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 [Page 17]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 [Page 18]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, [Page 19]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 whō 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 thē 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 [Page 20]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, [Page 21]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 y^t 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 boūded 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 [Page 22]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 [Page 23]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 y^e very last wordes of Socrates whē he died, we owe a cock to Esculapius, do sufficiētly 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. [Page 24]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 cō ­clude 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 y^e 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 [Page 25]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 [...] [Page 28]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 bys 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 differēce,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, [Page 29]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 [Page 30]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.

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. [Page 31]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 dānation 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 vnderstādeth, 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 [Page 32]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 foreknowē 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 [Page 33]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.

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 [Page 36]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 thē to his hatred. Yea thys fo­loweth that Christe sayeth, That the goodnesse of God [Page 33]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.

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: [Page 36]with forrowe 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 burthē 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 myth thys aunswere, that thou speakest more and [Page 37]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 thē 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 [Page 38]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 cre ateth 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 [Page 39]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 y^t this voyce is of the spirite of adopitō? For so witnesseth y^e Apostle. But y^t 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 mē. 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 factiō, and that thou wouldest rather repent, than confirme the fincere iudgements of all good men againste thée.

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 thē we distinguish the same: for we affirme, that God hathe created some, that in sauing them by mercie: others, that in condem­ning thē 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 [Page 41]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 [Page 42]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.

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 whythe thou placest y^e perfectiō 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 [Page 43]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 y^t 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, [Page 44]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 [Page 45]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 [Page 46]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 [Page 47]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 [Page 48]Diuelles, and all those who are not regenerate, whiche it is sure doth sometimes oppose it selfe vtterly, that is wit­tingly and willingly againste y^e 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 coū ­sell [Page 49]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 [Page 50]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 aun swere, that it is true that thou saisfe of the con­dition, but not in that whiche thou supposest. Nor is it to he thought, y^t God after the maner of mē depēdeth doubt­full [Page 51]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 [Page 52]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.

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 [Page 53]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?

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 [Page 54]Lord by the Prophet, verily he recalleth thē to y^t causes of destructiō remayning in thēselues, which also we do cōti­nually. There is not sayth y^e Lord by the Prophet why ye shuld accuse me, as I receiue y^e penitent, so I punish none but y^e gracelesse & rebellious: for when your cōsciēce shall accuse you, why put you y^e fault in me: That this is the Prophets meaning, euery one that weyeth those places wil cōfesse: and surely, al mē of stayed iudgemente, when they heare these things, & shall try themselues, will rather muse vpō amēdment of life, & a renued mind to be obtey­ned of y^e Lord, than vp̄o the sifting of the councels of God. Briefely therfore I say, that y^e Prophet mounteth not to that eternall decrée of God, but sheweth y^e 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 cōsider. 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 Greciās 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, whē 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, y^• is, in y^e they oppresse his people, but in y^• by thys meanes his patiēce is cōfirmed, those y^t sinned are recalled [Page 55]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 cōtrouersie, 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 y^e 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 y^t 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 y^e meaning of y^e 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 tormēts, but w^t his own iustice. Otherwaies, if thou simply takest y^e word of nilling, y^u must in déede shew, how God being vnwilling to damne y^• wicked, & therfore [Page 56]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 Ser­mō 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.

REFVTATION.

THOV arte the same thou waste wonte to be, and in­déede thou doest y^t which Heretiques be wont, when with euil consciēce, 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 lōg suffering to vs warde notwilling that any should [Page 57]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 cōuenient. 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 [Page 58]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.

