine doctrine ? no indéede , but doctrine is to be distinguished from examples , whiche be but as it were hangers on of the doctrine : In that highest Religion this is to be obserued , that we whollie depende vppon the written word of God . But if we desire to know what is set before vs in examples , eyther to be allowed or reiected , certayne generall positions are to be compared with that , whereof the question is , albeit the Scripture , in the very report of examples , doth not alwayes expresse it , for proofe sake , albeit those factes , whereof we haue spoken , are not manifestly condemned in the report of them , yet bicause the word of God doth manifestly forbidde drunkennesse , incest , lyes , mankillings , whoredoms , deceyptes , wicked iudgementes , and finallye the hauing of many wiues , sith the Lord hathe sayd from the beginning of two , and they shall be one flesh , we shall not doubt that they all are reprehended as sinnes , wherto euen the most excellente men were inthralled . But sith thou canst not denye these , how is it that when we come to that historie of Adam , wherein is described his fall , thou wilt not follow this order , but requirest the expresse sentence of God . For , thou wilte saye , bycause it is farre from the nature of God , to constitute that whiche is euil , so much the more that selfe thing whiche is the fountayne of all euill . But we haue already shewed before , that God dothe ordeyne iustly those things whiche men do vniustly , that God ( I say ) dothe well vse a sinning instrument , for God considereth one thing , that is , his owne glory , for which he hath made euen the wicked , as Salomon sayth , but the froward will of Sathan , and wicked men promiseth it selfe another thing . So it commeth to passe , that in one selfe worke God is iust , Sathan wicked , and men vnrighteous . That thou mayest vnderstande thys , sette we before vs thys selfe example of Adam . When God woulde make man for the manifesting of the glory both of hys mercie and iustice , as the issue of the matter sheweth , and the Apostle setteth before vs , vnder the example of the Potter . He made Adam to hys owne similitude , that is , holy and innocente , as the same Apostle expoundeth . But why did he that ? truly bycause , that sith he is good , nothing can be created of him that is wicked . But it is requisite that they be depraued , both of whome he hath determined to shewe mercy , and also , whome for hys glories sake he hath decréed iustly to condemne , then bycause albeit he coulde haue created that whyche was defyled , yet if he hadde created any defyled thyng , he coulde not iustly condemne hys owne worke . Therefore ( I saye ) it was néedefull that Adam shoulde be created holy and innocente , that he whyche of hys owne frée wyll , wythout anye faulte of God , became defyled , shoulde open the way to Gods eternall counsels , that is , to the manifesting both of hys mercy and iustice . It was therefore requisite that God shoulde open thys onely way to hymselfe , that is , ordeyne the fall of Adam , but to that ende whyche I sayde , whyche séeing it is most iust and holie , it followeth , that his ordinance is also iust . But Sathan in the meane whyle vnwittinglie seruing the determination of God , what doth he indeauoure ? truely béeyng inflamed wyth the hatred of God , and boyling wyth enuie , he laboureth so deface that excellente worke of God , But what dothe Adam , and Eue ? truely they doe violently thrust downe euen God hymselfe as a lyer and enuious , from the throne of hys deytie . The Serpente therefore , and Adam and Eue are worthely punished , who were so the instrumentes of God , that so muche as in them lay , they were not obediente to hym , but rather conspired agaynste hym , yet manifested the way to hys eternall and iust councell . The beginnyng of sinne is to be soughte in the voluntarie mouing of the instrumentes , whereby it commeth to passe , that God hathe iustly decréede that whiche they vniustly dyd , as wée before alleadged out of Augustine . But yet thou wilte saye , they could not resist the wyll , that is , the decrée of God . I graunte , but as they coulde not , s● also they woulde not , but they coulde not otherwayes wyll . I graunte , in respecte of the issue , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 efficacie , but yet the wyll of Adam was not forced , yea he assented vnto sinne , not onely wyth wylling , but frée motion , when hys 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hys strength was not subiecte to the bondage of sinne . But these thou wilte saye , doe not yet satisfye mée , I graunte that to , but who arte thou , who acknowledgest no Iustice or Wisedome in GOD , excepte whereof thou mayest perceyue the reason ? why doest thou not rather enquire who thy selfe arte , and reuerence the goodnesse of God in falne and corrupted Adam ? Adam is falne willingly , that God decréeth is iust , if these two do not satisfie thée , that thou place all the offence in Adam being falne , the Apostle pronounceth thée vnworthy with whome a man should dispute any more , bycause thou neyther knowest who God is , nor who thou art thy selfe . But goe to , at the last let vs strike sayle . I haue shewed what rule we must follow in weying examples . I also haue shewed , that héere is no blasphemy whiche thou mayest feare . It remayneth that I shewe out of what Chapters of Christian doctrine it may euidently appeare to be true that we affirme , that is , that Adam fell neyther by chance , or God not knowing of it , or ydlely suffering it to be so , and much lesse against his will . This therefore ( I say ) is confirmed by al those places of Scripture , where is affirmed , that there is no rashnesse with God that is omnipotent : that God hathe not only made all things , but also dothe gouerne them : that God careth , and hath euer cared for men : that there is nothing secrete to God : that God is not changed , nor moued with repentance , albeit the Scripture doth sometimes speake so , that it may as it were maffle with vs , all these ( I say ) thou must eyther refute as false , or confesse that whiche we affirme , and I haue repeated already a thousande times , that is , that Adam hath falne , God not only foreknowing , but also iustly ordeyning and decréeing it , for if before the workemanship of man he did deliberate wherfore he would make man , he did rashly and vnaduisedly . If he decréed another thing then that which came to passe , he is eyther not almighty , whose councels Sathan hath infringed , or inconstant , which changeth hys purpose . Beholde Sycophant , more manifest testimonies of Scripture as I thinke , than thou wouldest , and many moe than thou lookest for , but that is almost incredible , that thou , who so carefully be thynkest howe thou mayest support the iustice of God , that is to say , staggering , and in daunger to fall , didst neuer consider howe weake that is whereto thou leanest , albeit we should graunt it thée . For I pray thée ( if thou pleasest to examine this deuine wisedome by the rule of mans iudgemente ) how shall God be without fault , if man so left by his determination , and prostitute to the fraude of Sathan , that the workemaister did idlely from Heauen sée him fall , who yet coulde haue vpholden him with hys only becke when he was falling , nor had any cause why he should hate him ? Thou séest ( I thinke ) into what dangerous downefalles they of necessity plunge themselues , whosoeuer like Giants had rather practise a way to heauen , than to rest vpon the simple word of God , by whych we vnderstand that God is in Heauen , who doth whatsoeuer pleaseth him , and dothe all things iustly , albeit oure flesh determine otherwayes . For bycause he is God , hée can not be vniust , and he is in such wise iust , as that hys iustice surpasseth all our vnderstanding .

The thirde sclauuder .

THE sinnes that are committed , are done , not only by his sufferance , but also by his will , for it is friuolous to assigne a difference betwixte the sufferance and will of God , for as muche as perteyneth to him , whosoeuer doth this , will pacifie God with smooth speeches and flatterie .

THE AVNSWERE .

NOw at the last we are come to that , whereof you are wonte to triumph , as though we did make God the author of sinne , for of the twelue Articles which remayne , I sée them pertayne to this one purpose , that is to the ende you may séeme in a matter neuer so absurde , and of it selfe almost incredible , to imagine no falsehoode , especially to those men who haue not either leasure or will inough to reade our writings . But so I truste I shall answeare that all men though very vnlearned or els thy very friendes in nothyng more then this one may easily perceyue thyne impudencie and ignorance . For séeing their be twoo sortes of men whiche vrge agaynst vs this blemishe : one of them whiche confesse in déede that we do not say so , but that yet we set downe those things of which it is necessarily gathered : and the other of them who are not ashamed to say & wryte , that we plainely affirme this same , it shall be sufficient to teache those that they knewe not , but in déede the shamelesse impudencie of these is worthy to be more sharply suppressed . Yet I will doe my best that all men may sée that I rather weigh what may be come vs then thée . Seyng therefore there be onely twoo things whereby men may be decerned of men , that is to say , déedes and wordes , vnder whiche also I comprehende writings , say I pray thée , if thou canst , that the demenours of Caluine or any of vs be such , as that the least suspition of suche blasphemie may fall vpon vs . For he muste not onely be alyed to some one small faulte , or cryme , whiche shoulde amoue all difference betwixte good and euill , filthinesse , and honestie : but vtterly gyuen ouer to all wickednesse , and wonderfully practised , without all shame , in euery kynde of mischiefe , euen so muche , that as the Logitians say , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 affection hath procéeded in 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 into an habite . But that we may confesse our selues willingly , and of our owne accorde to bée by almoste infinite distaunce farre from that perfection which thou dreamest , yet by Gods benefite so haue we liued to this present day in the Churche of God , that ( whiche I wishe be spoken without all shewe of boastyng ) no man hath yet bene founde , whiche hath thought our lyse worthie hys reproofe , of whome all good men had rather not be reprehended then praysed .

And truely I thinke , thou shalt not perswade any wise man , that it can be possible , that if we were in that opinid , that we shoulde thinke that ( God beyng the author ) wée might sinne vnpunished , hauing willingly left our cout●y , and despised those things which most men be in loue withall , and finally not regardyng all those things whose assistance they séeke , for who haue determined to walow themselues in the filthe of pleasures , we had rather almost , in the sight of the whole world , indure what so euer miseries , amongst whiche I accompt this the chiefe , that we haue continuall conflicts with like monsters as thou arte : had rather ( I say ) suffer al these calamities so many yéeres , and to procure the crueltie of all men against vs then yéelde to those things , whereto not only nature it selfe , but also selfe will and reason would draw vs . But that which appertaineth the writings of Caluine , whome alone before others you thinke you must gnawe vpon , how am I afrayde ( good man ) cast with this your fact , you will most consirme to vs that very same doctrine , whiche you fight agaynst . For what wise man thinkest thou , who when he shall reade but the very titles of Caluines bookes , and shall knowe that you lay to his charge this sclaunder , will not straight way thinke that all memozie and reason is quite taken from you , by Gods iuste iudgement ? For what furious madnesse is this to attribute thys Heresie to Caluine , whiche beyng in our memorie renewed of the Libertines , your selues well knowyng it , yea euen thy selfe ( Sycophant ) beyng conuersant in the same Citie , and it may bée in the same house , hée hath so vehemently and plentifully refuted ? Therefore that it may be euidently séene euen of all blynde men what is your securitie , impudencie , and leawdenesse , that it maye appeare to men and Angels , what wrong you do , not so much to Caluine or our Churches , as to the very truth of God , and lastly , that all at once may vnderstand what is oure iudgemente of these things , goe to , let vs heare with howe strong , how true , and how sounde arguments , euen eleuen yeares agoe , he hath refuted in his booke written and published thys blasphemie of the Libertines , and those selfe offences , which you shame not to obiect to the faithfull seruant of God , heare therefore ( Sycophant ) how true it is that Caluine maketh God the author of sinne .

¶ Foure Chapters gathered out of Caluines Booke againste the Libertines .

OF the opinion of the Libertines , whereby they thinke that the alone immortall Spirite doth all things , which poyson lurketh vnder this sentence .

Chap. xiij .

AFter they haue ymagined the alone spirite , according to their owne will , when they haue destroyed and abolished the natures , both of Angels , of Deuils , and also of soules , they say that this Spirite doth all things , not that they may signifie that which the Scripture teacheth of him , saying , all creatures , Ephes. 1. as they do remayne in him , that so they are gouerned of him , and are subiect to his prouidence , and that euery one in his order is obediente to his will , but that whatsoeuer is in the world , must directly be iudged hys worke . So they attribute no will vnto man , as if he were a stone , and they take away all difference of good and euill , that by their iudgenient nothing can be done wickedly , séeing God is author of all things , but that the matter maye be shewed more apparantly , I will sette downe some example of their iangling . When that Swyne Quintinus once as it was came into a place , where one did lye slayne , and a certayne godly man was there present , who said for very horror , wo is me , who hathe done this wicked acte ? he aunswered by and by in hys Picardian tong , I , if thou wilt know , haue done it . Then the other , as one astonished , said , hast thou , art thou so wicked ? Quintinus aunswereth , I am not he , but it is God . How sayth the other , are the offences to be imputed to God which he commandeth to be punished ? Then began this filthy fellow the more to vomit out his poison , saying , so the matter standeth , thou thy selfe hast committed it , I haue committed it , God hath committed it . For that which I and thou do , God doth , also what God doth we do , for he is in vs . This being granted , this sinne should be imputed to God : or it is to be concluded , that there is no sinne done in the world , sith there is nothing which is not made of God , so all difference of good and euill is taken away , whereon it wyll followe that we may not reprooue any thing as euill , séeing all be the workes of God , and it shall be lawfull for men , as it were with reynes let loose , to doe whatsoeuer commeth in their mind , not only bycause we are without the danger of sinning , but also bycause to restreyne any desire , is to hinder God . For example , hath one committed whoredome ? he is not to be blamed , for there shoulde be inforced blasphemie against God . Hath some one desired his neyghbours wife ? let him haue hir if he can , for hée knoweth certaynely that he doth nothing but the will of God . That apperteyneth to riches , he that can get them by force , or by anye craftie meanes , let him do it boldly , for he shall vndertake nothing whiche is not alowed of God . He that hath violently taken whatsoeuer he could , lette him not muche trouble himselfe about restoring of them , for it is not beseting that God shoulde be corrected .

The some turne these fiue speculations to their profite , for whatsoeuer it be , they will neyther that themselues be touched , nor that God whome they immagine , do any thing that may be hurt to them . If any one haue suffered detrimente agaynste hymselfe , or losse of goodes , they laugh , and say , that all those be excellent , euen that they contende wyth God , who accuse the authors of michiefe , but if their least finger bée neuer so little touched , forgetfull of these fyne reasons , they breake out into choller , and are not more vehemently chafed agaynste any .

Héere I wyll sette downe a pleasant Hystorie , whereby I will shewe what these dotages doe them good , when they haue most néede .

There was at Paris a certayne Cobler so forced with the poyson of thys secte , that hée iudged nothyng to bée euill .

It came to passe , that when hée woulde on a tyme visite Stephanus a Fabrica , wyth whome hée hadde some dealing , and founde hym sadde for hys seruaunte , whyche hauyng runne from hym , hadde taken with him certayne money , but the chiefe cause of hys heauinesse was , that hée feared , least he shoulde in some other place abuse hys name amongst hys Chapmen . The Cobler asked what was amisse wyth hym , he aunsooered in thrée wordes ( as hée was a man of fewe wordes ) incontinente the cobler exalting hymselfe , as if with displayed wings , he woulde flye aboue the Cloudes , he reproued Stephanus as blaspheming God , for that hée called hys worke wickednesse , and bycause GOD dyd all thynges , nothyng is to bée iudged euill . Stephanus knowyng that hée coulde profite nothyng by reasoning wyth hym , in one worde hée cutte of hys talke .

Within fewe dayes after it came to passe , as God woulde , that a certayne seruaunte committed thefte agaynste thys smatering Philosophicall Cobler , hée as one halfe madde , running this way and that way , desired in greate hast , to heare somewhat of his Seruaunte .

When he coulde not fynde the man , hée came to Stephanus hys house , that wyth howling and complayning hée myghte ease hys minde , nowe hée beganne to cast vppon that théefe , heapes of raylings , and was procéeding further . When Stephanus thus interrupted hys talke , what ? ( sayeth hée ) is it good to blaspheme ? or maye wée accuse God ? if hée haue done thys , hée is rather to be praysed , the frantike fellowe béeyng auercome wyth hys wordes , whyche hymselfe hadde vsed before , and béeyng stricken wyth shame , hée departed , and yet for all that he repented not .

By thys example we are taughte , howe the Lorde dothe confounde those madde men , wyth experience it selfe , and yet that dothe not profite them , whereby they shoulde the lesse frowardlye continue in theyr madnesse , for they are possessed of the Deuill , whyche dothe not suffer them to sée those thinges whyche are layde before their eyes . Then is to be noted , that there followe of thys article thrée execrable euils .

The fyrste euill is this , that thys graunted , there shall be no difference betwixt God and the Deuill , as also in very déede the God which they immagine vnto vs , is an Idoll , worse than the Deuils themselues . Another , that men shall any more be moned with no conscience to shunne euill , but as beastes , hauing no difference of things , shall followe their owne appetite . The third , that no man shall now dare to iudge of any thing , but all things must be allowed , whoredomes , murthers , theftes , and the greatest offences of all shall be taken for laudable exploytes . That this article may better be dealt withall , I must treate in order of these thrée , whiche I sayde woulde followe , and then their foundation being ouerthrowen which they abuse , must be refuted .

HOW the prouidence of God , whereby he doth all things , is to be considered : howe the Libertines speaking of it , confounde all things , which is the first consequence of the abouesaide Article .

Chap. xiiij .

WEdenie not , but all things are done by the will of God , and so muche the more , when we declare why he is called Almightie , Genesis . 4. we attribute vnto him an effectuall power in all creatures , and teach , that hauing once created the vniuersall world , he also doth so gouerne the same , and hath euer his hand ready in the worke , that he may kéepe all things in their estate , and dispose them according to his wil. That I may more easily expresse what this meaneth , I say , that we must consider that God doth worke thrée manner of wayes in the vniuersall goernement . For first , there is an vniuersall working , whereby he directeth all creatures according to the state and propertie whiche he hathe giuen to euery of them , when hée created them . This gouernance is nothing else than that which we call the order of nature . For whilest the infidels due acknowledge nothing in the disposition of the worlde , but that they sée with their eyes , and therefore constitute nature as it were a Goddesse whiche should rule and gouerne all things : this glory is to be giuen to the will of God , that it alone guydeth and ruleth all things . Wherefore , when wée see the Sunne , the Moone , and Starres performe their course , let vs thinke that they obey God , that they execute his commaundements : and not that onely , but that they are gouerned with Gods hande , and that all things are done by his power . So when we beholde the course of earthly things , al things to be attributed to God , but the creatures are to be iudged as instruments in hys band , which he will apply to the worke , howsoeuer it pleaseth him . The Scripture oftentimes toucheth this vniuersall prouidence , that we may learne to giue glory to God in all his workes . And God especially commendeth to vs this his power , that we may acknowledge the same in our selues , to the ende we may be ridde from arrogancie , which , so soone as we forget that we be in his hande , dothe vse by and by to surmount in vs . To this it is that Paule sayde at Athens . In him we liue , moue , and haue our beyng : Act. 17. for he doth testifie vnto them , that excepte he do sustayne vs with his hande , for neuer so litle moment of time we can not continew , seing we remayne in him : and as the soule disperseth his power thorowe all the bodie , dothe inforce the members : that so we be quickened of God , of whome we obtayne , whatsoeuer strength and abilitie is in vs . Yet this vniuersall working of God , dothe not let but that all creatures bothe in heauen and earth , may receyue their qualitie and nature , and folowe their proper inclination . The other way whereby God worketh in his creatures , is that he compelleth them to the obedience of his goodnesse , iustice , and iudgement : euen as be will nowe helpe his seruaunts , nowe punishe the guiltie , nowe trie the patience of the faythfull , or chasten them with a fatherly affection . So when he will bestowe aboundance of fruytes , he giueth Raynes in his time , sendeth warmth by his Sunne , and lightsome and sayre dayes : then also he vseth other naturall meanes as instruments of hys louyng kindnesse . But when he dothe withdrawe his hande unto himselfe , the heauen becommeth as it were brassie , the earth as ironie . Therefore it is he that maketh Thunders , Froste , Hayles , and Tempestes , and he causeth barrannesse . Therfore whatsoeuer the Ethniques & ignorant attribute to fortune , we must ascribe to the diuine prouidence : not so much to that vniuersall power , wherof we haue spoken , but to his speciall moderation wherby he gouerneth al things , Esa. 45. as seemeth best and most to his glory . And that he teacheth , when he sayeth by the prophets , that he createth light and darkenesse , sendeth lyse & death : that nothing good or euil commeth but from his hand : in so much that he saith that he gouerneth also lots , and other things which séeme casual . Prou. 16. But if some one be casually slaine not by fore practice , that he is cause of hys death , and hath so appoynted , least we shoulde denie any to fall by chaunce , but all things by the determination of his counsell . And he is vehemently offended , when we thinke that any thyng rōmeth from other where , and do not looke upon him , that we may acknowledge him , not onely as the principall cause of all , but also as the Author , determinyng by this or that meane all things by his counsell . So therefore let us conclude , that as wel prosperitie as aduersitie , Raynes , Windes , Hayles , Froste , Brightnesse , Aboundance , Famine , Warre , and Peace are the workes of God , and that the creatures , whiche be inferiour causes , be onely instruments whiche he hath in use to execute hys will : and therfore vieth them at hys pleasure , turneth those thyngs which way soeuer it pleaseth him , & bringeth them to that passe , that that vndoubtedly may be done whiche he hath determined . There is further to be noted , that he vseth not onely sencelesse creatures in thys sorte , that by them be may worke and performe his will , but euen men themselues & also the Diuel . In so much that euen Sathan and the wicked are executers of the Diuine will . Euen as he vsed the Egyptians to afflict hys people : and a litle whyle after he stirred up the Assyrians , and others lyke , that he mighte punish theyr offences . We sée he vsed the Diuell that he might torment Saule , deceyue Achab , and when néede is to exercise his iudgements against al the wicked , or on the otherside to proue the constancie of his owne people : wherof Iob is an example unto us . Whiche things when the Libertines here , rashly and vnaduisedly breakyng out , nor lookyng any further , they conclude , that the creatures doe nothyng else . So they horribly confounde all things . For they confound not onely heauen with earth , but God with the Diuell . And that commeth so to passe , bycause they obserue not twoo exceptions muche necessarie . The first is , that Sathan and the wicked are not so Gods instrumentes , but they also play there owne partes . For wée muste not so immagine , that GOD worketh so by a wicked manne , as by a stone or blocke : but as by a reasonable creature , accordyng to the qualitie of nature , which he hath gyuen hym . When therefore we say that God worketh by creatures , that booteth not why the wicked for there parte shoulde not worke too , Esay . 5. whiche also the Scripture dothe manifestly shewe . For as it pronounceth that GOD will hysse , and as it were sounde with a Trumpette , that hée maye brynge out the Infidelles to battell , that he will barden and inflame their hartes : so it ceasseth not to shewe theyr owne counsell , and of what will they are , and ascribeth vnto them that worke , which by Gods decrée they execute . The other exception , wherof these vnhappie men haue no vnderstanding , is this . That there is great oddes betwixt the worke of God , and the worke of a wicked man , sich God vseth him but insteede of an instrument . The wicked is incited to his worke with his couetousnesse , or ambition , or enuie , or crueltie , and he regardeth no other end . Therefore of that roote , that is of the affection of minde and ende whiche he respecteth , the worke taketh his qualitie , and is worthely iudged cuill . But God hath altogither respect of contrary things : that is to witte , that he may exercise his iustice to befend the good , that he may vse his grace and mercie towardes the faythfull , and correct those that deserue euill . Sée in what sort we must discerne betwirt God and men , that hence we may beholde in the selfe worke his suffice , goodnesse , and iudgement : thence the malice of the Diuell and Infidels : but let vs take an excellent and lightsome glasse , wherein we may beholde these : When worde was brought to Iob of so great losse of his goods , of the death of his children , and of so many ●uils which vefell him : he acknowledged that God did vid visits him , saying : the Lorde hath giuen me all these things , and he hath taken them . And in déede so the truth was , but in the meane time , did be not know that the Diuell did cause this euill vpon ? vnderstoode he not that the Chaldées had briuen away hys heardes and cattle ? did he commende those robbers and théenes ? or did he excuse the Diuell , bicause that affliction came out from God ? No I trowe . For he vnderstood that there was great difference in these things . Therefore condemning euill , he sayde . Blessed be the name of the Lorde . In like so Dauid , when Srmei did persecute him , he sayde he receyued it from God : & he saw that that wicked wretch was a rodde , wherwith God did chasten him : but praysing God , he dothe not therefore afterwardes lesse condemne Semel . But I muste yet deale of this in an other place . Let this now be sufficient to holde , that God worketh so by his creatures , and so vseth them to serue his prouivece , that the instrument whereby he worketh , ceaseth not to be euill : and bycause that he turneth the wickednesse of the Diuell , and vngodly men , into good , therfore they be not cléered or excused by that they sinne not , and theyr workes wicked and to be damned , for all take their qualitie of the purpose and will of the Author . Who so therefore distinguish not these things , doe ouerturne all things as twine with their snoute , and doe disturbe those things with horrible confusion whiche are sette in an excellent order . Such be the Libertynes , which not onely conioyne in felowship , the Diuel with God , but also transforme him into God : denying by this pretence his workes to be commendable , bicause he doth nothing but that whiche is appoynted of God . But this Heresie , ( if we gyue credite to the auncient Doctours ) tooke his beginnyng of Simon Magus : Wée of the contrarie parie muste obserue , that the creatures in earth , doe their workes in theyr degree , whiche as they shal be done to that or this ende , so are they to be taken to be good or euill . In the meane time , God gouerneth and disposeth all things , and directeth them to a perfect ende : he turneth euill into good , or at the least , working after the goodnesse of hys owne nature , he enforceth some goodnesse , out of that whiche is euill , he so vseth the Diuell , that he dothe not mingle himselfe with him , whereby he may haue any thing common with him , or be intangled as conioyned in the societie of euill , or with his iustice take away the nature of euill . For as the Sunne sendyng forth his beames into a dead carcasse , and ingendryng certayne corruption therein , draweth nothing corrupt or impure to it selfe : nor causeth by the purenesse of it , whereby the carcasse is the lesse corrupt and filthie : so God worketh by the wicked in such sorte , that the iustice whiche is in him , shall not iustifie them , nor be defyled with their naughtinesse and corruption .

The thirde kind of deuine working standeth in the gouerning of the faithfull , in whome he liueth and reigneth by his Spirit . For as muche as we are depraued with originall sinne , we are very like to barren and drye earth , bringing for the no good frute at all , for corrupte is oure iudgemente , our will disobedient to God , prone and readye unto euill , and finally all our nature is defiled , which séeing it is so , we can not only not inforce oure minds to good things , but that whiche more is , we are not apte to thinke one good thought , but ( as Paule sayth ) if we are any thing apte , it is of necessitie that that come from him . Therefore it is he that worketh in us to will and performe , whyche lighteneth vs , that he may bring us to the knowledge of himselfe , he draweth vs to him , formeth newe heartes in us , mollifying oure hardnesse . He hymselfe it is whyche breatheth into vs an affection of praying , imparteth power and strength , to resist all the temptations of Sathan , and causeth vs to walke in hys preceptes . But by the way is to be noted , that wée haue choyce and wyll by nature , but bycause both of them are depraued wyth sinne , the Lorde dothe reforme them , and of euill dothe make them good , therefore bycause we are apte to discerne , for that we will , for that we doe thys or that , it is a naturall gifte , but in that we can make choyse of desire , or doe no other thing but euill , that is by the corruption of sinne .

In that wée desyre to doe well , and be indued wyth power to performe it , that commeth by supernaturall grace , whereby we are regenerate te a better , and indéede diuine lyfe . Beholde therefore what God worketh in hys children , that is , taking away their crooked nature , he directeth them with hys Spirite , to the performance of hys wyll . But these frantike fellowes , crying out with force , that God doth all things , doe make hym the author of euill , and then as though the nature of euill were changed , whilest it is couered vnder thys vayle of the name of God , they affirme it to be good , wherein they doe more violente and wicked sclaunder agaynste God , than if they shoulde transferre hys power and iustice some other where , for séeyng there is nothing more proper to God than hys goodnesse , it must néedes bée that he be denyed of hymsclfe , and be changed into a Deuill , that he myghte worke wickednesse , whyche thyng is attributed vnto hym of these . And in déede there God is an Idoll , whiche is more execrable to vs , than the Idols of the Gentiles . But ( as they saye ) they suppose they haue well washed theyr handes , when they aunswere , that they affyrme all thyngs to bée well , séeyng they are done of GOD , as though it were in theyr power to change blacke into whighte . In déede they haue done worthely , if , after they haue called God spoyler , théefe , and whoremonger , they adde , that there is vtterlye in these none euill . But who hathe condemned murther , whoredome , robberies , and theftes , excepte GOD ? So truely of vs hée must be reprooued of a lye , that wée myghte excuse hys workes . But the Schripture ( saye they ) dothe vniuersallye pronounce , that GOD worketh all in all . I aunswere , that they leawdely and falsely applye the Scripture to that , for when Paule vseth thys sentence , he onely speaketh of the graces of the holye Ghoste . And that the verye place dothe sufficientlye witnesse , in whyche Paule admonisheth the Corinthians , that they vse them well , 1. Cor●● . seyng they are the giftes of God : for bycause , as he saith , no man can alledge one worde to the glory of Christ , except he that speaketh by the holy Ghost , from whom al good things procéed . And verily what appertaineth to good , let vs willingly condiscende the it may be wholly attributed to God . But howe will they shewe that euill commeth of God ? where wil they shew that God stealeth in the théefe ? in the spoyler and murtherer to sley the innocent ? Therefore these pretences do not onely not purge their blasphemies , but doe vehemently increase them , and make them twice more grieuous .

OF the other consequence whiche foloweth of that , God doth all things : that is , that no man ought to be moued any more with the ●nscience of any thing .

Chap xv .

WE haue shewed before , that if all things are to be attributed to God , as the Libertynes will , and man may be sayde to doe nothyng , it will come to passe that we shal be moued with the conscience of nothing . For that should not be to audyde sinne , but rather to do agayne the worke of God . Nor doe I onely say , that that may be gathered of their former speach , laste we should contende in disputing whether that were there meanyng or no : but I say , that self thing which themselues confesse . And so much the rather they especially determine that thing with themselues , that they may bedasle consciences , to the ende that men voyde of al care , might accomplish whatsoeuer came in place , and whatsoeuer they desired , as if God had giuen his lawe in vayne , whereby good might be discerned from euill . But I aske this one thing of them , whether we haue not in the lawe the declaration of the Diuine will ? but by that God hath pronounced that whoredome , thefte , murther , and as it foloweth , couetousnesse , hatred , enuie , ambition , and others of lyke forte doe displease him . Nowe if they may be sayde to be acceptable to him , is he not teproued of a lie ? Moses witnesseth , that the lawe was giuen , that we might learne to serue God , to sticke to him , and to obey hys will , leaste wée prouoke his wrath agaynst vs with our sinnes . These miserable men doe indeuour this , that they may finde out in vs the like thoughts . And least we should conceiue any thing , they binde vp our eyes with this swathing bande : that is , that all things are done by the will of God : & therfore that nothing doth displease him as if God were mutable , and agréed not with himselfe , or a dissembler , affirming that he hateth & detesteth that , which yet he lusteth and aloweth . For this saith Paul , the wrath of God commeth vpon the vnbeleuers . Ye make sadde the Spirite of God , saith Isay . You haue bene burthenouse to me saith the Lorde in an other place . 2. Reg. 24. Also the Lorde is vehemently angry with , and his displeasure is inflamed against Israell . I know in déede that God is not subiect to mens affections : but all these speaches do signifie , that he disaloweth and condemneth euill : and that therefore sinne is the cause of enmities twixt vs and him : and that wée can not , so long as we do euill , agrée with him , that rather we may looke for correction and reuengement , seyng he is a iust indge , who can suffer no iniquity . We almost read in the whole Scripture nothing else , but these exhortations , Feare the Lord : take héede thou offend him not : takehéede & auoyde euill . But these madde men do exclayme the contrarie , that it is foolish to feare least we offend him , sith we do nothing eyther good or euill , Rom. 2. but he worketh all things in vs . Paul saith that the very Gentiles wanting both Scriptures and doctrine , haue the lawe written in their hartes , that is a conscience , wherewith they eyther defende or accuse themselues before God . These euill disposed men , endeuor to deface it , denying that there is any thing wherof we may be accused , seyng all things are done of God . How should they shame to peruerte the Scriptures , when they dare doc so much , that they feare not to deface that persuasi● naturally infixed , & printed in our mindes of God ? if for the excusing of our selues , we would alleadge ignoraunce , God sendeth vs to our conscience , which can abundantly teffifie against vs . But these madde men , hauing suppressed this testimonie , say that God ought first to accuse himself , if he wil intend any accusation against vs , seing he worketh all things in vs . Moses calleth that a roote bringyng forth gall & . Wormewood , Deut. 29. when with starterings we endeuour to suppresse al rentorse of conscience , & so deceaue our selues , that we should thinke wickednesse to be sport . An in very déede what poyson ran be more deadly & pestilent in al the world ? Also he calleth that to ioyne dronkennesse to thirst , Dent. 29. and by good right : for our natural affection is an inordinate appetite , and as it were a thirst to do wickedly , When therfore we blesse our selues ( as he saith in that place ) and persuado our selues that we shall haue peace , so long as we liue loosely & wickedly : that is euen so as , as if one vehemently inflamed with thirste , shoulde make himselfe drunke with wine , least he should any more be moued with any sence , when he ought rather to haue brydled and repressed I is thirste with sobrietie and abstinencie . An excellent place truly for our instruction : that we may vnderstande what poyson lurketh vnder the honie , whiche these vnluckie men deliuer vnto vs . Yet notwithstandyng they continually apply themselues to thys outscape , that there is vtterly nothing done besides the will of God . But I answere , that , for that belongeth to the workes that we doe , Gods will is to be considered of vs in suche forte , as himselfe declareth the same . As , for example , when he commaundeth euery thing to be kept to his proper owuer : that losse and iniurie be not done to any : there hys will is euident . What therefore may please him further ought not to bée searched , for we knowe that if wée doe that , we shall obey his will : but if not , we shall not be accepted of hym .

