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

The thirde sclauuder.

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

THE AVNSVVERE.

NOw at the last we are come to that, whereof you are wonte to triumph, as though we did make God the author of sinne, for of the twelue Articles

which remayne, I sée them pertayne to this one purpose, that is to the ende you may séeme in a matter neuer so ab∣surde, and of it selfe almost incredible, to imagine no false∣hoode, especially to those men who haue not either leasure or will inough to reade our writings. But so I truste I shall answeare that all men though very vnlearned or els thy very friendes in nothyng more then this one may ea∣sily perceyue thyne impudencie and ignorance. For séeing their be twoo sortes of men whiche vrge agaynst vs this blemishe: one of them whiche confesse in déede that we do not say so, but that yet we set downe those things of which it is necessarily gathered: and the other of them who are not ashamed to say & wryte, that we plainely affirme this same, it shall be sufficient to teache those that they knewe not, but in déede the shamelesse impudēcie of these is wor∣thy to be more sharply suppressed. Yet I will doe my best that all men may sée that I rather weigh what may be come vs then thée. Seyng therefore there be onely twoo things whereby men may be decerned of men, that is to say, déedes and wordes, vnder whiche also I comprehende writings, say I pray thée, if thou canst, that the demenours of Caluine or any of vs be such, as that the least suspition of suche blasphemie may fall vpon vs. For he muste not onely be alyed to some one small faulte, or cryme, whiche shoulde amoue all difference betwirte good and euill, fil∣thinesse, and honestie: but vtterly gyuen ouer to all wic∣kednesse, and wonderfully practised, without all shame, in euery kynde of mischiefe, euen so muche, that as the Logitians say, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 affection hath procéeded in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 into an habite. But that we may confesse our selues wil∣lingly, and of our owne accorde to bée by almoste infinite distaunce farre from that perfection which thou dreamest, yet by Gods benefite so haue we liued to this present day in the Churche of God, that (whiche I wishe be spoken

without all shewe of boastyng) no man hath yet bene founde, whiche hath thought our lyse worthie hys re∣proofe, of whome all good men had rather not be reprehen∣ded then praysed.

And truely I thinke, thou shalt not perswade any wise man, that it can be possible, that if we were in that opinid, that we shoulde thinke that (God beyng the author) wée might sinne vnpunished, hauing willingly left our cout••y, and despised those things which most men be in loue with∣all, and finally not regardyng all those things whose assi∣stance they séeke, for who haue determined to walow thē∣selues in the filthe of pleasures, we had rather almost, in the sight of the whole world, indure what so euer miseries, amongst whiche I accompt this the chiefe, that we haue continuall conflicts with like monsters as thou arte: had rather (I say) suffer al these calamities so many yéeres, and to procure the crueltie of all men against vs then yéelde to those things, whereto not only nature it selfe, but also selfe will and reason would draw vs. But that which appertai∣neth the writings of Caluine, whome alone before others you thinke you must gnawe vpon, how am I afrayde (good man) cast with this your fact, you will most cōsirme to vs y^t very same doctrine, whiche you fight agaynst. For what wise man thinkest thou, who when he shall reade but the very titles of Caluines bookes, and shall knowe that you lay to his charge this sclaunder, will not straight way thinke that all memozie and reason is quite taken from you, by Gods iuste iudgement? For what furious mad∣nesse is this to attribute thys Heresie to Caluine, whiche beyng in our memorie renewed of the Libertines, your selues well knowyng it, yea euen thy selfe (Sycophant) beyng conuersant in the same Citie, and it may bée in the same house, hée hath so vehemently and plentifully refuted? Therefore that it may be euidently séene euen

of all blynde men what is your securitie, impudencie, and leawdenesse, that it maye appeare to men and Angels, what wrōg you do, not so much to Caluine or our Chur∣ches, as to the very truth of God, and lastly, that all at once may vnderstand what is oure iudgemente of these things, goe to, let vs heare with howe strong, how true, and how sounde arguments, euen eleuen yeares agoe, he hath refuted in his booke written and published thys blas∣phemie of the Libertines, and those selfe offences, which you shame not to obiect to the faithfull seruant of God, heare therefore (Sycophant) how true it is that Caluine maketh God the author of sinne.

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

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

Chap. xiij.

AFter they haue ymagined the alone spi∣rite, according to their owne will, when they haue destroyed and abolished the natures, both of Angels, of Deuils, and also of soules, they say that this Spirite doth all things, not that they may signi∣fie that which the Scripture teacheth of him, saying, all creatures, as they do remayne in him, that so they are go∣uerned of him, and are subiect to his prouidence, and that euery one in his order is obediente to his will, but that whatsoeuer is in the world, must directly be iudged hys

worke. So they attribute no will vnto mā, as if he were a stone, and they take away all difference of good and e∣uill, that by their iudgeniēt nothing can be done wicked∣ly, séeing God is author of all things, but that the matter maye be shewed more apparantly, I will sette downe some example of their iangling. When that Swyne Quintinus once as it was came into a place, where one did lye slayne, and a certayne godly man was there pre∣sent, who said for very horror, wo is me, who hathe done this wicked acte? he aunswered by and by in hys Picar∣dian tong, I, if thou wilt know, haue done it. Then the o∣ther, as one astonished, said, hast thou, art thou so wicked? Quintinus aunswereth, I am not he, but it is God. How sayth y^e other, are y^e offences to be imputed to God which he cōmandeth to be punished? Then began this filthy fel∣low the more to vomit out his poison, saying, so y^e matter standeth, thou thy selfe hast cōmitted it, I haue cōmitted it, God hath committed it. For that which I and thou do, God doth, also what God doth we do, for he is in vs. This being granted, this sinne should be imputed to God: or it is to be cōcluded, that there is no sinne done in the world, sith there is nothing which is not made of God, so all dif∣ference of good and euill is taken away, whereon it wyll followe that we may not reprooue any thing as euill, sée∣ing all be the workes of God, and it shall be lawfull for men, as it were with reynes let loose, to doe whatsoeuer commeth in their mind, not only bycause we are without the dāger of sinning, but also bycause to restreyne any de∣sire, is to hinder God. For example, hath one committed whoredome? he is not to be blamed, for there shoulde be inforced blasphemie against God. Hath some one desired his neyghbours wife? let him haue hir if he can, for hée knoweth certaynely that he doth nothing but the will of God. That apperteyneth to riches, he that can get them

by force, or by anye craftie meanes, let him do it boldly, for he shall vndertake nothing whiche is not alowed of God. He that hath violently taken whatsoeuer he could, lette him not muche trouble himselfe about restoring of them, for it is not beseting that God shoulde be cor∣rected.

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

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

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

It came to passe, that when hée woulde on a tyme visite Stephanus a Fabrica, wyth whome hée hadde some dealing, and founde hym sadde for hys seruaunte, whyche hauyng runne from hym, hadde taken with him certayne money, but the chiefe cause of hys heaui∣nesse was, that hée feared, least he shoulde in some other place abuse hys name amongst hys Chapmen. The Cob∣ler asked what was amisse wyth hym, he aunsooered in thrée wordes (as hée was a man of fewe wordes) in∣continente the cobler exalting hymselfe, as if with dis∣played

wings, he woulde flye aboue the Cloudes, he re∣proued Stephanus as blaspheming God, for that hée called hys worke wickednesse, and bycause GOD dyd all thynges, nothyng is to bée iudged euill. Ste∣phanus knowyng that hée coulde profite nothyng by reasoning wyth hym, in one worde hée cutte of hys talke.

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

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

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

The fyrste euill is this, that thys graunted,

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

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

Chap. xiiij.

WEdenie not, but all things are done by the will of God, and so muche the more, when we declare why he is called Almightie, we attribute vnto him an effectu∣all power in all creatures, and teach, that hauing once created the vniuersall world, he also doth so gouerne the same, and hath euer his hand ready in the worke, that he may kéepe all things in their estate, and dispose them ac∣cording to his wil. That I may more easily expresse what this meaneth, I say, that we must consider that God doth worke thrée manner of wayes in the vniuersall goerne∣ment. For first, there is an vniuersall working, whereby he directeth all creatures according to the state and pro∣pertie whiche he hathe giuen to euery of them, when hée created them. This gouernance is nothing else than that

which we call the order of nature. For whilest the infidels due acknowledge nothing in the disposition of the worlde, but that they sée with their eyes, and therefore constitute nature as it were a Goddesse whiche should rule and go∣uerne all things: this glory is to be giuen to the will of God, that it alone guydeth and ruleth all things. Where∣fore, when wée see the Sunne, the Moone, and Starres per∣forme their course, let vs thinke that they obey God, that they execute his commaundements: and not that onely, but that they are gouerned with Gods hande, and that all things are done by his power. So when we beholde the course of earthly things, al things to be attributed to God, but the creatures are to be iudged as instruments in hys band, which he will apply to the worke, howsoeuer it plea∣seth him. The Scripture oftentimes toucheth this vniuer∣sall prouidence, that we may learne to giue glory to God in all his workes. And God especially commendeth to vs this his power, that we may acknowledge the same in our selues, to the ende we may be ridde frō arrogancie, which, so soone as we forget that we be in his hande, dothe vse by and by to surmount in vs. To this it is that Paule sayde at Athens. In him we liue, moue, and haue our beyng: for he doth testifie vnto them, that excepte he do sustayne vs with his hande, for neuer so litle moment of time we can not continew, seing we remayne in him: and as the soule disperseth his power thorowe all the bodie, dothe inforce the members: that so we be quickened of God, of whome we obtayne, whatsoeuer strength and abilitie is in vs. Yet this vniuersall working of God, dothe not let but that all creatures bothe in heauen and earth, may receyue their qualitie and nature, and folowe their proper inclination. The other way whereby God worketh in his creatures, is that he compelleth them to the obedience of his good∣nesse, iustice, and iudgement: euen as be will nowe helpe

his seruaunts, nowe punishe the guiltie, nowe trie the pa∣tience of the faythfull, or chasten them with a father∣ly affection. So when he will bestowe aboundance of fruytes, he giueth Raynes in his time, sendeth warmth by his Sunne, and lightsome and sayre dayes: then al∣so he vseth other naturall meanes as instruments of hys louyng kindnesse. But when he dothe withdrawe his hande unto himselfe, the heauen becommeth as it were brassie, the earth as ironie. Therefore it is he that ma∣keth Thunders, Froste, Hayles, and Tempestes, and he causeth barrānesse. Therfore whatsoeuer the Ethniques & ignorāt attribute to fortune, we must ascribe to y^e diuine prouidence: not so much to that vniuersall power, wherof we haue spoken, but to his speciall moderation wherby he gouerneth al things, as seemeth best and most to his glory. And that he teacheth, when he sayeth by the prophets, that he createth light and darkenesse, sendeth lyse & death: that nothing good or euil cōmeth but from his hand: in so much that he saith that he gouerneth also lots, and other things which séeme casual. But if some one be casually slaine not by fore practice, that he is cause of hys death, and hath so appoynted, least we shoulde denie any to fall by chaunce, but all things by the determination of his counsell. And he is vehemently offended, when we thinke that any thyng rōmeth from other where, and do not looke upon him, that we may acknowledge him, not onely as the principall cause of all, but also as the Author, determinyng by this or that meane all things by his counsell. So therefore let us conclude, that as wel prosperitie as aduersitie, Raynes, Windes, Hayles, Froste, Brightnesse, Aboundance, Fa∣mine, Warre, and Peace are the workes of God, and that the creatures, whiche be inferiour causes, be onely instru∣ments whiche he hath in use to execute hys will: and ther∣fore vieth thē at hys pleasure, turneth those thyngs which

way soeuer it pleaseth him, & bringeth them to that passe, that that vndoubtedly may be done whiche he hath deter∣mined. There is further to be noted, that he vseth not onely sencelesse creatures in thys sorte, that by thē be may worke and performe his will, but euen men themselues & also the Diuel. In so much that euen Sathan and the wic∣ked are executers of the Diuine will. Euen as he vsed the Egyptians to afflict hys people: and a litle whyle after he stirred up the Assyrians, and others lyke, that he mighte punish theyr offences. We sée he vsed the Diuell that he might torment Saule, deceyue Achab, and when néede is to exercise his iudgements against al the wicked, or on the otherside to proue the cōstancie of his owne people: wher∣of Iob is an example unto us. Whiche things when the Libertines here, rashly and vnaduisedly breakyng out, nor lookyng any further, they conclude, that the creatures doe nothyng else. So they horribly confounde all things. For they confound not onely heauen with earth, but God with the Diuell. And that commeth so to passe, bycause they obserue not twoo exceptions muche necessarie. The first is, that Sathan and the wicked are not so Gods instru∣mentes, but they also play there owne partes. For wée muste not so immagine, that GOD worketh so by a wicked manne, as by a stone or blocke: but as by a reaso∣nable creature, accordyng to the qualitie of nature, which he hath gyuen hym. When therefore we say that God worketh by creatures, that booteth not why the wicked for there parte shoulde not worke too, whiche also the Scripture dothe manifestly shewe. For as it pronoun∣ceth that GOD will hysse, and as it were sounde with a Trumpette, that hée maye brynge out the Infi∣delles to battell, that he will barden and inflame their hartes: so it ceasseth not to shewe theyr owne coun∣sell, and of what will they are, and ascribeth vnto them

that worke, which by Gods decrée they execute. The other exception, wherof these vnhappie men haue no vnderstan∣ding, is this. That there is great oddes betwirt the worke of God, and the worke of a wicked mā, sich God vseth him but insteede of an instrument. The wicked is incited to his worke with his couetousnesse, or ambition, or enuie, or crueltie, and he regardeth no other end. Therefore of that roote, that is of the affection of minde and ende whiche he respecteth, the worke taketh his qualitie, and is worthely iudged cuill. But God hath altogither respect of contrary things: that is to witte, that he may exercise his iustice to befend the good, that he may vse his grace and mercie to∣wardes the faythfull, and correct those that deserue euill. Sée in what sort we must discerne betwirt God and men, that hence we may beholde in the selfe worke his suffice, goodnesse, and iudgement: thence the malice of the Diuell and Infidels: but let vs take an excellent and lightsome glasse, wherein we may beholde these: When worde was brought to Iob of so great losse of his goods, of the death of his children, and of so many ••uils which vefell him: he ac∣knowledged that God did vid visits him, saying: the Lorde hath giuen me all these things, and he hath taken them. And in déede so the truth was, but in the meane time, did be not know that the Diuell did cause this euill vpon? vn∣derstoode he not that the Chaldées had briuen away hys heardes and cattle? did he commende those robbers and théenes? or did he excuse the Diuell, bicause that affliction came out from God? No I trowe. For he vnderstood that there was great difference in these things. Therefore con∣demning euill, he sayde. Blessed be the name of the Lorde. In like so Dauid, when Srmei did persecute him, he sayde he receyued it frō God: & he saw that that wicked wretch was a rodde, wherwith God did chasten him: but praysing God, he dothe not therefore afterwardes lesse condemne

