Display of Popish Practices, Slanders · Slander 1

Display of Popish Practices · Slanders · Slander 1

p. 8The firſt Article, that is, the firste Slaunder.

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

REFVTATION.

HOW falſe this ſlaunder is it ſhal appeare by the very ſelfe writing of Caluine. For thus he ſaith. I ſay (ſaith he) with Auguſtine, that the Lorde created ſome whome he vndoubtedly foreknew ſhould be damned, and that it was ſo, bycauſe he would ſo. But wherefore he would ſo, it appertayneth not to vsus to enquire, who are not able to p. 9comprehende it: nor is it lawfull that the deuine will ſhould be called in queſtion of vsus: whereof ſo ofte as any mention is made, the very ſoueraigne rule of Iuſtice is vnderunder that title named. Againe,The ſame chapt. the 5. Sect. bycauſe (ſaith he) the ſcripture doth playnely ſhew it, we ſay that the Lorde in his eternal, and vnchangeable counſel, hath once determined whom in their time he would receyue vntounto life, & whome alſo he would giuegive ouer vntounto death. Thoſe to whome he vouchſafeth eternall life, we ſay to be adopted by his frée merciemercy, & in no reſpect of their owne worthineſſe. Whom he giueth ouer vntounto death, thoſe truly in his iuſte and irreprehenſible, but that alſo incomprehenſible iuſtice, he abridgeth the way of lyfe. Againe,Lib. of the eternall Predeſtination of God. if we (ſayth he) are not aſhamed of the goſpel, it is requiſite that we acknowlege whatſoeuer is therein manifeſtly ſet downe: that God in his eternal decrée, whoſe cauſe dependeth vpō none other, refuſing others, hath ordayned whom he ſaw good to eternall life, and whom by his frée adoption he vouchſaueth to lighten with his holy ſpirite, that they may receyue eternall life offred in Chriſt: that others beyng of themſelues vnbeleuing, deſtitute of the eyes of faith may remaine in darkneſſe. Againe, as Auguſtine writeth,Chriſt. Inſt. cap. 14. ſect. 13. ſo farforth (ſaith he) the wil of God is the very ſoueraigne rule of Iuſtice, that whatſoeuer he will, euē in that he wil it is to be holden rightuous. Therefore when ſoeuer it is demaunded why the Lorde hath done ſo, it is to be anſwered bicauſe he wil: but if thou procéedeſt in aſking why he wil ſo, thou ſéekeſt ſome greater or higher thing than the will of God which cannot be found.The ſame Sect. 15. Ibidem. Alſo we muſt euer returne (ſaith he) to the alone determination of his wil, the cauſe wherof is ſecrete in himſelfe. Againe the Apoſtle ſought not ſtarting hooles, as if he were taken tardie, but ſhewed that the conſideration of Gods Diuine iuſtice is more ſoueraigne than that it may either be meaſured after any humayne p. 10ſorte, or be comprehended with the weakeneſſe of mans witte.

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

We therefore doe in déede confeſſe with Paule that al things are done by purpoſe of the Deuine will, that whome he will before they be borne, or euer they hauehave done eyther good or euill, he eyther loueth or hateth: and therefore in his time eyther pitieth or hardeneth: but we adde this, that this notwithſtanding, there is no iniuſtice with God, that he whiche dothe ſo decrée theſe things, dothe notwithſtandying that whiche is altogither rightuous. And this we proue by many reaſons. Firſte bycauſe that the will of God is the ſoueraigne rule of Iuſtice: neyther is it a good conſequent that that is vniuſt, bycauſe mans reaſon ſeeth no cauſe of ſuch Iuſtice. For what? doth not the ſunne ſhyne, bicauſe the blinde is ſtill in darkeneſſe? Againe, we ſay they deale fooliſhly, who holde that any thing is good in it ſelfe before God will hauehave it ſo: ſeyng that contrarily, it is requiſite that God will anything to be iuſte before it can be ſo. For the will of God dependeth not of the qualitie of things: but the contrary, the qualitie of things by order of cauſes doth folowe the will of God. Thirdly wée adde alſo that in ſuche decrée whereby God from the beginnyng determined whatſoeuer vaſſals of his wrath he woulde, that the execution of his purpoſe muſte be diſtinguiſhed from the purpoſe it ſelfe, that is the purpoſe of reiectyng from damnation. Wée vnderſtande no other cauſe of the purpoſe p. 11than the very will of GOD, whiche can not bée but altogyther moſte iuſte, albeit the blynde wyſedome of the fleſhe thynketh otherwiſe. But the cauſes of execution, that is damnation, the Lorde hath plentyfully and playnely ſhewed vsus, euen the voluntary corruption of Adam deriued vntounto vsus, and the fruyctes of that corruption. But here agayne mans reaſon inforceth it ſelfe. Whence (ſayth it) be the cauſes of this damnation? hauehave they ſo come to paſſe agaynſt the will of GOD? no forſoothe: for then hée ſhoulde not bée Almightie. Therefore with hys will, for he dothe not ſuffer vnwillingly, and that is the opinion of Epicures, to ordayne a careleſſe foreknowledge of GOD, whiche is eaſily ouerthrowen by infinite teſtimonies of Scripture.

But if hée hauehave decreed theſe things to be ſo, and I coulde not reſiſte hys will, am not I blameleſſe of that faulte whiche altogither reſteth in hym? And this is that greate doubte whiche no man vnderſtandeth, ſaue thoſe who out of hys worde hauehave learned to thynke reuerently of GOD. Therefore Paule, when he commeth to thys poynte, denieth not that it was the will of God, whiche the wicked coulde not reſiſte: but their collection of this approued principle, hée vtterly denieth, bycauſe GOD can not bée vniuſte: and hée recalleth vsus to the conſideration of mannes eſtate, that wée mighte reuerence ſo highe a myſterie, not that wée ſhoulde reproue it. But in déede you are wyſer than the Apoſtle, for thou takeſt theſe thyngs not to hauehave come to paſſe by the will of GOD, but if it bée ſo, then is it maruell that the Apoſtle dyd not remember it, that he mighte hauehave anſwered the very ſelfe thing. Neyther doeſt thou conſider all this whyle whether thys raſhneſſe dothe headlong inforce thée truely to this poynt, that thou mayſt more & more incomber thy ſelfe, whyleſt p. 12thou thinkeſt that thou canſt cōprehende the infinite wiſedome of God. For that we may yéelde thée that thou ſéekeſt, that the cauſes of damnation doe chaunce without any determination of God, ſée how many and wicked abſurdities may follow. For firſte if they chaunce agaynſt his will thou denieſt the Omnipotencie of God, who coulde not withſtande that, whiche he woulde. But if in déede thou ſayſt he wincketh at it, howe muche doeſt thou differ from Epicuriſme? It remayneth then that he permitteth it willingly, and there is one and the ſame difficultie. For if thou ſayeſt that eyther our ſinnes foreknowen or already committed hauehave giuen occaſion to this will, thou ſayeſt nothyng. For we ſéeke the Originall of theſe ſinnes, that is, the cauſes of corruption, from whiche thou canſte no more ſeclude the determination of God, than when there is queſtion of the fruictes of corruption, ſeing that here alſo the ſame inconueniences doe accomber thée, and thou arte taken in the ſame Labyrinth. Furthermore, ſée howe well thou defendeſt Gods Iuſtice. For truely that whiche he hath ſuffered, albeit he hath not determined it, (for we will giuegive thée ſo muche) yet he coulde hauehave letted it euen with a becke: Why therfore did he not ſuppreſſe Sathan in tyme? why dyd he not thorowly eſtabliſh Adam and Eue? or if thou liſt not looke backe vntounto them, why did he not commanund the fountayne of ſinne to ſtay in Adam, that it ſhould not iſſue out vponupon his poſteritie? was it bicauſe the ſinnes of his poſteritie deſerued it?

But they ſhoulde hauehave had no ſinne, if corruption had not bene inlarged. But why dothe he dayly gyue Sathan ſuche libertie whiche he can reſtrayne? truly where ſoeuer thou turneſt thée, humane reaſon ſheweth vsus this, that he is equally in fault, who when he can preuent one from fallyng to deſtruction, yet doth it not, with him that p. 13throweth him downe headlong. Therefore although that thy ſolution ſhould be of force, humaine reaſon ſhould not ſurceaſe to déeme God vniuſt. But thou wilt ſay: Theſe things are curious. They are in déede, and therefore we thinke it ſacriledge for any vnreuerently to attempt theſe high myſteries of God. But we ſay that that is curious and wicked too, to demaunde howe God ſhoulde be without fault, if he ordayne the cauſes of damnation. Whiche queſtion thou haſte vndertooke to diſſolue: but we thinke with the Apoſtle that it is altogether impoſſible with humaine ſenſes to be expreſſed, which is curious, which is paſſing wicked, which ſéeketh the ſecret myſteries of God without his worde. Is it thou which ſéekeſt a reaſon of the Diuine wiſedome, and therefore willingly and of purpoſe runneſt headlong into daunger? or I? who when we come to Gods will, béeing mindefull of mans imbecilitie, do ſecretly reuerence the maieſtie of god. Therfore that I may briefly ſay this, let this be the furtheſt reach of mans iudgement: although the cauſe of his decrée is vnſercheable, whereby God hath determined from euerlaſting to create many, in whoſe iuſt damnation he might manyfeſt the glorie of his iuſtice, and for that cauſe whoſoeuer are appoynted vntounto death, cannot but periſhe in their tyme, yet that God, becauſe he damneth none but the corrupt and guyltie, is therefore without all blame of their damnation, as he who rightly decerneth thoſe things whiche men doe vniuſtly, and therefore iuſtly puniſheth. But if humayne reaſon can not endure it, yet it doth not followe that it is otherwiſe. Rather let whatſoeuer is fleſhe giuegive place, (for ſo I had rather than ſpeake as thou doeſt) that we may wholly repoſe our ſelues in the worde of God. But thou wilt ſay, Where is the worde of God? Surely thou canſt not denie, except thou wilt adde ſomewhat to thine vnmeaſurable impudencie, that in teaching theſe p. 14things, we hauehave as it were perſiſted in the ſteps of Paul. But we ſhall ſée more of this when we ſhall deale with thée hande to hande. Now I ſhall diſcharge my dutie, if I ſhall euidently lay open to all Readers thine intollerable impudencie in deuiſing theſe deteſtable Slaunders. Therfore that I may returne thither whence I hauehave digreſſed, I will further auouch two places out of Caluine agaynſt thy ſlaunders.In his boke of eternall Predeſtination. For thus he ſayth: Albeit before the fal of Adam God for ſecrete cauſes had determined what he would do, yet do we reade in Scripture that he condēneth nothing but ſinne.Eſa. 23. b. 9.Isa 23 So it remaineth that he had iuſt cauſes to reiect ſome, but vnknowen to vsus: and he hateth or condemneth in man nothing but that which is not agreable with his iuſtice. Agayne he ſayth, Let vsus learne that we ought ſo to conſider the Prouidence of God, that we may geue glory and prayſe to his omnipotencie. For the wiſdome and iuſtice of God is euer to be ioyned with his power. Like as therfore the Scriptures do teach, that the Lord in his iuſtice & wiſedome doth this or that, ſo teache they a certayne ende for which he doth this or that. For that fayned deuiſe of the abſolute power of God, whiche the Scholemen inferre, is an execrable blaſphemie. For it is as much as if they ſhould ſay that god were ſome tyrant, determining what he liſt without equitie. Their Scholes are full of ſuche blaſphemies: neither are they vnlike the Ethnicks, who helde that God did dally in mens matters. But we are taught in the ſchole of Chriſt, that the righteouſneſſe of God doth ſhine in his workes, of what ſorte ſoeuer they be, that all mouthes may be ſtopped, and glorie giuen to him alone. Doſte thou (Sycophant) at the laſt acknowledge howe muche thine impudencie was in theſe patched Articles? Thou haſt further added other ſlaunders. For firſt, for that which Caluine hath ſaid, that ſome mē are reiected for iuſte cauſe, but to vsus vnknowne, p. 15thou making no mētion of any cauſe, ſayſt that we teach, that the greateſt part of men are created to damnation. But yet we will not ſtriue of the number, for we knowe by the Scriptures, and the continuall experience of all ages, that the moſt do enter by the brode gate which leadeth to deſtruction: yet notwithſtanding doſte not thou ſurceaſe to be a ſlaunderer, who in accuſing doeſt adde ſomewhat of thine owne. Then (wherein thy wickednes doth moſt appeare) thou ſo writeſt theſe things as if we ſhould ſay, that the ende of the creation of Reprobates is their eternall damnation: which ſlaunder I thus refell with the very words of Caluine.Inſt. Chriſt. cap. 14. ſect. 17. It ought to be knowen (ſayth he) among all men, that Salomon ſayth, that God hath created all things for him ſelfe, euen the wicked agaynſt the day of euill. Beholde, ſéeing the diſpoſition of all things is in the hande of God, ſéeing the determination of life and death remayneth in him, and ſo at his will and pleaſure ordeineth that among men ſome euen from their mothers wombe ſhould be vndoubtedly giuen ouer vntounto death, who ſhould glorifie his name in their deſtruction. Therefore that we may briefly conclude, Caluine thinketh not that the Reprobate are therefore ſimply created that they ſhoulde periſh, but that periſhing in their owne defaulte, they might aduaunce the Iuſtice of God. And further, that their perdition ſo dependeth of the Predeſtination of God, that the whole matter and cauſe of their damnation be founde in them ſelues: and albeit it is incomprehenſible to humaine ſenſes, yet that it is the iuſt determination of God.