If any therefore should steale , and say then that he hath done nothyng besides the will of God , he lyeth impudently , seyng he hath transgressed the commaundement of God , in the whiche he was gyuen to vnderstande of it . Some one will aske whether any thing can be done agaynst the will of God : I graunt their can not . But we muste vtterly take héede that we inquire not of his prouidence , which is vnknowne to vs : sithe wée knowe what he requireth of vs , what he aloweth , or what be condemneth . Salomon affirmeth not without cause that it will come to passe , Prou 15. that hée shall be confounded of the glory that searcheth the maiestie . And of truthe , it is for euer necessarie that it fall out so , and that this way the arrogancie of the proude be punished . That we haue by experience in these , who when they will clyme aboue the cloudes , that they may searche out the will of God , when they are not contented with the reuelation whiche is set bowne thereof in the Scriptures , they runne headlong into so absurde and beastly dotages , as is horrible bothe to be spoken and hearde .

OF the thirde onsequence which the Libertines drawe out of this proposition , God doth all things : that is , that it is not lawfull to reproue any thing .

Chap. xvi .

AFter they haue so let louse the raynes to al , as they suffer euery one to liue as he liste , by this cullor , that they suffer themselues to be gouerned of God , from the same ground they gather that it is wickedly done if he be iudged for any matter . But they can haue no sitter doctrine , whereby they may make way to their abominations . For they haue gained much , when they haue closed or rather shut vp that eyes of their auditors , that no man dare any more iudge , whether their sayings and doings be good or euill . But if we graunt them this , whereto is this sentence of God , whereby he curseth all those that call euill good ? Sée how God denounceth all things to vs cursed and infortunate , if we holde that be good , whiche he ●udgeth euill . These on the other side suffer nothing at all to be condemned . If they were aboue God himselfe , that they might remitte the punishment which he threatneth , it might be there were some place of pause : but who would be condemned of God , that he might be absolued of Quintinus ? when they will sette this article abroache , they vse these wordes , A Christian ought to vse all things to his commoditie . For as I haue sayde from the beginning , they neuer speake simply and plainely , as they may apparantly expresse that they haue conceyued in minde , but do intangle the matter with croked shiftes .

I willingly in déede yéelde vnto them that , that a Christian ought ( as he saith ) to take euery thyng to profite : but in that sence that the Seripture teacheth , that is , that in aduersitie hée may call to remembraunce that whiche Paule sayth , that the faythfull are afflicted for this cause , that they maye be conformed to the Image of Christe , and so lette afflictions bée a helpe to them , to obtayne saluation and let that consolation sustayne them . If he sée hys brother slide or goe astray , let it be to hym in stéede of a glasse , to the ende that knowyng the infirmitie of mans nature , he maye walke in the more feare . But if it be so that hymselfe fall , lette hym thereby be admonished of his owne imbecillitie , that he may distrust his owne strength , and be made more humble , and lay aside all arrogancie , and lette it be to hym as a spurre , whereby he may be furthered to call vpon God with more feruente inuocations . Sée howe Christians turne all things to their commoditte , not that they may delight themselues in their sinnes , or shutte their eyes , least they may behold that whych is euill , but rather that being heauie and sorowfull , bycause they may sée that God is offended both of themselues and others , they may be prepared to repentance , humilitie , and the feare of God , and that they maye be carefull that they maye take héede to themselues in time to come . After this sort Dauid gathered commoditie by the fault that he had committed , not in any respect iustifying himselfe , but when he heard his condemnation more and more , confirming hymselfe in the goodnesse of God , foreséeing least afterwards he myght slyde agayne into such calamitie . Euen in like sort dothe Paule admenish vs , to conuert those sinnes whiche the children of Israell committed against God , to our commoditie , that is , that whilest we consider the punishments whiche followed , we may be taught by their example . See nowe wherefore the Scripture doth cite as well the sinnes of the faithful , as of the contemnes of God , not that it might make vs blinde , whereby we shall be able to determine , or vtter nothing for certaynetie , and shall doubt , whether that which is euill be good , but that when the knowledge of euill is perceyued , we mighte shunne the same , as it playnely setteth downe what we should iudge of euery worke . But they alleadge that it is ●●ritten , lette vs not fudge , for the Lord vseth these wordes , ●udge not , Math. 7. but wherefore ? that he may reprehend their rashnesse , who vsurp the authoritie of God , in iudging of things they know not . The same argumente is handled of Paule , in the fourtéenth to the Romanes , where he reproueth them that condemne their bréethren for matters indifferent : we haue ( sayeth he ) all one iudge , to him we must giue accomptes , it apperteyneth to him to determine of suche matters , let vs not therefore inforce oure neyghboures prostrate vnder our opinion . In déede it is an excellente and most profitable doctrine to , as there is one spirituall lawgiuer that is God , so that he is the best Iudge of our minds . But in the meane time , the testimonie is not therefore of lesse force , whiche already he hath broughte , when therefore we iudge whoredome , thefte , blasphemie , dronkennesse , and ambition to be gréeuaus sinnes , we giue no iudgemente of our selues , but we approoue that whiche God hath giuen . But of the contrary , these shamelesse dogges , feygning that they will not iudge , doe make themselues higher iudges than God . I pray thée , if after the supreme Iudge haue gyuen sentence , some priuate man should say , the matter is to be left in doubt , as if nothyng shoulde bée certayne , and the matter by iudgement condemned , not to be taken as euill , shoulde not hée as a factious man , or author of sedition , be déemed muche worthy of greate punishmente , bycause hée would subuert all order of right ? But these filthy dogges , vnder this pretence , that they saye , we must not iudge , endeauour to make frustrate the supreme iudgementes of the highest God , whyche he hathe published to all the worlde , and that whatsoeuer he hath pronounced , is but deceyuing .

We sée therefore , that as we maye not presume so farre , as to iudge accordyng to the lust of oure owne heart , so all things are to be approued , and as it were ratifyed with our assente whyche God hathe iudged , therefore , as auouche hym to be a good and righteous Iudge , we shall condemne with him wicked workes , and as he aduiseth , we shall iudge a good or cuill trée by his frutes . Afterwardes , they alleadge this sentence , Hipocrite , Math. 12. firste plucke the beame out of thine owne eye , and then shalte thou sée to remoue the mote out of thy brothers eye . But what wyll they conclude thereof ? Math. 7. Thys aunswere belongeth to Hypocrytes , who onely note other mens faultes , and conceale their owne , as when hée sayde to them whyche accused the Adultresse , hée that amongst you is withoute sinne , lette him cast the firste stone at hir . He dothe not therefore forbidde to punishe offenders , but onely adnionisheth , that when we reprehend others , we beginne at oure selues , when we correcte them that haue offended , lette vs be withoute those faultes , whyche we correct in them , that wée may shewe oure selues to bée moued with the true zeale of iustice , to hate euil , as well in our selues , as in them , withoute all respecte of persons . But betwixte these two there is maruellons great difference , to iudge nothing by Hipocrisie , and vtterly to iudge nothyng . The Lorde commaundeth , that we iudge according to truth , that we be not more seueare agaynste oure neyghboures , than againste oure selues , but these dogges with this cullor will haue all iudgemente , be it neuer so consonante to reason , to bée excluded and abolished . Albeit if an Hypoerite flattering himselfe , shall reprehende another , it followeth not , that hée whyche hathe offended , shall therefore bée excused , for euill is euer to bée damned . But this is the faulte of an Hypocrite , that hée measureth not hymselfe by the same rule , and easilie forgyuing hymselfe , hée vseth the extremitie of lawe against others . But ( as I said in the beginning ) the ribalds do not indeauour to obteine this in vayne , for they shuld open to themselues a notable ingresse , if they might persuade the world , that nothing at all were to be improued . But it is best to note Sathans subtiltie in this place , and whereto it tendeth , for ouer and aboue that oure neyghboures faultes , and the scourges , wherewith God punisheth them , ought sufficiently to warne vs , that we prouoke not his anger against ourselues . There is also another thing required of vs , that is , that oure mindes ought to be stricken with griefe , bycause God is offenbed , and bycause the soule of the finner runneth to destruction . With such a zeale of Gods glory we shoulde be inflamed , that when it is imperilled , we should be oppressed with the anguish of sorowes , where with oure heart may be sore afflicted . We oughte so to loue our neyghboures with a ready affection of minde , that when we sée the perill hang ouer them , and especially their soules , we maye be moued with compassion . Sathan indéede by these Losels would make men amazed , that whatsoeuer confusion we shall sée , we shall be touched with no care , nor be affected in any sort . If we sée the name of God to be torne with blasphemies , his holy precepts violated , soules destroyed , and all finne and wickednesse florishe , as in déede these scoffers , whatsoeuer befall , doe laugh , are touched with no care , least collor mighte kill them , excepte when somewhat is done that lesse pleaseth them , for then forgetfull of all these pleasant speculations of not iudging , they become farre more sharp and rigorous than others . And they also secretely mocke them of whome they are nourished , and ldoe thrust out their tongs behinde theyr backes . For al their delighte and studye is in this , that they may iocandly take their pleasure in quietnesse and securitie , for they haue heard this sentence of Salomon , that the bones are withered with a sorowfull spirite . So least lost with leanenesse , they haue founde this way of pleasant and peaceable delighting , that is , al carefulnesse expelled , in approouing all those things , wherewith it is of necessitie , that Gods children be moued and troubled in mind , least they should haue any more cause of sorrow . Lo how delighting themselues in euill things equally as in good , they turne all things to their commoditie . But Paule sayeth , that thys is a heape of iniquitie , Rom. 〈◊〉 . when one doth not onely committe iniquitie , but assenteth therevnto with delight . Therefore if there be credite to be giuen to Paule , lette vs holde these for the most wicked of all men , which are not therewith satisfyed , in that they sléepe in theyr owne sinnes , they breake out into that wickednesse , that they gladde themselues in others sinnes . Doe not these things yet content thée , and wilte thou vrge me to other of Caluines Bookes ? heare therefore what he hathe taughte a good whyle agoe of the same matters , in the. 2. Chapter , and. 69. Section , of Christian Institutions . Farre other is the manner ( sayth he ) of the diuine action , which that it may more certaynely appeare to vs , let the calamitie done to holy Iob by the Chaldees be for an example . The Chaldees when they had stayne hys pasters , they dispoyle his flocke as enimies . Nowe their wicked acte is euident . Nor ceasseth Sathan in that worke , from whome the historie telleth all that did come . But Iob himselfe reknowledgeth the Lordes worke in it , who he sayeth , tooke from him those thinges that were taken away by the Chaldes . Now may we referre the selfesame worke to God , to Sathan , to man the author , but eyther we shall excuse Sathan by Gods company , or pronounce God the author of euil ? easily , if we firste consider the ende of working , and then the manner . The Lordes determination is to exercise the patience of his seruaunte by calamitie : Sathan laboureth to driue him to desperation : The Chaldees by another mans goodes , besydes right and equitie , sée to gette aduantage . Such diuersitie in the purposes dothe mightely distinguishe the worke , there is no lesse difference in the manner , God yéeldeth hys seruaunte to bée afdicted to Sathan , hée yéeldeth hym the Chaldees , whome he chose to be hys ministers to execute it , and gyueth them to be inforced , Sathan otherwayes prouoketh the wicked mindes of the Chaldees wyth their poysoned dartes , to the accomplishment of that wicked acte . They furiousely rushe to imustice , and wrappe and defyle all their members with wickednesse , Sathan therefore is properly sayde to worke in the reprobate , in whome he exerciseth his kingdome , that is , the kingdome of sinne God is sayde also to worke after this manner , bycause Sathan hymselfe , séeyng hée is but an instrumente of hys wrath , he inforceth hym thys way and that way as he will , and at his becke , to execute hys iust iudgementes . I let passe héere the vniuersall mouing of God , whence all creatures , as they are susteyned , so they receyue efficacie to doe any thing . I speake onely of that speciall doyng , whych appeareth in euery déede . To ascribe therefore one déede to God , to Sathan , and to man , we sée is not absurde , but the varietie in the end and manner causeth , that the inblame● able iustice of God doth shine forth , and the wickednesse of Deuill & man to his owne confusion , doth bewray it selfe .

What more ? lette vs heare also what he wrighteth in hys Booke of the eternall Predestination of God agaynste Pighius , whose impudencie thou hast sette thy selfe to followe . Pighius vrgeth , that if mans Apostacie be Gods worke , it is false that the Scripture sayeth , that all thynges are good whyche God hathe made , but I can safely testifye , and boldly pronounce , that thys false imagination did neuer enter into my thought , I therefore affirme euery where , that the nature of man was fyrste made innocente , least the wickednesse whyche by hys defection hée hathe drawen to hymselfe , myghte bée ascribed to God , that deathe , whereto hée inthralled hymselfe , whyche before was partaker of lyfe , dyd so come by hys owne faulte , least God shoulde be thonghte the author . The same , in the same Booke , whatsoeuer menne sinne , they would impute it to hym , but if any woulde escape , ( I saye ) hée is more streyghtely cheyned wyth the bondes of conscience , than that hée maye delyuer hymselfe from iust damnation . Lette Adam make excuse as he wyll , that he was deceyued by the enticementes of the wife whyche God gaue him , yet the deadly poyson of infidelitie within , the secrete most pestilent aduisor ambition , the diuelishe breathing of presumption , will be founde within . They are therefore much lesse to be excused , who endeauoure to drawe the cause of their euils , out of the déepe secretes of God , whiche bewrayeth it selfe out of their owne depraued hearte . Lette euery one acknowledge his owne sinne , condemne himselfe , and confessing from his heart his owne giltinesse , let him seriousely intreate his iudge If any murmure , the exception is ready , O Israell , thy destruction commeth of thy selfe . The same in the selfesame Booke , speaking to the sclanderer . They charge vs ( saith he ) with a filthy and shamefull slaunder , who pretend that God is the author of sinne , if his wil be the cause of all things that are done , for that whiche man wickedly committeth , set on eyther by ambition , or by couetousenesse , or by lust , or by whatsoeuer other wicked affect , seing God worketh by his hand according to his iustice , although secret iudgemente , the name of sinne can haue no place in him , infidelitie , crueltie , pride , intemperance , enuie , blinde selfeloue , anye wicked affection , causeth sinne in man . In G O D thou shalte finde no suche thing . And a little after , suche is ( sayeth hée ) the manner of Gods working in the sinnes of men , that when it commeth to him , with his purenesse he vtterly abandoneth all blemish . But what ? do not these suffice thée in the manifesting of Caluines minde , and prouing thy falsies : Lette vs therefore adde those things whiche hée wrote vppon that place , where Peter vpbraydeth the Iewes , that by the haude of wicked men they crucifyed Iesus , Actes . 2. who was deliuered by the foreknowledge and determinate counsell of God , bycause ( sayeth he ) Peter séemeth to signifie , that the wicked did obey God , hence followeth one , of two absurdities , eyther that God is the author of euil , or that men , in doing whatsoeuer wickednes , do not sinne . I answere , that men , after a sorte , to execute the same thing which God with himself hath determined , and yet do nothing lesse than obey God , for obedience riseth of a voluntarie affection , and we knowe that the wicked haue a farre other intent . Again , no man obeyeth God , but he that knoweth his will , obedience therfore dependeth of the knowledge of the diuine will . Further in his lawe , God hath manifested his will to vs , wherefore , they finally obey God , who measure their workes by the rule of his law , and then willingly submit themselues to hys gouernemente . We sée no suche thing in all the wicked , whome skilnesse , God inforceth hither or thither . Nowe therefore by this pretence will say they be excusable , bycause they giue place to God , séeing we are to séeke the will of God in his lawe , and they as much as in them is , indeuour to rebell against God . As much as apperteineth to the other , I denie that God is the author of euill , bycause in this spéech there is a certain testimonie of a wicked affect , for an euill acte is estéemed of the end whereto euery one tendeth . When men commit either theft or murder , they therefore sinne , bycause they are théeues or murtherers . In their theft of murther their wicked purpose is to be weyed . God who vseth their iniquitie , is to be placed in an higher degrée . For he intendeth a farre other matter , bycause he wil correct one , and exercise the patience of an other : and so he neuer declineth from his nature , that is from perfect equitie . So in so much as Christ was deliuered by the hands of wicked men , and in that he was crucified , it is done by the appoyntment and ordinance of God . But the betraying , which of it self is wicked , and the murther which conteyneth in it such haynous offence , ought not to be déemed as Gods worke . What wilt thou more ? the day truely sufficeth me not to recite such testimonies . But if I shold haue alleaged but euen one of these testimonies , I thinke there is none , to whome your great and incredible impudencie might not sufficiently appeare . But yet I will set downe others in their place , and least you complayne that I rather obscure a darke matter then make it manifest , I will briefly shewe what our iudgement is of Gods ordinaunce and action euen in those things , which not as they are of God , but in respecte of theyr beyng done of the instruments , deserue the name of sinne : and also what wée teach out of the worde of God , of the difference of sufferance and will : and then I will answere thine arguments a parte . I haue thought good to manifest these things with briefe and playne distinctions , aphorismes or articles , that thou mightest not complayne of darknesse .

1 God effectually doth , Ephes. 1. 88. or bringeth to passe all thyngs accordyng to the determination of his will .

2 God verily executeth this counsell in certaine moments of time , but yet the same is eternall , and going before all things , not onely in time , seing it is before al time , but also in order . For otherwayes the will of God should not be the chief rule of the counsell of God : but rather the foreséene , or foreknowne qualitiess of things , inforcing God to take this or that counsell , shoulde prescrive an order to the will of God .

3 This Counsell cannot be seperate from the will of God , but we shall despoyle him of his deitie .

4. This counsell is not onely set in the moderation and direction of effects , as Pallas with the Poet is fayned to turne away the darte of Pandarus from the breast of Menelaus , to the inferiour partes fenced with a studded gerble : but hath a workyng and effectuall force in al things , which Paule hath declared by the worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to doe effectually .

5. This force and power of working is attributed to God working , for it is not sayde to be of God . Therefore by this worde , there is not shewed any naturall facultie , giuen to certaine things of God the creator , to do this or that : but the very power of God which he hath in himself to do all things .

6. The vniuersall note in the saying of Paule , cannot be restrayned with any exception be it neuer so litle , but God in that parte shall be taken to be idle , by the assertion of Epicurus . But if we say that any thing is done against his will , he shal be spoyled of his infinite powre .

7 The conclusion therfore standeth , that God as it pleased him decreeth from euerlasting all things to be , and so also performeth the same in his time by his owne power of workyng , cuen as he will .

8 Yet there foloweth none of these blasphemies , that is , that God is either the author of sinne , or is delighted with sinne , or also that he willeth iniquitie : or that Satan or men in doing euill , obay God , or in that they doe euill , doe that which God will , and therfore be without faulte . But all suche blaspemies be moste farre , not onely from our tongues , but from our thoughts . That these consequences ●uayle not , it may be shewed thus .

9 God executeth the determinations of his will by second causes , & meane instruments , not as bounde to them , as the Stoyckes imagined , but makyng , mouyng , and directyng them , fréely and mightily euen as he liste .

10 Of these instruments there be twoo superior fortes . For some be lyuyng creatures , that is , whiche by an inwarde and their owne motion are mooued . Others without lyfe who onely are mooued by an externall force . But the lyuing are in a twofolde difference . For some be indued with reason and iudgement , others be voyde of reason , and are moued by a blinde force of nature .

11 The lyuelesse and so also they that haue lyfe , but without reason , are not sayde to doe eyther well or euill , by cause they are inforced rather then doe : but they whiche vse those instruments , are sayde to doe well or euill .

12 The liuing indued with reason and iudgement , are eyther Angels or men , and they againe of twoo sortes . For in déede the Angels he some good and some euill : but men verily by nature are all euill , but are so disseuered by grace , that many be altogither euill , but many in some sort good , that is , for so much as Gods Spirite hath sanctified them .

13 What things be of this kinde , when they are in any action moued by that interior and their owne motion , they are worthily sayde to do , and therfore at the laste the difference of good or euill doing falleth into this kinde of instrument . Nor in this respecte can they well be called instruments , but rather efficient causes .

14 And I call that an euill déede , whiche hath not the reuealed will of God for his warrant : contrarily a good which respecteth the same .

15 The same , albeit they are causes , for asmuch as they worke by the interior and their owne mouing , yet in an other respect they are called instruments , that is as often & for asmuch as they are moued of an other : as when the hangman at the commanudement of the Magistrate killeth a man , or as when by the inforcement of Satan some hurteth others , or when in the name or at the commaundement of any one we do good or euill to any .

16 In this kynde of workes , euery one séeth one , and the same worke to be attributed to two , that is , to one , in dóede as inforcing , and workyng , by another , as by an instrument , and to another , but to the agent himselfe , for so he is an instrument , as in déede he worketh by his interior and owne motion , but not simply , as the hammer or are in the hande of the Carpenter .

17 Yea for this double respect , there séemeth also to be yéelded a double worke , and in déede so much , as one is commendable , the other vitious : as if the Magistrate deliuer the offender to the hangman , euery man will worthily commend that worke : but if the hangman , beyng rather moued with hatred , or couetousnesse , or any other wicked desire , then with the iudges commaundement , do put him to death , truly before God he can not escape the fault of murther .

18 Now therefore , let vs apply these thinges to God himselfe , whose power of working we proued before to come in betwéene , in all things that are made without all exception : and that so that by those things which he hath made , as by instruments , he executeth in his time whatsoeuer he hath decréed from euerlasting .

19 What soeuer God doth , it is good , sith that no euill can procéede from the soueraigne goodnesse , but he doth all things . All things therefore are good , for asmuch as they be done of God : and that difference of good and euill hath onely place in the instruments , & in déede in those of whom we spake in the fouretenth proposition .

20 For if these instruments be good , and respect the manifested will of God , they do well , and God doth well by them : whence it is that that worke is euery way good : as when the good Angels doe execute that whiche God commaundeth : and holy men do folow when God calleth .

21 But the euill instruments , ( euill I say , not by creation but by corruption ) for so much verily as they do , they doe alwayes euill , therefore they worthily incurre the wrath of God : for asmuch as God worketh by them , they serue the good will of God , eyther agaynst their will or by ignorance . For by what soeuer instruments God worketh he doth alwayes well .

22 And so God worketh by those instruments , as he doth not only suffer them to worke , nor only moderateth the effect but also he exciteth , inforceth , moueth , ruleth , & furthermore ( which of al is the greatest ) euen createth them , that by them he may accomplish that he hath determined , all which God doth iustly , and without all iniustice .

23 For as oft as an euill man sinneth eyther agaynst himselfe or some other lyke euill . God bringeth to passe without all sinne that either the wicked shal reuenge himselfe , or that the wicked shall afflict the lyke with deserued punishments , whiche both is the most iuste worke of God , and by these examples of his iudgements God doth recreat and comfort his .

24 But so oft as the wicked annoy the good they in déede sinne , & at the last are worthily punished , yet neuerthelesse the Lorde by them , correcteth , teacheth , and confirmeth his , and in déede by the very enimies of the Churche he maketh his Church glorious .

25 Yet these euil instruments can not be sayd to obey God , bicause albeit God doth execute his worke by them , yet they so much as in them is , & that appertayneth there counsell and will , they do not the worke of God , but their owne worke , for which they are worthily punished . For albeit it is good whiche God worketh by the wicked , yet whatsoever she euill do is euill .

26 Nor auayleth the consequence , God doth al things , therefore he committeth sinnes . For the name of sinne agreeth not , but with a depraued qualitie , whiche wholy is in the doyng instrument .

27 But by reason of this depraued qualitie , the worke , which by it selfe is but one , is after a sorte made two and double , and that so much , that one resisteth the other , that is , the iuste worke of God , the vniust worke of man , by direct contrary .

28 Yet God worketh other waies by good instruments than by euill . For ouer and aboue that he doth his owne worke by good instruments , the good instruments also doe his worke with that strength and efficacie which God giueth them : the Lorde finally doth his owne worke by them , & in them he also worketh to will and doe . So ofte as the Lorde executeth the iust counsels and deer●es of hys eternall will by the wicked , as by Satan , or men , in that they are not negenerate , he aduaunceth his owne strength and efficacie in his worke by them , either not knowing , or against their willes : but yet in so muche as they doe his worke , the Lorde worketh not in them , but letteth loose the raynes of Satan , whereto also he giueth , the wicked to be stirred and inforced by his iuste iudgement , that they may be caried by his and their owne luste .

29 Therefore we repell not the name of sufferance or leaue , nor was it euer in our mindes , to say , that God worketh in the wicked . But bicause the difference of will and sufferaunce whiche Augustine no doubte tooke from the Gréekes , the Sophisters drawne from Augustine , and finally thou from them , haue depraued : bicause , I say , this difference is vsurped of you to appresse the truth , therefore we vtterly repell it .

30 For you set will agaynst sufferance , wherevpon it foloweth that God suffereth those things which he doth suffer ether against his wil or in déede idlely , & not regarding them . But we that contrary , least we either robbe God of his infinite & inmesurable power , or think with the Epicures , we say that is the truth , that God doth nothing but willingly either by instruments , or permitteth to instruments that they may do , yet so that whatsoeuer he do , he do it mosteiustly , and most iustly suffreth what soeuer he suffereth .

31 And he worketh in respect of his owne worke : but he suffereth in respect of that worke which that euil instrumets doe willingly , in so muche as they be actiue not passiue instruments , that we may retaine that words accustomed in scooles . Yet he iustly suffreth that these doe vniustly , bicause that sinnes , in so much as God suffreth them , are no sinnes , but punishments of sinnes . For it is a iust thing before God , that sinnes be punished euen with sinnes . But these self actiós , for asmuche as they procéede from Satan and wicked men , stirred vp of Satan and their owne concupiscence , in this respect they are sinnes , which the Lord iustly punisheth in his due time , for the Lorde neuer suffreth sinnes as they are sinnes , yea he euer disaloweth and forbiddeth them .

32 Nor is this consequence aught worth , God will all things , therfore he aloweth all things . For he willeth many things , and therefore suffreth not bicause he doth simply alowe them , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after a sorte . For he aloweth them in that he suffreth them ; bycause that hetherto they be no sinnes , as we sayde alreadie : but he disaloweth and reuengeth , as he considereth the wicked instruments whose déedes they bée .

33 These be Augustines wordes , in his Enchiridion to Laurentius , the. 100. chapter . Great are the workes of the Lorde , sought out into all his willes , as in a wonderfull and vnspeakeable manour , that is not done besides his will , which is done against his will ; bycause it should not haue bene done if he had not suffred it : nor in déede doth he suffer agaynst his will , but willingly . The same in his fifth Booke agaynst Iulianus the thirde Chapter , where , of set purpose he hath disputed against them , which determine an idle foreknowledge or sufferaunce , and at the laste breaketh out into these wordes , truely ( sayeth hée ) if we suffer them ouer whome we haue authoritie , to commit offences before our eyes , we shalve guiltie with them . But how innumerable things doth he suffer to be done before his eyes , which verily if he would not , he would by no meanes suffer ? and yet is he iuste and good .

34 The whole Scripture , & common reason doth shew , that nothing is done without the wil of God , no not of those which séeme most casuall , as Genes. 27.20 . it is sayde , God brought the pray to Iacobs handes by & by . And in Exod. 21.13 . So oft as man slaughter is committed at vnwares , the Lord ( saith Moses ) hath brought to passe , that he should fall into thy handes . The like is sayde of the euent of lottes , in the Prouerb . 16.33 . of all the counsels of men , in the. 4. of Daniel . 32. of the falling of Sparowes , in the. 10. of Mathew . 29. and finally of all things without exception , in the first to the Ephesians . 11.

35 But it plainely appeareth almost by euery page of Scripture , that in déede the most effectual wil of God , doth some betwixte , euen then also when he worketh by the wicked . So he is sayde to haue sent Ioseph into Egipt , Gen. 45.8 . So he stirred vp Pharao to manifest hys power in him , Exod. 4.21 . So he gaue the wiues of Dauid to his sonne Absalon , 2. Sam. 12.11 . So he stirred vp the minde of Dauid to the number of the people . 2. Sam. 24.1 . So he commaunded Simey to curse Dauid . 2. Sam. 1.10 . So Dauid called his enimies the sworde and hande of the Lorde , Psalm . 17. vers. 1● . and 14. So the Lorde calleth the Modes and Persians his sanctified , and instrument of his wrath , Isay . 10.5 . and. 13.6 . So the falling away of the tenne Tribes he calleth his worke , 2. of Numbers . 11.4 . So sayth Iob , the Lord hath giuen , and the Lord hath taken away , Iob. 1.21 . So the King of the Babylonians is compared to an axe and a sawe , that is , bycause by hym , ( thinking no such thing ) the Lord executeth his worke , Isay . 10.15 . So the Godly are afflicted by the will and predestination of God , Rom. 8.29.1 . Peter . 3.17 . and. 4.19 . So there is no euill in the Citie whiche the Lorde hath not done , Amos. 3.6 . and Ieremias in hys lamentations . 3.37 . who is it ( sayeth he ) which saith it is done , and God hath not commaunded it ? therefore out of the mouth of the Lord procéede not good and euill .

36 But go to , let be chosen for example the worke of all others most excellente and togither the most wicked : in déede the most excellente , if we beholde the infinite iustice and mercie of the father , or the immesurable obedience and loue of the sonne : but the most wicked , if we consider the instruments themselues , as Sathan , Iudas , the Iewes , Pilate , and Herod . And this worke is the death of the sonne of God , full of crueltie and ignomie . If wée shoulde in this facte denye , that the eternall councell of God did come betwixt , we shall be conuinced with infinite testimonies of Scripture . It is ratifyed , that wée were elected in him , before the foundations of the worlde were layde , no otherwise , than in hym that shoulde dye , Ephes. 1.4.1 . Pet. 1.20 . for which cause also he is sayde to be the Lambe slayne from the beginning of the worlde , Apoc. 13.18 . that is , not only by the foreknowledge , but especially by the determinate councell of God , in so muche verily , that Herode and Pilate , albeit they thoughte no such thing , yet therefore did accord , that they might execute those things , whiche the hande and councell of the : Lord had determined to be done , Artes . 4.28 . therefore . he coulde not be taken but in his time , Iohn . 7.30 . and. 8.29 . and. 12.27 . For he was deliuered by the determined councell of God , and decree going before , Actes . 2.25 . and hee was wounded of God for our iniquities , Isai. 53.5 . for God is he , who hathe not spared hys owne sonne , but gaue him for vs all , Rom. 8.32 . Therefore , if but only this example were extant of the eternall and least ydle Prouidence of God at any time , it shoulde in déede abundantly suffice to conuince all those , who falsely crye out , that we make God the author-of sinne , when we saye , that nothyng is done but by the iust will of God .

37 For neyther therefore doe we excuse , but most vehemently accuse Sathan , who working in the children of disobedience Ephes. 2.2 . both also when the Lord by Sathan himselfe , and by Sathans bondslaues . 2. Timo. 2.26 . doth most effectually and iustly performe his will . Therefore euery where we acknowledge and reuerence the goodnesse and iudgements of God , albeit we oftentymes sée not the reason of them . And we all condemne the very instrumentes which be euill , and their sinister and wicked actions , that is , all the shiftes and slightes of Sathan , the enuie and brother quelling of Iosephs bréethren , the wickednesse and obstinacie of Pharao , the horrible incest , and fathermurthering mind of Absolon : also the rashnesse of Dauid , the leudenesse of Semey , the falsehode and malice of Dauids enimies , the sacrilegious falling away of Ieroboam and the tenne tribes , the thefte of the Chaldees , the insatiable auarice , incredible gréedinesse , intollerable arrogancie of the Babilonyans , and finally , the wicked councels , and most sauage crueltie , of all the vngodly against the Church .

38 It appeareth by many and manifest testimonies of Scripture , that God also punisheth sinnes with sinnes , and that by his in no case idle , but truely effectuall and mighty 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & neuerthelesse iust permission , for it is he that giueth kings in his wrath , Nehe. 9.37 . & . Iob. 34.30 He it is that causeth to erre , Isai. 63.17 . by cause he mingleth among them the spirit of error , Isai. 19.14 . He it is whiche hardneth , and turneth the harts , whiche blindeth the eyes , which maketh drunken with the wine of giddinesse , Exod. 4.21 . and. 7.3 . and. 9.12 . and. 10.1 . and. 11.10 . and 14.4 . Deut. 2.29 . Ios. 11.20.1 . Samuel . 2.25.2 . Chron. 22.7 . Psalme . 105.25 . he it is that reuengeth the contempt of himselfe , giuing ouer into a reprobate sense , Rom. 1.28 . and sending strong delusion , that they mighte beléeue lyes . 2. Thess. 2.11 . He it is which seduceth Prophets , Erechixl . 14.9 . and finally he it is that sendeth euill spirites , with commanndement to hurt , and power giuen to deceyue , as 1. Kings . 22.22 . and. 23.2 . Chron. 18.21.22 . Iob. 1.12 . and. 2.6 . Goe no we Sycophant , and crye out if thou list , tyll thou be hoarse agayne , that we make God the authoure of sinne , but goe to , let vs heare with howe mightie argumentes thou canst assaulte vs .

The Sycophantes first Argumente to the thirde Sclaunder .

AGAINST the thirde of the difference of will and sufferance , they saye thys . Caluine sayeth that he is a Prophete of GOD , and wee saye , he is a Prophete of the Deuill . But it is of necessitie that one sorte doe lye , for if hee be a Prophete of God , wee lye , but if he be the Deuils Prophete he lyeth , who sayeth hee is a Prophete of God . But if both be , GOD willing it , that is , if GOD will that Caluine saye that hee is a Prophet of GOD , and that wee shoulde saye hee is a Prophet of the Deuill , he will contraries , which is impossible : for if God wyll a lye , he will not the truth , or if he will the truth , he will not a lye , wherevpon it followeth , that if he will that one sorte say the truth , he will not that the other do lye , but out of doubte one sort do lye , therefore they lye , God suffering , and not willing it . There is therefore in God a difference , betweene sufferance and will .