Semel. But I muste yet deale of this in an other place. Let this now be sufficient to holde, that God worketh so by his creatures, and so vseth them to serue his prouivece, that the instrument whereby he worketh, ceaseth not to be euill: and bycause that he turneth the wickednesse of the Diuell, and vngodly men, into good, therfore they be not cléered or excused by that they sinne not, and theyr workes wicked and to be damned, for all take their qua∣litie of the purpose and will of the Author. Who so there∣fore distinguish not these things, doe ouerturne all things as twine with their snoute, and doe disturbe those things with horrible confusion whiche are sette in an excellent order. Such be the Libertynes, which not onely conioyne in felowship, the Diuel with God, but also transforme him into God: denying by this pretence his workes to be commendable, bicause he doth nothing but that whiche is appoynted of God. But this Heresie, (if we gyue credite to the auncient Doctours) tooke his beginnyng of Simon Magus: Wée of the contrarie parie muste obserue, that the creatures in earth, doe their workes in theyr degree, whiche as they shalbe done to that or this ende, so are they to be taken to be good or euill. In the meane time, God gouerneth and disposeth all things, and directeth them to a perfect ende: he turneth euill into good, or at the least, working after the goodnesse of hys owne nature, he enfor∣ceth some goodnesse, out of that whiche is euill, he so vseth the Diuell, that he dothe not mingle himselfe with him, whereby he may haue any thing common with him, or be intangled as conioyned in the societie of euill, or with his iustice take away the nature of euill. For as the Sunne sendyng forth his beames into a dead carcasse, and ingen∣dryng certayne corruption therein, draweth nothing cor∣rupt or impure to it selfe: nor causeth by the purenesse of it, whereby the carcasse is the lesse corrupt and filthie: so

God worketh by the wicked in such sorte, that the iustice whiche is in him, shall not iustifie them, nor be defyled with their naughtinesse and corruption.

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

In that wée desyre to doe well, and be indued wyth power to performe it, that commeth by supernaturall grace, whereby we are regenerate te a better, and in∣déede diuine lyfe. Beholde therefore what God worketh

in hys children, that is, taking away their crooked na∣ture, he directeth them with hys Spirite, to the perfor∣mance of hys wyll. But these frantike fellowes, crying out with force, that God doth all things, doe make hym the author of euill, and then as though the nature of e∣uill were changed, whilest it is couered vnder thys vayle of the name of God, they affirme it to be good, wherein they doe more violente and wicked sclaunder agaynste God, than if they shoulde transferre hys po∣wer and iustice some other where, for séeyng there is nothing more proper to God than hys goodnesse, it must néedes bée that he be denyed of hymsclfe, and be changed into a Deuill, that he myghte worke wic∣kednesse, whyche thyng is attributed vnto hym of these. And in déede there God is an Idoll, whiche is more exe∣crable to vs, than the Idols of the Gentiles. But (as they saye) they suppose they haue well washed theyr handes, when they aunswere, that they affyrme all thyngs to bée well, séeyng they are done of GOD, as though it were in theyr power to change blacke into whighte. In déede they haue done worthely, if, after they haue called God spoyler, théefe, and whore∣monger, they adde, that there is vtterlye in these none euill. But who hathe condemned murther, whoredome, robberies, and theftes, excepte GOD? So truely of vs hée must be reprooued of a lye, that wée myghte excuse hys workes. But the Schrip∣ture (saye they) dothe vniuersallye pronounce, that GOD worketh all in all. I aunswere, that they leawdely and falsely applye the Scripture to that, for when Paule vseth thys sentence, he onely speaketh of the graces of the holye Ghoste. And that the verye place dothe sufficientlye witnesse, in whyche

Paule admonisheth the Corinthians, that they vse them well, seyng they are the giftes of God: for bycause, as he saith, no man can alledge one worde to the glory of Christ, except he that speaketh by the holy Ghost, from whom al good things procéed. And verily what appertaineth to good, let vs willingly condiscende y^e it may be wholly attributed to God. But howe will they shewe that euill commeth of God? where wil they shew that God stealeth in the théefe? in the spoyler and murtherer to sley the innocent? There∣fore these pretences do not onely not purge their blasphe∣mies, but doe vehemently increase them, and make them twice more grieuous.

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

Chap xv.

WE haue shewed before, that if all things are to be at∣tributed to God, as the Libertynes will, and man may be sayde to doe nothyng, it will come to passe that we shalbe moued with the conscience of nothing. For that should not be to audyde sinne, but rather to do agayne the worke of God. Nor doe I onely say, that that may be ga∣thered of their former speach, laste we should contende in disputing whether that were there meanyng or no: but I say, that self thing which themselues confesse. And so much the rather they especially determine that thing with thē∣selues, that they may bedasle consciences, to the ende that men voyde of al care, might accomplish whatsoeuer came in place, and whatsoeuer they desired, as if God had giuen his lawe in vayne, whereby good might be discerned from euill. But I aske this one thing of them, whether we haue not in the lawe the declaration of the Diuine will? but by

that God hath pronounced that whoredome, thefte, mur∣ther, and as it foloweth, couetousnesse, hatred, enuie, ambi∣tion, and others of lyke forte doe displease him. Nowe if they may be sayde to be acceptable to him, is he not tepro∣ued of a lie? Moses witnesseth, that the lawe was giuen, that we might learne to serue God, to sticke to him, and to obey hys will, leaste wée prouoke his wrath agaynst vs with our sinnes. These miserable men doe indeuour this, that they may finde out in vs the like thoughts. And least we should conceiue any thing, they binde vp our eyes with this swathing bande: that is, that all things are done by the will of God: & therfore that nothing doth displease him as if God were mutable, and agréed not with himselfe, or a dissembler, affirming that he hateth & detesteth that, which yet he lusteth and aloweth. For this saith Paul, the wrath of God commeth vpon the vnbeleuers. Ye make sadde the Spirite of God, saith Isay. You haue bene burthenouse to me saith the Lorde in an other place. Also the Lorde is ve∣hemently angry with, and his displeasure is inflamed a∣gainst Israell. I know in déede that God is not subiect to mens affections: but all these speaches do signifie, that he disaloweth and condemneth euill: and that therefore sinne is the cause of enmities twixt vs and him: and that wée can not, so long as we do euill, agrée with him, that rather we may looke for correction and reuengement, seyng he is a iust indge, who cā suffer no iniquity. We almost read in the whole Scripture nothing else, but these exhortations, Feare the Lord: take héede thou offend him not: takehéede & auoyde euill. But these madde men do exclayme the cōtra∣rie, that it is foolish to feare least we offend him, sith we do nothing eyther good or euill, but he worketh all things in vs. Paul saith that the very Gentiles wāting both Scrip∣tures and doctrine, haue the lawe written in their hartes, that is a conscience, wherewith they eyther defende or ac∣cuse

thēselues before God. These euill disposed men, ende∣uor to deface it, denying that there is any thing wherof we may be accused, seyng all things are done of God. How should they shame to peruerte the Scriptures, when they dare doc so much, y^t they feare not to deface that persuasi•• naturally infixed, & printed in our mindes of God? if for the excusing of our selues, we would alleadge ignoraunce, God sendeth vs to our conscience, which can abundātly teffifie against vs. But these madde men, hauing suppressed this testimonie, say that God ought first to accuse himself, if he wil intend any accusation against vs, seing he worketh all things in vs. Moses calleth y^t a roote bringyng forth gall &. Wormewood, when with starterings we endeuour to sup∣presse al rentorse of conscience, & so deceaue our selues, that we should thinke wickednesse to be sport. An in very déede what poyson rā be more deadly & pestilent in al the world? Also he calleth that to ioyne dronkennesse to thirst, and by good right: for our natural affection is an inordinate appe∣tite, and as it were a thirst to do wickedly, When therfore we blesse our selues (as he saith in that place) and persuado our selues that we shall haue peace, so long as we liue loosely & wickedly: that is euen so as, as if one vehemently inflamed with thirste, shoulde make himselfe drunke with wine, least he should any more be moued with any sence, when he ought rather to haue brydled and repressed I is thirste with sobrietie and abstinencie. An excellent place truly for our instruction: that we may vnderstande what poyson lurketh vnder the honie, whiche these vnluckie men deliuer vnto vs. Yet notwithstandyng they continually apply themselues to thys outscape, that there is vtterly nothing done besides the will of God. But I answere, that, for that belongeth to the workes that we doe, Gods will is to be considered of vs in suche forte, as himselfe de∣clareth the same. As, for example, when he commaun∣deth

euery thing to be kept to his proper owuer: that losse and iniurie be not done to any: there bys will is euident. What therefore may please him further ought not to bée searched, for we knowe that if wée doe that, we shall obey his will: but if not, we shall not be accepted of hym.

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

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

Chap. xvi.

AFter they haue so let louse the raynes to al, as they suf∣fer euery one to liue as he liste, by this cullor, that they

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

I willingly in déede yéelde vnto them that, that a Chri∣stian ought (as he saith) to take euery thyng to profite: but in that sence that the Seripture teacheth, that is, that in aduersitie hée may call to remembraunce that whiche Paule sayth, that the faythfull are afflicted for this cause, that they maye be conformed to the Image of Christe, and so lette afflictions bée a helpe to them, to obtayne saluation and let that consolation sustayne them. If he sée hys brother slide or goe astray, let it be to hym in stéede of a glasse, to the ende that knowyng the infirmitie of mans nature, he maye walke in the more feare. But if it be so that hymselfe fall, lette hym thereby be admonished

of his owne imbecillitie, that he may distrust his owne strength, and be made more humble, and lay aside all ar∣rogancie, and lette it be to hym as a spurre, whereby he may be furthered to call vpon God with more feruente inuocations. Sée howe Christians turne all things to their commoditte, not that they may delight themselues in their sinnes, or shutte their eyes, least they may behold that whych is euill, but rather that being heauie and so∣rowfull, bycause they may sée that God is offended both of themselues and others, they may be prepared to repen∣tance, humilitie, and the feare of God, and that they maye be carefull that they maye take héede to themselues in time to come. After this sort Dauid gathered commodi∣tie by the fault that he had committed, not in any respect iustifying himselfe, but when he heard his condemnation more and more, confirming hymselfe in the goodnesse of God, foreséeing least afterwards he myght slyde agayne into such calamitie. Euen in like sort dothe Paule adme∣nish vs, to conuert those sinnes whiche the children of Is∣raell committed against God, to our commoditie, that is, that whilest we consider the punishments whiche fol∣lowed, we may be taught by their example. See nowe wherefore the Scripture doth cite as well the sinnes of the faithful, as of the contemnes of God, not that it might make vs blinde, whereby we shall be able to determine, or vtter nothing for certaynetie, and shall doubt, whether that which is euill be good, but that when the knowledge of euill is perceyued, we mighte shunne the same, as it playnely setteth downe what we should iudge of euery worke. But they alleadge that it is ••••ritten, lette vs not fudge, for the Lord vseth these wordes, ••udge not, but wherefore? that he may reprehend their rashnesse, who vsurp the authoritie of God, in iudging of things they know not. The same argumente is handled of Paule, in

the fourtéenth to the Romanes, where he reproueth them that condemne their bréethrē for matters indifferent: we haue (sayeth he) all one iudge, to him we must giue ac∣comptes, it apperteyneth to him to determine of suche matters, let vs not therefore inforce oure neyghboures prostrate vnder our opinion. In déede it is an excellente and most profitable doctrine to, as there is one spirituall lawgiuer that is God, so that he is the best Iudge of our minds. But in the meane time, the testimonie is not therefore of lesse force, whiche already he hath broughte, when therefore we iudge whoredome, thefte, blasphe∣mie, dronkennesse, and ambition to be gréeuaus sinnes, we giue no iudgemente of our selues, but we approoue that whiche God hath giuen. But of the contrary, these shamelesse dogges, feygning that they will not iudge, doe make themselues higher iudges than God. I pray thée, if after the supreme Iudge haue gyuen sentence, some priuate man should say, the matter is to be left in doubt, as if nothyng shoulde bée certayne, and the matter by iudgement condemned, not to be taken as euill, shoulde not hée as a factious man, or author of sedition, be dée∣med muche worthy of greate punishmente, bycause hée would subuert all order of right? But these filthy dogges, vnder this pretence, that they saye, we must not iudge, endeauour to make frustrate the supreme iudgementes of the highest God, whyche he hathe published to all the worlde, and that whatsoeuer he hath pronounced, is but deceyuing.