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

p. 16The Sicophantes Arguments agaynſt the firſt Article.

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

REFVTATION.

FIRST of all (I ſay) thou doſt vnwiſely in this place, to diſpute eyther of the louelove or hatred of God towardes men. For neither is it demaunded héere whether he hath hated any, but whether he hath reiected any. Which two béeing diuerſe, thou notwithſtanding haſte déemed one. I will ſpeake more playnely, that thou mayſte not complayne of obſcuritie. We ſay that there is an aſſured order of cauſes ordeyned of the Lorde, notwithſtanding he at once beholdeth all things as preſent, yet hath he willed ſome cauſes in order to ſuccéede, and ſome to goe before: which order of cauſes alſo the Philoſophers hauehave acknowledged, and hauehave called foreign ſucceſſion by turne. We affirme therefore that the hatred of God in reiecting of men in the order of cauſes, hath not procéeded from the eternall decrée of God, (as that whiche of right we place in the higheſt degrée of all cauſes,) but rather p. 17to ſuccéede. So it is, that albeit whomſoeuer the Lord from euerlaſting doth predeſtinate to deſtruction, afterwarde in his tyme he hateth: yet to Predeſtinate to deſtruction, is not to hate, but to giuegive them ouer to his hatred. But therewithall when the Lorde appoynteth vntounto death whome he liſteth, he alſo ordereth the cauſes of hys iuſte hatred to come, that the whole matter of his hatred remayne in the menne them ſelues decréed to deſtruction, and therefore hys Iuſtice to ſhyne in them to be proſecuted with hatred, and laſtely to be damned. But thou arte deceyued in that, whiche déemeſt that God dothe firſte hate anye man before he aſſigne him vntounto death. Whiche is as fooliſhe as if thou ſhouldeſt ſay, that he firſte beginneth to hate before he hauehave determined whome he wyll hate. Therefore I coulde at one worde conclude wyth thée, that we thus farre agrée, that we bothe confeſſe, that God hateth and condemneth nothing in men but guyltineſſe and ſinne: but that we diſagrée in this, that thou ſuppoſeſt the hatred of God to be the cauſe why he decreeth ſome to deſtruction: and we ſay that that hatred is not the cauſe of the ſacred decrée, but the effect.

Neyther dothe it preiudice vsus, that Paule alleaging the wordes of Malachie, I hauehave hated Eſau, ſéemeth to take hatred for the eternall decrée of reiecting. For I ſay, this worde (I hauehave hated) in that place declareth nothing, but, I hauehave decréeed to hate: ſéeing Paule in that place diſputeth of the decrée of God, and not of the execution of the ſayde decrée. Neyther doth there want ſufficient teſtimonie of Scripture to approue this expoſition by. God hath choſen vsus, ſayth Paule, Epheſi. 1. a. 3. before the foundations of the worlde were layde: that is, he determined to Electe. For in déede thou muſte néedes confeſſe, that GOD in tyme doth execute thoſe p. 18things whiche before all tymes he ordeyned, So. 2. Timoth. 1. c. 9. there is giuen (ſayth he) vntounto vsus the grace of God in Chriſte Ieſus, before all tyme: that is, God decréed to giuegive vsus his grace in Chriſte Ieſu before all tyme, whiche albeit in very déede he dothe not giuegive vsus, before that effectually he call vsus to him ſelfe. So he is called the Lambe ſlayne from the beginning of the world. Apocalips. 13. b. 8. that is to ſay, for as muche as he was preordayned before the worlde was made, whiche was perfourmed in the laſte tymes, as Peter him ſelfe expoundeth. 1. Peter. 1. d. 20. But why doth the Scripture ſpeake ſo? Truely that whatſoeuer the Lorde hath decréed ſhall be, we may vnderſtande to be ſo ſure, as we are ſure that that is done whiche we ſée done. But yet that it is ſo as we ſay, that is, that Gods decrée procéedeth in the order of cauſes both louelove and hatred, it euidently appeareth in this, that otherwiſe thou arte conſtrayned to appoynte the cauſes of the diuine decrée in men them ſelues: Whereon it wyll followe, that eyther God hath not determined what he would doe to men before he made them, and careleſſé behelde them periſhing: or if he had determined, yet afterwardes the nature of man béeing chaunged, he alſo would chaunge his purpoſe. Bothe the one and the other howe farre it is from the wyſeſt workemaſter, and endued (that I maye ſo ſay) with the ſureſt and moſte conſtante nature, there is none but may ſée.

Then if theſe things ſhoulde be ſo, that is, if GOD for the foreknowen corruption ſhoulde hate any of hys workes before he had ordeyned them to deſtruction, wherefore was it néedefull for Paule to crye oute:Rom. 9. d. 20. and. 11 d 33.Rom 9 O man, who arte thou whiche pleadeſt agaynſt God. &c. O the deapth of the rycheſſe, bothe of the wyſedome and knowledge of God, howe vnſearcheable are hys iudgementes, p. 19and his wayes paſte finding out. Wherefore (I ſaye) ſhoulde God be ſet out to vsus as a Potter, whiche fourmeth what Veſſelles he wyll, to honour or diſhonour? For the ſolution that thou bringeſt is readie, that it is no meruayle if God appoynt ſome to deſtruction, and that cauſeleſſe they complayne of hys wyll, ſéeing that their owne ſinnes doe as it were enforce him to doe it. But God forbyd that we ſhoulde vſe anye aunſwere ſo abſurde, fooliſhe, and eſtraunged from the nature of God. Let vsus rather ſaye, that it is the Lorde which hath done whatſoeuer he woulde, and hath done all thinges rightly, ſéeing hys wyll is the very rule of iuſtice.

Furthermore, wherevnto tende all thine Argumentes? Not to this ende, that thou mayſte ſhewe that God loueth all men? But if this be true, what remayneth that eythèr none ſhall be damned, or elſe that thoſe ſhoulde periſhe whome God loueth? For if thou doſte except, that God dothe hate them in the ende for their ſinne, and whom he loued from the beginning, thou ſhalt runne headlong into an other great downefall. For truely if hée did louelove, he would alſo ſaue. Why therefore doth he not ſaue? Truly bicauſe their ſins hauehave cauſed that he ſhould deſtroy thoſe whō before he would ſhold be ſaued. O merueylous god, ſuch as in déed thou imagineſt, which dayly & hourely ſhould be chaunged, whoſe determination men when it pleaſeth thē may fordo, & the whole ende of whoſe counſels depende not of the eternall & immutable decrée, but of the ſecond cauſes. But truely if we ſhould followe thine opinion, the will of man ſhall be, not the ſeconde, but the firſte and chiefe cauſe of Gods decrée: as in lyke maner Auguſtine ſayth right well, Iudgement ſhoulde not be in the Potter, but in the Claye. Sée whereto theſe ruſtical cogitations inforce thée, that it ſhal truely p. 20fall to thée whiche is written, That it ſhall come to paſſe that they be confounded of the maieſtie, who béeing not contented with the manyfeſt worde of God, doe curiouſlye ſearche hys ſecretes. But leaſte wée ſéeme to dallye, goe too, let vsus conſider thyne Argumentes. Thus therefore thou contendeſt, This doctrine is agaynst the nature of GOD, therefore it is falſe and wyck…d. I denye the aſſumption, whiche thou ſo confyrmeſt, God cauſeth to bring foorth young, therefore he bringeth foorth. So alſo by a lyke, God cauſeth liuing Creatures to louelove their iſſue, therefore he loueth his. But, all men are the iſſue of God, (becauſe God is the Father of Adam, of whome all menne are borne) therefore God loueth all menne. Theſe be thyne Arguments. Nowe heare agayne what I ſhall anſwere.

