An evident Display of Popish Practices, or patched Pelagianisme.  
Wherein is mightily cleared the sovereign truth of God's eternal Predestination, the stayed ground work of our most assured safety by Christ.  
Written in Latin by that Reverend Father, Master Theodore Beza, and now lately Englished by W. H. Preacher of the Gospel.  PROVERB. 22. 
His own iniquities shall take the wicked himself, and he shall be holden with the cords of his own sin.  ECCLES. 10.12. 
The words of the mouth of a wise man have grace, but the lips of a fool devour himself.  
AT LONDON, Imprinted by Ralph Newbery, and Henry Bynnyman. ANNO. 1578.   

To the right reverend father in Christ, john, by the providence of God Bishop of London, W. H. wisheth increase of that grace which hath promises of this life and the life to come.  
AS Satan the old ancient enemy to all truth, hath not, or doth not surcease to be himself, wandering without weariness, seeking by all means, that he may at the lest, in some sort, make full the warrantise of that horrible judgement, against himself and his, where the smoke of torment ascendeth for ever, in bruising the heel of that blessed seed, endeavouring to dismember that body of his appointed limbs, which being knit together in the unity of one spirit, through the bond of peace, doth grow up into the fullness of one head Christ jesus, standing out in his long continued course of rebellion, especially aiming at this mark, to darken or bedim the day light of God's glory, whose majesty he can not bear, that himself might see advanced in the palpable darkness of our depraved being, whereof no time or age, since the world's creation, amongst what, or what sort soever, but have been experienced at the full, as is easily seen, if the case be considered, by descent in all the ways of the word of life, by which the most mighty and eternal majesty of our God, hath directed and brought down his beloved people unto this grey headed estate, of these miserable days wherein we be. And as he hath through all ages tofore seriously laboured, to have and hold captive in the bond of intellerable servitude and spiritual slavery, in the palpable darkness of Egypt, the whole multitude of men, holding it the readiest way to win his hoped intent, to bring upon them the great flood of forgetfulness of God's benefits, and in the countenance of an Angel of light, to step in betwixt the surpassing brightness of God's glory, and the true acknowledgement of our natural being, an evident experience of that sorrowful separation betwixt God and man: so in these drossy days of inaccomptable evils, he now hath encouraged himself, with a bigger force, added to his malice, the long experience of his wicked ways, and to work out his purpose according to the time, his fierceness is augmented, by many thousand degrees, as who bestirreth himself most, when he is nearest the end. As the times of gold, of silver, of brass, and of iron, whereof Daniel speaketh, did each succeed and exceed others, not in succession of time, but abundance of iniquity, and fierce wrath against the people of the highest, till the stone cut out of the mountain without hands should advance the name of his jealousy, in their standing and irrecoverable overthrow So found this loathsome Leviathan none easier access to break in upon the lords family, with all outrage as shameless sinful man, yea of that purple strumpet, and Babylonical whore of Rome. 
Apoc. 27. 4.5●  And for his more hope of success, he hath of old enforced all his endeavours to this purpose, that the name of the highest might not be known amongst his people, and to stop the passages, and ram up the ways of the word of life. And in this case in the fair outshewes of many untruths, he hath promised beaurie, but payeth bands, pretendeth truth, 
Antichrist the ●ope. Ap●●●●.  but inhaunteth falsehood, and in stead of the wellsprings of the water of life, in the person of his dearest friend, he rendereth nothing, but the foul stinking and empoisoned waters, with the wormwood of false doctrine and lies, issewing from the wellspring of iniquity, the seat of the seven headed beast noted with the name of blasphemy, an habitation of Devils, an hold of all foul spirits, a cage of every unclean and hateful bird, whose wickedness to claim, & their wiillingnesse to yield, who have received the mark of the beast, that hath powned out to all nations the wine of the wrath of her fornication, the high presumed title of undoubted iniquity, hath brought upon the world the great harvest of sin. 
Sup●●m 〈◊〉.  But eternally, blessed be the name of our God, who keepeth his promise for over, maketh light to shine out of darkness, and to the great comfort of his chosen, hath confounded the counsel of Achitophel, and brought our hope out of bondage. But eftsoons the Romish Merchants, on their ministers behalf, bestir themselves, because their mart is stayed, and their filthy dregs not warranted to so common sale, as tofore they were. And lest the whole glory of our deliverance, not so much from civil servitude, as that spiritual bondage, wherein Satan held Captive the whole multitude of men, might be ascribed to the Lord our God, on the behalf of his, he advanceth man against the almighty, and pleadeth the downefal of Adam too, but either in part or the death of Christ but in sufficient, & so adding one iniquity above the rest, denieth the Almighty in his being, or concludeth him in the alteration of time, to ascribe to man the mightiness of his own deliverance, and set him freely in the hand of his own counsel with will avouched without impeachment. And these practices of Satan, as they are universal, 
●re will a●o●●bed by the papists on the D●●●● 〈◊〉.  and stand out against the Lord in the furtherance of his Gospel, which is by election, and avouched in time and place, when it may do mischief, so hath mine own● experience approved true, that our warfare is not against flesh and blood, but spiritual craftiness in heavenly things. In which, my many conflicts with Satan's crafty ones, about the freedom of the will of man, wherein they laboured the overthrow of God's election, the sovereign stay of our assured safety by Christ the Lord, the almighty vouchsafed me the feeling of the fellowship of his. And as the devils drift and Pope's purpose, to deface the truth under the hand of his smeared Catholics, in the dispersed questions at H●luelia, was easily overturned by the provident goodness of our God, in the happy travel of the reverend Father M. Bullenger of Zuri●ke, and the opprobrious slanders and broached contumelyes of Fontidenius and Cardillus against the truth, the glorious Gospel, the glad tidings in the blood of Christ, were stopped of their course, and abridged of their hoped intent, by the praiseworthy endeavour, and published travel of johanes Fabritius: so were the blasphemous mouths of certain Sycophants against the Lord, in the person of that revoumed father in all the world M. Caluin, soon stopped by the reverend in Christ M. Theodor Beza of Vezel, which his said work, when I had perused to my great comfort and enablement against the foe, I began eftsoons to pity the want of such a worthy work to mine own countrymen, to whom the Lord hath not given the understanding of tongues, though many and mighty blessings in his heavenly truth. And lest I might be found to have buried my poor talon in the earth, when it might do good, or devoid of that Sympathy, which the people have that enjoy the Lord, I employed mine endeavour by all the spare time that I had from other necessary affairs, to acquaint this the said renowned & worthy work, with our mother tongue, and that especially for two sorts of people, the one, are those of the Lords secret ones, who yet wander in the way of ignorance, and eftsoons take part with the wicked cause, for lack of helps, in that they find no mean to withstand the batteries of Satan in the enemy. The other are those, whom god hath already sealed in the fellowship of his truth, by the testimony of a good conscience, and assured zeal to serve the Lord in Zion, and yet want enablement to stand for the Lord. But amongst these especially for the help of them, whose place of present being doth require at their hands their better enablement to further the Lords poor ones, in the way of life, whom they have won without warrantise, whose diligence in time to come God grant may be so much, as their understanding small, whom enchanting Circe, the world hath bewitched, and brought into a compass beyond themselves, and made them reckless in love of the Lord, and as fallen under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sunk down in self-love, have thrust themselves into the Lord's sanctuary, the direful downfall and destruction of many souls, as it is written, Vbi non est visio, dissipabitur populus, where there is no preaching the people perish, or without walking in the warranted way, have left to call to the Lord for labourers, and made stones bread, and in their blind liking, have with Vzza stepped to the upholding of the Lords Ark, in the time of staggering, but to their own decay, whose condemnation sleepeth not, whereof some in deed have Urim, but not Thummim, some Thummim but not Urim, and many, none of both, whose song will be with Lysimachus, if repentance be not a remedy with speed. That this my poor travel might be set in warrantise against Zoilus, and the carping foe, to pass forth, for the accomplishment of that good that is hoped for, I eftsoons most humbly recommend it to your honours protection, whose zeal for the Lords family, I have eftsoons experienced to my great comfort, in the time of my being within your jurisdiction in Lincolnshire. The Lord increase in you his many and mighty blessings, & multiply upon you the measure of his grace, that as he hath chosen you into the forefront of his harvest, and given unto you amongst others, the chiefest, and especial charge to see his field furnished with labourers, so he continually make full the measures of his own mercies in your heart, that the end of all and singular our attempts may be lined by the word of life, to the advancemant of the name of our eternal God, by the faithful furtherance of the free passage of his word among his people, that such as yet wander in the wilderness of most palpable blindness, or sense less obstinacy, for want of workmen well armed with appurtinances incident to such soucraign embassage on the lords behalf, might be brought home to the unity of one simplicity in Christian profession, that God's glory may be advanced, his Church universally profited, and your Lordship, with others in such place discharged to stand boldly before the majesty of the Almighty in the day of Christ. Which thing, as for many benefits received, I am most bound, so I most humbly and heartily crave at the hands of our eternal father by Christ, to whose merciful assistance and mighty providence (remaining to perform unto you all the duties that I may) I do most humbly commit you.  
Your Lordship's most bounden, in the Lord William Hopkinson.   

¶ THE PREFACE OF the Slanders against the Doctrine of john Caluin, (or rather of every faithful Congregation) of the secret Providence of God.  
THY Doctrine, john Caluine, (a man much renowned in all the world) hath many favourers, but therewithal the same in like sort hath many adversaries. But I who wish there may be one doctrine as there is one truth, and all to consent thereunto, if it may be, have thought convenient to admonish thee familiarly of those things which are usually bruited against thy doctrine, that if they be false, thou wouldst refute them, and send thy refutation to us, that we may the rather withstand them, and do it with such proofs as the people may understand. And there be many things wherein many dissent from thee: but for the present, (leaving the rest to some other convenient time) I will deal with thee of the argument of Destiny or Predestination: because both this Article moveth much controversy in the Church, which we wish may be suppressed: and also the adversaries reasons in this Argument seem to be such, as can not be refelled by those Books which hitherto thou haste published.  
There are carried here and there of this matter certain Articles gathered out of thy books, which I will here tumultuously set down, and then I will show those things which usually are alleged against every of them, that thou mayst the rather see where unto to answer.  

THE ANSWER.  
ALBEIT we have ever endeavoured to set forth that doctrine which is not ours, but jesus Christ's, in such sort that we might win many to the delight and love thereof, yet art thou Sycophant much deceived, if thou thinkest that we stand upon the multitude either of foes or favourers. For neither are we so much unskilful of the state of men, or unmindful of the very words of Christ, that we should forget that there have been ever more found who have withstood the truth, than defended it. Thou truly, as I perceive, bethinking thyself of some wise preface, haste chosen that one, which did most accord with thy nature and inclination: for so almost it falleth amongst men, especially of guilty consciences, that they deem others by their own disposition. Therefore because thou (shrouding thyself as it were under the shadow of thy pretended modesty) dost of old aim at this mark, that the most may think thee some body, haste in deed deemed that we are grieved with the same infirmity, and therefore that thou couldst not work us a greater despite, than if with a certain sottish kind of chattering thou mightest pretend to have done this as bewailing our misery, & careful for the defence of our cause, thou shouldest friendly & familiarly writ unto us. But in deed we marvel that any man so practised in deceit, could so forget himself, as not to think that men would strait inquire how it could be, that in so weighty a matter writing so familiarly to thy friends, thou shouldst suppress thy name. But what if they also should know that which is manifest to us, that thou hast not letted but that these broached Slanders might have been bruited in all the world, before we should hear any whit of them; truly they would not doubt to report thee, as mostly all other divine things, so also to have lewdly & wickedly abused the sacred name of amity. But we, if thou knowest it not, do leave for thee to regard the multitude of favourers: thine (I say) it shall be for us. For neither do we defend that cause, wherein thou art worth one rush. And thou art the very man (albeit this time hath others) whose protection if the truth require it, should do in such sort, as if the improvident sheep should think themselves in safety under the defence of some greedy Wolf. Truly thou art much deceived if thou supposest thou canst go unknown, thy trifling scurrility, thy foolish ambition, thy babbling subtleties, thy great folly, thy endeavour void of all godliness, finally thine intolerable vanity in every parts of this writing, bewrayeth itself. All which as thou hast them common with many, yet so they do apparently show forth in thee, that whether thou termest thyself Bellius, or Theophilus, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no body, finally whatsoever Phisnomy thou dost pretend, yet those thine entries bewray thee to be a Cumane Ass. Whom therefore thinkest thou to be so sad that would not deride thee, or so pleasant that would not be in fume with thee, if he should hear thee giving out that thou wishest nothing more than one doctrine? Thou (I say) who first presumedst to bring into these parts where the divine light hath shined, a fresh Academical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, great doubt, or impossibility to conceive. But in deed is this the way and mean to establish one doctrine, to report the word of God to be so doubtful and uncertain, that which way soever thou takest it, it sufficeth not to decide the controversies of Religion, and we must look for some other new revelation from heaven: For thou mayst easily recount all these, sith thou haste so often written them. Away with this hypocrisy: why comest thou not out of thy lurking corners? why dost thou hide thy name? why dost thou not bid open war to the truth? For truly thou canst not now be unknown: and though it be against our wills, thine obstinacy will bring to pass that we shall name thee.  
Thou requirest of us proofs that the people may understand. We answer, that we profess that doctrine which can seem to the world nothing but foolishness, And how true this answer is, we may very well gather by the example of Christ himself. For except he satisfy thee, whom may we think shall? But thou must needs confess that those people did very little profit in his doctrine, which continually followed him, when those twelve his dearest familiar friends, to whom he imparted his secret mysteries, when he their master was presently to ascend into heaven, seemed not sufficiently to have known what is the nature of his kingdom.  
But I know where upon thou standest. Because thou haste read that the wisdom of God is hid from the wise and prudent of this world, therefore how much the more any man is unskilful of good arts & discipline, so much the rather thou deemest him worthy to be judge of divine mysteries. Thou therefore most allowest the mind of the multitude, and I know not what vulgar kind of proof doth best please thee: for neither dost thou it (as I think) as if thou didst in deed believe it were so, but that in deed thou mayest know more to deceive the unskilful & common multitude. But if thou art ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wisdom of the flesh is the very thing that letteth us to see the light of God: neither is it only in those wise men, but in every one. Who soever is subject to this disease (as all be that are not renewed of the spirit) thou labourest in vain to teach him the secrets of Christian Religion, whether thou shouldst maffle with the multitude, or labourest to be wise with the prudent, that is, to dote of purpose. We must receive these things by faith. But faith is the gift of God, & comprehendeth arguments not devised of our own brain, but taken out of the word of God: which if thou dost not understand, there is yet no cause why thou shouldst blame the too much darkness of things, or require more perspicuity in Caluin, or any other. Thou thyself hast within thee that darkness, which causeth that thou art blind in the clear light. Thou contemnest the writings of learned men, ere thou comest to them, not that thou mayst learn, but that thou mayst reprove them. Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love, this pride doth blind thee, howsoever thou dost shadow these with a certain false counterfeit of liberty and simplicity. Give glory to God, & pray him heartily that he will open thine eyes: then shalt thou prove those arguments to be both plain, evident and necessary, which now thou reprovest as weak and beggarly. Thou saidest before that thou hadst determined to deal of that one argument of Destiny, or Predestination. We truly who have long sithence much heard thee to be out of measure impudent, and by experience know it to be so, do yet marvel that thine impudency could be so great, that thou durst object to Caluine that hateful name of Destiny: whereof what he hath tofore written, it shall not repent us to set down in his own words, both because, albeit thou art full of envy, they are excellently, plainly, learnedly and godly written: & also that by the entrance, every one may know, with what faithful mind thou undertookest this matter. Thus therefore saith Caluine: Those that endeavour to work despite to this doctrine, do falsely urge that it is the Stoics opinion of Destiny: 
Chrys. just. cap. 14. par. 40.  which also was objected to Augustine in his time. Albeit we contend of words against our will, yet we admit not in any wise the name of Destiny, both because of that kind whose profane strangeness Paul hath taught us to avoid, and also because they endeavour to burden God's truth with the hatred of it. These hath Caluine written in so many words, which if thou didst not know, what rashness is it to reprove that thou knewest not? but if in deed thou didst, them what impudency was it to charge him with that crime which thyself knewest to be false? But here I will pleasure thee. For thou wilt say it is not Destiny in name, but in effect. It is ●o. Hear therefore what in the same place he adjoineth: The very opinion of the Stoics (saith he) is falsely & maliciously objected unto us. For we devise not with the Stoics a necessity of the perpetual bond of causes, and of a certain intricate order which is contemned in nature: but we determine God the arbiter and moderator of all things, who in his eternal wisdom hath before all world's decreed that he would do, and now in his power accomplisheth that he decreed, whereupon we affirm that not only heaven and earth and insensible creatures, but also the purposes and minds of men to be so governed by his providence, that they are brought to that end which is determined of the same. And then he addeth, by what means if thou shouldest consider the second causes by themselves, any thing may come both at adventure, and unlooked for. Which disputations if thou understandest not, thou oughtest to blame thyself, who at the least knowest not by Cicero and plutarch; what was the controversy of Chrysippus and Diodorus. But what of these? verily that all may see how much credit is to be given to that accuser, which so shamefully lieth in the very beginning, saying that every and the very worst in that part of their speech are wont to pretend some show of honesty. For that which concerneth the matter itself we will further examine in his place. At last thou addest that wherein verily thou haste exceeded thyself, and in deed thou seemest to have well observed this principle of Rothorique, that those things which we would most firmly should be kept in mind with the auditors, may be spoken in the last place. There are carried about (thou sayest) of this argument certain Articles, gathered out of thy books which I will tumultuously set down. And, is it so, a great chanter of the truth, that thou shouldest take such pains to make tumults in the Church of GOD? Is it so, (I say) waste thou not well in thy wits, that thou shouldest forget to ask of these rogues, that carry about these Slanders, whether they would first with sufficient witnesses prove these things they carried, to be true? For tell me what wouldst thou answer if I should only say that all these are false which are objected against Caluine. Truly thou wouldst either suddenly confess thyself a false accuser, which thou clokest as well as thou canst: or truly thou wouldst be constrained thyself to accuse thine own foolishness, which wilt think that thou oughtest to inquire whether the accusation were just or unjust, then whether it were true or false. And in deed, as thou shalt shortly understand, the most part of these Articles (as thou callest them) is such stuff, that bore denial is sufficient.  
But go too, that great care to reconcile the Church hath even nourished thee. And those that know thee say thou art a simple man, so that often times thou knowest not whether thou speak with or against thyself, therefore in deed it shall not be amiss that we bear with thy infirmity of nature. Moreover thou being so good a man and so much our friend, thou couldst not choose but be much chaffed when thou heardest those Churches wherein thou hast been nourished, and those men whose liberality hath long done thee good, to be charged with such impiety. Therefore thou didst that is too much proper to fumishe men, suddenly to set thyself to shuffle in our cause: and when thou hadst no sufficient defence, thou wouldst certify us of the whole matter. So it is, that the greatest matter escaped thee, that is, to approve how true the accusation was. It were pity but thou shouldest be pardoned of this too. But I pray thee, what meanest thou by this, to deal Tus multuously in so weighty a cause? Beware in deed that some suspect thee not (as men be no fools now) to do nothing in this matter in very good sooth, and in earnest. But no doubt, as thou art crafty enough, thou haste an answer ready, publish it therefore, that whilst thou endeavourest to pleasure thy friends, thou loose the credit both of wisdom and honesty.    

The title of the Slanders.  
ARTICLES gathered out of the Latin and French books of john Caluine upon Predestination.  

ANSWER.  
thou oughtest neither to use this Title, Slanders, impudently, and maliciously ascribed to john Caluine of certain ignorant and malicious men.   

The first Article, that is, the first Slander.  
GOD in the bore and alone determination of his will, hath created the greatest part of the world to perdition.  

REFUTATION.  
HOW false this slander is it shall appear by the very self writing of Caluine. For thus he saith. I say (saith he) with Augustine, that the Lord created some whom he undoubtedly foreknew should be damned, and that it was so, because he would so. But wherefore he would so, it appertaineth not to us to inquire, who are not able to comprehend it: nor is it lawful that the divine will should be called in question of us: whereof so oft as any mention is made, the very sovereign rule of justice is under that title named. Again, 
The same chapped. the 5. Sect.  because (saith he) the scripture doth plainly show it, we say that the Lord in his eternal, and unchangeable counsel, hath once determined whom in their time he would receive unto life, & whom also he would give over unto death. Those to whom he vouchsafeth eternal life, we say to be adopted by his free mercy, & in no respect of their own worthiness. Whom he giveth over unto death, those truly in his just and irreprehensible, but that also incomprehensible justice, he abridgeth the way of life. Again, 
Lib. of the eternal Predestination of God.  if we (saith he) are not ashamed of the gospel, it is requisite that we acknowledge whatsoever is therein manifestly set down: that God in his eternal decree, whose cause dependeth upon none other, refusing others, hath ordained whom he saw good to eternal life, and whom by his free adoption he vouchsafeth to lighten with his holy spirit, that they may receive eternal life offered in Christ: that others being of themselves unbelieving, destitute of the eyes of faith may remain in darkness. Again, as Augustine writeth, 
Christ. Inst. cap. 14. sect. 13.  so farforth (saith he) the will of God is the very sovereign rule of justice, that whatsoever he will, even in that he will it is to be holden righteous. Therefore when soever it is demanded why the Lord hath done so, it is to be answered because he will: but if thou procéedest in ask why he will so, thou seekest some greater or higher thing than the will of God which cannot be found. 
The same Sect. 15. Ibidem.  Also we must ever return (saith he) to the alone determination of his will, the cause whereof is secret in himself. Again the Apostle sought not starting holes, as if he were taken tardy, but showed that the consideration of God's Divine justice is more sovereign than that it may either be measured after any human sort, or be comprehended with the weakness of man's wit.  
These saith Caluine, and many others every where of like sort, whereof (I say) it may be easily gathered that it is Slanderously spoken of thee whatsoever thou speakest of the bore determination of God. For they call that a bore determination whereby any thing is so done, that no regard be had whether it be just or unjust that is done.  
We therefore do in deed confess with Paul that all things are done by purpose of the Divine will, that whom he will before they be borne, or ever they have done either good or evil, he either loveth or hateth: and therefore in his time either pitieth or hardeneth: but we add this, that this notwithstanding, there is no injustice with God, that he which doth so decree these things, doth notwithstandying that which is altogether righteous. And this we prove by many reasons. first because that the will of God is the sovereign rule of justice: neither is it a good consequent that that is unjust, because man's reason seeth no cause of such justice. For what? doth not the sun shine, because the blind is still in darkness? Again, we say they deal foolishly, who hold that any thing is good in itself before God will have it so: seeing that contrarily, it is requisite that God will anything to be just before it can be so. For the will of God dependeth not of the quality of things: but the contrary, the quality of things by order of causes doth follow the will of God. Thirdly we add also that in such decree whereby God from the beginning determined whatsoever vassals of his wrath he would, that the execution of his purpose must be distinguished from the purpose itself, that is the purpose of rejecting from damnation. We understand no other cause of the purpose than the very will of GOD, which can not be but altogether most just, albeit the blind wisdom of the flesh thinketh otherwise. But the causes of execution, that is damnation, the Lord hath plentifully and plainly showed us, even the voluntary corruption of Adam derived unto us, and the fruits of that corruption. But here again man's reason enforceth itself. Whence (saith it) be the causes of this damnation? have they so come to pass against the will of GOD? no forsooth: for than he should not be Almighty. Therefore with his will, for he doth not suffer unwillingly, and that is the opinion of Epicures, to ordain a careless foreknowledge of GOD, which is easily overthrown by infinite testimonies of Scripture.  
But if he have decreed these things to be so, and I could not resist his will, am not I blameless of that fault which altogether resteth in him? And this is that great doubt which no man understandeth, save those who out of his word have learned to think reverently of GOD. Therefore Paul, when he cometh to this point, denieth not that it was the will of God, which the wicked could not resist: but their collection of this approved principle, he utterly denieth, because GOD can not be unjust: and he recalleth us to the consideration of man's estate, that we might reverence so high a mystery, not that we should reprove it. But in deed you are wiser than the Apostle, for thou takest these things not to have come to pass by the will of GOD, but if it be so, then is it marvel that the Apostle did not remember it, that he might have answered the very self thing. Neither dost thou consider all this while whether this rashness doth headlong enforce thee truly to this point, that thou mayst more & more encumber thyself, whilst thou thinkest that thou canst comprehend the infinite wisdom of God. For that we may yield thee that thou seekest, that the causes of damnation do chance without any determination of God, see how many and wicked absurdities may follow. For first if they chance against his will thou deniest the Omnipotency of God, who could not withstand that, which he would. But if in deed thou sayst he winketh at it, how much dost thou differ from Epicurism? It remaineth then that he permitteth it willingly, and there is one and the same difficulty. For if thou sayest that either our sins foreknown or already committed have given occasion to this will, thou sayest nothing. For we seek the Original of these sins, that is, the causes of corruption, from which thou canst no more seclude the determination of God, than when there is question of the fruits of corruption, seeing that here also the same inconveniences do accomber thee, and thou art taken in the same Labyrinth. Furthermore, see how well thou defendest God's justice. For truly that which he hath suffered, albeit he hath not determined it, (for we will give thee so much) yet he could have letted it even with a beck: Why therefore did he not suppress Satan in time? why did he not thoroughly establish Adam and Eve? or if thou list not look back unto them, why did he not commanund the fountain of sin to stay in Adam, that it should not issue out upon his posterity? was it because the sins of his posterity deserved it?  
But they should have had no sin, if corruption had not been enlarged. But why doth he daily give Satan such liberty which he can restrain? truly where soever thou turnest thee, human reason showeth us this, that he is equally in fault, who when he can prevent one from falling to destruction, yet doth it not, with him that throweth him down headlong. Therefore although that thy solution should be of force, humane reason should not surcease to deem God unjust. But thou wilt say: These things are curious. They are in deed, and therefore we think it sacrilege for any unreverently to attempt these high mysteries of God. But we say that that is curious and wicked too, to demand how God should be without fault, if he ordain the causes of damnation. Which question thou haste undertook to dissolve: but we think with the Apostle that it is altogether impossible with humane senses to be expressed, which is curious, which is passing wicked, which seeketh the secret mysteries of God without his word. Is it thou which seekest a reason of the Divine wisdom, and therefore willingly and of purpose runnest headlong into danger? or I? who when we come to Gods will, being mindful of man's imbecility, do secretly reverence the majesty of god. Therefore that I may briefly say this, let this be the furthest reach of man's judgement: although the cause of his decree is unsearchable, whereby God hath determined from everlasting to created many, in whose just damnation he might manifest the glory of his justice, and for that cause whosoever are appointed unto death, cannot but perish in their time, yet that God, because he damneth none but the corrupt and guilty, is therefore without all blame of their damnation, as he who rightly decerneth those things which men do unjustly, and therefore justly punisheth. But if human reason can not endure it, yet it doth not follow that it is otherwise. Rather let whatsoever is flesh give place, (for so I had rather than speak as thou dost) that we may wholly repose ourselves in the word of God. But thou wilt say, Where is the word of God? Surely thou canst not deny, except thou wilt add somewhat to thine unmeasurable impudency, that in teaching these things, we have as it were persisted in the steps of Paul. But we shall see more of this when we shall deal with thee hand to hand. Now I shall discharge my duty, if I shall evidently lay open to all Readers thine intolerable impudency in devising these detestable Slanders. Therefore that I may return thither whence I have digressed, I will further avouch two places out of Caluine against thy slanders. 
In his book of eternal Predestination.  For thus he saith: Albeit before the fall of Adam God for secret causes had determined what he would do, yet do we read in Scripture that he condemneth nothing but sin. 
Esa. 23. b. 9  So it remaineth that he had just causes to reject some, but unknown to us: and he hateth or condemneth in man nothing but that which is not agreeable with his justice. Again he saith, Let us learn that we aught so to consider the Providence of God, that we may give glory and praise to his omnipotency. For the wisdom and justice of God is ever to be joined with his power. Like as therefore the Scriptures do teach, that the Lord in his justice & wisdom doth this or that, so teach they a certain end for which he doth this or that. For that feigned devise of the absolute power of God, which the Schoolmen infer, is an execrable blasphemy. For it is as much as if they should say that god were some tyrant, determining what he list without equity. Their Schools are full of such blasphemies: neither are they unlike the Ethnics, who held that God did dally in men's matters. But we are taught in the school of Christ, that the righteousness of God doth shine in his works, of what sort soever they be, that all mouths may be stopped, and glory given to him alone. Dost thou (Sycophant) at the last acknowledge how much thine impudency was in these patched Articles? Thou hast further added other slanders. For first, for that which Caluine hath said, that some men are rejected for just cause, but to us unknown, thou making no mention of any cause, sayst that we teach, that the greatest part of men are created to damnation. But yet we will not strive of the number, for we know by the Scriptures, and the continual experience of all ages, that the most do enter by the broad gate which leadeth to destruction: yet notwithstanding dost not thou surcease to be a slanderer, who in accusing dost add somewhat of thine own. Then (wherein thy wickedness doth most appear) thou so writest these things as if we should say, that the end of the creation of Reprobates is their eternal damnation: which slander I thus refel with the very words of Caluine. 
Inst. Christ. cap. 14. sect. 17.  It aught to be known (saith he) among all men, that Solomon saith, that God hath created all things for himself, even the wicked against the day of evil. Behold, seeing the disposition of all things is in the hand of God, seeing the determination of life and death remaineth in him, and so at his will and pleasure ordaineth that among men some even from their mother's womb should be undoubtedly given over unto death, who should glorify his name in their destruction. Therefore that we may briefly conclude, Caluine thinketh not that the Reprobate are therefore simply created that they should perish, but that perishing in their own default, they might advance the justice of God. And further, that their perdition so dependeth of the Predestination of God, that the whole matter and cause of their damnation be found in themselves: and albeit it is incomprehensible to humane senses, yet that it is the just determination of God.  
Why therefore dost thou wickedly and maliciously leave untouched all that which is spoken of the fault of them that perish, and the glory of God? But go too, let us hear with what sound Arguments thyself canst oppugn thine own slander.   

The sycophants Arguments against the first Article.  
THEY say that the first Article is both against Nature, and against Scripture. Of Nature they say thus: Every living creature naturally loveth his issue: but this nature is of God, whereon it followeth that God should love his issue. For neither, would he make that living creatures should love their issue, except he loved his own. And this they prove thus: The Lord hath said, Should I 'cause others to bring forth children, and shall not myself bring forth. As though he should say, That which I 'cause others to do, I myself do the same: But I 'cause others to bring forth children, therefore I also do bring forth. Hence they bring an argument of similitude: God causeth living creatures to love their issue, therefore he loveth his own. But all men are the issue of God, for God is the father of Adam, of whom all men are borne: Therefore he loveth all men.  

REFUTATION.  
FIRST of all (I say) thou dost unwisely in this place, to dispute either of the love or hatred of God towards men. For neither is it demanded here whether he hath hated any, but whether he hath rejected any. Which two being diverse, thou notwithstanding haste deemed one. I will speak more plainly, that thou mayst not complain of obscurity. We say that there is an assured order of causes ordained of the Lord, notwithstanding he at once beholdeth all things as present, yet hath he willed some causes in order to succeed, and some to go before: which order of causes also the Philosophers have acknowledged, and have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 succession by turn. We affirm therefore that the hatred of God in rejecting of men in the order of causes, hath not proceeded from the eternal decree of God, (as that which of right we place in the highest degree of all causes,) but rather to succeed. So it is, that albeit whomsoever the Lord from everlasting doth predestinate to destruction, afterward in his time he hateth: yet to Predestinate to destruction, is not to hate, but to give them over to his hatred. But therewithal when the Lord appointeth unto death whom he listeth, he also ordereth the causes of his just hatred to come, that the whole matter of his hatred remain in the men themselves decreed to destruction, and therefore his justice to shine in them to be prosecuted with hatred, and lastly to be damned. But thou art deceived in that, which deemest that God doth first hate any man before he assign him unto death. Which is as foolish as if thou shouldest say, that he first beginneth to hate before he have determined whom he will hate. Therefore I could at one word conclude with thee, that we thus far agree, that we both confess, that God hateth and condemneth nothing in men but guiltiness and sin: but that we disagree 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 decree, but the effect.  
Neither doth it prejudice us, that Paul alleging the words of Malachi, I have hated Esau, seemeth to take hatred for the eternal decree of rejecting. For I say, this word (I have hated) in that place declareth nothing, but, I have decreed to hate: seeing Paul in that place disputeth of the decree of God, and not of the execution of the said decree. Neither doth there want sufficient testimony of Scripture to approve this exposition by. God hath chosen us, saith Paul, Ephesi. 1. a. 3. before the foundations of the world were laid: that is, he determined to Elect. For in deed thou must needs confess, that GOD in time doth execute those things which before all times he ordained, So. 2. Timoth. 1. c. 9 there is given (saith he) unto us the grace of God in Christ jesus, before all time: that is, God decreed to give us his grace in Christ jesus before all time, which albeit in very deed he doth not give us, before that effectually he call us to himself. So he is called the Lamb slain from the beginning of the world. apocalypse. 13. b. 8. that is to say, for as much as he was preordained before the world was made, which was performed in the last times, as Peter himself expoundeth. 1. Peter. 1. d. 20. But why doth the Scripture speak so? Truly that whatsoever the Lord hath decreed shall be, we may understand to be so sure, as we are sure that that is done which we see done. But yet that it is so as we say, that is, that God's decree proceedeth in the order of causes both love and hatred, it evidently appeareth in this, that otherwise thou art constrained to appoint the causes of the divine decree in men themselves: Whereon it will follow, that either God hath not determined what he would do to men before he made them, and carelessé beheld them perishing: or if he had determined, yet afterwards the nature of man being changed, he also would change his purpose. Both the one and the other how far it is from the wisest workmaster, and endued (that I may so say) with the surest and most constant nature, there is none but may see.  
Then if these things should be so, that is, if GOD for the foreknown corruption should hate any of his works before he had ordained them to destruction, wherefore was it needful for Paul to cry out: 
Rom. 9 d. 20. and. 11 d 33.  O man, who art thou which pleadest against God. etc. O the depth of the richesse, both of the wisdom and knowledge of God, how unsearchable are his judgements, and his ways past finding out. Wherefore (I say) should God be set out to us as a Potter, which formeth what Vessels he will, to honour or dishonour? For the solution that thou bringest is ready, that it is no marvel if God appoint some to destruction, and that causeless they complain of his will, seeing that their own sins do as it were enforce him to do it. But God forbid that we should use any answer so absurd, foolish, and estranged from the nature of God. Let us rather say, that it is the Lord which hath done whatsoever he would, and hath done all things rightly, seeing his will is the very rule of justice.  
Furthermore, whereunto tend all thine Arguments? Not to this end, that thou mayst show that God loveth all men? But if this be true, what remaineth that eythèr none shall be damned, or else that those should perish whom God loveth? For if thou dost except, that God doth hate them in the end for their sin, and whom he loved from the beginning, thou shalt run headlong into an other great downfall. For truly if he did love, he would also save. Why therefore doth he not save? Truly because their sins have caused that he should destroy those whom before he would should be saved. O marvelous god, such as in deed thou imaginest, which daily & hourly should be changed, whose determination men when it pleaseth them may fordo, & the whole end of whose counsels depend not of the eternal & immutable decree, but of the second causes. But truly if we should follow thine opinion, the will of man shall be, not the second, but the first and chief cause of God's decree: as in like manner Augustine saith right well, judgement should not be in the Potter, but in the Clay. See whereto these rustical cogitations enforce thee, that it shall truly fall to thee which is written, That it shall come to pass that they be confounded of the majesty, who being not contented with the manifest word of God, do curiously search his secrets. But least we seem to dally, go too, let us consider thine Arguments. Thus therefore thou contendest, This doctrine is against the nature of GOD, therefore it is false and wicked. I deny the assumption, which thou so confyrmest, God causeth to bring forth young, therefore he bringeth forth. So also by a like, God causeth living Creatures to love their issue, therefore he loveth his. But, all men are the issue of God, (because God is the Father of Adam, of whom all men are borne) therefore God loveth all men. These be thine Arguments. Now hear again what I shall answer.  
first of all I say, that the place of the Prophet of the issue of GOD, is either wrested of thee maliciously or impudently. For the Prophet dealeth not there of the universal creation of all men, but of the only renewing of his Church, that is, of the free adoption of the Elect in Christ. What impudency therefore is it, to apply that to creation which is spoken of adoption? and to enforce that to all men, that only appertaineth 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 rest? Verily even he whom Christ hath named, when speaking to those counterfeits & bastardly children: You are (saith he) of your father the devil. Nor is there cause why therefore thou shouldest exclaim that I am a Manichée. For I refer this increase of children of the Devil, 
joh. 8. f. 44  not in respect of creation, but in respect of their depraved nature, which God so ordained, that he be not Author thereof, but rather the Devil, and the will of man which willingly hath depraved itself. Thou wilt say therefore in respect of creation he in like case is their father. I grant it: thou wilt add therefore he loveth. But that I utterly deny, and I will by and by prove it to be false. But now only I demand how aptly thou haste recited the testimony of the Prophet: Then what madness this is, to esteem that what soever God hath given to living creatures, is in God himself? In deed it is very wondered, that thou provest nothing that the rude multitude alloweth not, except thou also feignest that God hath head, arms, hands, & a womb too. It is marvel but that thou deemest he doth in deed here see, desire meat and digest (as some have trifled of the Stars) or at the lest to muse, to dispute, to covet, and to chaufe: yea, but thou wilt say, I speak only of those things which belong to God. Therefore thou oughtest to have defined what those things were. And albeit thou shouldst change thyself into every shape, thou shalt never find any thing attributed to living creatures, which may in like sense be avouched of God. Yet I confess that the Scripture (such is the goodness of God) doth oftentimes like a nurse as it were maffle with us: but yet so that it observeth a certain choice. Wherefore in like case thou oughtest to have bounded thy similitude with his limits. I also grant that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that natural affections in the nature of things, and especially in men, are great arguments of God's goodness. But yet who will grant thee (except he be mad,) that God loveth those whom he doth love, none otherways, than men love one another? See even of thine own examples how false and foolish this is: which of us would have children borne to him like Toads, Snakes, or spiders? But all these, (if it be lawful to speak as thou dost) the Lord doth daily bring forth: neither is there any creature, which for his wonderful goodness he preserveth not. But what? wilt thou have a lame, a blind or a fool borne to thee? yet the Lord doth every day set such spectacles before us. And what? when he exciteth some in whom he may manifest his power (as Moses speaketh) or when he formeth certain vassals to dishonour as Paul writeth? yea also a greater thing, when he correcteth those his beloved and dearest children, I say not for their sins, but he will the just be oppressed of the unjust, to be executed, and in the end most cruelly slain for his own glory (for so everywhere speaketh the Scripture, and experience confirmeth it) wilt thou make one this love of God with the decrees of man's nature? Thereupon the Disciples ask when they see the blind man, who hath sinned, he? or his parents, that he should be borne blind. jesus answered, that neither he, nor his parents sinned: that is, that he was borne blind, neither for his own sins nor for his parents? but that the works of God might be manifested in him. What sayest thou to this goodman? hear that your outscape of foreseen sins hath failed thee: and some Physician might be deemed a cruel Father, which I say not, should wound his son, but also (that I may speak as you do) should suffer his Son to be wounded, that by the curing thereof he might get a name. Thou seest beast, thou seest how beastly thine imaginations of GOD be, when thou dost consider either the love or hatred of God according to the prescript of nature created? In like case David, when he fell into these cogitations that he might decern of the hatred and love of GOD after the manner of men, I am become (saith he) a beast before thee: that is, till he went into the Sanctuary of the Lord. Thou shouldest have sought out the nature of GOD before that thou didst dispute of his love and hatred. There be manifested to us living in this world two ways to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that that may be known of God. One the contemplation of things created doth show us, which Paul disputing with the Romans and Athenienses of the first principles of Christian religion, doth manifest. The other, God hath showed us in his word. None of both I confess is to be neglected, but how much more certain this is than the other, David proveth by his own example, and if not of ourselves, yet by continual observation of all ages it may plentifully be perceived. For who ever taught more unmeet things of GOD than those wise Egyptians of whom afterwards was Gréece taught? or whence but from the same did spring Idolatry? let be perused the speeches of Apollonius with the Bracchamen & Gymnosophistes, and we shall see what human Divinity is. Yea how doteth that divine Plato, and how often erreth he from those first principles which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common knowledge: Truly the very last words of Socrates when he died, we own a cock to Esculapius, do sufficiently bewray how sound knowledge Socrates had of divine things, except he then began to dote on his deaths bed, and also that Plato would lean the self dotage of his Master in writing: or else that then he left not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dissembling. But without doubt that saying of Paul is true, they are become vain in their own reasonings & their foolish heart is full of darkness: when they thought themselves wise they become fools. Also that the world in the wisdom of God did not know God. When Paul wrote these things, he did not undoubtedly blame nature, daily showing us (as David saith) the wonderful works of God: but accused our blindness which may be holpen of one only God, and that by the hearing of his word. Because thou dost not consider this thou rightly reapest this reward of thy foolishness, that because thou endevourest by the rules of this nature, to conclude the nature of God, thou offerest thyself to be laughed at of very children. But, thou wilt say, I afterwards show thee Scripture. I grant that in deed, but yet so that thou conclude it with those thy principles by the contemplation of visible things: when it aught to be contrary, that is, to allow those principles which the order of nature yieldeth, so far as they consent with the authority of Scripture, whereof we shall hear hereafter.  
Let this therefore be the very sum of the answer, that God doth love his issue, but in his own order which he hath manifested unto us in his holy word, so far as was needful for us.  
I come to the other like sottish writing, I will use no harder speech. All men (thou sayest) are the issue of God: because God is the father of Adam, of whom all men are borne, therefore God loveth all men. First I answer, that thou dost against the rule of Scripture, which dost confusedly attribute to God, the name of Father, and that summarily in respect of all men, that is, which also communicatest that which is only proper to one Church in Christ with strangers. That place in deed of Malachi is very unfitly applied of many to the general procreation of all men, when it is rather referred to one public father of Israel, whether Abraham or jacob, as appeareth by a like place of Moses. But lest I seem to contend for words, (albeit the controversy is not in vain) the Lord created all men in Adam, and let him be in this point the universal father of all. If this be reason good enough to prove that God should love all men, how is it that contrariwise the Apostle showeth all in Adam to be the Sons of wrath and death, and therefore of hatred? wilt thou answer that the Apostle beholdeth all men as they are corrupted in Adam, and therefore abjected? Be it so, for so it is in deed. But how dost thou behold them? as yet being in Adam? no in deed, in that thou sayest not that God was, but is the Father of all, nor to have loved, but to love all. Thou must therefore seek some other outscape, verily even this, as thou mayst say that GOD nevertheless loveth all, because he offereth his grace to all. But if this be so in deed, the foreseen corruption hath not caused that the Lord should reject some, seeing he loveth all notwithstanding they are corrupt, that he offereth them the favour of life: and that so that he giveth them grace, to receive grace offered, (because that otherways the Lord should seem to us, as I afterwards shall speak in his place, not to deal faithfully with men.) But furthermore it shall be requisite to conjoin contumacy with corruption, that is, furthermore to refuse grace offered. But if it should be so, we should not be borne the children of wrath and death, but we should become so after we should refuse grace offered.  
In like case after Pelagius teach the anabaptists, and thy companion servetus, 
Cataba.  that children stood not in need of the grace of GOD in Christ, saying that they were not rejected by nature. Finally, what is it to take away Original sin, or at the least so to extetenuate it, that there be no just cause of reprobation, if this be not? what sayeth David to the contraric? Behosde (saith he) I am conceived in iniquity. 
Psalm. 51 b.  Show then that all iniquity doth not deserve death before God. But what sayeth the Lord himself? that (sayeth be) which is borne of the flesh, is flesh, and the flesh is enemy to God: because those that are in the flesh can not please God. Either prove therefore that no themselves, seeing all are equally the children of wrath, what more untowardness might God see in these, than in them, wherefore he should offer grace to the one, and deny it to the other? that he should take pity on the one, and harden the other, or in deed (as you say) should suffer to be hardened? Therefore of foreseen corruption, or incredulity, or foreknown sins it is a foolish invention: and therefore it is needful that thou confess this difference to depend of the will of God, albeit the reason of this justice is unknown to men. Let us set down an other more manifest example: God is indifferently the father of Esau and jacob, and that not only in Adam, but also in Isaac, with whom he made a covenant of peculiar blessing. But wilt thou dare affirm, that God is no otherways the Father of Esau than of jacob? for we would grant thee this that Esau may have God his father: if thou darest affirm this, the Lord from heaven shall refel thee, crying, the elder shall screw the younger: and lest thou mayst wrangle that this is to be understand of every servitude, the Lord is yet against thee, testifying that the excellency of jacob was joined with his love, and the reprobation of Esau with his hatred: whereof it was an assured sign, that he lost the promiss of the land of Canaan, seeing that was the earnest of the heavenly blessing and adoption. It remaineth then that we grant thee that God also loved Esau as a Father, yet that he loved jacob far otherways. But tell me, whence is this difference, 
Rom. 9 c. 25  but of him that pitieth whom he pleaseth, and hardeneth whom he will as the Apostle saith? For if thou returnest to the foreknown frowardness of Esau, the Apostle resisteth, who, having called jacob beloved, and therefore elect before he was borne, that we might know election, not only in time (as that which is eternal) but also in the order of causes to prevent all things, and so that utterly no place be left for foresight, for faith or works, as those which are not causes, but fruits of election: So when he cometh to the opposite member, he utterly showeth by the like reason, that Esau was hated, and therefore vowed to destruction before he was borne, or had done any evil. That verily we also may understand in this behalf not only an eternal purpose of rejecting, but that it is superior to all causes of destruction. And that here is left no place to foresight, or corruption, or incredulity, or of evil works. For these in deed be causes of damnation, so only adherent to Esau, that God by no means be guilty of the crime, but yet are they causes of the eternal decree of Reprobation, not for going, but following. Other wise if these words of Paul, Before they were borne, & or ever they had done good or evil, you do otherwise in one part expound than in another, over and beside that general principle, that contraries have all one discipline, shall plentifully refel thee: there is none who will not see that apparent force is offered to the Apostles words, if one and the same sentence, and in the self words, should be racked into divers expositions. Which in deed shall be, if in one part you say that foresight is excluded, and in the other notwithstanding reserved. Finally, if the purpose of rejecting should have stood upon foresight, over and besides that the self things of necessity must have been foreseen on both parts, whence at the last the objections which follow should have sprung, in foredoing of which the Apostle so forcibly contendeth. For neither should the Elect have had whereof to complain, except they would complain of mercy: nor also the reprobate, if for their foreseen deserts they had been rejected. But it is one thing to ask why God hath hated, an other thing to ask why he hath Predestinate to hatred. All which least happily thou thinkest I have devised, hear what Augustine hath thought of the same matter in his Enchiridion to Laurentius, Cap. 98. Paul (saith he) supposing that which is spoken as it might be, to move those which could not reach to understand the profoundness of grace: What therefore shall we say? (saith he) is there iniquity with God? God forbid. For it seemeth an unjust thing, that without the merit of good or evil works, God loveth one, and hateth another. In which thing if God would the works to come, either good of this, or evil of that to come, to be understood, as he did foreknow them, he would not have said of works, but of works to come, and so have dissolved this question: yea he would have given no question needful to be dissolved. These Augustine.  
It remaineth therefore, that albeit if God may be said indifferently to be the Father of all men in Adam, yet can it not be said indifferently that he loveth men, yea, nor that he loveth all men: and therefore that all this thy reasoning is vain and foolish, because the purpose of God standeth not in the love or hatred from this common benefit of creation, but of the eternal, and albeit secret, yet the most righteous will of God.    