We sée therefore, that as we maye not presume so farre, as to iudge accordyng to the lust of oure owne heart, so all things are to be approued, and as it were ra∣tifyed with our assente whyche God hathe iudged, there∣fore, as auouche hym to be a good and righteous Iudge, we shall condemne with him wicked workes, and as he

aduiseth, we shall iudge a good or cuill trée by his frutes. Afterwardes, they alleadge this sentence, Hipocrite, firste plucke the beame out of thine owne eye, and then shalte thou sée to remoue the mote out of thy brothers eye. But what wyll they conclude thereof? Thys aun∣swere belongeth to Hypocrytes, who onely note other mens faultes, and conceale their owne, as when hée sayde to them whyche accused the Adultresse, hée that a∣mongst you is withoute sinne, lette him cast the firste stone at hir. He dothe not therefore forbidde to punishe offenders, but onely adnionisheth, that when we repre∣hend others, we beginne at oure selues, when we cor∣recte them that haue offended, lette vs be withoute those faultes, whyche we correct in them, that wée may shewe oure selues to bée moued with the true zeale of iustice, to hate euil, as well in our selues, as in them, withoute all respecte of persons. But betwixte these two there is maruellons great difference, to iudge nothing by Hi∣pocrisie, and vtterly to iudge nothyng. The Lorde com∣maundeth, that we iudge according to truth, that we be not more seueare agaynste oure neyghboures, than a∣gainste oure selues, but these dogges with this cullor will haue all iudgemente, be it neuer so consonante to reason, to bée excluded and abolished. Albeit if an Hypo∣erite flattering himselfe, shall reprehende another, it followeth not, that hée whyche hathe offended, shall therefore bée excused, for euill is euer to bée damned. But this is the faulte of an Hypocrite, that hée mea∣sureth not hymselfe by the same rule, and easilie for∣gyuing hymselfe, hée vseth the extremitie of lawe a∣gainst others. But (as I said in the beginning) y^e ribalds do not indeauour to obteine this in vayne, for they shuld opē to thēselues a notable ingresse, if they might persuade

the world, that nothing at all were to be improued. But it is best to note Sathans subtiltie in this place, and whereto it tendeth, for ouer and aboue that oure neygh∣boures faultes, and the scourges, wherewith God puni∣sheth them, ought sufficiently to warne vs, that we pro∣uoke not his anger against ourselues. There is also a∣nother thing required of vs, that is, that oure mindes ought to be stricken with griefe, bycause God is offen∣bed, and bycause the soule of the finner runneth to destru∣ction. With such a zeale of Gods glory we shoulde be in∣flamed, that when it is imperilled, we should be oppressed with the anguish of sorowes, where with oure heart may be sore afflicted. We oughte so to loue our neyghboures with a ready affection of minde, that when we sée the pe∣rill hang ouer them, and especially their soules, we maye be moued with compassion. Sathan indéede by these Lo∣sels would make men amazed, that whatsoeuer confusion we shall sée, we shall be touched with no care, nor be af∣fected in any sort. If we sée the name of God to be torne with blasphemies, his holy precepts violated, soules de∣stroyed, and all finne and wickednesse florishe, as in déede these scoffers, whatsoeuer befall, doe laugh, are touched with no care, least collor mighte kill them, excepte when somewhat is done that lesse pleaseth them, for then for∣getfull of all these pleasant speculations of not iudging, they become farre more sharp and rigorous than others. And they also secretely mocke them of whome they are nourished, and ldoe thrust out their tongs behinde theyr backes. For al their delighte and studye is in this, that they may iocandly take their pleasure in quietnesse and securitie, for they haue heard this sentence of Salomon, that the bones are withered with a sorowfull spirite. So least lost with leanenesse, they haue founde this way of pleasant and peaceable delighting, that is, al carefulnesse

expelled, in approouing all those things, wherewith it is of necessitie, that Gods children be moued and troubled in mind, least they should haue any more cause of sorrow. Lo how delighting themselues in euill things equally as in good, they turne all things to their commoditie. But Paule sayeth, that thys is a heape of iniquitie, when one doth not onely committe iniquitie, but assenteth therevn∣to with delight. Therefore if there be credite to be giuen to Paule, lette vs holde these for the most wicked of all men, which are not therewith satisfyed, in that they sléepe in theyr owne sinnes, they breake out into that wicked∣nesse, that they gladde themselues in others sinnes. Doe not these things yet content thée, and wilte thou vrge me to other of Caluines Bookes? heare therefore what he hathe taughte a good whyle agoe of the same matters, in the. 2. Chapter, and. 69. Section, of Christiā Institutions. Farre other is the manner (sayth he) of the diuine action, which that it may more certaynely appeare to vs, let the calamitie done to holy Iob by the Chaldees be for an ex∣ample. The Chaldees when they had stayne hys pasters, they dispoyle his flocke as enimies. Nowe their wicked acte is euident. Nor ceasseth Sathan in that worke, from whome the historie telleth all that did come. But Iob himselfe reknowledgeth the Lordes worke in it, who he sayeth, tooke from him those thinges that were taken a∣way by the Chaldes. Now may we referre the selfesame worke to God, to Sathan, to man the author, but eyther we shall excuse Sathan by Gods company, or pronounce God the author of euil? easily, if we firste consider the ende of working, and then the manner. The Lordes de∣termination is to exercise the patience of his seruaunte by calamitie: Sathan laboureth to driue him to despera∣tion: The Chaldees by another mans goodes, besydes right and equitie, sée to gette aduantage. Such diuersitie

in the purposes dothe mightely distinguishe the worke, there is no lesse difference in the manner, God yéeldeth hys seruaunte to bée afdicted to Sathan, hée yéeldeth hym the Chaldees, whome he chose to be hys ministers to execute it, and gyueth them to be inforced, Sathan o∣therwayes prouoketh the wicked mindes of the Chal∣dees wyth their poysoned dartes, to the accomplishment of that wicked acte. They furiousely rushe to imustice, and wrappe and defyle all their members with wicked∣nesse, Sathan therefore is properly sayde to worke in the reprobate, in whome he exerciseth his kingdome, that is, the kingdome of sinne God is sayde also to worke after this manner, bycause Sathan hymselfe, séeyng hée is but an instrumente of hys wrath, he inforceth hym thys way and that way as he will, and at his becke, to execute hys iust iudgementes. I let passe héere the vniuersall mouing of God, whence all creatures, as they are susteyned, so they receyue efficacie to doe any thing. I speake onely of that speciall doyng, whych ap∣peareth in euery déede. To ascribe therefore one déede to God, to Sathan, and to mā, we sée is not absurde, but the varietie in the end and manner causeth, that the inblame•• able iustice of God doth shine forth, and y^e wickednesse of Deuill & man to his owne confusiō, doth bewray it selfe.

What more? lette vs heare also what he wrigh∣teth in hys Booke of the eternall Predestination of God agaynste Pighius, whose impudencie thou hast sette thy selfe to followe. Pighius vrgeth, that if mans Apo∣stacie be Gods worke, it is false that the Scripture sayeth, that all thynges are good whyche God hathe made, but I can safely testifye, and boldly pronounce, that thys false imagination did neuer enter into my thought, I therefore affirme euery where, that the na∣ture of man was fyrste made innocente, least the wic∣kednesse

whyche by hys defection hée hathe drawen to hymselfe, myghte bée ascribed to God, that deathe, whereto hée inthralled hymselfe, whyche before was partaker of lyfe, dyd so come by hys owne faulte, least God shoulde be thonghte the author. The same, in the same Booke, whatsoeuer menne sinne, they would impute it to hym, but if any woulde escape, (I saye) hée is more streyghtely cheyned wyth the bondes of conscience, than that hée maye delyuer hymselfe from iust damnation. Lette Adam make excuse as he wyll, that he was deceyued by the enticementes of the wife whyche God gaue him, yet the deadly poyson of infide∣litie within, the secrete most pestilent aduisor ambition, the diuelishe breathing of presumption, will be founde within. They are therefore much lesse to be excused, who endeauoure to drawe the cause of their euils, out of the déepe secretes of God, whiche bewrayeth it selfe out of their owne depraued hearte. Lette euery one acknow∣ledge his owne sinne, condemne himselfe, and confessing from his heart his owne giltinesse, let him seriousely in∣treate his iudge If any murmure, the exception is ready, O Israell, thy destruction commeth of thy selfe. The same in the selfesame Booke, speaking to the sclanderer. They charge vs (saith he) with a filthy and shamefull slaunder, who pretend that God is the author of sinne, if his wil be the cause of all things that are done, for that whiche man wickedly committeth, set on eyther by ambition, or by co∣uetousenesse, or by lust, or by whatsoeuer other wicked af∣fect, seing God worketh by his hand according to his iu∣stice, although secret iudgemente, the name of sinne can haue no place in him, infidelitie, crueltie, pride, intem∣perance, enuie, blinde selfeloue, anye wicked affection, causeth sinne in man. In G O D thou shalte finde no suche thing. And a little after, suche is (sayeth hée)

the manner of Gods working in the sinnes of men, that when it commeth to him, with his purenesse he vtterly a∣bandoneth all blemish. But what? do not these suffice thée in the manifesting of Caluines minde, and prouing thy falsies: Lette vs therefore adde those things whiche hée wrote vppon that place, where Peter vpbraydeth the Iewes, that by the haude of wicked men they crucifyed Iesus, who was deliuered by the foreknowledge and de∣terminate counsell of God, bycause (sayeth he) Peter sée∣meth to signifie, that the wicked did obey God, hence fol∣loweth one, of two absurdities, eyther that God is y^e au∣thor of euil, or that men, in doing whatsoeuer wickednes, do not sinne. I answere, that men, after a sorte, to execute the same thing which God with himself hath determined, and yet do nothing lesse than obey God, for obedience ri∣seth of a voluntarie affectiō, and we knowe that the wic∣ked haue a farre other intent. Again, no mā obeyeth God, but he that knoweth his will, obedience therfore depēdeth of the knowledge of the diuine will. Further in his lawe, God hath manifested his will to vs, wherefore, they fi∣nally obey God, who measure their workes by the rule of his law, and then willingly submit themselues to hys go∣uernemente. We sée no suche thing in all the wicked, whome skilnesse, God inforceth hither or thither. Nowe therefore by this pretence will say they be excusable, by∣cause they giue place to God, séeing we are to séeke the will of God in his lawe, and they as much as in them is, indeuour to rebell against God. As much as apperteineth to the other, I denie that God is the author of euill, by∣cause in this spéech there is a certain testimonie of a wic∣ked affect, for an euill acte is estéemed of the end whereto euery one tēdeth. Whē mē cōmit either theft or murder, they therefore sinne, bycause they are théeues or murthe∣rers. In their theft of murther their wicked purpose is to

be weyed. God who vseth their iniquitie, is to be placed in an higher degrée. For he intēdeth a farre other matter, by∣cause he wil correct one, and exercise y^e patiēce of an other: and so he neuer declineth frō his nature, that is frō perfect equitie. So in so much as Christ was deliuered by y^e hāds of wicked men, and in that he was crucified, it is done by the appoyntment and ordinance of God. But the betray∣ing, which of it self is wicked, and the murther which con∣teyneth in it such haynous offence, ought not to be déemed as Gods worke. What wilt thou more? the day truely sufficeth me not to recite such testimonies. But if I shold haue alleaged but euen one of these testimonies, I thinke there is none, to whome your great and incredible impu∣dencie might not sufficiently appeare. But yet I will set downe others in their place, and least you complayne that I rather obscure a darke matter then make it manifest, I will briefly shewe what our iudgement is of Gods ordi∣naunce and action euen in those things, which not as they are of God, but in respecte of theyr beyng done of the in∣struments, deserue the name of sinne: and also what wée teach out of the worde of God, of the difference of suffe∣rance and will: and then I will answere thine arguments a parte. I haue thought good to manifest these things with briefe and playne distinctions, aphorismes or articles, that thou mightest not complayne of darknesse.

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

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

to the will of God.

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

4. This counsell is not onely set in the moderation and direction of effects, as Pallas with the Poet is sayned to turne away the darte of Pandarus from the breast of Me∣nelaus, to the inferiour partes fenced with a studded ger∣ble: but hath a workyng and effectuall force in al things, which Paule hath declared by the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to doe effectually.

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

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

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

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

9 God executeth the determinations of his will by se∣cond causes, & meane instruments, not as boūde to them,

as the Stoyckes imagined, but makyng, mouyng, and di∣rectyng them, fréely and mightily euen as he liste.

10 Of these instruments there be twoo superior fortes. For some be lyuyng creatures, that is, whiche by an in∣warde and their owne motion are mooued. Others with∣out lyfe who onely are mooued by an externall force. But the lyuing are in a twofolde difference. For some be in∣dued with reason and iudgement, others be voyde of rea∣son, and are moued by a blinde force of nature.

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

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

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

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

15 The same, albeit they are causes, for asmuch as they worke by the interior and their owne mouing, yet in an o∣ther respect they are called instruments, y^t is as often & for asmuch as they are moued of an other: as whē y^e hangmā

at the cōmanudement of the Magistrate killeth a man, or as when by the inforcemēt of Satan some hurteth others, or when in the name or at the commaūdement of any one we do good or euill to any.

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

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

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

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

20 For if these instrumēts be good, and respect the ma∣nifested will of God, they do well, and God doth well by

them: whence it is that that worke is euery way good: as when the good Angels doe execute that whiche God com∣maundeth: and holy men do folow when God calleth.

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

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

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

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

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

whatsoever she euill do is euill.

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

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

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

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

30 For you set will agaynst sufferance, wherevpon it

foloweth y^t God suffereth those things which he doth suffer ether against his wil or in déede idlely, & not regarding thē. But we y^t contrary, least we either robbe God of his infi∣nite & inmesurable power, or think with the Epicures, we say y^t is the truth, y^t God doth nothing but willingly either by instruments, or permitteth to instruments y^t they may do, yet so that whatsoeuer he do, he do it mosteiustly, and most iustly suffreth what soeuer he suffereth.