REFVTATION .

FIrste of all ( filthy Sicophant ) by this argumente whiche thou takest , it may appeare to euery one , with what mind thou vndertookest to deale in this cause , that is , swelling with that enuie and leawdenesse , which bereft thée of all iudgements a good while agoe , but thou wouldest not lose this pleasant saying , nor indéede hast thou lost thy laboure , sith I thinke there was yet no man found that could reade these thy wrightings , withoute extreame laughter . But Calnine séemeth to me for this cause to be muche bounde to thée , bycause thou doest sclaunder him so openly , for indéede to be sclaundered of so obscure a man , such , as eucry one that knoweth thée , doth long agoe confesse thée to be , is to be praysed , and in déede with that kinde of prayse , whiche of all others is most commendable , séeing it is voyde of all suspition of flatterie , but these rayling trifles we may leaue to thée , for more forceable is that renoune , which all Churches giue to the faithful Prophet of God , ( albeit least of all requiring it ) than that it may be defaced with the scoffe of a blabish rayler , and greater is the dignitie ( that thou with thine maist burst with enuie ) of this faithfull seruant of God in Christian Churches , then that it may be obscured with any thy fomings . But goe to , let vs ioyne togither , thyne argumente is suche , God can not will contraries , a lye and truth are contrarie , therefore he can not will both , but he suffereth a lye , and willeth truth . Then is therefore difference betwéene will and sufferance . Heare nowe good man what I aunswere . I say , there is a manifest ambi●uitie in the name of will , for sometimes will is spoken of those things whiche we simply allowe in themselues , sometimes it extendeth further , and also belongeth to those things , whiche we in no wise approue in themselues , yet we embrace them for others , and in déede so much , as that we perswade , and for our power execute them . As for example : there is none except a bloudsucker , who simply loueth warre , séeing it bringeth with it innumerable euils . There shall be also some Prince , an enimie to the Countrey , who so ofte as he can not other wayes defende hys people , he had not rather take in hand lawful warre ; than resigne the people to the enimies lust . Therefore a good and gentle Prince simplye will not warre , if thou considerest warre in it selfe : yet he will for iust causes goe to warre : nor doth he ●dlys suffer his people to vndertake that , but of his owne accorde and willinglie , he goeth to warre euen with the danger of his owne life . But who maye thinke that the Magistrate , excepte he be altogither cruell , is delighted with the griefe of any Citizen , much lesse with his death ? yet the same albeit sorrowing , and in no wise allowyng the slaughter , in that it is slaughter , should in no case idle , or against his will , but with his will and seriouse endeanour , make inquisition vpon an offensiue Citizen , and deliuer him being conuict , into the hands of the formentor , with commaundement giuen , to execute him , with this or that forture . But warre and peace , to saue and kill are contrarie , yet who is so sottishe , that would therefore denie , that the Prince can not will both at one and the selfe instant ? but say , by what meane ? thou wilte alleadge that in déede , bycause warre is not contrarie to peace , in so much as the Prince willeth it , yea it doth assist peace : nor to kill a Citizen , is contrarie to the health of Citizens , for as much as a good Prince killeth an euill Citizen , sith hée killeth him iustly , that he mighte defende the good . But séest thou at last good man , that those things in themselues do very well agrée , whiche thou callest contraries ? But if thou arte conséreyned to acknowledge this difference in the very actions of men , thou whiche fearest not to measure all the workes of God by common reason , wilte not héere suffer thyne owne rule to holde ? But goe to , lette vs trie these by the rule and prescripte of the very worde of God . We acknowledge that whiche Dauid sayde to be true for euer . Thou arte a God whyche will not iniquitie , and hold him that thinketh otherwayes , for a wicked and blasphemous man . But that whiche thou doest collect , that is , that when we saye without all exception , that nothing is thought , spoken , or done , wherein the will of God doth not come betwixt , and that we euen endeuoure ☞ that , that God is the author of all wickednesse and mischiefe : but we saye this , that this is nothing else but too manifest a sclaunder . For we affirme , that in God there can be no difference of good and euill , albeit for as much as he is God , after his peculiar and proper manner , he is cause of all and euery thing . For all things , in so muche as they are done by the will and decrée of God working ( as the Apostle sayeth Ephes. 1.11 . ) whether hée performe his worke by good or euill instruments , are alwayes iust , good , and holy , but in so muche as the instrumentes worke , sometimes their actions be good , and therefore acceptable to God , but sometimes euill , and therefore inacceptable to God , and inthralled to his iust iudgement . For albeit God willeth and doth all things that be done , yet he willeth not all things in suche forte , or executeth in such wise , as the instruments will and do , for the faulte is in the instrumentes , not in God . But nowe it is that we sée whych workes of the instrumentes bée good , and whiche also euill . But that that maye bée conueniently made playne , wée say , that the will of God is vsed in two sortes , for sometimes it conteyneth onely those things , whiche the Lorde dothe simply allowe , that is , bycause the qualitie of them is good of it selfe , as when Dauid sayeth , teach me to doe thy will : and when wée pray the father that hys wyll may be done in carthe as it is in Heauen , that is , that all our life may be framed to hys wyll . In these places I saye , and innumerable others , the will of God sheweth nothing else , than that whyche the Lorde hathe manifested to vs in his word , to be acceptable and pleasante to hymselfe : nor in déede doe we saye , that Sathan or men , in that they doe euill , doe the will of God , but rather resist the will of God , and therefore in the end to suffer iust punishmentes of theyr wickednesse . And therefore we determine that they are euill , whose qualitie is such , that in themselues they displease God But contrarily , those are good , which God dothe simplye in themselues allöwe : but sometymes the wyll of God doth conteyne euen those thynges , whiche he dothe not simply allowe , but rather reiecteth and reuengoth them , which yet he dearéeth , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by his meane , and in a certayne respect do please him , which when thou vndershandest not , thou foolishly reprchendest . For what ? wilt thou deny that they do heynouslie offend which persecute the Churche but that the saincts are afflicted by the wil of God , if it be so that thou denie it , Peter himselfe shall refute thée in two places , It is better ( saith be ) if God wil so , 1. Pet. 3.17 and 3. ●0 . that you be persecuted for well doing than for euil . The same in the same Epistle , Those ( saith he ) that by the wil of God are afflicted , let them commit their foules to him 〈◊〉 wel doing , as to 〈◊〉 faithfull creator . Dost thou heare that name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of will ? But what sayeth Paule , where be handleth the same arguments ? Those ( saith he ) whome he knew before , he predestinate to be conformed to the image of his sonne . Rom. 8.29 . Now therefore we perceyue , that the Predestination and will of God did come betwixte in the afflictions of the Sainctes . Peter also in another place , disputing of the Crosse of Christ ( which place we haue oftentimes alreadie cyted ) maketh mention of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the determinate councell , Actes . 2.23 . and foreknowlege of God . Actes . 4.28 And in another place , the whole Church at Hierusalem maketh mention of the hand and councell of God , but dothe God allow the wickednesse of them that persecute the Church ? no in déede , but the wicked whyche persecute the Church shall at the last suffer deserued tormentes . But God dothe dayly trye out , and perfite his Church by that same thing , which he worthily reuengeth in his enimies : and in this respecte , the will , councell , ratified and determined decrée , and finallie , the very worke of the most iust and most wise God , doth no lesse come betwixt , than when he vseth choyse and holy instrumentes , to the accomplishment of things of themselues most good and excellent . If this consolation be taken from vs , as in déede it is , if we beléeue the dreaming I can not tell of what idle sufferance , besides the wil and decrée of God in such as these , how shall we euer remaine firme and constant ? nor doth he say al things , which thinketh that the end & issue of al such matters are gouerned of God . But this ought especially to be beléeued , that Sathan , or Sathans instruments , can not practise against vs , be it neuer so little , that your good father hath not from euerlasting decréed & determined for our commoditie , that our consolation might be full & firme . But it may be that in this kind of euil , whereby the godly are afflicted , thou wilt denie , that Peter , Paule , & the other holy wrighters , when they make mention of the will , councel , decrée , & hand of God , do not intend those that persecute the church , but them rather which suffer these things . But it I shall remoue this obiection , I seare least some may thinke , that I do you an open iniurie , who should suppose that it were possible that you should broche such foolish questions . Yet I will also vndoe this doubte , bycause I sée nothing of it selfe so playne , and without all difficultie , whiche may not gréedily of you be taken , to the ende you may both incomber your selues and others . First of all these things are so vnited in themselues by mutuall relation , that is the acti●● of those that persecute the Saintes , and the sufferaunce of the afflicted Sainctes by them , that he whiche saithe God will this , but dothe onely suffer that , may worthily séeme ●oyde euen of common reason . But least I séeme to contende with thée with reasons drawen only from common sense , ( which compasse of contention thy selfe yet séemest to haue prefixed vs ) go to , let vs heare the Spirite of God himselfe speakyng , whose authoritie I wishe thou couldest once preferre before thy fruitelesse and childishe inuentions . Iob beyng giuen into the hande of Satan not for any sinne of hys , but for a most excellent example both for his and our confirmation sake , the Lorde ( saith he ) hath giuen , Iob. 1.21 . and the Lorde hath taken away . What wouldest thou answere here , good man ? agreeth the worde of takyng away with Iob , from whom the thing was taken , or rather with him who taketh the thyng ? For Iob neyther crieth out that he hath wrong done him , or excuseth the théeues , but acknowledgeth and reuerenceth the suste will of God in giuing and takyng away : I say , he acknowledgeth the will of God . Who may not sée that Iob by the worde of taking away , aswell as giuing , hath intended not onely the will and purpose of giuing and taking away , but euen the very selfe giuyng and taking away ? For the Lorde both in giuing and taking away , vseth whatsoeuer instruments be pleaseth , and that in nowise inforced but willingly . Therfore in the like argument , as we haue shewed before , calleth his aduersaries albest wicked men , yet the sworde and hand of God . And further wilt thou denie , I say not only the detecminatiō or wil , but also the powre & hand of God to come in betwixt in the afflictions of Saintes , yea in respect of the persecutors theselues ? At the least , heare what Paul saith of the most bitter death of the sonne of God He spared not , Rom. 3.2 . saith he , his owne Sonne , but gaue him for vs all . And wilt thou acknowledge , here no decree , no will of the most good God our most louing Father : Further let vs now come to that sorte of wicked , with whom the Lorde , albeit vsing the handes and helpe of the vngodly , doth yet iustly correct his children : here also we shall shew that the decrée , the wil , the counsell , and finally the action of God doth come in betwixt . Finally what examples of outrage , crueltie , & vngoblinesse , did not the Chaldees she we in Hierusalem and all Iudes ? who is he that lifte vp his hande , that stroke Iudah , who ( his ensigne being displaied ) gathered together the Gentiles vnto warre , Isa. 9.25.26 . Isa. 7.18 . Isa. 10.5 . that with an hisse stirred vp the people a far off , whiche brought strong and mightie waters against Iuda . Let vs heare the Lord him selfe answering by Isai . Isa 8.7 . O Assur the radde of my furie , & the staffe of my wrath in their hand . I will fende him to a disseinbling people , & I will commaund him against the people of my indignation , that he rob them as a pray , that take spoyles , and giue him to be trode vpon as the duste in the stréetes . Ier. 25.9 . But what saith the Lord in Ieremie ? I will stand ( saith he ) and will take all the nations of the North & Nabucadnerer my seruant King of Babilon , and I wil bring them vpon this lande , against the inhabitans thereof , and against al these nations by the borders thereof and I will spoyle them . Ezech. 24.9.10.11 . And in Erechiell , Wo be to the blouddy citie , saith hée , for I will make the burning great . I will he ape on much woode in kindlyng the fire , in consuming the flesh , in casting in spice , that the very bones may be burnte . What more ? Thus saith the Lorde God , Ezech. 24.20.21 . beholde I will pollme my Sanctuarie , euen the pryde of your power , the pleasure of you , and your hartes desice . But I pray thée ( good felow ) dothe he nothing , but enely forsake , or suffer idlely something to be done : or doth he only moderate the issue of things , who himselfe inciteth the enimies , appointeth armies , leadeth the hoaste , and bryngeth euen into the citie , and commaundeth that none be spared , kindleth the fire , and by al meanes doth nourish it , and finally doth prostitute the very Temple to the rauine and auarice of all the vngodly ? If thou deniest thys worke of God , the worke , I say , of God not idlely lookyng on , but effectually workyng the same thyng by Nabucadnerer , I will yet rather beléeue the Lorde , than the false Prophete . For the Lorde reasonyng thus of the selfe thyng , that is of the destruction of the Citie : After , sayth hée , Isa. 10.11 . that the Lorde hath finished all hys worke in mounte Sion and Ierusalem , I will visite the proude harte of the kyng of Assur . Therefore when thou flyest to the Sanctuarie of hys idle and fruytelesse sufferaunce , what other thyng doest thou shewe , but that thou arte voyde euen of common reason . For truely it is euen as muche , as if thou shouldest saye that GOD beyng idle , dothe worke agaynst hys will : except it be so , that thou darest accuse the Prophetes , yea euen the Lorde hymselfe of blasphemye , and in déede of ignoraunce . But what dyd Dauid , when hée was exasperated with the cursings of Symer ? 2. Sam. 16.10 . Thus ( sayde Dauid ) he curseth mée , bycause the Lorde hath commaunded him to curse me . So when the tenne Tribesfel away , not onely from Roboam , but also from the Lorde himselfe , for whiche defection they afterwardes suffered moste sharpe punishments , dothe not the Scripture playnely witnesse that it was the Lordes doyng that the kyng shoulde not harken to the people ? Truly I do not imagine any thing here , sith the holy Ghost in the reporte of hys Historie vseth ☞ the wordes cause or occasion , than the whiche I sée not what coulde be sayde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , more effectuall . Wherefore also the Lord himselfe dealing of this defection , and speakyng to the armie of Roboam by Semahia the Prophete . 1. Re. 12.24 . 2. Chr. 11.14 . Goe not vp ( saith he ) neyther fight ye agaynst your brethren the thyldren of Israell : let euerye man returne to his owne home : for this thyng is my doyng . But also go to when the Lord threatned that he would reuenge the adultery of Dauid with the punishment of a like , and therefore the greater mischiefe , that is with incest . what sayth he ? I will take ( saith he ) thy wiues in thy sight , and will giue them to thy beste beloued , who shall sléepe with thy wiues in the sight of this Sunne . Beholds goodfelow , the very wordes of the Lorde . Goe therefore and accuse God of blasphemie : For why shouldest thou not dare to do that , seing ( blushlesse and shamlesse face ) thou darest reprehend his seruants affirming these same things , as wicked and blasphemers ? But , thou wilt say , these haue néede of some interpretation . But of that we shall sée hereafter . Now let vs come to the thirde forte of euils , by which the Lorde punisheth the wicked eyther by the good , or else doth it amongst themselues , lyke as I should stryke with a hammer , so one shoulde mangle and slea an other . But here agayne we affirme not that truytlesse and forged sufferance or leauyng whiche you dreame , but that the counsell , decrée , will , and finally the action of God , did in déed come in betwéene , and that most iuste and holy , bothe also when euill instrumentes worke wickedly , whiche God doth most iustly graunt them , and executeth by them . What then ? wilt thou denie that the good are stirred vp of God to the destruction of the wicked : I thinke not ! But what is to be thought of euils committed among themselues , then also when one do iniurie the other , appeareth euen by that place of Esai , where the Lord calleth the Medes and Perstans , Isa. 15.30 whom he would stirre vp against the Babilonians , his holy ones , and the instruments of hys wrath . But also in an other place , where there is mention of those kings whiche sette themselues against Iosua . Ios. 11.20 . This was done of the Lorde ( sayth the holy Ghost ) who had hardened their hartes that they shoulde withstande Israell with battell , and that they might giue them ouer to the slaughter , nor that any pitie should he shewed them , but they shoulde vtterly be destroyed , as the Lorde had commaunded Moses . But of hardening we shall sée in his place . Now answere what it is to deceyue a false Prophete . I know what thou wilt answere , that is , the same whiche thou arte wonte to brable of leauyng : of whiche mater lette vs heare , if thou wilt , Augustines words , disputyng against one Iulianus , 3. Booke against Iulian. Ca. 5. and playnely refutyng that your separation of sufferance from will . What is it ( saith Augustine to Iulian ) that thou sayste , when they are sayde to be giuen ouer to their owne lustes , they are to be taken leaft by the Diuine patience , and not inforced to sinnes by power ? As if the same Apostle hath not set downe these two at once , bothe Patience and Power , where he sayth , what and if God woulde , Rom. 9.22 . to shewe his wrath , and make his power knowne , suffer with long patience the vessels of his wrath , prepared to destruction ? Yet what sayest thou of those , that this that is written , And if a Prophete be deceyued when he hath spoken a thyng , Eze. 41.9 . I the Lorde haue deceyued that Prophetetis it patience or power ? whiche soeuer thou choosest , or grauntest ☜ eche , yet thou seest that it is the sinne of him that prophesieth false things , and the punishment of sinne . Or wilt thou also say here , where the Lorde saith , I haue deceyued that Prophet , it is to be vnderstoode , I haue lefte him , that being seduced for his cesertes , he might erre ? Doe as thou wilte , yet in that sort he is punished for sinne , that in false prophecying he sinned , But beholde that which the Prophet Micheas sawe . The Lord setting vppon his throne and all his hoste stoode aboute him on his right hand , 1. Kin. 2.9.10.21.22 . and on his lefte . And the Lord said , who shall deceiue Achad King of Israell , that he may goe vp , and fall in Ramothe Galaad . And one saide this , and on other saide that . And there stoode forth a spirite in the sighte of the Lorde , and saide , I will deceiue him . And the Lorde said to him : In what ? And he said , I wil go forth & be a lying spirite in the mouth of all his Prophetes . And he saide , thou shalte seduce him , and shalte preuaile , goe oute , and doe so . What wilt thou say to these ? Verily , the kyng himselfe sinned in beléeuing false Prophets . Ouer and aboue these , it was the punishment of sinne . God being Iudge , and God sending an euil spirite , that we might the more apparantly vnderstande howe it is saide in the Psalme , Psal. 78.49 . that the Lord sente the wrath of his indignation by euill Angels . But in erring any whitte , in iudging or doing any thing rashely or vniustly : God forbid . But it is not saide to him in vaine : Thy iudgements are as many déepes . The Apostle crieth not in vaine : O she déepenesse . The same , Augustine in the same place sayeth , Psal. 140.9 . who can be so madde , as when he hath hearde what is reported in the Psalme , Giue me ☞ not ouer ( O Lorde ) to my sinfull desire : that hée saye , that manne hathe prayed thus , that GOD be not patient towardes hym , if GOD giue not , that euills be done , Mat. 6.13 . except in afording his patient goodnesse when they are done . What is also that whiche we say dailye , Leade vs not into tĕptation , excepte , that we be not giuen ouer to oure lustes ? For euerye one is tempted , drawne , and inticed of his owne concupiscence . May it be , that we aske of GOD , that his goodnesse be not patient towardes vs ? We therefore praye not for his mercie , but rather proucke his wrath . What wise man woulde euer thinke these , nay what madde manne woulde euer speake this ? God therfore giueth euer into the sufferances of reproch , that those things may be done , which are not conuenient : but hée iustlye gyueth ouer , and those thinges become sinne , and the punishementes of sinne paste , and the desertes of punishementes to come . As he gaue Achab into the lye of the false Prophets , as he gaue ouer Roboam to false counsell . He doeth these thinges by maruellous and vnspeakeable meanes , whiche knoweth how to execute his iuste indgements , not only in mens bodies , but in their heartes , whiche maketh not euill purposes , but vseth them as he pleaseth , séeing he cannot will anye thing vniustlye . These saith Augustine agaynsie youre ercoure . But goeto , lette vs strike saile at the laste . By these therefore whiche wée haue made plaine in so many wordes , and confirmed by so many testimonies of Scriptures , we say , it sufficientlye appeareth , that the name of Wil doth euen appertaine to those things which although either of their owne nature , or for the euill purpose of instruments are euill , yet in a certaine respect are good , that is , for asmuche as God by them doth trie oute or correct the good , and punishe the euill . Therfore God is not contrarie to himselfe so ofte as he wil , and wil not one & the selfe same work , séeing it may he done in a diuers respecte , nor willeth he resistances , so oft as he séemeth to will contraries , because it may he , that those which of their owne nature are repugnant in themselues , may yet in some respect agrée betwene themselues : And I will shew thée that , in that same supposition , which thy selfe haste propounded vs . That Caluin is a faithful & true Prophet of God , it appereth by al those arguments , wherby that worthines of men can be approued to men . Therfore God wil , & acceptable to him , that Caluine be taken for such as he is , that is , for a most excellent instrument of the Church , and those that do slaunder any man , there is no doubt but they do an iniurious worke against God . For he hath sayde , he that receyueth you receyueth me , & he that despiseth you , despiseth me . Bycause also Christe is set for a downefall to many , who therefore loue darkenesse more than lighte , and therefore as worthie that they should perish , therefore God beyng angrie with the worlde , hath raysed vp thée a false Prophete , and other thy likes cuerywhere , to whome he hath giuen the strength of errour , that those who haue refused the truth , might thorough you beléeue lies . Therefore as he once commaunded Semei , so now you dogges , that you cease not to barke at and bite a man , who of all that liue this day hath best deserued of the Church of God . Yet neither do you so much as in you lieth obey the wil of God , but rather fighting against God and your owne conscience , do most wickedly & shamefully slaunder the moste holy seruaunt of God : for hitherto you do yours , and the worke of that spirite who hath wholy possessed you long agoe . But God neuerthelesse doth performe a most iuste worke by these your barkings , & that whiche you do most wickedly , and that he least will and alloweth of al others , in asmuch as it issueth from you , this selfe thing he moste iustly willeth & alloweth , but vtterly in another respect , that is , forasmuch , as he by this mean trieth out his Church , and daily more and more kéepeth his seruants with buffets in modestie and humilitie , or strengthneth him to perseueraunce , reuengeth the vnthankefull worlde , and finally , bringeth thée with thine to his iust iudgement , except it be , that you had rather at the laste repent . But if thou compare these things with that whiche we haue saide to be namely acceptable to God , that suche as his seruaunte is , such he be taken of good men , thou shalt find , that these things be no more repugnant , betwéene themselues , than when the Lord willeth and commaundeth , at one , and the same time , the South winde , to gather the clouds , which should be dispersed of the Northeast , or a rocke in the sea to be beaten with contrarie windes . Beholde nowe , gentle friende , what thou mayst aunswere to them , of whom thou receyuest this brabling argument Now let vs procéede to the rest .

The seconde Argument of the Sycophante to the thirde Slaunder .

They bring also many euident examples of the difference of sufferance and wil , namelie out of the .20 . Chapter of Ezechiel , where GOD after he had in many wordes vpbraided his people , bicause they would not obey his precepts , at the last he concludeth thus , Go serue you euerie one his dunghil God , seeing that you obey not me . As if he would saye this , I suffer you to followe your owne luste , seeing you wil not obey my preceptes .

REFVTATION .

LOE thou stumblest againe at the same stone , and imaginest monsters to thy selfe , whiche thou mayest withstand , to the ende thou mayst be thought some other Hercules . For bycause we say , as the truth is , that is , that God neyther against his will not idlely beholdeth , but willing , and alwayes iustlye , and wiselye decréeing mens matters , doth , what soeuer he doth , commandeth , whatsoeuer he commaundeth , and suffereth , whatsoeuer he suffereth , bycause no outrage of the instruments can preiudice the wisedome & iustice of God by any meanes : therevpon thou streyght wayes gatherest , that we intend that whatsoeuer God willingly suffereth , that he simply & by it selfe should allow . But seeing that , that withmany others , thou dreamest waking , go too if it please thée , wrastle with thine owne dreames , that all men maye know that this is not oure forgery . For we affirme , that God neuer willeth iniquitie , no not euen then , when for secrete causes , albeit yet for most iuste causes , he letteth loose the raines of the wicked , or giueth them to be Satans bondslaues .

That which in respect of the instruments is iniquitie , in respecte of Gods iudgement , neyther doth he allowe it simplye , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after a sorte , and therefore it is permitted , which in another respect he condemneth and hateth , and worthyly punisheth in the instruments : for it is a iust thing before God , that he punishe sinne with sinne , as we haue plentifully shewed out of the worde of God , and also out of Augustine a little before . Therefore Sycophant , albeit this place of Ezechiel were not otherwayes to be taken , than thou thinkest , yet it shoulde not make against vs . For neither say we that Idolatry is acceptable to GOD , albeit by his iuste iudgemente hée will , and also bringeth to passe by Satan and what soeuer instrumentes hée will , that those who haue refused the trueth , Rom. 1.21 . and further . shoulde embrace falsehoode , and finallye might breake out into whatsoeuer filthynesse . But all these good Sir , belong nothing to this place . And here also thou bewrayest thy passing grosse ignoraunce . For neyther he that speaketh so , as the Lorde doeth in thys place , doeth eyther commaunde or permitte any thyng , but rather with a most sharpe scoffe , doeth vpbraide the falsehoode and vnthankefull mynde , that if it maye be , they whych are reproued may at the last with shame returne into the waye . The lyke kinde of speaking the LORDE vsed , when Iudas euen nowe being at hande , hée sayde to his Disciples sléeping and in vayne , béeing so often warned to watche and pray , sléepe , & take your reste . For indéede it is so farre off , that he shoulde with this spéech persmade them to sléepe , or giue them leaue to sléepe , that contrarily , he fiercely chideth , and wyth a moste sharpe reprehension awaketh them , with the sight of the present peril , whereof he had in vaine admonished them . Therefore when I weyed , this thyne Argument , I maruelled in good sooth , that it was possible , that such a rudesbie and a man so sottish , shouldst vndertake to teach others .

The Sycophants third Argument to the thirde Slaunder .

This seemeth to be the same which he spake a little before in the same Chapter , bycause they haue refused mine ordinaunces , I haue giuen them precepts which be not good . But God gaue not to the Israelits preceptes that were not good , for all the preceptes of God be good . But bycause they refused the good preceptes of God , he left them : and they being lefte of God : fell headlong into euil preceptes , as that prodigall sonne , hauing lefte his father , or rather beeing lefte of his father , fell into ryote : and as Paule teacheth , bycause men loued not the trueth God sente them the spirite of erroure that they mighte beleeue lyes .

REFVTATION .

THAT which is reported of Balaam , that is , that he blessed Israel whom he was hired to curse , the same I can affirme of thée , who defendest our cause which thou hast vndertoke to withstand . For what is it to sende that spirite of error ●or dost thou thinke that this sheweth no other thing , than to accompt as one forsaken ? Or he that sendeth one for some certain cause , either sendeth him against his wil , or condemneth nothing ? but to what man that is not mad shalt thou euer perswade this ? But we wil speake of this in the refutation of the next Argument . And that whiche thou triflest of the leauing of the prodigall sonne , is nothing . For what , dost thou thinke , that the sonne was forsaken of his father , regarding nothing , or againste his will ? If none of both be true , surely he forsooke him willingly , nor dyd he cast awaye all care of hym , but would at the laste that he shoulde ( as they saye ) smell of his expences , and then he thought most of him , when he séemed to haue forsaken him , of the which thing we wyll speake , in the depelling of the the sixte Argumente . Therefore this doeth not make against vs , but against thée , which separatest sufferaunce from wil. But thou bewraiest thy shameful ignoraunce in the explication of this place of Ezechiel . For to giue precepts that be not good , doth not shewe to lyue so as thou mayst runne into euill preceptes : but the Lorde calleth euil preceptes , trybutes , burthens , lawes , & finally , whatsoeuer the conquering Chaldeis were to lay vpon the captiues : As if the Lorde should say , ye would not obey my most holy and iust commaundementes , but for this your infidelitie I wil seuerely punish you , for I wyl giue you to be ruled of others , who shall enioyne you , whatsoeuer most iniust , harde , and fylthy thyngs , & shall inforce you to performe them . This exposition , if not out of the Latyn interpreters , yet truely thou mightest haue learned of the Hebrewes , except thou art wonte to contemne and despise all writers . But dothe not this your tradition declare that idle forsaking ? Verily thou shalte neuer make any beléeue this , which hath neuer so superficially séene the Prophetes : and this is no lesse foolishe and doltish , than if thou shouldest saye that men that be malefactours , conuict & contemned , are not of a willing magistrate deliuered to the hangman , but only forsaken .

The Sycophants fourth Argument to the thirde slaunder .

The like seemeth to be that of Amos in his 4. Chapter , Go to Bethell and sinne , seeing that you loue to do so . So at this day , bicause men woulde not obey God , who sayeth that he willeth not sinne , God hath suffered to stande out spirites of error , which may teach , that God willeth sinne : that those whiche woulde not obey the truth , may obey lyes .

THE REFVTATION .

I say again , that thou art a doltheade , which takest a most sharpe vpbreading and rebuke for sufferance . And I sende thée againe to the Grammer schole , that thou maist learne there what is the force of the figure called Ironia , and howe manye sortes there be accompted of it . And that whyche thou ceasest not to tryfle of the spirite of errour , who can take it in good parte ? Eze. 14.9 . If a Prophete beyng deceyued , speake the worde , I the Lorde haue seduced that Prophete , sayeth the Lorde in Ezechiel . 1. King. 21.22 . And in an other place what sayth the Lorde to the lying spirite ? Thou shalte perswade ( sayth he ) and ouercome : goe out therefore and do so . And what witnesseth Paul ? 2. Thes. 2.11 . For that ( sayth he ) that they haue not receyued the loue of the trueth , to the ende they mighte be saued , therefore GOD wyll sende them strong delusions , that they maye belieue lyes . I praye thée , good man , aduise againe and againe with thy selfe diligentlye , he that sendeth from him the executioner with certaine commauncementes , that he punishe with iuste correction men that be conuicte malefactours and condemned , may he be sayd only to forsake them , and not hymself rather willing and determyning to make strong the executioners hande to their iust punishment ; Al these , if thou knowest not , albeit of their owne nature be sinnes , whiche God hateth & reuengeth , yet for as much as they are decréed of God , they are nothing else but punishmentes of sinne . If thou belienest not Augustine , Against Iulian 3. booke . Chap. 3. who handeleth that Argument plentifullye and plainely against Iulianus , yet at the leaste belieue Paule , Rom. 24.26.28 . who manifestlye witnesseth this thing , in thrée places of his Epistle to the Romanes . And whereas indirectly charging vs , thou sayste there be spirites of errour , which starting vp shoulde teache , that God willeth iniquitie , we passe not muche , bycause that thyne impudencye maye be condemned throughe Gods goodnesse , with oure liues and writings . And sée howe of the contrarie thou canst excuse thy selfe of most manifeste slaunder , which thinkest , that sinnes are permitted of God , in that they are sinnes , Neyther when I say this , I returne euil speaches , but for a false slannder , I render a true accusation .

The Sycophantes fifth Argumente to the thirde Slaunder .

Further they bring a place out of Zacharie , where GOD saith he is angry with the quiet nations , bycause that when he was lightlie angry with the Israelites , they helped euil , that is , did more grieuously afflicte the Israclite , than Gods displeasure coulde beare , therefore God suffering , not willing it . A like example they alleage out of the Prophete Obed , who reprehendeth the Idumeans , bycause they did more grieuously afflicte the Iewes , the than Lordes wrathe required .

REFVTATION .

THIS verilye I impute to the Scriuener , bicause he wrote Israelits for Idumeans in the latter prophesie which thou cytest . For I suppose this thy Obed , to be he whome the Hebrewes cal Obadia , and the Latines Abdias . But truely I cannot excuse this , that thou recitest out of this Prophete , those things which then shalt finde in hym in no place , Therfore for as much as helogeth to this place , thou art taken tardye with an open lye . For I read in Abdias , that the Idumeans shoulde be grieuously punished , bicause they most cruelly raged against their kinsemen alredy vexed by them by all maner of meanes : but that which thou wrytest , is no where extant in him . The place therefore of Zacharie remayneth , in the expounding of whiche , sée with what snares thou hast entangled thy seft , from whence thou canste not ridde thy selfe . For I aske as it were from what poynt thou wylt beginne thys thy secréete sufferaunce from wil ? Verilye from whence those nations went beyonde those boundes whych were set them of God ? Let vs suppose that they were more moderate , yet hitherto it wil folow , that ( God willing so ) the Iewes were oppressed of them . Thus far therfore they sinned not , if we rest our selucs in thine intentions . For thou denyest that wil of god in any sins , by any meanes to come in betwixt . But who wil graunt thée this , that vngodly & wicked men sin not in afflicting Gods people , without this exception be added , if they passe the bounds which are set them of god ? Art thou so ignorant what obedience is ? Truely great is the force of truth , whyche enforceth thée against thy will , eyther to deale playnely with vs , or to dissent from thy self . But , least thou be ignorant , good man , Satan or any wicked man can not moue his foote , no , not euen his finger , to hurt eyther good or euil , whether he know that Lords decrée or not , but he shall sin grieuously For an euill trée doeth alwayes bring forth euill fruits : yea , though the best Phisition do plant & dresse it , and vseth his poysons to certaine remedies . But of thys matter let this be an example . Let there be a wicked Citizen iudged an enimy to the countrey , and for that cause be banished : he méeteth with another as wicked , or more hurtfull , who not knowing the edicte of proscription , he kyileth the man in robberie , with that kinde of death , wherewith he shoulde haue died , if the common wealth had had him in their power . Doeth this man séeme to haue obeyed the common wealth , who killed the man that was vnder proscription , or rather worthy to be punished as a théefe ? For how can he séeme to haue obeyed , that knewe not the edict of proscription ? The same also is to be iudged of the Chaldeis and other enemies , of the people of God , who albeit they afflicted that Iews with deserued punishments , & did execute Gods iudgements , yet they can not séeme to haue obeyed god , euen whose name they did not reuerence , much lesse did thinke to obey hys commaundements .