Fyrſte of all I ſaye, that the place of the Prophete of the iſſue of GOD, is eyther wreſted of thée maliciouſlye or impudentlye. For the Prophete dealeth not there of the vniuerſall creation of all menne, but of the onelyonly renewing of his Churche, that is, of the frée adoption of the Electe in Chriſte. What impudencie therefore is it, to applie that to creation which is ſpoken of adoption? and to enforce that to all men, that onelyonly appertayneth to the Elect, that thou mayſt communicate the peculiar grace of the Elect with the Reprobates and Baſtards. But thou wilt ſay, Who is father of the reſte? Verely euen he whome Chriſte hath named, when ſpeaking to thoſe counterfaits & baſtardly children: You are (ſayth he) of your father the diuell. Nor is there cauſe why therefore thou ſhouldeſt exclaime that I am a Manichée. For I refer this increaſe of children of the Deuill,Ioh. 8. f. 44John 8 not in reſpect of creation, but in reſpect of their depraued nature, whiche God ſo ordayned, that he be not Author thereof, p. 21but rather the Diuel, and the will of man which willingly hath depraued it ſelfe. Thou wilt ſay therefore in reſpect of creation he in lyke caſe is their father. I graunt it: thou wilt adde therefore he loueth. But that I vtterly denie, and I will by and by proue it to be falſe. But nowe onelyonly I demaunde how aptly thou haſte recited the teſtimony of the Prophete: Then what madneſſe this is, to eſtéeme that what ſoeuer God hath giuen to liuing creatures, is in God himſelfe? In déede it is very wonderful, that thou proueſt nothing that the rude multitude aloweth not, except thou alſo fayneſt y^t God hath head, armes, hands, & a wombe too. It is maruell but that thou déemeſt he doth in déede here ſée, deſire meate and digeſte (as ſome hauehave tryfled of the Starres) or at the leaſt to muſe, to diſpute, to couet, and to chaufe: yea, but thou wilte ſay, I ſpeake onelyonly of thoſe things which belong to God. Therfore thou oughtſt to hauehave defined what thoſe things were. And albeit thou ſhouldſt change thy ſelf into eueryevery ſhape, thou ſhalte neuer finde any thyng attributed to liuyng creatures, whiche may in lyke ſenſe be auouched of God. Yet I confeſſe that the Scripture (ſuch is the goodneſſe of God) dothe oftentymes lyke a nourſe as it were maffle with vsus: but yet ſo that it obſerueth a certayne choyſe. Wherfore in lyke caſe thou oughteſt to hauehave boūded thy ſimilitude with his limites. I alſo graunt that, foreign that naturall affections in the nature of things, and eſpecially in men, are great arguments of Gods goodneſſe. But yet who will graunt thée (except he be madde,) that God loueth thoſe whome he dothe louelove, none otherwayes, than men louelove one another? Sée euen of thyne owne examples how falſe and fooliſh this is: whiche of vsus would hauehave chyldren borne to him like Toades, Snakes, or ſpiders? But al theſe, (if it be lawful to ſpeake as thou doeſt) the Lorde doth dayly bryng foorth: neyther is there p. 22any creature, whiche for hys wonderfull goodneſſe he preſerueth not. But what? wilt thou hauehave a lame, a blinde or a foole borne to thée? yet the Lorde dothe eueryevery day ſet ſuche ſpectacles before vsus. And what? when he exciteth ſome in whome he may manifeſt hys power (as Moſes ſpeaketh) or when he formeth certayne vaſſals to diſhonour as Paule wryteth? yea alſo a greater thyng, when he correcteth thoſe hys beloued and déereſt chyldren, I ſay not for their ſinnes, but hée will the iuſte bée oppreſſed of the vniuſte, to be executed, and in the ende moſte cruelly ſlayne for hys owne glorie (for ſo euerywhere ſpeaketh the Scripture, and experience confirmeth it) wilte thou make one this louelove of God with the decrées of mans nature? Therevpon the Diſciples aſke when they ſée the blynde man, who hath ſinned, he? or his parents, that hée ſhoulde be borne blynde. Ieſus anſwered, that neyther hée, nor his parents ſinned: that is, that he was borne blynd, neyther for his own ſins nor for hys parentes? but that the workes of God might be manifeſted in him. What ſayeſt thou to this goodman? heare that your outſcape of foreſéene ſinnes hath failed thée: and ſome Phiſition might be déemed a cruell Father, whiche I ſay not, ſhould wounde his ſonne, but alſo (that I may ſpeake as you doe) ſhoulde ſuffer his Sonne to be wounded, that by the curyng thereof he mighte gette a name. Thou ſeeſt beaſt, thou ſeeſt howe beaſtly thyne imaginations of GOD bée, when thou doeſt conſider eyther the louelove or hatred of God accordyng to the preſcripte of nature created? In lyke caſe Dauid, when he fell into theſe cogitations that hée mighte decerne of the hatred and louelove of GOD after the manner of men, I am become (ſayth he) a beaſt before thée: that is, till he wente into the Sanctuarie of the Lorde. Thou ſhouldeſt hauehave ſought out the nature of GOD before that thou diddeſt p. 23diſpute of his louelove and hatered. There bée manifeſted to vsus lyuyng in this worlde twoo wayes to knowe foreign, that that may be known of God. One the contemplation of thyngs created dothe ſhewe vsus, whiche Paule diſputyng with the Romaynes and Athenienſes of the firſte principles of Chriſtian religion, doth manifeſt. The other, God hath ſhewed vsus in his worde. None of bothe I confeſſe is to be neglected, but howe muche more certayne this is than the other, Dauid proueth by his owne example, and if not of our ſelues, yet by continuall obſeruation of all ages it may plentifully be perceyued. For who euer taught more vnméete thyngs of GOD than thoſe wyſe Egyptians of whome afterwardes was Gréece taught? or whence but from the ſame dyd ſpryng Idolatrie? lette be peruſed the ſpeaches of Apollonius with the Bracchamans & Gymnoſophistes, and we ſhall ſée what humayne Diuinitie is. Yea howe doteth that diuine Plato, and howe often erreth hée from thoſe firſte principles which they call foreign common knowlege: Truly y^e very laſt wordes of Socrates whē he died, we owe a cock to Eſculapius, do ſufficiētly bewray how ſound knowledge Socrates had of diuine thyngs, excepte he then beganne to doate on his deathes bedde, and alſo that Plato would leane the ſelfe dotage of hys Mayſter in writing: or elſe that then he left not foreign diſſemblyng. But without doubte that ſaying of Paule is true, they are become vaine in their owne reaſonings & their fooliſh harte is ful of darkeneſſe: when they thought themſelues wyſe they became fooles. Alſo that the worlde in the wiſedome of God did not knowe God. When Paule wrote theſe things, he did not vndoubtedly blame nature, dayly ſhewing vsus (as Dauid ſayth) the wonderfull workes of God: but accuſed our blindneſſe whiche may be holpen of one onelyonly God, and that by the hearyng of his worde. p. 24Bycauſe thou doeſt not conſider this thou rightly reapeſt this rewarde of thy fooliſhneſſe, that bycauſe thou endeuoureſt by the rules of this nature, to conclude the nature of God, thou offereſt thy ſelfe to be laughed at of very chyldren. But, thou wilt ſay, I afterwards ſhewe thée Scripture. I graunt that in déede, but yet ſo that thou cō clude it with thoſe thy principles by the contemplation of viſible things: when it ought to be contrary, that is, to alowe thoſe principles whiche the order of nature yéeldeth, ſo farre as they conſent with the authority of Scripture, whereof we ſhall heare hereafter.

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

I come to y^e other like ſottiſh writing, I wil vſe no harder ſpeach. All men (thou ſayeſt) are the iſſue of God: bycauſe God is the father of Adam, of whome all men are borne, therefore God loueth all men. Firſt I anſwere, that thou doſt againſt the rule of Scripture, which doeſt confuſedly attribute to God, the name of Father, and that ſummarilye in reſpect of all men, that is, whiche alſo communicateſt that whiche is onelyonly proper to one Churche in Chriſte with ſtraungers. That place in déede of Malachie is very vnfitly applied of many to the generall procreation of all men, when it is rather referred to one publique father of Iſraell, whether Abraham or Iacob, as appéereth by a lyke place of Moſes. But leaſt I ſéeme to contende for wordes, (albeit the controuerſie is not in vayne) the Lord created all men in Adam, and let him be in this poynt the vniuerſall father of all. If this be reaſon good inough to proue that God ſhould louelove al men, how is it that contrarywiſe the Apoſtle ſheweth al in Adam to be the Sonnes of wrath and death, and therefore of hatered? wilt thou p. 25anſwere that the Apoſtle beholdeth all men as they are corrupted in Adam, and therefore abiected? Be it ſo, for ſo it is in déede. But howe doeſt thou beholde them? as yet beyng in Adam? no in déede, in that thou ſayeſt not that God was, but is the Father of all, nor to hauehave loued, but to louelove all. Thou muſte therefore ſéeke ſome other outſcape, verily euen this, as thou mayſte ſay that GOD neuertheleſſe loueth all, bycauſe he offereth hys grace to all. But if this be ſo in déede, the foreſéene corruption hath not cauſed that the Lorde ſhoulde reiect ſome, ſeyng he loueth all notwithſtandyng they are corrupte, that hée offereth them the fauour of lyfe: and that ſo that hée giueth them grace, to receyue grace offered, (bycauſe that otherwayes the Lorde ſhould ſéeme to vsus, as I afterwardes ſhall ſpeake in his place, not to deale faythfully with menne.) But furthermore it ſhall be requiſite to conioyne contumacie with corruption, that is, furthermore to refuſe grace offered. But if it ſhoulde bée ſo, wée ſhoulde not be borne the chyldren of wrathe and death, but wée ſhoulde become ſo after we ſhould refuſe grace offered.

