God doth not take away freedome from mans will, nor is Authour of euill: but euery man is Authour of his owne euill. Neither is God iniurious to any man, in ex∣ecutyng his punishment vpon him for his offence.
* 1.1Ergo, Luthers doctrine is wicked and haynous, whiche teacheth absolute Necessitie of doyng good or euill by the foreknowlede of God, and whereby he imagi∣neth God to be the Authour of wickednesse.
* 1.2There are extant in the Scriptures many famous and no∣table testimonies touchyng the truth of Gods Praedestination, and foreknowledge of thynges to come: which neither Osorius nor all Portingall are able to gaynsay.* 1.3 Whereupon Necessitie of al the actions which we do, must neédes ensue, in respect of the Hypothesis, as Schoolemē tearme it. But as touchyng his glo∣rious assumption of the haynous inconueniences concurraunt withall: that is most false. For first neither doth the freédome of mans will perish so, but that men may alwayes willyngly, & voluntaryly chuse that, whiche they will. Neither is any man charged with such Necessitie, as the force of cōstraint may com∣pell him to doe that, whiche he would not:* 1.4 And it may come to passe, as is mentioned before, that the thinges which be Neces∣sary vpō the Hypothesis, beyng done without the same Hypothe∣sis, may seéme to be chaūceable, and not Necessary. And by what meanes then is will bereft of freédome? vnlesse paraduenture, bycause God (seyng mans wil inclinable to all wickednesse) doth not restrayne it when he may, for this cause he may be sayd to take away freédome from will. But this withstandeth our dis∣putation of Necessitie nothyng at all. For although this freé∣dome be holpen to good, yet remayneth the same neuerthelesse freé to wickednesse, in the sense spoken of before. But he might haue holpen (you say.) In deéde nothyng was more easie. For