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

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

33 These be Augustines wordes, in his Enchiridion to Laurentius, the. 100. chapter. Great are the workes of the Lorde, sought out into all his willes, as in a wonderfull and vnspeakeable manour, that is not done besides his will, which is done against his will; bycause it should

not haue bene done if he had not suffred it: nor in déede doth he suffer agaynst his will, but willingly. The same in his fifth Booke agaynst Iulianus the thirde Chapter, where, of set purpose he hath disputed against them, which determine an idle foreknowledge or sufferaunce, and at the laste breaketh out into these wordes, truely (sayeth hée) if we suffer them ouer whome we haue authoritie, to com∣mit offences before our eyes, we shalve guiltie with them. But how innumerable things doth he suffer to be done be∣fore his eyes, which verily if he would not, he would by no meanes suffer? and yet is he iuste and good.

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

35 But it plainely appeareth almost by euery page of Scripture, that in déede the most effectual wil of God, doth some betwixte, euen then also when he worketh by the wicked. So he is sayde to haue sent Ioseph into Egipt, Gen. 45.8. So he stirred vp Pharao to manifest bys power in him, Exod. 4.21. So he gaue the wiues of Dauid to his sonne Absalon, 2. Sam. 12.11. So he stirred vp the minde of Dauid to the number of the people. 2. Sam. 24.1. So he commaunded Simey to curse Dauid. 2. Sam. 1.10. So Dauid called his enimies the sworde and hande of the Lorde, Psalm. 17. vers. 1••. and 14. So the Lorde calleth the Modes and Persians his sanctified, and instrument of his

wrath, Isay. 10.5. and. 13.6. So the falling away of the tenne Tribes he calleth his worke, 2. of Numbers. 11.4. So sayth Iob, the Lord hath giuen, and the Lord hath ta∣ken away, Iob. 1.21. So the King of the Babylonians is compared to an axe and a sawe, that is, bycause by hym, (thinking no such thing) the Lord executeth his worke, I∣say. 10.15. So the Godly are afflicted by the will and pre∣destination of God, Rom. 8.29.1. Peter. 3.17. and. 4.19. So there is no euill in the Citie whiche the Lorde hath not done, Amos. 3.6. and Ieremias in hys lamentations. 3.37. who is it (sayeth he) which saith it is done, and God hath not commaunded it? therefore out of the mouth of the Lord procéede not good and euill.

36 But go to, let be chosen for example the worke of all others most excellente and togither the most wicked: in déede the most excellente, if we beholde the infinite iu∣stice and mercie of the father, or the immesurable obedi∣ence and loue of the sonne: but the most wicked, if we con∣sider the instruments themselues, as Sathan, Iudas, the Iewes, Pilate, and Herod. And this worke is the death of the sonne of God, full of crueltie and ignomie. If wée shoulde in this facte denye, that the eternall councell of God did come betwixt, we shall be conuinced with infi∣nite testimonies of Scripture. It is ratifyed, that wée were elected in him, before the foundations of the worlde were layde, no otherwise, than in hym that shoulde dye, Ephes. 1.4.1. Pet. 1.20. for which cause also he is sayde to be the Lambe slayne from the beginning of the worlde, Apoc. 13.18. that is, not only by the foreknowledge, but es∣pecially by the determinate councell of God, in so muche verily, that Herode and Pilate, albeit they thoughte no such thing, yet therefore did accord, that they might exe∣cute those things, whiche the hande and councell of the: Lord had determined to be done, Artes. 4.28. therefore.

he coulde not be taken but in his time, Iohn. 7.30. and. 8.29. and. 12.27. For he was deliuered by the determined councell of God, and decree going before, Actes. 2.25. and hee was wounded of God for our iniquities, Isai. 53.5. for God is he, who hathe not spared hys owne sonne, but gaue him for vs all, Rom. 8.32. Therefore, if but on∣ly this example were extant of the eternall and least ydle Prouidence of God at any time, it shoulde in déede abun∣dantly suffice to conuince all those, who falsely crye out, that we make God the author-of sinne, when we saye, that nothyng is done but by the iust will of God.

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

38 It appeareth by many and manifest testimonies of Scripture, that God also punisheth sinnes with sinnes, and that by his in no case idle, but truely effectuall and

mighty 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & neuerthelesse iust permission, for it is he y^t giueth kings in his wrath, Nehe. 9.37. &. Iob. 34.30 He it is that causeth to erre, Isai. 63.17. by cause he min∣gleth among them the spirit of error, Isai. 19.14. He it is whiche hardneth, and turneth the harts, whiche blindeth the eyes, which maketh drunken with the wine of giddi∣nesse, Exod. 4.21. and. 7.3. and. 9.12. and. 10.1. and. 11.10. and 14.4. Deut. 2.29. Ios. 11.20.1. Samuel. 2.25.2. Chron. 22.7. Psalme. 105.25. he it is that reuēgeth the cōtempt of him∣selfe, giuing ouer into a reprobate sense, Rom. 1.28. and sending strong delusion, that they mighte beléeue lyes. 2. Thess. 2.11. He it is which seduceth Prophets, Erechixl. 14.9. and finally he it is that sendeth euill spirites, with commanndement to hurt, and power giuen to deceyue, as 1. Kings. 22.22. and. 23.2. Chron. 18.21.22. Iob. 1.12. and. 2.6. Goe no we Sycophant, and crye out if thou list, tyll thou be hoarse agayne, that we make God the authoure of sinne, but goe to, let vs heare with howe mightie argu∣mentes thou canst assaulte vs.

The Sycophantes first Argumente to the thirde Sclaunder.

AGAINST the thirde of the difference of will and sufferance, they saye thys. Caluine sayeth that he is a Prophete of GOD, and wee saye, he is a Prophete of the Deuill. But it is of necessitie that one sorte doe lye, for if hee be a Prophete of God, wee lye, but if he be the Deuils Prophete he lyeth, who sayeth hee is a Prophete of God. But if both be, GOD willing it, that is, if GOD will that Caluine saye that hee is a Prophet of GOD, and that wee shoulde saye hee is a Prophet of the Deuill, he will contraries, which is impossible: for

if God wyll a lye, he will not the truth, or if he will the truth, he will not a lye, wherevpon it followeth, that if he will that one sorte say the truth, he will not that the other do lye, but out of doubte one sort do lye, therefore they lye, God suffering, and not willing it. There is therefore in God a difference, betweene sufferance and will.

REFVTATION.

FIrste of all (filthy Sicophant) by this ar∣gumente whiche thou takest, it may ap∣peare to euery one, with what mind thou vndertookest to deale in this cause, y^t is, swelling with that enuie and leawde∣nesse, which bereft thée of all iudgements a good while agoe, but thou wouldest not lose this plea∣sant saying, nor indéede hast thou lost thy laboure, sith I thinke there was yet no man found that could reade these thy wrightings, withoute extreame laughter. But Cal∣nine séemeth to me for this cause to be muche bounde to thée, bycause thou doest sclaunder him so openly, for in∣déede to be sclaundered of so obscure a man, such, as eucry one that knoweth thée, doth long agoe confesse thée to be, is to be praysed, and in déede with that kinde of prayse, whiche of all others is most commendable, séeing it is voyde of all suspition of flatterie, but these rayling trifles we may leaue to thée, for more forceable is that renoune, which all Churches giue to the faithful Prophet of God, (albeit least of all requiring it) than that it may be defa∣ced with the scoffe of a blabish rayler, and greater is the dignitie (that thou with thine maist burst with enuie) of this faithfull seruant of God in Christiā Churches, then that it may be obscured with any thy fomings. But goe to, let vs ioyne togither, thyne argumente is suche, God can not will contraries, a lye and truth are contrarie,

therefore he can not will both, but he suffereth a lye, and willeth truth. Then is therefore difference betwéene will and sufferance. Heare nowe good man what I aun∣swere. I say, there is a manifest ambi••uitie in y^e name of will, for sometimes will is spoken of those things whiche we simply allowe in themselues, sometimes it extendeth further, and also belongeth to those things, whiche we in no wise approue in themselues, yet we embrace them for others, and in déede so much, as that we perswade, and for our power execute them. As for example: there is none except a bloudsucker, who simply loueth warre, sée∣ing it bringeth with it innumerable euils. There shall be also some Prince, an enimie to the Countrey, who so ofte as he can not other wayes defende hys people, he had not rather take in hand lawful warre; than resigne the people to the enimies lust. Therefore a good and gentle Prince simplye will not warre, if thou considerest warre in it selfe: yet he will for iust causes goe to warre: nor doth he ••dlys suffer his people to vndertake that, but of his owne accorde and willinglie, he goeth to warre euen with the danger of his owne life. But who maye thinke that the Magistrate, excepte he be altogither cruell, is delighted with the griefe of any Citizen, much lesse with his death? yet the same albeit sorrowing, and in no wise allowyng the slaughter, in that it is slaughter, should in no case idle, or against his will, but with his will and seriouse endea∣nour, make inquisition vpon an offensiue Citizen, and de∣liuer him being conuict, into the hands of the formentor, with commaundement giuen, to execute him, with this or that forture. But warre and peace, to saue and kill are contrarie, yet who is so sottishe, that would therefore de∣nie, that the Prince can not will both at one and the selfe instant? but say, by what meane? thou wilte alleadge that in déede, bycause warre is not contrarie to peace, in so

much as the Prince willeth it, yea it doth assist peace: nor to kill a Citizen, is contrarie to the health of Citizens, for as much as a good Prince killeth an euill Citizen, sith hée killeth him iustly, that he mighte defende the good. But séest thou at last good mā, that those things in themselues do very well agrée, whiche thou callest contraries? But if thou arte conséreyned to acknowledge this difference in the very actions of men, thou whiche fearest not to measure all the workes of God by common reason, wilte not héere suffer thyne owne rule to holde? But goe to, lette vs trie these by the rule and prescripte of the very worde of God. We acknowledge that whiche Dauid sayde to be true for euer. Thou arte a God whyche will not iniquitie, and hold him that thinketh otherwayes, for a wicked and blasphemous man. But that whiche thou doest collect, that is, that when we saye without all excep∣tion, that nothing is thought, spoken, or done, wherein the will of God doth not come betwixt, and that we euen en∣deuoure that, that God is the author of all wickednesse and mischiefe: but we saye this, that this is nothing else but too manifest a sclaunder. For we affirme, that in God there can be no difference of good and euill, albeit for as much as he is God, after his peculiar and proper man∣ner, he is cause of all and euery thing. For all things, in so muche as they are done by the will and decrée of God working (as the Apostle sayeth Ephes. 1.11.) whether hée performe his worke by good or euill instruments, are al∣wayes iust, good, and holy, but in so muche as the instru∣mentes worke, sometimes their actions be good, and therefore acceptable to God, but sometimes euill, and therefore inacceptable to God, and inthralled to his iust iudgement. For albeit God willeth and doth all things that be done, yet he willeth not all things in suche forte, or executeth in such wise, as the instruments will and do,

for the faulte is in the instrumentes, not in God. But nowe it is that we sée whych workes of the instrumentes bée good, and whiche also euill. But that that maye bée conueniently made playne, wée say, that the will of God is vsed in two sortes, for sometimes it conteyneth onely those things, whiche the Lorde dothe simply allowe, that is, bycause the qualitie of them is good of it selfe, as when Dauid sayeth, teach me to doe thy will: and when wée pray the father that hys wyll may be done in carthe as it is in Heauen, that is, that all our life may be framed to hys wyll. In these places I saye, and innumerable o∣thers, the will of God sheweth nothing else, than that whyche the Lorde hathe manifested to vs in his word, to be acceptable and pleasante to hymselfe: nor in déede doe we saye, that Sathan or men, in that they doe euill, doe the will of God, but rather resist the will of God, and therefore in the end to suffer iust punishmentes of theyr wickednesse. And therefore we determine that they are euill, whose qualitie is such, that in themselues they dis∣please God But contrarily, those are good, which God dothe simplye in themselues allöwe: but sometymes the wyll of God doth conteyne euen those thynges, whiche he dothe not simply allowe, but rather reiecteth and reuen∣goth them, which yet he dearéeth, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by his meane, and in a certayne respect do please him, which when thou vndershandest not, thou foolishly reprchendest. For what? wilt thou deny y^t they do heynouslie offēd which persecute y^e Churche but y^t the saincts are afflicted by y^e wil of God, if it be so y^t thou denie it, Peter himselfe shall refute thée in two places, It is better (saith be) if God wil so, that you be persecuted for well doing than for euil. The same in y^e same Epistle, Those (saith he) that by y^e wil of God are af∣flicted, let thē cōmit their foules to him 〈◊〉〈◊〉 wel doing, as to 〈◊〉〈◊〉 faithfull creator. Dost y^u heare y^t name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of