This only is the difference , that the common wealth dyd not appoint that spoyler to kil him : but the Lord called the Chaldeis , albeit they knewe it not , to execute his iudgements , as himselfe test if yeth in infinite places , and chiefely in the. 23. of Ezechiel , which place I thinke can not be read without trembling . Therefore the Chaldeis did not properly the Lordes worke , but by them not knowing it , and thinking no such thing , the Lord executed hys iust work , & neuerthelesse did afterwards most iustly punish than , as the Prophets had witnessed . For so the Lord in Esai , 〈◊〉 10.5.6.7 〈◊〉 . when he sayde , oh Assur , the rodde of my furye , and the staffe of them in my displeasure , I wil send him to a dissembling nation , & I wil commaund him againste the people of mine indignation , that he robbe them as a praye , and take spoiles , and lay him to be troden vppon as the duste in the streates . And then hee addeth : but Assur himselfe thinkes not so , nor will his hearte conceiue it , bicause it will be in his harte , to roote out and destroy many nations . And straightway he sayeth : But it will come to passe , when the Lord hath perfected his work in mount Sion and Ierusalem , I will visite the proude hearte of the King of Assur , and the glorie of his high lookes . whiche afterwardes the same prophete prosecuteth more largely in the thirtéenth Chapiter . But lette vs also suppose the wicked themselues to vnderstande , that it is the commandement of God , yet , that they , in the execution of Gods commaundement , can do nothing else but sinne . For example . The Magistrate giueth ouer euerye offender lawfully conuict and condemned to the Executioner . The Executioner , who otherwise is an enimie , afflicteth that man with that same kind of torment that was appointed him , but moued with hatred or couetousnesse , not setting beefore him the Iudges commandement , but this one thing , that he maye satisfie his minde . Wilte thou thinke hym innocent before the Lorde , who séeth the thoughtes of the hart , & not rather guilty of murther , yea , euen of sacriledge , who abuseth that sacred iudgement of that Magistrate , to satisfy his owne luste ? Suche was Sathans faulte , when not by the bare sufferaunce of God , as thou wilte , but by expresse commaundement , he was sent to ver Iob , and also to deceiue Achab. And it is very like , that the Idumeans did no otherwise , whiche are reprehended of Obadia , séeing it is probable , that they were not ignorant of those things which the Prophets hadde preached againste the Iewes . Therefore , that we may strike saile at the laste , indéede thou thinkest righte , that thou thinkest , that the wicked are enforced by the will of God , againste those , whome God by them will punishe : But here thou arte deceiued two waies , and that with a deadly error . Firste , in that thou thinkest they do not sinne , except it be so , that they excéede measure , whiche we haue proued to be false . Againe , bycause thou thinkest they can goe beyonde the boundes and limits which God hath set them : which erroure lincked with wonderfull blasphemie , it remaineth , that I reproue . I say therefore , that the Lorde , so oft as he decréeth anye thing ( and he firste decréeth with what punishementes he maye corect the sinnes of men ) is wont also to determine all things ( as it were ) with ratified and set limits , of places , of times , and of persons . Also I saye , that all thinges are so firme and ratified , which God hath decréed , that séeing he is neuer chaunged , the issue also muste néedes followe of all thinges , whyche hée hath appointed , and altogither suche as he hath appointed . But I dispute not here of second causes , least thou shouldest accuse me after thy maner , as a defender of Stoical destiny . I dispute of those gouerned endes , whyche GOD hathe decréed and determined .

Those endes in déede thou thinkest cannot be remoued without vnspeakeable wickednesse : I thinke thou arte taken conuict of double blasphemie , ☞ when thou saiest this . For I graunte , that if they might be auoyded , that hée whyche doeth this , were guiltie of sacriledge , and hée séemeth guiltie of offending the diuine Maiestie : but that GOD permitteth anye thing to be done againste that he hathe decréed , I denye , bycause hée shoulde disagrée from himselfe . Againe this I deny , that it is not in anye mans power , to passe those endes whyche God hath sette and determined . He that shall deny these , I say , is guiltie of sacriledge , is blasphemous , wicked , and a madde manne . For what maner of God shal we estéeme him , whose sentence is not firme , and ratified , and whose decrée and will shoulde depende vppon seconde causes . For , whereas thou supposest , that thou canste escape these inconueniences , when thou sayest , that the endes , which GOD hathe prescribed , cannot be passed , excepte hée suffering , but not willing it , that is , leaste his wil séeme inconstant , doth euidently prone thy foolishnesse . For if he suffer againste his will , it followeth , that some thing is dono , whiche God woulde not shoulde be done . Where then is his omnipotencie ? For , if thou doest except , that he woulde not it shoulde be done , but that he did not lette it , and therefore his omnipotencie not to be imperiled , whiche coulde , but woulde not oppose it selfe : neither in déede shall this helpe thée , From one danger to a greate● but from Silla thou runnest headlong to Charibdis . For so it shoulde come to passe , that to suffer shoulde signifye all one thing , as not to hinder : as if one suffer a streame to runne headlong downe a hill , whiche he can stay . But if God doe not let any thing , therefore he letteth it not , bycause that either he woulde it should be done , or of the contrarie , that he would it should not be done , or finally , that he careth not whether that thing be done or not . Choose whiche of these pleaseth thée beste . If thou saye , that GOD will haue that done , whiche hée suffereth , thou makest with vs , or rather with the LORDE hymselfe , who testifyeth that euen the Sparrowes , fall not to the grounde wythoute the Heauenlye fathers will : nor therefore is there daunger , leaste thou make GOD the Authour of Sinne , as wée haue plentifullye made plaine before . But if thou thinkest , that he suffereth something , bycause hée woulde not it shoulde be done , who will not thinke thée without common sense ? for he woulde rather forbid that , than suffer it . And truely common reason telleth , as the onelye will of God sufficeth , that anye thyng be done , so also , that anye thing be not done , it sufficeth , bycause GOD will not that it be done .

There remaineth a thirde , that he suffer something to come to passe , whiche he willeth it be either done or not done , as that be careth not whether it be done or no. But who knoweth not that this doctrine is Epicurious ? Furthermore , who I praye thée , besides thée alone , knoweth not , that the omnipotencie of God standeth not only in this , that be can do what he liste , but in this also , that all the power and strength of all inferioure causes dependeth of him ? But whence is this strength , but from a willing God ? For neither can it be wreasted from the beginning , neither procéede nor issue , as out of the hands of an ydle God , that inferior causes shoulde be enforced , not by his , but by their owne determination . For I denye not , but that the instruments are in déede enforced , which are endeued wyth will , according to their owne liking , but bycause it is carried to the ende ordained of God . For bycause ( as Augustine hathe excellently and truely written ) the will of God is the necessitie of things , nor that Stoycall , which thou falsely obiectest against vs , but which taketh not awaye the voluntarie mouing of will , as the same writer hath plainely manifested in his bookes , entituled of the Cittie of God . Therefore when thou sayste that God nilling , Of the Citie of God the. 3. book the S. Chapiter , the ninth and tenth yerses . but suffering , the limits maye be passed which he hath set , thou either spoilest him of his omnipotencie , or makest him light and inconstant , and finally , contrarie to himselfe . But this thy blasphemy , euen all dumb creatures do reprehend with open mouth , which haue continued so many thousand yeres in their estate : & they plainly confesse , that they cannot passe the breadth of a line , except he will and commaundeth . The strength of I straell will not deceiue , ( saith Samuell ) nor will be remoued with repentaunce , séeing he is not a man , that hée can repent . And Paule saith , it is not possible , that the word of God should fall away . But it must néedes fall awaye in some parte , if any thing , yea , euen the leaste , be done beside his wil , yea , euen of those which he doth not simply allow . But what doe I bring these witnesses ? for Balaam himselfe that hireling Prophet doth reproue thée , GOD is no man that he shoulde lye , Num. 23.9 . ( saith he ) nor the Sonne of man , that he shoulde repent . Doth he say , and not do ? or speak , and not make good ? yea , euen Sathan himselfe , that lying and vncleane spirite , doth reproue thée , in whom , when there wanteth not a thousand waies to do mischief , and is so great wickednesse , as we cannot possibly thinke , yet he is so straightly bridled , that he cannot euen hisse againe , excepte the Lord with his voice excite him : and is so straightlye fettered , that he cannot moue so muche as his finger , but by the Lordes assignement . He , euen hée , I saye , doeth confute thée , and , albeit againste his will , yet he confesseth againste the testimonie of his owne conscience , that thou arte enforced of him , that thou mightest breake out into these blasphemies . For he acknowlegeth , that , excepte power bée obtayned of the Lord , he cannot hurt any , be it neuer so little : and then when it is granted him of the Lorde , to hurte ( for the Lorde giueth hym this power of his owne good will , either , that he may punish the wicked , or allure , recall , trie , and correct his own , as we haue shewed before ) so ofte he féeleth himselfe constrained to remaine within the determined boundes , Iob. 1.12 . & . 2.5.6 1. Kin. 22.22 Apoc. 6.4.8 . , & 7.2.3 , and. 9.4 . as appeareth by the storie of Iob , Achab , and other testimonies . Therefore , that I maye at the last come to the verye place of Zacharie , that the enimies of the Iewes , did more grieunously afflict them , than the wrath of Gods displeasure coulde beare , yet they coulde not passe the decrée of God , no not the breadth of a naile . For Gods decrée dependeth further than his displeasure . And it is shewed in these wordes of the Prophet , that there is no cause why the people shoulde measure the wrath of God , by the multitude of calamities which they suffered . For that the Lorde sent them a greate parte thereof , not as being angry , he woulde destroy them , but contrarily , as thoughe a louing father shoulde correct them , that they might retourne themselues to good life . The Lorde therefore after his maner , as it were some moste louing father maffling with his children , testifieth , that he is angrye with their frowardnesse and crueltie , to whom he hadde giuen his children to be corrected , but not destroyed , that is , that the Executioners dealte more cruellye with them , than his displeasure could beare . But all these are no otherwise to be expounded by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 humane affection than when we reade , that God hath bin angry , or repented , of which matter we will speake anone . For whereas thou triflest elsewhere , that many things are done against the determination of God , as if the issue of Gods counsel depended of a condition adiected , and that indéede such as is sette in oure power , all this the Churche of Basill oute of the worde of God hath worthily cursed long agoe , for sacrilegious blasphemie . And the rather , bycause we are entred into this speech , I thinke good to annexe thy words out of that vncleane quaternion of thine annotations vpon the Epistle of Paule to the Romanes , whiche being by good right condemned of the Churche at Basill , yet thy lykes haue not ceased to sperple throughout all Churches . I hinke therefore good , I say , to recite them , and refell them , bycause they belong to this place . Thou say est , it is easie to shew , that many things are done against the determination which is joyned with condition . The ☞ Potter hath determined the chalke to be a vessell for the kitchin , but that vessell is cleft in the fornace , contrary to the determination . God had determined to bring all the Israelites that he brought out of Egipt , into the lande of Canaan , as Moses himselfe sheweth : and therfore were al baptized into Moses in the cloude : but bycause they would not assaulte the Cananites againste the determination , they perished in the wooddes : and as the Scribes fordidde the counsell of God , in themselues Luke . 7. God had vowed King Ezechias to death : but by prayers and godlinesse Ezechias obtained fiftéene yeres contrarie to the determination . Sire hundreth such may be brought . Doest thou acknowledge thy wordes , thou monster of men , than the whiche , Sathan coulde not vomite anye more filthie thing against Heauen ? For , who is our God , if his counsell depende vppon vs ? if anye thing can come to passe ( as thou sayest in the same place ) againste his will and determination ? if he be changed like men ? if men may violate his determination ? if hée shame not to make frustrate to morrowe , that whiche he determined to day ? I humbly beséeche you , you noble Senatours of the moste famous Citie , & also you moste excellent & well learned Gouernors of the Uniuersitie at Basil , how long wil you sufferin your bosome , this shame , this filth , this monstrous beast ? But to the matter : thou deprauest shamefully & filthily thrée testimonies , that thou maist strengthen thy blasphemie . For indéede it is true , that those Israelites were not forbidden to goe into the lande of Canaan , but for their owne faulte : but whence doest thou vnderstande , that the Lord did euer otherwise determine of them ? from thence , bycause they were all baptised in the cloude , as if indéede the Lorde hadde ordained to life all those that are borne of Abraham , after the fleshe , and circumcised , or all those whiche are baptised in the Church of Christe . And that which the Lorde sayeth to Moses , Number 8.14 . ye shall not doubtlesse come into the lande , for which I lifted vp my hand , ( the is , I sware ) the I would place you in it : this I say , if thou takest to make for thée , thou art much deceiued : & by those which we wrote a little before , thou maist easily be refelled . For what answereth the L. to Moses , praying for the peopls health ? I haue forgiuen this people ( saith he ) according to Yet by and by it followeth , that excepte two , none aboue twenty yeares olde , shoulde enter into Canaan . What then ? verily , yet the LORDE sayeth , he spared the people , to whome he had threatned destruction : nor is this to be taken of euerye person . The LORDE therefore hadde sworne to the people , that he woulde place them in Canaan : which also he didde , albeit they went not in , whiche hadde rebelled : and in déede hée partly punished so the Re belles , as yet he shewed mercie to their posteritie , and abode by his promise : but partly he so shewed himselfe mercifull to these , as hée iustlye punished those , and neuerthelesse cleared his own faithfulnesse , as is shewed in the. 20. Chapter of Ezechiel . In the meane time , there is lefte no place to the chaunging of his determination , or for repentaunce . For whereas it is sometimes saide , that the LORDE hathe repented : If thou vnderstandest not , that it is spoken by figure , in déed thou knowest not the firste groundes of Christian religion : if thou impudentlye deniest it , thou arte more worthy for thy blasphemye to be suppressed of a Magistrate , than that thou shouldest be enformed of any one .

In the other place , whiche thou citest oute of Luke , thou bewrayest thy manifest & intollerable malice . From whom did euer this blasphemie procéede besides thée , that he shoulde saye , that men might infringe the counsell of God ? And thou thy selfe in déede , when in Latine thou diddest rather peruert than conuerte , waste somewhat more shamefaste , for so thou haste interpreted . When this was hearde , the people and publicans being washed with the wasing of Iohn , praised God . But the Pharisies and Lawyers , ( so muche as in them didde lye ) dydde foredoe the counsell of God . But saye , when thou wouldest adde that exception , as much as in them did lye , did thy conscience tel thée , that this sentence could not stand withoute this exception ? How is it therfore , that that omitted , thou darest now is impudentlye wreste this testimonie , that thou mayst ratifye so horrible a blasphemie ? But further good Lord , what sacrilegious impudencie is this , to dare so openlye transferre the moste sacred worde of God , to whose onely authoritie the truth amongst men leaneth ? And indéede I leaue thy washing to such a fine and daintie man as thy selfe . For we are not the menne whiche despise baptisme : but who taught thée to expound 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 against themselues as much as in them was . It shoulde rather haue bene layde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as much as was in them . And séeing that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 hath manye significations , why hast thou chosen that which was of al others least appertyyning ? was it not bycause thou haste determined as muche as was in thée , to depraue thys place and manye others ? For who can not sée that those were set agaynst the Publicanes , imbracing the doctrine of God by direct contrarie , those who despised the same , and abandoned it from them ? For the worde 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doth oftimes declare thys : as I chn . 12.48 . and 1. Thessa. 4.8 . in the whiche place thou thy selfe vsest the worde of retecting . Seest thou therefore , moste shamelesse man , that this testimonie doth nothing lesse than confirme thy blasphemie ? But I assure thée , this wil come to passe , that if thou repentest not with spéede , and bringest a more religious minde to the dealing in holye writings , the verye stones will rather rise against thée , than that thou shouldest escape with this sacrilegious impudencie vnpunished . That remayneth whiche thou alleagest of Ezechias , of which sorte of examples thou auouchest there mighte be many broughte . It séemeth good to rcproue thine ignoraunce with the wordes of Caluine himselfe : bycause ( though thou burst with enuye ) of this matter there can be nothing spoken neyther more briefly nor more truely , nor more plainly . Thus therfore hée saith in that golden worke , whose true title is that institution of Christian religion , in that chapter of predestination & the prouidence of God , that 53. & 54. section . As when we heare that God is angry , we may not thinke that there is in him any disquietnesse , but rather thinke that this spéeche is taken from our sense , bycause God séemeth to beare the countenance of one that is moned , & angry , so oft as he executeth iudgement : so may we not conceiue any other thing by the name of repentance , than the alteration of his works : bycause men are wont , in changing their workes , to shewe that they displeased them . Bycause therfore euery chaunge amongst men , is the correction of that whiche displeaseth , and correction procéedeth of repentaunce , therefore by the name of repentaunce is signifyed that whiche God changeth in his workes . In the mean time , neyther his counsell nor wyl was infringed , nor his affection changed : but that which from euerlasting he had forsaken , approued and decréed , he prosecuteth with a standing course , howsoeuer any soden chaunge may appeare to the eyes of men . Nor whyle the sacred historie reporteth the destruction forgiuen to the Niniuites which before was published , & the prorogation of Ezechias his life , when death was denounced , sheweth what Gods decrées were abrogate . They whych so thinke , are deceiued in threatnings : which albeit they simplye affirme , yet neuerthelesse it is to be vnderstand , that they conceyue in them a secrete condition . Why dyd the Lorde sende Ionas to the Niniuits , who shoulde foreshewe their destruction ? Why dyd he foretel of death to Ezechias by Esay ? For he coulde haue destroyed both those and them , without warning of destruction . He therfore weyed another thing , than forknowing their destruction , they might beholde it comming euen hard at hand . Verilye he woulde not they shoulde be destroyed , but amended , least they shoulde be destroyed . Wheras therefore he prophecieth that Nineuy shoulde be destroyed after fortye dayes , it is therefore done , leaste it shoulde perish . Whereas the hope of longer life is cut off to Ezechias , it is therefore done , that he might obtayne by request a longer life . Who séeth not now that the Lord by such like threatnings woulde awake them to repentaunce , whom he feareth , that they might escape the iudgement whiche their sinnes had deserued ? If that be so , the nature of things inforceth vs thither , that in a simple denuntiation we vnderstande a secrete condition , which also we confirme by like examples . The Lorde reprouing the king Abimelec , bycause he had taken from Abraham his wife , Gen. 20. vseth these wordes : Beholde thou shalte dye , for the woman whom thou haste taken , for she is the mans wife . And after that he had made excuse , he sayeth thus : Restore the man hys wife , for he is a Prophete , and he shall pray for thée that thou mayste liue . But if not , knowe that thou shalte dye the deathe , and all that thou haste . Séest thou that by the first denunciation he might strike hys minde the more vehementlye , to the ende he mighte make him carefull to restore : but by the other he plainely manifesteth his will ? When the like reason is of other places , infer not vpon them , that anye thing of the former counsel of the Lorde is disanulled : bicause he hath made frustrat that he pronounced . The lord rather maketh way to his eternal ordinance , when in denouncing punishment , he moueth them to repentance whom he wil spare , than change any thing in wil , no nor in word , excepte bycause he setteth not downe by sillables that which is manifest he meaneth . If in téed that be to stand true which that prophet Esay sayth , The lord of hostes hath determined , & who can disanul it ? his hand is stretched out and who shal turne it away ? These saith Caluine , which if they cannot satisfie thée , yet they are suche as I truste will satisfie all gouerned wittes . Nor doth it make for thee , which he mentioneth of a secrete condition , séeing thou , not as he wyll haue the condition annexed to the den●●●cing of hys decrée , but to the decrée it self : and that bicause those things whiche the Lorde hath decréed are doubtfull and vncertayne , or as if the will of the Lorde whiche is placed in men , be turned nowe on this parte , nowe on that , according to the variable ende of the condition , Whych opinion is verilye so absurde , and so farre estraunged from the nature of God , that it can neuer séeme to haue pleased any man except him that is starke madds .

The Sycophants sixth Argument to the thirde slaunder .

They bring also the example of this prodigall sonne , which I haue alreadie touched , who if thou sayste the father being willing , went a ryoting , it wil be most absurde the wente then against his will . And so they saye that offenders are the prodigall sonnes of God , and sinning by Gods suffraunce not by his will .

THE REFVTATION .

Bycause in the exposition of parables there is leste some place to coniectures , therefore frantique and curious wittes , doe new here in pride more liberally vaunt , than in parables . But I rather thinke , that the ende of parables , is to be considered , and the seueral parte to bée so curiously examined , excepte it be so that the very interpretation stande vppon the declaration of them , bycause else it can not be auoyded , but we shall runne into moste filthy imaginations . Further I graunte , that the Lord in this similitude , doth represent vnto vs his clemencie vnder the forme of some most louing father , and also , that in the person of the prodigal son are sinners set out whiche for a while , haue as it were withdrawen themselues from the sight of god , that they might delight themselues in sin , whom yet afterwardes long tamed with iust afflictions , and returning themselues to good life , the moste louing father receyueth to grace . The other part of the parable I touch not , bicause it belongeth not to our purpose . Also let vs sée to howe great purpose thou reasonest out of this place . Thou deniest that the sonne went a ryoting with the fathers will . I graunt the sonnes ryote was not approued of the father , nor that the father dyd respect that , that he shoulde ryote , when he let hym goe . But thou indéede arte a maruellous peremptorie man , which in minde conceinest nothing else of God than that which is incident to man , bycause God in this similitude hath set out himselfe to vs vnder the similitude of a mortal father . As if indéede God should therefore signifye that he vseth not to deale other ways in any matter with his , than men be wonte , and doth not rather in this place set downe to vs this lone thing , that is his immeasurable goodnesse euen towardes them , who haue prouoked him to anger with many sinnes . When thou missedst these bondes , I saye thou arte farre from the matter . But let vs forgiue thée his faulte . If anye aduise to bring an insolent sonne , and whom by no meanes he can hold vnder , being let go from him , into some greatedaunger , from the whiche yet he may deliuer him so oft as he pleaseth , & casteth hym out thyther , bycause he knoweth no better waye to recall hym to amendemente , who will thinke it to be absurde , if one saye that the sonne runne into that perill with hys fathers wyll ? or rather who wyll not prayse the father to be verie wise , rather than reprehende him as fierce and cruell ? For he set to himselfe in this counsel for the end , not the peril of the sonne but rather his safegrade and amendemente . But all the electe children must thinke this same thing of the heauenly father , albeit yet in this matter the estate of al be not alike . For bycause that all things without exception , do fal to the commoditie of them that loue the Lorde , therefore it can not be doubted but GOD , so ofte as he wythdraweth , as it were from his electe , the grace , wherby they were vpholden , in so muche , that they fal euen into most filthy sinnes , doeth permitte it willing , and by his determined counsell : in no wise , so yet , as if he allowed theyr sinnes , but also by this meanes he wil haue them admonished of theyr imbecilitie , or to arrogate nothing to themselues , or to be more watchfull againste the enemy than euer toofore , or if they haue already gone astray , to amend , or also , that they shoulde be a warning to the posteritye . ☞ Therefore he woulde certayne blemishes shoulde bée in Abraham , in Moses , and in Aaron . Therefore he permitted Dauid not but willing to fall into most great offences : whiche counsel of GOD , when afterwardes he hadde acknowledged , Psal. 51.6 . againste thée ( sayth he ) I haue sinned , and done euill in thy sight , that thou mayste be iustified and cleare when thou arte iudged . For by how much the more vnworthy Dauid was , whom the Lord should forgiue , by so much the more did the faith and constancie of God shyne out in kéeping his promises , when he dyd forgiue Dauid . Also the same in another place acknowledging how muche he had profited in that triall . Before I was troubled , Psal 1119. and 71. I wente wrong , but nowe I kéepe thy word . Againe , it was good for me that I was in trouble , that I might learne thy commaundementes . So out of doubt he would prepare Peter to modesty , by that thréefolde denying , & also Paule to be buffeted of the Angel of Satan least he shoulde waxe insolent . Awaye therefore with thy forsaking , or inuoluntarie sufferaunce , as if the father did neuer so little tyme accompt the prodigall son forsaken . When of the contrarie he was then most careful for his sonne , when he séemed most angry .

The Sycophants seauenth Argument to the thirde Slaunder .

They also bring that saying of Christ . And you wil not go away : Truely he woulde not that they should go awaye , but he suffered them .

THE REFVTATION .

Yea , so farre it is of that he shoulde in this spéech bid them go away , or giue them leaue to go away , whyche if be had done , out of doubte he had done it willingly : that contrarilye , with these wordes he kepte them still wyth hym , when he had set before them the faythlesse falling awaye of others , and recalling secréetly to their remembraunce so many benefites as they had receyued of him . But thine ignorance must néedes be incréedible , that vnderstandest not such kindes of speaking that be so common .

The Sycophants eight Argument to the thirde slaunder .

Finally , they bring common sense , which saith , that there is difference betwixte will and sufferaunce , according to which common sense Christe was wont to teache diuine matters , and which if thou doste for doe , all Christes similitudes shall faile , of which we iudge by common sense .

REFVTATION .

Thou wouldst neuer out of aldoubte haue spoken so , except the Lorde had taken from thée all common sense : and that indéede by iust iudgement , as by cause thou fightest against his prouidence , the worker of all and eucrye thing , by thine owne example , it mighte be approued in all the worlde . In déede I graunte it one thing to bid or commaund , but another thing to permitte , that this , or that be done : but I say , that common sense doth shew to ☞ euery one , that wil is ioyned with an inseparable bonde both with commaundement and with sufferaunce , albeit sometimes men ouercome with necessitie or importunitie do commaunde or suffer to be done , that whiche otherwayes they woulde not . But for as murhe as thou requirest similitudes , go too , let vs declare these with examples dilated . Those that performe their businesse by others , it is of necessitie , that they giue them authoritie to doe whatsoeuer apperteyneth to the accomplishmente of that businesse , as the procuratour maye deale by commaundement . But who besids thée alone did euer think● to saye , that this sufferaunce , was contrarie to will , séeing that this whole sufferance , procéedeth of méere wyll , and so much the more of choyce ? But the maner of working is no other , which the lord vseth in that doing of those things whiche are done euerye daye . For firste he hathe giuen to euerye , not onlye sorte , but also seuerall , that vniuersall power and facultie whyche thou mayest sée manifolde . Then he applyeth this same power euery moment to singular & particular actions , euen as by his eternall and inchangeable counsel he doth not onely foreknow and gouerne , but also willeth and decreeth all things . And he vseth , as we said before , both good and also cuill instruments , whiche destruction began not from the creation , but corruption : but so he vseth them , that if there be anys vice in the instruments , this contagion come not so farre as vnto him . For he rightly decréeth , willeth , and permitteth , not onely those things , which the voluntarie instruments will , and doe iustly , but also those , whiche wicked instruments wil & do wickedly , as we haue plentifullye made plaine before . But all these , not otherwise , than by the willing sufferaunce of God , doe that whiche they do . For what thing in heauen or in earth , hathe of it selfe either this power , or vse of this power , whether he vse it rightly or no ? Therefore I professe , that I cannot sée what common sense can shewe thée , that sufferaunce can be separated from will , or that God can suffer any thing againste his will . Yet I confesse , that there is otherwise greate oddes betwixte God and men , vsing the helpe and procuration of men . For that we say nothing of the lewd counsells of men , that , which for the moste parte men do , being enforced with necessity , ●●cause they cannot accomplishe their owne , nor other mens matters , God doeth it with moste frée will : séeing otherwise he is of hymselfe Omnipotent , and in himselfe altogither 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sufficient . ☜

Men oft times either by feare or force , or by some other meane constrained rather than prouoked , do permit many things , whiche they woulde not vndone . But God alone decréeing with moste frée will , permitteth that whiche ☜ he doeth permit . Bycause Apollo in the Poets sweareth rashly , by the law of an oth , after a sorte he is constrained to graunte the Chariot to Phaeton perishing . Yet he willing , graunteth the Chariot , bycause the regarde of an othe preuailed more with him , than the certaine perill of his sonne . Iupiter complaineth in Homer with teares , Mat. 14.10 . Mat. 6.27 . bicause he coulde not when he would , denuer his Sa●pedo from present death . Herode swearing rashely , when he hearde the heade of Iohn Baptiste to be required , and being heauie , aduised with himselfe whether he had rather , the maide being reiected , fall into the crime of periurie , or kill moste cruelly the moste innocent man , not shewing cause why : and at the laste , not so muche I thinke , for conscience , which was none , as moued wyth vaine glorie and ambition , leaste he shoulde séeme to haue sworne vnaduisedly , or in performing an othe inconstant , doth not only suffer , but commaundeth the heade of Iohn , being cut off , to be giuen the maide in hir hands , as Mark very wel noteth . A sicke man fearing his life , giueth himselfe to the Chirurgion , to be cutte : yet not againste hys will , yet not altogither with frée will . The same we maye thinke of the Merchaunte , who in a greate tempest , doth not onely suffer his marchandize to be caste ouer boorde , but also he with his owne handes doeth caste them ouer . Beholde thou many eramples of sufferaunce in al which , yet Wil cannot be secluded from Sufferance . Be it farre from vs , yet to conceiue any like things of God , bycause neither rashenesse , nor ignoraunce , nor repentaunce take place in him , nor is he enthralled to any necessitie . For as Augustine sayeth wel and learnedly , the life of God , and the foreknowledge of God , we putte not vnder necessitie , if we say , it is of necessitie , that God liue euer , and know all thinges : as his power is not lessened , séeing he is saide , not to can dye , or be deceiued . For thus he cannot this thing , that indéede he were rather , if he coulde , of lesse power . Yet he is rightlye called Omnipotent , who cannot dye , nor be deceiued . For he is called Omnipotent . by dwing what he will , and not in suffering what he will not . Therefore , that I maye dispatche at once a waye to Anticyra , with that thy common sense , and there , An I le in Thessalie where Helleborus groweth , whiche purgeth melancholy . if thou canste , hauing drunke a gallon of Helleborus , learne at the laste to be wise , and so to dispute of common sense , that we may vnterstand thée to be indued with some sense . For where thou sayest , that Christe was wonte to teache diuine matters according to common sense , who will euer graunte it thée , excepte he be voice of all Christian religion ? Christe vseth , I graunte , familiar kinds of speaking , but where didst thou euer knowe , that diuine matters did agrée with oure common sense , and therefore , that they coulde be taught according to oure common sense ? Paule cryeth , that the naturall man perceiueth not those things that are of God : the same witnesseth , that To 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wisedome of the fleshe , is enmitie againsts God : the same professeth , that he teacheth , that doctrine , which should of the Gentiles be taken for foolishnesse . The same cryeth , O Man , who arte thou ? and O the déepth of Gods iudgementes : and Christe praising Peters confession , Flesh and bloude ( sayeth he ) haue not reuealed that to thée . But thou on the contrary vrgest vs to common sense , as the supreame iudge of Gods mysteries . Shew vs therfore moste pregnant fellowe , why the Lorde protracted the calling of the Gentiles so long : howe the worde coulde become fleshe : howe Christe is borne of a Virgin : how he can féede vs in earth with his quickening fleshe , whiche is in Heauen : howe the Lorde wil , whiche thou haste foolishly denyed , that many should be borne to miserie , that he might be glorified in them , as by the example of him that was borne blinde , and by Christes owne wordes we haue taughte : why the calling of manye shoulde be deferred to the laste tyme of theyr lyfe : Howe may it be , that the greatest parte of menne shoulde heare nothyng at all of CHRIST : howe the Lord séeing he can saue all , enen onelye with a becke , yet saueth few : and why , of two equall in themselues , he rather saneth this than that . Finally , that we maye persiste in the propounded example , ( there be infinite of that sorte ) I pray● thée , that by thy common sense thou wilte foredoe this dubble knotte whiche Augustine fasteneth . Great , ( sayth he ) are the workes of the Lorde , that in a wonderfull and inspeakeable maner , that be not done besides his wil , whiche is done againste his wil , bicause it should not be done , if he did not suffer it , nor indéede doeth he suffer againste his will , but willingly . Also , if we suffer those that be vnder oure aucthoritie to committe euills before oure eyes , we shall be guiltie with them . But howe innumerable doth he suffer to be done before his eies , which if he wold not , he woulde by no meanes suffer ? and yet he is iust and good .

That remaineth , which thou reportest of Similitudes , as if in déede Christe did adde them for plainnesse sake , as we vse in teaching . But I graunt indéede , that they are taken of familiar experience , but so farre it is off , that I agrée vnto thée , that they are alleadged for perspicuitie , that contrarily trusting to the testimonie of the holy Ghost , I affirme , that it was done by the iuste iudgement of an angry God , that Christs mighte set downe his misteries to a faithlesse & adulterous nation riddle wise . Mat. 13.10.11.13.14.15.16 . Mat. 4.11.12 . 〈◊〉 . 8.10 . For there is greate oddes betwene similitudes , whiche in declaring a thing are wonte to be vsed of Maisters , and those , whiche they call Parables , whiche thou maiste call more rightly Allegories , or Kiddles , than Similitudes . But why should we not credite the holy Ghost rather than thée ?

The fourth Slaunder .

All the wicked actes that man committeth , are the good and iuste workes of God .

THE ANSWERE .