In lyke caſe after Pelagius teache the Anabaptiſtes, and thy companion Seruetus, Cataba.that chyldren ſtoode not in néede of the grace of GOD in Chriſte, ſaying that they were not reiected by nature. Fynally, what is it to take away Originall ſinne, or at the leaſte ſo to extetenuate it, that there bée no iuſte cauſe of reprobation, if this bée not? what ſayeth Dauid to the contraric? Behoſde (ſayth he) I am conceyued in iniquitie.Pſalm. 51 b.Ps 51 Shewe then that all iniquitie dothe not deſerue death before God. But what ſayeth the Lorde himſelfe? that (ſayeth be) whiche is borne of the fleſhe, is fleſhe, and the fleſhe is enimie to God: bycauſe thoſe that are in the fleſhe can not pleaſe God. Eyther proue therefore that no page missing p. 28themſelues, ſeyng all are equally the chyldren of wrath, what more vntowardneſſe might God ſée in theſe, than in them, wherefore he ſhoulde offer grace to the one, and denie it to the other? that he ſhould take pitie on the one, and harden the other, or in déede (as you ſay) ſhould ſuffer to be hardned? Therfore of foreſéene corruption, or incredulitie, or foreknowen ſinnes it is a fooliſh inuention: and therfore it is néedeful that thou confeſſe this difference to depend of the will of God, albeit the reaſon of this iuſtice is vnknowen to men. Lette vsus ſet downe an other more manifeſt example: God is indifferently the father of Eſau and Iacob, and that not onelyonly in Adam, but alſo in Iſaac, with whom he made a couenaunt of peculiar bleſſing. But wilt thou dare affirme, that God is no otherwayes the Father of Eſau than of Iacob? for we would graunt thée this that Eſau may hauehave God his father: if thou dareſt affirme this, the Lorde from heauen ſhall refell thée, crying, the elder ſhall ſcrue the yonger: and leaſt thou mayſt wrangle that this is to be vnderſtande of eueryevery ſeruitude, the Lorde is yet agaynſt thée, teſtifying that the excellencie of Iacob was ioyned with bys louelove, and the reprobation of Eſau with his hatered: whereof it was an aſſured ſigne, that he loſte the promiſſe of the lande of Canaan, ſeyng that was the earneſt of the heauenly bleſſyng and adoption. It remayneth then that we graunt thée that God alſo loued Eſau as a Father, yet that he loued Iacob far otherwayes. But tel me, whence is this differēce,Rom. 9. c. 25Rom 9 but of him that pitieth whom he pleaſeth, and hardneth whome hée will as the Apoſtle ſaith? For if thou returneſt to the foreknowen frowardneſſe of Eſau, the Apoſtle reſiſteth, who, hauing called Iacob beloued, and therefore elect before he was borne, that we might knowe election, not onelyonly in tyme (as that which is eternall) but alſo in the order of cauſes to preuent all things, p. 29and ſo that vtterly no place be left for foreſight, for faith or works, as thoſe whiche are not cauſes, but fruites of election: So when he commeth to the oppoſite member, he vtterly ſheweth by the like reaſon, that Eſau was hated, and therefore vowed to deſtruction before he was borne, or had done any evill. That verely we alſo maye vnderſtande in this behalfe not onelyonly an eternall purpoſe of reiecting, but that it is ſuperiour to all cauſes of deſtruction. And that héere is lefte no place to foreſight, or corruption, or incredulitie, or of euill workes. For theſe in déede be cauſes of damnation, ſo onelyonly adherent to Eſau, that God by no meanes be guyltie of the cryme, but yet are they cauſes of the eternall decrée of Reprobation, not for going, but folowing. Other wiſe if theſe wordes of Paule, Before they were borne, & or euer they had done good or euill, you doe otherwiſe in one parte expounde than in another, ouer and beſide that generall principle, that contraries hauehave all one diſcipline, ſhall plentifully refell thée: there is none who wyll not ſée that apparant force is offered to the Apoſtles wordes, if one and the ſame ſentence, and in the ſelfe wordes, ſhould be racked into diuers expoſitions. Which in déede ſhall be, if in one parte you ſay that foreſight is excluded, and in the other notwithſtanding reſerued. Finally, if the purpoſe of reiecting ſhoulde hauehave ſtoode vponupon foreſight, ouer and beſides that the ſelfe things of neceſſitie muſte hauehave béene foreſéene on both partes, whence at the laſt the obiections whiche folowe ſhoulde hauehave ſprong, in foredoing of which the Apoſtle ſo forceably contendeth. For neither ſhould the Elect hauehave had whereof to complayne, except they would complayne of merciemercy: nor alſo the reprobate, if for their foreſéene deſertes they had bene reiected. But it is one thyng to aſke why God hath hated, an other thing to aſke why he hath Predeſtinate to hatered. All whiche p. 30leaſt happily thou thinkeſt I hauehave deuiſed, heare what Auguſtine hath thought of the ſame matter in his Enchiridion to Laurentius, Cap. 98. Paule (ſayth he) ſuppoſing that which is ſpoken as it might be, to moue thoſe which could not reach to vnderſtand the profoundneſſe of grace: What therefore ſhall we ſay? (ſayth he) is there iniquitie with God? God forbydde. For it ſéemeth an vniuſte thing, that without the merite of good or euyll works, God loueth one, and hateth another. In whiche thing if God would the workes to come, eyther good of this, or euil of that to come, to be vnderſtoode, as he did foreknow them, he would not hauehave ſayde of workes, but of workes to come, and ſo hauehave diſſolued this queſtion: yea he would hauehave giuen no queſtion néedefull to be diſſolued. Theſe Auguſtine.

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

An other of the Slaunderers Argumentes.

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

REFVTATION.

AS this Argument dothe depende of the aforewritten, ſo it is of neceſſitie that the firſt béeing infringed, this alſo doe ſayle. Thou haſte collected euill that all are beloued of God, bicauſe that all were created in Adam. p. 31But we contrarywiſe approue, that God by his incomprehenſible, but yet iuſte decrée, hath Predeſtinate whom ſoeuer it pleaſed him, to hys hatred, and therefore to deſtruction, neyther that that is diſcrepant from the nature of God, whiche ought not to be meaſured by the common ſenſe of men. And then we ſhewe that, that God is not moued with the hatered of any, that he ſhould vowe him to deſtruction: but that he hath hated him whome he hath Predeſtinate to deſtruction: and that truely the cauſe of this hatered and deſtruction is manifeſt to vsus, that is, voluntary corruption in Adam, whiche iſluyng vponupon all his poſteritie, yéeldeth alſo like fruictes to the tree: and that to ſatiſfie all ſtayed wits, that albeit they know not the cauſe of the ſacred decrée, yet both bycauſe it is diuine, and alſo bycauſe deſtruction is ſo deſcerned, that togither the iuſte cauſes of perdition be determined abidyng in men themſelues, & alſo they confeſſe it to be iuſte. Wherfore alſo we hauehave proued that, that we vſe not to ſpeake ſo, as that we ſay that any one is ſimply created of God to deſtruction, but therfore, that by his due damnation God might ſhew forth his iuſtice. But that the dānation of the Reprobate is iuſte, bicauſe their perdition doth ſo depende vponupon the Predeſtination of God, that yet the whole cauſe & matter of their deſtruction be found in themſelues. Theſe whoſoeuer vnderſtādeth, at the leaſt ſhal ſée this, that it is moſte abſurde that thou ſayſte, that it is of hatered to create to perdition. For that I ſay againe, before the Lorde would create men (we ſpeake of the order of cauſes) he neyther hateth or loueth: but whome he createth he hath decreed from euerlaſting, eyther to louelove in Chriſte, or to hate in Adam. Therefore to create to perdition is not of hatred, but of him who hath decréed to hate, to hate (I ſaye) for iuſt cauſe, whiche he ſo annexed to the decrée of hatred, that all the fault be in him whome he hateth. Further, if p. 32no man be therefore created that God in his due deſtruction might be glorified: then God eyther hath determined to ſaue all, or boroweth the cauſes of his counſell of the foreknowen will of men, and that ſo, that whom he knew would refuſe grace offered, for that cauſe he ſhould vowe them to deſtruction, and in déede ſhoulde ſuffer them to runne headlong, ſéeing they will ſo. But oh good Lorde, howe many things be héere affirmed, not alone fooliſhly, but alſo wickedly? For if God hath decréed to ſaue all, as in déede he determined if he louelove all, howe is it that he doth not ſaue all? Is it bicauſe he can not? If that be ſo: he is not omnipotent. Or is it that he will not? Then the Lorde altereth his counſell: and when he ſayth he repenteth, we muſte not nowe vnderſtande that to be ſpoken of God, not by tranſlation and improperlie, but properlie and in déede. But and if he require the cauſe of hys purpoſe of the men them ſelues, what workeman is he that dependeth of his worke? yea, what wiſe man euer thinketh to ſay, that God determining to make men, firſt conſidered of what forte they woulde be, that thence he might conſult, then to hauehave conſidered wherfore he would create them? Then what ſhall become of them to whom grace is neuer offered, of which ſorte we hauehave foreſhewed that there be many.

Wilte thou ſay that all theſe are ſaued, for as muche as they hauehave not that foreknowē cauſe of refuſing grace? Sée, for as muche as thou haſte once declined from the right pathe, into what abſurdities thou runneſt. But this is the right way, that God hath created all for hys owne glorie, euen the wicked for the day of euill. In this doctrine is no circumſtance of wordes, no abſurditie, if thou doſte determine that whiche is moſte true, that the will of God (albeit it ſometimes ſéeme otherwiſe to vsus) yet alwayes is the ſoueraigne rule of iuſtice. Agayne, I p. 33pray thée how is it, that thou takeſt ſuch paines to defend the reprobate? rather I pray thée let vsus giuegive them ouer, & leaue them to the eternall Indge to be damned. Let vsus rather be occupied in giuing thankes to God, and ſetting forth of his glorie: who, when hée alſo might hauehave predeſtinate vsus to deſtruction, yet rather gaue vsus to his ſonne, by whome, béeing apprehended by Faith, we are fréelye ſaued. And this benefite of God doeth wonderfullye ſhine forth towardes vsus, by the contrary, deſtruction of reprobates: and hitherto the reprobates are ſet to be conſidered of vsus, not that we ſhoulde defende theyr cauſe, but learne in feare and trembling, to reuerence the Lorde.

An other of the Slaunderers Arguments.

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

REFVTATION.

AGAINE, thou beateſt againſte the ſame rocke, whiche knoweſt not howe to ſet hatred vnderunder the decrée, & that ſo, that betwixte the decrée and hatred, be interiected the cauſe of hatred, whoſe guſ…tineſſe remaineth in menne themſelues, as I hauehave already ſaide a thouſand times. Againe, albeit wée willing lye confeſſe the goodneſſe of God to hauehave appeared in the very worke of creation, nor that God hath properly hated his own worke, but his corruption, yet who will graunt thée, that thou wouldeſt enfore by this argument, that God, bicauſe that for his ſingular goodneſſe, he created the reprobate, therfore he did not predeſtinate them to his deſerued hatred. But I will helpe thée here. For not onelyonly in the creation of the reprobate, but alſo in all their life, a certaine vnſpeakle kindeneſſe p. 36of God doeth often ſhine, inſomuch, that if thou beholdeſt the preſente ſtate of thinges, and aſcendeſt no further, the Lorde maye rather ſeeme to fauoure the wicked than the righteous: which cogitation muche moued Dauid, and deceyned the Epicures. But what (ſayeth the LOKDE) of all Reprobates in the perſon of Pharao, ſaying: Therefore (ſayeth hée) hauehave I raiſed thée vppe, that is, hauehave broughte thée foorthe, that in thée I might declare my power, that is to ſaye, in working mightily on thée. Nor yet am I ignorant, that there is not wanting thoſe which otherwiſe expounde the word of Exciting, whyche aunſwereth to the Hebrue worde: but the Apoſtles ſaying doeth ſufficientlye declare, that it is to be expounded ſo, that it oughte to aſcende to the very creation. Againe, what way ſo euer thou doeſt expounde it, truelye it ſhall expreſſe the Lordes benefites vppon Pharao, whome notwythſtanding he hadde from euerlaſting decréede to deſtroy, and that bycauſe he woulde. For why otherwiſe ſhoulde Paule aſcende to the will, and ſhoulde not rather ſaye, hée hathe pitie on whome he pleaſeth, and thoſe that deſerue this, or whome hée foreknewe woulde deſerue, thoſe he ſuffereth to bée hardened. So alſo GOD from euerlaſtyng predeſtinated Eſau to hys hatred, but yet hée bleſſed hym in the plentye of the Earthe, and deawe of Heauen.