will? But what sayeth Paule, where be handleth the same arguments? Those (saith he) whome he knew before, he predestinate to be cōformed to the image of his sonne. Now therefore we perceyue, that the Predestination and will of God did come betwixte in the afflictions of the Sainctes. Peter also in another place, disputing of the Crosse of Christ (which place we haue oftentimes alrea∣die cyted) maketh mention of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the determinate councell, and foreknow∣lege of God. And in another place, the whole Church at Hierusalem maketh mention of the hand and councell of God, but dothe God allow the wickednesse of them that persecute the Church? no in déede, but the wicked whyche persecute the Church shall at the last suffer deserued tor∣mentes. But God dothe dayly trye out, and perfite his Church by that same thing, which he worthily reuēgeth in his enimies: and in this respecte, the will, councell, rati∣fied and determined decrée, and finallie, the very worke of the most iust and most wise God, doth no lesse come be∣twixt, than when he vseth choyse and holy instrumentes, to the accomplishment of things of themselues most good and excellent. If this consolation be taken from vs, as in déede it is, if we beléeue y^e dreaming I can not tell of what idle sufferāce, besides the wil and decrée of God in such as these, how shall we euer remaine firme and constant? nor doth he say al things, which thinketh y^t the end & issue of al such matters are gouerned of God. But this ought especi∣ally to be beléeued, y^t Sathan, or Sathans instrumēts, can not practise against vs, be it neuer so little, that y^• our good father hath not from euerlasting decréed & determined for our cōmoditie, y^t our cōsolatiō might be full & firme. But it may be that in this kind of euil, whereby the godly are afflicted, thou wilt denie, y^t Peter, Paule, & the other holy wrighters, whē they make mētiō of y^e will, coūcel, decrée, &

hand of God, do not intend those that persecute the church, but them rather which suffer these things. But it I shall remoue this obiection, I seare least some may thinke, that I do you an open iniurie, who should suppose that it were possible that you should broche such foolish questions. Yet I will also vndoe this doubte, bycause I sée nothing of it selfe so playne, and without all difficultie, whiche may not gréedily of you be taken, to the ende you may both incom∣ber your selues and others. First of all these things are so vnited in themselues by mutuall relation, that is the acti•••• of those that persecute the Saintes, and the sufferaunce of the afflicted Sainctes by them, that he whiche saithe God will this, but dothe onely suffer that, may worthily séeme ••oyde euen of common reason. But least I séeme to con∣tende with thée with reasons drawen only from common sense, (which compasse of contention thy selfe yet séemest to haue prefixed vs) go to, let vs heare the Spirite of God himselfe speakyng, whose authoritie I wishe thou couldest once preferre before thy fruitelesse and childishe inuenti∣ons. Iob beyng giuen into the hande of Satan not for any sinne of hys, but for a most excellent example both for his and our confirmation sake, the Lorde (saith he) hath giuen, and the Lorde hath taken away. What wouldest thou an∣swere here, good man? agreeth the worde of takyng away with Iob, from whom the thing was taken, or rather with him who taketh the thyng? For Iob neyther crieth out that he hath wrong done him, or excuseth y^e théeues, but ac∣knowledgeth and reuerenceth the suste will of God in gi∣uing and takyng away: I say, he acknowledgeth the will of God. Who may not sée that Iob by the worde of taking away, aswell as giuing, hath intended not onely the will and purpose of giuing and taking away, but euen the very selfe giuyng and taking away? For the Lorde both in gi∣uing and taking away, vseth whatsoeuer instruments be

pleaseth, and that in nowise inforced but willingly. Ther∣fore in the like argument, as we haue shewed before, cal∣leth his aduersaries albest wicked men, yet the sworde and hand of God. And further wilt thou denie, I say not only the detecminatiō or wil, but also the powre & hand of God to come in betwixt in the afflictions of Saintes, yea in re∣spect of the persecutors theselues? At the least, heare what Paul saith of the most bitter death of the sonne of God He spared not, saith he, his owne Sonne, but gaue him for vs all. And wilt thou acknowledge, here no decree, no will of the most good God our most louing Father: Further let vs now come to that sorte of wicked, with whom the Lorde, albeit vsing the handes and helpe of the vngodly, doth yet iustly correct his children: here also we shall shew that the decrée, the wil, the counsell, and finally the action of God doth come in betwixt. Finally what examples of outrage, crueltie, & vngoblinesse, did not the Chaldees she we in Hie∣rusalem and all Iudes? who is he that lifte vp his hande, that stroke Iudah, who (his ensigne being displaied) gathe∣red together the Gentiles vnto warre, that with an hisse stirred vp the people a far off, whiche brought strong and mightie waters against Iuda. Let vs heare the Lord him selfe answering by Isai. O Assur the radde of my furie, & the staffe of my wrath in their hand. I will fende him to a disseinbling people, & I will cōmaund him against the peo∣ple of my indignatiō, that he rob them as a pray, that take spoyles, and giue him to be trode vpon as the duste in the stréetes. But what saith the Lord in Ieremie? I will stād (saith he) and will take all the nations of the North & Na∣bucadnerer my seruant King of Babilon, and I wil bring them vpon this lande, against the inhabitans thereof, and against al these nations by the borders thereof and I will spoyle them. And in Erechiell, Wo be to the blouddy citie, saith hée, for I will make the burning great. I will he ape

on much woode in kindlyng the fire, in consuming the flesh, in casting in spice, that the very bones may be burnte. What more? Thus saith the Lorde God, beholde I will pollme my Sanctuarie, euen the pryde of your power, the pleasure of you, and your hartes desice. But I pray thée (good felow) dothe he nothing, but enely forsake, or suffer idlely something to be done: or doth he only moderate y^e is∣sue of things, who himselfe inciteth y^e enimies, appointeth armies, leadeth the hoaste, and bryngeth euen into the ci∣tie, and commaundeth that none be spared, kindleth the fire, and by al meanes doth nourish it, and finally doth pro∣stitute the very Temple to the rauine and auarice of all the vngodly? If thou deniest thys worke of God, the worke, I say, of God not idlely lookyng on, but effectu∣ally workyng the same thyng by Nabucadnerer, I will yet rather beléeue the Lorde, than the false Prophete. For the Lorde reasonyng thus of the selfe thyng, that is of the destruction of the Citie: After, sayth hée, that the Lorde hath finished all hys worke in mounte Sion and Ierusalem, I will visite the proude harte of the kyng of Assur. Therefore when thou flyest to the Sanctuarie of hys idle and fruytelesse sufferaunce, what other thyng doest thou shewe, but that thou arte voyde euen of common reason. For truely it is euen as muche, as if thou shouldest saye that GOD be∣yng idle, dothe worke agaynst hys will: except it be so, that thou darest accuse the Prophetes, yea euen the Lorde hymselfe of blasphemye, and in déede of igno∣raunce. But what dyd Dauid, when hée was exaspera∣ted with the cursings of Symer? Thus (sayde Dauid) he curseth mée, bycause the Lorde hath commaunded him to curse me. So when the tenne Tribesfel away, not one∣ly from Roboam, but also from the Lorde himselfe, for whiche defection they afterwardes suffered moste sharpe

punishments, dothe not the Scripture playnely witnesse that it was the Lordes doyng that the kyng shoulde not harken to the people? Truly I do not imagine any thing here, sith the holy Ghost in the reporte of hys Historie v∣seth the wordes cause or occasion, than the whiche I sée not what coulde be sayde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, more effectuall. Wherefore also the Lord himselfe dealing of this defectiō, and speakyng to the armie of Roboam by Semahia the Prophete. Goe not vp (saith he) neyther fight ye agaynst your brethren the thyldren of Israell: let euerye man re∣turne to his owne home: for this thyng is my doyng. But also go to when the Lord threatned that he would reuenge the adultery of Dauid with the punishment of a like, and therefore the greater mischiefe, that is with incest. what sayth he? I will take (saith he) thy wiues in thy sight, and will giue them to thy beste beloued, who shall sléepe with thy wiues in the sight of this Sunne. Beholds goodfelow, the very wordes of the Lorde. Goe therefore and accuse God of blasphemie: For why shouldest thou not dare to do that, seing (blushlesse and shamlesse face) thou darest re∣prehend his seruants affirming these same things, as wic∣ked and blasphemers? But, thou wilt say, these haue néede of some interpretation. But of that we shall sée hereafter. Now let vs come to the thirde forte of euils, by which the Lorde punisheth the wicked eyther by the good, or else doth it amongst themselues, lyke as I should stryke w^t a ham∣mer, so one shoulde mangle and flea an other. But here a∣gayne we affirme not that truytlesse and forged sufferance or leauyng whiche you dreame, but that the counsell, de∣crée, will, and finally the action of God, did in déed come in betwéene, and that most iuste and holy, bothe also when e∣uill instrumentes worke wickedly, whiche God doth most iustly graunt them, and executeth by them. What then? wilt thou denie that the good are stirred vp of God to the

destruction of the wicked: I thinke not! But what is to be thought of euils committed among themselues, then al∣so when one do iniurie the other, appeareth euen by that place of Esai, where the Lord calleth the Medes and Per∣stans, whom he would stirre vp against the Babilonians, his holy ones, and the instruments of hys wrath. But al∣so in an other place, where there is mention of those kings whiche sette themselues against Iosua. This was done of the Lorde (sayth the holy Ghost) who had hardened their hartes that they shoulde withstande Israell with battell, and that they might giue them ouer to the slaughter, nor that any pitie should he shewed them, but they shoulde vt∣terly be destroyed, as the Lorde had commaunded Moses. But of hardening we shall sée in his place. Now answere what it is to deceyue a false Prophete. I know what thou wilt answere, that is, the same whiche thou arte wonte to brable of leauyng: of whiche mater lette vs heare, if thou wilt, Augustines words, disputyng against one Iulianus, and playnely refutyng that your separation of sufferance frō will. What is it (saith Augustine to Iulian) that thou sayste, when they are sayde to be giuen ouer to their owne lustes, they are to be taken leaft by the Diuine patience, and not inforced to sinnes by power? As if the same Apo∣stle hath not set downe these two at once, bothe Patience and Power, where he sayth, what and if God woulde, to shewe his wrath, and make his power knowne, suffer with long patience the vessels of his wrath, prepared to destru∣ction? Yet what sayest thou of those, that this that is writ∣ten, And if a Prophete be deceyued when he hath spoken a thyng, I the Lorde haue deceyued that Prophetetis it pa∣tience or power? whiche soeuer thou choosest, or grauntest eche, yet thou seest that it is the sinne of him that prophesi∣eth false things, and the punishment of sinne. Or wilt thou also say here, where the Lorde saith, I haue deceyued that

Prophet, it is to be vnderstoode, I haue lefte him, that be∣ing seduced for his cesertes, he might erre? Doe as thou wilte, yet in that sort he is punished for sinne, that in false prophecying he sinned, But beholde that which the Pro∣phet Micheas sawe. The Lord setting vppon his throne and all his hoste stoode aboute him on his right hand, and on his lefte. And the Lord said, who shall deceiue Achad King of Israell, that he may goe vp, and fall in Ramothe Galaad. And one saide this, and on other saide that. And there stoode forth a spirite in the sighte of the Lorde, and saide, I will deceiue him. And the Lorde said to him: In what? And he said, I wil go forth & be a lying spirite in the mouth of all his Prophetes. And he saide, thou shalte se∣duce him, and shalte preuaile, goe oute, and doe so. What wilt thou say to these? Verily, the kyng himselfe sinned in beléeuing false Prophets. Ouer and aboue these, it was the punishment of sinne. God being Iudge, and God sending an euil spirite, that we might the more apparantly vnder∣stande howe it is saide in the Psalme, that the Lord sente the wrath of his indignation by euill Angels. But in er∣ring any whitte, in iudging or doing any thing rashely or vniustly: God forbid. But it is not saide to him in vaine: Thy iudgements are as many déepes. The Apostle crieth not in vaine: O she déepenesse. The same, Augustine in the same place sayeth, who can be so madde, as when he hath hearde what is reported in the Psalme, Giue me not ouer (O Lorde) to my sinfull desire: that hée saye, that manne hathe prayed thus, that GOD be not pa∣tient towardes hym, if GOD giue not, that euills be done, except in afording his patient goodnesse when they are done. What is also that whiche we say dailye, Leade vs not into tĕptation, excepte, y^t we be not giuen ouer to oure lustes? For euerye one is tempted, drawne, and in∣ticed of his owne concupiscence. May it be, that we aske of GOD, that his goodnesse be not patient towardes

vs? We therefore praye not for his mercie, but rather proucke his wrath. What wise man woulde euer thinke these, nay what madde manne woulde euer speake this? God therfore giueth euer into the sufferāces of reproch, that those things may be done, which are not conuenient: but hée iustlye gyueth ouer, and those thinges become sinne, and the punishementes of sinne paste, and the de∣sertes of punishementes to come. As he gaue Achab in∣to the lye of the false Prophets, as he gaue ouer Roboam to false counsell. He doeth these thinges by maruellous and vnspeakeable meanes, whiche knoweth how to exe∣cute his iuste indgements, not only in mens bodies, but in their heartes, whiche maketh not euill purposes, but vseth them as he pleaseth, séeing he cannot will anye thing vniustlye. These saith Augustine agaynsie youre ercoure. But goeto, lette vs strike saile at the laste. By these therefore whiche wée haue made plaine in so many wordes, and confirmed by so many testimonies of Scriptures, we say, it sufficientlye appeareth, that the name of Wil doth euen appertaine to those things which although either of their owne nature, or for the euill pur∣pose of instruments are euill, yet in a certaine respect are good, that is, for asmuche as God by them doth trie oute or correct the good, and punishe the euill. Therfore God is not contrarie to himselfe so ofte as he wil, and wil not one & y^e selfe same work, séeing it may he done in a diuers respecte, nor willeth he resistances, so oft as he séemeth to will contraries, because it may he, that those which of their owne nature are repugnant in themselues, may yet in some respect agrée betwene themselues: And I will shew thée that, in y^t same supposition, which thy selfe haste propounded vs. That Caluin is a faithful & true Prophet of God, it appereth by al those argumēts, wherby y^t wor∣thines of mē can be approued to mē. Therfore God wil, &

acceptable to him, that Caluine be taken for such as he is, that is, for a most excellent instrument of the Church, and those that do slaunder any man, there is no doubt but they do an iniurious worke against God. For he hath sayde, he that receyueth you receyueth me, & he that despiseth you, despiseth me. Bycause also Christe is set for a downefall to many, who therefore loue darkenesse more than lighte, and therefore as worthie that they should perish, therefore God beyng angrie with the worlde, hath raysed vp thée a false Prophete, and other thy likes cuerywhere, to whome he hath giuen the strength of errour, that those who haue refused the truth, might thorough you beléeue lies. There∣fore as he once commaunded Semei, so now you dogges, that you cease not to barke at and bite a man, who of all that liue this day hath best deserued of the Church of God. Yet neither do you so much as in you lieth obey the wil of God, but rather fighting against God and your owne con∣science, do most wickedly & shamefully slaunder the moste holy seruaunt of God: for hitherto you do yours, and the worke of that spirite who hath wholy possessed you long agoe. But God neuerthelesse doth performe a most iuste worke by these your barkings, & that whiche you do most wickedly, and that he least will and alloweth of al others, in asmuch as it issueth from you, this selfe thing he moste iustly willeth & alloweth, but vtterly in another respect, y^t is, forasmuch, as he by this mean trieth out his Church, and daily more and more kéepeth his seruants with buf∣fets in modestie and humilitie, or strēgthneth him to per∣seueraunce, reuengeth the vnthankefull worlde, and fi∣nally, bringeth thée with thine to his iust iudgemēt, except it be, that you had rather at the laste repent. But if thou compare these things with that whiche we haue saide to be namely acceptable to God, that suche as his seruaunte is, such he be taken of good men, thou shalt find, that these

things be no more repugnant, betwéene themselues, than when the Lord willeth and commaundeth, at one, and the same time, the South winde, to gather the clouds, which should be dispersed of the Northeast, or a rocke in the sea to be beaten with contrarie windes. Beholde nowe, gentle friende, what thou mayst aunswere to them, of whom thou receyuest this brabling argument Now let vs procéede to the rest.