WHat is it to playe the Diuel , In his booke of eternall Predestination . if this be not ? The wordes of Caluine which thou hast wrested , are these . We muste ( sayeth he ) sée howe the will of GOD is cause of all things that are done in the world , and yet GOD is not the Authour of euills . I will not saye with Augustine ( whiche yet I reuerence as spoken truelye of him , ) that in Sin or euill , there is nothing posititious . For it is a sharpe saying whiche woulde not content manye . But I make choice of an other beginning . Those things whiche are wickedly and vniustly done of men , the same are the right and iuste workes of God . If this séeme to some at the firste sighte a Paradox , Beyonde the common opi●●●● . lette them not at the leaste be so highe minded , but a little bée content with me to enquire out of the word of God what is to be thought . These sayeth Caluine . Then he sheweth by the Scriptures , how God by his counsel gouerneth those thinges whiche séeme moste casuall , what is the Stoicall necessitie , and how far casualtie is not abandoned . Then he descendeth to those actions wherein the counsells and endeuoures of men come in betwixt , and teacheth , that God worketh , so as that that be performed which was ordained from aboue , euen by the wicked themselues , albeit vnwitting and againste their will . Summarily , Caluine teacheth , that God worketh wel , euen by euill instruments so ofte as pleaseth him , nor therefore , that himselfe is allyed to anye faulte , or that the euill instruments do not sin . If he speak either wickedly , or vnaptly , or too obscurely that speaketh so , let that holy Ghost be blamed of all these faults . For that Lorde letteth not in Isai to call that miserable destruction of Ierusalem ful of al calamities , Isa● . 10.12 . & so much the more of offences , his work , but vtterly in a contrary respect . So Peter doubteth not to saye , that Christe was betrayed by the determinate counsel and foreknowlege of God . Act. 2 . 2● . The Churche at Ierusalem accordeth with Peter , and speaketh yet more sharpely , if there be in these kindes of speaking any sharpenesse at all . For it speaketh of Herode and Pontius Pilate , no otherwise , than of the Executioners of the counsells of God . Also Paule saith plainly , that God spared not his sonne . Dauid sayeth , that Ioseph was sent before of the Lorde into Egipt . The same calleth his aduersaries , the Hand & Sworde of the Lorde . The Lord himselfe calleth Nabuchadnezer his seruant . But is this with the Libertines , to make God the Authour of sinne , or to intermixe the wicked actes of the vngodlye with the sacred workes of God ? But of these it is spoken plainelye in the depelling of the former slaunder .

The Sycophants arguments to the fourth Slaunder .

Against the fourth , against that of the Prophet Isai , they crie out : We be to them that call good euil , and euill good . If sinne be good , and the iuste worke of God , it foloweth , that righteousnesse is the euil and vniust work of God , for righteoousnesse is euery way contrary to sinne . If sinne be iuste , it foloweth , that iniustice be iuste . For sinne is iniustice . If son be the worke of God , it foloweth , that God doth committe sin : and if he committe sin , he is the seruaunt of sin , by Christes sentence . If sinne be the worke of God , and Christe came to abolishe sinne , he came to abolishe the worke of God . But if he came to abolish the workes of the Diuel ( as Peter witnesseth ) whiche be the workes of the Diuel ? if sinne be the iuste worke of God , God hateth and punisheth his own iust work , therefore he is vniuste . But if it be obiected to them , that sinne is not sinne to God , they wil answere , to whome therefore is it sin , or why doeth he himselfe hate it , or why is it sinne , but bycause it is contrary to the lawe , not of men , but of God ? If sinne be the worke of God , God committeth sinne , and if God committeth sinne , he sinneth , as hee that doeth righteousnesse is righteous . But if God sinne , why doeth he forbid others to sinne ? why doeth he not rather commaunde them to sinne . that men maye folowe him ? The child ought to folowe hys father . Be ye holy ( saith hee ) for I am holyes Therefore by the same reason it shal be saide : Committe sin , for I committe sinne .

THE REFVTATION .

TRuelye thou couldest not cite anye place more to the purpose than this of I sai , that it maye wholye agrée with thée and thy faction . For what else is it to call God euill , than to do that you do , that is , to peruert those things which be we ! & godly written with most filthie slaunders . Sée therfore howe gently and simply I will deale with thée : whatsoeuer thou collectest by these argumentes , I consent to thée , that it is true : but it maye be , I graunte thée more , than in déede thou wouldest , that is , that thou arte brainelesse & starke mad , that thou sholdest holde such a conflict in so hote contention against thine own shadow . I wil only in few words answere to that obiection , which thou vnworthily layst to our charge . For we do not say that sinne against God , is not sin , but when we distinguish betweene the works of God and of Sathan , or the wicked , we vse to say this in respect of God working , the workes are good & iust , which works , if we consider the euill instruments , as they also work , are euil and vniust , & therfore are of God punished with iuste punishments . This is not our distinction , Isai. 10.5.6.12 . Act. 2.23 . and 4.28.48 epist. to Vincentios . séeing the Lorde in Esay doth manifestly confirme the same : and Peter also , with the whole Churche at Ierusalem , as we haue taught a little before . So also Augustine , when he saith the father deliuered his sonne , & the Lords own body , & Iudas the Lord : why is God in thys action iust , & man guilty , except bicause in one thing which they did , that cause not one , for which they did it ? But if also thou please to reade that which the same Augustine hathe after his manner deuoutlye and wittilye written of these matters in his Enchiridion to Laurentius , in the. 100. Chapter , thou shalt vnderstand many which ought to haue bin vnderstood of thée before thou shouldest reprehend our doings . Therefore this distinction thou must either grant or refute , A monster with ●hree heades . not that Chimaera , whiche thou imaginedst to thy selfe , séeing that appertaineth nothing to vs : and this heresie of the Libertines , is of none more vehementlye and plentifully confuted , than of Calum himselfe , whom thou chargest with that , suche is thy shame .

The fifth Slaunder .

No adulterye , thefte , or murder is committed , but the wil of God commeth in betwixt . Instit. Chap. 14 Distinct. 44.

THE AVNSWER .

IF thou haddest added that which Caluin in that place handleth in good earnest agaynste that selfe heresie , whiche thou no lesse impudently than wickedly , layest to our charge , them at that last it should haue appeared to haue bin truly said which thou sclaunderously reprouest . For we say not simply , that the wil of God doeth come in betwixt in these things which be euil , but we adde two things . One is , that the will of God doth so come in betwéen euen in these things , yet as in no case he allow , or do work in them , in that they be euil but as they be that punishments of other euils , or else by them the Lord executeth his , in déed sometimes secret , but yet always iust iudgements . The other , that that Lord so oft as pleaseth him , doth so vse , euen euill instruments , to that performing of his iust works , that the instruments in that mean time , do in no case obey the wil of God , but in déed do resiste it by direct contrarie . Of both we haue sayd already verye many things . Yet I will in fewe wordes repeate some of them , that at the laste I may satisfie thée . When the Lorde would punish the adultrey of Dauid , beholde sayth he , I will stirre vp againste thée euill out of thine owne house , and I will take thy wiues in thy sight , and I will giue them to thy neyghbour , and he shall sléepe with thy wines in the sight of this sunne . For thou didst it in secrete , but I will do this thing before all Israel , and before the sunne it selfe . But saye Sycophant hée that doeth these ( and the Lorde doth all these iustly , nor is the authour of incest , Isal. 33.1 . but he iustly punisheth adultrey and murther ) doth he séeme to thée not to put in his wyll betwéene ? When thou shalte cease to spoyle , sayeth the Lord , thou shalt be spoyled . And doth not the Lord séeme to them to haue giuen ouer willinglye spoylers into the handes of other spoylers ? If thou darest denye thys , the Lorde himselfe shall refell in the same Prophete Esaye , speaking to the Medes and Persians , Isai. 13.3 . by whome he had determined to spoyle the Babilonians , the spoylers of that Iewes . I haue giuen commandement to my holy ones , and haue called the mightie to my wrathe . But what ? when the Lorde sayde to Satan , Beholde , whatsoeuer things Iob hath , are in thy power , did he decrée nothyng : and a little after did Iob spake blasphemie , when hauing dispised the roberie of Satan and the Chaldeis , hee sayde , The Lorde gaue , and the Lord hath taken away ? And when the Lord sayth , that it will come to passe , that be that stryketh with the sworde , shall perishe with the sworde , doth he not séeme to thée to speake of those iudgements which he willingly executeth by the handes of others , yea euen when one spoyler spoyleth another . Therfore the will of God , and that iuste and holy commeth in betwixt , both then also when men do euill , and therefore haue iust punishmente . But I thinke it good to cyte the verye wordes of Caluine , not named , as thou hast done , but whole , that I may set out to all men to be séene thy singular malice & impudencie . In those things which are already come to passe , many do estéeme the prouidence of God wickedly & most vnworthily . All things that are done , haue respect to the order of the diuine prouidence . Therfore neyther theftes , nor adulteries , nor murthers are committed , but the will of God commeth in betwixte . Why do they therefore saye the théefe shall be punished , whych hath despoyled him , whom the Lorde wil chastice by pouertie ? Why shal the murderer be punished , which killed him , whose life the Lorde had ended ? If all these obey the will of God , why shall they be punished ? Thus farre Caluine hath spoken in the person of the Lybertynes , in which matter thou bewrayest such lewdnesse as hath not bene hearde of , whyche attributest to Caluine himselfe , which being spoken in the person of the Lybertines , in the same place he afterwards refuteth in these wordes . For he addeth these : but indéede I denye , that they obey the will of God . For we saye not , that he whyche is caried with an euill minde , doth yéelde his ministerie to God commanding , séeing he only obeyeth his wicked affection . He obeyeth God , who being informed of his will , endeuoureth to that ende whereto he is called of the same . And whence are we instructed , but out of his worde ? Therfore in the accomplishment of matters , that his wil is to be soughte of vs , which he declareth in his word . That only God requireth of vs which he commandeth . If we committe any thing against the commandement , it is not obedience , but disobedience and transgression .

Caluin addeth further , other obiections of the Libertynes , whych in an other place I will set againste thyne arguments . But now , naughty felow , art thou not ashamed of thy selfe , bycause thou obiectest to Caluine those very thying which he hath dissolued ? Thou dealest euen in such sort as the Epicures are wont , Psalm. 14.1 . which will enforce Dauid on their side , bycause it is written in him . There is no God .

The sixth Slaunder .

The Scripture manifestly witnesseth , that wicked actes are assigned to God , not only willing , but the authour thereof .

THE AVNSWER .

WIit thou Diuel neuer leaue to Slaunder : No one man within all memorie hathe beaten downe eyther more vehemently , or more Godly , thys blasphemie of the Lybertines , than Caluin , and wil it not shame thée so ofte to vrge the same lye in other wordes ? Howe often haue I aunswered alreadye , wyth howe manye Testimonies taken out of Caluine himself , haue I layde open your impudency ? I will not repeate againe nowe that I haue sayde a thousand times . Yet it shall be labour worth , to sée what occasion thou tookest to patch this flaunder . Caluin wrot in his booke of eternall Predestination , against Pyghius and Siculus , out of whose puddles you haue drawn your vncleane filthynesse . In his booke of eternal prodest . of Saints . 20. ca. Augustines sentence ( sayth he ) must be kept : when God will any thing to be done that muste not be done , but by men willing , that he togither inclineth their hartes , that they become willing , and worketh in their hartes not onelye by helping , but also in iudging , that they , who had no such purpose , may fulfil that counsel , which his hand hath determyned . And by and by , here truely it may easily be gathered , howe vaine and inconstant that defence of diuine tustice is . That those things whiche be euill , are not done by his will , but only by his sufferance . Truely , for as much as they are euil which are done of men with an euill minde ( as I will set down more plainely anone ) I graunt they do in no case please God . But whereas they fayne that he suffereth those thinges being idle , whyche the Scripture pronounceth to be done , not only with his will , but he being authour , is too fryuolous a shifte . Thus farre Caluine , whom indéede thou thoughtst to hold entangled in thy snares , when thou readest these things , but how foolishely , I will shew anone . For I will gratifye thée , and alleage another like place out of Caluines booke againste the Lybertynes , Chap. 14. The Lord ( sayth he ) is highly displeased , when we suppose that any thing procéedeth from any other place , and do not beholde him , that we may acknowledge him , not only as the chiefe cause of al , but also as authour , determining by his counsel al things by this or that mean. So therfore let vs conclude , as wel prosperity as aduersitie , Raines , Windes , Hayles , Frost , fairenesse , abundance , famine , warre , & peace be the workes of God : & the creatures , which be inferiour causes , be only instruments whyche he hath in vse to execute his will , and therefore , that he vseth them as he pleaseth , turneth them whyche waye soeuer he will , and bringeth them to that poynte , that it may altogyther be performed that he hath determyned . These be Caluins words , whiche if thou takese , as if he sayd , that God were the authour of wicked acts , or willeth sinne , thou certainely excéedest all impudency , séeing Caluine in those places confuteth that same blasphemie . And byeause manye , that they maye disolue the Argument of the Lybertines , do rushe out into another error , not muche lesse to be reproued , as those whiche determyne an idle sufferaunce of God in most matters for the action , therefore before all things he hath thoughte this error to be refuted . He teacheth therefore , that God executeth his worke , no lesse by euil instruments than by goodtand therefore , séeing he alwayes worketh as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 al sufficient of himselfe , not as an idle beholder , nor only the geuernour of the verye ende , but to come in betwixt as the very authour : the author , I say , not of the worke , whiche euill instruments do wickedlye : ( for thys thou hast added of thine owne store Sycophant ) but of that worke whyche God doth most fustly by them , then also when they doe moste wickedlye . Caluine doeth not teache , that wicked actes are committed , God eyther being willing or the author of them : but he teacheth that whiche is moste true , albeit the euil instrument sinne by cause he worketh with a depraued will , yet God doth nothing lesse than sinne , when he worketh well by an euill instrumente , and that he is the authour of this hys moste holy worke . So by Satan and the wicked , he continually exerciseth and confirmeth his Churche . So , so ofte as he pleaseth , he reuengeth the wicked , by the hands of the wicked . So he chastized his people by the Assyrians . So he woulde by Absolom punish the adulterie of Dauid , when Dauid himselfe was saued . So by Iosephs bréethren , he prepared a place of refuge for hys Church . If thou denyest these , I call thée to the testimonie of the Scriptures , which indéede almost infinite we haue cited in the depelling of the thirde sclaunder , that I may omitte those things whiche we haue so often described word for word out of Augustine and Caluine vppon the same matter . Doest thou now Deuill acknowledge thyne owne impudencie .

The Sycophants Arguments to the fifth and sixth Sclaunder .

AGAINST the fifth and sixth , they say both many other things , and especially these : if God willeth sinne , and is the authour of sinne , God himselfe is to be punished , for sinne must needes be punished in the authour of it . If God willeth sinne , the Deuill willeth not sinne , for the Deuill is contrarie to God in all thinges , if God willeth sinne , he loueth sinne , and if he loue sinne , he hateth righteousnesse . If God willeth sinne , he is worse than manye menne , for many menne will not sinne , but howe muche so euer any one commeth nearer to the nature of GOD , so muche the lesse hee wylleth sinne . Why then sayeth Paule , The good that I woulde doe I doe not , but the euill that I woulde not , that I doe ? Why willeth not Paule that whyche God willeth , or why willeth Paule that which God willeth not ? Finally , they aske what Scripture doth witnesse , that wicked actes are committed to God , not onely being willing , but the authour thereof .

THE AVNSWERE .

WHat shoulde I ( Sycophante ) contende with moe wordes agaynst thée ? thou art out of thy wittes , when thou thinkest vs so foolishe , as that wée shoulde euer thynke that GOD willeth , or loueth Sinne , or that euils are cominitted to GOD as the Authoure . But what soeuer in thys place thou hast sottishlie wrested agaynste vs , who knoweth not , that they are drawen from hym whome thou dost striue against ? Therefore thou art not only shamelesse and a lewde man , but also vnthankefull , which dissemblest by whom thou hast profyted .

The seauenth Slaunder .

Whatsoeuer men do when they sinne , they doe it by the wyll of GOD : for bycause the wyll of God oft tymes striueth with hys commaundement .

THE AVNSWERE .

ALbeit Satan and Infidels can not execute , be it neuer so little , eyther against the godly , or vngodlye , excepte God decrée it , will it , and permitte it . Yet it followeth not , that the sinne which they do , they should do it by the wil of God . For albeit God willeth that same thing which Satan & Insidels will , yet he willeth not after the same forte , and in that respect , as Satan and Infidels will . For God wylleth iustly , and worketh by them iustly , that which these both will and do wickedly : by cause they are so enforced of God , that yet they do theyr owne partes , that is , with counsell and will depraued . There is therefore greate dissention , where there séemeth to be greatest agréement , and of the contrarie greate agréemente , where there séemeth to be much discorde . Of the which matter I thinke good to adde that excellent place of Augustine , that thy slaunder may be the better séene . In his Enchiridion to Lawrērtus . Cap. 100. So therefore he writing to Laurentius saith , whiche place Caluine hath aptlye cited , and adorned with excellent examples . Sometimes , ( sayeth he ) man willeth that with good will , whiche God will not , yea , he with good will muche more , and muche more certaine : as if a good sonne woulde his father should liue , whome God with good will will haue to dye . And againe , it may be , that Man will that with an euill wil , whiche God willeth with good will , as if an eutil sonne woulde his father should die , also God willeth it : the other truely willeth that which God willeth not : but this willeth that whiche God willeth , and yet the godlinesse of the other , albeit willing an other thing , is rather consonant to the good will of God , than the vngodlinesse of this , who willeth the same thing . So much it differeth what manne willeth , and what be agréeable to God , and to what ends euerye one referre his will , that either it be approued or improued . For God performeth certaine his willes , and that good , by the euill willes of wicked menne , as by the auill willing Iewes , by the good will of the father Christ is staine for vs , which was so great a good , that the Apostle Peter , when he woulde not it shoulde be done of hym that woulde be staine , be was called Satanas . Howe good appeared the goodwils of the godly faithfull , which would not that the Apostle Paule shoulde goe vp to Ierusalem , least he should suffer those euills there , whiche Agabus the prohet hadde foretolde ? And yet God woulde haue him suffer these things for manifesting the faith of Christe , exercising the martire of Christe , neither didde he fulfill his owne good will , by the good will of the Christians , but by the euill will of the Iewes : and they rather appertained to him , whiche woulde not that he woulde , than those by whome being willing he did that he woulde , bicause that same thing indéed , but he by them with good will , but they performed wyth an euill will . But all wills be either of Angels or of men , either of good or of euill : either willing that whiche God willeth , or an other than God willeth the will of the omnipotent God remaineth alwaies inuicted which can neuer be euill , bycause also when it ordaineth euill , it is iuste , and verily , that whiche is iust is not euill . Beholde the firste parte of thy slaunder plentifullye , truely , and plainely manifested . Now I come to the other wherein thou doest maliciouslye imagine , that Caluine teacheth , that the will of God is often contrarye to his commaundement . I will firste speake of the matter it selfe , then I will shewe Caluins wordes , that euery man maye knowe thine impudencie , in deprauing them . We graunte , that the Lorde in the table of the commaundementes , and the explication thereof , hath plainely and simply manifested to vs his will , so muche indéede as maketh to the leading of a godlye and innocent life . Yet I saye thou arte brainelesse and starke madde , if thou thinkest that all the will of God is comprehended in his lawe . For what ? Doth not the frée redemption by Christ appertaine to his will . Yet is there of this benefite no mention in his lawe . For the declaration of this law , belóngeth to the other parte of the diuine worde , whiche is called the Gospell . But while we speake so , do we attribute to God two wills , and those repugnant by dircete contrarye ? For these be contraries , Except thou do al these things , thou shalt dye the death : and albeit thou doe them not , yet , if thou doest beleeue , thou shalt liue . Yet God forbid , that we shoulde attribute to God two willes , muche lesse contrarie , séeing the will of God is euer one , moste simple and like it selfe . For the LORDE neuer gaue his lawe with that wil , that by it he mighte saue vs , but rather that thereby being conuicte of vnrighteousnesse , he mighte bring vs to CHRIST . Nor doeth the Gospell abolish righteousnesse by the lawe , but that whiche we finde not in oure selues , it teacheth to be fréely imputed in Christe by Faith : Thou séest therefore , that there are not straighte twoo willes , where there appeared two , nor that there is repugnaunce there , where appeared to be chiefe . I wil procéede . If thou thinkest that thou knowest whatsoeuer GOD will , nor that there is ouer and aboue . anye secreate will of GOD , say , I praye thée , what shall befall to thée or mée to morrowe by the will of the Lorde . Prophecie howe long the Lorde wil suffer , that thou shalte waste the Churche of GOD . Or if thou like not to telthese , foreshewe by thy Sybilles , whiche I heare thou arte wonte to preferre before the holyest Prophets themselues , as more worthye and euident , whyche of the two Kings shall conquere , Henry or Phillip . For if thou wilte accomplishe this , and thou shalte easilye doe it , if there be no secreate will of God aboue thy reach , thou shalt deliuer many miserable mortal men of greate care and heauinesse : and that whiche thou misérablye gapedst for long agoe in vaine , thou shalte by and by gette thy selfe a greate name . It rayned with vs this daye in the morning . the rest of the day was faire ynough . Let vs set of the contrary , that in the same instants it was faire at Paris when it rayned here , and that it rayned when it was fayre here . All these things came to passe by the determination and will of GOD . Are there therefore togither in hym twoo willes , and those indéede contrarye ? But doe not you Sycophantes acknowledge at the laste , howe sottishe , howe foolishe , and ridiculous you are ? For when we saye , that there is a certaine will of GOD reuealed to vs , but says also , there is a secreate will , by and by with greate laughter , you for suche sage and reuerent menne doe aske , whether there be two wills in God , and howe we knowe this secrete will . As thoughe in déede when we saye so , it bée not sufficiently apparant , that we saye not anye other thing , than that the will of God , that is , his eternall counsells , be partely manifested to vs , so much as concerneth our health , as Paule witnesseth Act. 20. that he had shewed all the counsell of God to the Ephesians , that he might shutte vppe all the waye to false doctrine : but partely yet to remaine secrete , that is , forasmuche , as according to his infinite wisedome and power , hée hath decréed manye things , and dayly executeth , whiche excéede all the capacitie and vnderstanding euen of the Angells themselues , muche more of miserable Dwarffs , and so much the more oughte rather to be religiously reuerenced , than curiouslye searched . But if thou doest not acknowledge this to be true , thou arte more than senselesse and starke madde . Yea in the selfe same doctrine , whiche he hath manifested to vs . Howe many things be there , whereof we maye in no case doubt , and yet whereof , if thou endeuourest to enter consideration , thou doatest no lesse , than if thou wouldest , comprehende God himselfe ? This brightnesse dazeleth the lighte of oure eies , both in the contemplation of many things , but also moste chieflye in this argument , that we handle .

For séeing it is an assured truth , that God hardeneth whome he will , and that this will cannot be withstoode , if thou askest howe therefore God is not in the faulte , thou shalt shew which in déede is the truth , that men be sufficiently conuinced with the testimonie of their owne conscience , but bycause that reason cannot satisfie mans iudgement , it is of necessitie , that thou say with Paule , O man , who arte thou that contendest against God ? Rom. 9.20 . And when thou haste reasoned many things of these misteries of God , if will be of necessitie , Rom. 11.33 . that thou crye out with Paule , O the déepenesse of the riches bothe of the wisedome and knowledge of God : and with Dauid , Thy iudgementes O Lord , are as the great déepes : and with Isai , Psal. 36.5 . Thou shalt secreatly reuerence his infinite omnipotencie . All youre subtilties therefore do faile , or rather youre brabb●ing trifles , as thoughe we shoulde assigne , that God were contrary to himselfe . For albeit , that mans minde cannot comprehend by what reason that shoulde not be done besides his will whiche is againste hys will , as Augustine sayeth , yet it followeth not that this is not true , séeing there be extant so many and manifeste testimonies of the worde whereby it maye be confirmed to be so , as we haue shewed . For that idle sufferaunce in the action of euill instruments , and that onely moderation of the successe and alone conuersion of good into euill , besides that it is reselled with moste manifest places of holy Scripture , it is also contrarye to the nature of God , who shoulde haue no action in reuenging euills . Yet Augustine alleageth that reason whiche maye alwayes satisfie all reasonable dispositions , Lib. against I●lizans , 5. Ca. 3. as we haue shewed before in the confuting of the thirde slaunder . For howe often worketh the Lord by euill , and therefore sinning instruments : albeit the actions themselues of their owne nature be sinnes , yet in respecte of God working , they are no sinnes , but the punishments of sinnes , wherewith either the Lorde reuengeth sinnes paste , or prepareth his to patience , or doth both togither . Therefore God euen then , when he séemeth to will sinne , which yet he hathe forbidden in the Lawe , cannot séeme vnlike himselfe , yea rather he sheweth himselfe such a one as the lawe doth set him forth to vs , that is , a seuere punisher and reuenger of wickednesse . But no manne ( in my iudgement ) hathe more plainelye she wed this thing , than Caluin , and verily in that very place which thou thoughtest best to reprehend .

There is not ( saith he ) anye cause , why anye manne shoulde drawe God into the societie of the faulte , so often as betwixte his secrete counsell , and the manifest wicked desires of men there appeareth any likelihoode . And by & by , of a trueth , ( saieth he ) when Paule cryeth out : O the Profunditie , he plainely teacheth , that there was some other iudgement of God concerning the Iewes , than is expressed in Christes words : Ierusalem how often would I haue gathered thy children togither . And whereas hée woulde not the sonnes of Hely shoulde obey their father , that will differed from the precept of the Lawe , wherein he commaundeth children to obey their parents . But this is the place , of whiche thou haste patched thy slaunder , and indéede with apparant lewdenesse . For , for to differ from the precept of the lawe , thou haste placed , to fighte againste the precept of the Lawe . But those things whiche do differ in themselues , doe not yet of necessitie rebell one againste an other ? as in this kinde : Frowardnesse doeth not fight againste obedience , insomuche indéede , as God willeth it . For God willeth not , that the sonnes of Hely shoulde be rebells against their father , as beholding and allowing this rebellion in it selfe , but rather by this meanes making waye to his iuste iudgement . But do these fyghte betwéene themselues , and not rather especiallye accorde in themselues , to commaunde , that obedience be shewed to parentes , and to punishe those that rebell againste that precepte , wyth another rebellion , that they may reape their iuste punishement at the laste ? Further , leaste I séeme to thée to flie to subtilties , lette vs heare what exposition Caluine giueth of thys saying , leaste thou mayste complaine of darkenesse or of doubtfulnesse . For what is more indifferent than that he himselfe be the interpreter of his owne minde ?

Manye ( saith he ) be deceiued in that , bycause they conceiue not , that God iustely willeth those thinges whyche menne sinne in dooing . Thou wilte saye , Howe ? He abhorreth adulteries and incestuous coniunctions . Whereas Absolom defileth hys fathers Concubine be sore the people , is it done with the will of God ? But hée hadde foretolde by his seruaunt Nathan , that he woulde doe thys . I will take ( saith he ) thy wiues before thine eyes , and will giue them to thy neighboure , who shall lye with them in the sighte of this sunne . Thou diddest it secreatlye , but I wyll doe it before all the people , and before the sunne . The Scripture is full of suche examples . Shall wée therefore , either impute to GOD the guiltinesse of sinne , or shall wée coine a dubble will in him , that hée maye bée at oddes wyth himselfe ? God forbidde . But as I haue shewed alreadye , that hée willeth the same thing with the wicked and vngodlye , but in a diuers sorte : so nowe is to be obserued what thinges be diuers in sorte , that he willeth in like manner , that in this varietie whiche séemeth to oure mindes , the Harmonye maye be well ordered . Forasmuche , as the grieuous offence of Absolom is sauage impietie against hys father , the treacherous violation of Wedlocke , yea , the filthy Prophanation of the order of Nature , doe vndoubtedlye displease GOD , who is pleased with Honestie , Chastitie , Faith , and Modestie , who wyll haue the lawfull order whiche he hathe prescribed to bée amongest menne reuerenced and kepte inuiolate . Yet , bycause it pleased hym this waye to punishe the adulterye of Dauid , he willeth in the same sorte those thinges , whyche to vs séeme diuers . It is therefore one and a simple will , whereby he commaundeth what ought to be done , and by whyche be punisheth the breach of hys lawes .

It is saide elsewhere , that sinnes be punishments , which he requiteth for sinnes paste . Rom. ● 2.3.24.25.26.27 28. 〈◊〉 I ●●s . 2.10.12 . In suche documents we are to con●●der two things : the iust indgement of God , where by he declareth , that he hateth sin , to whiche he inflicteth punishment : and the wickednesse of man , whiche is apparantly contrarye to the will of God . But what maruell is it , if suche immesurable brightnesse ●oe darken the light of oure minde ? The bodily cies are not sufficient to beholde the brightnesse of the Sunne : is there either more clearenesse to oure witte , or is the Maiestie of God inferiour to the brightnesse of the Sunne ? It is not therefore méete that we be too wise : leaste in the meane time we either deny that which the Scripture doeth plainely teach , and experience confirme , or dare be bolde to chalenge , as vnfitting for God . Hitherto Caluine . And thou shamest not Sycophant , the moste shamelesse of all others that euer liued , to affirme this that Caluine saith , that the will of God is ofte againste his commaundement , that is , that God dissenteth from himselfe ? I pray thée Reader , that euen by this thou wilt consider what is the conscience and religion of these men .

The Arguments of the lying Sycophant , to the seauenth flaunder .

Of the seauenth they aske , if the will of GOD be often contrary to his commaundement , howe it maye be knowe● when hee willeth or nilleth that hee commauneth

REFVTATION .

It is thine owne forgerie , that the will of God is contrarie t s hys commaundemente , therefore , thou doest as madde men , wound thy selfe , when thou writest these things , that whiche the Lord commaundeth we say doth please him , and whatsoeuer he forbiddeth , doth displease him : but if he séeme sometimes to wisll that which he hath forbidden in the law , yet is there no repugnance in him , bycause the Lorde in one sorte , and for the same end , may will those things whiche by nature are repugnant , as by manifest testimonies of Scripture we haue shewed you a little before .

The Sycophantes second Argument to the seauenth Sclaunder .

IF ( sayth Caluine ) it shoulde alwayes be done that he commaundeth , whether he willeth or nilleth it , it followeth , that hee willeth that sometimes his will be resisted , for if he commaunde me , that I should not committe adulterie , and yet willeth that I committe adulterie , and yet I ought not to committe adulterie , I ought to do against his will .

THE REFVTATION .

OVT of doubt thou hast a wonderfull witte : we say and affirme , that the will of God is not elsewhere to be sought , but in the word of God . And that which thou addest , whether he will or nill , thou addest of thine owne store , as Sycophantes vse to doe . But to will , is sometimes sayd of those things whiche we allowe simply , and by themselfe , if we be good , bycause they be good , if we be euill , bycause they are euill , for both good men are delighted with good things , and euill men are delighted with euill things . But sometimes we are sayde to wil that , which also , albeit we vtterly reiecte by it selfe , yet for a certayne end we desire , and yet for all that we do not eyther dissente from our selues , or will that oure purpose should be withstoode , bycause that those things whych by their owne nature ars contrarie , do yet very well accord in themselues , for as much as we will them . Good Princes studie to preserue peace , and willeth that the liues , not only of all , but of euery other subiectes be safe kepte , yet the same commaund , that offenders be slayne , and they appoynt warres , whiche are accomplished with the liues of Citizens . But what can be in themselues more repugnant , than to preserue life , and to kill ? peace and warre ; but yet with one and the selfesame will , yea euen in one respecte , good Princes sometimes will them both . The Lord condemneth theft , yet the same willeth that Iob be prooued and excused by theft . Héere is no repugnancie in the will of God : for to forbidde theft , and to confirme the patience of his seruant , by what meanes soeuer it be done , do in déede differ , but they are not contrarie : only the repugnance is betwéene the will of God , and the will of Sathan , bycause Sathan willeth wickedly that which God willeth well . God condemneth adulteries , and worthily casteth prostrate incestuous persons vnder seuere tormentes . It pleased the same to punishe the adulterie of Dauid , with the incest of Abselom , and héere is no repugnance , yea , an especial consent . Neither willeth the Lord the incest of Abso lō as incest , but as the correction of an adulterer . Therefore where the Lorde may séeme himselfe to transgresse his owne law , so farre it is off that he shuld violate it , that he euen punisheth the transgression thereof . But agayne , the euill will of Absolom striueth with the good will of God , ●lbeit in appearance they séeme both to will one thing , for God will punish the adulterie of Dauid , and also the arrogancie and vntruth of Absolom hymselfe . But Absolom willingly and wittingly dothe that , whiche he knoweth to be forbydden , both by Gods and Mans lawes , therefore he sinneth agaynste God , agaynste nature , agaynste hys father , and agaynste hymselfe . Séest thou Sycophant that thy subtelties doe fayle of themselues ? for that these maye not serue thy turne , yet that saying of Augustine remayneth sure , in a wonderfull and vnspeakeable manner , that is not done besides the wyl of God , whiche is done agaynst his will . Thou wilte saye , thou doest not conceyue it , but the Sunne shineth , albeit the Poles sée nothing .

The Sycophants third Argument to the seauenth slaunder .

BVT nowe , when he giueth vniuersally commaundemente to Israell , committe not adulterie , whether will hee they shoulde not all committe adulterie , or that parte shoulde committe adulterie , and parte not so ? heere Caluine , they require some certayne aunswere , if thou say , that he will that parte shoulde committe adulterie , and part not , God shall himselfe be contrarie to himselfe in one , and the same precept .

THE REFVTATION .