I ſmaell the ſonne of the bonde maide, is no heyre wyth the ſonne of the Frée woman, but yet hée increaſed to a mightye nation. There is therefore extante greate ſignes of Gods bleſſings, euen to the verye Reprobate, but thereon it doth not folow, that thou ſéekeſt, that God had not predeſtinate thē to his hatred. Yea thys foloweth that Chriſte ſayeth, That the goodneſſe of God p. 33is infinite, that dothe good to hys ennimyes: and the reprobate ſhall bée ſo muche the more foreign inexcuſable, by howe muche they hauehave receyned the more benefites of GOD. Paule therefore worthilye recalleth vsus to beholde foreign the long ſuffering of God to the very veſſels of wrath, but yet hée therefore denyeth not that they are the veſſells of wrath, made to deſtruction.

An other of the Slaunderers Argumentes.

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

REFVTATION.

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

The Lorde cryeth to the woman, I wyll augment thy ſorrowe and thy trauell. Hée cryeth to the the manne: In the ſweate of thy face ſhalt thou eate thy breade, till thou retourne againe into the earth: p. 36with forrowe ſhalte thou eate the fruites of the earth, and it ſhall yéelde thée Thornes and Brembles: he cryeth to the Earthe it ſelfe, accurſed be the Earthe for thy ſake. And vnderunder this burthē traueleth and groneth the vniuerſall ſtate of all thynges ſayeth the Apoſtle. Iob complayneth that man is borne vntounto miſerie, and the fewe dayes hée lyueth are filled wyth iniquitye. The wiſe Preacher witneſſeth, that there is nothying vnderunder Heauen more vayne or myſerable than Man. Dauid in infinite places complaineth the ſame.

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

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

But ſo faure is it off that thou ſhouldeſt acquit thy ſelfe myth thys aunſwere, that thou ſpeakeſt more and p. 37more againſte thy ſelfe. For firſte, whence bee theſe ſinnes, but from corruption: And the alone corruption of Adam, why ſuffereth god to be deriued vppon all his poſteritie? Thou canſt here inſert no foreknowledge of ſin, which hath inforced God, ſith it is of neceſſitie that thou ſet the cauſe before his effectes. I will ſpeake more plainely that the people his effectes. I will ſpeake more plainely that the people may vnderſtand me. If GOD will hauehave no man to be borne to myſerie, why doth he thē permitte them to be borne in corruption, ſith of neceſſitie miſerie foloweth corruption? Shameleſſe impudent, wilt thou not here at the laſte, giuegive all glorie to God? wilte thou not curſe that blaſphemie, that God is worſe than a Woulfe, if he will that man be created to miſerie? wilte thou not once thinke it good to reſte ſilent in that ſecrets iuſtice of the incomprehenſible god? Will neuer this firmeſt triple reaſon bring vnderunder this thy beaſtleneſſe, That God ſith he is iuſt can do nothing vniuſtly in his works, albeit he doth manyethings whiche to vsus may ſéeme vniuſt for that we cannot comprehende the cauſes of them. That God ſimplie createth none to miſerie, but ſo togither ordayneth the cauſes of this miſerie, that he that is borne miſerable, ſhoulde worthilye bee borne miſerable. That God in the purpoſe of reiecting, reſpecteth not the deſtruction of reprobates as the laſteende, but his owne glorie, whych ſhyneth in their iuſt reprobation. So plainely ſpeaketh the ſpirite of God, and thou caytife wilt murmure againſt God, and wilt neuer vnderſtande what impietie it is, to bynde GOD to the lawes of this nature, nor to confeſſe in God anye other light of wiſedome and iuſtice, than whoſe brightneſſe thou mayſt endure? But I will yet go further with thée: wilt thou deny that blindeneſſe is a miſerie? I thinke not, except thou béeſt blinder than the blinde themſelues. But when as thou, and the rude diſciples ſuppoſed the borne p. 38blind man, of whom I ſpake before, to hauehave bin borne to that miſerie, eyther for his parentes ſinnes or for hys owne, what aunſwereth the Lorde to them and thée? Neither this (ſaith he) hath ſinned; neyther his parences: that is, the Lorde neyther conſidered hys …or hys parentes ſinnes, when he woulde hauehave hym borne blinde, and therfore miſerable: but therfore he was borne blind, that the workes of God might be manifeſt in hym. God nowe and accuſe the LORD hymſelfe as blaſphemous.

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

Thou canſte ſaye nothing of theſe, but the ſexte of the Hiſtorie reſelleth thée, and Iob hymſelfe ſo muche, when prayſing God, he ſayeth, the Lord gaue and the Lorde hath taken away. But if the Lorde alſo be then moſte iuſte, by the ſelfe confeſſion of his owne ſeruants, when he for a time humbleth them with ſome miſeries to his own glorie, wilt thou abridge him theprayſe of iuſtice, when, whom he pleaſeth, alſo for his own glorie, he cre ateth to iuſte damnation? Iuſt damnation I ſaye, ſéeeing be neuer condenmeth anye but the guyltie of Sinne. Further, the place which thou citeſt, proueth again with what faith and conſcience thou vſeſt to auduch the ſcripture. For how is that when yet hytherto thou haſt cyted but only two teſtimonies of ſcripture, thou haſt ſo fooliſhly p. 39and wickedly wreſted them both? If you being euill (ſaith Chriſt,) can yet giuegive good giftes to your chidren, how much more God: What gathereſt thou of this? that God being good createth none to miſerie. As though the Lord in that place did ſpeake to all and doth not confirme his Churche, that with boldeneſſe it mighte crye Abba father. Or in déede art thou ſo ſkill eſſe (at leaſt) that thou knoweſt not y^t this voyce is of the ſpirite of adopitō? For ſo witneſſeth y^e Apoſtle. But y^t thine expoſition, may be in force, what elſe canſt thou gather thence, but onelyonly this, that God vſeth to do good to all? But doth it folow theron that he neyther createth the vaſſals of his wrath, whiche yet he ſuffereth moſt patiently, nor wonteth, as it pleaſeth him, to vſe his children to his owne glorie? Beléeue me, if thou canſt, thou art more worthy for this fooliſhneſſe, in the ſcholes of ſome ruſticall teacher to be ierked wyth whippes, than to be one that ſhould be delt withal by argumentes. Then thou bringeſt Caluin for argument, who thou ſayeſt is euill. We in déede are not the men who eſtéeme Caluin (as thou with thine are wonte to gybe) for a God: and Caluin is he (if there be at this day any other vnderunder heauen) who hath moſte hated that thou moſt deſireſt, that is to ſay, the glorie of mē. But yet this teſtimonie we can and ought to giuegive to the truth, that he muſt be paſſing excellent, whom in theſe our dates none wil hate, that hauehave bidden battayle to godlineſſe and true religion, or in déede, who neuer knew him.

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

p. 40Other arguments of the ſlaunderer.

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

REFVTATION.

ONE cryed, ſend me to the ſtone quarries. But I am compelled to cry, who I pray you will ſende this fellowe to Antycera? For I pray thée, if I ſhoulde collect ſo, God created me whole, therefore he created that I ſhoulde not periſhe by diſeaſe, who would not thinke me madde? God created Man right and innocent I grant, and yet to deſtruction. Firſt we vſe not to ſpeake ſo, but we ſay that Man was created for the glorie of God, and thē we diſtinguiſh the ſame: for we affirme, that God hathe created ſome, that in ſauing them by merciemercy: others, that in condemning thē by iuſt iudgement, he might manifeſt his glorie, as Moſes, Salomon, I ſai and Paule do teſtify. Therefore thou ſayſte, Hee created that whyche was good to destruction, and hee loueth to destroy that whiche is good. But I ſay that this conſequent is moſte fooliſh. For thou concludeſt muche more than thou haſte ſpoken, and therefore reaſoneſt, as if thou ſhouldeſte proue that Manne is created of GOD not onelye good, but alſo that he ſhould neuer become euill, whiche latter is falſe. For bycauſe the Lorde was worthilye to condemne ſome, it was neceſſarie that their beginning ſhould be good, both bicauſe God, in that he is good, cannot creat any thing but p. 41that which is good, and alſo for that if their beginning had bin euill; he coulde not iuſtly hauehave damned that himſelfe had made: but yet ſo it was requiſite that theyr beginning ſhould be good, that it willingly deprauing it ſelfe, might euident the way to iuſt dampnation, that is, to the iuſte execution of Gods eternall counſell.

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

For when the Lorde alſo hadde determined to ſhewe forthe a more ample fauoure in ſauing his electe, than in the creating of Manne: that is, when he had decréede not of nothing to creat them to ſaluation, but being worthy of whatſoeuer puniſhement, fréely to make them partakers in Chriſte of his eternall Kyngdome: What place hadde there béene to this incredible louying kindeneſſe, it they hadde for euer continued ſtedfaſte in Adam? for he hathe no néede of this mercye that is not miſerable. What hauehave therefore the Elect to complaine of the mutable condition of Adam, ſith ſo muche the more glorious and happy is their ſaluation. What alſo the Reprobate, ſéeing that, except they were corrupted in Adam, they ſhoulde not hauehave bene dampned? For here I repeate that I hauehave often ſayde, that ſo the reprobates deſtruction dependeth of Gods decrée, that yet the whole matter & fault of their damnation remaine p. 42in themſelues.Lib. de Aeterna Praedeſt. Yet there is one excuſe, ſayeth Caluin, very well pretended, that Adam coulde not eſcape that whiche was decréed of God. But voluntarie tranſgreſſion ſuffiſeth ynough and ynough to guiltineſſe. For the ſecrete counſel of God is not the proper naturall cauſe of ſinne: but the apparant wil of man. Seing man may finde with in him the cauſe of this euill, what auayleth it to wander that he may ſéeke it in heauen? The fault is manifeſſe in himſelfe,An endleſſe toyle. bycauſe he woulde ſinne. Why hath he, forcing into the ſecrets of heauen, drowned himſelf into a Laby-rinth? For that God knowing and willing ſuffered man to fal, the cauſe may be ſecrete, but vniuſt it cannot. Goe nowe, ſlaunderer, and exclayme that we make God a hater of good men.