An other of the Slanderers Arguments.  
TO created to perdition is not of love, but of hatred, therefore he created none to perdition.  

REFUTATION.  
AS this Argument doth depend of the aforewritten, so it is of necessity that the first being infringed, this also do sail. Thou haste collected evil that all are beloved of God, because that all were created in Adam. But we contrariwise approve, that God by his incomprehensible, but yet just decree, hath Predestinate whom soever it pleased him, to his hatred, and therefore to destruction, neither that that is discrepant from the nature of God, which aught not to be measured by the common sense of men. And then we show that, that God is not moved with the hatred of any, that he should vow him to destruction: but that he hath hated him whom he hath Predestinate to destruction: and that truly the cause of this hatred and destruction is manifest to us, that is, voluntary corruption in Adam, which isluing upon all his posterity, yieldeth also like fruits to the tree: and that to satisfy all stayed wits, that albeit they know not the cause of the sacred decree, yet both because it is divine, and also because destruction is so discerned, that together the just causes of perdition be determined abiding in men themselves, & also they confess it to be just. Wherefore also we have proved that, that we use not to speak so, as that we say that any one is simply created of God to destruction, but therefore, that by his due damnation God might show forth his justice. But that the damnation of the Reprobate is just, because their perdition doth so depend upon the Predestination of God, that yet the whole cause & matter of their destruction be found in themselves. These whosoever understandeth, at the lest shall see this, that it is most absurd that thou sayst, that it is of hatred to created to perdition. For that I say again, before the Lord would created men (we speak of the order of causes) he neither hateth or loveth: but whom he createth he hath decreed from everlasting, either to love in Christ, or to hate in Adam. Therefore to created to perdition is not of hatred, but of him who hath decreed to hate, to hate (I say) for just cause, which he so annexed to the decree of hatred, that all the fault be in him whom he hateth. Further, if no man be therefore created that God in his due destruction might be glorified: then God either hath determined to save all, or borroweth the causes of his counsel of the foreknown will of men, and that so, that whom he knew would refuse grace offered, for that cause he should vow them to destruction, and in deed should suffer them to run headlong, seeing they will so. But o good Lord, how many things be here affirmed, not alone foolishly, but also wickedly? For if God hath decreed to save all, as in deed he determined if he love all, how is it that he doth not save all? Is it because he can not? If that be so: he is not omnipotent. Or is it that he will not? Then the Lord altereth his counsel: and when he saith he repenteth, we must not now understand that to be spoken of God, not by translation and improperly, but properly and in deed. But and if he require the cause of his purpose of the men themselves, what workman is he that dependeth of his work? yea, what wise man ever thinketh to say, that God determining to make men, first considered of what fort they would be, that thence he might consult, then to have considered wherefore he would created them? Then what shall become of them to whom grace is never offered, of which sort we have foreshowed that there be many.  
Wilt thou say that all these are saved, for as much as they have not that foreknown cause of refusing grace? See, for as much as thou haste once declined from the right path, into what absurdities thou runnest. But this is the right way, that God hath created all for his own glory, even the wicked for the day of evil. In this doctrine is no circumstance of words, no absurdity, if thou dost determine that which is most true, that the will of God (albeit it sometimes seem otherwise to us) yet always is the sovereign rule of justice. Again, I pray thee how is it, that thou takest such pains to defend the reprobate? rather I pray thee let us give them over, & leave them to the eternal judge to be damned. Let us rather be occupied in giving thanks to God, and setting forth of his glory: who, when he also might have predestinate us to destruction, yet rather gave us to his son, by whom, being apprehended by Faith, we are freely saved. And this benefit of God doth wonderfully shine forth towards us, by the contrary, destruction of reprobates: and hitherto the reprobates are set to be considered of us, not that we should defend their cause, but learn in fear and trembling, to reverence the Lord.    

An other of the Slanderers Arguments.  
To create is a work of love, and not of hatred: Therefore God created all men in love and not in hatred.  

REFUTATION.  
AGAIN, thou beatest against the same rock, which knowest not how to set hatred under the decree, & that so, that betwixt the decree and hatred, be interiected the cause of hatred, whose gus●tinesse remaineth in men themselves, as I have already said a thousand times. Again, albeit we willing lie confess the goodness of God to have appeared in the very work of creation, nor that God hath properly hated his own work, but his corruption, yet who will grant thee, that thou wouldst enforce by this argument, that God, because that for his singular goodness, he created the reprobate, therefore he did not predestinate them to his deserved hatred. But I will help thee here. For not only in the creation of the reprobate, but also in all their life, a certain unspeakle kindness of God doth often shine, insomuch, that if thou beholdest the present state of things, and ascendest no further, the Lord may rather seem to favour the wicked than the righteous: which cogitation much moved David, and deceyned the Epicures. But what (sayeth the LOKDE) of all Reprobates in the person of Pharaoh, saying: Therefore (sayeth he) have I raised thee up, that is, have brought thee forth, that in thee I might declare my power, that is to say, in working mightily on thee. Nor yet am I ignorant, that there is not wanting those which otherwise expound the word of Exciting, which answereth to the Hebrew word: but the Apostles saying doth sufficiently declare, that it is to be expounded so, that it ought to ascend to the very creation. Again, what way so ever thou dost expound it, truly it shall express the lords benefits upon Pharaoh, whom notwithstanding he had from everlasting decreed to destroy, and that because he would. For why otherwise should Paul ascend to the will, and should not rather say, he hath pity on whom he pleaseth, and those that deserve this, or whom he foreknew would deserve, those he suffereth to be hardened. So also GOD from everlasting predestinated Esau to his hatred, but yet he blessed him in the plenty of the Earth, and dew of Heaven.  
I smaell the son of the bond maid, is no heir with the son of the Free woman, but yet he increased to a mighty nation. There is therefore extante great signs of God's blessings, even to the very Reprobate, but thereon it doth not follow, that thou seekest, that God had not predestinate them to his hatred. Yea this followeth that Christ sayeth, That the goodness of God is infinite, that doth good to his enemies: and the reprobate shall be so much the more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable, by how much they have received the more benefits of GOD. Paul therefore worthily recalleth us to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the long suffering of God to the very vessels of wrath, but yet he therefore denieth not that they are the vessels of wrath, made to destruction.    

An other of the Slanderers Arguments.  
There is no Beast so savage, (much less is Man) whi● the would bring forth his issue to misery: how much less GOD? Should he not be worse than the Wolf? So reasoneth Christ, if you, although evil, can yet give good gifts to your children, how much more GOD? And so reason thine adversaries: If Caluin, notwithstanding that he is evil, yet would not beget his son to misery, how much less GOD? These and the like they speak of Nature.  

REFUTATION.  
I marvel thou canst speak thus, and sith thou arts so miserable, (for what is more miserable, than both this sottishness and iniquity) that thou dost not perceive thy misery.  
The Lord crieth to the woman, I will augment thy sorrow and thy travel. He crieth to the the man: In the sweat of thy face shalt thou eat thy bread, till thou return again into the earth: with sorrow shalt thou eat the fruits of the earth, and it shall yield thee Thorns and brambles: he crieth to the Earth itself, accursed be the Earth for thy sake. And under this burden traveleth and groaneth the universal state of all things sayeth the Apostle. job complaineth that man is borne unto misery, and the few days he liveth are filled with iniquity. The wise Preacher witnesseth, that there is nothying under Heaven more vain or miserable then Man. David in infinite places complaineth the same.  
The Philosopher being swallowed in this device, broke into this blasphemy, that they exclaim that nature is a stepdame to man, and that it is best not to be borne.  
The common sense sayeth, that which in deed Pliny hath written, that there is nothying more miserable, than Man, that he beginneth his life in affliction. But thou art found alone, which deniest that Man is borne to misery. But yet thou wilt say, thou dost me wrong, who simply deny not that men are borne to misery, but so begotten or created of God. But I pray thee, what love is this? for wilt thou measure the nature of God by man's capacity, when with his only beck he can sanctify men, who otherwise should he borne miserable, yet rather willeth to be borne in calamity, or indeed to speak after your manner, permitteth. But haply thou wilt except, that God being angry with the sins of men, doth this worthily, with which sin being after a sort enforced, he abandoneth the affection of a ●at her to some, and he loveth not all, when he renounceth some.  
But so faure is it off that thou shouldest acquit thyself with this answer, that thou speakest more and more against thyself. For first, whence be these sins, but from corruption: And the alone corruption of Adam, why suffereth god to be derived upon all his posterity? Thou canst here insert no foreknowledge of sin, which hath enforced God, sith it is of necessity that thou set the cause before his effects. I will speak more plainly that the people his effects. I will speak more plainly that the people may understand me. If GOD will have no man to be borne to misery, why doth he then permit them to be borne in corruption, sith of necessity misery followeth corruption? Shameless impudent, wilt thou not here at the last, give all glory to God? wilt thou not curse that blasphemy, that God is worse than a Wolf, if he will that man be created to misery? wilt thou not once think it good to rest silent in that secrets justice of the incomprehensible god? Will never this firmest triple reason bring under this thy beastlenesse, That God sith he is just can do nothing unjustly in his works, albeit he doth manyethings which to us may seem unjust for that we cannot comprehend the causes of them. That God simply createth none to misery, but so together ordaineth the causes of this misery, that he that is borne miserable, should worthily be borne miserable. That God in the purpose of rejecting, respecteth not the destruction of reprobates as the lasteende, but his own glory, which shineth in their just reprobation. So plainly speaketh the spirit of God, and thou caitiff wilt murmur against God, and will never understand what impiety it is, to bind GOD to the laws of this nature, nor to confess in God any other light of wisdom and justice, than whose brightness thou mayst endure? But I will yet go further with thee: wilt thou deny that blindness is a misery? I think not, except thou be'st blinder than the blind themselves. But when as thou, and the rude disciples supposed the borne blind man, of whom I spoke before, to have been borne to that misery, either for his parent's sins or for his own, what answereth the Lord to them and thee? Neither this (saith he) hath sinned; neither his parences: that is, the Lord neither considered his ●or his parent's sins, when he would have him borne blind, and therefore miserable: but therefore he was borne blind, that the works of God might be manifest in him. God now and accuse the LORD himself as blasphemous.  
But what? dost thou think job himself, an upright, and simple man, so cruelly vexed of Satan, that without trembling we can not read those things that are mentioned of him, him I say not then in deed to have been miserable when he broke out into most dolorous complaints: or that he fell by chance into these miseries, or that God was angry with his sins, or that with a certain ydled sufferance, or winking, he should give his servant into the hand of Satan?  
Thou canst say nothing of these, but the sext of the History reselleth thee, and job himself so much, when praising God, he sayeth, the Lord gave and the Lord hath taken away. But if the Lord also be then most just, by the self confession of his own servants, when he for a time humbleth them with some miseries to his own glory, wilt thou abridge him theprayse of justice, when, whom he pleaseth, also for his own glory, he createth to just damnation? Just damnation I say, séeeing be never condenmeth any but the guilty of sin.. Further, the place which thou citest, proveth again with what faith and conscience thou usest to auduch the scripture. For how is that when yet hitherto thou hast cited but only two testimonies of scripture, thou hast so foolishly and wickedly wrested them both? If you being evil (saith Christ,) can yet give good gifts to your children, how much more God: What gatherest thou of this? that God being good createth none to misery. As though the Lord in that place did speak to all and doth not confirm his Church, that with boldness it might cry Abba father. Or in deed art thou so skill esse (at lest) that thou knowest not that this voice is of the spirit of adopiton? For so witnesseth the Apostle. But that thine exposition, may be in force, what else canst thou gather thence, but only this, that God useth to do good to all? But doth it follow thereon that he neither createth the vassals of his wrath, which yet he suffereth most patiently, nor wonteth, as it pleaseth him, to use his children to his own glory? Believe me, if thou canst, thou art more worthy for this foolishness, in the schools of some rustical teacher to be ierked with whips, than to be one that should be dealt withal by arguments. Then thou bringest Caluin for argument, who thou sayest is evil. We in deed are not the men who esteem Caluin (as thou with thine are wont to gibe) for a God: and Caluin is he (if there be at this day any other under heaven) who hath most hated that thou most desirest, that is to say, the glory of men. But yet this testimony we can and aught to give to the truth, that he must be passing excellent, whom in these our dates none will hate, that have bidden battle to godliness and true religion, or in deed, who never knew him.  
Finally, would God it were not so certain, that the testimony of true goodliness displeaseth thee and thy faction, and that thou wouldst rather repent, than confirm the fincere judgements of all good men against thee.    

Other arguments of the slanderer.  
And of the scripture they say thus: GOD saw that all that he had made were exceeding good: Therefore Man, whom he had made, was exceeding good. But if he hath created to destruction, he had created that which was good to destruction, and he loveth to destroy that which is good, which but to think is wicked.  

REFUTATION.  
ONE cried, sand me to the stone quarries. But I am compelled to cry, who I pray you will send this fellow to Antycera? For I pray thee, if I should collect so, God created me whole, therefore he created that I should not perish by disease, who would not think me mad? God created Man right and innocent I grant, and yet to destruction. First we use not to speak so, but we say that Man was created for the glory of God, and then we distinguish the same: for we affirm, that God hath created some, that in saving them by mercy: others, that in condemning them by just judgement, he might manifest his glory, as Moses, Solomon, I say and Paul do testify. Therefore thou sayst, He created that which was good to destruction, and he loveth to destroy that which is good. But I say that this consequent is most foolish. For thou concludest much more than thou haste spoken, and therefore reasonest, as if thou shouldst prove that Man is created of GOD not only good, but also that he should never become evil, which latter is false. For because the Lord was worthily to condemn some, it was necessary that their beginning should be good, both because God, in that he is good, cannot create any thing but that which is good, and also for that if their beginning had been evil; he could not justly have damned that himself had made: but yet so it was requisite that their beginning should be good, that it willingly depraving itself, might evident the way to just damnation, that is, to the just execution of God's eternal counsel.  
Therefore the beginning also of Reprobation was good, that as the Lord decreed from the beginning, so in very deed in his due time he might justly condemn, not the righteous, but those that of their accord become evil: as he who cannot but love that which is good, so can he not, but hate, and punish that which is evil. But also that thou by the way mayst learn this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that for the Elects sake it was requisite that Adam for that cause should be created good, that he of his own accord might become evil.  
For when the Lord also had determined to show forth a more ample favour in saving his elect, than in the creating of Man: that is, when he had decreed not of nothing to create them to salvation, but being worthy of whatsoever punishment, freely to make them partakers in Christ of his eternal Kingdom: What place had there been to this incredible lovying kindness, it they had for ever continued steadfast in Adam? for he hath no need of this mercy that is not miserable. What have therefore the Elect to complain of the mutable condition of Adam, sith so much the more glorious and happy is their salvation. What also the Reprobate, seeing that, except they were corrupted in Adam, they should not have been dampened? For here I repeat that I have often said, that so the reprobates destruction dependeth of God's decree, that yet the whole matter & fault of their damnation remain in themselves. 
Lib. de Aeterna Praedest.  Yet there is one excuse, sayeth Caluin, very well pretended, that Adam could not escape that which was decreed of God. But voluntary transgression sufficeth enough and enough to guiltiness. For the secret counsel of God is not the proper natural cause of sin: but the apparent will of man. seeing man may find with in him the cause of this evil, what availeth it to wander that he may seek it in heaven? The fault is manifesse in himself, 
An endless toil.  because he would sin. Why hath he, forcing into the secrets of heaven, drowned himself into a Laby-rinth? For that God knowing and willing suffered man to fall, the cause may be secret, but unjust it cannot. Go now, slanderer, and exclaim that we make God a hater of good men.    

Another Argument of the slanderer.  
God created one man that he might place him in Paradise, which is eternal life. Therefore he created all men to eternal life, for all men are created in one.  

REFUTATION.  
FIRST I demand whence thou hast drawn this, that God created one man that he might place him in. Paradise. verily of some secret revelation, in which thou placest the perfection which thou seasest not to dream long since. I read that Adam was placed in that most pleasant Garden: but that this was the chief and determined purpose with the Lord, that he might place him there, I read in no place. Yea if thou wilt stand upon the very words, I rather read, that he was created to have dominion over every living creature. Therefore the foundation of thine argumentation is fallen, as that which resteth not upon the authority of Scripture, but upon thine own fantastical dream. God sent a sleep upon Adam, did he respect that when he made him? he made him a coat of skin, but did he therefore create him? Seest thou how sottishly thou shouldest conclude? But thou wilt say that this Paradise is a figure of eternal life. But tell me from whence also hast thou that? because the Lord, and after him Paul and john, by the name of Paradise, understand celestial glory? Indeed a strong Argument, as though the Grecians understood not by this word all pleasant orchards, and that it is usual in Scripture with these like earthly shows to shadow eternal felicity.  
jerusalem in infinite places doth shadow the Church: is therefore every inhabitant of that City a member of the Church?  
Again, if that Paradise were eternal life, then shall also the Devil, Death, and Sin, be in eternal life, and that Paradise being overtourned by the flood, also eternal life shall utterly perish. See whether childish shifts do headlong enforce thee, with which thou dost feed thyself in such wise, as the Chameleon is reported to live with the air.  
But least thou mayst complain that I rather dally out thine arguments than solute them, I will show thee what we are to think by the word of God of this Argument, that is, of the end of the first created man.  
Quadruple wise we learn to understand the counsels of God: one is by revelation in the Prophets, whose examples are every where extant in Scripture: Another is by peculiar revelation of the spirit, as we read of Simeon, and also of all faithful, to whose spirit the spirit of God beareth witness what be their gifts by Christ. For that is it which we call Faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assured persuasion, which cause, by the example of Paul, that we are so sure, that we are freely elect of GOD in Christ, as if we had been present in his eternal counsel.  
The third is by our observing the sequel of natural causes, as oft times the natural and wise men, and such as are skilful in human things, do foretell many things. But this conjecture in many things is deceitful and uncertain, because that God oftentimes ordereth the mean causes, according to his secret william.  
But the fourth is the most sure mean, and without all exception the most sure, because it judgeth (as they say) of the latter. I therefore say there are two things, which not only the word of GOD, but also common reason doth show us. One is, that God is never changed, and therefore that that thing cometh to pass by the eternal and immutable decree of God's counsel, that things are often altered. For God not only decreeth those things, which are of stayed nature, of which fort there be very few, but also those things, that for the most part are changed every hour, but not without assigned rules of alteration by him.  
For example sake, the Lord blessed the earth which he made, which after Adam's sin he cursed. But is God changed? no indeed: 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 ask me whence I have them, I will answer, that I have it from the success. For seeing God is not changed, and that it came so to pass as I said, of necessity it is we confess, that it was so determined with God from the beginning. Also the Lord gave the ceremonies of the law to his Church by Moses, who notwithstanding by the Apostle pronounceth afterwards, if you be circumcised, Christ prosyteth you nothing. But doth the Lord change his purpose, that he should allow that which before he disallowed? no indeed. For he ordained the ceremonies but for a time, that is, to the preaching of Christ, at whose coming it was requisite, that they should vanish away, as darkness in the day spring.  
Also, he assigned Saul King over Israel, but for a time: which albeit he did not manifest at the beginning, yet he sufficiently hath proved it, when he received him. And together when he decreed that he would reject him, he determined the cause justly, and he would take from him his kingdom for his own fault, all which are certainly collected by the success. And the other is this, which common reason doth show us, that nothing is done which God knoweth not, or against his will, or he being idle: for neither ignorance, nor imbecility is agreeable with the nature of God, nor an idle foreknowledge may be attributed to him, specially in the government of so excellent a work, that is to say, of Man, but that for the most part the wicked assertion of Epicures will be confirmed, That God careth not for men. For it will be, that he being idle, that is, doing nothing, he suffered Adam to be circumvented of Satan, and at last, as one awaked out of sleep, endeavoureth to give remedy.  
The Scripture saith much otherwise, which affirmeth that all things are gonerned of God, 
Pro. 16, Exo. 〈◊〉.  even those that seem most casual. It testifieth, that the very Sparrows do not fall to the earth without the heavenly father's will, and that all the hairs of our head be numbered.  
Satan indeed cannot touch job, except God see it so good, and for that cause permit it Satan, yea the Devils truly could not rage's against the swine, except leave be asked of Christ, which he granted not against his will, but willingly. It resteth than we say, that all things are done if God will: and therefore as we see any thing come to pass: let us say that it came to pass, not without the just, eternal, and immutable decree of GOD, But if any man will exclaim here, that we enforce the Stoical necessity. Indeed I grant with Augustine, or rather with the truth itself, that the will of GOD is the necessity of things, but this Stoical I deny. Nor do we bind GOD to the second causes, as Homer bringeth in his jupiter complaining, that when he would resist destiny, he could not.  
We (I say) acknowledge no such destiny, but we say, that there is a sure and immutable success of all things, which the Lord hath freely, wisely, justly, from everlasting determined.  
Yet we say that the second causes are not enforced of God's decree, except when he pleaseth to bridle his enemies, but they are willingly carried to the end determined of God.  
finally, both mere natural, and voluntary motions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of free choice, we not only not take away, but account them as principal amongst second causes, that is, which, (as we said even now) are of their own accord inclined to that end, whereto the counsels of the most wise, free, and just GOD the creature do tend. Let this be for example, GOD the father tendering the salvation of his Elect, assuredly decreed that CHRIST for a certain season should die. This I say so ought to be, that I affirm it could not be before his hour had come (as say the Evangelists) 
☜  nor after the prefixed time was come, that it could otherwise be, which appertaineth to the success.  
In the mean time, when Christ was fresh in years, and was of excellent constitution in body, if you respect in part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strength of Nature, it was such that he might have lived many years: also such was the nature of human wyil, which would have wonderfully abhorred moste cruel death, linked with the wrath of GOD the father, and also would have prayed pardon.  
Therefore, if by itself thou shouldest consider the power of Nature, then will we say, that Christ could not have died: also if thou shouldest consider, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the force of Will in him, that he might have wished not to die. But Nature by natural motion, and will of his own accord, consented to the decree of GOD, that is, to death of necessity. Therefore, there is not why thou shouldest object to us the Stoical assertion, which taketh from God a liberty to decree, and to determine second causes, that is it bringeth GOD, spoiled of his Divinity under government, and to willing counsels or deliberations leaveth no place. Nor is it prejudicial to us, (that I may speak these by the way) that there seemeth force to be offered now and then to the second causes, as when the Sun stays his course, and the Sea is divided.  
For we said that GOD is not bound to second causes, but that he may bend them whereto it pleaseth him: Nor is it to be doubted, but nature willingly, would give place when the Creator commandeth.  
There is more difficulty in the corrupt will of the devils, and all those who are not regenerate, which it is sure doth sometimes oppose itself utterly, that is wittingly and willingly against the decrees of God. But here is altogether apparent the in comprehensible and in●● plicable condition of the counsels of God, that like as the will of the devil and his members, in that it utterly opposeth itself against God, yet ignorantly serveth the works of God no less than with willing force it should yield to obey him.  
Tell me therefore (that we may amongst many choose one singular example) when Satan endeavoured to destroy joseph by his brethren, by whom God had decreed to save the israelites, what did he? truly the self thing that he had decreed, against whom he did oppose himself, that is, that joseph having gotten authority in Egypt, might prepare refuge for the Church of GOD. joseph therefore respecting Gods decree, and comforting his amayed brethren, said: You did not sand me hither, but God. Therefore, where I said, that the second causes do readily endeavour themselves to the will of God, as appertaineth to the corrupt will of the wicked, is thus to be understood, that we may rather consider the issue than the form often hat william. But these (it may be) are too far fetched, 
Gen. 453●.  which yet I thought good to set down in more words, that in part I might display the wickedness, and in part the foolishness of him, who yet shamed not to object unto us those things, which of what fort they should be, he verily never seemeth to have understood. I come to the matter. We show, that all things come to pass by the eternal immutable decree of God, for that with him is neither ignorance, nor imbeciiltie, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 negligence, nor any alteration of counsel. We also show this, that those things that are changed are not changed, but by the eternal and immutable counsel of God. But this third we have approved, which dependeth of the aforesaid, that this collection is most sure, this thing is so come to pass, therefore it was the council of God, that it should so come to pass.  
Of these it is easily gathered, what is to be thought of the end of the first made man, truly that (which the issue showeth) he was created good, but with this condition, that in certain time, of his own accord, and by no fault of the Creator, this goodness being lost, he might ignorantly prepare the way, both to them that are to be saved in mercy, by whose salvation, God hath decreed from everlasting to manifest his glory: and also to those that should justly be damned, in whose just destruction, lykcwyse he determined from everlasting, to show forth the inmeasurablenesse of his justice, and severity. Adam therefore was created good, so that if thou considerest this strait of nature by itself, that is the integrity and innocency, than he might and aught to be saved, and also his posterity that he was to bring forth like to himself. But if thou considerest Gods decree, that is, wherefore he created him good, thou shalt find he neither could remain good, which appertaineth to the success, nor that his posterity could be borne in any other estate, then in that whereto as enthralled, God from everlasting had determined they should be borne.  
Thou demandest whence I have these? I answer that I collect them of the success, or as they say of the latter, nor that thou canst deny those things I have spoken, but that either thou shouldest make God variable and inconstant, or weak and ignorant, or that appertaineth to the ordinance of causes, unoccupied, I add also rash and unskilful. For what? before he made man, did he not foresee with himself wherefore he would make him? or at the lest foreseeing the faults, defermyne what he would do unto men.  
Who I pray thee could indifferently suffer these things to be spoken of God, which are not to be found in men, except such as are destitute of all wit and reason? But if he had with himself foresette anend, I ask of thee what it was? Thou wilt say to bless all men. Now therefore good fellow show how the counsels of God are not uncertain, and infirm. How God is not variable and inconstant, how not altogether weak, if by no means he now perform that which he had determined, concerning the blessed life of all men. For neither causte thou say by that thine invention, that even those whom he saveth, are not saved by thy forged decree, seeing they are saved by Grace, not by nature. And there is no doubt, that very many are given over to eternal torments, seeing without Christ there is no salvation, and Faith cometh of hearing. But by his own fault thou wilt say. I grant it, but what doth that help thee? For if that were decreed with God, to save Adam, and all his posterity, surely either God will not, or he can not perform that he had decreed: if he will not, than he hath changed his purpose, if he cannot, then is he not omnipofent. But how far off both be from the nature of God, thou seest. Therefore, also that kind of Doctrine, by thine argument, which enforceth us to these blasphemies is false. Yet further I guess thou haste one refuge in store, that is, that thou mayst say that God indeed created Adam, and all men comprehended in him to eternal life, but upon condition, if Adam should persist in his innocency, which was set in his power, and therefore that God seemeth not to have changed his purpose.  
I answer, that it is true that thou saisfe of the condition, but not in that which thou supposest. Nor is it to he thought, that God after the manner of men dependeth doubtful in his counsels, and in second causes, as he pleaseth to determine this or that, For what God should this be, which dependeth upon the rule of things created?  
Therefore that which is said of the condition, is utterly to be taken in the contrary part, (that is to say) that Adan was created with condition of the fall interiected, but that utterly which should be performed, albeit willingly, freely, and readily, yet necessarily, seeing that God's decree could not fail. For the decree of God dependeth not upon the will of Adam, but the contrary, Adam's will of God's decree, with whose efficacy, notwithstanding the will was not enforced, but by his own voluntary motion, (albeit Adam neither knowing nor respecting the end, and therefore sinning) was carried to the end appointed of God, that is, to this point, that the way might be opened both to the mercy and severe ●ustice of God. For in one and the same work, Adam of his own accord, and therefore finning endenoured one thing, and God wrought an other thing: so indeed Adams and the devils drifts were frustrate, because there is no counsel against the Lord. 
Prou● 〈◊〉 30.   
But God justly using a sinful instrument, wrought that he would: because what soever he hath determined, it is wholly requisite that if should come to pass also, even as he had appointed. If these things do not satisfy thee, which rest upon these stayed principles, that God is ever just, although men conceive not alwases how he can be just, that God dependeth not of second causes, but always justly doth govern them, even then also when they do wickedly, that God doth nothing at unwares, and with no certain end determined, nor that he is ignorant of any thing, nor to will, or discern any thing which he cannot, nor that he ydly beholdeth what shall come, or what is, but that he doth all things (as Solomon saith to his own glory, and therefore to have fore-decréede to do: that God cannot be changed; but also that those things, which are changed, with all fixed and firm circumstances, are of his immutable counsel changed, If I say those things do not satisfy thee, which rest upon such certain principles, and so agreeable to the nature of God, and so innumerable testimonies and examples of Scripture, I say freely, that I now take no pains to satisfy thee and thy faction. For he that doth that, shall verily do in such wise, as if (as he saith) he would do it of purpose.    

An other of the Slanderers Arguments.  
IF all have fallen in Adam, it is necessary, that all shall stand in Adam, and in that same estate, as Adam.  

REFUTATION.  
ALL these things I grant thee, and that so, as they make quite against thee. For seeing Adam's posterity shall stand in no other estate, than Adam stood in, that is, that he might voluntarily throw down himself headlong to destruction, whence afterwards the Lord would deliver all these, whom he had from everlasting decreed to give unto his son, the self thing ensueth that we to give unto his son, the self thing ensueth that we wish, that the Elect have nothing to complain of this decree of God, seeing their estate is now by so much better, than if Adam had not sinned, by how much it is more excellent to be saved by Christ the son of God, than by Adam: by Grace than by Nature. And that the Reprobate also cannot complain any thing of God, as which, albeit according to the decree of God, they are fallen in Adam, yet fell they in him voluntarily, and not by force, and therefore are but deservedly damned. If this doth not satisfy thee and them, I will cry with Paul, O man who art thou that pleadest with God?    

Another Argument of the slanderers.  
I will not the death of a Sinner.  

REFUTATION.  
SEE how rustical thou art, that is, rude & unlearned, for thou hast utterly forgot of what thing there should be demand. We strive not good man of death, and eternal damnation, (for we know that no man is damned but for his desert) but of the purpose of damning, whose cause, albeit to us it be unknown, yet is it ever just: for whatsoever God will, is just: and so God decreeth that he doth decree, that he ministereth just causes to the execution of his decree. Why therefore dost thou slide, omitting the mean causes from the decree of God, to the execution of it, that is, from the purpose of damning, to damnation, as though in deed the Lord should simply have thus determined from everlasting, I will vow this man to destruction, and not whether I will give over this man to destruction for his own fault, that my justice may appear I will speak yet more plainly. Thou dost foolishly that dost cite the testimony of death, that is by the execution of the counsel, where the counsel itself is in controversy. Yea the Prophet, whose double testimony thou abusest, disputeth against the men of thy faction, who complained that by the absolute power of God (as they call it) they had incurred God's vengeance, as though God should deal with them tyrannously, that is, should rage's against them, whether by right or wrong. But what sayeth the Lord by the Prophet, verily he recalleth them to that causes of destruction remaining in themselves, which also we do continually. There is not saith the Lord by the Prophet why ye should accuse me, as I receive the penitent, so I punish none but the graceless & rebellious: for when your conscience shall accuse you, why put you the fault in me: That this is the Prophet's meaning, every one that weigheth those places will confess: and surely, all men of stayed judgement, when they hear these things, & shall try themselves, will rather muse upon amendment of life, & a renewed mind to be obtained of the Lord, than upon the sifting of the counsels of God. Briefly therefore I say, that the Prophet mounteth not to that eternal decree of God, but showeth the true use of that doctrine, which also we, for as much as lieth in us, do endeaour to imprint, that is, that we aught to search the decree of God concerning ourselves, not in those his unrevealed secrets, but in his word which is appointed for us to consider. But thou wilt urge the word, I will not: as 
☞  though in deed the word Caphees with the hebrews should simply signify to will, or rather doth not signify to allow, & to have acceptable, for which the Grecians say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be well affected. And know thou, that God will many things, which yet he approveth, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his mean, as for example, when he doth exercise his, or correct them by the hand of the wicked, dost thou think that it pleaseth him well that the wicked do, albeit they are excited by him, as he saith every where by his Prophets, and so much, that therefore Nabuchadnezer was called the servant of the Lord: Truly if thou thinkest so, thou art in a great error, seeing these self same offences, he afterwards so severally punished in the Chaldees, what then; forsooth God simply alloweth not those things, that is, in the they oppress his people, but in that by this means his patience is confirmed, those that sinned are recalled to amendment, his justice is manifested in punishing the wicked, the wicked fill full there measure, finally whereas these judgements set forth his glory, here the Lord approveth the use and most just end of these things. And the destruction of reprobates is also of this kind, not that God is simply delighted therewith, but for his own glory, for which cause he testifieth by Solomon that he created the wicked against the day of evil. Therefore I have often said, that we use not to speak so, as to say that God created any men for their destruction's sake, but that by the just destruction of some he might manifest his own glory, verily than the which end, nothing more just or requisite can be imagined. Therefore this appertaineth nothing to the purpose of the present controversy, whether God for his own glory have predestinate some, that is, the wicked to destruction: which thou deniest: I with Moses & Solomon affirm: neither canst thou gather any thing else out of those places of Ezechiel, then the which we say, that God is so loving, that when he dealeth with men after their desert, he is not delighted with their destruction, but alone provideth for the glory of his own name: like as just and favourable judges regard not the torment of offenders, as though that only were their purpose to shed men's blood, but because the law & equity requireth, that by the punishment of offenders the wicked may be feared, & the good may be defended from the injuries of evil men, therefore they have hated not the men, but offences in the men, and by the prescript of laws do punish them. This, I say, is the meaning of the word, I will not, against those who accused God, as some cruel tyrant, who should rage's against men without any regard of good or evil: when contrarily he never punisheth any but offenders: & that so, as he is not delighted with their torments, but with his own justice. Otherways, if thou simply takest the word of nilling, thou must in deed show, how God being unwilling to damn the wicked, & therefore willing to save them, so many notwithstanding are punished with overmuch torments by sentence of the same unwilling God.  
Finally, thou shouldest have noted, to whom this Sermon of Ezechiel was applied, truly not to a wicked people, and obstinate, but to the people of God, amongst whom seeing he had many elect, it is no marvel that he used that speech to them, whom contained within his covenant, he endeavoured to recall unto himself. But thou to thy o● other follies whereof I have spoken, hast also added this, that thou wouldst appropriate to all mankind that only belongeth to the Church of God.    

another Argument of the sycophants.  
GOD will have none to perish, but all to come to the knowledge of the truth.  

REFUTATION.  
thou art the same thou waste wont to be, and indeed thou dost that which Heretics be wont, when with evil conscience, they patch together the pieces of Scripture, that they may urge them upon the simple and unskilful. Peter in that place which thou wrestest after thy manner, strengthening the elect against certain scoffers, who, (as to many at this day) did deride whatsoever was spoken of the supreme judgement. Beloved, saith he, be not ignorant in this one point, that a thousand years with the Lord are as one day, and one day as a thousand years: that is, as I take it, that the Lord after the manner of men is not bound to any moments of time, which is to strictly observed of some. Then he addeth, the Lord that promised is not slack, as many account this slackness, but he is long suffering to us ward notwilling that any should perish but that all thould come to repentance. And it is even as much as if Peter should have said, There be many of you who think the Lord deferreth his other coming beyond equity, who in deed do think far otherways of God, then convenient. For first let us weigh who he is that hath promised to come, that he might utterly deliver his. In very deed he is God. But may he then defer his promise even one moment, whose word is most sure, and who hath prefixed appointed seasons to his promise? Then see how some by impatience do sinisterly esteem this sufferance. For they think that the Lord doth after a sort despise his Church, or that he doth not esteem it so much as is requisite, when of the contrary part, the Lord would not defer that his coming, except he should use great patience and lenity towards us. For he only deferreth his coming till he shall have gathered his people, whereof he will not that one should perish, but rather that by true repentance they should all be saved. It is proved by many reasons, that this is the simple, plain, and apparent meaning of the words of Peter. To this end he endeavoureth, that he may confirm the faithful against Epicures: whence it is that he allegeth those things which solely belong to the faithful, that in deed he might recall them to the promises. Finally, Peter is wholly conversant in this, that he may teach the delay of the judgement to come to endure more patiently, which in deed do not agree with the froward and obstinate, who would pray the Lord to protract that judgement as long as might be, as appeareth by this speech of the Devils, why didst thou come to torment us before the time: so far is it of that the lords tarriance should seem too long to them. Therefore seeing he calleth them beloved whom he speaketh to, and adjoineth himself unto them, as who saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards us, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards you, who is such a dullard that seeth not that this speech belongeth only to the Church alone, I say to the elect.  
Therefore in an other place it is said that the Lord in that judgement shall first gather together all his elect out of all the world, 
Mat. 24. c. 31.  that is to say, 
Mar. 13. d. 27.  the number of them noun being accomplished. 
Apo. 6. e. 11.  Finally, john is the best interpreter of Peter: for of him are alleged the souls of them that are stain for the word of God, to try that they are weary of this long delay, how long O Lord which art holy and true, dost thou not judge and revenge our blood against those which devil in the earth? but what answer have they? Even the same which Peter mentioneth, that is that they must rest yet a little while, that is to say, but even so long, till the full number of their fellow servants and brethren be accomplished. These therefore are they (thou Sycophant) of whom, the Lord will have none to perish, and all whom he calleth to repentance in his time, but the rest whom he hath created against the day of evil, for his own glory (as Solomon saith, whom it is better to believe then thee) there is no doubt, but for their own offence he will have to perish: as the Scripture plainly witnesseth of the sons of Helie, and the reprobate jews. Here therefore thou dashest against the same rock, 
1. Sam. 2.25. Isa. 6.9. john. 12.39.  where against earwhyle thou madest shipwreck. For that which only is spoken of the children, thou also wilt have to belong to the dogs: which albeit if I should grant thee, yet here also must thou show, how some perish against the will of God, for an idle sufferance of judgement agreeth not.    

An other of the sycophants Arguments.  
IF God created the greatest part of the world to perdition, it followeth that his wrath is more than his mercy. And yet the Scriptures witness, that he is slow to wrath, and swift to mercy, so that his wrath is only extended to the third or fourth generation, when his mercy reacheth unto thousands.  

REFUTATION.  
THERE be almost in this Argument more faults than syllables. That which thou brablest of the greatest part of the World, is all thine own, as I said before: albeit it may appear by the authority of Christ, and the continual observation of all worlds, even to the blind themselves, how few do enter at the straight gate, in respects of them which go the broad way, which leadeth to destruction, yet we use not willingly to weary ourselves in these speculations, whether there be more vassals of wrath and reproach, then of mercy and honour.  
Again, as I have often said, we may not say that GOD hath simply created some to perdition, but to declare his own glory in the just condemnation of some.  
Also the sequel which thou adjoinest, holdeth not, for albeit that GOD should save but one man, we say the greatness of his love, which he hath manifested in the secret and incomprehensible mystery of his eternal son, is such, that by infinite degrees it should exceed all his severity to the wicked, how great soever it be thought. For who in heaven or earth may comprehend what is the breadth, the length, and profundity of his love towards us miserable sinners? For how great these are, that eternal word, which in the beginning was God with God, to be so abased, that he become man, subject to all the infirmities of our flesh, sin only excepted, that we again might be made the children of GOD. That eternal word to be conceived, to be borne and to draw the common breach with us. The almighty to be afflicted the space almost of four and thirty years: with all troubles and afflictions, with hunger, thirst, watchings, with horrors both of body and mind, with infinite slanders: the life itself to be slain with most sharp and cruel torments, and to be shut up in a sepulchre: For so we may speak by the example of Paul, not that we should confounded the natures, but unite them being several. But what, seeing that now in such falsehood of the world, the continual love of Christ towards his Church, doth not nor ever shall cease: if but one I say, and only private man should be made partaker of this wonderful, and inexplicable benefit, what matter yet can be urged of this love of God, with his severity against all other men, and the very rebellious Angels? But thou a crafty fellow, hadst rather discerns the state of wrath and mercy, by the number of the damned and saved, then by the nature of them.  
But why shouldest thou not do this, who art not ashamed to write that that Paul which confesseth himself to know nothing but jesus Christ crucified, and who hath set forth unto the world so mightily, all the riches of the Gospel, that he hath delivered to the world the rudiments of Religion, and that he had a certain, more perfect, and more secret doctrine which he hath taught to certain his more perfect Scholars, I imagine nothing herein, or slander as thou dost? Thy annotations upon the first Epistle to the Corinthians are extant, wherein thou speakest so plainly and so apparently, that thou canst not deny this blasphemy, therefore I marvel not that the mercy of God in Christ crucified is so esteemed as nothing of thee, that thou darest compare with his severity, who hadst rather believe thyself than the Apostle, and openly transformest the Christian religion into jewish or anabaptistical babbling. And that which appertaineth to the twofold 
☜  testimony of Moses, thou also too impudently wrestest the either of them: for what if I should except, that God did there manifest what a one he would show himself to his Church? Truly I should say as it is, as appeareth even in this one example. Let us compare the fact of Saul, with the offence of David. Saul contrary to the commandment of God, which seemed a grievous thing, did not by and by slay Agag the King that was taken captive, and keepeth the fatter cattle by oblation, 
☜  either for the lords Sacrifices, or for himself by covetousness. And what did David that worthy Prophet, who had so often experienced the loving kindness of God? he deflowereth another's wife, fostereth sin, he procureth a most worthy and valiant man to be slain, by most filthy surpassing treachery, and so much the rather, that he might yield to his cruel desire, he wittingly and willingly hazzerdeth the whole host to most evident peril, the Ark of covenant, and the name of God himself to the scoffings of the enemies, but Saul is immediately rejected, nor can the Lord be entreated by any the tears of Samuel, and David is straight received to mercy, but why so? in deed the foreknowledge of sins will here do thee no good, but to this thou must come of necessity, that God pitieth, and hardeneth whom it pleaseth him. Yet Saul hath not what to complain, for who hath first given to the Lord and it shall be restored him? Nor is it injury to Saul, though David find grace. But yet who can not see in Saul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the wonderful severity of God (as Paul speaketh) but in David that express nature of God, which himself described in Moses, when he saith, that he is ready to mercy, and slow to wrath. I may therefore agree with thee for once, if I should except, that the Lord in that place doth only speak to his elect, as he, who rather showeth himself worthily, and of good right terrible, and inexorable to the rest. But lest thou exclaim that I do wrangle, I confess that the Lord doth use an incredible favour and lenity, even towards the very vassals of wrath, ordained to destruction. Whence is it that he should not destroy Cain by and by? Whence is it that he should protract the flood so many years? Whence is it that he should bless Esau with the plentifulness of the earth? That Ishmael should grow to a great kindred? That he should suffer the Canaanites and the Amalachites so long? That he should not take away Saul by and by, but suffer him so long to enjoy the benefit of this life, and also the renown and benefits of the Kingdom of Israel? Finally, that we prosecute not antiquities, whence is it that he so nourisheth, and so favourably sustaineth so many wicked Turks, such tyranny of antichrist, and finally thyself with so many false Prophets, who cease not to seduce whomsoever they may from God's truth. Great, yea great and incomprehensible is this goodness of GOD towards his enemies, which would God they could once acknowledge, whosoever are elect among them, and be not known, that they might at the last return to him, who truly showeth himself favourable, and slow to wrath even to his adversaries.  
In expounding the other of the same, Moses, or rather testimony of the Lord, thou offendest in like sort, for the use of this Doctrine solely appertaineth to the Church, to whom alone the law is properly assigned, and the Gospel Preached. And there be divers dispositions of men, and there is a twofold nature in the very men regenerate, therefore is there added threatenings with the promises, that the flesh of them, and whatsoever is servile, may be restrained, but the spirit, and whatsoever is free and at liberty in these confirmed. Nor be these threatenings only vain scarecrowes, (sayeth the Lord) eftsoons stayeth not in the words, but sharply correcteth even his own children, and tameth in their sight the adversaries with terrible wrath, yet in the mean time I grant that his mercy doth excel, but I affirm it, especially in his Church.  
But see how sottish thou art, who abusest these testimonies, to the end thou mayest avoid that eternal and secret mystery of the divine decree. Why dost thou not rather abide in the next causes of destruction, and persist in the Apostles paths? for so should it come to pass, that thou shouldest rather reverence the loving kindness of GOD towards his enemies, than thou shouldest not yield him which is lawful to every potter no man withstanding it, when as yet a certain proportion of the clay and potter may be intended, and of God and things created, whatsoever yet these be, there holdeth no comparison, except so much as God adopteth men unto himself of mercy, for that we may ascend unto Adam, what proportion is there of the similitude and the thing itself yet I grant that God's benefits towards men be innumerable, especially if they be considered in Adam: but thou art wonderfully deceived, when thou deemest that therefore God hath spoiled himself of his deity, that it should not be lawful for him without the note of cruelty, to created how many men it pleased him, in whose just condemnation, (for albeit he hath ordained whom he would to destruction, yet he boweth none to death, but the deservers of it) to manifest his upright justice and his hatred against sin. Do trees and plants at this day conspire against the Lord as thou dost, that they are devoured of men? Do all living creatures expostulate with God, because they are appointed to the slaughter, and set forth to the greediness of men no I trow, 
Rom. 8.  for so saith the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the creature doth sigh and groan not as though it did expostulate with God, but because it doth fret against the enemies of God, and in deed so it is, for if the earth itself, if heaven, and the stars, and the beginnings of all things, if almost the infinite kinds of beasts, fishes, and souls, if stones and rocks couldst speak, although their estate may seem miserable to man's reason, yet would they not only not expostulate with God as fierce and cruel, but they will voluntarily have been thankful to him, that they were accounted worthy to serve his glory. but thou Sycophant art found, who would accuse God of cruelty, except he had ordained all to eternal life, albeit thou makest not mention of all in this place, yet it must be so, for if there should but one be ordained to eternal punishment, if thou mightest be judge, God shall not escape the note of cruelty. For albeit he is more cruel that damneth many, then that damneth one, yet he therefore ceaseth not to be cruel, that damneth but one by thy judgement, who either will not, or canst not discern the just purpose of damnation, from damnation itself. But that we may omit all those things which thou sayest, the people can not conceive, I say, that thou in wresting this testimony of Moses, art like to them, who marvel why more Drunkards than Physicians do come to old age, and think not in the mean time that it is chance, that there be by many degrees more Drunkards than Physicians. So albeit, as thou falsely deemest, God should save the issue of every faithful man, to the thousanth degree, not one only excepted, and should destroy the Infidel's children, only to the fourth Generation, yet for all that should there be more that should be damned, because there have been ever more in the World that did hate GOD, than did love him.  
But thou art both deceived, in that that thou deemest that the Lord hath beer set the consideration of his nature, either in the multitude of those that are to be saved or damned, also in that that thou takest those things in such wise as if the Lord had bound himself to save some man's posterity, to a certain number, without exception, both which, continual experience doth teach to be most false. What then? is the Lord untrue? no in deed, but in these words he only showeth how much he is more frequent in well doing, than being keeping and mindful of injuries, in persecuting his adversaries, but so, that finally he doth well to them of whom he is beloved, and hateth them of whom he is hated, and maketh it free to himself, to have mercy on whom he will, and whom he will to harden, as he hath manifestly showed and proved in effect in the history of Helie the Priest, that I may omit Ishmael and Isaac, 
1. Sam. 2. c. 2●. f. 30.  jacob, and Esau, and innumerable others. See how wisely and to the purpose thou disputest against the truth.     

The second slander.  
GOD hath not only predestinate Adam to damnation, but to the causes of damnation, whose fall he did not only foresee, but would it with an eternal and secret decree, and ordained that he should fall, which that it might come to pass in his time, he appointed an Apple the cause of the fall.  

The censure of the Sycophant.  
SO they say that the second Article is the devils doctrine, and they require of us Caluine, that we show them where it is written in the divine books.  