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 [Page 60]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 [Page 61]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 y^e 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 [Page 62]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, [Page 63]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 [Page 64]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, [Page 65]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 [Page 66]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 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 [Page 67]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 [Page 68]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 [Page 69]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 thē ­selues, 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 [Page 70]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 y^e 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 [Page 71]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 [Page 72]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 y^e 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 ordināce of God, it be so done as if in déede it be wickedly done, therefore God is to be drawen within the cōpasse of the fault, say I pray thée (that I may passe innumerable exāples 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 cōpany, 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 takē & 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 [Page 73]togyther agaynste thyne holy sonne Iesus, whome thou hast annoynted, that they mighte do those things whyche thy hand, and thy coūcell 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 prouidēce, 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 [Page 74]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 y^e Apostle should haue stayde in the sinne or corruptiō 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 y^e 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 [Page 75]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 corruptiō did go before y^e 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 y^e 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 y^e other, shall their therfore be in y^e 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 y^e Apostle, he should not haue auouched the iustice of God in the destructiō of the reprobate, but ra­ther in the safegard of the elect, which things sith they are so, thou séest y^e wheresoeuer thou turnest thée, thou cāst not [Page 76]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 [Page 77]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 thē, 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 reprehēded as sinnes, wherto [Page 78]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, [Page 79]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? [Page 80]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 mā he did deliberate wherfore he would make mā, he did rashly and vnaduisedly. If he decréed another thing then that which came to passe, he is eyther not almighty, whose councels Sathā hath infringed, or incōstant, 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 [Page 81]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.

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, y^t 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 Christiā 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, [Page 121]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 y^e 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 [Page 122]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 mā, 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, [Page 123]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 y^t they do heynouslie offēd which persecute y^e Churche but y^t the saincts are afflicted by y^e wil of God, if it be so y^t 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 y^e same Epistle, Those (saith he) that by y^e wil of God are af­flicted, let thē cōmit their foules to him [...] wel doing, as to [...] faithfull creator. Dost y^u heare y^t name [...] of [Page 124]will? But what sayeth Paule, where be handleth the same arguments? Those (saith he) whome he knew before, he predestinate to be cōformed 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 reuēgeth 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 y^e dreaming I can not tell of what idle sufferāce, 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 y^t the end & issue of al such matters are gouerned of God. But this ought especi­ally to be beléeued, y^t Sathan, or Sathans instrumēts, can not practise against vs, be it neuer so little, that y^• our good father hath not from euerlasting decréed & determined for our cōmoditie, y^t our cōsolatiō might be full & firme. But it may be that in this kind of euil, whereby the godly are afflicted, thou wilt denie, y^t Peter, Paule, & the other holy wrighters, whē they make mētiō of y^e will, coūcel, decrée, & [Page 125]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 y^e 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 [Page 126]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 cōmaund him against the peo­ple of my indignatiō, 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 stād (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 [Page 127]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 y^e is­sue of things, who himselfe inciteth y^e 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 [Page 128]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 defectiō, 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 w^t a ham­mer, so one shoulde mangle and flea 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 [Page 129]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 frō 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 [Page 131]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, y^t 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 [Page 130]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 sufferāces 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 & y^e 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 y^t same supposition, which thy selfe haste propounded vs. That Caluin is a faithful & true Prophet of God, it appereth by al those argumēts, wherby y^t wor­thines of mē can be approued to mē. Therfore God wil, & [Page 132]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, y^t 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 strēgthneth him to per­seueraunce, reuengeth the vnthankefull worlde, and fi­nally, bringeth thée with thine to his iust iudgemēt, 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 [Page 133]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.

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 intēd [Page 134]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[Page 135]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 thē to sléepe, or giue thē 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.

REFVTATION.

THAT which is reported of Balaam, y^t is, y^t he bles­sed Israel whō he was hired to curse, the same I can af­firme of thée, who defēdest our cause which thou hast vn­dertoke to withstand. For what is it to sende y^t spirite of error [...]or dost thou thinke y^t this sheweth no other thing, thā to accompt as one forsaken? Or he y^t sendeth one for some certain cause, either sendeth him against his wil, or [Page 136]condemneth nothing? but to what man y^t is not mad shalt thou euer perswade this? But we wil speake of this in y^e 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 y^t men that be ma­lefactours, conuict & contemned, are not of a willing ma­gistrate deliuered to the hangman, but only forsaken.

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 [Page 138]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.