The seconde Argument of the Sycophante to the thirde Slaunder.

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

REFVTATION.

LOE thou stumblest againe at the same stone, and imaginest monsters to thy selfe, whiche thou mayest withstand, to the ende thou mayst be thought some other Hercules. For bycause we say, as the truth is, that is, that God neyther against his will not idlely beholdeth, but willing, and alwayes iustlye, and wiselye decréeing mens matters, doth, what soeuer he doth, commandeth, whatsoeuer he commaundeth, and suffereth, whatsoeuer he suffereth, bycause no outrage of the instruments can preiudice the wisedome & iustice of God by any meanes: therevpon thou streyght wayes gatherest, that we intēd

that whatsoeuer God willingly suffereth, that he simply & by it selfe should allow. But seeing that, that withma∣ny others, thou dreamest waking, go too if it please thée, wrastle with thine owne dreames, that all men maye know that this is not oure forgery. For we affirme, that God neuer willeth iniquitie, no not euen then, when for secrete causes, albeit yet for most iuste causes, he letteth loose the raines of the wicked, or giueth them to be Sa∣tans bondslaues.

That which in respect of the instruments is iniquitie, in respecte of Gods iudgement, neyther doth he allowe it simplye, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 after a sorte, and therefore it is per∣mitted, which in another respect he condemneth and ha∣teth, and worthyly punisheth in the instruments: for it is a iust thing before God, that he punishe sinne with sinne, as we haue plentifully shewed out of the worde of God, and also out of Augustine a little before. Therefore Sy∣cophant, albeit this place of Ezechiel were not other∣wayes to be taken, than thou thinkest, yet it shoulde not make against vs. For neither say we that Idolatry is ac∣ceptable to GOD, albeit by his iuste iudgemente hée will, and also bringeth to passe by Satan and what soe∣uer instrumentes hée will, that those who haue refu∣sed the trueth, shoulde embrace falsehoode, and finallye might breake out into whatsoeuer filthynesse. But all these good Sir, belong nothing to this place. And here also thou bewrayest thy passing grosse ignoraunce. For neyther he that speaketh so, as the Lorde doeth in thys place, doeth eyther commaunde or permitte any thyng, but rather with a most sharpe scoffe, doeth vpbraide the falsehoode and vnthankefull mynde, that if it maye be, they whych are reproued may at the last with shame returne into the waye. The lyke kinde of speaking the LORDE vsed, when Iudas euen nowe being at

hande, hée sayde to his Disciples sléeping and in vayne, béeing so often warned to watche and pray, sléepe, & take your reste. For indéede it is so farre off, that he shoulde with this spéech persmade thē to sléepe, or giue thē leaue to sléepe, that contrarily, he fiercely chideth, and wyth a moste sharpe reprehension awaketh them, with the sight of the present peril, whereof he had in vaine admonished them. Therefore when I weyed, this thyne Argument, I maruelled in good sooth, that it was possible, that such a rudesbie and a man so sottish, shouldst vndertake to teach others.

The Sycophants third Argument to the thirde Slaunder.

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

REFVTATION.

THAT which is reported of Balaam, y^t is, y^t he bles∣sed Israel whō he was hired to curse, the same I can af∣firme of thée, who defēdest our cause which thou hast vn∣dertoke to withstand. For what is it to sende y^t spirite of error ••or dost thou thinke y^t this sheweth no other thing, thā to accompt as one forsaken? Or he y^t sendeth one for some certain cause, either sendeth him against his wil, or

condemneth nothing? but to what man y^t is not mad shalt thou euer perswade this? But we wil speake of this in y^e refutation of the next Argument. And that whiche thou triflest of the leauing of the prodigall sonne, is nothing. For what, dost thou thinke, that the sonne was forsaken of his father, regarding nothing, or againste his will? If none of both be true, surely he forsooke him willingly, nor dyd he cast awaye all care of hym, but would at the laste that he shoulde (as they saye) smell of his expences, and then he thought most of him, when he séemed to haue for∣saken him, of the which thing we wyll speake, in the de∣pelling of the the sixte Argumente. Therefore this doeth not make against vs, but against thée, which separatest suffe∣raunce from wil. But thou bewraiest thy shameful igno∣raunce in the explication of this place of Ezechiel. For to giue precepts that be not good, doth not shewe to lyue so as thou mayst runne into euill preceptes: but the Lorde calleth euil preceptes, trybutes, burthens, lawes, & final∣ly, whatsoeuer the conquering Chaldeis were to lay vp∣on the captiues: As if the Lorde should say, ye would not obey my most holy and iust commaundementes, but for this your infidelitie I wil seuerely punish you, for I wyl giue you to be ruled of others, who shall enioyne you, whatsoeuer most iniust, harde, and fylthy thyngs, & shall inforce you to performe them. This exposition, if not out of the Latyn interpreters, yet truely thou mightest haue learned of the Hebrewes, except thou art wonte to con∣temne and despise all writers. But dothe not this your tradition declare that idle forsaking? Verily thou shalte neuer make any beléeue this, which hath neuer so super∣ficially séene the Prophetes: and this is no lesse foolishe and doltish, than if thou shouldest saye y^t men that be ma∣lefactours, conuict & contemned, are not of a willing ma∣gistrate deliuered to the hangman, but only forsaken.

The Sycophants fourth Argument to the thirde slaunder.

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

THE REFVTATION.

I say again, that thou art a doltheade, which takest a most sharpe vpbreading and rebuke for sufferance. And I sende thée againe to the Grammer schole, that thou maist learne there what is the force of the figure called Ironia, and howe manye sortes there be accompted of it. And that whyche thou ceasest not to tryfle of the spirite of errour, who can take it in good parte? If a Prophete beyng deceyued, speake the worde, I the Lorde haue seduced that Prophete, sayeth the Lorde in Ezechiel. And in an other place what sayth the Lorde to the lying spirite? Thou shalte perswade (sayth he) and ouercome: goe out therefore and do so. And what witnesseth Paul? For that (sayth he) that they haue not receyued the loue of the trueth, to the ende they mighte be saued, therefore GOD wyll sende them strong delusions, that they maye belieue lyes. I praye thée, good man, aduise againe and againe with thy selfe diligentlye, he that sendeth from him the executioner with certaine commaunce∣mentes, that he punishe with iuste correction men that

be conuicte malefactours and condemned, may he be sayd only to forsake them, and not hymself rather willing and determyning to make strong the executioners hande to their iust punishment; Al these, if thou knowest not, al∣beit of their owne nature be sinnes, whiche God hateth & reuengeth, yet for as much as they are decréed of God, they are nothing else but punishmentes of sinne. If thou belienest not Augustine, who handeleth that Argument plentifullye and plainely against Iulianus, yet at the leaste belieue Paule, who manifestlye witnesseth this thing, in thrée places of his Epistle to the Romanes. And whereas indirectly charging vs, thou sayste there be spi∣rites of errour, which starting vp shoulde teache, that God willeth iniquitie, we passe not muche, bycause that thyne impudencye maye be condemned throughe Gods goodnesse, with oure liues and writings. And sée howe of the contrarie thou canst excuse thy selfe of most manifeste slaunder, which thinkest, that sinnes are per∣mitted of God, in that they are sinnes, Neyther when I say this, I returne euil speaches, but for a false slannder, I render a true accusation.

The Sycophantes fifth Argumente to the thirde Slaunder.

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

REFVTATION.

THIS verilye I impute to the Scriuener, bicause he wrote Israelits for Idumeans in the latter prophesie which thou cytest. For I suppose this thy Obed, to be he whome the Hebrewes cal Obadia, and the Latines Ab∣dias. But truely I cannot excuse this, that thou recitest out of this Prophete, those things which then shalt finde in hym in no place, Therfore for as much as helogeth to this place, thou art taken tardye with an open lye. For I read in Abdias, that the Idumeans shoulde be grieuous∣ly punished, bicause they most cruelly raged against their kinsemen alredy vexed by them by all maner of meanes: but that which thou wrytest, is no where extant in him. The place therefore of Zacharie remayneth, in the ex∣pounding of whiche, sée with what snares thou hast en∣tangled thy seft, from whence thou canste not ridde thy selfe. For I aske as it were from what poynt thou wylt beginne thys thy secréete sufferaunce from wil? Verilye from whence those nations went beyonde those boundes whych were set them of God? Let vs suppose that they were more moderate, yet hitherto it wil folow, that (God willing so) the Iewes were oppressed of them. Thus far therfore they sinned not, if we rest our selucs in thine in∣tentions. For thou denyest y^t wil of god in any sins, by a∣ny meanes to come in betwixt. But who wil graunt thée this, y^t vngodly & wicked men sin not in afflicting Gods people, without this exception be added, if they passe the boūds which are set thē of god? Art thou so ignorāt what obedience is? Truely great is the force of truth, whyche enforceth thée against thy will, eyther to deale playnely w^t vs, or to dissent frō thy self. But, least thou be ignorāt, good mā, Satā or any wicked mā can not moue his foote, no, not euen his finger, to hurt eyther good or euil, whe∣ther he know y^t Lords decrée or not, but he shall sin grie∣uously

For an euill trée doeth alwayes bring forth euill fruits: yea, though the best Phisition do plant & dresse it, and vseth his poysons to certaine remedies. But of thys matter let this be an example. Let there be a wicked Ci∣tizen iudged an enimy to the countrey, and for that cause be bānished: he méeteth with another as wicked, or more hurtfull, who not knowing the edicte of proscription, he kyileth the man in robberie, with that kinde of death, wherewith he shoulde haue died, if the common wealth had had him in their power. Doeth this man séeme to haue obeyed the common wealth, who ki led the man that was vnder proscription, or rather worthy to be pu∣nished as a théefe? For how can he séeme to haue obeyed, that knewe not the edict of proscription? The same also is to be iudged of the Chaldeis and other enemies, of the people of God, who albeit they afflicted y^t Iews with de∣serued punishments, & did execute Gods iudgements, yet they can not séeme to haue obeyed god, euen whose name they did not reuerence, much lesse did thinke to obey hys commaundements.

This only is the difference, that the common wealth dyd not appoint that spoyler to kil him: but the Lord cal∣led the Chaldeis, albeit they knewe it not, to execute his iudgements, as himselfe test if yeth in infinite places, and chiefely in the. 23. of Ezechiel, which place I thinke can not be read without trembling. Therefore the Chaldeis did not properly the Lordes worke, but by thē not know∣ing it, and thinking no such thing, the Lord executed hys iust work, & neuerthelesse did afterwards most iustly pu∣nish thē, as the Prophets had witnessed. For so the Lord in Esai, when he sayde, oh Assur, the rodde of my furye, and the staffe of them in my displeasure, I wil send him to a dissembling nation, & I wil commaund him againste the people of mine indignation, that he robbe them as a

praye, and take spoiles, and lay him to be troden vppon as the duste in the streates. And then hee addeth: but Assur himselfe thinkes not so, nor will his hearte conceiue it, bi∣cause it will be in his harte, to roote out and destroy many nations. And straightway he sayeth: But it will come to passe, when the Lord hath perfected his work in mount Sion and Ierusalem, I will visite the proude hearte of the King of Assur, and the glorie of his high lookes. whi∣che afterwardes the same prophete prosecuteth more largely in the thirtéenth Chapiter. But lette vs also sup∣pose the wicked themselues to vnderstande, that it is the commandement of God, yet, that they, in the execution of Gods commaundement, can do nothing else but sinne. For example. The Magistrate giueth ouer euerye offen∣der lawfully conuict and condemned to the Executioner. The Executioner, who otherwise is an enimie, afflicteth y^t man with y^t same kind of torment y^t was appointed him, but moued with hatred or couetousnesse, not setting bée∣fore him the Iudges commandement, but this one thing, that he maye satisfie his minde. Wilte thou thinke hym innocent before the Lorde, who séeth the thoughtes of the hart, & not rather guilty of murther, yea, euē of sacriledge, who abuseth y^t sacred iudgemēt of y^t Magistrate, to satisfy his owne luste? Suche was Sathans faulte, when not by the bare sufferaunce of God, as thou wilte, but by ex∣presse commaundement, he was sent to ver Iob, and also to deceiue Achab. And it is very like, that the Idumeans did no otherwise, whiche are reprehended of Obadia, sée∣ing it is probable, that they were not ignorant of those things which the Prophets hadde preached againste the Iewes. Therefore, that we may strike saile at the laste, indéede thou thinkest righte, that thou thinkest, that the wicked are enforced by the will of God, againste those, whome God by them will punishe: But here thou arte

deceiued two waies, and that with a deadly error. Firste, in that thou thinkest they do not sinne, except it be so, that they excéede measure, whiche we haue proued to be false. Againe, bycause thou thinkest they can goe beyonde the boundes and limits which God hath set them: which er∣roure lincked with wonderfull blasphemie, it remaineth, that I reproue. I say therefore, that the Lorde, so oft as he decréeth anye thing (and he firste decréeth with what punishementes he maye corect the sinnes of men) is wont also to determine all things (as it were) with ratified and set limits, of places, of times, and of persons. Also I saye, that all thinges are so firme and ratified, which God hath decréed, that séeing he is neuer chaunged, the issue also muste néedes followe of all thinges, whyche hée hath ap∣pointed, and altogither suche as he hath appointed. But I dispute not here of secōd causes, least thou shouldest ac∣cuse me after thy maner, as a defēder of Stoical destiny. I dispute of those gouerned endes, whyche GOD hathe decréed and determined.