THE REFUTATION.  
IN patching of this slander, thou hast kept thine inclination, for thyself hast forged that thou brablest of Adam, predestinate to damnation. and of the Apple that God set before him. These (I say) thou hast impudently feigned, that it shall not need to answer any thing to them. And how reverently and religiously Caluine used to think and writ of the fall of Adam, may appear by these testimonies, which I have written out word for word, partly of his Institutions of Christian Religion, and partly of his Book of eternal Predestination. So dependeth the destruction of the reprobate (sayeth he) of the Predestination of God, that the cause and matter be found in themselves, for the first man did fall, for that the Lord did so see it expedient. Why he so determined, we know not, yet it is assured that he determined no otherways, but because he saw it good that the glory of his own name should be advanced thereby. Where thou hearest mention of the glory of GOD, think there to be justice, for it must be just that deserveth praise, man therefore falleth (God's providence so ordaining) but he falleth through his own fault.  
The Lord had pronounced a little before, that all things that he made was very good, whence therefore cometh this wickedness to man, that he should fall from his GOD? lest it should he deemed to be by creation, God by his word approved whatsoever had proceeded from him, therefore his own malice corrupted the pure nature which he had received of the Lord, and by his fall, enforced all his posterity to destruction with him, wherefore, we shall rather see the apparante cause of damnation in the corrupt nature of man, than seek out the secret, and wholly incomprehensible, in the predestination of God.  
Nor let it grieve us thus far to submit our judgement to the immeasurable wisdom of God, that it saileth in many of his secrets, for if those things which is not permitted or lawful to know, the ignorance is learned, the show of knowledge, is a kind of madness. These (sycophant) be calvin's words, which alone shall plentifully suffice all governed wits, to deface thy slander. But we will also add these of abundance, that your impudency may more and more appear. There be (sayeth he) three things to be noted. first, the eternal predestination of God, to be firm and ratified, whereby he determined, what should come to pass of all mankind, & of every man before Adam fell. Then that Adam himself for the worthiness of his defection, is enthralled to death: and finally in his person being now desperate and a castaway, that all his progeny was so damned, that whom afterwards God did freely elect, he should dignify with the honour of Adoption. But also a little after in the same place, when (saith he) there is any speech had of Predestination. I have ever constantly taught, and this day do teach, that there they must begin, that all the reprobate which are cast away and damned in Adam, are worthily left in death, that they perish worthily, who are by nature the children of wrath, so that no man have cause to complain of Gods too much severity, seeing that all men carry the guiltiness shut up in themselves. If we return to the first man when he was created innocent, that he fell willingly, and thereby that it came to pass, that by his own fault, he brought upon him and his destruction. Now albeit that Adam fell no otherways than God knowying, and so ordaining, he lost both himself and his posterity, yet that maketh nothing either to the diminishing of his fault, or charging of God with the crime, for this is ever to be considered, that he deprived himself of that innocency which he received of GOD, he voluntarily vowed himself into the bondage of sin and Satan: willingly gave himself headlong to destruction. One excuse is pretended, that he could not avoid that which was decreed of God. But volumtary transgression sufficeth enough, and too much, to guiltiness: For the secret counsel of God is not the proper and natural cause of sin, but the manifest will of man. The foolish complaint of Medea is of the old Poet worthily derided, utinam ne in nemore pelio etc. She being taken 
☜  with the surious love of a stranger and unknown man, betrayed her country, when she was in herself guilty of infidelity, and barbarous cruelty, when the scourge of inchastity doth afllict her: she foolishly turneth herself to causes a far off, when man findeth within himself the cause of evil, what availeth it to wander that he may seek it in heaven? The fault is manifest, in that, that he would sin: why doth he (rushing into the passages of heaven) drown himself in a Labarinth? Albeit that men wandering by infinite fetches do endeavour to deceive themselves, they shall never so amaze themselves, but they shall receive the sense of sin graven in their hearts: ungodliness therefore laboureth in vain to deliver man, whom his own conscience condemneth. And for that God wittingly, and willingly did suffer man to fall, the cause may be secret, but unjust it cannot be. This is calvin's sentence of Adam's fall, which why it should displease thee thou shouldest rather have showed, then to have so impudently slandered it: but there be two things which you use to pretend, to the which, I will answer apart. First ye complain, as you are men very religious, that by this means God becometh the author of all sins, sith by the fall of Adam all have succeeded, whose offence is to be attributed unto him, if in deed Adam fell by his inevitable decree. Then you require the express word of GOD, whereby that doctrine may be ratified. That which belonggeth to the first, thou hast heard already, wherefore this thy consequence is naught worth, God ordained this, therefore he is in the fault. Caluine showeth a reason out of Augustine in these words. This (saith he) without controversy is to be holden, that God hath ever hated sin, for indeed this praise whereby he is glorified of David, is incident to him, that he is a God that will no iniquity, but rather in ordaining the fall of man, he had a most excellent and just end, from which the very name of sin is estranged. Although I so affirm him to have ordained it, as I grant not that he was the proper author thereof, dost thou here (Sycophant) Caluine excellently refuting that very blot of blasphemy, which falsely and maliciously you object against him? but yet these things satisfy thee not. Be it so, for what may satisfy such envy, such madness, and such lewdness, as this is? But yet indeed these things do (whether thou wilt or not) sufficiently show what wickedness it is, to dare object the to any man, which he hath plainly testified, that he hateth as a most wicked blasphemy. But let us yet bring more testimonies out of the same Book, 
●ucharid. 2d Lauren. Cap. 100L.  lest I be (sayeth he) too tedious. I verily perceive that to have been accomplished that Augustine teacheth. And these be the words of Augustine. These be the great works of the Lord, sought out into all his wills, and so wisely sought out, that when the Angelical and human creature had sinned, that is, had done not that which he would, but that itself would, even by the same will of the creature, whereby that was done which the Creator would not, he fulfilled that which he would, using well even the wicked as the chief good, to their damnation, whom he had predestinate to pain, and to their salvation, whom he lovingly predestinate to grace, for as much as appertaineth to themselves, they did that which God would not, but so much as appertaineth to the omnipotency of GOD, they were by no means able to do it, surely even in that self thing which they did against the will of God, the will of God is done of them, for therefore the great works of the Lord, sought out into all his wills, that in a wonderful and unspeakable manner that be not done beside his will, which also is done against his will, because it should not be done if he did not suffer it, nor indeed doth he suffer against his will, but willingly. But also the said Augustine a little before sayeth, it is not to be doubted, 
Ibid. c ●. ●●.  that God doth well in suffering to be done, whatsoever is evil done, for he suffereth not this, but by his just judgement. Albet therefore those things that be evil, in that they are evil, they are not good, yet that they be not only good, but evil, is good, for except this were good that they should even be evil, they should by no means be suffered to be of the omnipotent good, to whom without doubt, as it is easy to do what he will, so is like easy, not to suffer that he will not, except we believe this, the very beginning of our faith, whereby we profess ourselves to believe in the Almighty God, is endangered.  
After that Caluine hath cited these, and many others, at the last he addeth these, that he might cross those slanderers which you have drawn out of Pighius his puddles. If I had ever affirmed (sayeth he) that it came to pass by the instinct of the divine spirit, that the first man should alienate himself from God, and not rather every where affirm, enforced by the instigation of the Devil, and the proper motion of his own heart, it might be, that Pighius should worthily insult against me.  
But now, when removing the nearest cause of the action from God, that I might together remove from him all fault, that man alone may be under the offence, he slauderously and wickedly wresteth upon me this saying: that the defection of man is one of God's works. And whereas by the ordinance, and foreknowledge of God, it was decreed what should come to pass concerning man, yet is not God to be drawn into the fellowship of the fault, as either author, or alower of the transgression, sith it is manifest, that it is a secret, far beyond the understanding of man's mind, lest we shame to confess our ignorance. Yea let not any of the faithful, sorrow to be ignorant of that which the Lord devoureth with the brightness of his improchable light. Furthermore, seeing that Caluine hath so plainly, not so written as reported out of Augustine, who thinkest thou will be so foolish that he would not note thine impudency, or so mad to persuade himself, that you are moved with any care of godliness to avouch the glory of God, which Augustine or Caluin would have withstood? but lest we seem desirous to oppress you with the sole authority of the name, if whatsoever is done by the ordinance of God, it be so done as if in deed it be wickedly done, therefore God is to be drawn within the compass of the fault, say I pray thee (that I may pass innumerable examples whereof we will speak anon) how wilt thou excuse God in the most heinous wicked act of all others which ever (I say) not only were done, but even imagined of men? the betraying, the condemnation, the slanders, and finally I say the most cruel death of the son of God. Now thou hast to deal not with Augustine, and Caluine or some other of their company, who are wise to the Church of God, 
Act. 2.23.  foolish in your sight, but with Peter himself. For he plainly and openly (as thou requirest) saith, that jesus was taken & crucified of the jews, who was betrayed by the determined counsel and providence of God. But what did the whole Church at jerusalem? In deed (saith he) Herode and Pontius Pilate came together against thine holy son jesus, whom thou hast anointed, that they might do those things which thy hand, and thy council had determined to be done. These be the words of the holy Ghost, speaking by Peter and the Apostles, not that they might turn the fault of the wicked men upon God himself, which wickedness we so detest, that it hath never entered into our thought, but that they might set against the slander of the cross, that secret council, and incredible love of God the father towards his. But do we speak any other ways, or be you so wise, that you should think you can speak more divinely than the holy Ghost himself hath spoken, or rather so shameless, and even so wicked, as that you dare accuse that for blasphemy in any, whose author even the spirit of God would advance. We say in deed that Adam fell of his own free will, and by his own fault, and yet not by chance, but even as the determined counsel, the providence, and hand of God had determined that it should come to pass. These self things affirmeth Esay of Christ who in deed (he saith) was stricken and wounded of the Lord for our iniquities, when the wicked, both jews and Romans considered nothing less. These things doth Peter express, the universal assembly of the most holy Church confirmeth. Now show thou how that offence is worse than this, or grant that we may use the speech of the Apostles without suspicion of blasphemy, or invent new outscapes, that thou mayest go on to be like thyself.  
It remaineth that I answer to the other which you use to seek, that is, where it is written in the books of God, that Adam fell not without God's decree. In deed we marvel at this new Religion in an Academical man, and which denieth the word of God, howsoever it be taken, to be sufficient to deceive the controversies of Religion. But lest we seem to retire, first I ask of thee where thou hast expressly red that the Angels were created of God? Thou haste I think no place more manifest than that of john, 
●●hn. 2.3.  that all things are made the eternal word of God, and without it to be made nothing of those which be made. But why may not I by the like reason for confirmation of that matter which is in question, bring that saying of Paul, 
●●ph. ●. ●2.  that God doth all things for his wills sake? For thou must grant of necessity that God hath ever been the same. Then, seeing the same Apostle doth aptly witness, 
Rom. 9.21.  that God like unto a Potter had ordained of one lump certain vessels to honour and mercy, and certain to reproach and wrath, how wilt thou wrest this saying, that thou mayst not ascend to the very workmanship of Adam? For the name of lump doth not agree with mankind created, but to be created much less that by the name of a lump, should be understood mankind corrupted. And I call that mankind to be created, not only that which God had not yet in very deed created, but also he neither considered or beheld as created, much less as corrupted. For if the Apostle should have stayed in the sin or corruption of Adam, as in the highest degree of all causes of election and reprobation, that is, if he would this similitude to be understood of men created, and the same depraved, either in very deed or by the foreknowledge of God. Certes it could not have been said that God did make the vassals of wrath, but that in miserable state those whom he foreknew would be, or which already were the vassals of wrath. But so should the whole proportion of the similitude be frustrate, which if it hold not in this point, say I pray thee wherefore Paul hath used it, and tell us wherefore he hath cried out so vehemently, O man, who art thou? for if it should be so, why should they complain of that which belongeth to the vessels of mercy? but if on the otherside corruption be the highest degree of causes, why should also the Apostle take pains here? For to make the vassals of wrath were all one, as to leave them in corruption, who of their own nature were borne so, there should not be left to the reprobate any pretence of the lest complaint. And if there had been any reason of this Divine judgement to be avouched, he aught to have given this one, that God is not bound to show mercy to any. Why should the Apostle exclaim here, and bid man reverence the secrets of the Divine majesty without, searching further? for albeit that which many allege, that Paul doth not in that place dispute why some should be rejected, but why these more than they, sith like are due to the like, although peradventure it be not spoken sufficiently to the purpose, yet it maketh wonderfully against you. For what shall ●e due both to the one and other but just condemnation, if (as you will have it) their foreseen corruption did go before the decree of God? if thou thinkest this too dark, go to, let us set down some familiar similitude, that we may be at thy commandment. If a creditor that hath two equally in debted to him, forgive to the one the debt he oweth, which he requireth of the other, who indeed will not say he is mad, if he say he hath injury done him, because he is more hardly dealt with then the other? if any king of two equally imprisoned for one offence, do show mercy to the one, and execute the other, shall their therefore be in the judge any show of iniquity, because he doth punish him? yea if there were here any iniquity, 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 been the determinate purpose of the Apostle, he should not have avouched the justice of God in the destruction of the reprobate, but rather in the safeguard of the elect, which things sith they are so, thou seest the wheresoever thou turnest thee, thou canst not avoid, but that thou art enforced to confess, that God is compared to a potter, in whose sight was the clay whereof he would make in time the vassals, both of honour, and dishonour, because so it was his will, than the which there is nothing more just. But say, how did he make them? verily in Adam, whose creation also the Apostle undoubtedly considered, when he mentioned the Potter and the Clay. Furthermore, how are the vassals ordained in Adam, some to mercy and honour, and some to wrath and reproach? truly not without the voluntary fall of Adam coming betwixt, for except by his own will, albeit by the ordinance of God, yet without all fault of God, Adam should have fallen, there had neither place been left for mercy, nor for judgement, and therefore the council of God should have been to no purpose. Confess therefore by this place of the Apostle, that it is God which hath made the vassals of wrath and mercy, and therefore hath justly ordained the necessary causes to that end, except thou hadst rather accuse God of ignorance and rashness, or imagine the Potter to depend upon the clay, and not the contrary, that the Potter formeth the Clay, so as it pleaseth him, that it may come to the appointed end. Furthermore when Paul saith, that God hath included all under disobedient, 
Rom. 11.32. Gen. 3.22.  that he might have mercy on all, that is to say, which shall believe (as the same Apostle expresseth in another place) and therefore which were elected. Thinkest thou not that he doth ascend even to the very fountain of disobedience, that is, to the fall of Adam, when he shall come to that point that he crieth, O the depth of God's judgements? But these in deed seem not to the sufficiently manifest, for thou wouldst that a place should be set down, wherein God should be said manifestly, and in plain words, to have willed and decreed, that Adam should fall, but I ask again, where thou canst find in the Scriptures (so as thou requirest) the drunkenness of No and Lot expressly condemned, and also his incest, the lie of Isaac in Gerar, the manslaughter of Simeon and Levy, the malice and whoredom of juda, the polygamy of Abraham, and many others, the evil and very wicked judgement of David, whereby he punished Myphiboseth, the son of a most loving man, with the loss of half his goods, and enricheth Siba a wicked betrayer of his master, as for a good act, with great rewards, these I say, and innumerable the like, I ask where thou canst find condemned in plain and proper words? surely I fear thou canst find it in no place, and wilt thou therefore think that these are not to be condemned? I think thou wilt not, except it be that thou deemest a man may dispute of Polygamy on either part, that hear also thou mayst retain the custom of Academians? Shall it be lawful to add or to detract any thing from the divine doctrine? no indeed, but doctrine is to be distinguished from examples, which be but as it were hangers on of the doctrine: In that highest Religion this is to be observed, that we wholly depend upon the written word of God. But if we desire to know what is set before us in examples, either to be allowed or rejected, certain general positions are to be compared with that, whereof the question is, albeit the Scripture, in the very report of examples, doth not always express it, for proof sake, albeit those facts, whereof we have spoken, are not manifestly condemned in the report of them, yet because the word of God doth manifestly forbid drunkenness, incest, lies, mankillings, whoredoms, deceits, wicked judgements, and finally the having of many wives, sith the Lord hath said from the beginning of two, and they shall be one flesh, we shall not doubt that they all are reprehended as sins, whereto even the most excellent men were enthralled. But sith thou canst not deny these, how is it that when we come to that history of Adam, wherein is described his fall, thou wilt not follow this order, but requirest the express sentence of God. For, thou wilt say, because it is far from the nature of God, to constitute that which is evil, so much the more that self thing which is the fountain of all evil. But we have already showed before, that God doth ordain justly those things which men do unjustly, that God (I say) doth well use a sinning instrument, for God considereth one thing, that is, his own glory, for which he hath made even the wicked, as Solomon saith, but the froward will of Satan, and wicked men promiseth itself another thing. So it cometh to pass, that in one self work God is just, Satan wicked, and men unrighteous. That thou mayest understand this, set we before us this self example of Adam. When God would make man for the manifesting of the glory both of his mercy and justice, as the issue of the matter showeth, and the Apostle setteth before us, under the example of the Potter. He made Adam to his own similitude, that is, holy and innocent, as the same Apostle expoundeth. But why did he that? truly because, that sith he is good, nothing can be created of him that is wicked. But it is requisite that they be depraved, both of whom he hath determined to show mercy, and also, whom for his glories sake he hath decreed justly to condemn, then because albeit he could have created that which was defiled, yet if he had created any defiled thing, he could not justly condemn his own work. Therefore (I say) it was needful that Adam should be created holy and innocent, that he which of his own free will, without any fault of God, become defiled, should open the way to God's eternal counsels, that is, to the manifesting both of his mercy and justice. It was therefore requisite that God should open this only way to himself, that is, ordain the fall of Adam, but to that end which I said, which seeing it is most just and holy, it followeth, that his ordinance is also just. But Satan in the mean while unwittingly serving the determination of God, what doth he endeaour? truly being inflamed with the hatred of God, and boiling with envy, he laboureth so deface that excellent work of God, But what doth Adam, and Eve? truly they do violently thrust down even God himself as a liar and envious, from the throne of his deity. The Serpent therefore, and Adam and Eve are worthily punished, who were so the instruments of God, that so much as in them lay, they were not obedient to him, but rather conspired against him, yet manifested the way to his eternal and just council. The beginning of sin is to be sought in the voluntary moving of the instruments, whereby it cometh to pass, that God hath justly decreed that which they unjustly did, as we before alleged out of Augustine. But yet thou wilt say, they could not resist the will, that is, the decree of God. I grant, but as they could not, s● also they would not, but they could not otherways will. I grant, in respect of the issue, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficacy, but yet the will of Adam was not forced, yea he assented unto sin, not only with willing, but free motion, when his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his strength was not subject to the bondage of sin. But these thou wilt say, do not yet satisfy me, I grant that to, but who art thou, who acknowledgest no justice or Wisdom in GOD, except whereof thou mayest perceive the reason? why dost thou not rather inquire who thyself art, and reverence the goodness of God in fallen and corrupted Adam? Adam is fallen willingly, that God decréeth is just, if these two do not satisfy thee, that thou place all the offence in Adam being fallen, the Apostle pronounceth thee unworthy with whom a man should dispute any more, because thou neither knowest who God is, nor who thou art thyself. But go to, at the last let us strike sail. I have showed what rule we must follow in weighing examples. I also have showed, that here is no blasphemy which thou mayest fear. It remaineth that I show out of what Chapters of Christian doctrine it may evidently appear to be true that we affirm, that is, that Adam fell neither by chance, or God not knowing of it, or idly suffering it to be so, and much less against his william. This therefore (I say) is confirmed by all those places of Scripture, where is affirmed, that there is no rashness with God that is omnipotent: that God hath not only made all things, but also doth govern them: that God careth, and hath ever cared for men: that there is nothing secret to God: that God is not changed, nor moved with repentance, albeit the Scripture doth sometimes speak so, that it may as it were maffle with us, all these (I say) thou must either refute as false, or confess that which we affirm, and I have repeated already a thousand times, that is, that Adam hath fallen, God not only foreknowing, but also justly ordaining and decréeing it, for if before the workmanship of man he did deliberate wherefore he would make man, he did rashly and unadvisedly. If he decreed another thing then that which came to pass, he is either not almighty, whose counsels Satan hath infringed, or inconstant, which changeth his purpose. Behold Sycophant, more manifest testimonies of Scripture as I think, than thou wouldst, and many more than thou lookest for, but that is almost incredible, that thou, who so carefully be thinkest how thou mayest support the justice of God, that is to say, staggering, and in danger to fall, didst never consider how weak that is whereto thou leanest, albeit we should grant it thee. For I pray thee (if thou pleasest to examine this divine wisdom by the rule of man's judgement) how shall God be without fault, if man so left by his determination, and prostitute to the fraud of Satan, that the workmaster did idly from Heaven see him fall, who yet could have upholden him with his only beck when he was falling, nor had any cause why he should hate him? Thou seest (I think) into what dangerous downefalles they of necessity plunge themselves, whosoever like Giants had rather practise a way to heaven, than to rest upon the simple word of God, by which we understand that God is in Heaven, who doth whatsoever pleaseth him, and doth all things justly, albeit our flesh determine otherways. For because he is God, he can not be unjust, and he is in such wise just, as that his justice surpasseth all our understanding.     

The third sclawder.  
THE sins that are committed, are done, not only by his sufferance, but also by his will, for it is frivolous to assign a difference betwixt the sufferance and will of God, for as much as pertaineth to him, whosoever doth this, will pacify God with smooth speeches and flattery.  

THE ANSWER.  
NOw at the last we are come to that, whereof you are wont to triumph, as though we did make God the author of sin, for of the twelve Articles which remain, I see them pertain to this one purpose, that is to the end you may seem in a matter never so absurd, and of itself almost incredible, to imagine no falsehood, especially to those men who have not either leisure or will enough to read our writings. But so I trust I shall answer that all men though very unlearned or else thy very friends in nothing more than this one may easily perceive thine impudency and ignorance. For seeing their be two sorts of men which urge against us this blemish: one of them which confess in deed that we do not say so, but that yet we set down those things of which it is necessarily gathered: and the other of them who are not ashamed to say & write, that we plainly affirm this same, it shall be sufficient to teach those that they knew not, but in deed the shameless impudency of these is worthy to be more sharply suppressed. Yet I will do my best that all men may see that I rather weigh what may be come us then thee. Seeing therefore there be only two things whereby men may be discerned of men, that is to say, deeds and words, under which also I comprehend writings, say I pray thee, if thou canst, that the demenours of Caluine or any of us be such, as that the lest suspicion of such blasphemy may fall upon us. For he must not only be allied to some one small fault, or crime, which should amove all difference betwixt good and evil, filthiness, and honesty: but utterly given over to all wickedness, and wonderfully practised, without all shame, in every kind of mischief, even so much, that as the Logicians say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection hath proceeded in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into an habit. But that we may confess ourselves willingly, and of our own accord to be by almost infinite distance far from that perfection which thou dreamest, yet by God's benefit so have we lived to this present day in the Church of God, that (which I wish be spoken without all show of boasting) no man hath yet been found, which hath thought our lice worthy his reproof, of whom all good men had rather not be reprehended then praised.  
And truly I think, thou shalt not persuade any wise man, that it can be possible, that if we were in that opinid, that we should think that (God being the author) we might sin unpunished, having willingly left our cout●y, and despised those things which most men be in love withal, and finally not regarding all those things whose assistance they seek, for who have determined to wallow themselves in the filth of pleasures, we had rather almost, in the sight of the whole world, endure what so ever miseries, amongst which I account this the chief, that we have continual conflicts with like monsters as thou art: had rather (I say) suffer all these calamities so many years, and to procure the cruelty of all men against us then yield to those things, whereto not only nature itself, but also self will and reason would draw us. But that which appertaineth the writings of Caluine, whom alone before others you think you must gnaw upon, how am I afraid (good man) cast with this your fact, you will most consirme to us that very same doctrine, which you fight against. For what wise man thinkest thou, who when he shall read but the very titles of calvin's books, and shall know that you lay to his charge this slander, will not strait way think that all memozie and reason is quite taken from you, by God's just judgement? For what furious madness is this to attribute this Heresy to Caluine, which being in our memory renewed of the Libertines, yourselves well knowing it, yea even thyself (Sycophant) being conversant in the same City, and it may be in the same house, he hath so vehemently and plentifully refuted? Therefore that it may be evidently seen even of all blind men what is your security, impudency, and lewdness, that it may appear to men and Angels, what wrong you do, not so much to Caluine or our Churches, as to the very truth of God, and lastly, that all at once may understand what is our judgement of these things, go to, let us hear with how strong, how true, and how sound arguments, even eleven years ago, he hath refuted in his book written and published this blasphemy of the Libertines, and those self offences, which you shame not to object to the faithful servant of God, hear therefore (Sycophant) how true it is that Caluine maketh God the author of sin.  
¶ Four Chapters gathered out of calvin's Book against the Libertines.  

OF the opinion of the Libertines, whereby they think that the alone immortal Spirit doth all things, which poison lurketh under this sentence.  
Chap. xiij.  
AFter they have imagined the alone spirit, according to their own will, when they have destroyed and abolished the natures, both of Angels, of Devils, and also of souls, they say that this Spirit doth all things, not that they may signify that which the Scripture teacheth of him, saying, all creatures, 
Ephes. 1.  as they do remain in him, that so they are governed of him, and are subject to his providence, and that every one in his order is obedient to his will, but that whatsoever is in the world, must directly be judged his work. So they attribute no will unto man, as if he were a stone, and they take away all difference of good and evil, that by their iudgenient nothing can be done wickedly, seeing God is author of all things, but that the matter may be showed more apparently, I will set down some example of their jangling. When that Swine Quintinus once as it was came into a place, where one did lie slain, and a certain godly man was there present, who said for very horror, woe is me, who hath done this wicked act? he answered by and by in his Picardian tongue, I, if thou wilt know, have done it. Then the other, as one astonished, said, hast thou, art thou so wicked? Quintinus answereth, I am not he, but it is God. How saith the other, be the offences to be imputed to God which he commandeth to be punished? Then began this filthy fellow the more to vomit out his poison, saying, so the matter standeth, thou thyself hast committed it, I have committed it, God hath committed it. For that which I and thou do, God doth, also what God doth we do, for he is in us. This being granted, this sin should be imputed to God: or it is to be concluded, that there is no sin done in the world, sith there is nothing which is not made of God, so all difference of good and evil is taken away, whereon it will follow that we may not reprove any thing as evil, seeing all be the works of God, and it shall be lawful for men, as it were with reins let lose, to do whatsoever cometh in their mind, not only because we are without the danger of sinning, but also because to restrain any desire, is to hinder God. For example, hath one committed whoredom? he is not to be blamed, for there should be enforced blasphemy against God. Hath some one desired his neighbours wife? let him have her if he can, for he knoweth certainly that he doth nothing but the will of God. That appertaineth to riches, he that can get them by force, or by any crafty means, let him do it boldly, for he shall undertake nothing which is not allowed of God. He that hath violently taken whatsoever he could, let him not much trouble himself about restoring of them, for it is not beseting that God should be corrected.  
The some turn these five speculations to their profit, for whatsoever it be, they will neither that themselves be touched, nor that God whom they imagine, do any thing that may be hurt to them. If any one have suffered detriment against himself, or loss of goods, they laugh, and say, that all those be excellent, even that they contend with God, who accuse the authors of mischief, but if their lest finger be never so little touched, forgetful of these fine reasons, they break out into choler, and are not more vehemently chafed against any.  
Here I will set down a pleasant History, whereby I will show what these dotages do them good, when they have most need.  
There was at Paris a certain Cobbler so forced with the poison of this sect, that he judged nothing to be evil.  
It came to pass, that when he would on a time visit Stephanus a Fabrica, with whom he had some dealing, and found him sad for his servant, which having run from him, had taken with him certain money, but the chief cause of his heaviness was, that he feared, lest he should in some other place abuse his name amongst his Chapmen. The Cobbler asked what was amiss with him, he aunsooered in three words (as he was a man of few words) incontinente the cobbler exalting himself, as if with displayed wings, he would fly above the Clouds, he reproved Stephanus as blaspheming God, for that he called his work wickedness, and because GOD did all things, nothing is to be judged evil. Stephanus knowing that he could profit nothing by reasoning with him, in one word he cut of his talk.  
Within few days after it came to pass, as God would, that a certain servant committed theft against this smatering Philosophical Cobbler, he as one half mad, running this way and that way, desired in great haste, to hear somewhat of his Servant.  
When he could not find the man, he came to Stephanus his house, that with howling and complaining he might ease his mind, now he began to cast upon that thief, heaps of railings, and was proceeding further. When Stephanus thus interrupted his talk, what? (sayeth he) is it good to blaspheme? or may we accuse God? if he have done this, he is rather to be praised, the frantic fellow being avercome with his words, which himself had used before, and being stricken with shame, he departed, and yet for all that he repented not.  
By this example we are taught, how the Lord doth confound those mad men, with experience itself, and yet that doth not profit them, whereby they should the less frowardly continued in their madness, for they are possessed of the Devil, which doth not suffer them to see those things which are laid before their eyes. Then is to be noted, that there follow of this article three execrable evils.  
The first evil is this, that this granted, there shall be no difference betwixt God and the Devil, as also in very deed the God which they imagine unto us, is an Idol, worse than the Devils themselves. Another, that men shall any more be moaned with no conscience to shun evil, but as beasts, having no difference of things, shall follow their own appetite. The third, that no man shall now dare to judge of any thing, but all things must be allowed, whoredoms, murders, thefts, and the greatest offences of all shall be taken for laudable exploits. That this article may better be dealt withal, I must treat in order of these three, which I said would follow, and then their foundation being overthrown which they abuse, must be refuted.   

HOW the providence of God, whereby he doth all things, is to be considered: how the Libertines speaking of it, confound all things, which is the first consequence of the abovesaid Article.  
Chap. xiv.  
WEdenie not, but all things are done by the will of God, and so much the more, when we declare why he is called Almighty, 
Genesis. 4.  we attribute unto him an effectual power in all creatures, and teach, that having once created the universal world, he also doth so govern the same, and hath ever his hand ready in the work, that he may keep all things in their estate, and dispose them according to his wil That I may more easily express what this meaneth, I say, that we must consider that God doth work three manner of ways in the universal goernement. For first, there is an universal working, whereby he directeth all creatures according to the state and property which he hath given to every of them, when he created them. This governance is nothing else than that which we call the order of nature. For whilst the infidels due acknowledge nothing in the disposition of the world, but that they see with their eyes, and therefore constitute nature as it were a Goddess which should rule and govern all things: this glory is to be given to the will of God, that it alone guideth and ruleth all things. Wherefore, when we see the Sun, the Moon, and Stars perform their course, let us think that they obey God, that they execute his commandments: and not that only, but that they are governed with God's hand, and that all things are done by his power. So when we behold the course of earthly things, all things to be attributed to God, but the creatures are to be judged as instruments in his band, which he will apply to the work, howsoever it pleaseth him. The Scripture oftentimes toucheth this universal providence, that we may learn to give glory to God in all his works. And God especially commendeth to us this his power, that we may acknowledge the same in ourselves, to the end we may be rid from arrogancy, which, so soon as we forget that we be in his hand, doth use by and by to surmount in us. To this it is that Paul said at Athens. In him we live, move, and have our being: 
Act. 17.  for he doth testify unto them, that except he do sustain us with his hand, for never so little moment of time we can not continue, seeing we remain in him: and as the soul disperseth his power thorough all the body, doth enforce the members: that so we be quickened of God, of whom we obtain, whatsoever strength and ability is in us. Yet this universal working of God, doth not let but that all creatures both in heaven and earth, may receive their quality and nature, and follow their proper inclination. The other way whereby God worketh in his creatures, is that he compelleth them to the obedience of his goodness, justice, and judgement: even as be will now help his servants, now punish the guilty, now try the patience of the faithful, or chasten them with a fatherly affection. So when he will bestow abundance of fruits, he giveth reins in his time, sendeth warmth by his Sun, and lightsome and fair days: then also he useth other natural means as instruments of his loving kindness. But when he doth withdraw his hand unto himself, the heaven becometh as it were brassy, the earth as irony. Therefore it is he that maketh Thunders, Frost, Hails, and Tempests, and he causeth barramnesse. Therefore whatsoever the Ethniques & ignorant attribute to fortune, we must ascribe to the divine providence: not so much to that universal power, whereof we have spoken, but to his special moderation whereby he governeth all things, 
Esa. 45.  as seemeth best and most to his glory. And that he teacheth, when he sayeth by the prophets, that he createth light and darkness, sendeth lice & death: that nothing good or evil cometh but from his hand: in so much that he saith that he governeth also lots, and other things which seem casual. 
Prou. 16.  But if some one be casually slain not by fore practice, that he is cause of his death, and hath so appointed, lest we should deny any to fall by chance, but all things by the determination of his counsel. And he is vehemently offended, when we think that any thing rommeth from other where, and do not look upon him, that we may acknowledge him, not only as the principal cause of all, but also as the Author, determining by this or that mean all things by his counsel. So therefore let us conclude, that as well prosperity as adversity, Raynes, Winds, Hails, Frost, Brightness, Abundance, Famine, War, and Peace are the works of God, and that the creatures, which be inferior causes, be only instruments which he hath in use to execute his will: and therefore vieth them at his pleasure, turneth those things which way soever it pleaseth him, & bringeth them to that pass, that that undoubtedly may be done which he hath determined. There is further to be noted, that he useth not only senseless creatures in this sort, that by them be may work and perform his will, but even men themselves & also the Devil. In so much that even Satan and the wicked are executors of the Divine william. Even as he used the Egyptians to afflict his people: and a little while after he stirred up the Assyrians, and others like, that he might punish their offences. We see he used the Devil that he might torment Saul, deceive Achab, and when need is to exercise his judgements against all the wicked, or on the otherside to prove the constancy of his own people: whereof job is an example unto us. Which things when the Libertines here, rashly and unadvisedly breaking out, nor looking any further, they conclude, that the creatures do nothing else. So they horribly confound all things. For they confounded not only heaven with earth, but God with the Devil. And that cometh so to pass, because they observe not two exceptions much necessary. The first is, that Satan and the wicked are not so God's instruments, but they also play there own parts. For we must not so imagine, that GOD worketh so by a wicked man, as by a stone or block: but as by a reasonable creature, according to the quality of nature, which he hath given him. When therefore we say that God worketh by creatures, that booteth not why the wicked for there part should not work too, 
Esay. 5.  which also the Scripture doth manifestly show. For as it pronounceth that GOD will hiss, and as it were sound with a Trumpette, that he may bring out the Infidels to battle, that he will barden and inflame their hearts: so it ceaseth not to show their own counsel, and of what will they are, and ascribeth unto them that work, which by God's decree they execute. The other exception, whereof these unhappy men have no understanding, is this. That there is great odds betwixt the work of God, and the work of a wicked man, sich God useth him but instead of an instrument. The wicked is incited to his work with his covetousness, or ambition, or envy, or cruelty, and he regardeth no other end. Therefore of that root, that is of the affection of mind and end which he respecteth, the work taketh his quality, and is worthily judged evil. But God hath altogether respect of contrary things: that is to wit, that he may exercise his justice to befend the good, that he may use his grace and mercy towards the faithful, and correct those that deserve evil. See in what sort we must discern betwixt God and men, that hence we may behold in the self work his suffice, goodness, and judgement: thence the malice of the Devil and Infidels: but let us take an excellent and lightsome glass, wherein we may behold these: When word was brought to job of so great loss of his goods, of the death of his children, and of so many ●uils which vefell him: he acknowledged that God did vid visits him, saying: the Lord hath given me all these things, and he hath taken them. And in deed so the truth was, but in the mean time, did be not know that the Devil did 'cause this evil upon? understood he not that the Chaldées had briven away his herds and cattles? did he commend those robbers and thieves? or did he excuse the Devil, because that affliction came out from God? Not I trow. For he understood that there was great difference in these things. Therefore condemning evil, he said. Blessed be the name of the Lord. In like so David, when Srmei did persecute him, he said he received it from God: & he saw that that wicked wretch was a rod, wherewith God did chasten him: but praising God, he doth not therefore afterwards less condemn Semel. But I must yet deal of this in an other place. Let this now be sufficient to hold, that God worketh so by his creatures, and so useth them to serve his provivece, that the instrument whereby he worketh, ceaseth not to be evil: and because that he turneth the wickedness of the Devil, and ungodly men, into good, therefore they be not cleared or excused by that they sin not, and their works wicked and to be damned, for all take their quality of the purpose and will of the Author. Who so therefore distinguish not these things, do overturn all things as twine with their snout, and do disturb those things with horrible confusion which are set in an excellent order. Such be the libertines, which not only conjoin in fellowship, the Devil with God, but also transform him into God: denying by this pretence his works to be commendable, because he doth nothing but that which is appointed of God. But this Heresy, (if we give credit to the ancient Doctors) took his beginning of Simon Magus: We of the contrary parie must observe, that the creatures in earth, do their works in their degree, which as they shallbe done to that or this end, so are they to be taken to be good or evil. In the mean time, God governeth and disposeth all things, and directeth them to a perfect end: he turneth evil into good, or at the lest, working after the goodness of his own nature, he enforceth some goodness, out of that which is evil, he so useth the Devil, that he doth not mingle himself with him, whereby he may have any thing common with him, or be entangled as conjoined in the society of evil, or with his justice take away the nature of evil. For as the Sun sending forth his beams into a dead carcase, and engendering certain corruption therein, draweth nothing corrupt or impure to itself: nor causeth by the pureness of it, whereby the carcase is the less corrupt and filthy: so God worketh by the wicked in such sort, that the justice which is in him, shall not justify them, nor be defiled with their naughtiness and corruption.  
The third kind of divine working standeth in the governing of the faithful, in whom he liveth and reigneth by his Spirit. For as much as we are depraved with original sin, we are very like to barren and dry earth, bringing for the no good fruit at all, for corrupt is our judgement, our will disobedient to God, prove and ready unto evil, and finally all our nature is defiled, which seeing it is so, we can not only not enforce our minds to good things, but that which more is, we are not apt to think one good thought, but (as Paul saith) if we are any thing apt, it is of necessity that that come from him. Therefore it is he that worketh in us to will and perform, which lighteneth us, that he may bring us to the knowledge of himself, he draweth us to him, formeth new hearts in us, mollifying our hardness. He himself it is which breatheth into us an affection of praying, imparteth power and strength, to resist all the temptations of Satan, and causeth us to walk in his precepts. But by the way is to be noted, that we have choice and will by nature, but because both of them are depraved with sin, the Lord doth reform them, and of evil doth make them good, therefore because we are apt to discern, for that we will, for that we do this or that, it is a natural gift, but in that we can make choice of desire, or do no other thing but evil, that is by the corruption of sin.  
In that we desire to do well, and be endued with power to perform it, that cometh by supernatural grace, whereby we are regenerate te a better, and indeed divine life. Behold therefore what God worketh in his children, that is, taking away their crooked nature, he directeth them with his Spirit, to the performance of his will. But these frantic fellows, crying out with force, that God doth all things, do make him the author of evil, and then as though the nature of evil were changed, whilst it is covered under this veil of the name of God, they affirm it to be good, wherein they do more violente and wicked slander against God, than if they should transfer his power and justice some other where, for seeing there is nothing more proper to God than his goodness, it must needs be that he be denied of hymsclfe, and be changed into a Devil, that he might work wickedness, which thing is attributed unto him of these. And in deed there God is an Idol, which is more execrable to us, than the Idols of the Gentiles. But (as they say) they suppose they have well washed their hands, when they answer, that they affirm all things to be well, seeing they are done of GOD, as though it were in their power to change black into whighte. In deed they have done worthily, if, after they have called God spoiler, thief, and whoremonger, they add, that there is utterly in these none evil. But who hath condemned murder, whoredom, robberies, and thefts, except GOD? So truly of us he must be reproved of a lie, that we might excuse his works. But the Schripture (say they) doth universally pronounce, that GOD worketh all in all. I answer, that they leawdely and falsely apply the Scripture to that, for when Paul useth this sentence, he only speaketh of the graces of the holy Ghost. And that the very place doth sufficiently witness, in which Paul admonisheth the Corinthians, that they use them well, 
1. Cor●●.  seeing they are the gifts of God: for because, as he saith, no man can allege one word to the glory of Christ, except he that speaketh by the holy Ghost, from whom all good things proceed. And verily what appertaineth to good, let us willingly condescend the it may be wholly attributed to God. But how will they show that evil cometh of God? where will they show that God stealeth in the thief? in the spoiler and murderer to slay the innocent? Therefore these pretences do not only not purge their blasphemies, but do vehemently increase them, and make them twice more grievous.   

OF the other consequence which followeth of that, God doth all things: that is, that no man aught to be moved any more with the ●nscience of any thing.  
Chap xv.  
WE have showed before, that if all things are to be attributed to God, as the libertines will, and man may be said to do nothing, it will come to pass that we shallbe moved with the conscience of nothing. For that should not be to audyde sin, but rather to do again the work of God. Nor do I only say, that that may be gathered of their former speech, last we should contend in disputing whether that were there meaning or no: but I say, that self thing which themselves confess. And so much the rather they especially determine that thing with themselves, that they may bedasle consciences, to the end that men void of all care, might accomplish whatsoever came in place, and whatsoever they desired, as if God had given his law in vain, whereby good might be discerned from evil. But I ask this one thing of them, whether we have not in the law the declaration of the Divine will? but by that God hath pronounced that whoredom, theft, murder, and as it followeth, covetousness, hatred, envy, ambition, and others of like fort do displease him. Now if they may be said to be acceptable to him, is he not teproved of a lie? Moses witnesseth, that the law was given, that we might learn to serve God, to stick to him, and to obey his will, least we provoke his wrath against us with our sins. These miserable men do endeavour this, that they may find out in us the like thoughts. And lest we should conceive any thing, they bind up our eyes with this swathing band: that is, that all things are done by the will of God: & therefore that nothing doth displease him as if God were mutable, and agreed not with himself, or a dissembler, affirming that he hateth & detesteth that, which yet he lusteth and alloweth. For this saith Paul, the wrath of God cometh upon the unbelievers. You make sad the Spirit of God, saith Isay. You have been burthenouse to me saith the Lord in an other place. 
2. Reg. 24.  Also the Lord is vehemently angry with, and his displeasure is inflamed against Israel. I know in deed that God is not subject to men's affections: but all these speeches do signify, that he disalloweth and condemneth evil: and that therefore sin is the cause of enmities twixt us and him: and that we can not, so long as we do evil, agree with him, that rather we may look for correction and revengement, seeing he is a just judge, who can suffer no iniquity. We almost read in the whole Scripture nothing else, but these exhortations, Fear the Lord: take heed thou offend him not: takehéede & avoid evil. But these mad men do exclaim the contrary, that it is foolish to fear lest we offend him, sith we do nothing either good or evil, 
Rom. 2.  but he worketh all things in us. Paul saith that the very Gentiles wanting both Scriptures and doctrine, have the law written in their hearts, that is a conscience, wherewith they either defend or accuse themselves before God. These evil disposed men, endeavour to deface it, denying that there is any thing whereof we may be accused, seeing all things are done of God. How should they shame to pervert the Scriptures, when they dare doc so much, that they fear not to deface that persuasi● naturally infixed, & printed in our minds of God? if for the excusing of ourselves, we would allege ignorance, God sendeth us to our conscience, which can abundantly teffifie against us. But these mad men, having suppressed this testimony, say that God aught first to accuse himself, if he will intent any accusation against us, seeing he worketh all things in us. Moses calleth that a root bringing forth gall &. Wormwood, 
Deut. 29.  when with startering we endeavour to suppress all rentorse of conscience, & so deceive ourselves, that we should think wickedness to be sport. An in very deed what poison run be more deadly & pestilent in all the world? Also he calleth that to join drunkenness to thirst, 
Dent. 29.  and by good right: for our natural affection is an inordinate appetite, and as it were a thirst to do wickedly, When therefore we bless ourselves (as he saith in that place) and persuado ourselves that we shall have peace, so long as we live loosely & wickedly: that is even so as, as if one vehemently inflamed with thirst, should make himself drunk with wine, lest he should any more be moved with any sense, when he aught rather to have bridled and repressed I is thirst with sobriety and abstinency. An excellent place truly for our instruction: that we may understand what poison lurketh under the honey, which these unlucky men deliver unto us. Yet notwithstanding they continually apply themselves to this outscape, that there is utterly nothing done besides the will of God. But I answer, that, for that belongeth to the works that we do, Gods will is to be considered of us in such fort, as himself declareth the same. As, for example, when he commandeth every thing to be kept to his proper owuer: that loss and injury be not done to any: there his will is evident. What therefore may please him further aught not to be searched, for we know that if we do that, we shall obey his will: but if not, we shall not be accepted of him.  
If any therefore should steal, and say then that he hath done nothing besides the will of God, he lieth impudently, seeing he hath transgressed the commandment of God, in the which he was given to understand of it. Some one will ask whether any thing can be done against the will of God: I grant their can not. But we must utterly take heed that we inquire not of his providence, which is unknown to us: sith we know what he requireth of us, what he alloweth, or what be condemneth. Solomon affirmeth not without cause that it will come to pass, 
Prou 15.  that he shall be confounded of the glory that searcheth the majesty. And of truth, it is for ever necessary that it fall out so, and that this way the arrogancy of the proud be punished. That we have by experience in these, who when they will climb above the clouds, that they may search out the will of God, when they are not contented with the revelation which is set boon thereof in the Scriptures, they run headlong into so absurd and beastly dotages, as is horrible both to be spoken and heard.   