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 y^t wil of god in any sins, by a­ny meanes to come in betwixt. But who wil graunt thée this, y^t vngodly & wicked men sin not in afflicting Gods people, without this exception be added, if they passe the boūds which are set thē of god? Art thou so ignorāt what obedience is? Truely great is the force of truth, whyche enforceth thée against thy will, eyther to deale playnely w^t vs, or to dissent frō thy self. But, least thou be ignorāt, good mā, Satā or any wicked mā can not moue his foote, no, not euen his finger, to hurt eyther good or euil, whe­ther he know y^t Lords decrée or not, but he shall sin grie­uously [Page 138]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 bānished: 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 ki led 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 y^t 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 thē not know­ing it, and thinking no such thing, the Lord executed hys iust work, & neuerthelesse did afterwards most iustly pu­nish thē, 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 [Page 139]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 y^t man with y^t same kind of torment y^t was appointed him, but moued with hatred or couetousnesse, not setting bée­fore 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, euē of sacriledge, who abuseth y^t sacred iudgemēt of y^t 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 [Page 142]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 secōd causes, least thou shouldest ac­cuse me after thy maner, as a defēder 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. [Page 143]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 y^e 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 omnipo­tēcie, or makest him light and inconstant, and finally, con­trarie to himselfe. But this thy blasphemy, euen all dumb creatures do reprehēd with open mouth, which haue con­tinued so many thousād 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 [Page 145]some parte, if any thing, yea, euen the leaste, be done be­side his wil, yea, euē 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 cānot 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 [Page 146]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 expoūded by [...] humane affectiō 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 toyned 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 [Page 147]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 cōtrarie 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 y^e 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, (y^e is, I sware) y^e 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, y^u maist easily be refelled. For what answereth y^e L. to Moses, praying for y^e peopls health? I haue forgiuen this people (saith he) according to [Page 148]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 thē did lye, did thy conscience tel thée, that this sentēce could not stand with­oute [Page 149]this exceptiō? 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 impudēcie 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, [Page 150]nor more plainly. Thus therfore hée saith in that goldē worke, whose true title is y^t institutiō of Christiā religiō, in y^t chapter of predestinatiō & the prouidēce of God, y^t 53. & 54. section. As when we heare y^t God is angry, we may not thinke y^t 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, whē 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 foreshe we 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, [Page 151]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 y^t 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 cō ­firme by like examples. The Lorde reprouing the king Abimelec, bycause he had takē 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 y^t he pronoūced. The lord rather maketh way to his eternal ordinance, whē in denouncing punish­mēt, he moueth thē to repentance whō he wil spare, than change any thing in wil, no nor in word, excepte bycause he setteth not downe by sillables y^t which is manifest he meaneth. If in téed y^t be to stand true which y^t 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 [Page 152]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 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 [Page 153]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 thā 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 y^t 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 [Page 154]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 thē 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 amēd, 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 [Page 155]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 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.

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 y^t doing of those things whiche are done euerye daye. For firste he hathe giuen to euerye, not onlye sorte, but also scuerall, that vniuersall power and facultie whyche thou mayest sée manifolde. Then he applyeth this same power euery mo­ment to singular & particular actions, euē as by his eter­nall [Page 157]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 [Page 168]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 [Page 169]not. Therefore, that I maye dispatche at once a waye to Anticyra, with that thy common sense, and there,An Ile in Thes­salie vvhere Helleborus gro vveth, vvhiche purgeth melan­choly. if thou causte, hauing drunke a gallon of Helleborus, learne at y^e 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 takē 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 cōmon 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[Page 160]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 y^e 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 natiō 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, thā Similitudes. But why should we not credite the holy Ghost rather than thée?

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, thā 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, [Page 164]I consēt 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 contentiō against thine own shadow. I wil only in few words answere to y^t obiection, which y^• vnworthily layst to our charge. For we do not say y^t 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 Vin centios. séeing the Lorde in Esay doth manifestly confirme the same: and Peter also, with the whole Churche at Ierusalē, 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 actiō iust, & man guilty, except bicause in one thing which they did, y^t 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 vnderstād many which ought to haue bin vnderstood of thée before thou shouldest reprehend our doings. Therefore this distinction y^u must either grant or refute,A monster vvith [...]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 AVNSVVERE.

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 [Page 172]dost striue against? Therefore thou art not only shame­lesse and a lewde man, but also vnthankefull, which dis­semblest by whom thou hast profyted.

REFVTATION.

It is thine owne forgerie, that the will of God is contrarie ts 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 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 [Page 182]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 consēt. 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, [Page 183]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 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 [Page 184]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 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 thē, 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 [Page 185]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 aduāceth his owne glorie with such horrible indge­ments, and maketh manifest to vs what is the blindnesse [Page 186]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 REFVTATION.

I abuise 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 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 REFVTATION.