Those endes in déede thou thinkest cannot be remoued without vnspeakeable wickednesse: I thinke thou arte taken conuict of double blasphemie, when thou saiest this. For I graunte, that if they might be auoyded, that hée whyche doeth this, were guiltie of sacriledge, and hée sée∣meth guiltie of offending the diuine Maiestie: but that GOD permitteth anye thing to be done againste that he hathe decréed, I denye, bycause hée shoulde disagrée from himselfe. Againe this I deny, that it is not in anye mans power, to passe those endes whyche God hath sette and determined. He that shall deny these, I say, is guiltie of sacriledge, is blasphemous, wicked, and a madde manne. For what maner of God shal we estéeme him, whose sentence is not firme, and ratified, and whose decrée and will shoulde depende vppon seconde causes.

For, whereas thou supposest, that thou canste escape these inconueniences, when thou sayest, that the endes, which GOD hathe prescribed, cannot be passed, excepte hée suffering, but not willing it, that is, leaste his wil séeme inconstant, doth euidently prone thy foolishnesse. For if he suffer againste his will, it followeth, that some thing is dono, whiche God woulde not shoulde be done. Where then is his omnipotencie? For, if thou doest except, that he woulde not it shoulde be done, but that he did not lette it, and therefore his omnipotencie not to be imperiled, whiche coulde, but woulde not oppose it selfe: neither in déede shall this helpe thée, but from Silla thou runnest headlong to Charibdis. For so it shoulde come to passe, that to suffer shoulde signifye all one thing, as not to hin∣der: as if one suffer a streame to runne headlong downe a hill, whiche he can stay. But if God doe not let any thing, therefore he letteth it not, bycause that either he woulde it should be done, or of the contrarie, that he would it should not be done, or finally, that he careth not whether that thing be done or not. Choose whiche of these pleaseth thée beste. If thou saye, that GOD will haue that done, whiche hée suffereth, thou makest with vs, or ra∣ther with the LORDE hymselfe, who testify∣eth that euen the Sparrowes, fall not to the grounde wythoute the Heauenlye fathers will: nor therefore is there daunger, leaste thou make GOD the Authour of Sinne, as wée haue plentifullye made plaine before. But if thou thinkest, that he suffereth something, bycause hée woulde not it shoulde be done, who will not thinke thée without common sense? for he woulde rather forbid that, than suffer it. And truely common reason telleth, as the onelye will of God sufficeth, that anye thyng be done, so also, that anye thing be not done, it sufficeth, bycause GOD will not that it be done.

There remaineth a thirde, that he suffer something to come to passe, whiche he willeth it be either done or not done, as that be careth not whether it be done or no. But who knoweth not that this doctrine is Epicurious? Fur∣thermore, who I praye thée, besides thée alone, knoweth not, that y^e omnipotencie of God standeth not only in this, that be can do what he liste, but in this also, that all the power and strength of all inferioure causes dependeth of him? But whence is this strength, but from a willing God? For neither can it be wreasted from the beginning, neither procéede nor issue, as out of the hands of an ydle God, that inferior causes shoulde be enforced, not by his, but by their owne determination. For I denye not, but that the instruments are in déede enforced, which are en∣deued wyth will, according to their owne liking, but by∣cause it is carried to the ende ordained of God. For by∣cause (as Augustine hathe excellently and truely written) the will of God is the necessitie of things, nor that Stoy∣call, which thou falsely obiectest against vs, but which taketh not awaye the voluntarie mouing of will, as the same writer hath plainely manifested in his bookes, enti∣tuled of the Cittie of God. Therefore when thou sayste that God nilling, but suffering, the limits maye be passed which he hath set, thou either spoilest him of his omnipo∣tēcie, or makest him light and inconstant, and finally, con∣trarie to himselfe. But this thy blasphemy, euen all dumb creatures do reprehēd with open mouth, which haue con∣tinued so many thousād yeres in their estate: & they plain∣ly confesse, that they cannot passe the breadth of a line, except he will and commaundeth. The strength of I stra∣ell will not deceiue, (saith Samuell) nor will be remoued with repentaunce, séeing he is not a man, that hée can re∣pent. And Paule saith, it is not possible, that the word of God should fall away. But it must néedes fall awaye in

some parte, if any thing, yea, euen the leaste, be done be∣side his wil, yea, euē of those which he doth not simply al∣low. But what doe I bring these witnesses? for Balaam himselfe that hireling Prophet doth reproue thée, GOD is no man that he shoulde lye, (saith he) nor the Sonne of man, that he shoulde repent. Doth he say, and not do? or speak, and not make good? yea, euen Sathan himselfe, that lying and vncleane spirite, doth reproue thée, in whom, when there wanteth not a thousand waies to do mischief, and is so great wickednesse, as we cānot possibly thinke, yet he is so straightly bridled, that he cannot euen hisse a∣gaine, excepte the Lord with his voice excite him: and is so straightlye fettered, that he cannot moue so muche as his finger, but by the Lordes assignement. He, euen hée, I saye, doeth confute thée, and, albeit againste his will, yet he confesseth againste the testimonie of his owne con∣science, that thou arte enforced of him, that thou mightest breake out into these blasphemies. For he acknowlegeth, that, excepte power bée obtayned of the Lord, he cannot hurt any, be it neuer so little: and then when it is gran∣ted him of the Lorde, to hurte (for the Lorde giueth hym this power of his owne good will, either, that he may pu∣nish the wicked, or allure, recall, trie, and correct his own, as we haue shewed before) so ofte he féeleth himselfe con∣strained to remaine within the determined boundes, as appeareth by the storie of Iob, Achab, and other testimo∣nies. Therefore, that I maye at the last come to the ve∣rye place of Zacharie, that the enimies of the Iewes, did more grieunously afflict them, than the wrath of Gods dis∣pleasure coulde beare, yet they coulde not passe the decrée of God, no not the breadth of a naile. For Gods decrée dependeth further than his displeasure. And it is shewed in these wordes of the Prophet, that there is no cause why the people shoulde measure the wrath of God, by

the multitude of calamities which they suffered. For that the Lorde sent them a greate parte thereof, not as being angry, he woulde destroy them, but contrarily, as thou∣ghe a louing father shoulde correct them, that they might retourne themselues to good life. The Lorde therefore af∣ter his maner, as it were some moste louing father maf∣fling with his children, testifieth, that he is angrye with their frowardnesse and crueltie, to whom he hadde giuen his children to be corrected, but not destroyed, that is, that the Executioners dealte more cruellye with them, than his displeasure could beare. But all these are no other∣wise to be expoūded by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humane affectiō than when we reade, that God hath bin angry, or repen∣ted, of which matter we will speake anone. For whereas thou triflest elsewhere, that many things are done against the determination of God, as if the issue of Gods counsel depended of a condition adiected, and that indéede such as is sette in oure power, all this the Churche of Basill oute of the worde of God hath worthily cursed long agoe, for sacrilegious blasphemie. And the rather, bycause we are entred into this speech, I thinke good to annexe thy words out of that vncleane quaternion of thine annotations vp∣on the Epistle of Paule to the Romanes, whiche being by good right condemned of the Churche at Basill, yet thy lykes haue not ceased to sperple throughout all Chur∣ches. I hinke therefore good, I say, to recite them, and refell them, bycause they belong to this place. Thou say est, it is easie to shew, that many things are done against the determination which is toyned with condition. The Potter hath determined the chalke to be a vessell for the kitchin, but that vessell is cleft in the fornace, contrary to the determination. God had determined to bring all the Israelites that he brought out of Egipt, into the lande of Canaan, as Moses himselfe sheweth: and therfore were al baptized into Moses in the cloude: but bycause they would

not assaulte the Cananites againste the determination, they perished in the wooddes: and as the Scribes fordidde the counsell of God, in themselues Luke. 7. God had vo∣wed King Ezechias to death: but by prayers and godli∣nesse Ezechias obtained fiftéene yeres cōtrarie to the de∣termination. Sire hundreth such may be brought. Doest thou acknowledge thy wordes, thou monster of men, than the whiche, Sathan coulde not vomite anye more filthie thing against Heauen? For, who is our God, if his coun∣sell depende vppon vs? if anye thing can come to passe (as thou sayest in the same place) againste his will and deter∣mination? if he be changed like men? if men may violate his determination? if hée shame not to make frustrate to morrowe, that whiche he determined to day? I humbly beséeche you, you noble Senatours of the moste famous Citie, & also you moste excellent & well learned Gouer∣nors of y^e Uniuersitie at Basil, how long wil you sufferin your bosome, this shame, this filth, this monstrous beast? But to the matter: thou deprauest shamefully & filthily thrée testimonies, that thou maist strengthen thy blasphe∣mie. For indéede it is true, that those Israelites were not forbidden to goe into the lande of Canaan, but for their owne faulte: but whence doest thou vnderstande, that the Lord did euer otherwise determine of them? from thence, bycause they were all baptised in the cloude, as if indéede the Lorde hadde ordained to life all those that are borne of Abraham, after the fleshe, and circumcised, or all those whiche are baptised in the Church of Christe. And that which the Lorde sayeth to Moses, ye shall not doubtlesse come into the lande, for which I lifted vp my hand, (y^e is, I sware) y^e I would place you in it: this I say, if thou ta∣kest to make for thée, thou art much deceiued: & by those which we wrote a little before, y^u maist easily be refelled. For what answereth y^e L. to Moses, praying for y^e peopls health? I haue forgiuen this people (saith he) according to

Yet by and by it followeth, that excepte two, none aboue twenty yeares olde, shoulde enter into Canaan. What then? verily, yet the LORDE sayeth, he spared the people, to whome he had threatned destruction: nor is this to be taken of euerye person. The LORDE there∣fore hadde sworne to the people, that he woulde place them in Canaan: which also he didde, albeit they went not in, whiche hadde rebelled: and in déede hée partly pu∣nished so the Re belles, as yet he shewed mercie to their posteritie, and abode by his promise: but partly he so she∣wed himselfe mercifull to these, as hée iustlye punished those, and neuerthelesse cleared his own faithfulnesse, as is shewed in the. 20. Chapter of Ezechiel. In the meane time, there is lefte no place to the chaunging of his de∣termination, or for repentaunce. For whereas it is some∣times saide, that the LORDE hathe repented: If thou vnderstandest not, that it is spoken by figure, in déed thou knowest not the firste groundes of Christian religi∣on: if thou impudentlye deniest it, thou arte more wor∣thy for thy blasphemye to be suppressed of a Magistrate, than that thou shouldest be enformed of any one.