OF the third onsequence which the Libertines draw out of this proposition, God doth all things: that is, that it is not lawful to reprove any thing.  
Chap. xuj.  
AFter they have so let louse the reins to all, as they suffer every one to live as he list, by this colour, that they suffer themselves to be governed of God, from the same ground they gather that it is wickedly done if he be judged for any matter. But they can have no sitter doctrine, whereby they may make way to their abominations. For they have gained much, when they have closed or rather shut up that eyes of their auditors, that no man dare any more judge, whether their sayings and doings be good or evil. But if we grant them this, whereto is this sentence of God, whereby he curseth all those that call evil good? See how God denounceth all things to us cursed and infortunate, if we hold that be good, which he ●udgeth evil. These on the other side suffer nothing at all to be condemned. If they were above God himself, that they might remit the punishment which he threateneth, it might be there were some place of pause: but who would be condemned of God, that he might be absolved of Quintinus? when they will set this article abroach, they use these words, A Christian aught to use all things to his commodity. For as I have said from the beginning, they never speak simply and plainly, as they may apparently express that they have conceived in mind, but do entangle the matter with crooked shifts.  
I willingly in deed yield unto them that, that a Christian aught (as he saith) to take every thing to profit: but in that sense that the Scripture teacheth, that is, that in adversity he may call to remembrance that which Paul saith, that the faithful are afflicted for this cause, that they may be conformed to the Image of Christ, and so let afflictions be a help to them, to obtain salvation and let that consolation sustain them. If he see his brother slide or go astray, let it be to him in steed of a glass, to the end that knowing the infirmity of man's nature, he may walk in the more fear. But if it be so that himself fall, let him thereby be admonished of his own imbecility, that he may distrust his own strength, and be made more humble, and lay aside all arrogancy, and let it be to him as a spur, whereby he may be furthered to call upon God with more fervent invocations. See how Christians turn all things to their commoditte, not that they may delight themselves in their sins, or shut their eyes, lest they may behold that which is evil, but rather that being heavy and sorrowful, because they may see that God is offended both of themselves and others, they may be prepared to repentance, humility, and the fear of God, and that they may be careful that they may take heed to themselves in time to come. After this sort David gathered commodity by the fault that he had committed, not in any respect justifying himself, but when he heard his condemnation more and more, confirming himself in the goodness of God, foreseeing lest afterwards he might slide again into such calamity. Even in like sort doth Paul admenish us, to convert those sins which the children of Israel committed against God, to our commodity, that is, that whilst we consider the punishments which followed, we may be taught by their example. See now wherefore the Scripture doth cite as well the sins of the faithful, as of the contemns of God, not that it might make us blind, whereby we shall be able to determine, or utter nothing for certainty, and shall doubt, whether that which is evil be good, but that when the knowledge of evil is perceived, we might shun the same, as it plainly setteth down what we should judge of every work. But they allege that it is written, let us not fudge, for the Lord useth these words, ●udge not, 
Math. 7.  but wherefore? that he may reprehend their rashness, who usurp the authority of God, in judging of things they know not. The same argument is handled of Paul, in the fourteenth to the Romans, where he reproveth them that condemn their brethren for matters indifferent: we have (sayeth he) all one judge, to him we must give accounts, it appertaineth to him to determine of such matters, let us not therefore enforce our neighbours prostrate under our opinion. In deed it is an excellent and most profitable doctrine to, as there is one spiritual lawgiver that is God, so that he is the best judge of our minds. But in the mean time, the testimony is not therefore of less force, which already he hath brought, when therefore we judge whoredom, theft, blasphemy, drunkenness, and ambition to be gréevaus sins, we give no judgement of ourselves, but we approve that which God hath given. But of the contrary, these shameless dogs, feigning that they will not judge, do make themselves higher judges than God. I pray thee, if after the supreme judge have given sentence, some private man should say, the matter is to be left in doubt, as if nothing should be certain, and the matter by judgement condemned, not to be taken as evil, should not he as a factious man, or author of sedition, be deemed much worthy of great punishment, because he would subvert all order of right? But these filthy dogs, under this pretence, that they say, we must not judge, endeavour to make frustrate the supreme judgements of the highest God, which he hath published to all the world, and that whatsoever he hath pronounced, is but deceiving.  
We see therefore, that as we may not presume so far, as to judge according to the lust of our own heart, so all things are to be approved, and as it were ratified with our assent which God hath judged, therefore, as avouch him to be a good and righteous judge, we shall condemn with him wicked works, and as he adviseth, we shall judge a good or evil tree by his fruits. Afterwards, they allege this sentence, Hypocrite, 
Math. 12.  first pluck the beam out of thine own eye, and then shalt thou see to remove the mote out of thy brother's eye. But what will they conclude thereof? 
Math. 7.  This answer belongeth to hypocrites, who only note other men's faults, and conceal their own, as when he said to them which accused the adulteress, he that amongst you is without sin, let him cast the first stone at her. He doth not therefore forbid to punish offenders, but only adnionisheth, that when we reprehend others, we begin at ourselves, when we correct them that have offended, let us be without those faults, which we correct in them, that we may show ourselves to be moved with the true zeal of justice, to hate evil, as well in ourselves, as in them, without all respect of persons. But betwixt these two there is maruellons great difference, to judge nothing by Hypocrisy, and utterly to judge nothing. The Lord commandeth, that we judge according to truth, that we be not more severe against our neighbours, than against ourselves, but these dogs with this colour will have all judgement, be it never so consonant to reason, to be excluded and abolished. Albeit if an Hypoerite flattering himself, shall reprehend another, it followeth not, that he which hath offended, shall therefore be excused, for evil is ever to be damned. But this is the fault of an Hypocrite, that he measureth not himself by the same rule, and easily forgiving himself, he useth the extremity of law against others. But (as I said in the beginning) the ribalds do not endeavour to obtain this in vain, for they should open to themselves a notable ingress, if they might persuade the world, that nothing at all were to be improved. But it is best to note Satan's subtlety in this place, and whereto it tendeth, for over and above that our neighbour's faults, and the scourges, wherewith God punisheth them, aught sufficiently to warn us, that we provoke not his anger against ourselves. There is also another thing required of us, that is, that our minds aught to be stricken with grief, because God is offenbed, and because the soul of the finner runneth to destruction. With such a zeal of God's glory we should be inflamed, that when it is imperilled, we should be oppressed with the anguish of sorrows, where with our heart may be sore afflicted. We ought so to love our neighbours with a ready affection of mind, that when we see the peril hung over them, and especially their souls, we may be moved with compassion. Satan indeed by these Losels would make men amazed, that whatsoever confusion we shall see, we shall be touched with no care, nor be affected in any sort. If we see the name of God to be torn with blasphemies, his holy precepts violated, souls destroyed, and all fin and wickedness flourish, as in deed these scoffers, whatsoever befall, do laugh, are touched with no care, lest colour might kill them, except when somewhat is done that less pleaseth them, for then forgetful of all these pleasant speculations of not judging, they become far more sharp and rigorous than others. And they also secretly mock them of whom they are nourished, and ldoe thrust out their tongues behind their backs. For all their delight and study is in this, that they may iocandly take their pleasure in quietness and security, for they have heard this sentence of Solomon, that the bones are withered with a sorrowful spirit. So lest lost with leanness, they have found this way of pleasant and peaceable delighting, that is, all carefulness expelled, in approving all those things, wherewith it is of necessity, that God's children be moved and troubled in mind, lest they should have any more cause of sorrow. Lo how delighting themselves in evil things equally as in good, they turn all things to their commodity. But Paul sayeth, that this is a heap of iniquity, 
Rom. 〈◊〉.  when one doth not only commit iniquity, but assenteth thereunto with delight. Therefore if there be credit to be given to Paul, let us hold these for the most wicked of all men, which are not therewith satisfied, in that they sleep in their own sins, they break out into that wickedness, that they glad themselves in others sins. Do not these things yet content thee, and wilt thou urge me to other of calvin's Books? hear therefore what he hath taught a good while ago of the same matters, in the. 2. Chapter, and. 69. Section, of Christian Institutions. far other is the manner (saith he) of the divine action, which that it may more certainly appear to us, let the calamity done to holy job by the Chaldees be for an example. The Chaldees when they had stain his pasters, they despoil his flock as enemies. Now their wicked act is evident. Nor ceaseth Satan in that work, from whom the history telleth all that did come. But job himself reknowledgeth the lords work in it, who he sayeth, took from him those things that were taken away by the Chaldees. Now may we refer the self-same work to God, to Satan, to man the author, but either we shall excuse Satan by God's company, or pronounce God the author of evil? easily, if we first consider the end of working, and then the manner. The lords determination is to exercise the patience of his servant by calamity: Satan laboureth to drive him to desperation: The Chaldees by another man's goods, besides right and equity, see to get advantage. Such diversity in the purposes doth mightily distinguish the work, there is no less difference in the manner, God yieldeth his servant to be afdicted to Satan, he yieldeth him the Chaldees, whom he chose to be his ministers to execute it, and giveth them to be enforced, Satan otherways provoketh the wicked minds of the Chaldees with their poisoned darts, to the accomplishment of that wicked act. They furiously rush to imustice, and wrap and defile all their members with wickedness, Satan therefore is properly said to work in the reprobate, in whom he exerciseth his kingdom, that is, the kingdom of sin God is said also to work after this manner, because Satan himself, seeing he is but an instrument of his wrath, he enforceth him this way and that way as he will, and at his beck, to execute his just judgements. I let pass here the universal moving of God, whence all creatures, as they are sustained, so they receive efficacy to do any thing. I speak only of that special doing, which appeareth in every deed. To ascribe therefore one deed to God, to Satan, and to man, we see is not absurd, but the variety in the end and manner causeth, that the inblame● able justice of God doth shine forth, and the wickedness of Devil & man to his own confusion, doth bewray itself.  
What more? let us hear also what he wrighteth in his Book of the eternal Predestination of God against Pighius, whose impudency thou hast set thyself to follow. Pighius urgeth, that if man's Apostasy be God's work, it is false that the Scripture sayeth, that all things are good which God hath made, but I can safely testify, and boldly pronounce, that this false imagination did never enter into my thought, I therefore affirm every where, that the nature of man was first made innocent, lest the wickedness which by his defection he hath drawn to himself, might be ascribed to God, that death, whereto he enthralled himself, which before was partaker of life, did so come by his own fault, lest God should be thonghte the author. The same, in the same Book, whatsoever men sin, they would impute it to him, but if any would escape, (I say) he is more streyghtely chained with the bonds of conscience, than that he may deliver himself from just damnation. Let Adam make excuse as he will, that he was deceived by the enticements of the wife which God gave him, yet the deadly poison of infidelity within, the secret most pestilent advisor ambition, the devilish breathing of presumption, will be found within. They are therefore much less to be excused, who endeavoure to draw the cause of their evils, out of the deep secrets of God, which bewrayeth itself out of their own depraved heart. Let every one acknowledge his own sin, condemn himself, and confessing from his heart his own guiltiness, let him seriousely entreat his judge If any murmur, the exception is ready, O Israel, thy destruction cometh of thyself. The same in the self-same Book, speaking to the slanderer. They charge us (saith he) with a filthy and shameful slander, who pretend that God is the author of sin, if his will be the cause of all things that are done, for that which man wickedly committeth, set on either by ambition, or by covetousness, or by lust, or by whatsoever other wicked affect, seeing God worketh by his hand according to his justice, although secret judgement, the name of sin can have no place in him, infidelity, cruelty, pride, intemperance, envy, blind self-love, any wicked affection, causeth sin in man. In G O D thou shalt find no such thing. And a little after, such is (sayeth he) the manner of Gods working in the sins of men, that when it cometh to him, with his pureness he utterly abandoneth all blemish. But what? do not these suffice thee in the manifesting of calvin's mind, and proving thy falsies: Let us therefore add those things which he wrote upon that place, where Peter upbraideth the jews, that by the haude of wicked men they crucified jesus, 
Acts. 2.  who was delivered by the foreknowledge and determinate counsel of God, because (sayeth he) Peter seemeth to signify, that the wicked did obey God, hence followeth one, of two absurdities, either that God is the author of evil, or that men, in doing whatsoever wickedness, do not sin. I answer, that men, after a sort, to execute the same thing which God with himself hath determined, and yet do nothing less than obey God, for obedience riseth of a voluntary affection, and we know that the wicked have a far other intent. Again, no man obeyeth God, but he that knoweth his will, obedience therefore dependeth of the knowledge of the divine william. Further in his law, God hath manifested his will to us, wherefore, they finally obey God, who measure their works by the rule of his law, and then willingly submit themselves to his government. We see no such thing in all the wicked, whom skilnesse, God enforceth hither or thither. Now therefore by this pretence will say they be excusable, because they give place to God, seeing we are to seek the will of God in his law, and they as much as in them is, endeavour to rebel against God. As much as appertaineth to the other, I deny that God is the author of evil, because in this speech there is a certain testimony of a wicked affect, for an evil act is esteemed of the end whereto every one tendeth. When men commit either theft or murder, they therefore sin, because they are thieves or murderers. In their theft of murder their wicked purpose is to be weighed. God who useth their iniquity, is to be placed in an higher degree. For he intendeth a far other matter, because he will correct one, and exercise the patience of an other: and so he never declineth from his nature, that is from perfect equity. So in so much as Christ was delivered by the hands of wicked men, and in that he was crucified, it is done by the appointment and ordinance of God. But the betraying, which of itself is wicked, and the murder which containeth in it such heinous offence, aught not to be deemed as God's work. What wilt thou more? the day truly sufficeth me not to recite such testimonies. But if I should have alleged but even one of these testimonies, I think there is none, to whom your great and incredible impudency might not sufficiently appear. But yet I will set down others in their place, and lest you complain that I rather obscure a dark matter then make it manifest, I will briefly show what our judgement is of God's ordinance and action even in those things, which not as they are of God, but in respect of their being done of the instruments, deserve the name of sin: and also what we teach out of the word of God, of the difference of sufferance and will: and then I will answer thine arguments a part. I have thought good to manifest these things with brief and plain distinctions, aphorisms or articles, that thou mightest not complain of darkness.  
1 God effectually doth, 
Ephes. 1. 88  or bringeth to pass all things according to the determination of his william.  
2 God verily executeth this counsel in certain moments of time, but yet the same is eternal, and going before all things, not only in time, seeing it is before all time, but also in order. For otherways the will of God should not be the chief rule of the counsel of God: but rather the foreseen, or foreknown qualitiess of things, enforcing God to take this or that counsel, should prescrive an order to the will of God.  
3 This Counsel cannot be separate from the will of God, but we shall despoil him of his deity.  
4. This counsel is not only set in the moderation and direction of effects, as Pallas with the Poet is feigned to turn away the dart of Pandarus from the breast of Menelaus, to the inferior parts fenced with a studded gerble: but hath a working and effectual force in all things, which Paul hath declared by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do effectually.  
5. This force and power of working is attributed to God working, for it is not said to be of God. Therefore by this word, there is not showed any natural faculty, given to certain things of God the creator, to do this or that: but the very power of God which he hath in himself to do all things.  
6. The universal note in the saying of Paul, cannot be restrained with any exception be it never so little, but God in that part shall be taken to be idle, by the assertion of Epicurus. But if we say that any thing is done against his will, he shallbe spoiled of his infinite power.  
7 The conclusion therefore standeth, that God as it pleased him decreeth from everlasting all things to be, and so also performeth the same in his time by his own power of working, cven as he william.  
8 Yet there followeth none of these blasphemies, that is, that God is either the author of sin, or is delighted with sin, or also that he willeth iniquity: or that Satan or men in doing evil, obey God, or in that they do evil, do that which God will, and therefore be without fault. But all such blasphemies be most far, not only from our tongues, but from our thoughts. That these consequences ●uayle not, it may be showed thus.  
9 God executeth the determinations of his will by second causes, & mean instruments, not as bound to them, as the Stoyckes imagined, but making, moving, and directing them, freely and mightily even as he list.  
10 Of these instruments there be two superior forts. For some be living creatures, that is, which by an inward and their own motion are moved. Others without life who only are moved by an external force. But the living are in a twofold difference. For some be endued with reason and judgement, others be void of reason, and are moved by a blind force of nature.  
11 The lifeless and so also they that have life, but without reason, are not said to do either well or evil, by cause they are enforced rather than do: but they which use those instruments, are said to do well or evil.  
12 The living endued with reason and judgement, are either Angels or men, and they again of two sorts. For in deed the Angels he some good and some evil: but men verily by nature are all evil, but are so dissevered by grace, that many be altogether evil, but many in some sort good, that is, for so much as God's Spirit hath sanctified them.  
13 What things be of this kind, when they are in any action moved by that interior and their own motion, they are worthily said to do, and therefore at the last the difference of good or evil doing falleth into this kind of instrument. Nor in this respect can they well be called instruments, but rather efficient causes.  
14 And I call that an evil deed, which hath not the revealed will of God for his warrant: contrarily a good which respecteth the same.  
15 The same, albeit they are causes, for as much as they work by the interior and their own moving, yet in an other respect they are called instruments, that is as often & for as much as they are moved of an other: as when the hangman at the commanudement of the Magistrate killeth a man, or as when by the enforcement of Satan some hurteth others, or when in the name or at the commandment of any one we do good or evil to any.  
16 In this kind of works, every one seeth one, and the same work to be attributed to two, that is, to one, in dóede as enforcing, and working, by another, as by an instrument, and to another, but to the agent himself, for so he is an instrument, as in deed he worketh by his interior and own motion, but not simply, as the hammer or are in the hand of the Carpenter.  
17 Yea for this double respect, there seemeth also to be yielded a double work, and in deed so much, as one is commendable, the other vicious: as if the Magistrate deliver the offender to the hangman, every man will worthily commend that work: but if the hangman, being rather moved with hatred, or covetousness, or any other wicked desire, then with the judges commandment, do put him to death, truly before God he can not escape the fault of murder.  
18 Now therefore, let us apply these things to God himself, whose power of working we proved before to come in between, in all things that are made without all exception: and that so that by those things which he hath made, as by instruments, he executeth in his time whatsoever he hath decreed from everlasting.  
19 What soever God doth, it is good, sith that no evil can proceed from the sovereign goodness, but he doth all things. All things therefore are good, for as much as they be done of God: and that difference of good and evil hath only place in the instruments, & in deed in those of whom we spoke in the fouretenth proposition.  
20 For if these instruments be good, and respect the manifested will of God, they do well, and God doth well by them: whence it is that that work is every way good: as when the good Angels do execute that which God commandeth: and holy men do follow when God calleth.  
21 But the evil instruments, (evil I say, not by creation but by corruption) for so much verily as they do, they do always evil, therefore they worthily incur the wrath of God: for as much as God worketh by them, they serve the good will of God, either against their will or by ignorance. For by what soever instruments God worketh he doth always well.  
22 And so God worketh by those instruments, as he doth not only suffer them to work, nor only moderateth the effect but also he exciteth, enforceth, moveth, ruleth, & furthermore (which of all is the greatest) even createth them, that by them he may accomplish that he hath determined, all which God doth justly, and without all injustice.  
23 For as often as an evil man sinneth either against himself or some other like evil. God bringeth to pass without all sin that either the wicked shall revenge himself, or that the wicked shall afflict the like with deserved punishments, which both is the most just work of God, and by these examples of his judgements God doth recreate and comfort his.  
24 But so often as the wicked annoy the good they in deed sin, & at the last are worthily punished, yet nevertheless the Lord by them, correcteth, teacheth, and confirmeth his, and in deed by the very enemies of the Church he maketh his Church glorious.  
25 Yet these evil instruments can not be said to obey God, because albeit God doth execute his work by them, yet they so much as in them is, & that appertaineth there counsel and will, they do not the work of God, but their own work, for which they are worthily punished. For albeit it is good which God worketh by the wicked, yet whatsoever she evil do is evil.  
26 Nor availeth the consequence, God doth all things, therefore he committeth sins. For the name of sin agreeth not, but with a depraved quality, which wholly is in the doing instrument.  
27 But by reason of this depraved quality, the work, which by itself is but one, is after a sort made two and double, and that so much, that one resisteth the other, that is, the just work of God, the unjust work of man, by direct contrary.  
28 Yet God worketh other ways by good instruments than by evil. For over and above that he doth his own work by good instruments, the good instruments also do his work with that strength and efficacy which God giveth them: the Lord finally doth his own work by them, & in them he also worketh to will and do. So oft as the Lord executeth the just counsels and deer●es of his eternal will by the wicked, as by Satan, or men, in that they are not negenerate, he advanceth his own strength and efficacy in his work by them, either not knowing, or against their wills: but yet in so much as they do his work, the Lord worketh not in them, but letteth lose the reins of Satan, whereto also he giveth, the wicked to be stirred and enforced by his just judgement, that they may be carried by his and their own lust.  
29 Therefore we repel not the name of sufferance or leave, nor was it ever in our minds, to say, that God worketh in the wicked. But because the difference of will and sufferance which Augustine no doubt took from the Greeks, the Sophisters drawn from Augustine, and finally thou from them, have depraved: because, I say, this difference is usurped of you to oppress the truth, therefore we utterly repel it.  
30 For you set will against sufferance, whereupon it followeth that God suffereth those things which he doth suffer either against his will or in deed idly, & not regarding them. But we that contrary, lest we either rob God of his infinite & immeasurable power, or think with the Epicures, we say that is the truth, that God doth nothing but willingly either by instruments, or permitteth to instruments that they may do, yet so that whatsoever he do, he do it mosteiustly, and most justly suffereth what soever he suffereth.  
31 And he worketh in respect of his own work: but he suffereth in respect of that work which that evil instrumets do willingly, in so much as they be active not passive instruments, that we may retain that words accustomed in schools. Yet he justly suffereth that these do unjustly, because that sins, in so much as God suffereth them, are no sins, but punishments of sins. For it is a just thing before God, that sins be punished even with sins. But these self actiós, for asmuch as they proceed from Satan and wicked men, stirred up of Satan and their own concupiscence, in this respect they are sins, which the Lord justly punisheth in his due time, for the Lord never suffereth sins as they are sins, yea he ever disalloweth and forbiddeth them.  
32 Nor is this consequence aught worth, God will all things, therefore he alloweth all things. For he willeth many things, and therefore suffereth not because he doth simply allow them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after a sort. For he alloweth them in that he suffereth them; because that hitherto they be no sins, as we said already: but he disalloweth and revengeth, as he considereth the wicked instruments whose deeds they be.  
33 These be Augustine's words, in his Enchiridion to Laurentius, the. 100 chapter. Great are the works of the Lord, sought out into all his wills, as in a wonderful and unspeakable manor, that is not done besides his will, which is done against his will; because it should not have been done if he had not suffered it: nor in deed doth he suffer against his will, but willingly. The same in his fifth Book against julianus the third Chapter, where, of set purpose he hath disputed against them, which determine an idle foreknowledge or sufferance, and at the last breaketh out into these words, truly (sayeth he) if we suffer them over whom we have authority, to commit offences before our eyes, we shalve guilty with them. But how innumerable things doth he suffer to be done before his eyes, which verily if he would not, he would by no means suffer? and yet is he just and good.  
34 The whole Scripture, & common reason doth show, that nothing is done without the will of God, not not of those which seem most casual, as Genes. 27.20. it is said, God brought the pray to jacob's hands by & by. And in Exod. 21.13. So often as man slaughter is committed at unwares, the Lord (saith Moses) hath brought to pass, that he should fall into thy hands. The like is said of the event of lots, in the Proverb. 16.33. of all the counsels of men, in the. 4. of Daniel. 32. of the falling of sparrows, in the. 10. of Matthew. 29. and finally of all things without exception, in the first to the Ephesians. 11.  
35 But it plainly appeareth almost by every page of Scripture, that in deed the most effectual will of God, doth some betwixt, even then also when he worketh by the wicked. So he is said to have sent joseph into Egypt, Gen. 45.8. So he stirred up Pharaoh to manifest his power in him, Exod. 4.21. So he gave the wives of David to his son Absalon, 2. Sam. 12.11. So he stirred up the mind of David to the number of the people. 2. Sam. 24.1. So he commanded Simey to curse David. 2. Sam. 1.10. So David called his enemies the sword and hand of the Lord, Psalm. 17. vers. 1●. and 14. So the Lord calleth the Modes and Persians his sanctified, and instrument of his wrath, Isay. 10.5. and. 13.6. So the falling away of the ten Tribes he calleth his work, 2. of Numbers. 11.4. So saith job, the Lord hath given, and the Lord hath taken away, job. 1.21. So the King of the Babylonians is compared to an axe and a saw, that is, because by him, (thinking no such thing) the Lord executeth his work, Isay. 10.15. So the Godly are afflicted by the will and predestination of God, Rom. 8.29.1. Peter. 3.17. and. 4.19. So there is no evil in the City which the Lord hath not done, Amos. 3.6. and jeremias in his lamentations. 3.37. who is it (sayeth he) which saith it is done, and God hath not commanded it? therefore out of the mouth of the Lord proceed not good and evil.  
36 But go to, let be chosen for example the work of all others most excellent and together the most wicked: in deed the most excellent, if we behold the infinite justice and mercy of the father, or the immeasurable obedience and love of the son: but the most wicked, if we consider the instruments themselves, as Satan, judas, the jews, Pilate, and Herod. And this work is the death of the son of God, full of cruelty and ignomy. If we should in this fact deny, that the eternal council of God did come betwixt, we shall be convinced with infinite testimonies of Scripture. It is ratified, that we were elected in him, before the foundations of the world were laid, no otherwise, than in him that should die, Ephes. 1.4.1. Pet. 1.20. for which cause also he is said to be the Lamb slain from the beginning of the world, Apoc. 13.18. that is, not only by the foreknowledge, but especially by the determinate council of God, in so much verily, that Herode and Pilate, albeit they thought no such thing, yet therefore did accord, that they might execute those things, which the hand and council of thee: Lord had determined to be done, Artes. 4.28. therefore. he could not be taken but in his time, john. 7.30. and. 8.29. and. 12.27. For he was delivered by the determined council of God, and decree going before, Acts. 2.25. and he was wounded of God for our iniquities, Isai. 53.5. for God is he, who hath not spared his own son, but gave him for us all, Rom. 8.32. Therefore, if but only this example were extant of the eternal and least idle Providence of God at any time, it should in deed abundantly suffice to convince all those, who falsely cry out, that we make God the author-of sin, when we say, that nothing is done but by the just will of God.  
37 For neither therefore do we excuse, but most vehemently accuse Satan, who working in the children of disobedience Ephes. 2.2. both also when the Lord by Satan himself, and by Satan's bondslaves. 2. Timo. 2.26. doth most effectually and justly perform his william. Therefore every where we acknowledge and reverence the goodness and judgements of God, albeit we oftentimes see not the reason of them. And we all condemn the very instruments which be evil, and their sinister and wicked actions, that is, all the shifts and slights of Satan, the envy and brother quelling of joseph's brethren, the wickedness and obstinacy of Pharaoh, the horrible incest, and fathermurthering mind of Absalon: also the rashness of David, the lewdness of Semey, the falsehood and malice of David's enemies, the sacrilegious falling away of jeroboam and the ten tribes, the theft of the Chaldees, the insatiable avarice, incredible greediness, intolerable arrogancy of the Babilonyans, and finally, the wicked counsels, and most savage cruelty, of all the ungodly against the Church.  
38 It appeareth by many and manifest testimonies of Scripture, that God also punisheth sins with sins, and that by his in no case idle, but truly effectual and mighty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & nevertheless just permission, for it is he that giveth kings in his wrath, Nehe. 9.37. &. job. 34.30 He it is that causeth to err, Isai. 63.17. by cause he mingleth among them the spirit of error, Isai. 19.14. He it is which hardeneth, and turneth the hearts, which blindeth the eyes, which maketh drunken with the wine of giddiness, Exod. 4.21. and. 7.3. and. 9.12. and. 10.1. and. 11.10. and 14.4. Deut. 2.29. Ios. 11.20.1. Samuel. 2.25.2. Chron. 22.7. Psalm. 105.25. he it is that revengeth the contempt of himself, giving over into a reprobate sense, Rom. 1.28. and sending strong delusion, that they might believe lies. 2. Thess. 2.11. He it is which seduceth Prophets, Erechixl. 14.9. and finally he it is that sendeth evil spirits, with commandment to hurt, and power given to deceive, as 1. Kings. 22.22. and. 23.2. Chron. 18.21.22. job. 1.12. and. 2.6. Go no we Sycophant, and cry out if thou list, till thou be hoarse again, that we make God the author of sin, but go to, let us hear with how mighty arguments thou canst assault us.    

The sycophants first Argument to the third Slander.  
AGAINST the third of the difference of will and sufferance, they say this. Caluine sayeth that he is a Prophet of GOD, and we say, he is a Prophet of the Devil. But it is of necessity that one sort do lie, for if he be a Prophet of God, we lie, but if he be the devils Prophet he lieth, who sayeth he is a Prophet of God. But if both be, GOD willing it, that is, if GOD will that Caluine say that he is a Prophet of GOD, and that we should say he is a Prophet of the Devil, he will contraries, which is impossible: for if God will a lie, he will not the truth, or if he will the truth, he will not a lie, whereupon it followeth, that if he will that one sort say the truth, he will not that the other do lie, but out of doubt one sort do lie, therefore they lie, God suffering, and not willing it. There is therefore in God a difference, between sufferance and william.  

REFUTATION.  
first of all (filthy sycophant) by this argument which thou takest, it may appear to every one, with what mind thou undertookest to deal in this cause, that is, swelling with that envy and lewdness, which bereft thee of all judgements a good while ago, but thou wouldst not loose this pleasant saying, nor indeed hast thou lost thy labour, sith I think there was yet no man found that could read these thy writings, without extreme laughter. But Calnine seemeth to me for this cause to be much bound to thee, because thou dost slander him so openly, for indeed to be slandered of so obscure a man, such, as eucry one that knoweth thee, doth long ago confess thee to be, is to be praised, and in deed with that kind of praise, which of all others is most commendable, seeing it is void of all suspicion of flattery, but these railing trifles we may leave to thee, for more forcible is that renown, which all Churches give to the faithful Prophet of God, (albeit lest of all requiring it) than that it may be defaced with the scoff of a blabish railer, and greater is the dignity (that thou with thine mayst burst with envy) of this faithful servant of God in Christian Churches, then that it may be obscured with any thy foming. But go to, let us join together, thine argument is such, God can not will contraries, a lie and truth are contrary, therefore he can not will both, but he suffereth a lie, and willeth truth. Then is therefore difference between will and sufferance. Hear now good man what I answer. I say, there is a manifest ambiguity in the name of will, for sometimes will is spoken of those things which we simply allow in themselves, sometimes it extendeth further, and also belongeth to those things, which we in no wise approve in themselves, yet we embrace them for others, and in deed so much, as that we persuade, and for our power execute them. As for example: there is none except a bloodsucker, who simply loveth war, seeing it bringeth with it innumerable evils. There shall be also some Prince, an enemy to the Country, who so oft as he can not other ways defend his people, he had not rather take in hand lawful war; than resign the people to the enemies lust. Therefore a good and gentle Prince simply will not war, if thou considerest war in itself: yet he will for just causes go to war: nor doth he ●dlys suffer his people to undertake that, but of his own accord and willingly, he goeth to war even with the danger of his own life. But who may think that the Magistrate, except he be altogether cruel, is delighted with the grief of any Citizen, much less with his death? yet the same albeit sorrowing, and in no wise allowing the slaughter, in that it is slaughter, should in no case idle, or against his will, but with his will and serious endeanour, make inquisition upon an offensive Citizen, and deliver him being convict, into the hands of the formentor, with commandment given, to execute him, with this or that forture. But war and peace, to save and kill are contrary, yet who is so sottish, that would therefore deny, that the Prince can not will both at one and the self instant? but say, by what mean? thou wilt allege that in deed, because war is not contrary to peace, in so much as the Prince willeth it, yea it doth assist peace: nor to kill a Citizen, is contrary to the health of Citizens, for as much as a good Prince killeth an evil Citizen, sith he killeth him justly, that he might defend the good. But seest thou at last good man, that those things in themselves do very well agree, which thou callest contraries? But if thou art conséreyned to acknowledge this difference in the very actions of men, thou which fearest not to measure all the works of God by common reason, wilt not here suffer thine own rule to hold? But go to, let us try these by the rule and prescript of the very word of God. We acknowledge that which David said to be true for ever. Thou art a God which will not iniquity, and hold him that thinketh otherways, for a wicked and blasphemous man. But that which thou dost collect, that is, that when we say without all exception, that nothing is thought, spoken, or done, wherein the will of God doth not come betwixt, and that we even endeavour 
☞  that, that God is the author of all wickedness and mischief: but we say this, that this is nothing else but too manifest a slander. For we affirm, that in God there can be no difference of good and evil, albeit for as much as he is God, after his peculiar and proper manner, he is cause of all and every thing. For all things, in so much as they are done by the will and decree of God working (as the Apostle sayeth Ephes. 1.11.) whether he perform his work by good or evil instruments, are always just, good, and holy, but in so much as the instruments work, sometimes their actions be good, and therefore acceptable to God, but sometimes evil, and therefore inacceptable to God, and enthralled to his just judgement. For albeit God willeth and doth all things that be done, yet he willeth not all things in such fort, or executeth in such wise, as the instruments will and do, for the fault is in the instruments, not in God. But now it is that we see which works of the instruments be good, and which also evil. But that that may be conveniently made plain, we say, that the will of God is used in two sorts, for sometimes it containeth only those things, which the Lord doth simply allow, that is, because the quality of them is good of itself, as when David sayeth, teach me to do thy will: and when we pray the father that his will may be done in carthe as it is in Heaven, that is, that all our life may be framed to his will. In these places I say, and innumerable others, the will of God showeth nothing else, than that which the Lord hath manifested to us in his word, to be acceptable and pleasant to himself: nor in deed do we say, that Satan or men, in that they do evil, do the will of God, but rather resist the will of God, and therefore in the end to suffer just punishments of their wickedness. And therefore we determine that they are evil, whose quality is such, that in themselves they displease God But contrarily, those are good, which God doth simply in themselves allöwe: but sometimes the will of God doth contain even those things, which he doth not simply allow, but rather rejecteth and revengoth them, which yet he dearéeth, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by his mean, and in a certain respect do please him, which when thou undershandest not, thou foolishly reprchendest. For what? wilt thou deny that they do heinously offend which persecute the Church but that the saints are afflicted by the will of God, if it be so that thou deny it, Peter himself shall refute thee in two places, It is better (saith be) if God will so, 
1. Pet. 3.17 and 3. ●0.  that you be persecuted for well doing than for evil. The same in the same Epistle, Those (saith he) that by the will of God are afflicted, let them commit their fowls to him 〈◊〉 well doing, as to 〈◊〉 faithful creator. Dost thou hear that name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of will? But what sayeth Paul, where be handleth the same arguments? Those (saith he) whom he knew before, he predestinate to be conformed to the image of his son. 
Rom. 8.29.  Now therefore we perceive, that the Predestination and will of God did come betwixt in the afflictions of the Saints. Peter also in another place, disputing of the Cross of Christ (which place we have oftentimes already cited) maketh mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the determinate council, 
Acts. 2.23.  and foreknowledge of God. 
Acts. 4.28  And in another place, the whole Church at Jerusalem maketh mention of the hand and council of God, but doth God allow the wickedness of them that persecute the Church? no in deed, but the wicked which persecute the Church shall at the last suffer deserved torments. But God doth daily try out, and perfit his Church by that same thing, which he worthily revengeth in his enemies: and in this respect, the will, council, ratified and determined decree, and finally, the very work of the most just and most wise God, doth no less come betwixt, than when he useth choice and holy instruments, to the accomplishment of things of themselves most good and excellent. If this consolation be taken from us, as in deed it is, if we believe the dreaming I can not tell of what idle sufferance, besides the will and decree of God in such as these, how shall we ever remain firm and constant? nor doth he say all things, which thinketh that the end & issue of all such matters are governed of God. But this aught especially to be believed, that Satan, or Satan's instruments, can not practise against us, be it never so little, that your good father hath not from everlasting decreed & determined for our commodity, that our consolation might be full & firm. But it may be that in this kind of evil, whereby the godly are afflicted, thou wilt deny, that Peter, Paul, & the other holy writers, when they make mention of the will, council, decree, & hand of God, do not intent those that persecute the church, but them rather which suffer these things. But it I shall remove this objection, I sear lest some may think, that I do you an open injury, who should suppose that it were possible that you should broche such foolish questions. Yet I will also undo this doubt, because I see nothing of itself so plain, and without all difficulty, which may not greedily of you be taken, to the end you may both encumber yourselves and others. First of all these things are so united in themselves by mutual relation, that is the acti●● of those that persecute the Saints, and the sufferance of the afflicted Saints by them, that he which saith God will this, but doth only suffer that, may worthily seem ●oyde even of common reason. But lest I seem to contend with thee with reasons drawn only from common sense, (which compass of contention thyself yet seemest to have prefixed us) go to, let us hear the Spirit of God himself speaking, whose authority I wish thou couldst once prefer before thy fruitless and childish inventions. job being given into the hand of Satan not for any sin of his, but for a most excellent example both for his and our confirmation sake, the Lord (saith he) hath given, 
job. 1.21.  and the Lord hath taken away. What wouldst thou answer here, good man? agreeth the word of taking away with job, from whom the thing was taken, or rather with him who taketh the thing? For job neither crieth out that he hath wrong done him, or excuseth the thieves, but acknowledgeth and reverenceth the suste will of God in giving and taking away: I say, he acknowledgeth the will of God. Who may not see that job by the word of taking away, aswell as giving, hath intended not only the will and purpose of giving and taking away, but even the very self giving and taking away? For the Lord both in giving and taking away, useth whatsoever instruments be pleaseth, and that in nowise enforced but willingly. Therefore in the like argument, as we have showed before, calleth his adversaries albest wicked men, yet the sword and hand of God. And further wilt thou deny, I say not only the detecmination or will, but also the power & hand of God to come in betwixt in the afflictions of Saints, yea in respect of the persecutors themselves? At the lest, hear what Paul saith of the most bitter death of the son of God He spared not, 
Rom. 3.2.  saith he, his own Son, but gave him for us all. And wilt thou acknowledge, here no decree, no will of the most good God our most loving Father: Further let us now come to that sort of wicked, with whom the Lord, albeit using the hands and help of the ungodly, doth yet justly correct his children: here also we shall show that the decree, the will, the counsel, and finally the action of God doth come in betwixt. Finally what examples of outrage, cruelty, & ungoblinesse, did not the Chaldees she we in Jerusalem and all judes? who is he that lift up his hand, that stroke judah, who (his ensign being displayed) gathered together the Gentiles unto war, 
Isa. 9.25.26. Isa. 7.18. Isa. 10.5.  that with an hiss stirred up the people a far off, which brought strong and mighty waters against juda. Let us hear the Lord himself answering by Isai. 
Isa 8.7.  O Assur the rod of my fury, & the staff of my wrath in their hand. I will fiend him to a disseinbling people, & I will command him against the people of my indignation, that he rob them as a pray, that take spoils, and give him to be trod upon as the dust in the streets. 
jer. 25.9.  But what saith the Lord in jeremy? I will stand (saith he) and will take all the nations of the North & Nabucadnerer my servant King of Babylon, and I will bring them upon this land, against the inhabitans thereof, and against all these nations by the borders thereof and I will spoil them. 
Ezech. 24.9.10.11.  And in Erechiell, Woe be to the bloody city, saith he, for I will make the burning great. I will he ape on much wood in kindling the fire, in consuming the flesh, in casting in spice, that the very bones may be burnt. What more? Thus saith the Lord God, 
Ezech. 24.20.21.  behold I will pollme my Sanctuary, even the pride of your power, the pleasure of you, and your hearts desice. But I pray thee (good fellow) doth he nothing, but enely forsake, or suffer idly something to be done: or doth he only moderate the issue of things, who himself inciteth the enemies, appointeth armies, leadeth the host, and bringeth even into the city, and commandeth that none be spared, kindleth the fire, and by all means doth nourish it, and finally doth prostitute the very Temple to the ravin and avarice of all the ungodly? If thou deniest this work of God, the work, I say, of God not idly looking on, but effectually working the same thing by Nabucadnerer, I will yet rather believe the Lord, than the false Prophet. For the Lord reasoning thus of the self thing, that is of the destruction of the City: After, saith he, 
Isa. 10.11.  that the Lord hath finished all his work in mount Zion and jerusalem, I will visit the proud heart of the king of Assur. Therefore when thou fliest to the Sanctuary of his idle and fruytelesse sufferance, what other thing dost thou show, but that thou art void even of common reason. For truly it is even as much, as if thou shouldest say that GOD being idle, doth work against his will: except it be so, that thou darest accuse the Prophets, yea even the Lord himself of blasphemy, and in deed of ignorance. But what did David, when he was exasperated with the cursings of Symer? 
2. Sam. 16.10.  Thus (said David) he curseth me, because the Lord hath commanded him to curse me. So when the ten Tribesfel away, not only from Roboam, but also from the Lord himself, for which defection they afterwards suffered most sharp punishments, doth not the Scripture plainly witness that it was the Lords doing that the king should not hearken to the people? Truly I do not imagine any thing here, sith the holy Ghost in the report of his History useth 
☞  the words cause or occasion, than the which I see not what could be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more effectual. Wherefore also the Lord himself dealing of this defection, and speaking to the army of Roboam by Semahia the Prophet. 
1. Re. 12.24. 2. Chr. 11.14.  Go not up (saith he) neither fight ye against your brethren the thyldrens of Israel: let every man return to his own home: for this thing is my doing. But also go to when the Lord threatened that he would revenge the adultery of David with the punishment of a like, and therefore the greater mischief, that is with incest. what saith he? I will take (saith he) thy wives in thy sight, and will give them to thy best beloved, who shall sleep with thy wives in the sight of this Sun. Beholds goodfelow, the very words of the Lord. Go therefore and accuse God of blasphemy: For why shouldest thou not dare to do that, seeing (blushless and shameless face) thou darest reprehend his servants affirming these same things, as wicked and blasphemers? But, thou wilt say, these have need of some interpretation. But of that we shall see hereafter. Now let us come to the third fort of evils, by which the Lord punisheth the wicked either by the good, or else doth it amongst themselves, like as I should strike with a hammer, so one should mangle and slay an other. But here again we affirm not that truytlesse and forged sufferance or leaving which you dream, but that the counsel, decree, will, and finally the action of God, did in deed come in between, and that most just and holy, both also when evil instruments work wickedly, which God doth most justly grant them, and executeth by them. What then? wilt thou deny that the good are stirred up of God to the destruction of the wicked: I think not! But what is to be thought of evils committed among themselves, than also when one do injury the other, appeareth even by that place of Esai, where the Lord calleth the Medes and Perstans, 
Isa. 15.30  whom he would stir up against the babylonians, his holy ones, and the instruments of his wrath. But also in an other place, where there is mention of those kings which set themselves against josua. 
Ios. 11.20.  This was done of the Lord (saith the holy Ghost) who had hardened their hearts that they should withstand Israel with battle, and that they might give them over to the slaughter, nor that any pity should he showed them, but they should utterly be destroyed, as the Lord had commanded Moses. But of hardening we shall see in his place. Now answer what it is to deceive a false Prophet. I know what thou wilt answer, that is, the same which thou art wont to brabble of leaving: of which matter let us hear, if thou wilt, Augustine's words, disputing against one julianus, 
3. Book against julian. Ca 5.  and plainly refuting that your separation of sufferance from william. What is it (saith Augustine to julian) that thou sayst, when they are said to be given over to their own lusts, they are to be taken left by the Divine patience, and not enforced to sins by power? As if the same Apostle hath not set down these two at once, both Patience and Power, where he saith, what and if God would, 
Rom. 9.22.  to show his wrath, and make his power known, 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 Prophet be deceived when he hath spoken a thing, 
Eze. 41.9.  I the Lord have deceived that Prophetetis it patience or power? which soever thou choosest, or grantest 
☜  each, yet thou seest that it is the sin of him that prophesieth false things, and the punishment of sin. Or wilt thou also say here, where the Lord saith, I have deceived that Prophet, it is to be understood, I have left him, that being seduced for his cesertes, he might err? Do as thou wilt, yet in that sort he is punished for sin, that in false prophesying he sinned, But behold that which the Prophet Micheas saw. The Lord setting upon his throne and all his host stood about him on his right hand, 
1. Kin. 2.9.10.21.22.  and on his left. And the Lord said, who shall deceive Achad King of Israel, that he may go up, and fall in Ramothe Galaad. And one said this, and on other said that. And there stood forth a spirit in the sight of the Lord, and said, I will deceive him. And the Lord said to him: In what? And he said, I will go forth & be a lying spirit in the mouth of all his Prophets. And he said, thou shalt seduce him, and shalt prevail, go out, and do so. What wilt thou say to these? Verily, the king himself sinned in believing false Prophets. Over and above these, it was the punishment of sin. God being judge, and God sending an evil spirit, that we might the more apparently understand how it is said in the Psalm, 
Psal. 78.49.  that the Lord sent the wrath of his indignation by evil Angels. But in erring any whit, in judging or doing any thing rashly or unjustly: God forbidden. But it is not said to him in vain: Thy judgements are as many deeps. The Apostle crieth not in vain: O she deepness. The same, Augustine in the same place sayeth, 
Psal. 140.9.  who can be so mad, as when he hath heard what is reported in the Psalm, Give me 
☞  not over (O Lord) to my sinful desire: that he say, that man hath prayed thus, that GOD be not patiented towards him, if GOD give not, that evils be done, 
Mat. 6.13.  except in afording his patiented goodness when they are done. What is also that which we say daily, Lead us not into tĕptation, except, that we be not given over to our lusts? For every one is tempted, drawn, and enticed of his own concupiscence. May it be, that we ask of GOD, that his goodness be not patiented towards us? We therefore pray not for his mercy, but rather proucke his wrath. What wise man would ever think these, nay what mad man would ever speak this? God therefore giveth ever into the sufferances of reproach, that those things may be done, which are not convenient: but he justly giveth over, and those things become sin, and the punishments of sin paste, and the deserts of punishments to come. As he gave Achab into the lie of the false Prophets, as he gave over Roboam to false counsel. He doth these things by marvelous and unspeakable means, which knoweth how to execute his just judgements, not only in men's bodies, but in their hearts, which maketh not evil purposes, but useth them as he pleaseth, seeing he cannot will any thing unjustly. These saith Augustine agaynsie your ercoure. But goeto, let us strike sail at the last. By these therefore which we have made plain in so many words, and confirmed by so many testimonies of Scriptures, we say, it sufficiently appeareth, that the name of Will doth even appertain to those things which although either of their own nature, or for the evil purpose of instruments are evil, yet in a certain respect are good, that is, for asmuch as God by them doth try out or correct the good, and punish the evil. Therefore God is not contrary to himself so oft as he will, and will not one & the self same work, seeing it may he done in a divers respect, nor willeth he resistances, so often as he seemeth to will contraries, because it may he, that those which of their own nature are repugnant in themselves, may yet in some respect agree between themselves: And I will show thee that, in that same supposition, which thyself haste propounded us. That Caluin is a faithful & true Prophet of God, it appeareth by all those arguments, whereby that worthiness of men can be approved to men. Therefore God will, & 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 slander any man, there is no doubt but they do an injurious work against God. For he hath said, he that receiveth you receiveth me, & he that despiseth you, despiseth me. Because also Christ is set for a downfall to many, who therefore love darkness more than light, and therefore as worthy that they should perish, therefore God being angry with the world, hath raised up thee a false Prophet, and other thy likes cuerywhere, to whom he hath given the strength of error, that those who have refused the truth, might through you believe lies. Therefore as he once commanded Semei, so now you dogs, that you cease not to bark at and bite a man, who of all that live this day hath best deserved of the Church of God. Yet neither do you so much as in you lieth obey the will of God, but rather fight against God and your own conscience, do most wickedly & shamefully slander the most holy servant of God: for hitherto you do yours, and the work of that spirit who hath wholly possessed you long ago. But God nevertheless doth perform a most just work by these your barkings, & that which you do most wickedly, and that he lest will and alloweth of all others, in as much as it issueth from you, this self thing he most justly willeth & alloweth, but utterly in another respect, that is, forasmuch, as he by this mean trieth out his Church, and daily more and more keepeth his servants with buffets in modesty and humility, or strengtheneth him to perseverance, revengeth the unthankful world, and finally, bringeth thee with thine to his just judgement, except it be, that you had rather at the last repent. But if thou compare these things with that which we have said to be namely acceptable to God, that such as his servant is, such he be taken of good men, thou shalt found, that these things be no more repugnant, between themselves, than when the Lord willeth and commandeth, at one, and the same time, the South wind, to gather the clouds, which should be dispersed of the North-east, or a rock in the sea to be beaten with contrary winds. Behold now, gentle friend, what thou mayst answer to them, of whom thou receivest this brabbling argument Now let us proceed to the rest.    

The second Argument of the Sycophante to the third Slander.  
They bring also many evident examples of the difference of sufferance and will, namely out of the .20. Chapter of Ezechiel, where GOD after he had in many words upbraided his people, because they would not obey his precepts, at the last he concludeth thus, Go serve you every one his dunghill God, seeing that you obey not me. As if he would say this, I suffer you to follow your own lust, seeing you will not obey my precepts.  