WHERE good man , is that thy common reason ? If the Precepte of not committing adulterie , should only appertayne to parte of the Israelites , and to the other parte shoulde be commaunded adulterie , wherefore shoulde God be contrarie to himselfe , if be shoulde to dyuers commaund diuers , or euen contrarie things ? He will that the Leuites carrie the Arke , he forbiddeth others to touch it , or stay it vp , if it were aboute to fall . But is God therefore contrarie to himselfe , bycause be approueth in some that which he condemneth in others ? But heare a playne and apparant aunswere . God wylleth , that no man shoulde committe adulterie , therefore thou wilt say , it is false that adulteries are committed with the will of God , or that the will of God doth come betwéene in adulteries . I grant , in respect of adulterie , it is adulterie : I denye it , in that it is the punishmente of adulterie , or some other crime , as appeareth in Absolom . For this recompence before God is iust , as Paule sayth . What sayst thou to these things good man ?

The Sycophants third Argument .

ALSO they say , that God is an Hypocrite , if he commaund , one thing and will another , and that he hath honey in his mouthe and gaule in his heart .

THE REFVTATION .

BVT thou art no Hypocrite , whiche so apparantly ●●sest such a filthy spéech . That which God commaundeth , he alwayes commaundeth without dissimulation : that whiche he for biddeth , he forbiddeth simplye . But thou wilt say , he eftsoones requireth of some one that whyche yet he would not he should do : if you be credited , giue an example . He requireth of Pharao , that he let the Israelites goe , and yet he will not that he should dismisse them , séeing he willingly hardened him . He sendeth Isay , who should require of the people amendment of life , yet he blindeth the people , that seeing , they shoulde not sée . He dayly calleth many , whome yet he draweth to himselfe . This thou sayest is your doctrine , I graunte , for so we haue learned to speake out of the word of God , but we for al that , denie God to be a dissembler , for to command , and to nill are not contraries , but these in déede are contraries , to commaunde and forbidde , to will and to nill , therefore God shoulde then haue bin a dissembler , if hée shoulde haue commaunded Pharao to let the Israelites go , and should haue letted Pharao that he should not obey it , when he was readie to obey : or if he shoulde say to the vnbeléeuers , I wil , that you repent , and in the meane , in not drawing them , should bidde them be retchlesse of repentance . And albeit it be true , that God willeth , that is , approueth and accepteth whatsoeuer he commaundeth , and playnely manifesteth his nature , both in bydding , and forbidding , yet it followeth , not that he alwayes gyueth grace to those , to whome he commaundeth or forbiddeth any thing , that they can performe that he commaundeth , or absteyne from that he forbiddeth . The Lord therefore sayd to Pharao by Moses , send away my people , and yet he doth not moue his heart , but hardneth it . He saith to the Israelites by the Prophete Esai , Repent : and himselfe sayde to the Pharises Repent : and by Paule , beléeue the Gospell , and yet he doth not draw the most of them . Yet I denie , that héere is any shew of dissimulation , for the Lorde in verie déede requireth , that hée doth require , and forbiddeth in very déede that he dothe forhidde . But if there be any thing héere , wherein humane reason may murmure , this is rather it , that the Lord shoulde séeme eyther vnwisely , or vniustly to commaunde that whiche he knoweth can not be done , or to forbidde that which he knoweth sufficiently can not but be done . But be it farre away , that any wante of wisedome or iniquitie be found in God . Yea , he is most wise , who aduanceth his owne glorie with such horrible indgements , and maketh manifest to vs what is the blindnesse and malice of mans mind , and how miserable the state of man is without his especial grace , punisheth the wicked , and teacheth his with trembling and feate to be carefull of their saluation , and to reuerence God . And vniust he can not be , albeit he requireth that whiche he knoweth can not be performed , and forbidde that whiche he knoweth can not be anoyded , for neyther is he bound to any man , nor dothe he require any thing but that whiche by good right is due to him . And whereas man is not able to performe , let him accuse himselfe , who did prodigally lauish the most plentifull abilities which he had receyued from God .

The Sycophantes fourth Argument to the seauenth Sclaunder .

IF it be obiected agaynste them , that God hath two willes , and that contrarie one againste another , that is one manifest in his commaundementes , and the other secreate , they aske who hath manifested that secrete will to Caluine , for if Caluine and his doe knowe it , it is not secrete , but if they know it not , why do they auouch an vnknowen thing ?

THE REFVTATION .

THAT God hath two willes , muche lesse contrarie , the verie Manichées haue not sayde , as those who hadde rather determine two beginnings , than to vomite out thys blasphemie , that God dothe dayly infinite thinges willingly , which none might in déede suspect , no man denyeth but he that is madde . But in those things whiche he hathe manifested to vs , howe manye things be there , whose reason is so secrete in God , that it passeth the vnderstanding euen of Angels ?

This is the secret and incomprehensible will of God , which we auouche , partly being vrged with experience , and partly being taught by the wordes of all the Prophets and Apostles , who crye out almost on euery leases side of their Bookes , that the iudgements of God are vnsearchable , and his wayes past finding out . When we come to this will , we secretely reuerence it , whose 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 wherefore we confesse that by no meanes we can vnderstande . To vs therefore it is assuredly manifest , that there is some secrete and insearchable will of God , and he that speaketh so , dothe not search out vnknowen things , but to thée O Sycophante , howe can there be no will of God vnknowen , which in déede knowest not thy selfe ?

The Sycophants fifth Argument to the seauenth slaunder .

ALSO they say , that two contraries can not be at once and togither in one subiecte , but to will , and not to will one thing , bee contraries .

THE REFVTATION .

I aduise thée , that thou take in time some profitable medicine , which may cause thée to sléepe , for many watchings séeme to make thée madde , that thou shouldest dreame being awake . But that which is to the matter , we haue ynough , and more than neded , refuted this sclander a little before .

The Sycophants sixth Argument to the seauenth Sclaunder .

IF God haue two willes , one contrarie to another , it is credible also that Caluine ( that is a follower of God ) hath two willes , and to say one thing , and to thinke and will another thing , therefore we will not credit him , as a double tonged , double harted , and double willed man .

THE REFVTATION .

I acknowledge thy boldnesse in coyning wordes . I acknowledge thy foolishe scoffing . Therefore , albeit thou denyest as thou art wont impudently , that whyche thou thinkest can not be proued , yet this one place dothe sufficiently shewe , that there is no other coyner of these arguments , or in déede writer of them , than thou alone , so nowe knowne to all good men , by thy singular impudencie , lewdenesse , and hypocriste , that thou canst not only no longer lurke vnder the name of Bellius or Theophilus , but also euen then thou canst not hide thy selfe , when thou addest no name . But to what purpose should it be , to returne these thy raylings , whiche thou canst make no man beléeue , but those that be like thy selfe ?

The Sycophants seauenth Argument to the seauenth Slaunder .

ALSO , if God commaunding iustice , willeth iniustice , is followeth , that the Deuill commaunding iniustice , willeth iustice . And if God willing one thing , and saying another , doth not yet sinne , it followeth , that if any man shall imitate him in this , hee shall not sinne , for in deede , to follow God is not euill , therefore is shall be lawfull for men thus to commaund , lye , and say one thing , and carrie another thing in your hearte , that you may be lyke youre father , which sayeth one thing , and willeth another .

THE REFVTATION .

Go to , goe forwarde valliaunte Bellerophon , for Chymera is conquered , if thou stande to it lustilie .

The Sycophants eyght Argument to the seauenth Sclaunder .

THEY aske with whyche wyll the Lorde speaketh , ☜ when hee commaundeth his to pray , Thy wyll be done , and hee that dothe the will of my Father whyche is in Heauen , hee is my Brother . Also Paule , Thou arte called a Iewe and restest in the Lawe , and boastest of God , and knowest his will , and allowest excellente thinges , and hast learned the Lawe . Heere verily the wyll of God is sayde to be that whyche is commaunded in the Lawe , whyche wyll , if it bee good ( as in deede it is ) it is of necessitie , that if there bee anye contrarie to this , it bee euill , for whatsoeuer is contrarie to good , is euill .

THE REFVTATION .

I aunswere , that all these are spoken of that wyll , whyche dothe most condemne thée . For he that sclaundereth an innocente agaynste hys conscience , he transgresseth the whole Lawe of God , and is a Deuill . But that whyche apperteyneth to the matter , I shame to repeate that whyche I haue so often vrged , that GOD is alwayes lyke hymselfe , and in one sorte wylleth those thynges whyche bée contrarie by nature . We haue cyted moe testimonies out of the Scriptures , than that thou canst indure the multitude of them , and more playne , than that thou canst obscure them .

The Sycophants ninth Argument to the seauenth Sclaunder .

ALSO , that saying of Christe How often would I haue gathered thy children togyther , and thou wouldest not ? Verilye , Christ speaketh of his manifest wil , as which he had made manifest by so many meanes . But , if hee had another contrary to that , his whole life was mere Hipocrisie , that which is moste horrible to thinke .

THE REFVTATION .

Indéede this saying is to be vnderstoode of the manifest will of Christe . Yea , I euen giue thée a further thing than thou maiste desire . For I say , that in the place , Christe speaketh not only of his , but also of the ministerie of al the Prophets , which had she wed the word of the Lord in Ierusalem , séeing all the Prophets were Christes instrumentes , that is , of that alone Prophet which the Lorde promised to the Israelits by Moses . Deut. 18.15 . 1. Pet. ● . 11 . But it is a matter ●f some waight , to knowe wherefore the Lorde shoulde manifest his will by his Ministers . For we here consider Christe as executing the office of a Minister , both by the mouth of his Prophets , and also by himselfe , Act. 20 27. when he was a Minister of Circumcision . Paule saith , that he shewed to the Ephesians , all the counsell of God . Therefore Paule knew al the counsell of God . For neither speaketh he as a distraught man , ☞ or as thy Sybilles , those things whiche he vnderstood not , but those thinges whiche he knewe , euen from God , and embraced by faith . But when the same would shew forth the worde of God in Asia and Bythinia , Act. 16.6.7 . he was forbidde by the holy Ghoste . Some counsell therefore of Gods. Paule knewe not , whiche , if he hadde knowne before , he woulde not haue assayed to go into Bythinia .

Adde moreouer , that he being rapte vp into the thirde heauen , he sayeth boldely , that he sawe secreates , which it was not lawfull to vtter . Howe doe these two agrée in themselues , that he kept nothing secrete , who yet hadde learned by reuelation , those things which it was not lawfull to teache , except , bycause there be manye thinges secreate wyth GOD , the knowledge whereof , to the perfecting of godlinesse , is not yet ripe or profitable ? But is ther here any repugnance betwéene Paule and the spirite of God ? Yea in the shew of discord , is greatest agréement . For that whiche Paule willeth well , with a better will the Lord willeth not , albeit the reason thereof be secret , & the reason of Paules wil manifest . And seeing eche of these wills is good , for both God prouideth for his own glory , as he knoweth it is conuenient , and Paule is carefull for the glorye of God , ( as the office of Apostleshippe requireth ) they maye differ , but be contrarie they cannot . For that whiche is good , in that it is good , maye differ from some good thing : to be contrarie to some good thing , it cannot . So he omitted nothing , whiche might be profitable for the profite and saluation of the godlye , but he made manifest the whole counsell of God : yet he declared not those things , whiche Moses witnesseth remaine secreate with God . Deur . 1. ● . What then ? whence is that shewe of oddes ? verily , euen from thence , that albeit the Lorde manifest the doctrine of saluation to his Ministers , by whom hée maye instructe hys Churche , yet hée maketh not manifest to them what hée hathe determined of anye one .

Hée sendeth them then , that they should preach the glad tydinges of saluation to some one whole Countrey , but he reserueth to himselfe in his secreate counselles , in whome he will haue the preaching of the Gospell to bée effectuall , and at what time : and agayne , whome hée hathe decréed by the same preaching to blynde and harden . What is therefore the office of Ministers ? verily , to call all indifferently to saluation , to doe good to all , to allure all with wordes and benefites . For they leaue the secreate iudgementes of God , till he make them manifeste . Hence is that appearaunce of odds , betwéene God and his ministers , seeing they eftsoones laboure to gather togi●her those , whome they knewe not to appertaine . Here be those dayly mournings and complaints of Ministers , whiche sée those resiste , who oughte leaste : of whiche kinde also , is this complaint of Christe whiche thou bringest . But yet , in the shew of discorde , we haue shewed before , Mat. ●3 . 32 . that there is no contrariety . But yet , if thou please to attribute this saying of Christe , as to God , not as to the Minister of GOD , in what sorte it is certaine , that , albeit he be frée from all sin , yet some ignorance hath place in him , knowest thou not , that the Lord , that he maye allure his children with his louing kindenesse , doeth sometimes massle as children with vs ? He complaineth , that he is deceiued of his Vineyard , wherein , Isai. 5.2.4 . in stéede of swéete Grapes , he founde wilde Grapes . But wil●e thou gather hence , that the Lord can be deceiued ? He saith elsewhere , taking aduisement of sending his sonne to the husbandmen , after that his seruants were staine , Luc. 20 13. it may be , they wil reuerence my sonne . Wilt thou gather hence , that , as men are wont , he was doubtfull in mind , & that contrarie to his expectation , it fel out , that his son was slaine , séeing it is said elsewhere , to haue deliuered his son to the Iewes , to be crucified , and that be spared not his son ? Therefore , séeing that out of this place also thou gatherest , that God dissenteth from himselfe , or that the people of Ierusalem coulde infringe the counsell and will of God , Act. 2.23 . Rom. 8.32 . ( as thou fearest not to saye in another place ) or , that , they perished against the wil of God , what else doest thou bewroye , but thy wonderfull ignorance .

The Sycophants tenth Argument to the seauenth Slaunder .

Finallye , they saye , If God commaundeth an other thing than he willeth , that there is not two willes , but a lye : For he that saith he willeth that whiche he willeth not , he lyeth , and in worde onelye to commaunde , is not to will , but to lie .

THE REFVTATION .

Bycause , here also , thou alleagest a matter , that neuer came into our minds . I consider no other thing , but that thou perseuerest in thy madesse .

The eigth Sclaunder .

The hardning of Pharao , & moreouer , his frowardnesse of minde , and rebellion , was the worke of God , and that by the testimonie of Moses , who ascribeth to God , the whole rebellion of Pharao .

THE AVNSWERE .

IN another place thou definest , that to harden , declareth nothing else , but not to mollific . That definition I say , to be foolishe and ridiculous . For séeing we al ( as thou thy selfe arte constrained to graunte albeit a little after thou dissentest from thy selfe ) carrye flintie heartes , to harden , declareth not not to mollifie , but to make something of harde , harder . Séeing this hardenesse is from the birth in vs , and is enlarged vppon vs , not by creation , but by coruption , and therefore God worthily detesteth it , and euen by his ins●e iudgement dubleth it , howe is it , that you feare to graunte , that the hardening was the iust worke of God , the punisher and auenger ? Verily , thou canste not denye , that the spirite of GOD doeth not speake otherwise . For in howe many places is GOD saide to harden , to blinde , to shutte vppe the eares , to make grosse the ha●te , to holde the hearte , to tourne the harte , to giue ouer into a reprobate sense , to sende a strong delusion , and manye like ? Howe often do they come in reading ? But of sufferaunce in these thinges , there is not indéede the least mention in the sacred Bookes , as muche indéede , as I can call to mentorte , Act. 14.16 . except in one onely place , where it is saide , that the Lord in times paste , suffered the Gentiles to walke in their own wayes . But neither this-place , nor any like if it be so that thou findest anye , doe any whit relieue thée , séeing that in Sufferaunce , is necessarilye included Will , much lesse , that these shoulde be repugnant betwéene themselues , as we haue shewed in his place . But it is labor-worth , to shewe the selfe wordes of Caluine , that here also thy lewdnesse may be manifested . These therefore be Caluines wordes , The heart of Pharao is hardened of God ( saith Moses . ) In vaine here doe they flie to sufferaunce , as if God maye be saide to haue done , that be onely hathe suffered to be done . For Moses plainly affyrmeth , that that hardnesse was the worke of God : These saith Caluine . But thou moste lewde Sycophant , writest , that the whole rebellion of Pharao , was by Caluines sentence , ascribed to God . As thoughe indéede thys thy lye cannot be conuinced by that same sclaunder , which thou adioynedst by and by .

The ninth Sclaunder .

The will of God is the chiefe cause of the hardening of men .

THE AVNSWERE .

WHome he will he hardneth ( sayeth the Apostle . ) But if also , thou séekest some higher thing , than the will of God , thou maiste in deede wander without God : we rest in this bound with the Apostle . Further , he that saith , that the will of God , is the chiefe , or the highest cause of the hardening of men , can he ascribe to God the whole rebellion of Pharao ? For , if it be the onelye cause , why is it called the Chief ? If behoueth a lyar to be mind full , ( Sycophant . )

The Sycophants Argumentes to the eight and ninth Sclaunder .

In the eigth and ninth articles , they aske what Moses meant when he writeth And Pharao hardened his hearte . But is it so to be interpreted , Pharao hardned his hearte , that is , God hardned Pharaos hearte ? That shall be much more violent , than if thou shouldest say , God hardened Pharaos hearte , that , is hee suffered Pharao in the naturall hardenesse of hys hearte , bycause Pharao refused to obey hym . Then they aske of that : Thys daye , if you will heare hys voyce , harden not youre heartes . But , if they haue so expounded it , GOD will not harden youre heartes , it will be moste absurde : for he should commaunde menne , that whiche is Gods : For , if it be the Lordes to harden heartes , it cannot be enioyned to menne , that they shoulde either harden , or not harden the heartes , no more than , that they shoulde adde , or take awaye from their stature one cubite .

THE REFVTATION .

Indéede this is the piller and foundation of thy goodlye disputation againste Predestination , whiche thou hast inserted in thy Annotations of the ninth Chapiter of the Epistle to the Romanes : whiche , howe firme it is , lette us sée . I praye thée therefore , ( Good man ) who euer , besides thée alone , made blinde by the iuste indgement of God , was so senselesse and madde , that when the highest cause is assigned , he woulde suppose the inferiors to be moued , or not rather to be established ? Make to your selues a new hearte , Ezeck. 18.31 . and a newe spirite , ( saith the Lord . ) Wilt thou gather thereof , that it is not the Lord , that should giue a new harte , and create a cleane spirite ? whiche shoulde take awaye the stony hearte and giue a heart of fleshe ? 1. Tim , 4.19 . If thou doe these things , ( saith Paule ) writing to Timothie , thou shalte saue thy selfe . Wilte thou gather of this , that wée are not saued of God by Christe ? Fathers of families are saide to féede their families , and he that liueth by his laboure , is said to nourish himselfe : also , breade and meate are saide , to nourish vs . Doeth not therefore God féed vs ? yea , al these as 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 things sette in theyr order , doe very wel accorde . For being conuerted of God , we conuert : being urged of God , we do : & God blessing vs , wée liue by our endeuor . Séest thou therefore Asse , that they are foolish and ridiculous whatsoeuer thou hast imagined , that thou mightest discountenance the truth ? for neyther ( as he sayth ) is there any councell againste the Lord , and so vseth the iust iudge to besotte them , whiche doe not stay themselues in his worde . Induration therefore is the iust worke of God , who hardneth whome he pleaseth , and yet not otherwise than iustly hated , séeing they bée corrupt . Induration is also the worke of Sathan , by whome in déede the Lord worketh in the heartes of infidels , as it is written , The Spirite of the Lorde departed from Saule , 1. Samu. 16.14 . and an euill spirit sente from the Lorde dyd trouble him . It is also the worke of the false Prophetes whome themselues also the Lorde seduceth by Sathan , that one may inforce another into iust condemnation , as it is written , If a Prophet deceyued speake the worde , I the Lorde haue deceyued that Prophet , Ezec. 14.9 . 1. Reg. 22.23 . as also it appeared in the Magicall Egiptians , and in Sedechia the false Prophet . Finallie the hardning is also their work which are hardned , bycause by their natiue wickednesse , they being enforced by the lust of Sathan , the false Prophets and their owne , they do harden themselues , therefore by an indoubted and inseparable coniunction , they cleaue togither , which thou absurdly déemedst to be contrarie in themselues . But I will adde héereto the wordes of Caluine himselfe , that thy lewdenesse maye the better appeare . It doth not hinder ( sayth he ) that is spoken in another place , that Pharao did harden his owne heart , bycause we neyther ymagine , that the heartes of men are enforced with outward means , that they should be forcibly driuen : nor do we transferre the cause of hardning vpon God , as if of their owne accorde , and by their proper malice , being barbarous , and hard harted , they dyd not stirre vp themselues to wickednesse , but that whych men doe wickedly , the Scripture teacheth that it is not otherwise done , but when God doth iustly decrée it to be , as is reported in another place , that all , excepte the inhabitants of Gybeon , opposed themselues against Israell , that it was of the Lorde , whiche made obstinate theyr hearts , These sayth Caluine in that very place whyche thou darest sclaunder , as ascribing to God all the rebellion of Pharao . Art thou not ashamed to sée this cléerenesse thou Sycophant ?

The tenth Slaunder .

Sathan is a lyer by the power of God .

THE AVNSWERE .

These be Caluines words , whiche after thy manner thou hast cited maymed , that thou mayst persuade , that it pleaseth Caluine that God be the authour of lyes , and so muche the more to commaund lying . Thus contrariwise saith Caluine , God himself doth now vse the wicked , to punish the sinnes of men , as it were whippes , and sometimes , as if he should draw them by the necke , he causeth them to be ministers of his louing kindnesse . ☞ These saith Caluine , who after he hath with playne testimonies proued each member , at the last he addeth , the same is to be séene in Sathan , the Captaine of all the vngodly , and Prince of all wickednesse . God sendeth him to deceiue Achab , with this commandement , that he be a lying spirit in the mouth of all his Prophets . * 1. Reg. 22.23 . So the spirit of errour is the minister of the wrath of God , to blind that wicked which would not obey the truth . That therfore thou sayest ( Sycophant ) is true , but thou shouldest haue added , that lying is not manded of God , for as much as it is lying ( for thus farre God doth not command or allow lying , but forbiddeth & punisheth it ) but in that it is the iust punishment of them whiche haue preferred lying before truth , 2. Thes. 2 . 2● . as Paule expresseth .

The Sycophants Argument to the tenth Slaunder .

AGAINST the tenth Article they reason thus : If Sathan be a lyer by the power of God , then it is a iust thing to be a lyer , and Sathan is iust , for if it be iust to commaund lying , to obey with lying is iust , for the rightuousnesse of obedience is esteemed by the rightuousnesse of the commaundement : and as to obey a wicked precept is wicked , so to obey a iust precept is iust .

THE REFVTATION .

THERE is neyther lie nor sinne commanded of God in the it is sinne , but as it is the punishment of sinne . And it is a iust thing before God to punish sinnes with sinnes , as we haue plentifully shewed in his place . Then that the obedience may be said to be iust , it is not ynough that the precept be iust , but that is also required , that that whiche is iustly commanded , be iustly executed . Therefore Sathan euen then doth not obey , yea he resisteth God by a direct contrarie , when he doth that which God commandeth , for agréement in that kind is the chiefest disagréement , bycause God iustly willeth & commandeth the punishment of sinne , but Sathan doth so execute this , not the he may punish sinne , but that as much as in him lieth , he may commit sinne .

The second Argument of the Sycophant to the tenth Sclaunder .

IF Caluine shall saye that Sathan is not obediently a lyer , that is , that hee may obey GOD , we will aunswere by Caluines iudgemente , that this also is done by the power of God , that he should not in obedience be a lyer , and not to be an obedient Sathan , bycause he is not an obedyent lyer , bycause the Lorde commaunded him , not to be an obedyent lyer .

THE REFVTATION .

ALBEIT thou windest thy selfe like an Eele into euerie part , yet thou art taken captiue , for though I grant thée , that Sathan is not by the commaundement of God alyer of obedience , yet it shall not followe in respecte of this precept , that there is any iniustice in God , or obedience in Sathan , for God hath iustly inflicted vppon Sathan this frowardnesse , not as it is frowardnesse , but as the Lord depriuing him of the gift of obedience , he iustly willeth , that the filthye spirite be euery daye worse than himselfe , vntil , when the measure is full , he may adiudge him to eternall torments . And dothe the Lorde séeme to thée eyther ydle , or againste his will , and not rather willing , and iustly decréeing , to execute the parts of a Iudge , euen againste Sathan himselfe ? but Sathan hymselfe , when the Lord hath iustly commaunded him , punishing his sinnes with sinnes , is not obediently a lyer , yet in that he doth not obey , he obeyeth not , as he which murmureth against God , and against his will procureth to himselfs condemnation .

The eleuenth Sclaunder .

God giueth will to them that worke wickednesse , yea he ministreth wicked and vnhonest affections , not onely by sufferance , but effectually , and that for hys owne glorie .

THE AVNSWER .

GOd forbidde that anye of vs should eyther haue spoken or written as thou wrytest , that euill will , or any wicked or vnhonest affections , are eyther giuen , suffered or wroughte of God , séeing that our verye thought doth abhorre from such blasphemies . This indéed we doubt not to affirme , that God doth quicken and inforce euen those that be wicked , and do wickedly , but so , as the whole lewdenesse of the mouing and déede remaine in themselues , nor that anye the leaste pollution doth reach so farre as vnto God . For we say that which is most true , that God is so the first mouer of all things , as that he hath not only giuen the common influence to all things , which now also he doth further , but also as he hath from euerlasting decréed all things , so also the seconde causes , as it pleaseth him , to bende and gouerne them , that he may styrre , direct and bring them to euery determyned end , nor that any thing ( be it neuer so little ) can be sequestered from his effectuall and gouerning prouidence . For euen a Sparowe , sayth Christ , falleth not to the grounde , without the will of my father : nor was there euer any man in his right wits , that thought God to be like some mayster buylder who shoulde leaue his ship which he had made , to be gouerned of others , or when a certaine force of nature was giuen to al things that he gotte himselfe to heauen , that euery part of the worlde might be caried according to their will and inclynation , or that the world is gouerned only by the generall influence . All these opinions we haue learned out of the worde of God to holde abhominable : and in this place we thinke not with moe wordes to refute them .

But also we say that , That God is so the first mouer of al things , that yet euery thing be moued by his beginnings , which if they be pure , pure motions ensue : but if they be vncleane , vncleane motions do follow . Seing therfore in these , which are indéede not only with desire but with vnderstanding and will , the motions procéede from the beginning , it is no maruell , if by the meane of diuerse beginnings , we estéeme the motions and actions themselues diuersly . Of which distinction let this be an example .

The Lorde by the hande of a théefe will punishe another théefe : for so he hath often vsed to ioine the wicked with the wicked : as maye appeare by the example of the Madianites . He therefore exciteth the wicked will of one théefe to kill another : nor being satisfied with that , Iudg. 7.22 . he euen guydeth his hande and weapon , that he may be slaine whom he hath decréed to iuste slaughter . For as much therefore as this slaughter springeth from this beginning , that is , from God iustly inforcing the will of the théefe , albeit it be euill , and directing the hand and weapon of the théefe , yet is neyther the inforcement euil , nor the worke euill , but it is counted of God iust and holye , which punisheth the théefe with iust torments . For God did neyther inforce the théef , nor gaue him wickednesse , but the will of the théefe whiche was euill alreadie , hée well and iustly stirred to a good and holye worke . But for as muche as this slaughter procéedeth from an other beginning , that is , of the will of the théefe which is so inforced , not as a stone or blocke , but as a wil , which also it selfe is so vrged , that it worketh , and is so mourd , that it moueth it selfe , with an inward motion , and that his owne : thus farre I say , both thys motion springing from an euil beginning , is euill , and endeth into an euil action , that is manslaughter : whiche it is so farre off that it shoulde please God , that contrarilye he can not but punishe it . But goe too , let vs put this example also , wherby this diuersitie of beginnings maye be vnderstoods . Let vs suppose that thou arte a crooked Asse , whom I as a Muletor shall inforce into the milne with whippes . For as muche as this action procéedeth from me as from a beginning , it cannot be reprehended , if it be reasonable : but for as much as it procéedeth from thée , it is in it selfe a great fault . For indéed I am to thée the cause of going , but all the haultyng is of thy selfe , whose begynning was in thy selfe , albeit I hadde not stirred thée forwarde . Wilte thou that I speake more playnely , that thou mayste not complayne of darkenesse ? Thou arte made by nature to slaunder those things , whiche thou doest not so muche as vnderstande , or dissemblest that thou vnderstandest . Yet this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 poyson , is not so much nature , as the deprauation of nature . Therfore is not his efficient , but rather deficient cause to be sought for : whiche indéede séeing we all féele to cleaue faste in our entrailes , there is no cause why we shoulde accuse GOD in very déede as author of these things and of sinnes . But for that bycause man is corrupt , therefore the LORDE , by hys power , wherewith he gouerneth without exception and enforceth to foreordayned endes , hath abasterdized from himselfe , that whiche apperteyneth to hym ? No indéede . He therfore vseth euen sinning instruments , and bringeth them to an ende determyned of himselfe . And that indéede so , that hée doeth not sinne anye thing , neyther in mouing nor directing the instrument . For the action is of himselfe , but the defecte is of the instrumente , whiche also selfe thing by an inwarde mouing doth inforce it selfe , and when it is corrupt , it hath depraued motions .

Séeing therfore God hath made choyse , especiallie of al others in these partes , of thée alone , by the deprauation of nature , enuious and a slaunderer , by whom partly hée might exercise his owne people , and partly punish those , who hauing despised the offered trueth of the Gospell , do folowe lyes and slaunders , so ofte as he séeth good hée sensibly stirreth vp in this thy depraued nature , those motions , vsing both the ministery of Satan , of others , & also thyne own lewdnes : which motions afterwards by litle & litle breake out into those blasphemies , & those contumelyes , in refelling wherof we now take paynes . But when in the yeares paste we reproued these things ; and when also we reproue them nowe , what do we else , but that we daylye more and more pricke thée forewarde , that thou mayst procéede to siaunder , and to forge blasphemies ? Yet be it farre away , that when we say thou arte moued and inforced of God , we shoulde ascribe to God any of thy sins . Be it also far awai , that there may worthily be layd vpon vs any blame , bicause being prouoked with our wrytings . Thou becomest euerye daye worse and worse , for that our diligence is exercised with thy lewde speaking : for that by this meane the hipocrisie of manye , is dayly manifested : for that by thy slaunders is stirred vp in vs a desire to knowe the truth and defend it : for that the iust iudgement of God against those who haue preferred trueth before falsehoode , or abused the knowledge of the Gospell , is so set before vs to be séene , as in a most cleare glasse , in this thy strength ☞ of lying and error : we acknowledge that we are bound to God for this , which moueth and directeth thy lewdenesse to these vses . And whereas thy deceytes are nowe espich of many , whose simplicity other ways thou mightest haue deceyued : for that thyne 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 doubtfulnesse is nowe hated of many : for that nowe those sauage purposes , whiche thou haddest taken to oppresse the truth , are nowe apparaunt to all : when without respect thou wouldest that heretikes shoulde be borne withall : for that in some forte all men doe knowe what is thyne impudencie in peruepting the worde of God , godly men also doe acknowledge that they are bounde to God for this , and with a thankefull minde , they acknowledge that our diligence was somewhat in that mater , so far it is off that we shoulde sustaine any blame : for that being offended with our writings , thou rushest headlong in worse , and that by thine owne faulte , for there is no fault in vs : for that many weake ones are offended by thée , bycause the course of Gospel is hindered of thée : for that thou blasphemest the name of GOD : for that without cause the credite of the faithful seruaunts of God is hindered : finally , for that thou procurest to thy self & others whom thou drawest to the destruction : these finally al men ascribe to Satan , with whose furies thou art driuen , and to thy lewdenesse and impudencie . But sée nowe , Sycophant , as I thinke , an example sufficiently manyfest and apparaunte , whereby thou mayste vnderstand , that God doth so prompte the will and affections to the very wicked , that al these motions , for as much as they are ministred of him , are both iust and honest , as they appertayne to a iust and good worke . For the cause of sin is in our selues , but at what time , and against whom it ought to breake out , it is in the power of God , which instilleth , not a new malice , but according to his infinite wisedome , when and howe it pleaseth him , he moueth , ☜ gouerneth , bendeth , guydeth , and finally ordereth to the aduauncement of the glory of his owne name , that whiche is bred in men , euen the wicked not knowing of it , & so much the rather determining a quite contrary counsel with themselues . This is our iudgement of the preuidence of God in this argument which we handle , which it remayneth that we confirme with the authoritie of the word of God and the fathers . Here to we saye it appertayneth that the Lord is so often sayde in Scriptures to haue hardened , burthened , and helde the hartes of Pharao , Sehon , the Cananytes and the Egyptians , and the rather turned them into the hatred of his people . Finally for that the Scripture manifestly calleth the wicked , Psal. 205.95 . a rodde , a hammer , a sawe , an axe , which in the hande of God is appoynted and hurled , not so in any wise as if men were disburthened of blame , or as if men had digenerated into logges and blockes , but that we may know the prouidence of God not to be idle in any case . Otherways why shoulde God call Nabucadnezer his seruaunte , and for that cause also haue scourged him , bycause he called the subuertion of Ierusalem his work . But what ? when the kings harte is sayde to be in the hande of the Lorde , Prouerb . 21.1 . that he inclyneth it whether soeuer he will , is it not manifestly proued , that we saye , that God doth stirre vp euen the wicked affections , not in the they are euill , but in much as he hath determined to vse them well ? But that also appeareth by the example of Dauid , whom the Lorde is manifestly sayde to set him on to number the people . If this be blasphemie , go too , euen rise against the spirite of God himselfe , 2. Pat. 21.1 . and lay to his charge the sinne of blasphemie . But thou wilt saye , in an other place the same thing is attributed to the Diuell , therefore the name of the Diuell is to be attributed in the other place vnderstoode where it is not expressed . But the wordes of the text are on this manner : And the wrath of the Lorde was againe kindled against Israel , 〈◊〉 Sam. 248. and he moued Dauid against them , in that he sayd , go and number Israel and Iuda . But who séeth not that the name of the Lorde is to be taken 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and so , that to be confirmed which Salomon hath written afterwards , that the kings hart is turned whether soeuer the Lorde will . That in no wise as if he did instil another lewdenesse , but bicause he stirreth vp that which he found eyther to the punishing of sinnes , or to execute other of his counsels , as a certain wel learned man hath excellently sayde . But albeit the same motion is in an other place attributed to Satan , is there therefore no part of the Lordes , séeing it is sufficientlye manifest the Satan is the executioner of the Lordes wrath ? For what is sayd of Saul ? The spirite of the Lord departed from Saule , & there entred into him an euil Spirit sent of the Lord . But say wherfore are these wordes , of the Lord , added ? To the end to signifie an idle sufferance , & not rather , the in this matter we may knowe Satan to haue bin gods instrument , exercising his iust iudgement ? Neyther only the as Caluin hath wel & truely written , by the God commaunding , he stirreth vp the mindes to these desires , which in respect of Satan & the wicked are euil , but bicause he effectually draweth them . For it is not written the the lord sayd to the lying spirite , I suffer thée to deceiue Achab , if thou canst : but thou shalt perswade & ouercome , Go therfore , & do so . Nor Paul writeth the the Lorde dyd giue a certaine power to deceiue , but to giue strong delusion that they maye beleue lyes . And the thou shouldest not thinke that we haue first taught thus out of the word of GOD , heare what Augustine hath written of these things . Iulianus the Pelagian ( as appeareth out of Augustine against him in his fifth booke , & third Chapter ) dyd thinke this same thing the thou thinkest , that is , when the Lord is sayde to blynde , or to harden , or to giue ouer into a reprobate sense , that it signifyeth nothing but that the Lorde leaueth and suffereth . But Augustine sheweth that god doth not only leaue , but also declare his wrath & power . Iulianus saith , the these spéeches are beyond al credite , Augustine will , that they be appertinent . Iulianus sayth , they were burdned before with their dosires , what néede was it , that they shoulde be giuen ouer to them ? But Augustine saith , doest thou thinke one thyng to haue lustes , and to be giuen ouer to them ? For they are giuen ouer to their lustes , not that they may haue them , but also that they may vtterly be possessed of them . Therfore ( saith he ) euen as God worketh in the bodies of the wicked by afflicting them , so also he worketh in their mindes , by sending them headlong into sinne . And in that place Augustine handleth the historie of Semei . The Lorde ( saith Dauid ) commaunded that he shoulde curse me . God saith Augustine , iustly inclined his will , which was dehraued by the own fault , that he might rayle vpon Dauid . And there is adioyned a cause , the Lord shal render me good things for this curse . Li. of the Predest . of Saincts , cap. 20. The same Augustine saith in an other place : when ( saith he ) God willeth that that thing be done , which may not be done but when men be willing , he togither inclineth their harts that they be willing : & not only worketh in the hartes by assisting , Of grace and freewil , to Valent . cap. 20. but euen by iudgyng , that they may performe the thing which purposed no such thing , which his hand & counsell hath decreed . The same saith in an other place , the Scripture if it be diligently considered , sheweth not only the good willes of men which himself hath made of euil , & directeth those which he hath made good into good actions , and eternal life , but also that those which concerne the creature of the worlde , are so in the power of God , that he causeth the same to be inclined when he wil , & whether he will , either to do good to some , or to inflict punishment to certaine . And immediatly , who ( saith he ) wold not tremble at these iudgements , wherwith God euen worketh in the hartes of the wicked , whatsoeuer he wil , yet rendring to them according to their deseruings ? Againe ( he saith ) it is sufficiently euident by the testimonies of scripture , that God worketh in the hartes of the wicked to the inclining their willes whether soeuer he wil , whether it be to good according to his mercie , or to euil according to their deseruings : & that by his iudgemët sometimes secrete , & sometimes apparant , & alwaies iust . For it ought to be fixed in your hearts , that there is no iniquitie wyth God . Hearest thou now Sclauderer , how God worketh iustly , euen in the he arts of the wicked , or that I maye speake more properly , by the hartes of the wicked ? but when after Augustine , Caluine hath moste plentifully expressed of what lewdenesse was these distinctions omitted , which are graunted vppon the manifeste word of God , to insert the false and counterfayt sequeles of thine own braine , whereof thou makest them the Authoures , of whome they are so wisely and diligently refelled ? But tyme requireth , that we heare thyne Argumentes .