Another Argument of the Sclaunderer.

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

REFVTATION.

FIRST I demaunde whence thou haſt drawen this, that God created one man that he mighte place him in. Paradiſe. Verylie of ſome ſecrete reuelation, in whythe thou placeſt y^e perfectiō which thou ſeaſeſt not to dreame long ſince. I reade that Adam was placed in that moſte pleaſant Garden: but that this was the chiefe and determined purpoſe with the Lorde, that he might place hym there, I reade in no place. Yea if thou wilt ſtande vppon the verye wordes, I rather reade, that he was created to hauehave dominion ouer euerye liuing creature. Therefore p. 43the foundation of thine argumentation is fallen, as that whiche reſteth not vppon the aucthoritie of Scripture, but vppon thine owne fantaſticall dreame. God ſent a ſleepe vppon Adam, didde he reſpecte that when hée made him? he made him a coate of ſkinne, but didde hée therfore creat him? Séeſt thou how ſottiſhly thou ſholdeſt conclude? But thou wilt ſay y^t this Paradiſe is a figure of eternall life. But tell me from whence alſo haſte thou that? bicauſe the Lorde, and after hym Paule and Iohn, by the name of Paradiſe, vnderſtand celeſtiall glorie? Indéede a ſtrong Argument, as thoughe the Gretians vnderſtoode not by this worde al pleaſant orchards, and that it is vſuall in Scripture with theſe like earthlye ſhews to ſhadowe eternall felicitie.

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

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

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

Quadruple wiſe we learne to vnderſtande the counſels of God: one is by reuelation in the Prophets, whoſe examples are eueryevery where extant in Scripture: Another is by peculiar reuelation of the ſpirite, as we reade of Simeon, p. 44and alſo of all faithfull, to whoſe ſpirite the ſpirite of God beareth witneſſe what be their giftes by Chriſt. For that is it which we call Faith and foreign aſſured perſwaſion, which cauſe, by the example of Paule, that we are ſo ſure, that we are fréely electe of GOD in Chriſte, as if we had bin preſent in his eternall counſell.

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

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

For example ſake, the Lorde bleſſed the earthe which he made, whiche after Adams ſinne he curſed. But is God changed? no indéede: but in the beginning only for a time he bleſſed that, which being fulfilled, he had determined to curſe the ſame for the ſin of Man. If any aſke me whence I hauehave them, I wil anſwere, that I hauehave it from the ſucceſſe. For ſéeing God is not chaunged, and that it came ſo to paſſe as I ſaide, of neceſſitie it is we confeſſe, that it was ſo determined with God from the beginning. Alſo the Lorde gaue the ceremonies of the lawe to hys p. 45Churche by Moſes, who notwithſtanding by the Apoſtle pronounceth afterwardes, if you be circumciſed, Chriſte proſyteth you nothing. But dothe the Lorde chaunge his purpoſe, that he ſhoulde allowe that whiche before he diſallowed? no indéede. For he ordained the ceremonies but for a time, that is, to the preaching of Chriſte, at whoſe comming it was requiſite, that they ſhould vaniſh away, as darkeneſſe in the day ſpring.

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

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

Sathan indéede cannot touche Iob, except God ſée it ſo good, and for that cauſe permitte it Sathan, yea the Diuells p. 46truely coulde not rage againſte the ſwyne, excepte leaue be aſked of Chriſte, whyche hée graunted not againſte hys will, but willinglye. It reſteth then wée ſaye, that all thinges are done if God will: and therefore as we ſée anye thyng come to paſſe: let vsus ſaye that it came to paſſe, not withoute the iuſt, eternall, and immutable decrée of GOD, But if anye manne will exclame here, that we enforce the Stoycall neceſſitie. Indéede I grante with Auguſtine, or rather with the truth it ſelfe, that the wil of GOD is the neceſſitie of things, but this Stoicall I deny. Nor doe we binde GOD to the ſeconde cauſes, as Homer bringeth in his Iupiter complayning, that when he woulde reſiſte deſtinye, he coulde not.

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

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

Finallye, both méere naturall, and voluntarie motions of foreign of frée choice, wée not onelye not take awaye, but accompte them as principall amongeſt ſeconde cauſes, that is, whiche, (as we ſaide euen nowe) are of theyr owne accorde enclined to that ende, whereto the counſells of the moſte wiſe, frée, and iuſte GOD the Creatoure doe tende. Lette this bée for example, GOD the father tendering the ſaluation of hys Electe, aſſuredlye decréede that CHRIST for a certaine ſeaſon ſhoulde dye. This I ſaye ſo oughte to be, that I affyrme it coulde not be p. 47before his houre hadde come (as ſay the Euangeliſtes) ☜nor after the prefixed time was come, that it coulde otherwiſe be, whyche appertaineth to the ſucceſſe.

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

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

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

There is more difficultie in the corrupte will of the p. 48Diuelles, and all thoſe who are not regenerate, whiche it is ſure doth ſometimes oppoſe it ſelfe vtterly, that is wittingly and willingly againſte y^e decr…es of God. But here is altogither apparant the in comprehenſible and in… plicable condition of the counſells of God, that like as the will of the deuill and his members, in that it vtterlye oppoſeth it ſelfe againſte God, yet ignorauntlye ſerueth the workes of God no leſſe than with willing force it ſhould yéelde to obey him.

Tell me therefore (that we maye amongeſt manye chooſe one ſingular example) when Sathan endeuoured to deſtroy Ioſeph by his brethren, by whome God hadde decréed to ſaue the Iſralites, what did he? truely the ſelfe thing that he had decréed, againſte whome he did oppoſe himſelfe, that is, that Ioſeph hauing gotten auctoritie in Egipt, might prepare refuge for the Church of GOD. Ioſeph therefore reſpectyng Gods decrée, and comforting his amayed brethren, ſaid: You did not ſend me hether, but God. Therefore, where I ſaide, that the ſeconde cauſes do readily endeuour themſelues to the will of God, as appertaineth to the corrupt will of the wicked, is thus to be vnderſtoode, that wée maye rather conſider the iſſue than the forme oft hat will. But theſe (it maye be) are too far fetcht,Gen. 453…. whiche yet I thought good to ſette downe in moe wordes, that in parte I might diſplaye the wickedneſſe, and in parte the fooliſhneſſe of him, who yet ſhamed not to obiecte vntounto vsus thoſe things, which of what forte they ſhoulde be, he verily neuer ſéemeth to hauehave vnderſtoode. I come to the matter. We ſhew, that all things come to paſſe by the eternall immutable decrée of God, for that with him is neyther ignoraunce, nor imbeciiltie, nor foreign negligence, nor anye alteration of counſell. We alſo ſhewe this, that thoſe things that are chaunged are not changed, but by the eternall and immutable coū ſell p. 49of God. But this thyrde we hauehave approued, which dependeth of the aforeſayd, that this collection is moſt ſure, this thing is ſo come to paſſe, therefore it was the councel of God, that it ſhould ſo come to paſſe.

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

Thou demaundeſt whence I hauehave theſe? I aunſwere that I collect them of the ſucceſſe, or as they ſay of the latter, nor that thou canſte denye thoſe thinges I hauehave ſpoken, but that eyther thou ſhouldeſt make God varyable and inconſtant, or weake and ignoraunt, or that appertayneth to the ordinance of cauſes, vnoccupyed, I adde alſo raſh and vnſkilfull. For what? before he made man, did he not forſée with himſelfe wherefore he would make him? or at the leaſt foreſéeing the faultes, defermyne p. 50what he woulde do vntounto men.

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

I aun ſwere, that it is true that thou ſaiſfe of the condition, but not in that whiche thou ſuppoſeſt. Nor is it to he thought, y^t God after the maner of mē depēdeth doubtfull p. 51in hys counſells, and in ſecond cauſes, as he pleaſeth to determine this or that, For what God ſhould thys be, whiche depen…eth vppon the rule of things created?

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

But God iuſtely vſing a ſinfull inſtrument, wrought that he woulde: bicauſe what ſoeuer he hath determined, it is wholly requiſit that if ſhoulde come to paſſe alſo, euen as he had appointed. If theſe thinges do not ſatiſfie thée, whiche reſte vponupon theſe ſtayed principles, that God is euer iuſte, althoughe men conceiue not alwaſes how he can be iuſte, that God dependeth not of ſecond cauſes, but alwayes iuſtely dothe gouerne them, euen then alſo when they doe wickedlye, that God doeth nothyng at vnwares, and with no certaine ende determined, nor that he is ignoraunt of any thing, nor to will, or diſcerne anye thing whiche he cannot, nor that he ydly beholdeth what ſhall come, or what is, but that he doeth all thinges (as p. 52Salomon ſaith to his owne glorie, and therefore to hauehave fore-decréede to doe: that God cannot be chaunged; but alſo that thoſe things, whiche are changed, with all fixed and firme circumſtaunces, are of his immutable counſell chaunged, If I ſaye thoſe thinges doe not ſatiſfie thée, whiche reſte vppon ſuche certaine principles, and ſo agreable to the nature of God, and ſo innumerable teſtimonies and examples of Scripture, I ſay fréely, that I now take no paines to ſatiſfie thée and thy faction. For he that doeth that, ſhall verily doe in ſuche wiſe, as if (as hée ſaith) he woulde doe it of purpoſe.

An other of the Slaunderers Argumentes.

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

REFVTATION.

ALL theſe things I graunt thée, and that ſo, as they make quite againſte thée. For ſéeing Adams poſteritie ſhall ſtande in no other eſtate, than Adam ſtoode in, that is, that hée mighte voluntarily throwe downe hymſelfe headlong to deſtruction, whence afterwardes the Lord woulde deliuer all theſe, whome he had from euerlaſting decréed to giuegive vntounto his ſonne, the ſelfe thing enſueth that wée to giuegive vntounto his ſonne, the ſelfe thing enſueth that wée wiſhe, that the Elect hauehave nothing to complaine of this decrée of God, ſéeing their eſtate is nowe by ſo muche better, than if Adam had not ſinned, by howe muche it is more excellent to be ſaued by Chriſte the ſonne of God, than by Adam: by Grace than by Nature. And that the Reprobate alſo cannot complaine any thing of God, as whiche, albeit according to the decrée of God, they are p. 53fallen in Adam, yet fell they in him voluntarily, and not by force, and therefore are but deſeruedly damned. If this doth not ſatiſfye thée and them, I will crye with Paule, O man who art thou that pleadeſt with God?

Another Argument of the Sclaunderers.

I will not the death of a Sinner.

REFVTATION.