REFUTATION.  
Lo thou stumblest again at the same stone, and imaginest monsters to thyself, which thou mayest withstand, to the end thou mayst be thought some other Hercules. For because we say, as the truth is, that is, that God neither against his will not idly beholdeth, but willing, and always justly, and wisely decréeing men's matters, doth, what soever he doth, commandeth, whatsoever he commandeth, and suffereth, whatsoever he suffereth, because no outrage of the instruments can prejudice the wisdom & justice of God by any means: thereupon thou straight ways gatherest, that we intent that whatsoever God willingly suffereth, that he simply & by itself should allow. But seeing that, that withmany others, thou dreamest waking, go too if it please thee, wrestle with thine own dreams, that all men may know that this is not our forgery. For we affirm, that God never willeth iniquity, not not even then, when for secret causes, albeit yet for most just causes, he letteth lose the rains of the wicked, or giveth them to be Satan's bondslaves.  
That which in respect of the instruments is iniquity, in respect of God's judgement, neither doth he allow it simply, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a sort, and therefore it is permitted, which in another respect he condemneth and hateth, and worthily punisheth in the instruments: for it is a just thing before God, that he punish sin with sin, as we have plentifully showed out of the word of God, and also out of Augustine a little before. Therefore Sycophant, albeit this place of Ezechiel were not otherways to be taken, than thou thinkest, yet it should not make against us. For neither say we that Idolatry is acceptable to GOD, albeit by his just judgement he will, and also bringeth to pass by Satan and what soever instruments he will, that those who have refused the truth, 
Rom. 1.21. and further.  should embrace falsehood, and finally might break out into whatsoever filthiness. But all these good Sir, belong nothing to this place. And here also thou bewrayest thy passing gross ignorance. For neither he that speaketh so, as the Lord doth in this place, doth either command or permit any thing, but rather with a most sharp scoff, doth upbraid the falsehood and unthankful mind, that if it may be, they which are reproved may at the last with shame return into the way. The like kind of speaking the LORD used, when judas even now being at hand, he said to his Disciples sleeping and in vain, being so often warned to watch and pray, sleep, & take your rest. For indeed it is so far off, that he should with this speech persmade them to sleep, or give them leave to sleep, that contrarily, he fiercely chideth, and with a most sharp reprehension awaketh them, with the sight of the present peril, whereof he had in vain admonished them. Therefore when I weighed, this thine Argument, I marveled in good sooth, that it was possible, that such a rudesbie and a man so sottish, shouldst undertake to teach others.    

The Sycophants third Argument to the third Slander.  
This seemeth to be the same which he spoke a little before in the same Chapter, because they have refused mine ordinances, I have given them precepts which be not good. But God gave not to the israelites precepts that were not good, for all the precepts of God be good. But because they refused the good precepts of God, he left them: and they being left of God: fell headlong into evil precepts, as that prodigal son, having left his father, or rather being left of his father, fell into riot: and as Paul teacheth, because men loved not the truth God sent them the spirit of error that they might believe lies.  

REFUTATION.  
THAT which is reported of Balaam, that is, that he blessed Israel whom he was hired to curse, the same I can affirm of thee, who defendest our cause which thou hast undertook to withstand. For what is it to send that spirit of error ●or dost thou think that this showeth no other thing, than to account as one forsaken? Or he that sendeth one for some certain cause, either sendeth him against his will, or condemneth nothing? but to what man that is not mad shalt thou ever persuade this? But we will speak of this in the refutation of the next Argument. And that which thou triflest of the leaving of the prodigal son, is nothing. For what, dost thou think, that the son was forsaken of his father, regarding nothing, or against his will? If none of both be true, surely he forsook him willingly, nor did he cast away all care of him, but would at the last that he should (as they say) smell of his expenses, and then he thought most of him, when he seemed to have forsaken him, of the which thing we will speak, in the depelling of the the sixth Argument. Therefore this doth not make against us, but against thee, which separatest sufferance from wil But thou bewrayest thy shameful ignorance in the explication of this place of Ezechiel. For to give precepts that be not good, doth not show to live so as thou mayst run into evil precepts: but the Lord calleth evil precepts, tributes, burdens, laws, & finally, whatsoever the conquering Chaldeis were to lay upon the captives: As if the Lord should say, ye would not obey my most holy and just commandments, but for this your infidelity I will severely punish you, for I will give you to be ruled of others, who shall enjoin you, whatsoever most injust, hard, and filthy things, & shall enforce you to perform them. This exposition, if not out of the Latyn interpreters, yet truly thou mightest have learned of the Hebrews, except thou art wont to contemn and despise all writers. But doth not this your tradition declare that idle forsaking? Verily thou shalt never make any believe this, which hath never so superficially seen the Prophets: and this is no less foolish and doltish, than if thou shouldest say that men that be malefactors, convict & contemned, are not of a willing magistrate delivered to the hangman, but only forsaken.    

The Sycophants fourth Argument to the third slander.  
The like seemeth to be that of Amos in his 4. Chapter, Go to bethel and sin, seeing that you love to do so. So at this day, because men would not obey God, who sayeth that he willeth not sin, God hath suffered to stand out spirits of error, which may teach, that God willeth sin: that those which would not obey the truth, may obey lies.  

THE REFUTATION.  
I say again, that thou art a doltheade, which takest a most sharp upbreading and rebuke for sufferance. And I send thee again to the Grammar school, that thou mayst learn there what is the force of the figure called Ironia, and how many sorts there be accounted of it. And that which thou ceasest not to trifle of the spirit of error, who can take it in good part? 
Eze. 14.9.  If a Prophet being deceived, speak the word, I the Lord have seduced that Prophet, sayeth the Lord in Ezechiel. 
1. King. 21.22.  And in an other place what saith the Lord to the lying spirit? Thou shalt persuade (saith he) and overcome: go out therefore and do so. And what witnesseth Paul? 
2. Thes. 2.11.  For that (saith he) that they have not received the love of the truth, to the end they might be saved, therefore GOD will send them strong delusions, that they may believe lies. I pray thee, good man, advise again and again with thyself diligently, he that sendeth from him the executioner with certain commauncementes, that he punish with just correction men that be convict malefactors and condemned, may he be said only to forsake them, and not himself rather willing and determining to make strong the executioners hand to their just punishment; All these, if thou knowest not, albeit of their own nature be sins, which God hateth & revengeth, yet for as much as they are decreed of God, they are nothing else but punishments of sin. If thou belienest not Augustine, 
Against julian 3. book. Chap. 3.  who handleth that Argument plentifully and plainly against julianus, yet at the least believe Paul, 
Rom. 24.26.28.  who manifestly witnesseth this thing, in three places of his Epistle to the Romans. And whereas indirectly charging us, thou sayst there be spirits of error, which starting up should teach, that God willeth iniquity, we pass not much, because that thine impudency may be condemned through God's goodness, with our lives and writings. And see how of the contrary thou canst excuse thyself of most manifest slander, which thinkest, that sins are permitted of God, in that they are sins, Neither when I say this, I return evil speeches, but for a false slannder, I tender a true accusation.    

The sycophants fifth Argument to the third Slander.  
Further they bring a place out of Zacharie, where GOD saith he is angry with the quiet nations, because that when he was lightly angry with the Israelites, they helped evil, that is, did more grievously afflict the Israclite, than God's displeasure could bear, therefore God suffering, not willing it. A like example they allege out of the Prophet Obed, who reprehendeth the Idumeans, because they did more grievously afflict the jews, the than lords wrath required.  

REFUTATION.  
THIS verily I impute to the Scrivener, because he wrote israelites for Idumeans in the latter prophesy which thou citest. For I suppose this thy Obed, to be he whom the Hebrews call Obadia, and the Latins Abdias. But truly I cannot excuse this, that thou recitest out of this Prophet, those things which then shalt find in him in no place, Therefore for as much as helogeth to this place, thou art taken tardy with an open lie. For I read in Abdias, that the Idumeans should be grievously punished, because they most cruelly raged against their kinsmen already vexed by them by all manner of means: but that which thou writest, is no where extant in him. The place therefore of Zacharie remaineth, in the expounding of which, see with what snares thou hast entangled thy seft, from whence thou canst not rid thyself. For I ask as it were from what point thou wilt begin this thy secret sufferance from will? verily from whence those nations went beyond those bounds which were set them of God? Let us suppose that they were more moderate, yet hitherto it will follow, that (God willing so) the jews were oppressed of them. Thus far therefore they sinned not, if we rest our selucs in thine intentions. For thou deniest that will of god in any sins, by any means to come in betwixt. But who will grant thee this, that ungodly & wicked men sin not in afflicting God's people, without this exception be added, if they pass the bounds which are set them of god? Art thou so ignorant what obedience is? Truly great is the force of truth, which enforceth thee against thy will, either to deal plainly with us, or to descent from thyself. But, lest thou be ignorant, good man, Satan or any wicked man can not move his foot, not, not even his finger, to hurt either good or evil, whether he know that Lords decree or not, but he shall sin grievously For an evil tree doth always bring forth evil fruits: yea, though the best Physician do plant & dress it, and useth his poisons to certain remedies. But of this matter let this be an example. Let there be a wicked Citizen judged an enemy to the country, and for that cause be banished: he meeteth with another as wicked, or more hurtful, who not knowing the edict of proscription, he kyileth the man in robbery, with that kind of death, wherewith he should have died, if the common wealth had had him in their power. Doth this man seem to have obeyed the common wealth, who killed the man that was under proscription, or rather worthy to be punished as a thief? For how can he seem to have obeyed, that knew not the edict of proscription? The same also is to be judged of the Chaldeis and other enemies, of the people of God, who albeit they afflicted that jews with deserved punishments, & did execute God's judgements, yet they can not seem to have obeyed god, even whose name they did not reverence, much less did think to obey his commandments.  
This only is the difference, that the common wealth did not appoint that spoiler to kill him: but the Lord called the Chaldeis, albeit they knew it not, to execute his judgements, as himself test if yeth in infinite places, and chiefly in the. 23. of Ezechiel, which place I think can not be read without trembling. Therefore the Chaldeis did not properly the lords work, but by them not knowing it, and thinking no such thing, the Lord executed his just work, & nevertheless did afterwards most justly punish than, as the Prophets had witnessed. For so the Lord in Esai, 
〈◊〉 10.5.6.7 〈◊〉.  when he said, o Assur, the rod of my fury, and the staff of them in my displeasure, I will sand him to a dissembling nation, & I will command him against the people of mine indignation, that he rob them as a pray, and take spoils, and lay him to be trodden upon as the dust in the streets. And then he addeth: but Assur himself thinks not so, nor will his heart conceive it, because it will be in his heart, to root out and destroy many nations. And straightway he sayeth: But it will come to pass, when the Lord hath perfected his work in mount Zion and jerusalem, I will visit the proud heart of the King of Assur, and the glory of his high looks. which afterwards the same prophet prosecuteth more largely in the thirteenth Chapter. But let us also suppose the wicked themselves to understand, that it is the commandment of God, yet, that they, in the execution of God's commandment, can do nothing else but sin. For example. The Magistrate giveth over every offender lawfully convict and condemned to the Executioner. The Executioner, who otherwise is an enemy, afflicteth that man with that same kind of torment that was appointed him, but moved with hatred or covetousness, not setting before him the judges commandment, but this one thing, that he may satisfy his mind. Wilt thou think him innocent before the Lord, who seeth the thoughts of the heart, & not rather guilty of murder, yea, even of sacrilege, who abuseth that sacred judgement of that Magistrate, to satisfy his own lust? Such was Satan's fault, when not by the bore sufferance of God, as thou wilt, but by express commandment, he was sent to for job, and also to deceive Achab. And it is very like, that the Idumeans did no otherwise, which are reprehended of Obadia, seeing it is probable, that they were not ignorant of those things which the Prophets had preached against the jews. Therefore, that we may strike sail at the last, indeed thou thinkest right, that thou thinkest, that the wicked are enforced by the will of God, against those, whom God by them will punish: But here thou art deceived two ways, and that with a deadly error. first, in that thou thinkest they do not sin, except it be so, that they exceed measure, which we have proved to be false. Again, because thou thinkest they can go beyond the bounds and limits which God hath set them: which error linked with wonderful blasphemy, it remaineth, that I reprove. I say therefore, that the Lord, so often as he decreeth any thing (and he first decréeth with what punishments he may correct the sins 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 say, that all things are so firm and ratified, which God hath decreed, that seeing he is never changed, the issue also must needs follow of all things, which he hath appointed, and altogether such as he hath appointed. But I dispute not here of second causes, lest thou shouldest accuse me after thy manner, as a defender of Stoical destiny. I dispute of those governed ends, which GOD hath decreed and determined.  
Those ends in deed thou thinkest cannot be removed without unspeakable wickedness: I think thou art taken convict of double blasphemy, 
☞  when thou sayest this. For I grant, that if they might be avoided, that he which doth this, were guilty of sacrilege, and he seemeth guilty of offending the divine Majesty: but that GOD permitteth any thing to be done against that he hath decreed, I deny, because he should disagree from himself. Again this I deny, that it is not in any man's power, to pass those ends which God hath set and determined. He that shall deny these, I say, is guilty of sacrilege, is blasphemous, wicked, and a mad man. For what manner of God shall we esteem him, whose sentence is not firm, and ratified, and whose decree and will should depend upon second causes. For, whereas thou supposest, that thou canst escape these inconveniences, when thou sayest, that the ends, which GOD hath prescribed, cannot be passed, except he suffering, but not willing it, that is, least his will seem inconstant, doth evidently prove thy foolishness. For if he suffer against his will, it followeth, that some thing is dono, which God would not should be done. Where then is his omnipotency? For, if thou dost except, that he would not it should be done, but that he did not let it, and therefore his omnipotency not to be imperiled, which could, but would not oppose itself: neither in deed shall this help thee, 
From one danger to a greate●  but from Silla thou runnest headlong to Charybdis. For so it should come to pass, that to suffer should signify all one thing, as not to hinder: as if one suffer a stream to run headlong down a hill, which he can stay. But if God do not let any thing, therefore he letteth it not, because that either he would it should be done, or of the contrary, that he would it should not be done, or finally, that he careth not whether that thing be done or not. Choose which of these pleaseth thee best. If thou say, that GOD will have that done, which he suffereth, thou makest with us, or rather with the LORD himself, who testifieth that even the Sparrows, fall not to the ground without the heavenly father's will: nor therefore is there danger, least thou make GOD the Author of Sin, as we have plentifully made plain before. But if thou thinkest, that he suffereth something, because he would not it should be done, who will not think thee without common sense? for he would rather forbidden that, than suffer it. And truly common reason telleth, as the only will of God sufficeth, that any thing be done, so also, that any thing be not done, it sufficeth, because GOD will not that it be done.  
There remaineth a third, that he suffer something to come to pass, which 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 pray thee, besides thee alone, knoweth not, that the omnipotency of God standeth not only in this, that be can do what he list, but in this also, that all the power and strength of all inferior causes dependeth of him? But whence is this strength, but from a willing God? For neither can it be wrested from the beginning, neither proceed nor issue, as out of the hands of an idle God, that inferior causes should be enforced, not by his, but by their own determination. For I deny not, but that the instruments are in deed enforced, which are endued with will, according to their own liking, but because it is carried to the end ordained of God. For because (as Augustine hath excellently and truly written) the will of God is the necessity of things, nor that Stoical, which thou falsely objectest against us, but which taketh not away the voluntary moving of will, as the same writer hath plainly manifested in his books, entitled of the City of God. Therefore when thou sayst that God nilling, 
Of the City of God the. 3. book the S. Chapter, the ninth and tenth yerses.  but suffering, the limits may be passed which he hath set, thou either spoilest him of his omnipotency, or makest him light and inconstant, and finally, contrary to himself. But this thy blasphemy, even all dumb creatures do reprehend with open mouth, which have continued so many thousand years in their estate: & they plainly confess, that they cannot pass the breadth of a line, except he will and commandeth. The strength of I straell will not deceive, (saith Samuel) nor will be removed with repentance, seeing he is not a man, that he can repent. And Paul saith, it is not possible, that the word of God should fall away. But it must needs fall away in some part, if any thing, yea, even the least, be done beside his will, yea, even of those which he doth not simply allow. But what do I bring these witnesses? for Balaam himself that hireling Prophet doth reprove thee, GOD is no man that he should lie, 
Num. 23.9.  (saith he) nor the Son of man, that he should repent. Doth he say, and not do? or speak, and not make good? yea, even Satan himself, that lying and unclean spirit, doth reprove thee, in whom, when there wanteth not a thousand ways to do mischief, and is so great wickedness, as we cannot possibly think, yet he is so straightly bridled, that he cannot even hiss again, except the Lord with his voice excite him: and is so straightly fettered, that he cannot move so much as his finger, but by the lords assignment. He, even he, I say, doth confute thee, and, albeit against his will, yet he confesseth against the testimony of his own conscience, that thou art enforced of him, that thou mightest break out into these blasphemies. For he acknowledgeth, that, except power be obtained of the Lord, he cannot hurt any, be it never so little: and then when it is granted him of the Lord, to hurt (for the Lord giveth him this power of his own good will, either, that he may punish the wicked, or allure, recall, try, and correct his own, as we have showed before) so oft he feeleth himself constrained to remain within the determined bounds, 
job. 1.12. &. 2.5.6 1. Kin. 22.22 Apoc. 6.4.8., & 7.2.3, and. 9.4.  as appeareth by the story of job, Achab, and other testimonies. Therefore, that I may at the last come to the very place of Zacharie, that the enemies of the jews, did more grieunously afflict them, than the wrath of God's displeasure could bear, yet they could not pass the decree of God, not not the breadth of a nail. For God's decree dependeth further than his displeasure. And it is showed in these words of the Prophet, that there is no cause why the people should measure the wrath of God, by the multitude of calamities which they suffered. For that the Lord sent them a great part thereof, not as being angry, he would destroy them, but contrarily, as though a loving father should correct them, that they might return themselves to good life. The Lord therefore after his manner, as it were some most loving father maffling with his children, testifieth, that he is angry with their frowardness and cruelty, to whom he had given his children to be corrected, but not destroyed, that is, that the Executioners dealt more cruelly with them, than his displeasure could bear. But all these are no otherwise to be expounded by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 human affection than when we read, that God hath been angry, or repented, of which matter we will speak anon. For whereas thou triflest elsewhere, that many things are done against the determination of God, as if the issue of God's counsel depended of a condition adiected, and that indeed such as is set in our power, all this the Church of Basill out of the word of God hath worthily cursed long ago, for sacrilegious blasphemy. And the rather, because we are entered into this speech, I think good to annex thy words out of that unclean quaternion of thine annotations upon the Epistle of Paul to the Romans, which being by good right condemned of the Church at Basill, yet thy likes have not ceased to sperple throughout all Churches. I think therefore good, I say, to recite them, and refel them, because they belong to this place. Thou say est, it is easy to show, that many things are done against the determination which is joined with condition. The 
☞  Potter hath determined the chalk to be a vessel for the kitchen, but that vessel is cleft in the furnace, contrary to the determination. God had determined to bring all the Israelites that he brought out of Egypt, into the land of Canaan, as Moses himself showeth: and therefore were all baptised into Moses in the cloud: but because they would not assault the Canaanites against the determination, they perished in the woods: and as the Scribes fordidde the counsel of God, in themselves Luke. 7. God had vowed King Ezechias to death: but by prayers and godliness Ezechias obtained fifteen years contrary to the determination. Sire hundredth such may be brought. Dost thou acknowledge thy words, thou monster of men, than the which, Satan could not vomit any more filthy thing against Heaven? For, who is our God, if his counsel depend upon us? if any thing can come to pass (as thou sayest in the same place) against his will and determination? if he be changed like men? if men may violate his determination? if he shame not to make frustrate to morrow, that which he determined to day? I humbly beseech you, you noble Senators of the most famous City, & also you moste excellent & well learned Governors of the University at Basil, how long will you sufferin your bosom, this shame, this filth, this monstrous beast? But to the matter: thou depravest shamefully & filthily three testimonies, that thou mayst strengthen thy blasphemy. For indeed it is true, that those Israelites were not forbidden to go into the land of Canaan, but for their own fault: but whence dost thou understand, that the Lord did ever otherwise determine of them? from thence, because they were all baptized in the cloud, as if indeed the Lord had ordained to life all those that are borne of Abraham, after the flesh, and circumcised, or all those which are baptized in the Church of Christ. And that which the Lord sayeth to Moses, 
Number 8.14.  ye shall not doubtless come into the land, for which I lifted up my hand, (the is, I swore) the I would place you in it: this I say, if thou takest to make for thee, thou art much deceived: & by those which we wrote a little before, thou mayst easily be refelled. For what answereth the L. to Moses, praying for the peopls health? I have forgiven this people (saith he) according to Yet by and by it followeth, that except two, none above twenty years old, should enter into Canaan. What then? verily, yet the LORD sayeth, he spared the people, to whom he had threatened destruction: nor is this to be taken of every person. The LORD therefore had sworn to the people, that he would place them in Canaan: which also he did, albeit they went not in, which had rebelled: and in deed he partly punished so the Re belles, as yet he showed mercy to their posterity, and abode by his promise: but partly he so showed himself merciful to these, as he justly punished those, and nevertheless cleared his own faithfulness, as is showed in the. 20. Chapter of Ezechiel. In the mean time, there is left no place to the changing of his determination, or for repentance. For whereas it is sometimes said, that the LORD hath repented: If thou understandest not, that it is spoken by figure, in deed thou knowest not the first grounds of Christian religion: if thou impudently deniest it, thou art more worthy for thy blasphemy to be suppressed of a Magistrate, than that thou shouldest be informed of any one.  
In the other place, which thou citest out of Luke, thou bewrayest thy manifest & intolerable malice. From whom did ever this blasphemy proceed besides thee, that he should say, that men might infringe the counsel of God? And thou thyself in deed, when in Latin thou didst rather pervert than convert, waste somewhat more shamefast, for so thou haste interpreted. When this was heard, the people and publicans being washed with the wasing of john, praised God. But the pharisees and Lawyers, (so much as in them did lie) did foredoe the counsel of God. But say, when thou wouldst add that exception, as much as in them did lie, did thy conscience tell thee, that this sentence could not stand without this exception? How is it therefore, that that omitted, thou darest now is impudently wrest this testimony, that thou mayst ratify so horrible a blasphemy? But further good Lord, what sacrilegious impudency is this, to dare so openly transfer the most sacred word of God, to whose only authority the truth amongst men leaneth? And indeed I leave thy washing to such a fine and dainty man as thyself. For we are not the men which despise baptism: but who taught thee to expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against themselves as much as in them was. It should rather have been laid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as was in them. And seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath many significations, why hast thou chosen that which was of all others lest appertyyning? was it not because thou haste determined as much as was in thee, to deprave this place and many others? For who can not see that those were set against the Publicans, embracing the doctrine of God by direct contrary, those who despised the same, and abandoned it from them? For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth oft-times declare this: as I chn. 12.48. and 1. Thessa. 4.8. in the which place thou thyself usest the word of retecting. Seest thou therefore, most shameless man, that this testimony doth nothing less than confirm thy blasphemy? But I assure thee, this will come to pass, that if thou repentest not with speed, and bringest a more religious mind to the dealing in holy writings, the very stones will rather rise against thee, than that thou shouldest escape with this sacrilegious impudency unpunished. That remaineth which thou allegest of Ezechias, of which sort of examples thou avouchest there might be many brought. It seemeth good to rcprove thine ignorance with the words of Caluine himself: because (though thou burst with envy) of this matter there can be nothing spoken neither more briefly nor more truly, nor more plainly. Thus therefore he saith in that golden work, whose true title is that institution of Christian religion, in that chapter of predestination & the providence of God, that 53. & 54. section. As when we hear that God is angry, we may not think that there is in him any disquietness, but rather think that this speech is taken from our sense, because God seemeth to bear the countenance of one that is moaned, & angry, so often as he executeth judgement: so may we not conceive any other thing by the name of repentance, than the alteration of his works: because men are wont, in changing their works, to show that they displeased them. Because therefore every change amongst men, is the correction of that which displeaseth, and correction proceedeth of repentance, therefore by the name of repentance is signified that which God changeth in his works. In the mean time, neither his counsel nor will was infringed, nor his affection changed: but that which from everlasting he had forsaken, approved and decreed, he prosecuteth with a standing course, howsoever any sudden change may appear to the eyes of men. Nor while the sacred history reporteth the destruction forgiven to the Ninivites which before was published, & the prorogation of Ezechias his life, when death was denounced, showeth what Gods decrees were abrogate. They which so think, are deceived in threatenings: which albeit they simply affirm, yet nevertheless it is to be understand, that they conceive in them a secret condition. Why did the Lord send jonas to the Ninivites, who should foreshow their destruction? Why did he foretell of death to Ezechias by Esay? For he could have destroyed both those and them, without warning of destruction. He therefore weighed another thing, than forknowing their destruction, they might behold it coming even hard at hand. verily he would not they should be destroyed, but amended, lest they should be destroyed. Whereas therefore he prophesieth that Ninevy should be destroyed after forty days, it is therefore done, least it should perish. Whereas the hope of longer life is cut off to Ezechias, it is therefore done, that he might obtain by request a longer life. Who seeth not now that the Lord by such like threatenings would awake them to repentance, whom he feareth, that they might escape the judgement which their sins had deserved? If that be so, the nature of things enforceth us thither, that in a simple denunciation we understand a secret condition, which also we confirm by like examples. The Lord reproving the king Abimelec, because he had taken from Abraham his wife, 
Gen. 20.  useth these words: Behold thou shalt die, for the woman whom thou haste taken, for she is the man's wife. And after that he had made excuse, he sayeth thus: Restore the man his wife, for he is a Prophet, and he shall pray for thee that thou mayst live. But if not, know that thou shalt die the death, and all that thou haste. Seest thou that by the first denunciation he might strike his mind the more vehemently, to the end he might make him careful to restore: but by the other he plainly manifesteth his will? When the like reason is of other places, infer not upon them, that any thing of the former counsel of the Lord is disannulled: because he hath made frustrate that he pronounced. The lord rather maketh way to his eternal ordinance, when in denouncing punishment, he moveth them to repentance whom he will spare, than change any thing in will, not nor in word, except because he setteth not down by syllables that which is manifest he meaneth. If in téed that be to stand true which that prophet Esay saith, The lord of hosts hath determined, & who can disannul it? his hand is stretched out and who shall turn it away? These saith Caluine, which if they cannot satisfy thee, yet they are such as I trust will satisfy all governed wits. Nor doth it make for thee, which he mentioneth of a secret condition, seeing thou, not as he will have the condition annexed to the denouncing of his decree, but to the decree itself: and that because those things which the Lord hath decreed are doubtful and uncertain, or as if the will of the Lord which is placed in men, be turned now on this part, now on that, according to the variable end of the condition, Which opinion is verily so absurd, and so far estranged from the nature of God, that it can never seem to have pleased any man except him that is stark mads.    

The Sycophants sixth Argument to the third slander.  
They bring also the example of this prodigal son, which I have already touched, who if thou sayst the father being willing, went a rioting, it will be most absurd the went then against his william. And so they say that offenders are the prodigal sons of God, and sinning by Gods suffrance not by his william.  

THE REFUTATION.  
Because in the exposition of parables there is lest some place to conjectures, therefore frantic and curious wits, do new here in pride more liberally vaunt, than in parables. But I rather think, that the end of parables, is to be considered, and the several part to be so curiously examined, except it be so that the very interpretation stand upon the declaration of them, because else it can not be avoided, but we shall run into most filthy imaginations. Further I grant, that the Lord in this similitude, doth represent unto us his clemency under the form of some most loving father, and also, that in the person of the prodigal son are sinners set out which for a while, have as it were withdrawn themselves from the sight of god, that they might delight themselves in sin, whom yet afterwards long tamed with just afflictions, and returning themselves to good life, the most loving father receiveth to grace. The other part of the parable I touch not, because it belongeth not to our purpose. Also let us see to how great purpose thou reasonest out of this place. Thou deniest that the son went a rioting with the fathers william. I grant the sons riot was not approved of the father, nor that the father did respect that, that he should riot, when he let him go. But thou indeed art a marvelous peremptory man, which in mind conceinest nothing else of God than that which is incident to man, because God in this similitude hath set out himself to us under the similitude of a mortal father. As if indeed God should therefore signify that he useth not to deal other ways in any matter with his, than men be wont, and doth not rather in this place set down to us this lone thing, that is his immeasurable goodness even towards them, who have provoked him to anger with many sins. When thou missedst these bonds, I say thou art far from the matter. But let us forgive thee his fault. If any advise to bring an insolent son, and whom by no means he can hold under, being let go from him, into some greatedaunger, from the which yet he may deliver him so often as he pleaseth, & casteth him out thither, because he knoweth no better way to recall him to amendment, who will think it to be absurd, if one say that the son run into that peril with his father's will? or rather who will not praise the father to be very wise, rather than reprehend him as fierce and cruel? For he set to himself in this counsel for the end, not the peril of the son but rather his safegrade and amendment. But all the elect children must think this same thing of the heavenly father, albeit yet in this matter the estate of all be not alike. For because that all things without exception, do fall to the commodity of them that love the Lord, therefore it can not be doubted but GOD, so oft as he withdraweth, as it were from his elect, the grace, whereby they were upholden, in so much, that they fall even into most filthy sins, doth permit it willing, and by his determined counsel: in no wise, so yet, as if he allowed their sins, but also by this means he will have them admonished of their imbecility, or to arrogate nothing to themselves, or to be more watchful against the enemy than ever toofore, or if they have already gone astray, to amend, or also, that they should be a warning to the posterity. 
☞  Therefore he would certain blemishes should be in Abraham, in Moses, and in Aaron. Therefore he permitted David not but willing to fall into most great offences: which counsel of GOD, when afterwards he had acknowledged, 
Psal. 51.6.  against thee (saith he) I have sinned, and done evil in thy sight, that thou mayst be justified and clear when thou art judged. For by how much the more unworthy David was, whom the Lord should forgive, by so much the more did the faith and constancy of God shine out in keeping his promises, when he did forgive David. Also the same in another place acknowledging how much he had profited in that trial. Before I was troubled, 
Psal 1119. and 71.  I went wrong, but now I keep thy word. Again, it was good for me that I was in trouble, that I might learn thy commandments. So out of doubt he would prepare Peter to modesty, by that threefold denying, & also Paul to be buffeted of the Angel of Satan lest he should wax insolent. Away therefore with thy forsaking, or involuntary sufferance, as if the father did never so little time account the prodigal son forsaken. When of the contrary he was then most careful for his son, when he seemed most angry.    

The Sycophants seventh Argument to the third Slander.  
They also bring that saying of Christ. And you will not go away: Truly he would not that they should go away, but he suffered them.  

THE REFUTATION.  
Yea, so far it is of that he should in this speech bid them go away, or give them leave to go away, which if be had done, out of doubt he had done it willingly: that contrarily, with these words he kept them still with him, when he had set before them the faithless falling away of others, and recalling secréetly to their remembrance so many benefits as they had received of him. But thine ignorance must needs be incréedible, that understandest not such kinds of speaking that be so common.    

The Sycophants eight Argument to the third slander.  
Finally, they bring common sense, which saith, that there is difference betwixt will and sufferance, according to which common sense Christ was wont to teach divine matters, and which if thou dost for do, all Christ's similitudes shall fail, of which we judge by common sense.  

REFUTATION.  
Thou wouldst never out of aldoubte have spoken so, except the Lord had taken from thee all common sense: and that indeed by just judgement, as by cause thou fightest against his providence, the worker of all and eucrye thing, by thine own example, it might be approved in all the world. In deed I grant it one thing to bid or command, but another thing to permit, that this, or that be done: but I say, that common sense doth show to 
☞  every one, that will is joined with an inseparable bond both with commandment and with sufferance, albeit sometimes men overcome with necessity or importunity do command or suffer to be done, that which otherways they would not. But for as murhe as thou requirest similitudes, go too, let us declare these with examples dilated. Those that perform their business by others, it is of necessity, that they give them authority to do whatsoever appertaineth to the accomplishment of that business, as the procurator may deal by commandment. But who besides thee alone did ever thinks to say, that this sufferance, was contrary to will, seeing that this whole sufferance, proceedeth of mere will, and so much the more of choice? But the manner of working is no other, which the lord useth in that doing of those things which are done every day. For first he hath given to every, not only sort, but also several, that universal power and faculty which thou mayest see manifold. Then he applieth this same power every moment to singular & particular actions, even as by his eternal and inchangeable counsel he doth not only foreknow and govern, but also willeth and decreeth all things. And he useth, as we said before, both good and also evil instruments, which destruction began not from the creation, but corruption: but so he useth them, that if there be any's vice in the instruments, this contagion come not so far as unto him. For he rightly decreeth, willeth, and permitteth, not only those things, which the voluntary instruments will, and do justly, but also those, which wicked instruments will & do wickedly, as we have plentifully made plain before. But all these, not otherwise, than by the willing sufferance of God, do that which they do. For what thing in heaven or in earth, hath of itself either this power, or use of this power, whether he use it rightly or no? Therefore I profess, that I cannot see what common sense can show thee, that sufferance can be separated from will, or that God can suffer any thing against his william. Yet I confess, that there is otherwise great odds betwixt God and men, using the help and procuration of men. For that we say nothing of the lewd counsels of men, that, which for the most part men do, being enforced with necessity, ●●cause they cannot accomplish their own, nor other men's matters, God doth it with most free will: seeing otherwise he is of himself Omnipotent, and in himself altogether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient. 
☜   
Men often times either by fear or force, or by some other mean constrained rather than provoked, do permit many things, which they would not undone. But God alone decréeing with most free will, permitteth that which 
☜  he doth permit. Because Apollo in the Poets sweareth rashly, by the law of an oath, after a sort he is constrained to grant the Chariot to Phaeton perishing. Yet he willing, granteth the Chariot, because the regard of an oath prevailed more with him, than the certain peril of his son. jupiter complaineth in Homer with tears, 
Mat. 14.10. Mat. 6.27.  because he could not when he would, denuer his Sa●pedo from present death. Herode swearing rashly, when he heard the head of john baptist to be required, and being heavy, advised with himself whether he had rather, the maid being rejected, fall into the crime of perjury, or kill most cruelly the most innocent man, not showing cause why: and at the last, not so much I think, for conscience, which was none, as moved with vain glory and ambition, least he should seem to have sworn unadvisedly, or in performing an oath inconstant, doth not only suffer, but commandeth the head of john, being cut off, to be given the maid in her hands, as Mark very well noteth. A sick man fearing his life, giveth himself to the Chirurgeon, to be cut: yet not against his will, yet not altogether with free william. The same we may think of the merchant, who in a great tempest, doth not only suffer his merchandise to be cast over board, but also he with his own hands doth cast them over. Behold thou many eramples of sufferance in all which, yet Will cannot be secluded from Sufferance. Be it far from us, yet to conceive any like things of God, because neither rashness, nor ignorance, nor repentance take place in him, nor is he enthralled to any necessity. For as Augustine sayeth well and learnedly, the life of God, and the foreknowledge of God, we put not under necessity, if we say, it is of necessity, that God live ever, and know all things: as his power is not lessened, seeing he is said, not to can die, or be deceived. For thus he cannot this thing, that indeed he were rather, if he could, of less power. Yet he is rightly called Omnipotent, who cannot die, nor be deceived. For he is called Omnipotent. by dwing what he will, and not in suffering what he will not. Therefore, that I may dispatch at once a way to Anticyra, with that thy common sense, and there, 
a I'll in Thessaly where Helleborus groweth, which purgeth melancholy.  if thou canst, having drunk a gallon of Helleborus, learn at the last to be wise, and so to dispute of common sense, that we may unterstand thee to be endued with some sense. For where thou sayest, that Christ was wont to teach divine matters according to common sense, who will ever grant it thee, except he be voice of all Christian religion? Christ useth, I grant, familiar kinds of speaking, but where didst thou ever know, that divine matters did agree with our common sense, and therefore, that they could be taught according to our common sense? Paul crieth, that the natural man perceiveth not those things that are of God: the same witnesseth, that To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the flesh, is enmity againsts God: the same professeth, that he teacheth, that doctrine, which should of the Gentiles be taken for foolishness. The same crieth, O Man, who art thou? and O the déepth of God's judgements: and Christ praising Peter's confession, Flesh and blood (sayeth he) have not revealed that to thee. But thou on the contrary urgest us to common sense, as the supreme judge of God's mysteries. Show us therefore most pregnant fellow, why the Lord protracted the calling of the Gentiles so long: how the word could become flesh: how Christ is borne of a Virgin: how he can feed us in earth with his quickening flesh, which is in Heaven: how the Lord will, which thou haste foolishly denied, that many should be borne to misery, that he might be glorified in them, as by the example of him that was borne blind, and by Christ's own words we have taught: why the calling of many should be deferred to the last time of their life: How may it be, that the greatest part of men should hear nothing at all of CHRIST: how the Lord seeing he can save all, enen only with a beck, yet saveth few: and why, of two equal in themselves, he rather saneth this than that. Finally, that we may persist in the propounded example, (there be infinite of that sort) I pray● thee, that by thy common sense thou wilt foredoe this double knot which Augustine fasteneth. Great, (saith he) are the works of the Lord, that in a wonderful and inspeakable manner, that be not done besides his will, which is done against his will, because it should not be done, if he did not suffer it, nor indeed doth he suffer against his will, but willingly. Also, if we suffer those that be under our authority to commit evils before our eyes, we shall be guilty with them. But how innumerable doth he suffer to be done before his eyes, which if he would not, he would by no means suffer? and yet he is just and good.  
That remaineth, which thou reportest of Similitudes, as if in deed Christ did add them for plainness sake, as we use in teaching. But I grant indeed, that they are taken of familiar experience, but so far it is off, that I agree unto thee, that they are alleged for perspicuity, that contrarily trusting to the testimony of the holy Ghost, I affirm, that it was done by the just judgement of an angry God, that Christ's might set down his mysteries to a faithless & adulterous nation riddle wise. 
Mat. 13.10.11.13.14.15.16. Mat. 4.11.12. 〈◊〉. 8.10.  For there is great odds between similitudes, which in declaring a thing are wont to be used of Masters, and those, which they call Parables, which thou mayst call more rightly Allegories, or Kiddles, than Similitudes. But why should we not credit the holy Ghost rather than thee?     

The fourth Slander.  
All the wicked acts that man committeth, are the good and just works of God.  

THE ANSWER.  
WHat is it to play the Devil, 
In his book of eternal Predestination.  if this be not? The words of Caluine which thou hast wrested, are these. We must (sayeth he) see how the will of GOD is cause of all things that are done in the world, and yet GOD is not the Author of evils. I will not say with Augustine (which yet I reverence as spoken truly of him,) that in Sin or evil, there is nothing posititious. For it is a sharp saying which would not content many. But I make choice of an other beginning. Those things which are wickedly and unjustly done of men, the same are the right and just works of God. If this seem to some at the first sight a Paradox, 
Beyond the common opi●●●●.  let them not at the least be so high minded, but a little be content with me to inquire out of the word of God what is to be thought. These sayeth Caluine. Then he showeth by the Scriptures, how God by his counsel governeth those things which seem most casual, what is the Stoical necessity, and how far casualty is not abandoned. Then he descendeth to those actions wherein the counsels and endeavours of men come in betwixt, and teacheth, that God worketh, so as that that be performed which was ordained from above, even by the wicked themselves, albeit unwitting and against their william. Summarily, Caluine teacheth, that God worketh well, even by evil instruments so oft as pleaseth him, nor therefore, that himself is allied to any fault, or that the evil instruments do not sin. If he speak either wickedly, or unaptly, or too obscurely that speaketh so, let that holy Ghost be blamed of all these faults. For that Lord letteth not in Isai to call that miserable destruction of jerusalem full of all calamities, 
Isa●. 10.12.  & so much the more of offences, his work, but utterly in a contrary respect. So Peter doubteth not to say, that Christ was betrayed by the determinate counsel and foreknowledge of God. 
Act. 2. 2●.  The Church at jerusalem accordeth with Peter, and speaketh yet more sharply, if there be in these kinds of speaking any sharpness at all. For it speaketh of Herode and Pontius Pilate, no otherwise, than of the Executioners of the counsels of God. Also Paul saith plainly, that God spared not his son. David sayeth, that joseph was sent before of the Lord into Egypt. The same calleth his adversaries, the Hand & Sword of the Lord. The Lord himself calleth Nabuchadnezer his servant. But is this with the Libertines, to make God the Author of sin, or to intermix the wicked acts of the ungodly with the sacred works of God? But of these it is spoken plainly in the depelling of the former slander.   

The Sycophants arguments to the fourth Slander.  
Against the fourth, against that of the Prophet Isai, they cry out: We be to them that call good evil, and evil good. If sin be good, and the just work of God, it followeth, that righteousness is the evil and unjust work of God, for righteoousnesse is every way contrary to sin. If sin be just, it followeth, that injustice be just. For sin is injustice. If son be the work of God, it followeth, that God doth commit sin: and if he commit sin, he is the servant of sin, by Christ's sentence. If sin be the work of God, and Christ came to abolish sin, he came to abolish the work of God. But if he came to abolish the works of the Devil (as Peter witnesseth) which be the works of the Devil? if sin be the just work of God, God hateth and punisheth his own just work, therefore he is unjust. But if it be objected to them, that sin is not sin to God, they will answer, to whom therefore is it sin, or why doth he himself hate it, or why is it sin, but because it is contrary to the law, not of men, but of God? If sin be the work of God, God committeth sin, and if God committeth sin, he sinneth, as he that doth righteousness is righteous. But if God sin, why doth he forbidden others to sin? why doth he not rather command them to sin. that men may follow him? The child aught to follow his father. Be ye holy (saith he) for I am holies Therefore by the same reason it shall be said: Commit sin, for I commit sin.  

THE REFUTATION.  
truly thou couldst not cite any place more to the purpose than this of I say, that it may wholly agree with thee and thy faction. For what else is it to call God evil, than to do that you do, that is, to pervert those things which be we! & godly written with most filthy slanders. See therefore how gently and simply I will deal with thee: whatsoever thou collectest by these arguments, I consent to thee, that it is true: but it may be, I grant thee more, than in deed thou wouldst, that is, that thou art brainless & stark mad, that thou shouldest hold such a conflict in so hot contention against thine own shadow. I will only in few words answer to that objection, which thou unworthily layst to our charge. For we do not say that sin against God, is not sin, but when we distinguish between the works of God and of Satan, or the wicked, we use to say this in respect of God working, the works are good & just, which works, if we consider the evil instruments, as they also work, are evil and unjust, & therefore are of God punished with just punishments. This is not our distinction, 
Isai. 10.5.6.12. Act. 2.23. and 4.28.48 epist. to Vincentios.  seeing the Lord in Esay doth manifestly confirm the same: and Peter also, with the whole Church at jerusalem, as we have taught a little before. So also Augustine, when he saith the father delivered his son, & the Lords own body, & judas the Lord: why is God in this action just, & man guilty, except because in one thing which they did, that 'cause not one, for which they did it? But if also thou please to read that which the same Augustine hath after his manner devoutly and wittily written of these matters in his Enchiridion to Laurentius, in the. 100 Chapter, thou shalt understand many which aught to have been understood of thee before thou shouldest reprehend our doings. Therefore this distinction thou must either grant or refute, 
A monster with ●hree heads.  not that Chimaera, which thou imaginedst to thyself, seeing that appertaineth nothing to us: and this heresy of the Libertines, is of none more vehemently and plentifully confuted, than of Calum himself, whom thou chargest with that, such is thy shame.     

The fifth Slander.  
No adultery, theft, or murder is committed, but the will of God cometh in betwixt. Instit. Chap. 14 Distinct. 44.  

THE ANSWER.  
IF thou hadst added that which Caluin in that place handleth in good earnest against that self heresy, which thou no less impudently than wickedly, layest to our charge, them at that last it should have appeared to have been truly said which thou slanderously reprovest. For we say not simply, that the will of God doth come in betwixt in these things which be evil, but we add two things. One is, that the will of God doth so come in between even in these things, yet as in no case he allow, or do work in them, in that they be evil but as they be that punishments of other evils, or else by them the Lord executeth his, in deed sometimes secret, but yet always just judgements. The other, that that Lord so often as pleaseth him, doth so use, even evil instruments, to that performing of his just works, that the instruments in that mean time, do in no case obey the will of God, but in deed do resist it by direct contrary. Of both we have said already very many things. Yet I will in few words repeat some of them, that at the last I may satisfy thee. When the Lord would punish the adultery of David, behold saith he, I will stir up against thee evil out of thine own house, and I will take thy wives in thy sight, and I will give them to thy neighbour, and he shall sleep with thy wines in the sight of this sun. For thou didst it in secret, but I will do this thing before all Israel, and before the sun itself. But say Sycophant he that doth these (and the Lord doth all these justly, nor is the author of incest, 
Isal. 33.1.  but he justly punisheth adultery and murder) doth he seem to thee not to put in his will between? When thou shalt cease to spoil, sayeth the Lord, thou shalt be spoiled. And doth not the Lord seem to them to have given over willingly spoilers into the hands of other spoilers? If thou darest deny this, the Lord himself shall refel in the same Prophet Esaye, speaking to the Medes and Persians, 
Isai. 13.3.  by whom he had determined to spoil the babylonians, the spoilers of that jews. I have given commandment to my holy ones, and have called the mighty to my wrath. But what? when the Lord said to Satan, Behold, whatsoever things job hath, are in thy power, did he decree nothing: and a little after did job spoke blasphemy, when having despised the robbery of Satan and the Chaldeis, he said, The Lord gave, and the Lord hath taken away? And when the Lord saith, that it will come to pass, that be that striketh with the sword, shall perish with the sword, doth he not seem to thee to speak of those judgements which he willingly executeth by the hands of others, yea even when one spoiler spoileth another. Therefore the will of God, and that just and holy cometh in betwixt, both then also when men do evil, and therefore have just punishment. But I think it good to city the very words of Caluine, not named, as thou hast done, but whole, that I may set out to all men to be seen thy singular malice & impudency. In those things which are already come to pass, many do esteem the providence of God wickedly & most unworthily. All things that are done, have respect to the order of the divine providence. Therefore neither thefts, nor adulteries, nor murders are committed, but the will of God cometh in betwixt. Why do they therefore say the thief shall be punished, which hath despoiled him, whom the Lord will chastise by poverty? Why shall the murderer be punished, which killed him, whose life the Lord had ended? If all these obey the will of God, why shall they be punished? Thus far Caluine hath spoken in the person of the libertines, in which matter thou bewrayest such lewdness as hath not been heard of, which attributest to Caluine himself, which being spoken in the person of the Libertines, in the same place he afterwards refuteth in these words. For he addeth these: but indeed I deny, that they obey the will of God. For we say not, that he which is carried with an evil mind, doth yield his ministery to God commanding, seeing he only obeyeth his wicked affection. He obeyeth God, who being informed of his will, endeavoureth to that end whereto he is called of the same. And whence are we instructed, but out of his word? Therefore in the accomplishment of matters, that his will is to be sought of us, which he declareth in his word. That only God requireth of us which he commandeth. If we commit any thing against the commandment, it is not obedience, but disobedience and transgression.  
Caluin addeth further, other objections of the libertines, which in an other place I will set against thine arguments. But now, naughty fellow, art thou not ashamed of thyself, because thou objectest to Caluine those very thying which he hath dissolved? Thou dealest even in such sort as the Epicures are wont, 
Psalm. 14.1.  which will enforce David on their side, because it is written in him. There is no God.    

The sixth Slander.  
The Scripture manifestly witnesseth, that wicked acts are assigned to God, not only willing, but the author thereof.  