The Sclaunderers Argumentes to the eleauenth Sclaunder .

Caluine attributeth to God , that whiche belongeth to the Deuil , as the Scriptures witnesse euery-where .

THE REFVTATION .

But thou playste the Sclaunderer , whiche is of the Diuell , when thou falsely accusest Caluine of that blasphemy , which he hath refuted , as carefully and diligently , as any in the worlde . God being moued with iust anger againste the Israelites , pricketh Dauid by the ministerie of Sathan , that by the numbering of the people , he might make a way to his iuste iudgementes . What reprouest thou here ? Sathan inciteth Dauid to this , not that he shoulde obey God : but that God might be offestded , and if it may be that Dauid and al the people might perish . Dauid himselfe , it may be , being prouoked wyth pride or ambition , commaundeth the people to be numbred . But is this to attribute to God that which belongeth to the Diuel ? Art not thou rather a blasphemous mouth , which for the most parte destroyest the prouidence of god ?

The Second and third argument to the eleuenth Sclaunder .

If God do prompte in euil & vnhonest affections , & yet commaundeth vs to resist euill affections , he commaundeth vs to resist himselfe , & he is contrarie to himselfe . Euerie good gifte is from aboue & commeth downe from the father of lights . But are also euil affections a good gift , or descend darkenesse ( for euil affections are in deede darkenesse ) from the father of al light ?

THE REFVTATION .

WE worthyly referre the lewdenesse of affections not to the first cause which alwayes doth most iustly , but to those beginnings whence they procéede , that is , to Satan and the corruption of man . Therfore we say that no affections are ministred , in that they are euil . But thou when thou sayste that they are permitted of GOD , doest indéede attribute to GOD whiche is moste estraunged from his nature , albeit we shoulde graunt thée , that there is this idle sufferaunce . For of what sort is Gods iustice , if by any meanes he suffer sins in that they are sins , or affections , in that they are euill ? Thou therefore , caytife , stranglest thy selfe with thyne owne sworde : and when thou indéede gatherest these things , thou doest in great earnest approue thy selfe a wicked and blasphemous wretch .

The Slaunderers fourth argument to the eleuenth Slaunder .

Iames writeth plainly , that no man is tempted of God , but euery one of his owne lust .

THE REFVTATION .

IT is of necessitie , that whether thou wilt or no thou confesse that the word of tempting is no 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying many things . For it is plainely written in Deuteronomie of the euill Prophete , The Lord tryeth your and in the same booke , the Lorde sayth , that he tempted the people forty yeres in the wildernesse : and in another place God tempteth Abraham . Yea men also are sayde to tempte God : and Paule aduiseth that we trye our selues . Yet Iames denyeth , that any is tempted of the Lord , but rather of his owne luste , that is , of the meane wherby Satan tempteth vs , or we are tempted of other men , or of our selues . For the Lord is sayde after his manner to tempt vs , that is , to aproue , that laying before vs the occasion of manifesting of our mind to be manifested , eyther our selues may vnderstand what we be , least flattetering our selues , we deceyue our selues , but that rather when we knowe our weakenesse , we may beginne to repent , or that our dissembling may be manifest to others . Hence it is that by the name of Temptation is eftsones vnderstoode affliction , bycause it tryeth our fayth . 2. Cor. 13. So Paule aduiseth vs , that we trye our selues , that is , examyne diligently whether we be in the fayth as himselfe doeth verye well interprete . So we are forbiddent to tempte GOD , that is , to séeke to finde out hys mynde , as if wée doubted of hys faythe , and by this meane to prouoke his patience to anger . Also Sathan tempteth , and therefore he is called a Tempter . We also tempte one an other , and concupiscence is sayde to te●pt vs . All which , when they are spoken , the name of Téptation agréeth not with God , sith it declareth nothing else , but a soliciting to euil , which by no means can haue place in God . Yet God is said to leade into temptation , that is , when he vseth the work of Satan , or of some other , that he may accomplish his decrée , dothe he therefore tempt ? in no wise . For , euen then he is not the Authouc of euill , except it be , that he is to be thought euill , when he executeth his iudgements , or vseth our falles to the listing vp , and finallye , confirming of vs , and instruction of the whole Church . So not without the ordinance of God , was Adam tempted of Sathan , & so much ouercommed , but , that he might vse that fal , to expresse the riches of his goodnesse much more apparantly in the redemption than in the creation , & also , that he might make way to his iuste iudgements . So , many of the sainctes , long agoe by the commaundement and will of God himselfe , haue fallen , and continually doe fall into moste grieuous temptations : but with theyr greate profitte , and by no faulte of God , as the samctes themselues confesse . So , an euill spirite from the Lorde exasperateth Saule : and there is no doubt , but this spirite enforced him headlong into those horrible euils . Did therefore the Lorde tempt Saule , that is , solicite him to euill ? No , in no wise , but he exercised Saule with iuste punishments . For the euill procéedeth from the beginning , & of the euil instruments , and the good whiche is drawne out of the very euill is al due to God . Finally therfore , as a certain right learned writer hath noted , God tempteth not , that is , in that forte , that the Diuell and wicked men are wont to tempt . And the reason is , that God is not tempted of euill , For hée that tempteth an other to euill , is firste himselfe tempted and ouercome of euill . The Diueli therefore and wicked menne doe tempte , that is , thinking wickedlye , and hauyng foresette a wicked ende to themselues , they make sharpe their lewdenesse , and enforce to euil . But God tempteth vs to an other ende , that wée may vnderstand oure infirmities , or our strength , that wée maye fall into some great calamitie , and so maye beginne to repent , that finally , when it is requisite , he maye punish sinnes with sins , and with other iust punishments . He that saith this , Selaunderer , doth he attibute to God that whiche belongeth to our concupiscence ? But there remaineth a question , why Iames making no mention of Sathan , shoulde saye , that we are tempted of our luste . Indéede , bycause that , albeit Sathan coth sollicite vs , and some do pricke forwards others , yet all these appertaine to that ende , that the concupiscence whiche is in vs , maye be kindled . And this interior motion is the true & proper beginning of our affections , and therfore of our actions . Séeing then , that Adam , albeit the Diuell prompting him , yet , in the beginning didde depraue himselfe of his owne accorde and properly , and men be gotten of him , doe in like sorte properly , & of their own accorde , moue themselues with this wicked concupiscence , and become dayly worse than themselues , why should they lay anye fault vppon God , séeing they cannot properly accuse euen Sathan or any other , thoughe fellowes of these mischiefes , yet as the causes of their destruction ? But to what ende be all these ? Lette vs heare Caluine himselfe , whose writing doth confeunde thée , Cal. in the ●●uang●liacal Haymonie . ( beaste . ) He therefore expressing those selfe sacred wordes : And leade vs not into temptation . The name of Temptation , saith he , is often vniuersallye taken for whatsoeuer tryall : in whiche sense it is saide , that Abraham was tempted of God . when his faith was tryed . So we are tempted as well by prosperous as aduerse thinges , bycause , by this occasion , the affections come to light , which before laye hid . But here is obsecued the interior affection , whiche maye well be called the Diuels Bellowes , to stirre oure concupiscence . For it were an absurde thing , to desire of God , that hée woulde make vs frée from all the documentes of Faith. Therefore al euill motions which solicite vs to sinning , are comprehended vnder the name of Temptation . And forasmuche , as it cannot be , but we shall suffer suche prickings in oure minds , bycause , in the whole course of oure life , we haue a standing warfare with the fleshe , we yet aske of the Lorde , that he do not prostrate vs , or suffer vs to be ouerwhelmed with Temptation . And to the end that Christe might better expresse , that we depende inclinable to continuall casualties and falles , except God sustain vs wyth his hande , he hath vsed this kinde of speaking , Leade vs not into temptation , or as others expound it , Carrie vs not . It is in déede verye certaine , that euerye one is tempted of his owne concupiscence , as Iames teacheth : but bycause God doth not onely yéelde vs to Sathans luste , that he maye kindle the fire of concupiscence , but he vseth that instrument of his wrath , so ofte as he will enforce menne headlong into destruction , also he leadeth in his maner into temptation . In this sense is the euill spirite from God said to haue taken Saule , & to that end sound many places of Scripture . And yet we shall not therefore call God the Authoure of euills , bicause in giuing men ouer into a reprobate sense , he doth not exercise a confused tyrannye , but executeth his iust iudgements , although secret . Doest thou acknowlege ( Slaunderer ) that smooth & succinct briefenes of Caluin ? I thinke not , who vsest to despise al mens writings in respect of thine . Indéede , if thou haddestred these , thou wast too wicked , when thou wouldest wrest these arguments vpon Caluin , but if thou haddest not red them , which I had rather thinke , what is this thine impudencie , to lay to hys charge so greate a blasphemie , whose opinion , what it is thou knowest not ?

The Sclaunderers fifth Argument to the eleauenth Sclaunder .

That which thou addest , that God doeth it for his owne glorie , they say it is ridiculous : For glorie vseth not to be giuè of a lye . As Nabuchadneser hauing experienced the iustice and power of God , in that that himselfe , for his pride had bin changed into a brutish nature , gaue glorie to him , that is , perceiuing and iudging him to be iuste .

THE REFVTATION .

There procéedeth no lie from God , not euen then when he sendeth lying spirites with strong delusion . For in a lye as in other vices & crimes , there is a note of wicked affection , which by no means can fall vpon God . And whereas a lying spirite , & men lyars by nature , do lie , al this is to be attributed to their own beginnings , not by creation , but depraued by their own voluntarie corcuption . But in respect of God , it ought to be déemed iust iudgement , which in respect of Satan & men , is a lie . But if thou deniest , that God by the lies of men doth gather a great Haruest of Glorie , first of al I can by thine own example confirme that which thou deniest . For how much thinkest thou thy lies haue profited our Churches , whilest we diligently compare them with Gods truth ? Truly , excepte thou haddest vtterly an other purpose , we shold confesse our selues much bound to thée & thy faction for this cause , bicause you haue giuen vs occasion of s●arching those things more diligently , of the knowledge wherof we verily take incredible commoditie . But so stand togither the increases of the Churche with Gods glorie , that in déed they cannot in any wise be known apart . By the lye of Satan Adam is vanquished . By this facte what ●●●fit came to vs ? what glorie to God ? verily much more than by the creation of the worlde . The wrath of GOD is made manifest against all men , for that they withholde the truth of God in vnrighteousnesse . This wrath is nothing else , but the iust iudgement of God . ●ut doest ●hou thinke , that the glorie of God is not enlarged , wh●n he aduaunceth his iustice ? But what ? when he taketh away the wisedome of the wise , when he reuealeth his wisedom to babes , that is hid from the wise . What else remaineth to these wretches but lying ? and yet it cannot be denyed , but that selfe matter doth mightily commend the iustice and wisedome of God . Therefore , thou wilte saye , doest thou praise lying to vs ? No in no wise , but I reuerence the indeterminable wisedom of God , which bringeth euen those things to a profitable ende , that is , to his glorie , in whiche he punisheth reproche done againste himselfe , and he draweth euen out of mens offences , matter to aduaunce his owne glorie . If this content thée not , and thou procéedest to cauill , if Gods trueth by my lie abound to his glorie , why am I anye more condemned as a Sinner , or rather why shoulde we not do euil , that good might come thereon . If I say thou procéedest thus to cauill ? I will except this one thing with Paule , that thou arte one of them , Rom. 3.7 . ● . whose condemnation is iuste . But in that which thou bringest of Nabuchadnezer , what else doest thou , but bewray thy childishnesse ? When Nabuchadnezer had receiued the punishme●t of his pride , he gaue to God the praise of iustice . What other thing canst thou gather of that , but that Gods glorie is aduaunced by his iuste iudgementes ? But nowe , when amongest his moste iuste iudgementes are numbred , strong delusion , blinding , hardening , séeste thou not , that thou arte taken in the same nettes whiche thou haste made to thy selfe .

The Sclaunderers sixth Argument to the eleauenth Sclaunder .

GOD will haue himselfe praysed of all nations . All yee nations prayse yee the Lorde . It is therefore requisite , that hee doe those thinges whiche all nations maye knowe and praise . But no nation wil euer acknowledge it to be iust , that man be punished for that whiche God hathe giuen him . For we aske , if God should punishe vs , bycause we haue a beard , shoulde hee not doe vs wrong , seeing hee hathe giuen vs a bearde , nor is a bearde in oure power ? who euer hauing a bearde coulde praise him ?

THE REFVTATION .

Thou in déede ( as I thinke ) wouldest yéelde ouer thy selfe to all nations , not so muche to be derided , as to be helde execrable when thou wrotest these things . For how ridiculous , yea , howe prophane is this consequence , when God will be praised of all nations , that there is no argument of praise lefte , except of those thinges whiche maye be approued by the common iudgement of all nations ? But Paule saith that he preacheth the Gospell , whiche to the Iewes is a stumbling blocke , and to the Gentiles is helde for foolishnesse . Whome shalt thou easily persooade , that saluation is to be looked for from him , who of all men shall hée moste miserable ? Doest thou not heare howe Paules teaching was accepted at Athens ? Doest thou not heare Paule crying out , that the natural man conceiueth not those things which are of God ? What sayst thou to these goodman ? For indéede so the matter standeth . The Lorde communicated the benefite of the Gospell , with all people , whome therefore the Prophet calleth vpon to aduance the glorie of God . For neither wil the Lord be praised of euery one , but only of the Saints , as it is written : O ye righteous reioyce in the Lorde , Psal. 33.1 . Psalm. 50.16 . it becommeth well the iust to be thankefull . And in an other place , God said to the vngodly man , why doest thou make mention of myne ordinaunces , and takest my lawes in thy mouth ? It is therefore necessarie , that that thankesgiuing whiche is acceptable and pleasaunte to God , procéede from sayth , séeing that without sayth nothing can please God . And fayth comprehendeth God , not such as we conceyue him by our common sense ( for as Iohn sayth , darkenesse doth not comprehend the light ) but such as he hath set forth himselfe to be beholden and loked vpon in his worde , in whose hartes the day starre hath shined . But séeing now by almoste infinite testimonies of both testaments , wée haue so manifestlye proued , that not all things vniuersally but euen euery thing is gouerned by the prouidence and eternall decrée of God , euen so muche that God willeth iustlye , and accomplisheth also those things iustlye , whiche both Satan , and men , wil iniustly and performe vniustly , and that no infection of the mouings or actions may reache vnto the first cause , but bicause it procéedeth from the depraued beginnings of the instruments , there also it remayneth : finally séeing we haue manifestly shewed that there is vtterly nothing done which redoundeth not to the glorie of God , in so much that euen by our lye the truth of God is aduaunced , what remayneth , but the thou packe hence with thy moste foolishe and false argument ? And that which thou pratest of a bearde and one hauing a bearde , doth it not manifestly proue what mind thou broughtest to handle these secretes of God ? For what hath a beard , or one bearded to do with the kingdom of God ? Yea , who wil not thinke that these so foolish things , are rather vttered of a childe being an infante , than of a bearded man ? But in déede thou diddest miserably feare least thou shouldest loose the pleasant scoffe . Yet I wil aunswere thée in few words , least thou complain the we deride those Arguments which we can not scriously confute . A beard is of a méere naturall motion , sinne of a voluntarie motion , and therfore corrupt , bycause that wil is corrupte , iudgement corrupt , vnderstanding corrupt , appetyte corrupt , and finally whole man enbondaged to sinne . Yet that thing causeth not , as we haue shewed by the testimonie of Scripture alreadie set downe , that the Lorde should abandon himself from the soueraigntie of his effectuall prouidence : wherby it is , that he no lesse iustlye & rightly inclyneth , bendeth , and directeth euen the euil wils whether soeuer it pleaseth him , than if they were not corrupte . But sée thou of what iudgemente it is to compare things so dissonant , as if they were vtterly like , that is , that which is méere naturall , which is voluntarie .

The Sycophants seuenth Argument to the eleuenth Sclaunder .

If Caluin shal say that this is the secret iudgement of God , and to vs vnknowen , we answere , that in deede there be certaine secrets of God which we knowe not : but that which belongeth to iustice , that is knowen to vs , and manifested in the Gospel : according to which reuealed Gospel ( as Paul teacheth , & not after that secret iudgement of Caluin , wil God iudge the world : and so it shal follow from al , as wel godly as vngodly : for as wel the godly as vngodly , shal see that it is iust that those that haue not obeyed the trueth , not secrete ( such as is Caluines ) but reuealed ( such as is the Gospels ) may bee punished : & those which haue obeyed , may receiue reward .

THE REFVTATION ,

There wants somewhat in this thy writing , but it is his fault , to whom thou committedst thy booke to be written . For otherwise in déede with greate trustinesse all thinges are printed out of that very coppie whiche thou sentest to Paris , to be printed there by stealth . But to the matter : Why ( I pray thée ) makest thou mention of these things ? For , do we saye , that there is another rule of good and euill , of iuste and vniuste , than the lawe of God ? Do wée shewe another waye of saluation , than the Gospell of the sonne of God , so as it remaineth written ? Or do we saye it shall come to passe , that God shall iudge the world by any other prescription than by his worde ? Or rather are not we the men which not only haue auouched the auctoritie of the worde of God , for oure vttermoste against the Papistes , but also against thy selfe thrée yeres ago , when thou biddest , that newe reuelations be looked for , bycause the word of God , such as is deliuered vs by the Prophets & Apostles , suffiseth not to decide the controuersies of the Churches ? But arte not thou the verye man whiche in thy Commentaries vppon the first Epistle to the Corinthians , affyrmest , that Paule hath but onely taughte vs the rudimentes of religion , and that he had an other more perfect doctrine whiche he communicated with certaine his perfect Schollers . Howe is it therefore , that being so suddainely chaunged , thou risest againste vs , as if we rested not in the onely words of God ? Is it that thou maist shewe , that thou haste repented ? But truelye we be the same men we were , nor haue we learned at anye time to reste anye where , but in the onely worde of God . God shall iudge the worlde by the Gospell , that is , whosoeuer he shall finde embracing Christe by faith , whiche indéede will appere by their fruits , be wil forgiue & declare them Coheires with Christe , the reste being worthily condemned , he shall giue ouer to be tormented in eternall flames . By this will of the heauenly father , I say , Christe shall iudge the quicke and the deade . But what madnesse is this , to gather of that , that al the counsels or iudgements , or all the iustice and will of God are manifest to vs , that is , whatsoeuer he doeth , is manifest vnto vs , and whatsoeuer he hathe decréed of euerie one , and in euerie one from euerlasting ? But arte not thou verie he whiche canste expresse vnto vs the reasons of all Gods counsells or also of his iustice , whiche he hathe vsed both to wardes the gooly , and also towardes the vngodlye , from since the foundations of the worlde were laide , and also hereafter shall vse ? doest not thou I saye , knowe all these secreats of Gods eternall prouidence ? Yea thou wilte say , I grant that there are certaine secreates of God whiche we know not , but al his iustice I saye is manifest to vs . But a little before thou denyedst , that any wil of God was vnknowen . But doe not the secreates of God appertaine either to his iustice or his will ? Awaye therefore , moste sottish coaks , and aduise first with thy selfe what thou intendest , before that thou oppugne those things whiche others doe well and constantly sette downe . But that we wander without the worde of God , or decline so much as a nailes breadth , when we saye , that God worketh euen by those , and exerciseth , albeit his sometimes secreate , yet alwayes his iuste iudgements vppon those , whom he worthily punisheth as rebells , & that those things are not done besides his will , that we ( I say ) when we crie with the Prophets and Apostles , that the wayes of the Lord are secrete and so muche vnsearcheable say nothing , that God hathe not plainely manifested in his word , we haue inough and too muche proued . For this also , hath the Lord manifested to vs , that there be infinite thinges in that dispensation of matters whiche he vseth , whiche if anye woulde searche , this one thing should followe , that the nearer he approche to the brightnesse of God , the darker he shoulde be , till at the last , he being deuoured with the maiestie of the diuine lighte , shoulde perish .

The Sycophants eighth Argument to the eleauenth Sclaunder .

The wrath of God ( sayth Paule ) is reucaled againste all vngodlinesse and vnrighteousnesse of men , whiche withholde the truth of GOD in vnrighteousnesse . But if Caluins sentence be true , the wrath of God is reuealed against al Innocentes . For , if hee minister wicked affections , hee is angrye , and hateth them before the wicked affections . For , to minister euil affections , is of hatred : hee therefore hateth those that bee giltlesse : for before wicked affections they be guiltlesse , if indeede sinne bee of wicked affections , or rather , sinne is a wicked affection .

THE REFVTATION .

Good God , what a monster of ignoraunce and lewdenesse doe I sée ? First of all , the place of Paule which thou citest , thou dost manifestly wreste , for neither doeth it appertaine to anye parte of men alone , but in like sort euecy one withoute exception . Paule with this worde of Iustice condemneth euery man , not so much as one excepted . For al , insomuche as they are the children of Adam , and wythoute Christe , ( and in this respecte they are considered of Paule in this place ) are holden conuict of that crime whereof Paule reasoneth , bycause there is not so much as one whych doth either honour God , or helpe his neighboure by the prescription of that knowledge whyche partelye GOD hathe engrauen in the mindes of men , and partelye proposeth to all by the contemplation of the creatures . This is the naturall exposition of Paules wordes , as appeareth by the order and conclusion of the whole disputation . But to what ende bée all these , to that whereof we deale ? For is not God therefore offended with the wickednesse of men , bicause hée vseth it well , bothe to the comforting of the godly , and to the correcting of the vngodlye ? Furthermore , whereas thou pratest of the ministring of affections , why doest thou wrest it againste vs , whiche teache no other thing , but that GOD doeth iustlye and wisely , moue , encline , gouerne , and bring to the ende whyche hymselfe determined , euen wicked willes ? ( for that whiche I haue already saide nowe a thousande times ) wée place the whole lewdnesse and desarte , bothe affections and actions , as it is méete in the wicked and Eclipsed beginnings . Therefore thou striuest not againste vs , but agaynste thine owne shadow . But now how sottish , how false , and howe wicked be those thinges whiche thou addest ? For first thou affirmest , that men are guiltlesse before lewde affections : bycause ( saiste thou ) sinne is of wicked affections . But when thou saiste these things , arte thou not a playne Pelagian ? For say how are we borne the children of wrath , yea , howe we are conceiued in iniquitie , howe we haue néede of the badge of remission of sinnes , and newe birth , that is , Baptizme euen from our beginning , if there be no sinne but of wicked affections , nor that wée are guiltie & the children of wrath before we trauell with wicked affections ? But if these thinges be true ( as they are moste false ) from whence shoulde wicked affections spring ? euen by wicked education , by imitation , finallye , by vtter frée will , whiche doth then firste of all enthrall it selfe in euerye manne vnto sinne , when they begin to boyle with wicked affections . Therefore men should haue no néede of grace regenerating , séeing sinne is not by propagation , if they would follow nature . And arte thou not ashamed , ( moste filthie Dog ) to dispute of Christian religion , which renuest vnto vs afresh these reastie poysons of Pelagius , but rather arte thou worthye with these monsters , that thou shouldest see this lighte ? But séest thou , that this foundation being ouerturned , whatsoeuer thou haddest buylded vpon , doth fal to the ground ? If ( sayst thou ) Caluines sentence be true , the wrath of God is reuealed againste all those that be guiltlesse . Lo , thou lyest agayne Sclaunderer , for so farre it is off that Caluin be allyed to this blasphemie , that contrarily he doth not indéede assent to them , whiche will only haue the nature of man to be hurte and wounded , & which also deny that concupiscence in the regenerate is sin . Yea he sheweth but of the word of God , that whole man , how much soeuer he is , is euen from his conception , nothing else but Sathans bondslaue , and enthralled to the iuste wrath of God . And séeyng that Caluine alone , of all them that liue at this day , hath most soundly and learnedly defended this doctrine against Pighius and all Sophisters , what impudencie is this of thine , what ignorance and lewdenesse , to say , if the doctrine of Caluin be true , that it followeth , that God doth shewe his wrath againste innocents , séeing Caluine almost in euery page of his bookes so highly cryeth out , that no man , euen from his very birth is innocente ? But yet thou wilt say , howe dothe youre doctrine stand togither ? In déede it accordeth maruellous well , for we do not say , that God hath eyther made , or doth make euill inclinations , or dothe giue wickednesse , or doth minister wicked affections , or entice to mischiefe . But this we say , that God dothe well moue the inborne wickednesse of men , and to bend , gouerne , and encline it whether soeuer be pleaseth , Greg. in his morall . Lib. 6. Cap. ●x . as it is euidente , that Gregorie hath most aptly written , euen when they endeuour to infringe the will of God that they doe it , and that they obey the councell of God when they resist it . Furthermore , if we should graunt thée that whiche thou addest , that to minister wicked affections , were of hatered , should it thereof come to passe that God hated those that were giltlesse ? No in no case . For we say that whiche is most true , that all are borne guiltie , and therefore enthralled to the iust iudgements of God , except they be deliuered by Christ . But euen that whiche thou sayest is not simply and alwayes true , that is to say , that God hateth them , whose wicked affections he moueth . For the Lord loued Paule from euerlasting , and yet so long as it pleased him , he incyted and sharpned by Sathan his madnesse and crueltie , till he might haue mercie vppon him , and louing him , might declare to him whiche was plunging headlong into eternall destruction , that his will whereby he separate him from his mothers womb . So the Lorde , albeit an elect and choyce Kyng and Prophet to himselfe , did yet stirre vp Dauid by Sathan to number the people . Albeit the Lorde dothe hate all iniquitie , yet he hateth not all those , in whome is iniquitie , and also whose iniquitie he vseth well , how oft , howsoeuer , and whensoeuer he pleaseth , otherwise , whome should he loue at all : therefore whethersoeuer thou turnest thée Sclanderer , they are false and foolish whatsoeuer thou blaterest against vs , or rather against the word of God .

The twelfth Sclaunder .

The wicked in theyr wickednesse doe rather Gods worke than their owne .

The Sclaunderers Arguments to the twelfth Sclaunder .

IF it be so , God is angrie with good , for if wickednesse bee the worke of God , then wickednesse is good , for the workes of God are good And if vngodlynesse be good , then godlynesse is euill , for it is contrarie to vngodlynesse . Therfore when the holy Scriptures say , thou shalt hate euill , and loue good , they com●● aund vsto loue iniquitie , & hate godlynesse . And further , they say , that this article tasteth I can not tell what Lybertinisme , and they maruell that thou art so offended with Libertines .

THE REFVTATION .

I set this saying of Augustine agaynst all thy Sclaunders , in that the wicked sinne ( sayth he ) it is theyr owne , in that they doe thys or that in saying it is of the power of God , deuiding the darkenesse as it pleaseth him . Séeff thou Sclaunderer , wyth howe little force they lye in the dust , whatsoeuer thou hast bent agaynst us ? For all these thyngs are false which thou attributest to vs , and here also thou fightest agaynste thyne owne shadowe . But go too , lette us heare Caluine hymselfe speakyng , that euen children maye iudge of thyne impudencie . These verilie bée Caluines wordes . Those that are but meanelie exercised in Scripture , wyll not call into controuersie , but that continuallie God dothe gouerne the handes of menne , nowe holdeth them bounde , nowe bendeth them hyther and thyther , to the executing of that whych he hathe determined . Yea almost it is receyued in the common iudgement of all menne , that whatsoeuer men goe aboute , the issue lyeth in the hande of God , but bycause in so thicke darkenesse of mans mynde , that knowledge is maruellous slender and inconstant , the Scripture erecteth to us hygher sighte , whereout we shall beholde God so gouerning all the workes of men , that h●eacute ; e maye applye them to that ende whyche he hath determined . And the summe tendeth to this purpose , albeit men like wilde beastes run ryot , restreined with no boundes , that yet they are gouerned with the secrete bridle , that they can not so much as moue theyr finger , but to the executing of Gods worke , more than theyr owne . This last saying of Caluine , thou Sclaunderer hast snatched , that thou myghtest persuade menne , that Caluine hathe foredone euen all difference of good and euill , or maketh God the authoure of wickednesse . But how impudently thou gatherest these , appeareth by these thynges , whyche Caluine hathe adioyned to the forgoyng , but thou , bycause thou hast made Shipwracke of all shame long agoe , hast secretely ouerpassed : for ( sayeth Caluine , ) the faythfull whyche yéelde unto hym a willing obedyence , are to be thought hys hande no otherwayes than the Angels : wherefore I chiefely make mention héere of them , who determine nothing lesse , than to haue any thyng allyed to the councell of God , or agréeable to his will . And indéede , the wicked do gladde themselues , as the maysters of theyr owne desires but the matter wyll at the last make proofe , that by them , although wicked and vnwilling , that is accomplished , whiche was ordeyned from aboue .

Further , God sometymes vseth the wicked , to punish the sinnes of men , as if they were whyppes , and other sometimes , as if hée shoulde drawe them by the necke , hée causeth them to bée instrumentes of hys louing kindnesse .