SEE how ruſticall thou art, that is, rude & vnlearned, for thou haſt vtterly forgot of what thing there ſhould be demaund. We ſtriue not good man of deathe, and eternall damnation, (for we know that no man is damned but for his deſert) but of the purpoſe of damning, whoſe cauſe, albeit to vsus it be vnknowen, yet is it euer iuſt: for whatſoeuer God will, is iuſt: and ſo God decréeth that he dothe decrée, that he miniſtreth iuſt cauſes to the execution of his decrée. Why therefore doeſt thou ſlide, omitting the meane cauſes from the decrée of God, to the execution of it, that is, from the purpoſe of damning, to damnation, as though in déede the Lord ſhoulde ſimply hauehave thus determined from euerlaſting, I will vowe this man to deſtruction, and not whether I will giuegive ouer this man to deſtruction for his owne fault, that my iuſtice may appeare I will ſpeake yet more playnely. Thou doeſt fooliſhly that doeſt cite the teſtimonie of death, that is by the execution of the counſell, where the counſell it ſelfe is in controuerſie. Yea the Prophet, whoſe double teſtimonie thou abuſeſt, diſputeth againſt the men of thy faction, who complained that by the abſolute power of God (as they cal it) they had incurred Gods vengeance, as though God ſhuld deale with them tyrannouſly, that is, ſhould rage againſt them, whether by right or wrong. But what ſayeth the p. 54Lord by the Prophet, verily he recalleth thē to y^t cauſes of deſtructiō remayning in thēſelues, which alſo we do cōtinually. There is not ſayth y^e Lord by the Prophet why ye ſhuld accuſe me, as I receiue y^e penitent, ſo I puniſh none but y^e graceleſſe & rebellious: for when your cōſciēce ſhall accuſe you, why put you y^e fault in me: That this is the Prophets meaning, eueryevery one that weyeth thoſe places wil cōfeſſe: and ſurely, al mē of ſtayed iudgemente, when they heare theſe things, & ſhall try themſelues, will rather muſe vpō amēdment of life, & a renued mind to be obteyned of y^e Lord, than vp̄o the ſifting of the councels of God. Briefely therfore I ſay, that y^e Prophet mounteth not to that eternall decrée of God, but ſheweth y^e true vſe of that doctrine, which alſo we, for as much as lyeth in vsus, do indeauoure to imprint, that is, that we ought to ſearche the decrée of God concerning oure ſelues, not in thoſe his vnreuealed ſecretes, but in his word which is appoynted for vsus to cōſider. But thou wilt vrge the word, I will not: as ☞though in déed the word Caphees with the Hebrues ſhuld ſimply ſignifie to wil, or rather doth not ſignifie to allow, & to hauehave acceptable, for which the Greciās ſay foreign to be well affected. And know thou, that God wil manye things, whiche yet he approoueth, not foreign ſimply, but foreign by his meane, as for example, whē he doth exerciſe his, or correct them by the hand of the wicked, doeſt thou thinke that it pleaſeth him well that the wicked do, albeit they are excited by him, as he ſayth eueryevery where by hys Prophetes, and ſo much, that therefore Nabuchadnezer was called the ſeruant of the Lord: Truely if thou thinkeſt ſo, thou arte in a great errour, ſéeing theſe ſelfe ſame offences, he afterwards ſo ſeuerally puniſhed in the Chaldees, what then; forſooth God ſimply alloweth not thoſe things, y^• is, in y^e they oppreſſe his people, but in y^• by thys meanes his patiēce is cōfirmed, thoſe y^t ſinned are recalled p. 55to amendment, hys iuſtice is manifeſted in puniſhing the wicked, the wicked fill full there meaſure, finally whereas theſe iudgements ſet forth his glory, here the Lord approueth the vſe and moſt iuſte end of theſe things. And the deſtruction of reprobates is alſo of this kinde, not that God is ſimply delited therewith, but for his owne glory, for which cauſe he teſtifieth by Salomon that he created the wicked agaynſt the day of euill. Therefore I hauehave often ſaide, that we vſe not to ſpeake ſo, as to ſay that God created any men for their deſtructions ſake, but that by the iuſte deſtruction of ſome he might manifeſt his owne glorie, verily then the which end, nothing more iuſt or requiſite can be imagined. Therefore this appertayneth nothing to the purpoſe of the preſent cōtrouerſie, whether God for his owne glory hauehave predeſtinate ſome, that is, the wicked to deſtruction: which thou denieſt: I with Moſes & Salomon affirme: neither canſt thou gather any thing elſe out of thoſe places of Ezechiel, then y^e which we ſay, that God is ſo louing, that when he dealeth with men after their deſerte, he is not delighted with their deſtruction, but alone prouideth for the glory of his owne name: like as iuſt and fauourable iudges regard not the torment of offenders, as though y^t only were their purpoſe to ſhed mens bloud, but bicauſe the law & equitie requireth, that by the puniſhment of offenders the wicked may be feared, & the good may be defended from the iniuries of euil men, therfore they hauehave hated not the men, but offences in the men, and by the preſcript of lawes do puniſh them. This, I ſay, is y^e meaning of y^e worde, I will not, againſt thoſe who accuſed God, as ſome cruell tirant, who ſhould rage againſt men without any regarde of good or euil: when contrarily he neuer puniſheth any but offenders: & that ſo, as he is not delighted with their tormēts, but w^t his own iuſtice. Otherwaies, if thou ſimply takeſt y^e word of nilling, y^u muſt in déede ſhew, how God being vnwilling to damne y^• wicked, & therfore p. 56willing to ſaue them, ſo many notwithſtanding are puniſhed with ouermuch torments by ſentence of the ſame vnwillyng God.

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

An other Argument of the Sycophantes.

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

REFVTATION.

THOV arte the ſame thou waſte wonte to be, and indéede thou doeſt y^t which Heretiques be wont, when with euil conſciēce, they patch togither the péeces of Scripture, that they may vrge them vponupon the ſimple and vnſkilfull. Peter in that place whiche thou wreſteſt after thy maner, ſtrengthning the elect agaynſt certaine ſcoffers, who, (as to many at this day) did deride whatſoeuer was ſpoken of the ſupreme iudgement. Beloued, ſaith he, be not ignorant in this one poynt, that a thouſande yeares with the Lorde are as one day, and one day as a thouſande yeares: that is, as I take it, that the Lord after the maner of men is not bounde to any moments of time, which is to ſtrictly obſerued of ſome. Then he addeth, the Lorde that promiſed is not ſlacke, as many accompt this ſlackneſſe, but he is lōg ſuffering to vsus warde notwilling that any ſhould p. 57periſhe but that all thould come to repentance. And it is euen as much as if Peter ſhoulde hauehave ſayde, There be many of you who thinke the Lorde deferreth his other coming beyonde equitie, who in déede doe thinke farre otherwayes of God, then cōuenient. For firſt let vsus weigh who he is that hath promiſed to come, that he might vtterly deliuer his. In very déede he is God. But may he then deferre his promiſe euen one moment, whoſe worde is moſte ſure, and who hath prefixed appointed ſeaſons to his promiſe? Then ſée how ſome by impatience do ſiniſterly eſtéeme this ſufferance. For they thinke that the Lorde dothe after a ſorte diſpiſe his Churche, or that he dothe not eſtéeme it ſo muche as is requiſite, when of the contrarie parte, the Lorde woulde not deferre that his comming, except he ſhoulde vſe great patience and lenitie towardes vsus. For he onelyonly deferreth his comming till he ſhal hauehave gathered his people, whereof he will not that one ſhoulde periſhe, but rather that by true repentance they ſhoulde all be ſaued. It is proued by many reaſons, that this is the ſimple, plaine, and apparant meanyng of the wordes of Peter. To this ende he indeuoreth, that he may confirme the faithfull againſt Epicures: whence it is that he alleageth thoſe things whiche ſolely belong to the faythfull, that in déede he mighte recall them to the promiſes. Finally, Peter is wholly conuerſant in this, that he may teache the delay of the iudgement to come to indure more patiently, whiche in déede do not agrée with the frowarde and obſtinate, who woulde pray the Lorde to protracte that iudgement as long as mighte be, as appeareth by this ſpeache of the Diuels, why dyddeſt thou come to torment vsus before the time: ſo farre is it of that the Lordes tariance ſhoulde ſéeme too long to them. Therfore ſeyng he calleth them beloued whome he ſpeaketh p. 58to, and adioyneth himſelfe vntounto them, as who ſayth, foreign towardes vsus, not foreign towardes you, who is ſuche a dullard that ſeeth not that this ſpeache belongeth onelyonly to the Churche alone, I ſay to the elect.

Therefore in an other place it is ſayde that the Lorde in that iudgement ſhall firſte gather togither all his elect out of all the world,Mat. 24. c. 31.Matt 24 that is to ſay,Mar. 13. d. 27.Mark 13 the number of them nown beyng accompliſhed.Apo. 6. e. 11. Finally, Iohn is the beſt interpretor of Peter: for of him are alledged the ſoules of them that are ſtayne for the worde of God, to trie that they are werie of this long delay, howe long O Lorde whiche arte holy and true, doeſt thou not iudge and reuenge our bloud agaynſt thoſe whiche dwell in the earth? but what anſweare hauehave they? Euen the ſame whiche Peter mentioneth, that is that they muſte reſte yet a litle whyle, that is to ſay, but euen ſo long, til the full number of their felowe ſeruaunts and brethren be accompliſhed. Theſe therefore are they (thou Sycophant) of whome, the Lorde will hauehave none to periſhe, and all whome he calleth to repentaunce in his time, but the reſte whome he hath created agaynſt the day of euill, for his owne glorie (as Salomon ſayth, whome it is better to beléeue then thée) there is no doubte, but for their owne offence he will hauehave to periſhe: as the Scripture plainely witneſſeth of the ſonnes of Helie, and the reprobate Iewes. Here therefore thou daſheſt agaynſt the ſame rocke,1. Sam. 2.25. Iſa. 6.9. Iohn. 12.39.1 Sam 2:25Isa 6:9John 12:39 where agaynſt earwhyle thou madeſt ſhipwracke. For that which onelyonly is ſpoken of the chyloren, thou alſo wilte hauehave to belong to the dogges: whiche albeit if I ſhoulde graunt thée, yet here alſo muſte thou ſhewe, how ſome periſhe agaynſt the will of God, for an idle ſufferaunce of iudgement agreeth not.

p. 59An other of the Sycophantes Argumentes.

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

REFVTATION.