THE ANSWER.  
WIit thou Devil never leave to Slander: No one man within all memory hath beaten down either more vehemently, or more Godly, this blasphemy of the Libertines, than Caluin, and will it not shame thee so oft to urge the same lie in other words? How often have I answered already, with how many Testimonies taken out of Caluine himself, have I laid open your impudence? I will not repeat again now that I have said a thousand times. Yet it shall be labour worth, to see what occasion thou tookest to patch this flaunder. Caluin wrote in his book of eternal Predestination, against Pyghius and Siculus, out of whose puddles you have drawn your unclean filthiness. 
In his book of eternal prodest. of Saints. 20. ca  Augustine's sentence (saith he) must be kept: when God will any thing to be done that must not be done, but by men willing, that he together inclineth their hearts, that they become willing, and worketh in their hearts not only by helping, but also in judging, that they, who had no such purpose, may fulfil that counsel, which his hand hath determined. And by and by, here truly it may easily be gathered, how vain and inconstant that defence of divine tustice is. That those things which be evil, are not done by his will, but only by his sufferance. Truly, for as much as they are evil which are done of men with an evil mind (as I will set down more plainly anon) I grant they do in no case please God. But whereas they feign that he suffereth those things being idle, which the Scripture pronounceth to be done, not only with his will, but he being author, is too frivolous a shift. Thus far Caluine, whom indeed thou thoughtst to hold entangled in thy snares, when thou readest these things, but how foolishly, I will show anon. For I will gratify thee, and allege another like place out of calvin's book against the libertines, Chap. 14. The Lord (saith he) is highly displeased, when we suppose that any thing proceedeth from any other place, and do not behold him, that we may acknowledge him, not only as the chief cause of all, but also as author, determining by his counsel all things by this or that mean. So therefore let us conclude, as well prosperity as adversity, rains, Winds, Hails, Frost, fairness, abundance, famine, war, & peace be the works of God: & the creatures, which be inferior causes, be only instruments which he hath in use to execute his will, and therefore, that he useth them as he pleaseth, turneth them which way soever he will, and bringeth them to that point, that it may altogether be performed that he hath determined. These be Caluins words, which if thou takes, as if he said, that God were the author of wicked acts, or willeth sin, thou certainly excéedest all impudence, seeing Caluine in those places confuteth that same blasphemy. And byeause many, that they may dissolve the Argument of the Libertines, do rush out into another error, not much less to be reproved, as those which determine an idle sufferance of God in most matters for the action, therefore before all things he hath thought this error to be refuted. He teacheth therefore, that God executeth his work, no less by evil instruments than by goodtand therefore, seeing he always worketh as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sufficient of himself, not as an idle beholder, nor only the gevernour of the very end, but to come in betwixt as the very author: the author, I say, not of the work, which evil instruments do wickedly: (for this thou hast added of thine own store Sycophant) but of that work which God doth most fustly by them, than also when they do most wickedly. Caluine doth not teach, that wicked acts are committed, God either being willing or the author of them: but he teacheth that which is most true, albeit the evil instrument sin by cause he worketh with a depraved will, yet God doth nothing less than sin, when he worketh well by an evil instrument, and that he is the author of this his most holy work. So by Satan and the wicked, he continually exerciseth and confirmeth his Church. So, so oft as he pleaseth, he revengeth the wicked, by the hands of the wicked. So he chastized his people by the Assyrians. So he would by Absolom punish the adultery of David, when David himself was saved. So by joseph's brethren, he prepared a place of refuge for his Church. If thou deniest these, I call thee to the testimony of the Scriptures, which indeed almost infinite we have cited in the depelling of the third slander, that I may omit those things which we have so often described word for word out of Augustine and Caluine upon the same matter. Dost thou now Devil acknowledge thine own impudency.   

The Sycophants Arguments to the fifth and sixth Slander.  
AGAINST the fifth and sixth, they say both many other things, and especially these: if God willeth sin, and is the author of sin, God himself is to be punished, for sin must needs be punished in the author of it. If God willeth sin, the Devil willeth not sin, for the Devil is contrary to God in all things, if God willeth sin, he loveth sin, and if he love sin, he hateth righteousness. If God willeth sin, he is worse than many men, for many men will not sin, but how much so ever any one cometh nearer to the nature of GOD, so much the less he willeth sin. Why then sayeth Paul, The good that I would do I do not, but the evil that I would not, that I do? Why willeth not Paul that which God willeth, or why willeth Paul that which God willeth not? Finally, they ask what Scripture doth witness, that wicked acts are committed to God, not only being willing, but the author thereof.  

THE ANSWER.  
WHat should I (Sycophante) contend with more words against thee? thou art out of thy wits, when thou thinkest us so foolish, as that we should ever think that GOD willeth, or loveth Sin, or that evils are cominitted to GOD as the author. But what soever in this place thou hast sottishly wrested against us, who knoweth not, that they are drawn from him whom thou dost strive against? Therefore thou art not only shameless and a lewd man, but also unthankful, which dissemblest by whom thou hast profited.     

The seventh Slander.  
Whatsoever men do when they sin, they do it by the will of GOD: for because the will of God often times striveth with his commandment.  

THE ANSWER.  
ALbeit Satan and Infidels can not execute, be it never so little, either against the godly, or ungodly, except God decree it, will it, and permit it. Yet it followeth not, that the sin which they do, they should do it by the will of God. For albeit God willeth that same thing which Satan & Insidels will, yet he willeth not after the same fort, and in that respect, as Satan and Infidels william. For God willeth justly, and worketh by them justly, that which these both will and do wickedly: by cause they are so enforced of God, that yet they do their own parts, that is, with counsel and will depraved. There is therefore great dissension, where there seemeth to be greatest agreement, and of the contrary great agreement, where there seemeth to be much discord. Of the which matter I think good to add that excellent place of Augustine, that thy slander may be the better seen. 
In his Enchiridion to Lawrenrtus. Cap. 100  So therefore he writing to Laurentius saith, which place Caluine hath aptly cited, and adorned with excellent examples. Sometimes, (sayeth he) man willeth that with good will, which God will not, yea, he with good will much more, and much more certain: as if a good son would his father should live, whom God with good will will have to die. And again, it may be, that Man will that with an evil will, which God willeth with good will, as if an eutil son would his father should die, also God willeth it: the other truly willeth that which God willeth not: but this willeth that which God willeth, and yet the godliness of the other, albeit willing an other thing, is rather consonant to the good will of God, than the ungodliness of this, who willeth the same thing. So much it differeth what man willeth, and what be agreeable to God, and to what ends every one refer his will, that either it be approved or improved. For God performeth certain his wills, and that good, by the evil wills of wicked men, as by the avill willing jews, by the good will of the father Christ is stain for us, which was so great a good, that the Apostle Peter, when he would not it should be done of him that would be stain, be was called Satanas. How good appeared the goodwills of the godly faithful, which would not that the Apostle Paul should go up to jerusalem, lest he should suffer those evils there, which Agabus the prophet had foretold? And yet God would have him suffer these things for manifesting the faith of Christ, exercising the martyr of Christ, neither did he fulfil his own good will, by the good will of the Christians, but by the evil will of the jews: and they rather appertained to him, which would not that he would, than those by whom being willing he did that he would, because that same thing indeed, but he by them with good will, but they performed with an evil william. But all wills be either of Angels or of men, either of good or of evil: either willing that which God willeth, or an other than God willeth the will of the omnipotent God remaineth always invicted which can never be evil, because also when it ordaineth evil, it is just, and verily, that which is just is not evil. Behold the first part of thy slander plentifully, truly, and plainly manifested. Now I come to the other wherein thou dost maliciously imagine, that Caluine teacheth, that the will of God is often contrary to his commandment. I will first speak of the matter itself, than I will show Caluins words, that every man may know thine impudency, in depraving them. We grant, that the Lord in the table of the commandments, and the explication thereof, hath plainly and simply manifested to us his will, so much indeed as maketh to the leading of a godly and innocent life. Yet I say thou art brainless and stark mad, if thou thinkest that all the will of God is comprehended in his law. For what? Doth not the free redemption by Christ appertain to his william. Yet is there of this benefit no mention in his law. For the declaration of this law, belóngeth to the other part of the divine word, which is called the Gospel. But while we speak so, do we attribute to God two wills, and those repugnant by dircete contrary? For these be contraries, Except thou do all these things, thou shalt die the death: and albeit thou do them not, yet, if thou dost believe, thou shalt live. Yet God forbidden, that we should attribute to God two wills, much less contrary, seeing the will of God is ever one, moste simple and like itself. For the LORD never gave his law with that will, that by it he might save us, but rather that thereby being convict of unrighteousness, he might bring us to CHRIST. Nor doth the Gospel abolish righteousness by the law, but that which we find not in ourselves, it teacheth to be freely imputed in Christ by Faith: Thou seest therefore, that there are not straight two wills, where there appeared two, nor that there is repugnance there, where appeared to be chief. I will proceed. If thou thinkest that thou knowest whatsoever GOD will, nor that there is over and above. any secret will of GOD, say, I pray thee, what shall befall to thee or me to morrow by the will of the Lord. prophecy how long the Lord will suffer, that thou shalt waste the Church of GOD. Or if thou like not to telthese, foreshow by thy Sybils, which I hear thou art wont to prefer before the holiest Prophets themselves, as more worthy and evident, which of the two Kings shall conquer, Henry or Philip. For if thou wilt accomplish this, and thou shalt easily do it, if there be no secret will of God above thy reach, thou shalt deliver many miserable mortal men of great care and heaviness: and that which thou misérablye gapedst for long ago in vain, thou shalt by and by get thyself a great name. It rained with us this day in the morning. the rest of the day was fair enough. Let us set of the contrary, that in the same instants it was fair at Paris when it rained here, and that it rained when it was fair here. All these things came to pass by the determination and will of GOD. Are there therefore together in him two wills, and those indeed contrary? But do not you sycophants acknowledge at the last, how sottish, how foolish, and ridiculous you are? For when we say, that there is a certain will of GOD revealed to us, but says also, there is a secret will, by and by with great laughter, you for such sage and reverent men do ask, whether there be two wills in God, and how we know this secret william. As though in deed when we say so, it be not sufficiently apparent, that we say not any other thing, than that the will of God, that is, his eternal counsels, be partly manifested to us, so much as concerneth our health, as Paul witnesseth Act. 20. that he had showed all the counsel of God to the Ephesians, that he might shut up all the way to false doctrine: but partly yet to remain secret, that is, forasmuch, as according to his infinite wisdom and power, he hath decreed many things, and daily executeth, which exceed all the capacity and understanding even of the Angels themselves, much more of miserable Dwarves, and so much the more ought rather to be religiously reverenced, than curiously searched. But if thou dost not acknowledge this to be true, thou art more than senseless and stark mad. Yea in the self same doctrine, which he hath manifested to us. How many things be there, whereof we may in no case doubt, and yet whereof, if thou endevourest to enter consideration, thou dotest no less, than if thou wouldst, comprehend God himself? This brightness dazzleth the light of our eyes, both in the contemplation of many things, but also most chiefly in this argument, that we handle.  
For seeing it is an assured truth, that God hardeneth whom he will, and that this will cannot be withstood, if thou askest how therefore God is not in the fault, thou shalt show which in deed is the truth, that men be sufficiently convinced with the testimony of their own conscience, but because that reason cannot satisfy man's judgement, it is of necessity, that thou say with Paul, O man, who art thou that contendest against God? 
Rom. 9.20.  And when thou hast reasoned many things of these mysteries of God, if will be of necessity, 
Rom. 11.33.  that thou cry out with Paul, O the deepness of the riches both of the wisdom and knowledge of God: and with David, Thy judgements O Lord, are as the great deeps: and with Isai, 
Psal. 36.5.  Thou shalt secretly reverence his infinite omnipotency. All your subtleties therefore do fail, or rather your brabbling trifles, as though we should assign, that God were contrary to himself. For albeit, that man's mind cannot comprehend by what reason that should not be done besides his will which is against his will, as Augustine sayeth, yet it followeth not that this is not true, seeing there be extant so many and manifest testimonies of the word whereby it may be confirmed to be so, as we have showed. For that idle sufferance in the action of evil instruments, and that only moderation of the success and alone conversion of good into evil, besides that it is reselled with most manifest places of holy Scripture, it is also contrary to the nature of God, who should have no action in revenging evils. Yet Augustine allegeth that reason which may always satisfy all reasonable dispositions, 
Lib. against I●lizans, 5. Ca 3.  as we have showed before in the confuting of the third slander. For how often worketh the Lord by evil, and therefore sinning instruments: albeit the actions themselves of their own nature be sins, yet in respect of God working, they are no sins, but the punishments of sins, wherewith either the Lord revengeth sins passed, or prepareth his to patience, or doth both together. Therefore God even then, when he seemeth to will sin, which yet he hath forbidden in the Law, cannot seem unlike himself, yea rather he showeth himself such a one as the law doth set him forth to us, that is, a severe punisher and revenger of wickedness. But no man (in my judgement) hath more plainly she wed this thing, than Caluin, and verily in that very place which thou thoughtest best to reprehend.  
There is not (saith he) any cause, why any man should draw God into the society of the fault, so often as betwixt his secret counsel, and the manifest wicked desires of men there appeareth any likelihood. And by & by, of a truth, (saith he) when Paul crieth out: O the Profundity, he plainly teacheth, that there was some other judgement of God concerning the jews, than is expressed in Christ's words: jerusalem how often would I have gathered thy children together. And whereas he would not the sons of Hely should obey their father, that will differed from the precept of the Law, wherein he commandeth children to obey their parents. But this is the place, of which thou haste patched thy slander, and indeed with apparent lewdness. For, for to differ from the precept of the law, thou haste placed, to fight against the precept of the Law. But those things which do differ in themselves, do not yet of necessity rebel one against an other? as in this kind: Frowardness doth not fight against obedience, insomuch indeed, as God willeth it. For God willeth not, that the sons of Hely should be rebels against their father, as beholding and allowing this rebellion in itself, but rather by this means making way to his just judgement. But do these fight between themselves, and not rather especially accord in themselves, to command, that obedience be showed to parents, and to punish those that rebel against that precept, with another rebellion, that they may reap their just punishment at the last? Further, least I seem to thee to fly to subtleties, let us hear what exposition Caluine giveth of this saying, least thou mayst complain of darkness or of doubtfulness. For what is more indifferent than that he himself be the interpreter of his own mind?  
Many (saith he) be deceived in that, because they conceive not, that God justly willeth those things which men sin in doing. Thou wilt say, How? He abhorreth adulteries and incestuous conjunctions. Whereas Absolom defileth his father's Concubine be sore the people, is it done with the will of God? But he had foretold by his servant Nathan, that he would do this. I will take (saith he) thy wives before thine eyes, and will give them to thy neighbour, who shall lie with them in the sight of this sun. Thou didst it secretly, but I will do it before all the people, and before the sun. The Scripture is full of such examples. Shall we therefore, either impute to GOD the guiltiness of sin, or shall we coin a double will in him, that he may be at odds with himself? God forbid. But as I have showed already, that he willeth the same thing with the wicked and ungodly, but in a divers sort: so now is to be observed what things be divers in sort, that he willeth in like manner, that in this variety which seemeth to our minds, the Harmonye may be well ordered. Forasmuch, as the grievous offence of Absolom is savage impiety against his father, the treacherous violation of Wedlock, yea, the filthy Profanation of the order of Nature, do undoubtedly displease GOD, who is pleased with Honesty, Chastity, Faith, and Modesty, who will have the lawful order which he hath prescribed to be amongst men reverenced and kept inviolate. Yet, because it pleased him this way to punish the adultery of David, he willeth in the same sort those things, which to us seem divers. It is therefore one and a simple will, whereby he commandeth what aught to be done, and by which be punisheth the breach of his laws.  
It is said elsewhere, that sins be punishments, which he requiteth for sins paste. 
Rom. ● 2.3.24.25.26.27 28. 〈◊〉 I ●●s. 2.10.12.  In such documents we are to con●●der two things: the just judgement of God, where by he declareth, that he hateth sin, to which he inflicteth punishment: and the wickedness of man, which is apparently contrary to the will of God. But what marvel is it, if such immeasurable brightness ●oe darken the light of our mind? The bodily eyes are not sufficient to behold the brightness of the Sun: is there either more clearness to our wit, or is the Majesty of God inferior to the brightness of the Sun? It is not therefore meet that we be too wise: least in the mean time we either deny that which the Scripture doth plainly teach, and experience confirm, or dare be bold to challenge, as unfitting for God. Hitherto Caluine. And thou shamest not Sycophant, the most shameless of all others that ever lived, to affirm this that Caluine saith, that the will of God is oft against his commandment, that is, that God dissenteth from himself? I pray thee Reader, that even by this thou wilt consider what is the conscience and religion of these men.   

The Arguments of the lying Sycophant, to the seventh flaunder.  
Of the seventh they ask, if the will of GOD be often contrary to his commandment, how it may be knowe● when he willeth or nilleth that he commauneth  

REFUTATION.  
It is thine own forgery, that the will of God is contrary 'tis his commandment, therefore, thou dost as mad men, wound thyself, when thou writest these things, that which the Lord commandeth we say doth please him, and whatsoever he forbiddeth, doth displease him: but if he seem sometimes to wisll that which he hath forbidden in the law, yet is there no repugnance in him, because the Lord in one sort, and for the same end, may will those things which by nature are repugnant, as by manifest testimonies of Scripture we have showed you a little before.    

The sycophants second Argument to the seventh Slander.  
IF (saith Caluine) it should always be done that he commandeth, whether he willeth or nilleth it, it followeth, that he willeth that sometimes his will be resisted, for if he command me, that I should not commit adultery, and yet willeth that I commit adultery, and yet I aught not to commit adultery, I aught to do against his william.  

THE REFUTATION.  
OUT of doubt thou hast a wonderful wit: we say and affirm, 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 own store, as sycophants use to do. But to will, is sometimes said of those things which we allow simply, and by themself, if we be good, because they be good, if we be evil, because they are evil, for both good men are delighted with good things, and evil men are delighted with evil things. But sometimes we are said to will that, which also, albeit we utterly reject by itself, yet for a certain end we desire, and yet for all that we do not either dissent from ourselves, or will that our purpose should be withstood, because that those things which by their own nature are contrary, do yet very well accord in themselves, for as much as we will them. Good Princes study to preserve peace, and willeth that the lives, not only of all, but of every other subjects be safe kept, yet the same command, that offenders be slain, and they appoint wars, which are accomplished with the lives of Citizens. But what can be in themselves more repugnant, than to preserve life, and to kill? peace and war; but yet with one and the self-same will, yea even in one respect, good Princes sometimes will them both. The Lord condemneth theft, yet the same willeth that job be proved and excused by theft. Here is no repugnancy in the will of God: for to forbid theft, and to confirm the patience of his servant, by what means soever it be done, do in deed differ, but they are not contrary: only the repugnance is between the will of God, and the will of Satan, because Satan willeth wickedly that which God willeth well. God condemneth adulteries, and worthily casteth prostrate incestuous persons under severe torments. It pleased the same to punish the adultery of David, with the incest of Abselom, and here is no repugnance, yea, an especial consent. Neither willeth the Lord the incest of Abso lon as incest, but as the correction of an adulterer. Therefore where the Lord may seem himself to transgress his own law, so far it is off that he should violate it, that he even punisheth the transgression thereof. But again, the evil will of Absolom striveth with the good will of God, albeit in appearance they seem both to will one thing, for God will punish the adultery of David, and also the arrogancy and untruth of Absolom himself. But Absolom willingly and wittingly doth that, which he knoweth to be forbidden, both by Gods and Man's laws, therefore he sinneth against God, against nature, against his father, and against himself. Seest thou Sycophant that thy subtleties do fail of themselves? for that these may not serve thy turn, yet that saying of Augustine remaineth sure, in a wonderful and unspeakable manner, that is not done besides the will of God, which is done against his william. Thou wilt say, thou dost not conceive it, but the Sun shineth, albeit the Poles see nothing.    

The Sycophants third Argument to the seventh slander.  
BUT now, when he giveth universally commandment to Israel, commit not adultery, whether will he they should not all commit adultery, or that part should commit adultery, and part not so? here Caluine, they require some certain answer, if thou say, that he will that part should commit adultery, and part not, God shall himself be contrary to himself in one, and the same precept.  

THE REFUTATION.  
WHERE good man, is that thy common reason? If the precept of not committing adultery, should only appertain to part of the Israelites, and to the other part should be commanded adultery, wherefore should God be contrary to himself, if be should to divers command divers, or even contrary things? He will that the Levites carry the Ark, he forbiddeth others to touch it, or stay it up, if it were about to fall. But is God therefore contrary to himself, because be approveth in some that which he condemneth in others? But hear a plain and apparent answer. God willeth, that no man should commit adultery, therefore thou wilt say, it is false that adulteries are committed with the will of God, or that the will of God doth come between in adulteries. I grant, in respect of adultery, it is adultery: I deny it, in that it is the punishment of adultery, or some other crime, as appeareth in Absolom. For this recompense before God is just, as Paul saith. What sayst thou to these things good man?    

The Sycophants third Argument.  
ALSO they say, that God is an Hypocrite, if he command, one thing and will another, and that he hath honey in his mouth and gall in his heart.  

THE REFUTATION.  
BUT thou art no Hypocrite, which so apparently ●●sest such a filthy speech. That which God commandeth, he always commandeth without dissimulation: that which he for biddeth, he forbiddeth simply. But thou wilt say, he eftsoons requireth of some one that which yet he would not he should do: if you be credited, give an example. He requireth of Pharaoh, that he let the Israelites go, and yet he will not that he should dismiss them, seeing he willingly hardened him. He sendeth Isay, who should require of the people amendment of life, yet he blindeth the people, that seeing, they should not see. He daily calleth many, whom yet he draweth to himself. This thou sayest is your doctrine, I grant, for so we have learned to speak out of the word of God, but we for all that, deny God to be a dissembler, for to command, and to nill are not contraries, but these in deed are contraries, to command and forbid, to will and to nill, therefore God should then have been a dissembler, if he should have commanded Pharaoh to let the Israelites go, and should have letted Pharaoh that he should not obey it, when he was ready to obey: or if he should say to the unbelievers, I will, that you repent, and in the mean, in not drawing them, should bid them be reckless of repentance. And albeit it be true, that God willeth, that is, approveth and accepteth whatsoever he commandeth, and plainly manifesteth his nature, both in bidding, and forbidding, yet it followeth, not that he always giveth grace to those, to whom he commandeth or forbiddeth any thing, that they can perform that he commandeth, or abstain from that he forbiddeth. The Lord therefore said to Pharaoh by Moses, sand away my people, and yet he doth not move his heart, but hardeneth it. He saith to the Israelites by the Prophet Esai, Repent: and himself said to the pharisees Repent: and by Paul, believe the Gospel, and yet he doth not draw the most of them. Yet I deny, that here is any show of dissimulation, for the Lord in very deed requireth, that he doth require, and forbiddeth in very deed that he doth forhidde. But if there be any thing here, wherein human reason may murmur, this is rather it, that the Lord should seem either unwisely, or unjustly to command that which he knoweth can not be done, or to forbid that which he knoweth sufficiently can not but be done. But be it far away, that any want of wisdom or iniquity be found in God. Yea, he is most wise, who advanceth his own glory with such horrible judgements, and maketh manifest to us what is the blindness and malice of man's mind, and how miserable the state of man is without his especial grace, punisheth the wicked, and teacheth his with trembling and feat to be careful of their salvation, and to reverence God. And unjust he can not be, albeit he requireth that which he knoweth can not be performed, and forbid that which he knoweth can not be annoyed, for neither is he bound to any man, nor doth he require any thing but that which by good right is due to him. And whereas man is not able to perform, let him accuse himself, who did prodigally lavish the most plentiful abilities which he had received from God.    

The sycophants fourth Argument to the seventh Slander.  
IF it be objected against them, that God hath two wills, and that contrary one against another, that is one manifest in his commandments, and the other secret, they ask who hath manifested that secret will to Caluine, for if Caluine and his do know it, it is not secret, but if they know it not, why do they avouch an unknown thing?  

THE REFUTATION.  
THAT God hath two wills, much less contrary, the very Manichées have not said, as those who had rather determine two beginnings, than to vomit out this blasphemy, that God doth daily infinite things willingly, which none might in deed suspect, no man denieth but he that is mad. But in those things which he hath manifested to us, how many things be there, whose reason is so secret in God, that it passeth the understanding even of Angels?  
This is the secret and incomprehensible will of God, which we avouch, partly being urged with experience, and partly being taught by the words of all the Prophets and Apostles, who cry out almost on every leases side of their Books, that the judgements of God are unsearchable, and his ways past finding out. When we come to this will, we secretly reverence it, whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore we confess that by no means we can understand. To us therefore it is assuredly manifest, that there is some secret and insearchable will of God, and he that speaketh so, doth not search out unknown things, but to thee O Sycophante, how can there be no will of God unknown, which in deed knowest not thyself?    

The Sycophants fifth Argument to the seventh slander.  
ALSO they say, that two contraries can not be at once and together in one subject, but to will, and not to will one thing, be contraries.  

THE REFUTATION.  
I advise thee, that thou take in time some profitable medicine, which may 'cause thee to sleep, for many watchings seem to make thee mad, that thou shouldest dream being awake. But that which is to the matter, we have enough, and more than needed, refuted this slander a little before.    

The Sycophants sixth Argument to the seventh Slander.  
IF God have two wills, one contrary to another, it is credible also that Caluine (that is a follower of God) hath two wills, and to say one thing, and to think and will another thing, therefore we will not credit him, as a double tongued, double hearted, and double willed man.  

THE REFUTATION.  
I acknowledge thy boldness in coining words. I acknowledge thy foolish scoffing. Therefore, albeit thou deniest as thou art wont impudently, that which thou thinkest can not be proved, yet this one place doth sufficiently show, that there is no other coiner of these arguments, or in deed writer of them, than thou alone, so now known to all good men, by thy singular impudency, lewdness, and hypocriste, that thou canst not only no longer lurk under the name of Bellius or Theophilus, but also even then thou canst not hide thyself, when thou addest no name. But to what purpose should it be, to return these thy railings, which thou canst make no man believe, but those that be like thyself?    

The Sycophants seventh Argument to the seventh Slander.  
ALSO, if God commanding justice, willeth injustice, is followeth, that the Devil commanding injustice, willeth justice. And if God willing one thing, and saying another, doth not yet sin, it followeth, that if any man shall imitate him in this, he shall not sin, for in deed, to follow God is not evil, therefore is shall be lawful for men thus to command, lie, and say one thing, and carry another thing in your heart, that you may be like your father, which sayeth one thing, and willeth another.  

THE REFUTATION.  
Go to, go forward valliaunte Bellerophon, for chimera is conquered, if thou stand to it lustily.    

The Sycophants eight Argument to the seventh Slander.  
THEY ask with which will the Lord speaketh, 
☜  when he commandeth his to pray, Thy will be done, and he that doth the will of my Father which is in Heaven, he is my Brother. Also Paul, Thou art called a jew and restest in the Law, and boastest of God, and knowest his will, and allowest excellent things, and hast learned the Law. here verily the will of God is said to be that which is commanded in the Law, which will, if it be good (as in deed it is) it is of necessity, that if there be any contrary to this, it be evil, for whatsoever is contrary to good, is evil.  

THE REFUTATION.  
I answer, that all these are spoken of that will, which doth most condemn thee. For he that slandereth an innocent against his conscience, he transgresseth the whole Law of God, and is a Devil. But that which appertaineth to the matter, I shame to repeat that which I have so often urged, that GOD is always like himself, and in one sort willeth those things which be contrary by nature. We have cited more testimonies out of the Scriptures, than that thou canst endure the multitude of them, and more plain, than that thou canst obscure them.    

The Sycophants ninth Argument to the seventh Slander.  
ALSO, that saying of Christ How often would I have gathered thy children together, and thou wouldst not? verily, Christ speaketh of his manifest will, as which he had made manifest by so many means. But, if he had another contrary to that, his whole life was mere Hypocrisy, that which is most horrible to think.  

THE REFUTATION.  
Indeed this saying is to be understood of the manifest will of Christ. Yea, I even give thee a further thing than thou mayst desire. For I say, that in the place, Christ speaketh not only of his, but also of the ministery of all the Prophets, which had she wed the word of the Lord in jerusalem, seeing all the Prophets were Christ's instruments, that is, of that alone Prophet which the Lord promised to the israelites by Moses. 
Deut. 18.15. 1. Pet. ●. 11.  But it is a matter ●f some weight, to know wherefore the Lord should manifest his will by his Ministers. For we here consider Christ as executing the office of a Minister, both by the mouth of his Prophets, and also by himself, 
Act. 20 27.  when he was a Minister of Circumcision. Paul saith, that he showed to the Ephesians, all the counsel of God. Therefore Paul knew all the counsel of God. For neither speaketh he as a distraught man, 
☞  or as thy Sybils, those things which he understood not, but those things which he knew, even from God, and embraced by faith. But when the same would show forth the word of God in Asia and Bythinia, 
Act. 16.6.7.  he was forbid by the holy Ghost. Some counsel therefore of Gods. Paul knew not, which, if he had known before, he would not have assayed to go into Bythinia.  
Add moreover, that he being rapt up into the third heaven, he sayeth boldly, that he saw secrets, which it was not lawful to utter. How do these two agree in themselves, that he kept nothing secret, who yet had learned by revelation, those things which it was not lawful to teach, except, because there be many things secret with GOD, the knowledge whereof, to the perfecting of godliness, is not yet ripe or profitable? But is there here any repugnance between Paul and the spirit of God? Yea in the show of discord, is greatest agreement. For that which Paul willeth well, with a better will the Lord willeth not, albeit the reason thereof be secret, & the reason of Paul's will manifest. And seeing each of these wills is good, for both God provideth for his own glory, as he knoweth it is convenient, and Paul is careful for the glory of God, (as the office of Apostleship requireth) they may differ, but be contrary they cannot. For that which is good, in that it is good, may differ from some good thing: to be contrary to some good thing, it cannot. So he omitted nothing, which might be profitable for the profit and salvation of the godly, but he made manifest the whole counsel of God: yet he declared not those things, which Moses witnesseth remain secret with God. 
Deur. 1. ●.  What then? whence is that show of odds? verily, even from thence, that albeit the Lord manifest the doctrine of salvation to his Ministers, by whom he may instruct his Church, yet he maketh not manifest to them what he hath determined of any one.  
He sendeth them then, that they should preach the glad tidings of salvation to some one whole Country, but he reserveth to himself in his secret counsels, in whom he will have the preaching of the Gospel to be effectual, and at what time: and again, whom he hath decreed by the same preaching to blind and harden. What is therefore the office of Ministers? verily, to call all indifferently to salvation, to do good to all, to allure all with words and benefits. For they leave the secret judgements of God, till he make them manifest. Hence is that appearance of odds, between God and his ministers, seeing they eftsoons labour to gather together those, whom they knew not to appertain. Here be those daily mournings and complaints of Ministers, which see those resist, who ought least: of which kind also, is this complaint of Christ which thou bringest. But yet, in the show of discord, we have showed before, 
Mat. ●3. 32.  that there is no contrariety. But yet, if thou please to attribute this saying of Christ, as to God, not as to the Minister of GOD, in what sort it is certain, that, albeit he be free from all sin, yet some ignorance hath place in him, knowest thou not, that the Lord, that he may allure his children with his loving kindness, doth sometimes massle as children with us? He complaineth, that he is deceived of his Vineyard, wherein, 
Isai. 5.2.4.  in steed of sweet Grapes, he found wild Grapes. But wil●e thou gather hence, that the Lord can be deceived? He saith elsewhere, taking advisement of sending his son to the husbandmen, after that his servants were stain, 
Luc. 20 13.  it may be, they will reverence my son. Will't thou gather hence, that, as men are wont, he was doubtful in mind, & that contrary to his expectation, it fell out, that his son was slain, seeing it is said elsewhere, to have delivered his son to the jews, to be crucified, and that be spared not his son? Therefore, seeing that out of this place also thou gatherest, that God dissenteth from himself, or that the people of jerusalem could infringe the counsel and will of God, 
Act. 2.23. Rom. 8.32.  (as thou fearest not to say in another place) or, that, they perished against the will of God, what else dost thou bewroye, but thy wonderful ignorance.    

The Sycophants tenth Argument to the seventh Slander.  
finally, they say, If God commandeth an other thing than he willeth, that there is not two wills, but a lie: For he that saith he willeth that which he willeth not, he lieth, and in word only to command, is not to will, but to lie.  

THE REFUTATION.  
Because, here also, thou allegest a matter, that never came into our minds. I consider no other thing, but that thou perseverest in thy madesse.     

The eight Slander.  
The hardening of Pharaoh, & moreover, his frowardness of mind, and rebellion, was the work of God, and that by the testimony of Moses, who ascribeth to God, the whole rebellion of Pharaoh.  

THE ANSWER.  
IN another place thou definest, that to harden, declareth nothing else, but not to mollific. That definition I say, to be foolish and ridiculous. For seeing we all (as thou thyself art constrained to grant albeit a little after thou dissentest from thyself) carry flinty hearts, to harden, declareth not not to mollify, but to make something of hard, harder. Seeing this hardness is from the birth in us, and is enlarged upon us, not by creation, but by corruption, and therefore God worthily detesteth it, and even by his ins●e judgement dubleth it, how is it, that you fear to grant, that the hardening was the just work of God, the punisher and avenger? Verily, thou canst not deny, that the spirit of GOD doth not speak otherwise. For in how many places is GOD said to harden, to blind, to shut up the ears, to make gross the ha●te, to hold the heart, to turn the heart, to give over into a reprobate sense, to send a strong delusion, and many like? How often do they come in reading? But of sufferance in these things, there is not indeed the lest mention in the sacred Books, as much indeed, as I can call to mentorte, 
Act. 14.16.  except in one only place, where it is said, that the Lord in times passed, suffered the Gentiles to walk in their own ways. But neither this-place, nor any like if it be so that thou findest any, do any whit relieve thee, seeing that in Sufferance, is necessarily included Will, much less, that these should be repugnant between themselves, as we have showed in his place. But it is labor-worth, to show the self words of Caluine, that here also thy lewdness may be manifested. These therefore be calvin's words, The heart of Pharaoh is hardened of God (saith Moses.) In vain here do they fly to sufferance, as if God may be said to have done, that be only hath suffered to be done. For Moses plainly affirmeth, that that hardness was the work of God: These saith Caluine. But thou most lewd Sycophant, writest, that the whole rebellion of Pharaoh, was by calvin's sentence, ascribed to God. As though indeed this thy lie cannot be convinced by that same slander, which thou adjoinedst by and by.    

The ninth Slander.  
The will of God is the chief cause of the hardening of men.  

THE ANSWER.  
Whom he will he hardeneth (sayeth the Apostle.) But if also, thou seekest some higher thing, than the will of God, thou mayst in deed wander without God: we rest in this bound with the Apostle. Further, he that saith, that the will of God, is the chief, or the highest cause of the hardening of men, can he ascribe to God the whole rebellion of Pharaoh? For, if it be the only cause, why is it called the Chief? If behoveth a liar to be mind full, (Sycophant.)   

The Sycophants Arguments to the eight and ninth Slander.  
In the eight and ninth articles, they ask what Moses meant when he writeth And Pharaoh hardened his heart. But is it so to be interpreted, Pharaoh hardened his heart, that is, God hardened pharao's heart? That shall be much more violent, than if thou shouldest say, God hardened pharao's heart, that, is he suffered Pharaoh in the natural hardness of his heart, because Pharaoh refused to obey him. Then they ask of that: This day, if you will hear his voice, harden not your hearts. But, if they have so expounded it, GOD will not harden your hearts, it will be most absurd: for he should command men, that which is Gods: For, if it be the Lords to harden hearts, it cannot be enjoined to men, that they should either harden, or not harden the hearts, no more than, that they should add, or take away from their stature one cubit.  

THE REFUTATION.  
Indeed this is the pillar and foundation of thy goodly disputation against Predestination, which thou hast inserted in thy Annotations of the ninth Chapter of the Epistle to the Romans: which, how firm it is, let us see. I pray thee therefore, (Good man) who ever, besides thee alone, made blind by the just judgement of God, was so senseless and mad, that when the highest cause is assigned, he would suppose the inferiors to be moved, or not rather to be established? Make to yourselves a new heart, 
Ezeck. 18.31.  and a new spirit, (saith the Lord.) Will't thou gather thereof, that it is not the Lord, that should give a new heart, and created a clean spirit? which should take away the stony heart and give a heart of flesh? 
1. Tim, 4.19.  If thou do these things, (saith Paul) writing to Timothy, thou shalt save thyself. Wilt thou gather of this, that we are not saved of God by Christ? Fathers of families are said to feed their families, and he that liveth by his labour, is said to nourish himself: also, bread and meat are said, to nourish us. Doth not therefore God feed us? yea, all these as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things set in their order, do very well accord. For being converted of God, we convert: being urged of God, we do: & God blessing us, we live by our endeavour. Seest thou therefore Ass, that they are foolish and ridiculous whatsoever thou hast imagined, that thou mightest discountenance the truth? for neither (as he saith) is there any council against the Lord, and so useth the just judge to besotte them, which do not stay themselves in his word. Induration therefore is the just work of God, who hardeneth whom he pleaseth, and yet not otherwise than justly hated, seeing they be corrupt. Induration is also the work of Satan, by whom in deed the Lord worketh in the hearts of infidels, as it is written, The Spirit of the Lord departed from Saul, 
1. Samu. 16.14.  and an evil spirit sent from the Lord did trouble him. It is also the work of the false Prophets whom themselves also the Lord seduceth by Satan, that one may enforce another into just condemnation, as it is written, If a Prophet deceived speak the word, I the Lord have deceived that Prophet, 
Ezec. 14.9. 1. Reg. 22.23.  as also it appeared in the Magical Egyptians, and in Sedechia the false Prophet. Finally the hardening is also their work which are hardened, because by their native wickedness, they being enforced by the lust of Satan, the false Prophets and their own, they do harden themselves, therefore by an indoubted and inseparable conjunction, they cleave together, which thou absurdly déemedst to be contrary in themselves. But I will add hereto the words of Caluine himself, that thy lewdness may the better appear. It doth not hinder (saith he) that is spoken in another place, that Pharaoh did harden his own heart, because we neither imagine, that the hearts of men are enforced with outward means, that they should be forcibly driven: nor do we transfer the cause of hardening upon God, as if of their own accord, and by their proper malice, being barbarous, and hard hearted, they did not stir up themselves to wickedness, but that which men do wickedly, the Scripture teacheth that it is not otherwise done, but when God doth justly decree it to be, as is reported in another place, that all, except the inhabitants of Gybeon, opposed themselves against Israel, that it was of the Lord, which made obstinate their hearts, These saith Caluine in that very place which thou darest slander, as ascribing to God all the rebellion of Pharaoh. Art thou not ashamed to see this clearness thou Sycophant?     

The tenth Slander.  
Satan is a liar by the power of God.  

THE ANSWER.  
These be calvin's words, which after thy manner thou hast cited maimed, that thou mayst persuade, that it pleaseth Caluine that God be the author of lies, and so much the more to command lying. Thus contrariwise saith Caluine, God himself doth now use the wicked, to punish the sins of men, as it were whips, and sometimes, as if he should draw them by the neck, he causeth them to be ministers of his loving kindness. 
☞  These saith Caluine, who after he hath with plain testimonies proved each member, at the last he addeth, the same is to be seen in Satan, the Captain of all the ungodly, and Prince of all wickedness. God sendeth him to deceive Achab, with this commandment, that he be a lying spirit in the mouth of all his Prophets. 
* 1. Reg. 22.23.  So the spirit of error is the minister of the wrath of God, to blind that wicked which would not obey the truth. That therefore thou sayest (Sycophant) is true, but thou shouldest have added, that lying is not manded of God, for as much as it is lying (for thus far God doth not command or allow lying, but forbiddeth & punisheth it) but in that it is the just punishment of them which have preferred lying before truth, 
2. Thes. 2. 2●.  as Paul expresseth.   

The Sycophants Argument to the tenth Slander.  
AGAINST the tenth Article they reason thus: If Satan be a liar by the power of God, than it is a just thing to be a liar, and Satan is just, for if it be just to command lying, to obey with lying is just, for the righteousness of obedience is esteemed by the righteousness of the commandment: and as to obey a wicked precept is wicked, so to obey a just precept is just.  

THE REFUTATION.  
THERE is neither lie nor sin commanded of God in the it is sin, but as it is the punishment of sin. And it is a just thing before God to punish sins with sins, as we have plentifully showed in his place. Then that the obedience may be said to be just, it is not enough that the precept be just, but that is also required, that that which is justly commanded, be justly executed. Therefore Satan even then doth not obey, yea he resisteth God by a direct contrary, when he doth that which God commandeth, for agreement in that kind is the chiefest disagreement, because God justly willeth & commandeth the punishment of sin, but Satan doth so execute this, not the he may punish sin, but that as much as in him lieth, he may commit sin.    

The second Argument of the Sycophant to the tenth Slander.  
IF Caluine shall say that Satan is not obediently a liar, that is, that he may obey GOD, we will answer by calvin's judgement, that this also is done by the power of God, that he should not in obedience be a liar, and not to be an obedient Satan, because he is not an obedient liar, because the Lord commanded him, not to be an obedient liar.  

THE REFUTATION.  
ALBEIT thou windest thyself like an Eel into every part, yet thou art taken captive, for though I grant thee, that Satan is not by the commandment of God alyer of obedience, yet it shall not follow in respect of this precept, that there is any injustice in God, or obedience in Satan, for God hath justly inflicted upon Satan this frowardness, not as it is frowardness, but as the Lord depriving him of the gift of obedience, he justly willeth, that the filthy spirit be every day worse than himself, until, when the measure is full, he may adjudge him to eternal torments. And doth the Lord seem to thee either idle, or against his will, and not rather willing, and justly decréeing, to execute the parts of a judge, even against Satan himself? but Satan himself, when the Lord hath justly commanded him, punishing his sins with sins, is not obediently a liar, 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 eleventh Slander.  
God giveth will to them that work wickedness, yea he ministereth wicked and unhonest affections, not only by sufferance, but effectually, and that for his own glory.  

THE ANSWER.  
GOd forbid that any of us should either have spoken or written as thou writest, that evil will, or any wicked or unhonest affections, are either given, suffered or wrought of God, seeing that our very thought doth abhor from such blasphemies. This indeed we doubt not to affirm, that God doth quicken and enforce even those that be wicked, and do wickedly, but so, as the whole lewdness of the moving and deed remain in themselves, nor that any the least pollution doth reach so far as unto God. For we say that which is most true, that God is so the first mover of all things, as that he hath not only given the common influence to all things, which now also he doth further, but also as he hath from everlasting decreed all things, so also the second causes, as it pleaseth him, to bend and govern them, that he may stir, direct and bring them to every determined end, nor that any thing (be it never so little) can be sequestered from his effectual and governing providence. For even a sparrow, saith Christ, falleth not to the ground, without the will of my father: nor was there ever any man in his right wits, that thought God to be like some master builder who should leave his ship which he had made, to be governed of others, or when a certain force of nature was given to all things that he got himself to heaven, that every part of the world might be carried according to their will and inclination, or that the world is governed only by the general influence. All these opinions we have learned out of the word of God to hold abominable: and in this place we think not with more words to refute them.  
But also we say that, That God is so the first mover of all things, that yet every thing be moved by his beginnings, which if they be pure, pure motions ensue: but if they be unclean, unclean motions do follow. Seeing therefore in these, which are indeed not only with desire but with understanding and will, the motions proceed from the beginning, it is no marvel, if by the mean of diverse beginnings, we esteem the motions and actions themselves diversly. Of which distinction let this be an example.  
The Lord by the hand of a thief will punish another thief: for so he hath often used to join the wicked with the wicked: as may appear by the example of the Madianites. He therefore exciteth the wicked will of one thief to kill another: nor being satisfied with that, 
judg. 7.22.  he even guideth his hand and weapon, that he may be slain whom he hath decreed to just slaughter. For as much therefore as this slaughter springeth from this beginning, that is, from God justly enforcing the will of the thief, albeit it be evil, and directing the hand and weapon of the thief, yet is neither the enforcement evil, nor the work evil, but it is counted of God just and holy, which punisheth the thief with just torments. For God did neither enforce the thief, nor gave him wickedness, but the will of the thief which was evil already, he well and justly stirred to a good and holy work. But for as much as this slaughter proceedeth from an other beginning, that is, of the will of the thief which is so enforced, not as a stone or block, but as a will, which also itself is so urged, that it worketh, and is so mourd, that it moveth itself, with an inward motion, and that his own: thus far I say, both this motion springing from an evil beginning, is evil, and endeth into an evil action, that is manslaughter: which it is so far off that it should please God, that contrarily he can not but punish it. But go too, let us put this example also, whereby this diversity of beginnings may be understoods. Let us suppose that thou art a crooked Ass, whom I as a Muletor shall enforce into the milne with whips. For as much as this action proceedeth from me as from a beginning, it cannot be reprehended, if it be reasonable: but for as much as it proceedeth from thee, it is in itself a great fault. For indeed I am to thee the cause of going, but all the halting is of thyself, whose beginning was in thyself, albeit I had not stirred thee forward. Wilt thou that I speak more plainly, that thou mayst not complain of darkness? Thou art made by nature to slander those things, which thou dost not so much as understand, or dissemblest that thou understandest. Yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poison, is not so much nature, as the depravation of nature. Therefore is not his efficient, but rather deficient cause to be sought for: which indeed seeing we all feel to cleave fast in our entrails, there is no cause why we should accuse GOD in very deed as author of these things and of sins. But for that because man is corrupt, therefore the LORD, by his power, wherewith he governeth without exception and enforceth to foreordained ends, hath abasterdized from himself, that which appertaineth to him? Not indeed. He therefore useth even sinning instruments, and bringeth them to an end determined of himself. And that indeed so, that he doth not sin any thing, neither in moving nor directing the instrument. For the action is of himself, but the defect is of the instrument, which also self thing by an inward moving doth enforce itself, and when it is corrupt, it hath depraved motions.  
Seeing therefore God hath made choice, especially of all others in these parts, of thee alone, by the depravation of nature, envious and a slanderer, by whom partly he might exercise his own people, and partly punish those, who having despised the offered truth of the Gospel, do follow lies and slanders, so oft as he seeth good he sensibly stirreth up in this thy depraved nature, those motions, using both the ministry of Satan, of others, & also thine own lewdness: which motions afterwards by little & little break out into those blasphemies, & those contumelies, in refelling whereof we now take pains. But when in the years paste we reproved these things; and when also we reprove them now, what do we else, but that we daily more and more prick thee forward, that thou mayst proceed to siaunder, and to forge blasphemies? Yet be it far away, that when we say thou art moved and enforced of God, we should ascribe to God any of thy sins. Be it also far away, that there may worthily be laid upon us any blame, because being provoked with our writings. Thou becomest every day worse and worse, for that our diligence is exercised with thy lewd speaking: for that by this mean the hypocrisy of many, is daily manifested: for that by thy slanders is stirred up in us a desire to know the truth and defend it: for that the just judgement of God against those who have preferred truth before falsehood, or abused the knowledge of the Gospel, is so set before us to be seen, as in a most clear glass, in this thy strength 
☞  of lying and error: we acknowledge that we are bound to God for this, which moveth and directeth thy lewdness to these uses. And whereas thy deceits are now espich of many, whose simplicity other ways thou mightest have deceived: for that thine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doubtfulness is now hated of many: for that now those savage purposes, which thou hadst taken to oppress the truth, are now apparent to all: when without respect thou wouldst that heretics should be borne withal: for that in some fort all men do know what is thine impudency in pervepting the word of God, godly men also do acknowledge that they are bound to God for this, and with a thankful mind, they acknowledge that our diligence was somewhat in that matter, so far it is off that we should sustain any blame: for that being offended with our writings, thou rushest headlong in worse, and that by thine own fault, for there is no fault in us: for that many weak ones are offended by thee, because the course of Gospel is hindered of thee: for that thou blasphemest the name of GOD: for that without cause the credit of the faithful servants of God is hindered: finally, for that thou procurest to thyself & others whom thou drawest to the destruction: these finally all men ascribe to Satan, with whose furies thou art driven, and to thy lewdness and impudency. But see now, Sycophant, as I think, an example sufficiently manifest and apparent, whereby thou mayst understand, that God doth so prompt the will and affections to the very wicked, that all these motions, for as much as they are ministered of him, are both just and honest, as they appertain to a just and good work. For the cause of sin is in ourselves, but at what time, and against whom it aught to break out, it is in the power of God, which instilleth, not a new malice, but according to his infinite wisdom, when and how it pleaseth him, he moveth, 
☜  governeth, bendeth, guideth, and finally ordereth to the advancement of the glory of his own name, that which is bred in men, even the wicked not knowing of it, & so much the rather determining a quite contrary counsel with themselves. This is our judgement of the previdence of God in this argument which we handle, which it remaineth that we confirm with the authority of the word of God and the fathers. Here to we say it appertaineth that the Lord is so often said in Scriptures to have hardened, burdened, and held the hearts of Pharaoh, Sehon, the Cananytes and the Egyptians, and the rather turned them into the hatred of his people. Finally for that the Scripture manifestly calleth the wicked, 
Psal. 205.95.  a rod, a hammer, a saw, an axe, which in the hand of God is appointed and hurled, not so in any wise as if men were disburdened of blame, or as if men had digenerated into logs and blocks, but that we may know the providence of God not to be idle in any case. Otherways why should God call Nabucadnezer his servant, and for that cause also have scourged him, because he called the subversion of jerusalem his work. But what? when the king's heart is said to be in the hand of the Lord, 
Proverb. 21.1.  that he inclineth it whether soever he will, is it not manifestly proved, that we say, that God doth stir up even the wicked affections, not in the they are evil, but in much as he hath determined to use them well? But that also appeareth by the example of David, whom the Lord is manifestly said to set him on to number the people. If this be blasphemy, go too, even rise against the spirit of God himself, 
2. Pat. 21.1.  and lay to his charge the sin of blasphemy. But thou wilt say, in an other place the same thing is attributed to the Devil, therefore the name of the Devil is to be attributed in the other place understood where it is not expressed. But the words of the text are on this manner: And the wrath of the Lord was again kindled against Israel, 
〈◊〉 Sam. 248.  and he moved David against them, in that he said, go and number Israel and juda. But who seeth not that the name of the Lord is to be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so, that to be confirmed which Solomon hath written afterwards, that the kings heart is turned whether soever the Lord william. That in no wise as if he did instill another lewdness, but because he stirreth up that which he found either to the punishing of sins, or to execute other of his counsels, as a certain well learned man hath excellently said. But albeit the same motion is in an other place attributed to Satan, is there therefore no part of the Lords, seeing it is sufficiently manifest the Satan is the executioner of the Lords wrath? For what is said of Saul? The spirit of the Lord departed from Saul, & there entered into him an evil Spirit sent of the Lord. But say wherefore are these words, of the Lord, added? To the end to signify an idle sufferance, & not rather, the in this matter we may know Satan to have been gods instrument, exercising his just judgement? Neither only the as Caluin hath well & truly written, by the God commanding, he stirreth up the minds to these desires, which in respect of Satan & the wicked are evil, but because he effectually draweth them. For it is not written the the lord said to the lying spirit, I suffer thee to deceive Achab, if thou canst: but thou shalt persuade & overcome, Go therefore, & do so. Nor Paul writeth the the Lord did give a certain power to deceive, but to give strong delusion that they may believe lies. And the thou shouldest not think that we have first taught thus out of the word of GOD, hear what Augustine hath written of these things. julianus the Pelagian (as appeareth out of Augustine against him in his fifth book, & third Chapter) did think this same thing the thou thinkest, that is, when the Lord is said to blind, or to harden, or to give over into a reprobate sense, that it signifieth nothing but that the Lord leaveth and suffereth. But Augustine showeth that god doth not only leave, but also declare his wrath & power. julianus saith, the these speeches are beyond all credit, Augustine will, that they be appertinent. julianus saith, they were burdened before with their dosires, what need was it, that they should be given over to them? But Augustine saith, dost thou think one thing to have lusts, and to be given over to them? For they are given over to their lusts, not that they may have them, but also that they may utterly be possessed of them. Therefore (saith he) even as God worketh in the bodies of the wicked by afflicting them, so also he worketh in their minds, by sending them headlong into sin. And in that place Augustine handleth the history of Semei. The Lord (saith David) commanded that he should curse me. God saith Augustine, justly inclined his will, which was dehraved by the own fault, that he might rail upon David. And there is adjoined a cause, the Lord shall tender me good things for this curse. 
Li. of the Predest. of Saints, cap. 20.  The same Augustine saith in an other place: when (saith he) God willeth that that thing be done, which may not be done but when men be willing, he together inclineth their hearts that they be willing: & not only worketh in the hearts by assisting, 
Of grace and free-will, to Valent. cap. 20.  but even by judging, that they may perform the thing which purposed no such thing, which his hand & counsel hath decreed. The same saith in an other place, the Scripture if it be diligently considered, showeth not only the good wills of men which himself hath made of evil, & directeth those which he hath made good into good actions, and eternal life, but also that those which concern the creature of the world, are so in the power of God, that he causeth the same to be inclined when he will, & whether he will, either to do good to some, or to inflict punishment to certain. And immediately, who (saith he) would not tremble at these judgements, wherewith God even worketh in the hearts of the wicked, whatsoever he will, yet rendering to them according to their deservings? Again (he saith) it is sufficiently evident by the testimonies of scripture, that God worketh in the hearts of the wicked to the inclining their wills whethersoever he will, whether it be to good according to his mercy, or to evil according to their deservings: & that by his iudgemët sometimes secret, & sometimes apparent, & always just. For it aught to be fixed in your hearts, that there is no iniquity with God. Hearest thou now Sclauderer, how God worketh justly, even in the he arts of the wicked, or that I may speak more properly, by the hearts of the wicked? but when after Augustine, Caluine hath most plentifully expressed of what lewdness was these distinctions omitted, which are granted upon the manifest word of God, to insert the false and counterfeit sequels of thine own brain, whereof thou makest them the authors, of whom they are so wisely and diligently refelled? But time requireth, that we hear thine Arguments.   