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

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 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 y^e place, Christe spea­keth not only of his, but also of the ministerie of al y^e Pro­phets, which had she wed the word of y^e Lord in Ierusalē, 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 y^e 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 [Page 191]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, & y^e 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? [Page 192]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 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 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 cōuerted of God, we conuert: being urged of God, we do: & God blessing vs, wée liue by [Page 197]our endeuor. Séest thou therefore Asse, y^t 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[Page 198]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 REFVTATION.

THERE is neyther lie nor sinne cōmanded of God in y^e it is sinne, but as it is y^e punishment of sinne. And it is a iust thing before God to punish sinnes with sinnes, as we haue plētifully 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 cōmandeth, for agréement in that kind is the chiefest disagréement, by­cause God iustly willeth & commandeth the punishmēt of sinne, but Sathā doth so execute this, not y^e he may punish sinne, but y^t as much as in him lieth, he may cōmit sinne.

THE REFVTATION.

ALBEIT thou windest thy selfe like an Eele into e­uerie part, yet thou art takē 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 y^e 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 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 [Page 210]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 y^t which belongeth to the Diuel? Art not thou rather a blasphemous mouth, which for the most parte destroyest the prouidēce of god?

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 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 y^e 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 [Page 212]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 tēptati­on, 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, consirming of vs, and instru­ction of the whole Church. So not without y^e ordinance of God, was Adam tempted of Sathan, & so much ouer­cōmed, but, that he might vse that fal, to expresse y^e 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 tēpt. And the reason is, that God is not tempted of euill, For [Page 213]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 [Page 214]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 iudgemēts, 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, y^u wast too wicked, whē y^u wouldest wrest these argumēts vpon Caluin, but if thou haddest not red thē, which I had [Page 215]rather thinke, what is this thine impudēcie, to lay to hys charge so greate a blasphemie, whose opinion, what it is thou knowest not?

THE REFVTATION.

There procéedeth no lie from God, not euen then when he sēdeth 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, & mē lyars by nature, do lie, al this is to be attributed to their own beginnings, not by creatiō, but depraued by their own volūtarie corcuptiō. But in respect of God, it ought to be déemed iust iudgement, which in re­spect of Satan & men, is a lie. But if y^u deniest, y^t God by y^e lies of men doth gather a great Haruest of Glorie, first of al I can by thine own example confirme that which y^u de­niest. For how much thinkest y^u thy lies haue profited our Churches, whilest we diligently compare thē with Gods truth? Truly, excepte y^u 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 cōmoditie. 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 [Page 216]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 reue­rēce 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 y^e punishme [...]t of his pride, he gaue to God y^e 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 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 y^e glorie of God. For neither wil the Lord be prai­sed [Page 218]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 cōprehendeth God, not such as we conceyue him by our common sense (for as Iohn sayth, darkenesse doth not cōprehend 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 y^e 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 y^e kingdom of God? Yea, who wil not thinke y^t 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 [Page 219]least thou shouldest loose y^e pleasant scoffe. Yet I wil aun­swere thée in few words, least thou complain y^e 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, y^t 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 y^e 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 REFVTATION,

There wants somewhat in this thy writing, but it is his fault, to whom thou cōmittedst thy booke to be writtē. 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 y^e 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 cōmmunicated 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, [Page 221]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, [Page 222]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 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, [Page 223]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 [Page 224]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, y^t thou shouldestsée 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 concupiscēce in the rege­nerate is sin. Yea he sheweth but of the word of God, that whole man, how much soeuer he is, is euen frō his cōcep­tion, 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 [Page 225]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 destructiō, 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 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 [Page 227]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 [Page 229]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 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, thē 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 [Page 241]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 y^e last y^e grace of God, not whereby we were created, that wée might be men, (for this we lostin Adā, 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 Christiā 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 [Page 242]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 [Page 243]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 conclusiō. 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 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, whē 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 [Page 245]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 cō ­meth 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 y^t whole man deceiued with a shew of euil, runneth headlong into euill, & draweth destructiō to himselfe. And to this cuil there cōmeth 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 [Page 246]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 thē 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) whē 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 [Page 247]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 wāteth 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 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 childrē 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 [Page 249]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 frō 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 y^t 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 [Page 250]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.