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

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

Alſo the ſequell whiche thou adioyneſt, holdeth not, for p. 60albeit that GOD ſhoulde ſaue but one man, wée ſay the greatneſſe of his louelove, which he hath manifeſted in the ſecrete and incomprehenſible miſterie of hys eternal ſonne, is ſuche, that by infinite degrées it ſhoulde excéede all his ſeueritie to the wicked, howe great ſoeuer it be thought. For who in heauen or earth may comprehende what is the breadth, the length, and profunditie of hys louelove towardes vsus miſerable ſinners? For how greate theſe are, that eternall worde, whiche in the beginnyng was God with God, to be ſo abaced, that he became man, ſubiect to all the infirmities of our fleſhe, ſinne onelyonly excepted, that wée agayne might be made the chyldren of GOD. That eternal worde to be conceyued, to be borne and to drawe the common breach with vsus. The almightie to be afflicted the ſpace almoſt of foure and thirtie yeares: with all troubles and afflictions, with hunger, thirſte, watchings, with horrours bothe of bodie and minde, with infinite ſlaunders: the lyfe it ſelfe to be ſlayne with moſte ſharpe and cruell torments, and to be ſhutte vp in a ſepulchre: For ſo we may ſpeake by the example of Paul, not that we ſhould confound the natures, but vnite them beyng ſeuerall. But what, ſeyng that nowe in ſuche falſehoode of the worlde, the continuall louelove of Chriſte towardes hys Churche, dothe not nor euer ſhall ceaſe: if but one I ſay, and onelyonly pryuate man ſhoulde be made partaker of this wonderfull, and inexplicable benefite, what mater yet can be vrged of thys louelove of God, with his ſeueritie agaynſt all other men, and the very rebellious Angels? But thou a craftie fellow, haddeſt rather diſcerns the ſtate of wrath and merciemercy, by the number of the damned and ſaued, then by the nature of them.

But why ſhouldeſt thou not doe this, who arte not aſhamed to wryte that that Paule whiche confeſſeth p. 61himſelfe to knowe nothing but Ieſus Chriſte crucifyed, and who hath ſette forth vntounto the worlde ſo mightely, all the riches of the Goſpell, that he hath deliuered to the world the rudiments of Religion, and that he had a certayne, more perfecte, and more ſecrete doctrine which he hath taught to certayne his more perfecte Schollers, I imagine nothing herein, or ſclander as thou doeſt? Thine annotations vponupon the firſt Epiſtle to y^e Corinthians are extant, wherein thou ſpeakeſt ſo playnely and ſo apparantly, that thou canſt not denye this blaſphemie, therefore I maruell not that the merciemercy of God in Chriſt crucifyed is ſo eſtéemed as nothing of thée, that thou dareſt compare with his ſeueritie, who hadſt rather beléeue thy ſelfe than the Apoſtle, and openly tranſformeſt the Chriſtian religion into Iewiſhe or Anabaptiſticall babling. And that whiche apperteyneth to the twofold ☜teſtimonie of Moſes, thou alſo too impudently wreſteſt the eyther of them: for what if I ſhould except, that God did there manifeſt what a one he woulde ſhew himſelfe to his Church? Truely I ſhoulde ſay as it is, as appeareth euen in this one example. Let vsus compare the fact of Saule, with the offence of Dauid. Saule contrary to the commaundemente of God, whiche ſéemed a gréeuous thing, did not by and by ſley Agag the King that was taken captiue, and kéepeth the fatter Cattell by oblation, ☜eyther for the Lordes Sacrifices, or for himſelfe by couetouſneſſe. And what did Dauid that worthy Prophet, who had ſo often experienced the louing kindneſſe of God? he defloureth anothers wife, foſtereth ſinne, hée procureth a moſt worthy and valiante man to be ſlayne, by moſt filthy ſurpaſſing treacherie, and ſo muche the rather, that he might yéeld to his cruell deſire, he wittingly and willingly hazzerdeth the whole hoſt to moſt euident perill, the Arke of couenant, and the name of God hymſelfe p. 62to the ſcoffings of the enimies, but Saule is immediately reiected, nor can the Lord be intreated by any the teares of Samuell, and Dauid is ſtreighte receyued to merciemercy, but why ſo? in déede the foreknowledge of ſinnes will héere do thée no good, but to this thou muſt come of neceſſitie, that God pityeth, and hardneth whome it pleaſeth him. Yet Saule hathe not what to complayne, for who hathe firſt giuen to the Lord and it ſhall be reſtored him? Nor is it iniurie to Saule, though Dauid fynde grace. But yet who can not ſée in Saule foreign, the wonderfull ſeueritie of God (as Paule ſpeaketh) but in Dauid that expreſſe nature of God, whiche hymſelfe deſcribed in Moſes, when he ſaith, that he is readie to merciemercy, and ſlowe to wrath. I may therefore agrée with thée for once, if I ſhoulde excepte, that the Lord in that place doth only ſpeake to hys elect, as he, who rather ſheweth himſelfe worthelie, and of good right terrible, and inexorable to the reſt. But leaſt thou exclayme that I doe wrangle, I confeſſe that the Lorde dothe vſe an incredible fauoure and lenitie, euen towardes the verye vaſſals of wrath, ordeyned to deſtruction. Whence is it that he ſhould not deſtroy Cayne by and by? Whence is it that he ſhoulde protracte the floude ſo many yeares? Whence is it that he ſhoulde bleſſe Eſau with the plentifulneſſe of the earth? That Iſmaell ſhoulde growe to a greate kindred? That hée ſhoulde ſuffer the Cananites and the Amalachites ſo long? That he ſhoulde not take away Saule by and by, but ſuffer hym ſo long to enioy the benifyte of thys life, and alſo the renoune and benefites of the Kyngdome of Iſraell? Finally, that wée proſecute not antiquities, whence is it that he ſo nouriſheth, and ſo fauourably ſuſteyneth ſo manye wicked Turkes, ſuche tyrannie of Antichriſte, and finallie thy ſelfe wyth ſo manye falſe Prophetes, p. 63who ceaſſe not to ſeduce whomeſoeuer they may from Gods truth. Greate, yea greate and incomprehenſible is thys goodneſſe of GOD towardes hys enimies, whyche woulde God they coulde once acknowledge, whoſoeuer are electe among them, and bée not knowen, that they myghte at the laſt returne to hym, who truely ſheweth hymſelfe fauourable, and ſlowe to wrath euen to hys aduerſaries.

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

But ſée howe ſottiſhe thou arte, who abuſeſt theſe teſtimonies, to the ende thou mayeſt auoyde that eternall and ſecrete myſterie of the deuine decrée. Why doeſt thou not rather abyde in the nexte cauſes of deſtruction, and perſiſt in the Apoſtles pathes? for ſo ſhould it come to paſſe, that thou ſhouldeſt rather reuerence the louing kyndneſſe of GOD towardes hys enimies, then thou ſhouldeſt not yéelde hym whyche is lawfull p. 64to eueryevery potter no man withſtanding it, when as yet a certayne proportion of the clay and potter may be intended, and of God and things created, whatſoeuer yet theſe be, there holdeth no compariſon, except ſo much as God adopteth men vntounto himſelfe of merciemercy, for that we maye aſcend vntounto Adam, what proportion is there of the ſimilitude and the thing it ſelfe yet I graunt that Gods benefites towards men be innumerable, eſpecially if they be conſidered in Adam: but thou art wonderfully deceyued, when thou déemeſt that therefore God hath ſpoyled himſelfe of his deytie, that it ſhoulde not be lawfull for him without the note of crueltie, to create how many men it pleaſed him, in whoſe iuſt condemnation, (for albeit hée hathe ordeyned whome he woulde to deſtruction, yet he boweth none to death, but the deſeruers of it) to manifeſt his vpright iuſtice and his hatred againſt ſinne. Do trées and plantes at this day conſpire againſt the Lord as thou doeſt, that they are deuoured of men? Do all liuing creatures expoſtulate with God, bycauſe they are appoynted to the ſlaughter, and ſet forth to the gréedineſſe of men no I trowe,Rom. 8.Rom 8 for ſo ſaith the Apoſtle foreign that the creature doth ſigh and grone not as though it did expoſtulate with God, but bycauſe it doth frette againſt the enimies of God, and in déede ſo it is, for if the earth it ſelfe, if heauen, and the ſtarres, and the beginnings of all things, if almoſt the infinite kindes of beaſtes, fiſhes, and ſoules, if ſtones and rockes coulds ſpeake, although their eſtate may ſéeme miſerable to mans reaſon, yet would they not only not expoſtulate with God as fierce and cruell, but they will voluntarily hauehave bin thankefull to him, that they were accompted worthy to ſerue his glory. but thou Sycophant art found, who would accuſe God of cruelty, except he hadde ordeyned all to eternall life, albeit thou makeſt not mention of all in this place, yet it muſt be ſo, p. 65for if there ſhould but one be ordeyned to eternall puniſhment, if thou mighteſt be iudge, God ſhall not eſcape the note of crueltie. For albeit he is more cruell that damneth many, then that damneth one, yet he therefore ceaſſeth not to be cruell, that damneth but one by thy iudgemente, who eyther wilt not, or canſt not diſcerne the iuſt purpoſe of damnation, from damnation it ſelfe. But that we may omitte all thoſe things whyche thou ſayeſt, the people can not conceyue, I ſaye, that thou in wreſting thys teſtimonie of Moſes, arte lyke to them, who maruell why moe Drunkardes than Phiſitians doe come to olde age, and thynke not in the meane tyme that it is chance, that there bée by many degrées moe Drunkards than Phiſitians. So albeit, as thou falſelie déemeſt, God ſhoulde ſaue the iſſue of eueryevery faithfull man, to the thouſanth degrée, not one onelyonly excepted, and ſhoulde deſtroy the Infidels children, onelyonly to the fourth Generation, yet for all that ſhoulde there bée moe that ſhoulde bée damned, bycauſe there hauehave bin euer more in the Worlde that dyd hate GOD, than dyd louelove hym.

But thou arte both deceyued, in that that thou déemeſt that the Lorde hath béere ſette the conſideration of hys nature, eyther in the multitude of thoſe that are to be ſaued or damned, alſo in that that thou takeſt thoſe things in ſuche wiſe as if the Lorde hadde bounde hymſelfe to ſaue ſome mans poſteritie, to a certayne number, without exception, both whyche, continuall experience dothe teache to bée moſt falſe. What then? is the Lorde vntrue? no in déede, but in theſe wordes he onelyonly ſheweth howe muche he is more frequente in well doing, than béeyng kéeping and mindefull of iniuries, in perſecuting his aduerſaries, but ſo, that finallye he doth well to them of whome he is beloued, and hateth them p. 66of whome he is hated, and maketh it frée to hymſelfe, to hauehave mercy on whome he wyll, and whome hée will to harden, as he hathe manifeſtly ſhewed and proued in effect in the hiſtorie of Helie the Prieſt, that I may omitte Iſmaell and Iſaac,1. Sam. 2. c. 2…. f. 30.1 Sam 2 Iacob, and Eſau, and innumerable others. Sée how wiſely and to the purpoſe thou diſputeſt againſt the truth.