The slanderers Arguments to the eleventh Slander.  
Caluine attributeth to God, that which belongeth to the Devil, as the Scriptures witness everywhere.  

THE REFUTATION.  
But thou playste the slanderer, which is of the Devil, when thou falsely accusest Caluine of that blasphemy, which he hath refuted, as carefully and diligently, as any in the world. God being moved with just anger against the Israelites, pricketh David by the ministery of Satan, that by the numbering of the people, he might make a way to his just judgements. What reprovest thou here? Satan inciteth David to this, not that he should obey God: but that God might be offestded, and if it may be that David and all the people might perish. David himself, it may be, being provoked with pride or ambition, commandeth the people to be numbered. But is this to attribute to God that which belongeth to the Devil? Art not thou rather a blasphemous mouth, which for the most part destroyest the providence of god?    

The Second and third argument to the eleventh Slander.  
If God do prompt in evil & unhonest affections, & yet commandeth us to resist evil affections, he commandeth us to resist himself, & he is contrary to himself. Every good gift is from above & cometh down from the father of lights. But are also evil affections a good gift, or descend darkness (for evil affections are in deed darkness) from the father of all light?  

THE REFUTATION.  
WE worthily refer the lewdness of affections not to the first cause which always doth most justly, but to those beginnings whence they proceed, that is, to Satan and the corruption of man. Therefore we say that no affections are ministered, in that they are evil. But thou when thou sayst that they are permitted of GOD, dost indeed attribute to GOD which is most estranged from his nature, albeit we should grant thee, that there is this idle sufferance. For of what sort is God's justice, if by any means he suffer sins in that they are sins, or affections, in that they are evil? Thou therefore, caitiff, stranglest thyself with thine own sword: and when thou indeed gatherest these things, thou dost in great earnest approve thyself a wicked and blasphemous wretch.    

The Slanderers fourth argument to the eleventh Slander.  
james writeth plainly, that no man is tempted of God, but every one of his own lust.  

THE REFUTATION.  
IT is of necessity, that whether thou wilt or not thou confess that the word of tempting is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying many things. For it is plainly written in Deuteronomie of the evil Prophet, The Lord trieth your and in the same book, the Lord saith, that he tempted the people forty years in the wilderness: and in another place God tempteth Abraham. Yea men also are said to tempt God: and Paul adviseth that we try our selves. Yet james denieth, that any is tempted of the Lord, but rather of his own lust, that is, of the mean whereby Satan tempteth us, or we are tempted of other men, or of ourselves. For the Lord is said after his manner to tempt us, that is, to approve, that laying before us the occasion of manifesting of our mind to be manifested, either ourselves may understand what we be, lest flattetering ourselves, we deceive ourselves, but that rather when we know our weakness, we may begin to repent, or that our dissembling may be manifest to others. Hence it is that by the name of Temptation is eftsoons understood affliction, because it trieth our faith. 
2. Cor. 13.  So Paul adviseth us, that we try ourselves, that is, examine diligently whether we be in the faith as himself doth very well interpret. So we are forbiddent to tempt GOD, that is, to seek to find out his mind, as if we doubted of his faith, and by this mean to provoke his patience to anger. Also Satan tempteth, and therefore he is called a Tempter. We also tempt one an other, and concupiscence is said to tempt us. All which, when they are spoken, the name of Téptation agreeth not with God, sith it declareth nothing else, but a soliciting to evil, which by no means can have place in God. Yet God is said to lead into temptation, that is, when he useth the work of Satan, or of some other, that he may accomplish his decree, doth he therefore tempt? in no wise. For, even than he is not the Authouc of evil, except it be, that he is to be thought evil, when he executeth his judgements, or useth our falls to the listing up, and finally, confirming of us, and instruction of the whole Church. So not without the ordinance of God, was Adam tempted of Satan, & so much overcomed, but, that he might use that fall, to express the riches of his goodness much more apparently in the redemption than in the creation, & also, that he might make way to his just judgements. So, many of the saints, long ago by the commandment and will of God himself, have fallen, and continually do fall into most grievous temptations: but with their great profit, and by no fault of God, as the samctes themselves confess. So, an evil spirit from the Lord exasperateth Saul: and there is no doubt, but this spirit enforced him headlong into those horrible evils. Did therefore the Lord tempt Saul, that is, solicit him to evil? Not, in no wise, but he exercised Saul with just punishments. For the evil proceedeth from the beginning, & of the evil instruments, and the good which is drawn out of the very evil is all due to God. Finally therefore, as a certain right learned writer hath noted, God tempteth not, that is, in that fort, that the Devil and wicked men are wont to tempt. And the reason is, that God is not tempted of evil, For he that tempteth an other to evil, is first himself tempted and overcome of evil. The Diveli therefore and wicked men do tempt, that is, thinking wickedly, and having foresette a wicked end to themselves, they make sharp their lewdness, and enforce to evil. But God tempteth us to an other end, that we may understand our infirmities, or our strength, that we may fall into some great calamity, and so may begin to repent, that finally, when it is requisite, he may punish sins with sins, and with other just punishments. He that saith this, Selaunderer, doth he attibute to God that which belongeth to our concupiscence? But there remaineth a question, why james making no mention of Satan, should say, that we are tempted of our lust. Indeed, because that, albeit Satan coth solicit us, and some do prick forwards others, yet all these appertain to that end, that the concupiscence which is in us, may be kindled. And this interior motion is the true & proper beginning of our affections, and therefore of our actions. Seeing then, that Adam, albeit the Devil prompting him, yet, in the beginning did deprave himself of his own accord and properly, and men be gotten of him, do in like sort properly, & of their own accord, move themselves with this wicked concupiscence, and become daily worse than themselves, why should they lay any fault upon God, seeing they cannot properly accuse even Satan or any other, though fellows of these mischiefs, yet as the causes of their destruction? But to what end be all these? Let us hear Caluine himself, whose writing doth confeunde thee, 
Cal. in the ●●uang●liacal Haymonie.  (beast.) He therefore expressing those self sacred words: And lead us not into temptation. The name of Temptation, saith he, is often universally taken for whatsoever trial: in which sense it is said, that Abraham was tempted of God. when his faith was tried. So we are tempted as well by prosperous as adverse things, because, by this occasion, the affections come to light, which before say hid. But here is obsecued the interior affection, which may well be called the devils bellows, to stir our concupiscence. For it were an absurd thing, to desire of God, that he would make us free from all the documents of Faith. Therefore all evil motions which solicit us to sinning, are comprehended under the name of Temptation. And forasmuch, as it cannot be, but we shall suffer such prickings in our minds, because, in the whole course of our life, we have a standing warfare with the flesh, we yet ask of the Lord, that he do not prostrate us, or suffer us to be overwhelmed with Temptation. And to the end that Christ might better express, that we depend inclinable to continual casualties and falls, except God sustain us with his hand, he hath used this kind of speaking, Lead us not into temptation, or as others expound it, Carry us not. It is in deed very certain, that every one is tempted of his own concupiscence, as james teacheth: but because God doth not only yield us to Satan's lust, that he may kindle the fire of concupiscence, but he useth that instrument of his wrath, so oft as he will enforce men headlong into destruction, also he leadeth in his manner into temptation. In this sense is the evil spirit from God said to have taken Saul, & to that end sound many places of Scripture. And yet we shall not therefore call God the author of evils, because in giving men over into a reprobate sense, he doth not exercise a confused tyranny, but executeth his just judgements, although secret. Dost thou acknowledge (Slanderer) that smooth & succinct briefness of Caluin? I think not, who usest to despise all men's writings in respect of thine. Indeed, if thou haddestred these, thou waste too wicked, when thou wouldst wrist these arguments upon Caluin, but if thou hadst not read them, which I had rather think, what is this thine impudency, to lay to his charge so great a blasphemy, whose opinion, what it is thou knowest not?    

The slanderers fifth Argument to the eleventh Slander.  
That which thou addest, that God doth it for his own glory, they say it is ridiculous: For glory useth not to be giuè of a lie. As Nabuchadneser having experienced the justice and power of God, in that that himself, for his pride had been changed into a brutish nature, gave glory to him, that is, perceiving and judging him to be just.  

THE REFUTATION.  
There proceedeth no lie from God, not even then when he sendeth lying spirits with strong delusion. For in a lie as in other vices & crimes, there is a note of wicked affection, which by no means can fall upon God. And whereas a lying spirit, & men liars by nature, do lie, all this is to be attributed to their own beginnings, not by creation, but depraved by their own voluntary corcuption. But in respect of God, it aught to be deemed just judgement, which in respect of Satan & men, is a lie. But if thou deniest, that God by the lies of men doth gather a great Harvest of Glory, first of all I can by thine own example confirm that which thou deniest. For how much thinkest thou thy lies have profited our Churches, whilst we diligently compare them with God's truth? Truly, except thou hadst utterly an other purpose, we should confess ourselves much bound to thee & thy faction for this cause, because you have given us occasion of s●arching those things more diligently, of the knowledge whereof we verily take incredible commodity. But so stand together the increases of the Church with God's glory, that in deed they cannot in any wise be known apart. By the lie of Satan Adam is vanquished. By this fact what ●●●fit came to us? what glory to God? verily much more than by the creation of the world. The wrath of GOD is made manifest against all men, for that they withhold the truth of God in unrighteousness. This wrath is nothing else, but the just judgement of God. ●ut dost ●hou think, that the glory of God is not enlarged, wh●n he advanceth his justice? But what? when he taketh away the wisdom of the wise, when he revealeth his wisdom to babes, that is hid from the wise. What else remaineth to these wretches but lying? and yet it cannot be denied, but that self matter doth mightily commend the justice and wisdom of God. Therefore, thou wilt say, dost thou praise lying to us? Not in no wise, but I reverence the indeterminable wisdom of God, which bringeth even those things to a profitable end, that is, to his glory, in which he punisheth reproach done against himself, and he draweth even out of men's offences, matter to advance his own glory. If this content thee not, and thou procéedest to cavil, if God's truth by my lie abound to his glory, why am I any more condemned as a Sinner, or rather why should we not do evil, that good might come thereon. If I say thou procéedest thus to cavil? I will except this one thing with Paul, that thou art one of them, 
Rom. 3.7. ●.  whose condemnation is just. But in that which thou bringest of Nabuchadnezer, what else dost thou, but bewray thy childishness? When Nabuchadnezer had received the punishment of his pride, he gave to God the praise of justice. What other thing canst thou gather of that, but that God's glory is advanced by his just judgements? But now, when amongst his most just judgements are numbered, strong delusion, blinding, hardening, séeste thou not, that thou art taken in the same nets which thou haste made to thyself.    

The slanderers sixth Argument to the eleventh Slander.  
GOD will have himself praised of all nations. All ye nations praise ye the Lord. It is therefore requisite, that he do those things which all nations may know and praise. But no nation will ever acknowledge it to be just, that man be punished for that which God hath given him. For we ask, if God should punish us, because we have a beard, should he not do us wrong, seeing he hath given us a beard, nor is a beard in our power? who ever having a beard could praise him?  

THE REFUTATION.  
Thou in deed (as I think) wouldst yield over thyself to all nations, not so much to be derided, as to be held execrable when thou wrotest these things. For how ridiculous, yea, how profane is this consequence, when God will be praised of all nations, that there is no argument of praise left, except of those things which may be approved by the common judgement of all nations? But Paul saith that he preacheth the Gospel, which to the jews is a stumbling block, and to the Gentiles is held for foolishness. Whom shalt thou easily persooade, that salvation is to be looked for from him, who of all men shall he most miserable? Dost thou not hear how Paul's teaching was accepted at Athens? Dost thou not hear Paul crying out, that the natural man conceiveth not those things which are of God? What sayst thou to these goodman? For indeed so the matter standeth. The Lord communicated the benefit of the Gospel, with all people, whom therefore the Prophet calleth upon to advance the glory of God. For neither will the Lord be praised of every one, but only of the Saints, as it is written: O ye righteous rejoice in the Lord, 
Psal. 33.1. Psalm. 50.16.  it becometh well the just to be thankful. And in an other place, God said to the ungodly man, why dost thou make mention of mine ordinances, and takest my laws in thy mouth? It is therefore necessary, that that thanksgiving which is acceptable and pleasant to God, proceed from saith, seeing that without saith nothing can please God. And faith comprehendeth God, not such as we conceive him by our common sense (for as john saith, darkness doth not comprehend the light) but such as he hath set forth himself to be beholden and looked upon in his word, in whose hearts the day star hath shined. But seeing now by almost infinite testimonies of both testaments, we have so manifestly proved, that not all things universally but even every thing is governed by the providence and eternal decree of God, even so much that God willeth justly, and accomplisheth also those things justly, which both Satan, and men, will injustly and perform unjustly, and that no infection of the movings or actions may reach unto the first cause, but because it proceedeth from the depraved beginnings of the instruments, there also it remaineth: finally seeing we have manifestly showed that there is utterly nothing done which redoundeth not to the glory of God, in so much that even by our lie the truth of God is advanced, what remaineth, but the thou pack hence with thy most foolish and false argument? And that which thou pratest of a beard and one having a beard, doth it not manifestly prove what mind thou broughtest to handle these secrets of God? For what hath a beard, or one bearded to do with the kingdom of God? Yea, who will not think that these so foolish things, are rather uttered of a child being an infant, than of a bearded man? But in deed thou didst miserably fear lest thou shouldest lose the pleasant scoff. Yet I will answer thee in few words, lest thou complain the we deride those Arguments which we can not scriously confute. A beard is of a mere natural motion, sin of a voluntary motion, and therefore corrupt, because that will is corrupt, judgement corrupt, understanding corrupt, appetite corrupt, and finally whole man enbondaged to sin. Yet that thing causeth not, as we have showed by the testimony of Scripture already set down, that the Lord should abandon himself from the sovereignty of his effectual providence: whereby it is, that he no less justly & rightly inclineth, bendeth, and directeth even the evil wills whether soever it pleaseth him, than if they were not corrupt. But see thou of what judgement it is to compare things so dissonant, as if they were utterly like, that is, that which is mere natural, which is voluntary.    

The Sycophants seventh Argument to the eleventh Slander.  
If Caluin shall say that this is the secret judgement of God, and to us unknown, we answer, that in deed there be certain secrets of God which we know not: but that which belongeth to justice, that is known to us, and manifested in the Gospel: according to which revealed Gospel (as Paul teacheth, & not after that secret judgement of Caluin, will God judge the world: and so it shall follow from all, as well godly as ungodly: for as well the godly as ungodly, shall see that it is just that those that have not obeyed the truth, not secret (such as is calvin's) but revealed (such as is the Gospels) may be punished: & those which have obeyed, may receive reward.  

THE REFUTATION,  
There wants somewhat in this thy writing, but it is his fault, to whom thou committedst thy book to be written. For otherwise in deed with great trustiness all things are printed out of that very copy which thou sentest to Paris, to be printed there by stealth. But to the matter: Why (I pray thee) makest thou mention of these things? For, do we say, that there is another rule of good and evil, of just and unjust, than the law of God? Do we show another way of salvation, than the Gospel of the son of God, so as it remaineth written? Or do we say it shall come to pass, that God shall judge the world by any other prescription than by his word? Or rather are not we the men which not only have avouched the authority of the word of God, for our uttermost against the Papists, but also against thyself three years ago, when thou biddest, that new revelations be looked for, because the word of God, such as is delivered us by the Prophets & Apostles, sufficeth not to decide the controversies of the Churches? But art not thou the very man which in thy Commentaries upon the first Epistle to the Corinthians, affirmest, that Paul hath but only taught us the rudiments of religion, and that he had an other more perfect doctrine which he commmunicated with certain his perfect Scholars. How is it therefore, that being so suddenly changed, thou risest against us, as if we rested not in the only words of God? Is it that thou mayst show, that thou haste repented? But truly we be the same men we were, nor have we learned at any time to rest any where, but in the only word of God. God shall judge the world by the Gospel, that is, whosoever he shall find embracing Christ by faith, which indeed will appear by their fruits, be will forgive & declare them coheirs with Christ, the rest being worthily condemned, he shall give over to be tormented in eternal flames. By this will of the heavenly father, I say, Christ shall judge the quick and the dead. But what madness is this, to gather of that, that all the counsels or judgements, or all the justice and will of God are manifest to us, that is, whatsoever he doth, is manifest unto us, and whatsoever he hath decreed of every one, and in every one from everlasting? But art not thou very he which canst express unto us the reasons of all God's counsels or also of his justice, which he hath used both to wards the goodly, and also towards the ungodly, from since the foundations of the world were laid, and also hereafter shall use? dost not thou I say, know all these secrets of Gods eternal providence? Yea thou wilt say, I grant that there are certain secrets of God which we know not, but all his justice I say is manifest to us. But a little before thou denyedst, that any will of God was unknown. But do not the secrets of God appertain either to his justice or his will? Away therefore, most sottish coaks, and advise first with thyself what thou intendest, before that thou oppugn those things which others do well and constantly set down. But that we wander without the word of God, or decline so much as a nails breadth, when we say, that God worketh even by those, and exerciseth, albeit his sometimes secret, yet always his just judgements upon those, whom he worthily punisheth as rebels, & that those things are not done besides his will, that we (I say) when we cry with the Prophets and Apostles, that the ways of the Lord are secret and so much unsearchable say nothing, that God hath not plainly manifested in his word, we have enough and too much proved. For this also, hath the Lord manifested to us, that there be infinite things in that dispensation of matters which he useth, which if any would search, this one thing should follow, that the nearer he approach to the brightness of God, the darker he should be, till at the last, he being devoured with the majesty of the divine light, should perish.    

The Sycophants eighth Argument to the eleventh Slander.  
The wrath of God (saith Paul) is revealed against all ungodliness and unrighteousness of men, which withhold the truth of GOD in unrighteousness. But if calvin's sentence be true, the wrath of God is revealed against all Innocentes. For, if he minister wicked affections, he is angry, and hateth them before the wicked affections. For, to minister evil affections, is of hatred: he therefore hateth those that be guiltless: for before wicked affections they be guiltless, if indeed sin be of wicked affections, or rather, sin is a wicked affection.  

THE REFUTATION.  
Good God, what a monster of ignorance and lewdness do I see? First of all, the place of Paul which thou citest, thou dost manifestly wrest, for neither doth it appertain to any part of men alone, but in like sort evecy one without exception. Paul with this word of justice condemneth every man, not so much as one excepted. For all, insomuch as they are the children of Adam, and without Christ, (and in this respect they are considered of Paul in this place) are holden convict of that crime whereof Paul reasoneth, because there is not so much as one which doth either honour God, or help his neighbour by the prescription of that knowledge which partly GOD hath engraven in the minds of men, and partly proposeth to all by the contemplation of the creatures. This is the natural exposition of Paul's words, as appeareth by the order and conclusion of the whole disputation. But to what end be all these, to that whereof we deal? For is not God therefore offended with the wickedness of men, because he useth it well, both to the comforting of the godly, and to the correcting of the ungodly? Furthermore, whereas thou pratest of the ministering of affections, why dost thou wrist it against us, which teach no other thing, but that GOD doth justly and wisely, move, incline, govern, and bring to the end which himself determined, even wicked wills? (for that which I have already said now a thousand times) we place the whole lewdness and desert, both affections and actions, as it is meet in the wicked and Eclipsed beginnings. Therefore thou strivest not against us, but against thine own shadow. But now how sottish, how false, and how wicked be those things which thou addest? For first thou affirmest, that men are guiltless before lewd affections: because (saist thou) sin is of wicked affections. But when thou saist these things, art thou not a plain Pelagian? For say how are we borne the children of wrath, yea, how we are conceived in iniquity, how we have need of the badge of remission of sins, and new birth, that is, Baptizme even from our beginning, if there be no sin but of wicked affections, nor that we are guilty & the children of wrath before we travel with wicked affections? But if these things be true (as they are most false) from whence should wicked affections spring? even by wicked education, by imitation, finally, by utter free will, which doth then first of all enthrall itself in every man unto sin, when they begin to boil with wicked affections. Therefore men should have no need of grace regenerating, seeing sin is not by propagation, if they would follow nature. And art thou not ashamed, (most filthy Dog) to dispute of Christian religion, which renuest unto us afresh these reastie poisons of Pelagius, but rather art thou worthy with these monsters, that thou shouldest see this light? But seest thou, that this foundation being overturned, whatsoever thou hadst builded upon, doth fall to the ground? If (sayst thou) calvin's sentence be true, the wrath of God is revealed against all those that be guiltless. Lo, thou liest again slanderer, for so far it is off that Caluin be allied to this blasphemy, that contrarily he doth not indeed assent to them, which will only have the nature of man to be hurt and wounded, & which also deny that concupiscence in the regenerate is sin. Yea he showeth but of the word of God, that whole man, how much soever he is, is even from his conception, nothing else but Satan's bondslave, and enthralled to the just wrath of God. And seeing that Caluine alone, of all them that live at this day, hath most sound and learnedly defended this doctrine against Pighius and all Sophisters, what impudency is this of thine, what ignorance and lewdness, to say, if the doctrine of Caluin be true, that it followeth, that God doth show his wrath against innocents, seeing Caluine almost in every page of his books so highly crieth out, that no man, even from his very birth is innocent? But yet thou wilt say, how doth your doctrine stand together? In deed it accordeth marvelous well, for we do not say, that God hath either made, or doth make evil inclinations, or doth give wickedness, or doth minister wicked affections, or entice to mischief. But this we say, that God doth well move the inborn wickedness of men, and to bend, govern, and incline it whether soever be pleaseth, 
Greg. in his moral. Lib. 6. Cap. ●x.  as it is evident, that Gregory hath most aptly written, even when they endeavour to infringe the will of God that they do it, and that they obey the council of God when they resist it. Furthermore, if we should grant thee that which thou addest, that to minister wicked affections, were of hatred, should it thereof come to pass that God hated those that were guiltless? Not in no case. For we say that which is most true, that all are borne guilty, and therefore enthralled to the just judgements of God, except they be delivered by Christ. But even that which thou sayest is not simply and always true, that is to say, that God hateth them, whose wicked affections he moveth. For the Lord loved Paul from everlasting, and yet so long as it pleased him, he incited and sharpened by Satan his madness and cruelty, till he might have mercy upon him, and loving him, might declare to him which was plunging headlong into eternal destruction, that his will whereby he separate him from his mother's womb. So the Lord, albeit an elect and choice King and Prophet to himself, did yet stir up David by Satan to number the people. Albeit the Lord doth hate all iniquity, yet he hateth not all those, in whom is iniquity, and also whose iniquity he useth well, how often, howsoever, and whensoever he pleaseth, otherwise, whom should he love at all: therefore whethersoever thou turnest thee Slanderer, they are false and foolish whatsoever thou blatherest against us, or rather against the word of God.     

The twelfth Slander.  
The wicked in their wickedness do rather Gods work than their own.  

The slanderers Arguments to the twelfth Slander.  
IF it be so, God is angry with good, for if wickedness be the work of God, than wickedness is good, for the works of God are good And if ungodliness be good, than godliness is evil, for it is contrary to ungodliness. Therefore when the holy Scriptures say, thou shalt hate evil, and love good, they com●● aund usto love iniquity, & hate godliness. And further, they say, that this article tasteth I can not tell what Lybertinisme, and they marvel that thou art so offended with Libertines.  

THE REFUTATION.  
I set this saying of Augustine against all thy slanders, in that the wicked sin (saith he) it is their own, in that they do this or that in saying it is of the power of God, dividing the darkness as it pleaseth him. Séeff thou slanderer, with how little force they lie in the dust, whatsoever thou hast bend against us? For all these things are false which thou attributest to us, and here also thou fightest against thine own shadow. But go too, let us hear Caluine himself speaking, that even children may judge of thine impudency. These verily be calvin's words. Those that are but meanly exercised in Scripture, will not call into controversy, but that continually God doth govern the hands of men, now holdeth them bound, now bendeth them hither and thither, to the executing of that which he hath determined. Yea almost it is received in the common judgement of all men, that whatsoever men go about, the issue lieth in the hand of God, but because in so thick darkness of man's mind, that knowledge is marvelous slender and inconstant, the Scripture erecteth to us higher sight, whereout we shall behold God so governing all the works of men, that h●eacute; e may apply them to that end which he hath determined. And the sum tendeth to this purpose, albeit men like wild beasts run riot, restrained with no bounds, that yet they are governed with the secret bridle, that they can not so much as move their finger, but to the executing of God's work, more than their own. This last saying of Caluine, thou slanderer hast snatched, that thou mightest persuade men, that Caluine hath foredone even all difference of good and evil, or maketh God the author of wickedness. But how impudently thou gatherest these, appeareth by these things, which Caluine hath adjoined to the foregoing, but thou, because thou hast made Shipwreck of all shame long ago, hast secretly overpassed: for (sayeth Caluine,) the faithful which yield unto him a willing obedience, are to be thought his hand no otherways than the Angels: wherefore I chiefly make mention here of them, who determine nothing less, than to have any thing allied to the council of God, or agreeable to his william. And indeed, the wicked do glad themselves, as the masters of their own desires but the matter will at the last make proof, that by them, although wicked and unwilling, that is accomplished, which was ordained from above.  
Further, God sometimes useth the wicked, to punish the sins of men, as if they were whips, and other sometimes, as if he should draw them by the neck, he causeth them to be instruments of his loving kindness.  
To gather into one sum the examples of the first member, should be a matter of immeasurable labour, only to touch a few shall be the best. After that God exciting the King of Assur to war, called him the rod of his wrath, 
●sai. 20.  and declared him to be armed, not with any other, but with the staff of his displeasure. Afterwards he inveigheth against his pride, because he did not acknowledge himself to be driven of another, as if it were an axe or saw. By this means they are called the Lords Sanctified, 
Isai. 23. and elsewhere in many places of the Pro.  and hired soldiers, and to bestow their labour in his affairs, whom otherwise their own ambition, cruelty, and covetousness enforceth, and the Lord witnesseth himself again with an hiss or sound of a Trumpet, to call them to war. And that the way to God's bountifulness is prepared, by the wicked acts of men, even one place of Hoses doth sufficiently declare. The conspiracy of joseph's brethren, when they sold him, was more than lewd, wicked, and cruel. But joseph transferreth to God the cause of this selling, 
Gen. 45.  but in another respect. It is not you (sayeth he) but the Lord that sent me before, that I myghie nourish you. It appeareth therefore when they did wickedly, that yet God wrought by them, that they might find life in death. As much as was in them they had slain their brother, thence doth life shine unto them. The same is to be seen in Satan the Prince of all wickedness, and head of all wicked men. God sendeth him to deceive Achab, with this commandment, that he be a lying spirit in the mouth of all his Prophets: so the lying spirit is the minister of God's wrath, to blind the wicked which would not obey the truth. But contrarily, Paul, lest he should wear proud in the strength of revelations, he sayeth, there was given to him a prick of the flesh, the messenger of Satan, to beat him with buffets. Here Satan's poison is a preservative to cure pride. I pray thee what manner of Physician is Satan, which hath learned nothing, but to kill and destroy.  
But God which once commanded light to shine out of darkness, doth so oft as he seeth it good, marvelously bring health, even from the infernalles themselves, and so changeth darkness into light. But that which Satan worketh, the Scripture in an other respect doth affirm to be the work of God, that is, forasmuch as God holding him Captive in the obedience of his providence, enforceth him whether he seeth it good, that he may apply his travel upon his own business. Thus far Caluine, whose words, if thou haste red over, it may be, that thou wilt be ashamed of these slanders. But surely, we shall never make end of marveling, that there could be so great impudency in any, that he should lay to calvin's charge Lybertinisme.     

The thirteenth Slander.  
We sin of necessity by the sense of God, when we sin of our own, or at adventure.   

The fourteenth Slander.  
Those things which men commit by their own wicked inclination, the same also proceedeth of the will of God.  

THE ANSWER.  
WE have said in no place, either that man doth sin by the liking of God, as then dost expound, that is, so as sin doth please him, or that sin is committed at adventure, than the which there can be nothing spoken more filthy. Those monsters be thine own, but that sins do proceed from the will of God, as they are sins, if it had but even come in our minds, that we should have said, or written, we would confess ourselves worthy of all torments. But what punishment are thou worthy of, which dost thus Slander the faithful servant of God, and a set enemy to the Lyhertines? But of necessity what hath been Augustine's judgement, which indeed we willingly embrace, as most agreeable to the word of God, appeareth by many places sufficiently. The will of God, 
Books six of Gen. ad Lut. Cap. 25. and. 18.  (saith he) is the necessity of things. And again, So God hath created inferior causes, that that may be of them, whose causes they be, but is not of necessity, but the higher and removed he hath so kept secret in himself, that it is of necessity to be of them that he hath made by them that it might be. But that this doth not of necessity hinder the voluntary motion of will, the same Augustine teacheth thus. 
Fist Book of the City of God. Cap. 9  We say not that all things are done by Destiny, yea we say that nothing is done by Destiny, because that where the name of Destiny is used to be put of those that speak it, that is, that in the constitution of Stars, whereby every one is conceived or borne, because the thing itself is avouched unprofitably, we show to be nothing worth, but we neither deny the order of causes, where the will of God availeth most, nor do we call it by the name of Destiny, lest it might be that we understand the Fatum destiny, is named of Fando, that is, of speaking, for we can not deny that it is written in the holy Scriptures, God spoke once, for that it is said he spoke once, it is understood irremoveably, that is, he spoke inchangeably, so as he inchangeably knew all things which should come to pass, and which he himself is to do. By this mean therefore we may call Fatum destiny, of Fando speaking, except this name is already wont to be understood in another matter, whereto we will not that the hearts of men be inclined. And it is no consequent, that if the order of all causes be certain to God, therefore there is nothing in the determination of our will. And they even our wills are in the order of causes, which is certain to God, and is held in his foreknowledge, because also men's wills are the causes of men's works. Also in the same place, our wills are available so much, how much God would they should be available, and foreknew it, and therefore whatsoever they can, they can it truly, and whatsoever themselves shall do, they shall utterly do it, because he foreknew they should can and do, whose foreknowledge cannot be deceived. And again, if that be defined to be necessity, according to the which we say it is of necessity that something be so or be so done. 
The same Cap. 10.  I know not wherefore we should fear it, lest it take from us the freedom of william. Hitherto I have reported the words of Augustine, and what Caluine thinketh of necessity and casuals, it plainly appeareth by his own words. For when he had taught out of the word of God, that God directeth with his counsels those things which seem most casual, and had showed that as Augustine once, so also himself is much unworthily charged wytly the Slander of Stoical Destiny. At the last he addeth these, farewell the stoics with their Destiny: to us let the free will of God be governor of all things, but that casuals be taken out of the world, doth séem● absurd. I let pass the distinctions which are used in Scholes, that which I will bring, shall be in my judgement simple, and in no wise forced, and also applied to the benefit of life. So is it of necessity that that come to pass which God hath determined, that yet it neither be precisely nor of his own nature necessary. I have a familiar example in the bones of Christ. The Scripture witnesseth, that Christ put upon himself a body utterly like ours, wherefore to grant that he had bones, that might be broken, no wise man will doubt. But there seemeth to me to be another question, and that apart, whether any bone of his could be broken, for it was requisite of necessity, that they all remain whole and unhurt, because it was so determined by the immovable decree of God. But I speak not so as of the customary kinds of speaking of necessity by his mean or absolute. Also I abhor the consequent and consecution● but lest any device seem to annoyed the readers, but that every rudesbi● may know it to be true that I say. Therefore, if in the bones of Christ thou consider nature, they were brittle, but if thou consider the decree which was manifested in his time, they were no more endangered to breaking, than the Angels to the miseries of men. But now seeing it standeth us on to behold the order of nature disposed from above, I do in no sort reject casualty, as it appertaineth to our sense. These saith Caluin, so in deed plaintie and evidently, that he which can stagger in these, may seek a fault where none is. But lest thou shouldest any way complain of our obscureness, because there in scarce any slander which they have more osuallie in mouth, and which men do more impudently lay to our charge, namely the ignorant, than this of the necessity of the Stoical destiny, I will at once that it be plentifully and evidently made plain, what we think of these things, and that not with my words, but of the most learned and by many degrees most excellent man P. Martyr, who albeit he hath not published those things which I am to describe, that were taken out of his lectures: yet this also, I trust, he will grant to his Beza, not unwilling, that his help being gotten, it may every where be used to the putting down of a lie. Thus therefore thought P. Martyr, when he first should expound in the most excellent Church at Tigurine the first book of Samuel, many very godly & learned men being present & approving it. The question is (saith he) whether God's providence be inchangeable. Why not? For it is the rule of all things the are done. I am the Lord, (saith he) and am not changed, with whom there is no change nor shadow of alteration. And in the Prou●●. There be many thoughts in the heart of man, but the Lords counsel standeth. 
Prod. 19  Esai 46. I say the word, and my counsel abideth, and I do all things whatsoever I william. For seeing the providence is the will and knowledge of God, 
What the providence 1●.  and these appertain to the essence of God, it cannot fail except God himself should be changed. In deed, the second causes, seeing they are divers, they often times hinder themselves, which we see doth come in use in the passages of Heaven, that some be hindered of others. But the will of God can be hindered by no force. But once he allowed the jewish Ceremonies, afterwards he willed them to be abandoned. How then is not the providence of GOD changeable?  
I answer, that there is in GOD altogether one and the self same will, but that he foresaw from everlasting what was convenient for divers times. Augustine sayeth to Marcellinus, That the husbandman doth at one time sow, and at another time mow, at an other time dung his land, & yet that the trade of Husbandry is not therefore changeable. Vinditianus, (saith he) a certain Physician, gave to a sick man a potion, and recovered him He after many years being fallen again into the same disease● the Physician not knowing of it, took the same potion●●. But when he felt himself worse, he came to the physician, he showed him the matter, and began to complain of the potion. Then Vinditianus, it is no marvel (saith he) for I gave thee not that. Here when others marveled, and thought that he had used to add some magical force, there is (saith he) no such thing: he is of another age, & hath other humours, than who I did first give him that potion. But for that cause shall the Physic be inconstant: So utterly God, albeit he foreseeth all things, yet he hath not decreed, that all things shall be done at one time. Now let us come to the matter itself, if the providence of God be certain, may it suffer any chance: Here first I will use two distinctions, and then I will answer. There is one simple necessity, an other by supposition. For whom we say, that there is a God, that God is wise and i●ste, we understand, that that is simply and absolutely necessary. Other things he necessary by supposition, as that which is taught in Schools, that which is, in somuch as it is, is necessary. Christ and the Prophets preach, that jerusalem shall be destroyed, therefore it shall be destroyed of necessity: not because that necessity is in the nature of the City, but because Christ and the Prophets have foretold it, which could not be deceived. There must be heresies (saith Paul.) And Christ saith, It is necessary that offence come. For, these causes being set, that is, the corrupt wits of men, and the devils hatred against mankind, & the end being set also, that the elect shall be tried, by supposition it is necessary, that these things come. Also things may be considered two ways, either as they are secret in the causes, as they stand out in act, & so they have the reason of necessity. For they are no more indeterminate, as to writ, or not to writ, is casual. But if thou writ already, it is no more casual, but of necessity. Therefore we say, the knowledge of senses is certain, because the very things can not be are themselves otherwise. But also things may be considered as they are secret in their causes, And for that the causes, are sometimes of power, sometimes not of power to bring forth effects, therefore there is no necessary working force in them. But if the things themselves be referred to God, there is a far other reason. For he calleth those things which are not, as though they were. For because he compasseth all time, & hath neither beginning nor ending, also all things which shall be hereafter by time indeterminable, are yet present to him. Hereto also cometh the will of God. For bore knowledge hath no place in him, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working. And by this means, I say, that things themselves have the manner of necessity. August upon Genes. to the Let. in the 6. book. 15. Chap. There be many means, by which, man, & other things might be made of God: & those means had some possibility, not necessity. This also is of the will of God, whose will is the necessity of things. And albeit such things being referred to God are of necessity, yet we are to oftéeme them of the interior & proper cause, & to term them Casualls. For it is of necessity, the such as is the efficient cause, such be also the effect. If thou demandest why these two kinds of causes be in the nature of things, & some limited & necessary, & some infinite and casual, there can be answered no other thing, than, that God hath enjoined these orders to all things. And God produceth, limiteth, and boundeth all things, yet not that he might confounded & dispecse the nature of things.  
Boetius in his Topics, saith, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 destiny is named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of drawing and yielding consequently. GOD indeed draweth all things, but so he after a sort yieldeth, that he disordereth n●thing. So, albeit that things of their own nature remain indifferent unto both parts, yet of GOD they are more inclined into the one. The will of Saul was by his nature no more inclined to go, that to tarry. But when GOD would sand him to Samuel, he began to incline his will into the one part. Therefore GOD setteth before his understanding the will of his father, and bringeth to pass that that might urge, and effectually enforce his mind, that all other desires of flouth and idleness, if any were which might deceive him, should fail. Therefore it came to pass, that the will of Saul should obey the providence of God. Yet, in the mean time, the nature of the thing is not violated, but that the will of Saul was equally free to both parts. Hence it appeareth what need we have of the grace of GOD. For our will as it is depraved in all respects, it turneth all into the worse part. Also there be many things which would dull and make blind our understanding, that will should not easily incline. GOD therefore setteth before our understanding that which is good: then be kindleth our confidence, and stirreth up the dullness, that we may will effectually. But thou wilt say, wherefore is any thing called Casual, seeing it is already decreed of God into the one part, and so is made of necessity? I answer, every thing by his own proper beginning is casual: but the providence which bringeth necessity, is a foreign cause, from which the name should not be given to things. I know there be many that determine those things, which cannot thereto be brought of God by man's strength, that our will can either choose or refuse, & that there the providence of God doth stay, neither proceedeth further, and when God foresay what every one would choose, and what refuse, that his foreknowledge is nothing hindered. But these do not sufficiently accord with Divine Scriptures. For they teach, that God doth not so provide for things, that he may leave them, but as we have said, that he may bring them to their determinate ends: And the ends themselves do yield loyalty to the providence of God. For thus Paul saith, that God hath done all things according to the determination of his will. So saith the lord by Esay, All things that I will, I do. And Christ saith, That even a sparrow doth not fall to the ground without the will of our father. I know that Origen, Cyrill, Chrisostome, and others, when they are pressed with plain places of Scripture, of which sort are, it was necessary, that Christ should die: and it was of necessity, that the Scripture should be fulfilled, do so interpret these things, not that it came therefore to pass so, because God did foresee them: but that God did therefore foresee them, because they should come to pass.  
This sentence, if it should speak of simple knowledge, it could not be so much reproved. For not because I see one writing, he writeth: but because he writeth, I see him writing. But in God we cannot place a bore knowledge, will also must be adjoined which ordereth, and directeth all things. But yet shall it be true which they say, if it be understood of the effect, or as they speak, of the posterior. For we, by that that any thing is done, do understand, that it was God's counsel that it should be done so. Otherways the Scriptures do manifestly speak. It was necessary, that Christ should die. It was necessary, that the Scriptures should be fulfilled. But how was it necessary, that they should be fulfilled by supposition, because God had so foreseen it, not because that that necessity was in the nature of the thing. But it may be, thou wilt therefore say that the causes in the nature of the thing itself are infinite, because, I take not the full and entire causes, for that it should have been requisite to add the providence of god. I answer, I only take the interior and proper causes of every thing, whose effects because they might & might not be produced from them, they are casuals, and not the providence from god, for that it is a foreign cause, which if it be added, it can not be avoided, but by supposition some necessity should follow. For example sake. Saul met children carrying kids, bread and Wine. There will by the self nature was infinite, either that they might have given, or not given him any thing. But that will GOD by his providence ordered into the one part. They went to bethel that they might do sacrifice, they met Saul wearied in the way, and pressed with famine: it seemed a point of humanity to refresh him. These things preferred GOD to their minds, and if, there were any things which might hinder their will, those he repressed. And these things only we dispute of the wills of men.  
For in other casual things, I know there be infinite means which GOD is wont to use. Another example of this matter we have in the 21. Chapter of Ezechiell, Nabuchadnezer moved into Syria, and when he was in a place that led two ways, he began to deliberate, whether it did not rather lead to the jews, or to Rabath king of the Ammonites: He yielded the matter to Lots: those God guideth, and bringeth him to jerusalem. The nature of the thing itself was casual: but the same determined of GOD, is made necessary. joseph was so sold and carried away into Egipte, as that which belongeth to the nature of the thing, he might either always live in bondage, or in some time be delivered. But God sent dreams upon the Baker and Cuphearer, and joseph doth expound them: afterwards a vision was sent unto Pharaoh, and when no soothsayer could expound it, the Cupbearer put him in mind of joseph, and so it came to pass, that joseph should be brought out of prison. Let it therefore be set down that we have oft said, that all things if they be referred to God's providence, are necessary, and of their own nature casual. But thou wilt say, shall the effect be simply called casual, or rather of necessity: There be, which for the dignity of the providence, will call them necessary. But I had rather call them of their own nature casual. Albeit I do not any thing withstand it, so that that necessity be only understood of supposition: the Grecians therefore have called providence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it passeth thorough all things: others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because nothing may escape it. Thus far Peter Martyr, whose upright judgement, if it do not suffice thee, it is in deed of necessity that thou accuse thyself, and it shall never irk us to dissent from thee, that we may follow the truth. But go too, let us now hear what thine Arguments be.   

The Sycophants first Argument to the thirteenth and fourteenth slander.  
If we sin of necessity, all admonitions be in vain, it is said to no purpose in jeremy, I set the way of lief and death before you. He that shall tarry in this City, shall perish with sword, famine and plague: but he that shall pass over to the Chaldeis, shall line. These things (I say) are spoken in vain, if is had been so impossible for them to pass over to the Chalde is, as to swallow up a mountain.  