To gather into one summe the examples of the firste member , should be a matter of immeasurable laboure , only to touch a few shall be the best . After that God exciting the King of Assur to warre , called him the rodde of his wrath , ●sai . 20. and declared him to be armed , not with any other , but with the staffe of his displeasure . Afterwards he inueygheth againste his pride , bycause he dyd not acknowledge hymselfe to be driuen of another , as if it were an axe or saw . By thys meanes they are called the Lordes Sanctifyed , Isai. 23. and elsewhere in many places of the Pro. and hyred Souldyoures , and to bestowe theyr laboure in hys affayres , whome otherwise their owne ambition , crueltie , and couetousnesse enforceth , and the Lord witnesseth hymselfe agayne wyth an hisse or sounde of a Trumpet , to call them to warre . And that the way to Gods bountifulnesse is prepared , by the wicked actes of men , euen one place of Hoses dothe sufficiently declare . The conspiracie of Iosephes bréethren , when they solde him , was more than lewde , wicked , and cruell . But Ioseph transferreth to God the cause of this selling , Gen. 45. but in another respect . It is not you ( sayeth he ) but the Lorde that sente me before , that I myghie nourishe you . It appeareth therefore when they dyd wickedlye , that yet God wroughte by them , that they myghte fynde lyfe in deathe . As muche as was in them they had slayne theyr brother , thence dothe lyfe shyne vnto them . The same is to be séene in Sathan the Prince of all wickednesse , and head of all wicked men . God sendeth hym to deceyue Achab , wyth thys commaundemente , that he be a lying spirit in the mouth of all hys Prophetes : so the lying spirite is the minister of Gods wrath , to blinde the wicked which woulde not obey the truth . But contrarilie , Paule , least he shoulde ware proude in the strength of reuelations , hée sayeth , there was gyuen to hym a pricke of the fleshe , the messenger of Sathan , to beate hym wyth buffets . Here Sathans poyson is a Preseruatiue to cure pride . I praye thée what manner of Phisition is Sathan , whiche hathe learned nothing , but to kill and destroye .

But God which once commanded light to shine out of darkenesse , doth so ofte as hée séeth it good , maruellouslye bring health , euen from the infernalles themselues , and so chaungeth darkenesse into lighte . But that whiche Satan worketh , the Scripture in an other respecte doth affirme to be the worke of God , that is , forasmuche as God holding him Captiue in the obedience of his prouidence , enforceth him whether he séeth it good , that he maye applye his trauell uppon his owne businesse . Thus farre Caluine , whose wordes , if thou haste redde ouer , it maye be , that thou wilte be ashamed of these sclaunders . But surely , we shal neuer make end of marueling , that there could be so great impudencie in anye , that he should lay to Caluines charge Lybertinisme .

The thirtenth Sclaunder .

We sinne of necessitie by the sense of God , when wee sinne of oure owne , or at aduenture .

The fourtenth Sclaunder .

Those things which men commit by their owne wicked inclination , the same also proceedeth of the wil of God .

THE AVNSWER .

WE haue sayde in no place , eyther that man dothe sinne by the liking of God , as then doest expounde , that is , so as sinne doeth please him , or that sinne is committed at aduenture , than the which there can be nothing spoken more filthie . Those monsters be thine owne , but that sinnes do procéede from the will of God , as they are sinnes , if it had but euen come in our minds , that we should haue sayd , or written , we would confesse our selues worthy of all torments . But what punishmente are thou worthy of , whiche doest thus Sclaunder the faythfull seruaunt of God , and a sette enimie to the Lyhertines ? But of necessitie what hath bin Augustines iudgement , which indéede we willingly embrace , as most agréeable to the word of God , appeareth by many places sufficiently . The will of God , Bookes sixe of Gen. ad Lut. Cap. 25. and. 18. ( saith he ) is the necessitie of things . And agayne , So God hath created inferioure causes , that that may be of them , whose causes they be , but is not of necessitie , but the higher and remoued he hath so kept secret in himselfe , that it is of necessitie to be of them that he hathe made by them that it might be . But that this doth not of necessitie hinder the voluntarie motion of will , the same Augustine teacheth thus . Fist Booke of the Citie of God . Cap. 9. We say not that all things are done by Destinie , yea we say that nothing is done by Destinie , bycause that wher the name of Destinie is vsed to be put of those that speake it , that is , that in the constitution of Starres , whereby euery one is conceyued or borne , bycause the thing it selfe is auouched unprofitably , wée shewe to be nothing worth , but we neither deny the order of causes , where the wyll of God auayleth most , nor doe we call it by the name of Destinie , least it myght be that we vnderstand the Fatum destinie , is named of Fando , that is , of speaking , for we can not denye that it is written in the holy Scriptures , God spake once , for that it is sayde hée spake once , it is vnderstoode irremoueably , that is , hée spake inchangeably , so as hée inchangeably knewe all thynges whyche shoulde come to passe , and whyche he himselfe is to do . By thys meane therefore we maye call Fatum destinie , of Fando speakyng , excepte thys name is alreadie wont to be understoode in another matter , whereto we will not that the heartes of men be enclined . And it is no consequente , that if the order of all causes be certayne to God , therefore there is nothyng in the determination of oure wyll . And they euen our willes are in the order of causes , whyche is certayne to God , and is helde in his foreknowledge , bycause also mens willes are the causes of mens workes . Also in the same place , oure willes are auayleable so muche , howe muche God woulde they shoulde be auaileable , and foreknewe it , and therefore whatsoeuer they can , they can it truly , and whatsoeuer themselues shall doe , they shall vtterlie doe it , bycause he foreknewe they shoulde can and doe , whose foreknowledge cannot be deceyued . And againe , if that be defined to be necessitie , according to the whiche we say it is of necessitie that something bée so or be so done . The same Cap. 10. I knowe not wherefore wée should feare it , least it take from vs the fréedome of will . Hitherto I haue reported the wordes of Augustine , and what Caluine thinketh of necessitie and casuals , it playnelie appeareth by hys owne wordes . For when hée hadde taughte out of the worde of God , that God directeth wyth hys councels those thynges whiche séeme most casuall , and had shewed that as Augustine once , so also hymselfe is muche vnworthilie charged wytly the Sclaunder of Stoycall Destinie . At the last hée addeth these , farewell the Stoykes with their Destinie : to vs let the frée will of God be gouernour of all things , but that casuals be taken out of the worlde , dothe séem● absurde . I lette passe the distinctions whiche are vsed in Scholes , that whiche I will bring , shall be in my iudgemente simple , and in no wise forced , and also applyed to the benefite of life . So is it of necessitie that that come to passe which God hath determined , that yet it neyther be precisely nor of his owne nature necessarie . I haue a familiar example in the bones of Christe . The Scripture witnesseth , that Christ put vpon himselfe a body vtterly like oures , wherefore to graunte that he had bones , that might be broken , no wise man wyll doubt . But there séemeth to me to be another question , and that aparte , whether any bone of his could be broken , for it was requisite of necessitie , that they all remayne whole and vnhurte , bycause it was so determined by the immoueable decrée of God . But I speake not so as of the customarie kindes of speaking of necessitie by his meane or absolute . Also I abhorre the consequent and consecution● but least any deuice séeme to annoy the readers , but that euery rudesbi● may knowe it to be true that I say . Therefore , if in the bones of Christe thou consider nature , they were brittle , but if thou consider the decrée whiche was manifested in his time , they were no more endaungered to breaking , than the Angels to the miseries of men . But now séeyng it standeth vs on to beholde the order of nature disposed from aboue , I do in no sort reiect casualtie , as it apperteyneth to our sense . These saith Caluin , so in déed plain●ie and enidently , that he whiche can stagger in these , may séeke a fault where none is . But least thou shouldest any way complayne of our obscurenesse , bycause there in scarce any slaunder whiche they haue more osuallie in mouth , and which men do more impudently laye to our charge , namely the ignorant , than this of the necessitie of the Stoycall destiny , I will at once that it bée plentifully and euidently made plaine , what we thinke of these things , and that not with my words , but of the most learned and by manye degrées moste excellent man P. Martyre , who albeit he hath not published those thinges which I am to describe , that were taken out of his lectures : yet this also , I truste , he wil graunte to his Beza , not vnwilling , that his helpe being gotten , it may euery where be vsed to the putting downe of a lye . Thus therefore thought P. Martyre , when he firste shoulde expounde in the most excellent Church at Tigurine the first booke of Samuell , many very godly & learned men being present & approuing it . The question is ( saith he ) whether Gods prouidence be inchangeable . Why not ? For it is the rule of al things the are done . I am the Lord , ( saith he ) and am not chaunged , with whome there is no change nor shadowe of alteration . And in the Prou●● . There be many thoughts in the hearte of man , but the Lords counsel standeth . Prod. 19. Esai 46. I saye the worde , and my counsell abideth , and I doe all things whatsoeuer I will . For séeing the prouidence is the wil and knowlege of God , What the prouidence 1● . and these appertaine to the essence of God , it cannot faile excepte God hymselfe shoulde be chaunged . In déede , the seconde causes , séeing they are diuers , they oft times hinder themselues , which we sée doth come in vse in the passages of Heauen , that some be hindered of others . But the will of God can be hindred by no force . But once he allowed the Iewish Ceremonies , afterwardes he willed them to be abandoned . Howe then is not the prouidence of GOD changeable ?

I aunswere , that there is in GOD altogither one and the selfe same will , but that he foresawe from euerlasting what was conuenient for diuers times . Augustine sayeth to Marcellinus , That the husbandman doeth at one tyme sowe , and at another time mowe , at an other time dung his land , & yet that the trade of Husbandrie is not therefore chaungeable . Vinditianus , ( saith he ) a certain Phisition , gaue to a sicke man a potion , and recouered him He after many yeres being fallen againe into the same disease● the Phisition not knowyng of it , tooke the same potion●● . But when he felte himselfe worse , he came to the phisition , he shewed him the matter , and began to complaine of the potion . Then Vinditianus , it is no maruell ( saith he ) for I gaue thée not that . Here when others maruelled , and thought that he had vsed to adde some magical force , there is ( saith he ) no such thing : he is of another age , & hath other humors , than who I dyd firste giue him that potion . But for that cause shall the Phisicke be inconstant : So vtterly God , albeit he foreséeth all thinges , yet he hath not decréed , that all thinges shall be done at one time . Now let vs come to the matter it selfe , if the prouidence of God be certaine , may it suffer any chaunce : Here first I wil vse two distinctions , and then I wil answere . There is one simple necessitie , an other by supposition . For whom we say , that there is a God , that God is wise and i●ste , we vnderstande , that that is simply and absolutely necessarie . Other thinges he necessarie by supposition , as that which is taught in Schooles , that whiche is , in somuch as it is , is necessarie . Christe and the Prophets preach , that Ierusalem shal be destroyed , therefore it shall be destroyed of necessitie : not bycause that necessitie is in the nature of the Cittie , but bycause Christe and the Prophets haue foretolde it , which coulde not be deceiued . There must be heresies ( saith Paule . ) And Christ saith , It is necessarie that offence come . For , these causes being set , that is , the corrupt wits of menne , and the diuels hatred against mankind , & the end being set also , that the elect shall be tryed , by supposition it is necessarie , that these things come . Also things may be considered two wayes , either as they are secreat in the causes , as they stande oute in acte , & so they haue the reason of necessity . For they are no more indeterminate , as to write , or not to write , is casuall . But if thou write alreadie , it is no more casuall , but of necessitie . Therfore we say , the knowlege of senses is certaine , bycause the very things can not be are themselues otherwise . But also things maye be considered as they are secret in their causes , And for that the causes , are somtimes of power , somtimes not of power to bring forth effects , therfore there is no necessary working force in them . But if the things themselues be referred to God , there is a far other reason . For he calleth those things whiche are not , as thoughe they were . For bycause he compasseth al time , & hath neither beginning nor ending , also all things whiche shall be hereafter by time indeterminable , are yet present to him . Hereto also commeth the will of God . For bare knowlege hath no place in him , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 working . And by this means , I say , that things themselues haue the maner of necessitie . August vpon Genes. to the Let. in the 6. booke . 15. Chap. There be many means , by which , man , & other things might be made of God : & those means had some possibilitie , not necessitie . This also is of the wil of God , whose will is the necessitie of thinges . And albeit such things being referred to God are of necessitie , yet we are to oftéeme them of the interior & proper cause , & to terme them Casualls . For it is of necessitie , the such as is the efficient cause , such be also the effect . If thou demaundest why these two kindes of causes be in the nature of things , & some limited & necessarie , & some infinite and casual , there can be answered no other thing , than , that God hathe enioyned these orders to al things . And God produceth , limiteth , and boundeth all things , yet not that hée might confound & dispecse the nature of things .

Boetius in his Topicks , sayth , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 destinie is named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of drawing and yéelding consequentlye . GOD indéede draweth all thynges , but so hée after a sorte yeeldeth , that he disordereth n●thing . So , albeit that thinges of their owne nature remayne indifferent vnto bothe parts , yet of GOD they are more inclined into the one . The will of Saule was by hys nature no more enclined to goe , that to tarrye . But when GOD woulde send him to Samuell , he beganne to encline his will into the one parte . Therefore GOD setteth before his vnderstanding the will of his father , and bringeth to passe that that mighte vrge , and effectuallye enforce his minde , that all other desires of flouth and ydlenesse , if anye were whiche mighte deceiue him , shoulde faile . Therefore it came to passe , that the will of Saule shoulde obey the prouidence of God . Yet , in the meane time , the nature of the thing is not violated , but that the will of Saule was equallye frée to bothe partes . Hence it appeareth what néede we haue of the grace of GOD . For oure will as it is depraued in all respectes , it tourneth all into the worse parte . Also there be manye thinges whiche woulde dull and make blinde oure vnderstanding , that will shoulde not easilye encline . GOD therefore setteth before oure vnderstanding that whiche is good : then be kindleth oure confidence , and stirreth vppe the dulnesse , that we maye will effectuallye . But thou wilte say , wherefore is any thing called Casuall , séeing it is already decréed of God into the one parte , and so is made of necessitie ? I aunswere , euerye thing by his owne proper beginning is casuall : but the prouidence whyche bryngeth necessitie , is a forraine cause , from whiche the name shoulde not be gyuen to thinges . I knowe there be many that determine those thynges , whiche cannot thereto be brought of God by mans strength , that our wil can either choose or refuse , & that there the prouidence of God doth stay , neyther procéedeth further , and when God fore sawe what euery one would choose , and what refuse , that his foreknowledge is nothing hindered . But these do not sufficiently accorde with Diuine Scriptures . For they teach , that God doth not so prouide for things , that he may leaue them , but as we haue sayde , that he maye bring them to their determinate endes : And the end●s themselues do yéelde loyaltie to the prouidence of God . For thus Paul sayth , that God hath done all things according to the determination of his wyl . So sayth the lord by Esay , All things that I wil , I do . And Christ saythe , That euen a Sparowe doth not fal to the grounde without the will of our father . I knowe that Origen , Cyrill , Chrisostome , and others , when they are pressed with plaine places of Scripture , of which sort are , it was necessarie , that Christ shoulde die : and it was of necessitie , that the Scripture shoulde be fulfilled , doe so interprete these things , not that it came therfore to passe so , bicause God did forsée them : but that God did therefore foresée them , bicause they shoulde come to passe .

This sentence , if it should speake of simple knowlege , it coulde not be so much reproued . For not bycause I sée one writing , he writeth : but bycause he writeth , I sée him writing . But in God we cannot place a bare knowledge , will also must be adioyned which ordereth , and dyrecteth all things . But yet shal it be true which they say , if it be vnderstoode of the effect , or as they speake , of the posterior . For we , by that that any thing is done , do vnderstand , that it was Gods counsel that it should be done so . Otherwayes the Scriptures do manifestly speake . It was necessarie , that Christe shoulde dye . It was necessarie , that the Scriptures should be fulfilled . But howe was it necessarie , that they shoulde be fulfilled by supposition , bicause God had so foreséene it , not bycause that that necessitie was in the nature of the thyng . But it may be , thou wilt therefore say that the causes in the nature of the thing it selfe are infinite , bycause , I take not the full and intire causes , for that it should haue bene requisite to ad the prouidence of god . I answere , I only take the interiour and proper causes of euery thing , whose effectes bycause they might & might not be produced from them , they are casuals , and not the prouidence from god , for that it is a forraine cause , which if it be added , it can not be auoyded , but by supposition some necessitie should folowe . For example sake . Saule met children carrying Kyds , breade and Wine . There will by the selfe nature was infinite , eyther that they might haue giuen , or not giuen hym anye thing . But that will GOD by hys prouidence ordered into the one parte . They went to Bethell that they myghte doe sacrifise , they mette Saule wearied in the waye , and pressed with famyne : it séemed a poynte of humanitie to refreshe him . These thyngs preferred GOD to their myndes , and if , there were any things which might hinder their wil , those hée repressed . And these things only we dispute of the willes of men .

For in other casuall things , I knowe there be infinite meanes whiche GOD is wonte to vse . Another example of this matter we haue in the 21. Chapiter of Ezechiell , Nabuchadnezer moued into Syria , and when he was in a place that ledde two wayes , hée began to deliberate , whether it did not rather leade to the Iewes , or to Rabath king of the Ammonites : He yéelded the matter to Lottes : those God guydeth , and bringeth him to Ierusalem . The nature of the thing it self was casual : but the same determyned of GOD , is made necessarie . Ioseph was so solde and caried awaye into Egipte , as that whiche belongeth to the nature of the thing , hée might eyther alwayes liue in bondage , or in some tyme be deliuered . But God sent dreames vppon the Baker and Cuphearer , and Ioseph doth expounde them : afterwards a vision was sente vnto Pharao , and when no soothsayer coulde expounde it , the Cupbearer put him in minde of Ioseph , and so it came to passe , that Iosephe shoulde be broughte out of prison . Let it therefore bée set downe that we haue ofte sayde , that all things if they be referred to Gods prouidence , are necessarie , and of their owne nature casuall . But thou wilte saye , shal the effecte be simplye called casuall , or rather of necessitie : There bée , which for the dignitye of the prouidence , wil call them necessarie . But I hadde rather call them of theyr owne nature casuall . Albeit I doe not anye thing withstande it , so that that necessitye bée only vnderstoode of supposition : the Grecians therefore haue called prouidence , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bycause it passeth thorow all thyngs : others 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , bycause nothing may escape it . Thus farre Peter Martyre , whose vprighte iudgemente , if it doe not suffice thée , it is in déede of necessitie that thou accuse thy selfe , and it shall neuer irke vs to dissente from thée , that wée maye followe the trueth . But goe too , lette vs nowe heare what thyne Argumentes be .

The Sycophants first Argument to the thirtenth and fourtenth slaunder .

If we sinne of necessitie , all admonitions be in vaine , it is sayde to no purpose in Ieremy , I set the way of lefe and death before you . Hee that shal tarrie in this Cittie , shall perishe with sworde , famine and plague : but he that shall passe ouer to the Chaldeis , shal line . These things ( I say ) are spoken in vaine , if is had bin so impossible for them to passe ouer to the Chalde is , as to swallow vp a mountaine .

THE REFVTATION .

But I haue nowe to do with Pelagius . Therfore I sende thée to Augustines schole : for this disputation would be too tedious . But if we sinne not necessarilie , them in déede it is in our power not to sin , and therefore not to will to sinne . But Paule crieth out , that he is not able so much as to thinke that which is good . And in another place considering himselfe without grace , I , saith he , am carnall , solde vnder sin . Yea , he complayneth with great mournings , that he is not fully set at libertie . But where is the deliueraunce , if there wente no seruitude before ? where is the newe man , if the olde man went not before ? But it may be , thou wilt finde some outscape from Pelagius to the Papisticall Sophysters , halfe Pelagians , and wilt graunte , that there is some seruitude of sinne : but only that that whiche hath hurt nature , and cleaueth only in the inferior parts . And what saith Dauid : There is not any that doth vnderstande , no not one . And what sayth Paule ? Those that boasted themselues to be wise , became fooles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the naturall man peceiueth not those things which are of God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the wisdome of the fleshe is enmitie before God . And in another place , he sayth , that god , and the father of glory , giue you the spirite of wisedome , and lighten the eyes of your mindes . Also , be ye renewed ( sayth he ) in the spirite of your mindes . Also , when you were the seruants of sin , you were frée from righteousnrsse . What sayest thou to these , good man : If there be no necessitie of sinning , Aug. Epi. 106. to Sixt. howe entred sinne into the world , verily by imitation , and not by propagation . But if it be so , how raigned death vpon them which sinned not after the similitude of Adam : and why doth the Church baptise infants , if we be not borne the children of wrath ? Giue therefore , wicked Pelagius , glorie to God , and if thou canst , acknowledge at the last the grace of God , not whereby we were created , that wée might be men , ( for this we lostin Adam , if thou only exceptest this bycause we sinne willingly : ) but that whereby we are iustifyed , that we might be iuste men . For God is he which altogether worketh in vs the will and the déed . And to what purpose shal it be , to vndo with moe words , the doubt which thou patchest , séeing Augustine hath written so plainely and plenteously to Valentine of thys same matter de correptione & gratia , and after Augustine also , both that worthy seruaunt of Christe Martyne Luther against Erasmus , and also Caluine himselfe , whether thou wilt or no , a confident auoucher of the Christian veritie , against Pighius , haue shewed ? Yet I wil speake in fewe wordes that maye satisfie thée , if thou louest the truth . The vse of admonitions is manifolde , which thou séemest not sufficiently to haue vnderstoode . The godlye are admonished , that so oft as néede is , they maye be reproued : that the drowsinesse being shaken off , they maye stirre vp themselues : that being at the leaste vanquished with shame when they haue erred , they may returne into the waye : that when they knowe their weakenesse , they may take better héede to themselues . But thou saist we striue not about these . For to these it is giuen to will and doe . Let vs come therefore to the forrainers . Of these there be two kindes . For some , albeit not yet called , yet by Gods secrete election they belong to the kingdome of God . Others are auowed to iuste destruction . Thou indéede denyest this difference , but we haue proued it out of the worde of God in his place , & experience it selfe approueth it to be true . But albeit the sunne beames be all one and the same , yet if softneth war , and hardeneth clay . So also it commeth to passe here . For therefore are admonitions giuen forth , to them that hée elect , that when they knowe their owne miserable condition , they maye runne to him , of whome alone they may be healed . I came not , saith Christ , that I might cal the iust , but sinners to repentaunce . Also , I came , that I mighte saue that whiche was loste . Also , come to me all yée that trauell and be heauye laden and I will ease you . So sayth Paul , by the lawe is the knowledge of sin , and that whiche more is the increase of sinne , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by accident , not in anye wise that the sinner might be deuoured , but that so much the more feruentlye he might aske that of the Lorde , which also he maye obtaine . For that which appertaineth to these , there is the effectual working of the spirite ioyned with the outward preaching of the word . Therefore as the Lorde sayth , I haue giuen them preceptes . Also he sayth in another place , I will cause you to walke in my preceptes . And , I will giue them a newe spirite , and I will take awaye their stonye harte out of their flesh , and I will giue them a fleshie harte . And that whiche apperteyneth to the others , albeit the worde is not ordeyned to their amendement , yet is it not preached to them in vaine . Wherwith they both may be pricked for the presente , with the testimonie of conscience , and also be the more made without excuse against the day of iudgement . For neither doth necessitie , as I will shewe afterwardes , take awaye wil , or extenuate , or make lesse the guiltinesse of the wicked .

So Moyles is sent to Pharao and the Egiptians to be hardened by their owne lewdenesse , albeit necessarie , yet voluntarie . So Esaye is sente to harden the peoples harte , to stoppe their eares , and blinde their eyes , by no fault in himselfe or in the worde , but by their own proper faultes , as those which not being inforced against their will , but although necessarilye , yet resist the trueth of their owne accorde . And whence is this necessitie ? verily not from the creation , but from the corruption , in whiche albeit they be left , yet haue they nothing wherefore to accuse God . But bycause thou thinkest there is but one only vse of admonition , that is , that those whiche be admonished , may returne into the waye : thou therefore patchest a false conclusion . But this verie thing , thou wilt saye , is vniust , as though in déede we be not all worthy that the Lorde shoulde punishe vs with whatsoeuer meanes . From whomsoeuer he taketh a stony hart , and giueth them a fleshye , let them reuerence the mercy of GOD : and whose stonye heartes he hardeneth , and whome he more and more holdeth guyltie , lette them being vanquished wyth hys iustice , remayne silente .

The Sycophants second Argumente to the thirtenth and fourtenth slaunder .

If Caluine wil saye that the preceptes are therefore giuen , that men may be made excuselesse , we aunswere , that that is in vaine . For if thou shalt commaunde thy sonne to eate a rocke , and he shall not do it , he is no more excusable after the precept , than before . Likewise , if God say to me , steale not , and I steale necessarily , nor can any more absteine from stealing , than I can eate a rocke , I am no more excuselesse after the precept than before , nor more inexcusable than afterwards .

THE REFVTATION .

Thou indéede opposest thy selfe against Gods trueth like a brasen rocke , but the spirite of the Lorde shall also deuoure thée , and that stone which is cut without hands shall crushe thée . If we are borne the children of wrathe , are we not , I pray thée , inexcusable before the precept ? I pray not for the world , ( sayth Christ . ) But doest thou by the name of World , only vnderstande them which when they can beléeue the Gospell , yet neuerthelesse will not ? If the blinde leade the blinde , they fall both into the ditch : but thinkest thou that none be borne blinde , when on the contrarie parte manne is nothing else but a moste palpable darkenesse ? The Apostle wytnesseth , that manne is so inthralled to sinne , that hée is not apte , so muche as to thinke anye good : but is he to thée excuseable , excepte of himselfe he can not onely will , but also worke ? But it may be thou wilte say , that all in some sorte are borne blinde , but God gineth this grace to all , that they maye open their eies if they will . But who wil grant thée this ? where death raigneth , there verily doth sinne raigne : and death beareth sway enen vppon verye infants : where is then that thine vniuersall grace ? As thoughe in déede men were not borne by their owne nature sufficiently inexcusable in Adam , except also there approch a newe diuorse of grace . Againe , dost thou thinke that there is anye grace , whiche indéede properly belongeth vnto life without Christe , that can be deriued vnto men ? But how may they obtaine any grace by Christe , which are not comprehended within the couenaunt , nor euer heard any thing of Christe , so sarre is it off , that they haue embraced him by faith ? For Faith commeth by hearing . And if thou denyest , that there haue euer bin an infinite number of such in the world , the truth it selfe , whiche euerie one séeth , wil sufficiently conuince thée . And to what purpose is this ? that is , that al confesse , that by their own nature they are inexcusable , albeit they are borne concluded vnder the necessitie of sinne . For necessitie doth not take awaye will , as whiche albeit necessarie , yet not enforced , but of it selfe and willingly shoulde not be drawne vnwilling , but might be carried witting , and willing , vnto wickednesse . But yet thou wilte saye , there is no manne so wretched , that he would desire euil . Yes in déede , there is in him the very miserable scruitude of man , not fréed from the yoke of sinne , so that neither his vnderstanding can do that which is of God , and therfore perceiue that which is good : nor his will alowe , nor his sense desire , but that whole man deceiued with a shew of euil , runneth headlong into euill , & draweth destruction to himselfe . And to this euil there commeth another also , whiche also what it is thou knowest not . For he which before the precept was inexcusable alreadie , after the commandement is muche more inexcusable than before . Paule is witnesse of that thing , whiche witnesseth , that that lighte , with how little socuer men be indued , is therefore left to them , that they might be made without excuse : For séeing that in dwelling lewdnesse doeth by and by oppresse & put out this lighte , who séeth not , that by this means the offence is doubled ? But if also the cleare exposition of the lawe of God do approche , then indéede concupiscence waxeth strong , and the raines let at libertie , is enforced vnto mischiefe . But what if also the preaching of the Gospell ? then indéede concupiscence breaketh out into plaine madnesse , as the examples of all times and ages do proue , that is to say , in them , in whose harts the Lord doth not kindle the light of his Spirite . But thou wilte say , it is vniuste , to commaunde that whiche thou knowest cannot be performed , as if some father shoulde commannde his sonne to eate a rocke . But thou speakest maruellous wisely . Men were neuer created so , that they coulde deuoure mountaines . It shal therfore be vniust to require of them that they shoulde deuoure a mountaine . But this necessitie of sinning , this imperfection , whiche causeth that wée are not apte , so muche as to thinke that whiche is good : doeth it procéede from that firste creation ? yea from the deprauednesse . But whence came this deprauation , but bycause willingly fell from his creator , whence the necessitie of sinning came vpon all men ? Tasti . cap. 2. dist. 76. If all men be worthily helde guiltie of this downfall , ( saith Caluine ) let them not thinke themselues excused by the necessitie , in whych they haue a moste euident cause of their dampnation . Also in another place . Iust. ca. 1. dist. 80. What shoulde man do ( saieth he ) when the mollifying of hearte is denyed him , whiche was most necessarie to obedience ? Yea , what doth he séeke outscapes when he can impute the hardenesse of hearte to none but to himselfe ? Finally , that I maye make ende with thée in some time , heare ( if thou canste heare anye thing ) howe brieflie , & to the purpose that Caluine decideth al this controuersie , by whose side thou fightest against the truth .

It is not lawfull to pretend an excuse ( saith he ) bycause there wanteth power , Inst. ca. 3. dist. 3. and as banckerout debtors we were neuer able to paye . For it is not méete , that we shoulde measure the glorie of God after our own power . Of what sorte soeuer we be , he remaineth for euer like himselfe , a friend to righteousnes , & displeased with iniquitie . Whatsoeuer he exacteth of vs , bicause he cannot demaunde but that whiche is iuste by the bonde of nature , there abideth a necessitte of Obeying : And whereas we cannot obey , that is our own faulte . For if we are helde captiue of our own concupiscence wherein sinne raigneth , least we should be loosed into the obedience of our father , there is no cause why we shoulde alleage necessitie for our defence , whose euill is euen amongest oure selues , and to be imputed to oure selues .

The Sycophants third Argument to the thirtenth and fourtenth slaunder .

If Caluines saying bee true , man is withoute excuse before the commaundement : whereby it foloweth , that there is no no neede of the commaundement to the causing of this inexcusablenesse . For if the resected bee wicked before hee bee wicked , that is , before he bee , that is to witte from euerlasting , and therefore sinneth necessarily , nowe he is inexcusable and damned before the precept , and that against all lawes , both of God and man . For al lawes condemne a man after the offence , and for the offence : at this Caluins God hath candemned , and reiected the wicked before they were , muche more before they were wicked or had sinned : and bycause hee hath damned them before sinne , hee causeth them to sinne , that is , that hee maye seeme to haue condemned them iustly .

THE REFVTATION .

God suppresse thée ( Sathan ) who heapest togither so manye lies without all shame . We haue plentifully proued , that men are inexcusable before the precept , that is , before the knowledge of the precept , as those whiche are borne the children of wrath . Where thou gatherest hence , that there is no néede of the precept to make this inexcusablenesse , it is foolish and ridiculous . Why maye not an euill estate be made worse ? And thou arte wonderfullye deceiued , if thou thinkest , that we iudge al men to be alike inexcusable , when the Lorde testifyeth , that there be manye , Mar. 12.40 . Luc. 12.48 . which shall be punished with a greater iudgement , and beaten with moe stripes . Whereas thou sayste , that the reiected are wicked before they be , that is , from euerlasting , it is not our doctrine , but the Apostles , who witnesseth , that Esau was hated ( that is , was ordained to batred , as we haue shewed in his place ) before be was born and hadde done anye euill , and that God , as a Potter , maketh vessells of dishonoure . Therefore this doctrine is true , if in déed thou considerest reprobation in the purpose of God : but if thou considerest it , in that it commeth forth alreadie into acte ( as they speake ) or in that the Lord beginneth nowe to execute his determination in effecte , or foreknoweth the execution thereof , it is false that thou saiste . For God in effecte reiecteth none , but those that are corrupted in Adam , and with whome therefore hée is worthily displeased . Whereas thou saiste , that the reprobates sinne of necessitie , it is not truly said of thée . For the purpose of necessitie is not the cause of that necessitie , but Adams sinne which issued forth vppon all men . Whereas thou saiste , that the reprobates are damned before the precepte , it is false in euerie respecte : for there is no man damned , excepte for sinne . And where there is no lawe , there is no transgression . But the lawe giuen to Adam , and transgressed of him , made all men inthralled to the wrath of God , and therefore to iust damnation . Whereas thou sayst , that God damneth men before offence , out of our doctrine it is altogither forged , and dothe bewray thy grose ignorance . The Lorde predestinat to life from euerlasting whome he pleased , yet he saueth them not , except iustifyed in Christ , otherwise he should be vniust . So also he predestinate to death from euerlasting whome he would , yet he dothe not abandon them to desruction , except corrupt in Adam , to whiche corruption also come the other frutes of contumacie and corruption . For God ordeyned to destruction , but to iust destruction , and therefore , albeit he ordeyned not to destruction , for corruption and that frutes thereof , but bycause he so saw it good , whose will , albeit secret , yet it is alwayes iust , yet he damneth not , except for corruption , and the frutes of corruption , for that he hathe submitted these causes to the execution of his eternall purpose . What is therefore thine ignorance , what madnesse Sclaunderer , when thou mingless damnation with the purpose of reiecting , and in some place settest damnation before the purpose of reiecting , that is , the end before the beginning ? and art thou not ashamed to dispute of things vnknowen , and whiche thou vnderstandest not ? Finallie , whereas thou sayest , it is gathered out of our doctrine , that God inforceth men to sinne , what doth it bewray , but that thine incredible impudencie ? That men sinne of necessitie , vntill they be deliuered from the bondage of sinne , we fréelie professe out of the word of God . But necessitie signifyeth none other thing to thée , than enforcement . So shall it be , that bycause all dye of necessitie , thou mayst also say , that all are enforced to dye , when yet Christ willingly offered hymselfe selfe to death : and manye Martyrs at this day doe willingly dye for Chryste , What more ? The Deuill also in thée shall not willingly be wicked , nor willingly shall sinne , but enforced , and by constreynt . He that speaketh thus Sclaunderer , may he séeme to haue but euen a very little of that common sense , to whose order and rule thou desirest that we trie the wisedome of God , and yet darest thou dispute of the nature of the true and false God , but how aptly thou doest it , go too , let vs consider .