THE REFUTATION.  
But I have now to do with Pelagius. Therefore I send thee to Augustine's school: for this disputation would be too tedious. But if we sin not necessarily, them in deed it is in our power not to sin, and therefore not to will to sin. But Paul crieth out, that he is not able so much as to think that which is good. And in another place considering himself without grace, I, saith he, am carnal, sold under sin. Yea, he complaineth with great mournings, that he is not fully set at liberty. But where is the deliverance, if there went no servitude before? where is the new man, if the old man went not before? But it may be, thou wilt find some outscape from Pelagius to the Papistical Sophysters, half Pelagians, and wilt grant, that there is some servitude of sin: but only that that which hath hurt nature, and cleaveth only in the inferior parts. And what saith David: There is not any that doth understand, not not one. And what saith Paul? Those that boasted themselves to be wise, become fools 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the natural man peceiueth not those things which are of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom of the flesh is enmity before God. And in another place, he saith, that god, and the father of glory, give you the spirit of wisdom, and lighten the eyes of your minds. Also, be ye renewed (saith he) in the spirit of your minds. Also, when you were the servants of sin, you were free from righteousnrsse. What sayest thou to these, good man: If there be no necessity of sinning, 
Aug. Epi. 106. to Sixt.  how entered sin into the world, verily by imitation, and not by propagation. But if it be so, how reigned death upon them which sinned not after the similitude of Adam: and why doth the Church baptize infants, if we be not borne the children of wrath? Give therefore, wicked Pelagius, glory to God, and if thou canst, acknowledge at the last the grace of God, not whereby we were created, that we might be men, (for this we lostin Adam, if thou only exceptest this because we sin willingly:) but that whereby we are justified, that we might be just men. For God is he which altogether worketh in us the will and the deed. And to what purpose shall it be, to undo with more words, the doubt which thou patchest, seeing Augustine hath written so plainly and plenteously to Valentine of this same matter de correptione & gratia, and after Augustine also, both that worthy servant of Christ Martyne Luther against Erasmus, and also Caluine himself, whether thou wilt or not, a confident avoucher of the Christian verity, against Pighius, have showed? Yet I will speak in few words that may satisfy thee, if thou lovest the truth. The use of admonitions is manifold, which thou seemest not sufficiently to have understood. The godly are admonished, that so often as need is, they may be reproved: that the drowsiness being shaken off, they may stir up themselves: that being at the least vanquished with shame when they have erred, they may return into the way: that when they know their weakness, they may take better heed to themselves. But thou sayst we strive not about these. For to these it is given to will and do. Let us come therefore to the foreigners. Of these there be two kinds. For some, albeit not yet called, yet by God's secret election they belong to the kingdom of God. Others are avowed to just destruction. Thou indeed deniest this difference, but we have proved it out of the word of God in his place, & experience itself approveth it to be true. But albeit the sun beams be all one and the same, yet if softeneth war, and hardeneth clay. So also it cometh to pass here. For therefore are admonitions given forth, to them that he elect, that when they know their own miserable condition, they may run to him, of whom alone they may be healed. I came not, saith Christ, that I might call the just, but sinners to repentance. Also, I came, that I might save that which was lost. Also, come to me all ye that travel and be heavy laden and I will ease you. So saith Paul, by the law is the knowledge of sin, and that which more is the increase of sin, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by accident, not in any wise that the sinner might be devoured, but that so much the more fervently he might ask that of the Lord, which also he may obtain. For that which appertaineth to these, there is the effectual working of the spirit joined with the outward preaching of the word. Therefore as the Lord saith, I have given them precepts. Also he saith in another place, I will 'cause you to walk in my precepts. And, I will give them a new spirit, and I will take away their stony heart out of their flesh, and I will give them a fleshy heart. And that which appertaineth to the others, albeit the word is not ordained to their amendment, yet is it not preached to them in vain. Wherewith they both may be pricked for the present, with the testimony of conscience, and also be the more made without excuse against the day of judgement. For neither doth necessity, as I will show afterwards, take away will, or extenuate, or make less the guiltiness of the wicked.  
So Moils is sent to Pharaoh and the Egyptians to be hardened by their own lewdness, albeit necessary, yet voluntary. So Esaye is sent to harden the people's heart, to stop their ears, and blind their eyes, by no fault in himself or in the word, but by their own proper faults, as those which not being enforced against their will, but although necessarily, yet resist the truth of their own accord. And whence is this necessity? verily not from the creation, but from the corruption, in which albeit they be left, yet have they nothing wherefore to accuse God. But because thou thinkest there is but one only use of admonition, that is, that those which be admonished, may return into the way: thou therefore patchest a false conclusion. But this very thing, thou wilt say, is unjust, as though in deed we be not all worthy that the Lord should punish us with whatsoever means. From whomsoever he taketh a stony heart, and giveth them a fleshy, let them reverence the mercy of GOD: and whose stony hearts he hardeneth, and whom he more and more holdeth guilty, let them being vanquished with his justice, remain silent.    

The Sycophants second Argument to the thirteenth and fourteenth slander.  
If Caluine will say that the precepts are therefore given, that men may be made excuseless, we answer, that that is in vain. For if thou shalt command thy son to eat a rock, and he shall not do it, he is no more excusable after the precept, than before. Likewise, if God say to me, steal not, and I steal necessarily, nor can any more abstain from stealing, than I can eat a rock, I am no more excuseless after the precept than before, nor more inexcusable than afterwards.  

THE REFUTATION.  
Thou indeed opposest thyself against God's truth like a brazen rock, but the spirit of the Lord shall also devour thee, and that stone which is cut without hands shall crush thee. If we are borne the children of wrath, are we not, I pray thee, inexcusable before the precept? I pray not for the world, (saith Christ.) But dost thou by the name of World, only understand them which when they can believe the Gospel, yet nevertheless will not? If the blind lead the blind, they fall both into the ditch: but thinkest thou that none be borne blind, when on the contrary part man is nothing else but a most palpable darkness? The Apostle witnesseth, that man is so enthralled to sin, that he is not apt, so much as to think any good: but is he to thee excusable, except of himself he can not only will, but also work? But it may be thou wilt say, that all in some sort are borne blind, but God gineth this grace to all, that they may open their eyes if they william. But who will grant thee this? where death reigneth, there verily doth sin reign: and death beareth sway enen upon very infants: where is then that thine universal grace? As though in deed men were not borne by their own nature sufficiently inexcusable in Adam, except also there approach a new divorce of grace. Again, dost thou think that there is any grace, which indeed properly belongeth unto life without Christ, that can be derived unto men? But how may they obtain any grace by Christ, which are not comprehended within the covenant, nor ever heard any thing of Christ, so far is it off, that they have embraced him by faith? For Faith cometh by hearing. And if thou deniest, that there have ever been an infinite number of such in the world, the truth itself, which every one seeth, will sufficiently convince thee. And to what purpose is this? that is, that all confess, that by their own nature they are inexcusable, albeit they are borne concluded under the necessity of sin. For necessity doth not take away will, as which albeit necessary, yet not enforced, but of itself and willingly should not be drawn unwilling, but might be carried witting, and willing, unto wickedness. But yet thou wilt say, there is no man so wretched, that he would desire evil. Yes in deed, there is in him the very miserable servitude of man, not freed from the yoke of sin, so that neither his understanding can do that which is of God, and therefore perceive that which is good: nor his will allow, nor his sense desire, but that whole man deceived with a show of evil, runneth headlong into evil, & draweth destruction to himself. And to this evil there cometh another also, which also what it is thou knowest not. For he which before the precept was inexcusable already, after the commandment is much more inexcusable than before. Paul is witness of that thing, which witnesseth, that that light, with how little socuer men be endued, is therefore left to them, that they might be made without excuse: For seeing that in dwelling lewdness doth by and by oppress & put out this light, who seeth not, that by this means the offence is doubled? But if also the clear exposition of the law of God do approach, than indeed concupiscence waxeth strong, and the rains let at liberty, is enforced unto mischief. But what if also the preaching of the Gospel? then indeed concupiscence breaketh out into plain madness, as the examples of all times and ages do prove, that is to say, in them, in whose hearts the Lord doth not kindle the light of his Spirit. But thou wilt say, it is unjust, to command that which thou knowest cannot be performed, as if some father should commannde his son to eat a rock. But thou speakest marvelous wisely. Men were never created so, that they could devour mountains. It shall therefore be unjust to require of them that they should devour a mountain. But this necessity of sinning, this imperfection, which causeth that we are not apt, so much as to think that which is good: doth it proceed from that first creation? yea from the depravedness. But whence came this depravation, but because willingly fell from his creator, whence the necessity of sinning came upon all men? 
Tasti. cap. 2. dist. 76.  If all men be worthily held guilty of this downfall, (saith Caluine) let them not think themselves excused by the necessity, in which they have a most evident cause of their damnation. Also in another place. 
just. ca 1. dist. 80.  What should man do (saith he) when the mollifying of heart is denied him, which was most necessary to obedience? Yea, what doth he seek outscapes when he can impute the hardness of heart to none but to himself? Finally, that I may make end with thee in some time, hear (if thou canst hear any thing) how briefly, & to the purpose that Caluine decideth all this controversy, by whose side thou fightest against the truth.  
It is not lawful to pretend an excuse (saith he) because there wanteth power, 
Inst. ca 3. dist. 3.  and as banckerout debtors we were never able to pay. For it is not meet, that we should measure the glory of God after our own power. Of what sort soever we be, he remaineth for ever like himself, a friend to righteousness, & displeased with iniquity. Whatsoever he exacteth of us, because he cannot demand but that which is just by the bond of nature, there abideth a necessitte of Obeying: And whereas we cannot obey, that is our own fault. For if we are held captive of our own concupiscence wherein sin reigneth, lest we should be loosed into the obedience of our father, there is no cause why we should allege necessity for our defence, whose evil is even amongst ourselves, and to be imputed to ourselves.    

The Sycophants third Argument to the thirteenth and fourteenth slander.  
If calvin's saying be true, man is without excuse before the commandment: whereby it followeth, that there is no no need of the commandment to the causing of this inexcusableness. For if the resected be wicked before he be wicked, that is, before he be, that is to wit from everlasting, and therefore sinneth necessarily, now he is inexcusable and damned before the precept, and that against all laws, both of God and man. For all laws condemn a man after the offence, and for the offence: at this calvin's God hath candemned, and rejected the wicked before they were, much more before they were wicked or had sinned: and because he hath damned them before sin, he causeth them to sin, that is, that he may seem to have condemned them justly.  

THE REFUTATION.  
God suppress thee (Satan) who heapest together so many lies without all shame. We have plentifully proved, that men are inexcusable before the precept, that is, before the knowledge of the precept, as those which are borne the children of wrath. Where thou gatherest hence, that there is no need of the precept to make this inexcusableness, it is foolish and ridiculous. Why may not an evil estate be made worse? And thou art wonderfully deceived, if thou thinkest, that we judge all men to be alike inexcusable, when the Lord testifieth, that there be many, 
Mar. 12.40. Luc. 12.48.  which shall be punished with a greater judgement, and beaten with more stripes. Whereas thou sayst, that the rejected are wicked before they be, that is, from everlasting, it is not our doctrine, but the Apostles, who witnesseth, that Esau was hated (that is, was ordained to battered, as we have showed in his place) before be was born and had done any evil, and that God, as a Potter, maketh vessels of dishonour. Therefore this doctrine is true, if in deed thou considerest reprobation in the purpose of God: but if thou considerest it, in that it cometh forth already into act (as they speak) or in that the Lord beginneth now to execute his determination in effect, or foreknoweth the execution thereof, it is false that thou saist. For God in effect rejecteth none, but those that are corrupted in Adam, and with whom therefore he is worthily displeased. Whereas thou saist, that the reprobates sin of necessity, it is not truly said of thee. For the purpose of necessity is not the cause of that necessity, but Adam's sin which issued forth upon all men. Whereas thou saist, that the reprobates are damned before the precept, it is false in every respect: for there is no man damned, except for sin. And where there is no law, there is no transgression. But the law given to Adam, and transgressed of him, made all men enthralled to the wrath of God, and therefore to just damnation. Whereas thou sayst, that God damneth men before offence, out of our doctrine it is altogether forged, and doth bewray thy gross ignorance. The Lord predestinate to life from everlasting whom he pleased, yet he saveth them not, except justified in Christ, otherwise he should be unjust. So also he predestinate to death from everlasting whom he would, yet he doth not abandon them to desruction, except corrupt in Adam, to which corruption also come the other fruits of contumacy and corruption. For God ordained to destruction, but to just destruction, and therefore, albeit he ordained not to destruction, for corruption and that fruits thereof, but because he so saw it good, whose will, albeit secret, yet it is always just, yet he damneth not, except for corruption, and the fruits of corruption, for that he hath submitted these causes to the execution of his eternal purpose. What is therefore thine ignorance, what madness slanderer, when thou mingless damnation with the purpose of rejecting, and in some place settest damnation before the purpose of rejecting, that is, the end before the beginning? and art thou not ashamed to dispute of things unknown, and which thou understandest not? Finally, whereas thou sayest, it is gathered out of our doctrine, that God enforceth men to sin, what doth it bewray, but that thine incredible impudency? That men sin of necessity, until they be delivered from the bondage of sin, we freely profess out of the word of God. But necessity signifieth none other thing to thee, than enforcement. So shall it be, that because all die of necessity, thou mayst also say, that all are enforced to die, when yet Christ willingly offered himself self to death: and many Martyrs at this day do willingly die for christ, What more? The Devil also in thee shall not willingly be wicked, nor willingly shall sin, but enforced, and by constraint. He that speaketh thus slanderer, may he seem to have but even a very little of that common sense, to whose order and rule thou desirest that we try the wisdom of God, and yet darest thou dispute of the nature of the true and false God, but how aptly thou dost it, go too, let us consider.      

The nature of the false God, by the false supposition of the slanderer.  
I False God is flow to mercy, and swift to wrath, which created the greatest part of the world to destruction, and predestinate them not only to damnation, but to the cause of damnation: therefore he hath decreed from everlasting, and he will, and causeth that they sin of necessity, so that no thefts, nor adulteries, nor murders are committed, except by his will and enforcement, for he ministereth unto them wicked and unhonest assertion, not only by sufferance, but effectually, and he hardeneth them, so that when they live wickedly, they do Gods work rather than their own, and they can not otherwise do. He causeth Satan to be a liar, so that not now Satan, but Caluine God is father of lies, as he which often carrieth one thing in his mind, and another thing in his mouth.   

The nature of the true God, after the opinion of the slanderer.  
BUt that God, whom nature, and reason, and Scriptures teach, is flat contrary to him: for he is ready to forgive, and slow to wrath, which created man, from whom all men proceeded, to his own likeness, like to himself, that he might place him in Paradise, and enrich him with eternal life. This God will, that all men be saved, nor that any perish: therefore he sent his son into the earth, whose righteousness hath superabounded wheresoever sin hath abounded, the brightene●●e of whose righteousness doth lighten all men that come into this world, and crieth Come to me all ye that labour and are laden, and I will ease you This ministereth good and honest affections, and delivereth men from the necessity of sin (into the which they had cast themselves headlong by disobedience) and he healeth every grief and disease amongst the people, in so much that he n●uer denied to any man a benefit that asked if. But this God is come to destroy the works of that Calvinian God, and cast him out at the doors. But these two Gods, as they are between themselves by nature contrary, so also they beget children contrary among themselves, that is he, unmerciful, proud, savage, disdeynefull, bloody, slanderers, counterfeit, bearing one thing in their heart, another in their mind, impatient, malicious, seditious, contentious, ambitious, covetous, lovers of pleasures more than of God, finally, full of all lewd and unhonest affections, which their father doth minister to them. But the other God begetteth merciful men, modest, mild, well willing, doers of good works, loathing cruelty, plain, speaking the truth from the abundance of the heart, patiented, loving, quiet, peacemakers, loathing chide and contentions, despisers of honour liberal, loving God more than pleasures, finally, full of all honest affections, which their Father doth minister to them,  

THE REFUTATION.  
WHO is thy God, and the God of thy faction, we shall see hereafter. For first I will resell your Slanders, and then I will set before you in his colours your I doll. We have not said in any place that God is slow to forgive, and swift to wrath, which continually see the contrary, both in ourselves, and also in the most bitter enemies of the Church, as we have taught largely in the refutation of the third, and also of the tenth Argument to the first Slander. That God hath created the greatest part of the world to perdition, how it is to be taken, and what is your falsehood in that matter, we have expounded in the suppressing of the same first Slander. Whereas thou addest, that God hath predestinate whom he would, not only to damnation, but to the causes of damnation. We in deed with Paul acknowledge it to he true, which maketh mention of vessels made to destruction, but that he in deed is just, because he ordained by the same decree just causes leading to destruction. Yea also if God should not have created one man to salvation, who art thou that therefore thou shouldest call him cruel, seeing all are borne in Adam the children of wrath? And whereas thou adjoinest, that God by our doctrine, hath decreed from everlasting, both the will and the deed that fin might be committed of necessity, it is a forgery, as almost in every side of lease we have showed, except thou addest, that sins, in that they are sins, proceed not from God, but from Satan, and the lewd will of man, as the very natural causes of sin: and for as much as they are either the punishments of sin, or exercises of the righteous, they are justly and holily ordesned of God. It is like that thou addest, that offences are committed by the will and enforcement of God, seeing we testify every where, that iniquity can not please God, which he punisheth with just torments, but that the motions also of the wicked are governed by the juice Providence of God, the forgery therefore of ministering wicked affections, is wholly thine own, as we have proved in his place. For God also justly moveth the hearts of the wicked, that by wickedly resisting the will of God, they may do the just will of God, whereby if cometh to pass, that God, albeit he execute his work by them, yet he justly punish them as disobedient and Rebels. God maketh not Satan a liar, nor is he the father of lies, but he justly useth even as it pleaseth him, the Devil albeit a liar, and father of lies, both to exercise his, and to scourge the wicked. And he that hath said, that God beareth one thing in heart, and another in mouth, let him be accursed. Yet we deny that the Lord doth make known all his counsels, but so far only as it is meet, as hath appeared in the civil war taken in hand against the Beniamites. 
judg. 20.23  But also we distinguish those things which the Lord saith for trial, reproving, and threatening sake, of those things which he simply commandeth to be done: all which because thou understandest not, therefore thou patchest false consequents together, and dost verily snare thyself, while thou wouldst entangle us.  
But go to, now let us behold thine Idol, and first what manner of God (I pray thee) hadst thou determined to paint out unto us? forsooth such a one, as nature and reason do teach. But we own all idolatry to this thy nature and reason, as Paul witnesseth, and that disputing not of every one, but of the wisest of all men. The same crieth out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the wisdom of the flesh is nothing else but the hatred of God: that they are passing wicked, which are not conceived in the covenant: that the world hath not known God by wisdom: that the Gospel is a stumbling block to the jews, to the Gentiles foolishness: that the natural man perceiveth not those things which are of God: that we are not apt so much as to think any good: Christ every where damneth our blindness, beating into us regeneration, and the denial of ourselves. Finally, even they with whom God talked most familiarly, do cry, that the height and profoundness of God is infinite, and that his ways are past finding out. What shall we more? The Philosophers do freely confess themselves when they come to God, to he blind. But thou contrarily requirest no other masters to obtain the knowledge of God, than nature and reason, which verily when thou dost, thou dost even s●, as if thou shouldest commit the judgement of colours to none other, but to blind men. Thou addest yet in the third place, the holy Scriptures, whereof forsooth nature and reason should be holpen, as also long ago thy Pelagius said. But I ask how if can be, that thou shouldest couple light with darkness, as if we should not rather become fools, than be able to taste the wisdom of God. For Christ saith, These things thou hast hid from the wise, and revealed them to babes. And reasoning of the Scribes and pharisees, who were grieved with this same disease, If ye were blind (saith he) that is, if you did perceive yourselves to be blind in deed, you should see. Dost thou see (slanderer) what be the principles of thy Divinity? But go too, let us hear in what School thou hast learned, and with what colours of darkness thou canst paint out the light. Thou sayest therefore that God is swift to forgive, and slows to wrath. In deed thou gessest truly, seeing thou hast drawn these out of the word of God, and reason may easily seem to admit it, because he seemeth not to terrify her. But it will also appear by and by, that thou pervertest this truth of God, when we come to the dispensation of his mercy. Thou addest therefore, that God created the man, from whom all men sprung, after his own similitude, like to himself, that he might place him in Paradise, and enrich him with an happy life. That thou allegest of the creation of Man, I grant, and nature and reason might after a sort direct thee, for it willingly suffereth itself to be praised and advanced. But in the end of man I dissent from thee, when especially thou considerest not Adam, as some singular undivided thing, but as the show of man, because all men should be comprchended in him. And that I may let pass that foolish dream of Paradise, which the vanity of nature and thy mind hath taught thee, and we have refuted in his place, but whence indeed didst thou learn, so to judge of God's purpose to make man? for thou shalt find no such thing in the sacred Scriptures, but thou shalt sinned this, that God created all things for his own glory, even the wicked, against the day of evil. Therefore thy reason and thine understanding hath taught thee this lie, for sayest thou, otherwise God should be cruel, and worse than any Wolf, if he should have created any to misery. What if I should deny that he were cruel, which for just causes determineth any thing, albeit it be hard and bitter, so that the sharpness exceed not the rule of justice? Wilt thou deny this? I think not. What it I should add that the will of God is the rule of justice, not the contraric? thou wilt condescend to it I think. How is it therefore that when the holy Scriptures do witness, that God created all things for his own glory, even the wicked against the day of evil, thou contrarily supposest, that God created all in Adam, to the end that he might enrich them with an happy life? was it for that thou knowest not with what causes God being moved, should worthily ordain them to misery that are not yet borne, forsooth reason doth tell thee this, but most foolishly, for thou takest that which is most sottish, and utterly repugnant to the very nature of God, that is, that God knoweth no reason of his counsels, so often as men can not comprehend it. But how much better shouldest thou have done, if thou hadst caused nature and reason to keep themselves within their bonds, and to have drawn their reins so oft, as they durst kick against the holy Ghost?  
But farther also, let us see how that vain reason of man doth dispatch itself, for not even that same which a little before enforceth us to judge otherwise of the end of man, than the word of God may suffer, judge if to be most foolish, that that should not be lawful to God the Creator, in creating whatsoever things, which all men grant to the Potter in making his vessels: for truly God doth far more exceed his Angels, than the Potter his Clay. But I also demand this of thee, 
☜  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most reasonable creature, doth God seem to thee always like himself, & omnipontent? I think he doth, how is it then the thou admittest that ordinance, which once being set, he can neither be always like himself, nor almighty? For if he created all men with that purpose that he might sane all, why doth he not sane them? is it because he will not now sane those whom he made in the beginning? Then he hath changed his will, and hath indeed repented him of his purpose. Or is it because he cannot sane them? then he cannot be almighty. But what manner of godhead is this, which is neither always like himself, nor can do whatsoever he william. Finally, see how the latter may agree with the first. Thou saidst, that God was ready to forgine, and slow to wrath. But if his counsel had been ratified, in deed what manner of counsel dost thou say it was, in respect of men there should have been no place left to this his nature. Nature and Will therefore do contend in God. For his nature is to use mercy and wrath, which his will should not have suffered him to do. For, what place had there been, either for wrath or mercy, if he had crowned all men with eternal life in Adam? The truth therefore is thus. Albeit, that the Lord doth advance his glory in manifesting both his mercy and wrath: yet so he created man, to the end, that in that lining creature especially, he might manifest both the one and the other. He therefore created him just, for how should he do otherwise, which is altogether good? nor otherways he could have justly condemned evil, if he had been the Author of evil: but with that condition, that shortly of his own will (for he was endued with will) and therefore by his own fault, he might decline from his creator, and might carry headlong into the same ruinous downfall, all those which were included in him. But wherefore was this? That he might show forth, in saving certain miserable men, his mercy, and condemning some, his wrath, and therefore make manifest that his nature in man. But go to, let us go on, to behold your Idol. Thou saist, that this God willeth, that all men be saved. And again, thou seest into what downfalles thou art carried, because thou submittest the word of God to reason, when on the contrary thou oughtest to set reason in obedience to the word of God? And let us see how finely this thy reason is knit in argument. God should not be like himself, except even as in the beginning he would, so also be should sane all, after Adam's sin. But thou avouchest that which we show to be false of necessity, even by the judgement of reason. Thou therefore labourest to avoid that inconvenience which is no where. God should be cruel, except he would that all should be saved. But I say, that he cannot seem cruel, not not to very reason, albeit he should have saved not so much as one of Adam's posterity, seeing they have all deserved, that they should perish. Therefore God is neither inconstant, nor cruel, albeit he sane not all. Yea, if he should sane all, he should descent from himself, as he which necessarily (that is his nature so requiring) hath decreed from the beginning for his own glories sake, to manifest in man not only his mercy, but also wrath, and therefore not to save all, but certain.  
Finally, if I should grant thee this (noble Warrior) I shall wrap thee in those snares, wherewith thou wast encumbered a little before. For verily, if he will that all be saved, and saveth them not in that time wherein they are to be saved, it is thence, because he hath changed his mind, or else, that he cannot. But that thy guide & Mistress doth teach, that neither of both doth agree with the nature of God. And if these be assigned, to what purpose is this preposterous end, lest God should seem cruel, if he will not that some one be saved, seeing the goodness of God aught rather to be admired & marveled at, which will, that so much as one of Adam's posterity should be saved? But it shall be labourworth to see what testimonies of Scripture thou abusest to strengthen this error? first therefore thou bringest that place of Paul, in which it is said, that God willeth, that all men be saved. This was an old objection of the Pelagians, lest thou mayst think thyself to have devised it first, as if indeed All signify the same as Every, and is not rather to be taken for All, that all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respect of persons might be taken away, as the same saith in an other place, That in Christ there is neither man nor woman, neither jew nor Gentile, neither bond nor free.  
The LORD commanded his Apostles to preach the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all creatures, which (I think) thou wilt not deny, that it is to be taken for all men. did not therefore the Apostles either their office, or have they preached the Gospel to all men? The Lord is said in Matthew to have healed and cured all diseases and infirmities in Galiley: but in deed thinkest thou, that there was no sick folks besides, and not rather to be signified, that every kind of disease was cured of Christ. Whereas therefore this place and other like, are cited of certain, much unlike to thee, it tendeth not thither, that they would set down, that the kingdom of GOD belongeth to every one, but to this end rather, that whosoever are toiled in the temptation of particular election, may know that there is an universal calling, that is, that all men, and guilty of how great sins soever, and in whatsoever age, are called of GOD, least being feared with the conscience of their own sins, they should despair, or seek the declaration of their election in the highest degree, that is, in the purpose of God, without CHRIST and the voice of the Gospel sounding in the Church. For utterly after a a contrary manner must we use this most sure doctrine of eternal election, that is, even so as we may, come from the effects, apart, to that first cause of our salvation, where at length, having found a strong and grounded remedy, we rest together as in an Haven against all tempests. Otherwise, if that were the judgement of most● learned men, whose learning thou understandest not, that they would have a man while he is troubled in the temptation of his election, to take this saying of Paul and other like places in such fort, as if the Lord would sane every one, they should rather set down an argument whereby every one might strength himself in all sin and wickedness, for so in deed he should think, that it shall be in his power, to repent when he will, because God will sane every one, and in deed, they cannot pacify their consciences, in whom this doctrine is graven as with the finger of God, that some be elected from everlasting, & therefore also some rejected. But contrariwise, when they teach, that such general propositions are to be set against thoughts, especially of sins paste, and our unworthiness, which may fear our consciences, who may not see, that they take them in no other sense, than that men may persuade themselves, that all are elect of God, so that they embrace in faith the promises offered. Betwixt us therefore, and certain others, who teach, that there is an universal grace of God, that is, that it is confusedly offered to all without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without respect of persons, there is in very deed no difference. But we in deed does teaching, together with the doctrine, do join the use thereof. But thou when thou neither understandest what this doctrine is, nor what is the use thereof, nor hast with sufficiet diligence read their writings, whose name & authori ti● thou blemishest with thy blasphemies, what dost thou else but bewray thine ignorance joined with intolerable lewdness? But that other place of Peter which the cytest, wherein it is said that God will have no man perish, we have sufficiently expounded in the Refutation of the ninth Argument upon the first slander. Therefore I come to the third testimony. For, thou sayest, God sent his son into the earth, whose righteousness did superabound, wheresoever sin did abound. Here I can not enough marvel at thine impudency. For I read not in Paul, Wheresoever sin abounded: but, where sin abounded, that there abounded grace. But indeed the Apostles purpose in these words is not to show how largely the benefit of Christ extendeth, that is, whether it belong to all or to certain only, but rather to she we this one thing, that the law of Moses did not therefore exceed the law of nature, that any should be justified in it: but of the contrary, that men might the rather be holden convict and guilty: but when men are toiled in that miserable condition, that the grace of the Gospel hath appeared which should abound above sin, and should bring the greater benefit to men, by so much, how much more was the bondage of sin, which had increased by the law. Who may not think, that thou haste loss all judgement of mind, when thou writest these, to that end the thou mayst prove, that God willeth that all men should be saved?  
Now I come to the place of john, wherein thou thinkest it is said, that the light of the justice of Christ doth lighten all that cometh into this world. But who will grant thee this? For by the name of light, there, I grant that Christ is signified: but in respect of creation, not redemption. For john describeth the excellency of the eternal word, by whose power and goodness seeing all things are created, and men themselves especially being endued with the light of understanding do line, yet because this light hath shined to the blind, the blind have not acknowledged the light. This when john had said in the beginning of the Chapter, afterwards interserting mention of john Baptist, he urgeth the same in two verses of the same chapter, that is, the ninth and tenth. Then from the beginning of the eleventh verse he cometh to the coming of Christ.  
That this is the natural meaning of this place, I hope they will grant me, whosoever have diligently weighed those things that be spoken there. For over and above that this is the order of speech, say I pray thee, by what means at the last wilt thou prove, that they are all lightened of Christ that come into the world? Is it because they are all made partakers of the grace of Christ? But john addeth, that Christ was not received of his, but of a certain, who because they were borne of God, did therefore believe. Furthermore, thou canst not deny, that the benefit of Christ is received only by faith. But faith cometh by grace, and not by nature, nor is it given to all men. All therefore are not lightened of Christ, that is, made partakers of the grace of the Gospel. But wilt thou flee to that universal preaching of the Gospel, and wilt say, that the light of Christ is offered to all, albeit very many will refuse it being offered? But even this could never be said of every man. For tell me, before the coming of Christ, how many years passed, in which (as Paul sayeth,) God suffered the gentiles to walk in their own ways? where was then the light of Christ that was to come among the Gentiles? Yet I grant, that they all had so much light in the mean time, as is sufficient to make them without excuse, seeing their conscience was to them for a law, and by the sight of visible things they aught to have been recalled from Idolatry. But we ask of the light of the Gospel, where with thou sayst that all men, that is, every man, is lightened at the least outwardly. But I affirm, that before the coming of Christ, the greatest part of the world was not lightened with the beams of this light, neither inwardly nor outwardly. But after coming to Christ, I grant in deed that the light of the Gospel was dispersed into all lands: but art thou so sottish, that thou thinkest that this benefit belongeth to every man, and not rather to certain, that is, to the elect of all people? look now at the least what is the countenance of the world, and see how many there be in the universal compass of the earth which die before they hear never so little report of the Gospel.  
Is the Lord therefore cruel? to you in deed, as I see, when a certain fellow even of thy familiars, in a little book which he published three years past, of the Largeness of the Mercy of God, had rather defend that they are nevertheless saved by Christ, to whom the Gospel was not preached, than think that so many men are enthralled to eternal torments. But we verily have learned, not to place health any other where than in Christ, nor Christ elsewhere but in the faithful and the faythfuls house: so far is it off that therefore we should accuse God of any cueltye, that of the contrary we say not, that he is cruel, if he had rejected even all to one, seeing we are all by nature the children of wrath. Let us also proceed further.  
For albeit we should not be borne the children of wrath, yet if it should be the will of God, for the declaring of his power and wrath sake, to created all to destruction, let us rest silent, as it is right, in that will, as in the sovereign and alone rule of justice. For what is more just, than, that men judge that to be truly just and good which God doth, albeit they cannot comprehend his judgements. But if be damn more than he doth sane, he doth not therefore seem to us, more ready to wrath, than to mercy, because the mercy of God by Christ, is so great, that albeit it should appertain to one man only: yet, for that it belongeth to us, this goodness of God shall be greater by many degrees, than his just wrath against the rest. For whereas he is angry with sins, he seemeth after a sort, to do it of necessity: and whereas even for the safeguard of one man, he made himself man, that in very deed seemeth after a sort more infinite, than infiniteness itself. It remaineth, that we consider that most sweet voice of Christ: Come to me all ye that labour. Thou thinkest that it belongeth to all men, as if Christ had invited every one to him. But I except many things. first I say, that Christ speaketh as a Minister. And this is the office of a Minister, that because he knoweth not the secret councils of God, he teach indifferently those that are committed to his charge, and bid them to the Lord, and so much the more, so much as in him lieth, to will, that they may be saved. But if thou gatherest thereof, that all belong to the Lords flock, or that especial grace to be given in like sort to all, thou art wonderfully deceived. For the Lord will, that the Gospel be preached to many blind, to many deaf, and to many proud people, that they may more and more be blinded, made deaf, & hardened: nor yet is God therefore an Hypocrite, as we have proved in his place. Then if this voice of Christ appertain to every one without exception, to what end did Christ collecting that solemn Sermon, which like an eternal Bishop he offered, a little before the sacrifice of his flesh, manifestly show, that he prayeth not for the world, but only for them whom the father had given him. Doth he understand by the name of the world those, which when they can believe, will not? Not I trow, seeing that there cometh to the son whatsoever the father hath given him, whereof it followeth, 
john 6.37.45.  that they indeed can not believe, whom the father hath not given to his son, and those which come to the son, 
john. 12.37.38 39.40.  not to be therefore given to the son, because they believe: but contrarily, that they therefore believe, 
john. 6.45, Ephes. 1.4.5.  because they are given to the son, in whom verily they were elected before the foundations of the world were laid, and finally that those which are given to the son, 
Io●. 6.37. 44. 45.  can not but believe, which impossibility is not in their nature, but dependeth of the virtue given from above. For the power of the Spirit of God is effectual in them whom the Lord draweth, that not only the power of believing, but the very effect of power also, that is faith, might be ministered. Which things seeing they are so, how is it that thou wilt have that note, not so much universal, as infinite, to appertain to every one, and that Christ should differ from himself? for if the world (as thou comprehendest also those to whom the Gospel is either not preached, or preached in vain) in these words be called of christ, how is it that in another place he sayeth, that he prayeth not for the World? But whereto is it to prosecute these with so many words? christ doth not simply call all to himself, but the weary and loaden, that is, those which mourn under the burden of sins, and as it were are overloaden, or (as David speaketh) which are of an humble and contrite heart. Prove that all men are such, or coufesse that this speech of Christ maketh nothing to the strengthening of thine error. But go to, let us come to the rest. That which thou sayst that God doth minister good and honest affections, we think by experience that it is most true, as they which find sufficiently by proof that we are not apt of ourselves so much as to think that which is good, but this we say is proper to the children of God: for they only are moved with the Spirit of God. That which proceedeth from the rest, we say that it is sin before God, albeit to man's judgement it have a show of goodness. 
Rom. 8.9. joh. 4.13. Rom. 14.23. Heb. 11.6.  Finally, that which thou addest, that God doth deliver from the necessity of sinning, into the which they had by their disobedience thrown down themselves, that I say, I do so allow, that it cannot content me. And first in deed that which thou sayst of the necessity of sinning, I can not sufficiently marvel, that thou haste overshot thyself, which so often hast reproved us for that cause, because we say, that men do sin, albeit willingly, yet of necessity. But this indeed is the power of the truth, that it even constrain liars oftentimes to disagree with themselves. But there be two things which I demand here: For I would have thee express how God doth deliver us from this necessity of sinning: that is to wit, by his son; and that only by grace. And I do not rashly deem, least, albeit it may be, that thou didst never inquire, neither what Pelagius held, nor especially what Augustine hath answered to the Pelagians, yet the same furies enforce thee, wherewith once Pelagius being driven, did miserably trouble the West parts.  
Then that which thou addest of the disobedience of men, doth not in deed satisfy me, because we have already resolved many arguments, of which it may easily be gathered, that original sin, or sin by propagation, thou dost utterly hold for a fable, or in deed dost extenuate & make less, that that which belongeth to propagation, thou rather thinkest it to be attributed to imitation.  
The Apostle verily, when he dealeth of these things, that is, of the first original of our bondage, he attributeth it to the disobedience of one man, which thou seemest to refer to the rebellion of every man, as if in deed every one did cast himself into the fetters of this necessity by imitation and long practice, and that we are not rather borne bondslaves even from our conception. 
Math 20. 22● Rom. 8.26 27● jac. 1.6.7.  Therefore I admit not this, except thou expound thy mind in this matter more plainly. finally that which thou adjoinest, that God never denied to any a benefit, praying to him, we acknowledge for true, but with a double conjunction annexed. For they all do not ask, but only those which are touched with knowledge of their lack: and many also ask they wot not what, or they ask not of faith, and therefore they receive not. Because therefore none asketh, or if he ask, he asketh not aright, except he which is moved of the spirit of God, and therefore which is the son of God: 
Rom. 8. ●.  therefore I affirm, that this benefit of GOD belongeth not to every one as thou wouldst, but only to all the elect of GOD also, whose peculiar badge this is, that they alone do rightly cal upon the father, and therefore are only heard.  
Lastly, that which thou haste patched of the Calvinian GOD, to what end should I refute it with more words, except I do again that which is done already?  
But this yet giveth me a passage to consider somewhat more nearly of those thy children of the Gods, I confess myself to be one of them whom the Lord hath instructed in the true and most holy doctrine of his Gospel by his faithful servant john Caluine: I will never blush indeed to confess myself to be his scholar, & one amongst many thousands of men whom he hath gained to Christ.  
And indeed why should it repent us, seeing by this teacher especially (through the grace of GOD) we have learned not only to abhor and reprehend, but also to refel with voice and firm arguments the errors of the Papists, Libertines, anabaptists, Swinkfeldians, Seruetistes, and finally, thine own, patched of those so many reastic heresies. Our own sins verily, which are many and mighty, thou canst no more detest than we ourselves. Albeit it be lawful for us generally to say this without arrogancy, by many probable witnesses, that our life is such, as those things which thou objectest, by the loving kindness of god, they may be refelled without much ado. But truly, we disdain you not of thine and the virtues of thy complices or likes, whereof thou makest so large a catalogue. But in deed thou must, if the same thing use to befall to your virtues that doth to money, that he which possesseth them, the more he spareth them, he is by so much the more wealthy at home, thou must I say, if it be so, abound with many virtues, which, so far verily as we see, usest them so sparingly. For I pray thee, of what modesty is it, or also of conscience and honesty, to accuse Caluine, if nothing else, yet verily of all others a most bitter enemy to the Libertines, and all our Churches professing one and the self same doctrine of wickedness, as if we made GOD the author of Sin? Of what mercy, gentleness, and clemency is it, when thou wouldst that that most innocent, and whether thou wilt or not, most holy man, and one that so well deserved of the Church of God by all means, that his memory shall stand most precious through all ages to come, should spare Seructus, that is, Impiety itself, and all Heretics, and to wish him with so many slanders and railings to be brought into hatred amongst all men, & to be dispatched at once? Of what liberality and good will is it, to dismember him with such filthy railing, of whom thou haste received so many benefits? Of what truth and integrity is it, to cover so malicious a mind with the sacred name of Friendship and familiarity? to term himself sometimes Bellius, & sometimes Theophilus, sometimes to set down no name, and to abuse these childish fooleries to deceive men? to spread abroad books secretly, and to send by stealth thine exploits into foreign countries to be printed? to seek the foreign friendships of those men, to whom thou knowest that thou art not known, whose begged letters and testimonies, thou abusest, to deceive the simple, but to descent from most learned men at home, and to hear Sermons indeed in appearance devoutly, but privately to set abroad a new doctrine, to gather Disciples, to have as it were hired men in Alehouses, which might ensnare the guests that come, and might betray the simplicity of the unskilful? but of these more than enough. Whatsoever we are, God shall judge us, before whose tribunal judgement we doubt not to challenge these thy slanders. We have more & more certain testimonies at hand, by his singular loving kindness towards us, the we worship God the father of once Lord jesus Christ in spirit and truth according to his word, and not that ●alse Idol which thou urgest uppen us, and also countries' test to thyself, than that either we ourselves canitag●●● or think that men of sound judgement, and how little learning soever, can with thy brabbling forgeries be estranged from our Churches. But there shall be given to refute thy double description, (one of which thou attributest to the nature of the true God, & the other to the nature of the false God, seeing neither doth represent to us the true God, but a most vain and manifest execrable Idol) as I trust, an entire book, that all good men may most plainly understand what thou art, and what we ourselves be.    

The conclusion of the Sycophants slanders.  
These be (Caluine) the things which thy adversaries do say of thy doctrine, and they admonish men to judge of this doctrine by the fruit. And they say, that thou and thy Disciples do yield many fruits of thy God: for they say you are for the most part quarrelers, desirous of revengement, long keepers and mindful of injuries, and filled with other vices which thy God ministereth. But if any man answer them, that it is not the fault of the doctrine, as that it is sound, and begetteth no such men, they answer, that it doth beget such men, and that is made evident thereof, because many after they yielded to this doctrine, become such, when before they were less evil. But now those that belecued the doctrine of Christ, were made better: but by thy doctrine they say they are manifestly made worse. Furthermore, when you say that you have true doctrine, they say, that you are not to be believed. For, if your God do often say one thing, and think and will another, it is to be feared least you imitating your God, do the same, and deceive the people.  
Truly Caluine, I did once favour thy doctrine, and defended it, albeit I did not sufficiently perceive it, because I did attribute so much to thine outoritie, that I thought it a grievous sin so much as to think the contrary: but now having heard thine adversaries arguments, I have not what to answer. In deed thy Disciples endeavour to answer, and amongst the favourers which they have, they brag boldly the truth: but when they come to the adversaries, they quake, and seek help of thy books, but it is weak. For thy reasons be dark and almost of that sort, that the book being laid aside, they slip out of memory by and by, nor can they convince the adversaries. But the adversaries arguments are plain, sharp, and such as may easily be committed to memory, and be perceived of the unlearned, and such almost as were they that followed Christ. Hence it cometh that thy Disciples do more build upon thy authority, than upon reason. And when they cannot overcome their adversaries, they hold them for heretics and froward men. and they shun their company, and every where move all men to shun them: But I, who think it is not to be regarded who speaks, but what is spoken, do judge, that all are to be heard, and all things approved, and that which is good to be kept. Wherefore Caluine, if thou haste any true, manifest, and strong arguments, wherewith thine adversaries may be refelled, I pray thee bring them abroad, that thou mayst defend the truth. Thou knowest that it is written, I will give you a mouth and wisdom, which none shall be able to resist. I wheresoever I can take the truth, I am ready to follow it, and to persuade others to the same. But if by chance thou hast erred (for we are men) I pray thee Caluine, that thou wilt give glory to God. That shall be more commendable to thee, than to persever in error. But he not displeased with me for this Epistle, if thou be a just and a true man, it is not to be feared that thou wilt: First, because it is for thy weal to be put in mind of them: then because, if thou thinkest (as thou sayst) that all things are done necessarily, thou wilt also believe, that I have written this Epistle of necessity. Farewell.  

THE ANSWER.  
THese be the things (Slanderer) which the Disciples of the faithful & constant servant of God john Caluin, do gather out of the word of God against thy profane and wicked forgeries, and do admonish men, that they beware most diligently, of thy not not we dissembled, but apparent doctrine, which is patched together of the Papists, Anabaptists, servetus, Pelagius his, and finally thine own monsters and miscreants. But whereas thou rulest upon calvin's Disciples, in that surely I cannot be angry with thee, albeit I do not only willingly profess myself to be one of their number, but daily also thank God for it. It pitieth me rather for thee, which haste forgot two things, one of the which at the least, I would thou hadst remembered. For that I may omit many men of all degrees, which have heard Caluine teaching these things that he doth teach, in France and Germany, with great fruit, and who till this day do keep a-thankful memory of this benefit, that I may pass an innumerable company of most learned men, which at this day depend upon the teacher's voice. What corner in all Christendom dost thou think that there is, wherein there are not many that think themselves to have profited by reading the writings of such an excellent Divine? What will become of thee (miserable caitiff) if out of so great a number, but some thousandth man shall take in hand to oppugn these thy dotages? Verily a large field of exercising thy patience is opened to thee: and so it may be, it will come to pass, that thou which of late betwixt those thine accomplishments, sporting (as I think) saidest, that thou waste but only two miles distant from the scope of perfection, art even carried beyond the mark. But I do forgive thee. For in the finding out and describing of our adversaries arguments, thou waste so wonderfully occupied (goodman) and for this desert most dear to us, that thou didst fling thyself at unwares into this danger, that is, unmindful that thou hadst to do with proud men, blowdy, slanderous, counterfeit, impatient, but especially such as will keep an injury long, with cursed speakers, that they may represent their Master. But how could that befall thee, that thou also waste Caluins' disciple, and to be bound to no man more than to him alone, as thou also before this haste often said, but of thy fashion, that is, truly and simply, as the thing showeth? But it may be I am too troublesome to thee, whilst I put thee in mind, that thou shouldest be thankful. Yet, as I trust, thy modesty will bear it, that I may put thee in mind what thou mayst aunwere our adversaries. Whereas once being moved with the authority of calvin's name, thou didst so favour his doctrine, that thou thoughtest it an offence even to think the contrary, that indeed we see not how thou couldst excuse before these our adversaries, especially being such sharp disputers. For they will say, the man must needs be either light and foolish by nature, or not sufficiently serious in the study of Christian religion, which being brought up in the superstition of Bishops, would pass unto the Evangelists side, before that be sufficiently knew what the Evangelists teach. But those our adversaries will not so hardly forgive an Academical man. I come to the rest, for which thou art sorry. Whereas thou complainest of the obscureness of our reasons, and that thou saist our adversaries arguments, are easily committed to memory, and perceived of the unskilful, it doth not much trouble us. For we have learned of Paul, that the natural man perceiveth not those things that are of God, & thou art wonderfully deceived, if thou thinkest that to be unlearned, doth any think profit to the understanding of God's truth. They were unlearned for the most part which followed Christ, but they followed him not therefore, because they were unlearned, as that notable Sermon whereof is mention in the sixth of john doth sufficiently teach. Therefore hold thou it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that to know nothing is the most pleasant life. But as we despise no man, knowing indeed by experience, that the Spirit of God doth breath upon whomsoever he pleaseth, yet we have learned to exercise good arts and disciplines as much as we may, nor do we much fear those sots, amongst whom thou delightest thyself. Nor in deed was it very necessary, that we should be taught, that these arguments proceeded from such kind of men, when the matter itself exclaimeth, that such trifles could not come from any other. Yet we are deceived in one point, for that we thought them to be dogs, whom thou writest to be Asses. If thou speakest in earnest, that thou art prepared to follow the truth, thou haste (as I trust) where thou mayst find it, if thou haste not already found in the mind to respise other men's, but especially calvin's writings.  
But if thou canst prove, that we do err, we will not only give God the glory, but we will also thank thee. We read thy writings partly not without grief and sorrow, for the wicked blasphemies every where dispersed: partly also not without laughter for the innumerable fooleries. If we have answered somewhat more bitterly than thou wouldst, thou must blame thyself, that mightest have been silent for us. Yet, as I hope, thou wilt take all these patiently, according to thy singular modesty, especially, if thou sufferest this law to be objected against, thee which is pretended against us, that we take in good worth those things which are done of necessity. For in deed it was more necessary for us to defend our estimation, annexed with the defence of true doctrine, than for thee to wound the truth, thorough the sides of a most innocent and just man.    

 

  

  

  

   

AT LONDON Imprinted by Ralphe Newberrie and Henry Bynneman.  
Anno. 1578.