In the other place, whiche thou citest oute of Luke, thou bewrayest thy manifest & intollerable malice. From whom did euer this blasphemie procéede besides thée, that he shoulde saye, that men might infringe the counsell of God? And thou thy selfe in déede, when in Latine thou diddest rather peruert than conuerte, waste somewhat more shamefaste, for so thou haste interpreted. When this was hearde, the people and publicans being washed with the wasing of Iohn, praised God. But the Phari∣sies and Lawyers, (so muche as in them didde lye) dydde foredoe the counsell of God. But saye, when thou woul∣dest adde that exception, as much as in thē did lye, did thy conscience tel thée, that this sentēce could not stand with∣oute

this exceptiō? How is it therfore, that that omitted, thou darest now is impudentlye wreste this testimonie, that thou mayst ratifye so horrible a blasphemie? But further good Lord, what sacrilegious impudencie is this, to dare so openlye transferre the moste sacred worde of God, to whose onely authoritie the truth amongst men leaneth? And indéede I leaue thy washing to such a fine and daintie man as thy selfe. For we are not the menne whiche despise baptisme: but who taught thée to expound 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 against themselues as much as in them was. It shoulde rather haue bene layde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as much as was in them. And séeing that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath manye significations, why hast thou chosen that which was of al others least appertyyning? was it not bycause thou haste determined as muche as was in thée, to depraue thys place and manye others? For who can not sée that those were set agaynst the Publicanes, imbracing the doctrine of God by direct contrarie, those who despised the same, and abandoned it from them? For the worde 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth oftimes declare thys: as I chn. 12.48. and 1. Thessa. 4.8. in the whiche place thou thy selfe vsest the worde of re∣tecting. Seest thou therefore, moste shamelesse man, that this testimonie doth nothing lesse than confirme thy blas∣phemie? But I assure thée, this wil come to passe, that if thou repentest not with spéede, and bringest a more reli∣gious minde to the dealing in holye writings, the verye stones will rather rise against thée, than that thou shoul∣dest escape with this sacrilegious impudēcie vnpunished. That remayneth whiche thou alleagest of Ezechias, of which sorte of examples thou auouchest there mighte be many broughte. It séemeth good to rcproue thine igno∣raunce with the wordes of Caluine himselfe: bycause (though thou burst with enuye) of this matter there can be nothing spoken neyther more briefly nor more truely,

nor more plainly. Thus therfore hée saith in that goldē worke, whose true title is y^t institutiō of Christiā religiō, in y^t chapter of predestinatiō & the prouidēce of God, y^t 53. & 54. section. As when we heare y^t God is angry, we may not thinke y^t there is in him any disquietnesse, but rather thinke that this spéeche is taken from our sense, bycause God séemeth to beare the countenance of one that is mo∣ned, & angry, so oft as he executeth iudgement: so may we not conceiue any other thing by the name of repentance, than the alteration of his works: bycause men are wont, in changing their workes, to shewe that they displeased them. Bycause therfore euery chaunge amongst men, is the correction of that whiche displeaseth, and correction procéedeth of repentaunce, therefore by the name of re∣pentaunce is signifyed that whiche God changeth in his workes. In the mean time, neyther his counsell nor wyl was infringed, nor his affection changed: but that which from euerlasting he had forsaken, approued and decréed, he prosecuteth with a standing course, howsoeuer any so∣den chaunge may appeare to the eyes of men. Nor whyle the sacred historie reporteth the destruction forgiuen to the Niniuites which before was published, & the proro∣gation of Ezechias his life, whē death was denounced, sheweth what Gods decrées were abrogate. They whych so thinke, are deceiued in threatnings: which albeit they simplye affirme, yet neuerthelesse it is to be vnderstand, that they conceyue in them a secrete condition. Why dyd the Lorde sende Ionas to the Niniuits, who shoulde foreshe we their destruction? Why dyd he foretel of death to Ezechias by Esay? For he coulde haue destroyed both those and them, without warning of destruction. He ther∣fore weyed another thing, than forknowing their destru∣ction, they might beholde it comming euen hard at hand. Verilye he woulde not they shoulde be destroyed, but a∣mended,

least they shoulde be destroyed. Wheras there∣fore he prophecieth that Nineuy shoulde be destroyed af∣ter fortye dayes, it is therefore done, leaste it shoulde pe∣rish. Whereas the hope of longer life is cut off to Ezechi∣as, it is therefore done, that he might obtayne by request a longer life. Who séeth not now y^t the Lord by such like threatnings woulde awake them to repentaunce, whom he feareth, that they might escape the iudgement whiche their sinnes had deserued? If that be so, the nature of things inforceth vs thither, that in a simple denuntiati∣on we vnderstande a secrete condition, which also we cō∣firme by like examples. The Lorde reprouing the king Abimelec, bycause he had takē from Abraham his wife, vseth these wordes: Beholde thou shalte dye, for the wo∣man whom thou haste taken, for she is the mans wife. And after that he had made excuse, he sayeth thus: Re∣store the man hys wife, for he is a Prophete, and he shall pray for thée that thou mayste liue. But if not, knowe that thou shalte dye the deathe, and all that thou haste. Séest thou that by the first denunciation he might strike hys minde the more vehementlye, to the ende he mighte make him carefull to restore: but by the other he plaine∣ly manifesteth his will? When the like reason is of o∣ther places, infer not vpon them, that anye thing of the former counsel of the Lorde is disanulled: bicause he hath made frustrat y^t he pronoūced. The lord rather maketh way to his eternal ordinance, whē in denouncing punish∣mēt, he moueth thē to repentance whō he wil spare, than change any thing in wil, no nor in word, excepte bycause he setteth not downe by sillables y^t which is manifest he meaneth. If in téed y^t be to stand true which y^t prophet E∣say sayth, The lord of hostes hath determined, & who can disanul it? his hand is stretched out and who shal turne it away? These saith Caluine, which if they cannot satisfie

thée, yet they are suche as I truste will satisfie all go∣uerned wittes. Nor doth it make for thee, which he men∣tioneth of a secrete condition, séeing thou, not as he wyll haue the condition annexed to the den••••••cing of hys de∣crée, but to the decrée it self: and that bicause those things whiche the Lorde hath decréed are doubtfull and vncer∣tayne, or as if the will of the Lorde whiche is placed in men, be turned nowe on this parte, nowe on that, accor∣ding to the variable ende of the condition, Whych opini∣on is verilye so absurde, and so farre estraunged from the nature of God, that it can neuer séeme to haue plea∣sed any man except him that is starke madds.

The Sycophants sixth Argument to the thirde slaunder.

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

THE REFVTATION.

Bycause in the exposition of parables there is leste some place to coniectures, therefore frantique and curi∣ous wittes, doe new here in pride more liberally vaunt, than in parables. But I rather thinke, that the ende of parables, is to be considered, and the seueral parte to bée so curiously examined, excepte it be so that the very inter∣pretation stande vppon the declaration of them, bycause else it can not be auoyded, but we shall runne into moste

filthy imaginations. Further I graunte, that the Lord in this similitude, doth represent vnto vs his clemencie vn∣der the forme of some most louing father, and also, that in the person of the prodigal son are sinners set out whiche for a while, haue as it were withdrawen themselues from the sight of god, that they might delight themselues in sin, whom yet afterwardes long tamed with iust affli∣ctions, and returning themselues to good life, the moste louing father receyueth to grace. The other part of the parable I touch not, bicause it belongeth not to our pur∣pose. Also let vs sée to howe great purpose thou reasonest out of this place. Thou deniest that the sonne went a ry∣oting with the fathers will. I graunt the sonnes ryote was not approued of the father, nor that the father dyd respect that, that he shoulde ryote, when he let hym goe. But thou indéede arte a maruellous peremptorie man, which in minde conceinest nothing else of God thā that which is incident to man, bycause God in this similitude hath set out himselfe to vs vnder the similitude of a mor∣tal father. As if indéede God should therefore signifye y^t he vseth not to deale other ways in any matter with his, than men be wonte, and doth not rather in this place set downe to vs this lone thing, that is his immeasurable goodnesse euen towardes them, who haue prouoked him to anger with many sinnes. When thou missedst these bondes, I saye thou arte farre from the matter. But let vs forgiue thée his faulte. If anye aduise to bring an in∣solent sonne, and whom by no meanes he can hold vnder, being let go from him, into some greatedaunger, from the whiche yet he may deliuer him so oft as he pleaseth, & casteth hym out thyther, bycause he knoweth no better waye to recall hym to amendemente, who will thinke it to be absurde, if one saye that the sonne runne into that perill with hys fathers wyll? or rather who wyll

not prayse the father to be verie wise, rather than repre∣hende him as fierce and cruell? For he set to himselfe in this counsel for the end, not the peril of the sonne but ra∣ther his safegrade and amendemente. But all the electe children must thinke this same thing of the heauenly fa∣ther, albeit yet in this matter the estate of al be not alike. For bycause that all things without exception, do fal to the commoditie of them that loue the Lorde, therefore it can not be doubted but GOD, so ofte as he wythdra∣weth, as it were from his electe, the grace, wherby they were vpholden, in so muche, that they fal euen into most filthy sinnes, doeth permitte it willing, and by his deter∣mined counsell: in no wise, so yet, as if he allowed theyr sinnes, but also by this meanes he wil haue thē admoni∣shed of theyr imbecilitie, or to arrogate nothing to them∣selues, or to be more watchfull againste the enemy than euer toofore, or if they haue already gone astray, to amēd, or also, that they shoulde be a warning to the posteritye. Therefore he woulde certayne blemishes shoulde bée in Abraham, in Moses, and in Aaron. Therefore he per∣mitted Dauid not but willing to fall into most great of∣fences: whiche counsel of GOD, when afterwardes he hadde acknowledged, againste thée (sayth he) I haue sin∣ned, and done euill in thy sight, that thou mayste be iusti∣fied and cleare when thou arte iudged. For by how much the more vnworthy Dauid was, whom the Lord should forgiue, by so much the more did the faith and constancie of God shyne out in kéeping his promises, when he dyd forgiue Dauid. Also the same in another place acknow∣ledging how muche he had profited in that triall. Before I was troubled, I wente wrong, but nowe I kéepe thy word. Againe, it was good for me that I was in trouble, that I might learne thy commaundementes. So out of doubt he would prepare Peter to modesty, by that thrée∣folde

denying, & also Paule to be buffeted of the Angel of Satan least he shoulde waxe insolent. Awaye therefore with thy forsaking, or inuoluntarie sufferaunce, as if the father did neuer so little tyme accompt the prodigall son forsaken. When of the contrarie he was then most care∣ful for his sonne, when he séemed most angry.

The Sycophants seauenth Argument to the thirde Slaunder.

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

THE REFVTATION.

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

The Sycophants eight Argument to the thirde slaunder.

Finally, they bring common sense, which saith, that there is difference betwixte will and sufferaunce, according to which

common sense Christe was wont to teache diuine matters, and which if thou doste for doe, all Christes similitudes shall faile, of which we iudge by common sense.

REFVTATION.

Thou wouldst neuer out of aldoubte haue spoken so, except the Lorde had taken from thée all common sense: and that indéede by iust iudgement, as by cause thou figh∣test against his prouidence, the worker of all and eucrye thing, by thine owne example, it mighte be approued in all the worlde. In déede I graunte it one thing to bid or commaund, but another thing to permitte, that this, or that be done: but I say, that common sense doth shew to euery one, that wil is ioyned with an inseparable bonde both with commaundement and with sufferaunce, albeit sometimes men ouercome with necessitie or importu∣nitie do commaunde or suffer to be done, that whiche o∣therwayes they woulde not. But for as murhe as thou requirest similitudes, go too, let vs declare these with ex∣amples dilated. Those that performe their businesse by others, it is of necessitie, that they giue them authoritie to doe whatsoeuer apperteyneth to the accomplishmente of that businesse, as the procuratour maye deale by com∣maundement. But who besids thée alone did euer think•• to saye, that this sufferaunce, was contrarie to will, sée∣ing that this whole sufferance, procéedeth of méere wyll, and so much the more of choyce? But the maner of wor∣king is no other, which the lord vseth in y^t doing of those things whiche are done euerye daye. For firste he hathe giuen to euerye, not onlye sorte, but also scuerall, that vniuersall power and facultie whyche thou mayest sée manifolde. Then he applyeth this same power euery mo∣ment to singular & particular actions, euē as by his eter∣nall

and inchangeable counsel he doth not onely foreknow and gouerne, but also willeth and decreeth all things. And he vseth, as we said before, both good and also cuill instru∣ments, whiche destruction began not from the creation, but corruption: but so he vseth them, that if there be anys vice in the instruments, this contagion come not so farre as vnto him. For he rightly decréeth, willeth, and permit∣teth, not onely those things, which the voluntarie instru∣ments will, and doe iustly, but also those, whiche wicked instruments wil & do wickedly, as we haue plentifullye made plaine before. But all these, not otherwise, than by the willing sufferaunce of God, doe that whiche they do. For what thing in heauen or in earth, hathe of it selfe either this power, or vse of this power, whether he vse it rightly or no? Therefore I professe, that I cannot sée what common sense can shewe thée, that sufferaunce can be separated from will, or that God can suffer any thing againste his will. Yet I confesse, that there is otherwise greate oddes betwixte God and men, vsing the helpe and procuration of men. For that we say nothing of the lewd counsells of men, that, which for the moste parte men do, being enforced with necessity, ••••cause they cannot accom∣plishe their owne, nor other mens matters, God doeth it with moste frée will: séeing otherwise he is of hymselfe Omnipotent, and in himselfe altogither 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 suffi∣cient.

Men oft times either by feare or force, or by some o∣ther meane constrained rather than prouoked, do permit many things, whiche they woulde not vndone. But God alone decréeing with moste frée will, permitteth that whi∣che he doeth permit. Bycause Apollo in the Poets swea∣reth rashly, by the law of an oth, after a sorte he is con∣strained to graunte the Chariot to Phaeton perishing. Yet he willing, graunteth the Chariot, bycause the re∣garde

of an othe preuailed more with him, than the cer∣taine perill of his sonne. Iupiter complaineth in Homer with teares, bicause he coulde not when he would, denuer his Sa••pedo from present death. Herode swearing rashe∣ly, when he hearde the heade of Iohn Baptiste to be re∣quired, and being heauie, aduised with himselfe whether he had rather, the maide being reiected, fall into the crime of periurie, or kill moste cruelly the moste innocent man, not shewing cause why: and at the laste, not so muche I thinke, for conscience, which was none, as moued wyth vaine glorie and ambition, leaste he shoulde séeme to haue sworne vnaduisedly, or in performing an othe inconstant, doth not only suffer, but commaundeth the heade of Iohn, being cut off, to be giuen the maide in hir hands, as Mark very wel noteth. A sicke man fearing his life, giueth him∣selfe to the Chirurgion, to be cutte: yet not againste hys will, yet not altogither with frée will. The same we maye thinke of the Merchaunte, who in a greate tempest, doth not onely suffer his marchandize to be caste ouer boorde, but also he with his owne handes doeth caste them ouer. Beholde thou many eramples of sufferaunce in al which, yet Wil cannot be secluded from Sufferance. Be it farre from vs, yet to conceiue any like things of God, bycause neither rashenesse, nor ignoraunce, nor repentaunce take place in him, nor is he enthralled to any necessitie. For as Augustine sayeth wel and learnedly, the life of God, and the foreknowledge of God, we putte not vnder necessitie, if we say, it is of necessitie, that God liue euer, and know all thinges: as his power is not lessened, séeing he is saide, not to can dye, or be deceiued. For thus he cannot this thing, that indéede he were rather, if he coulde, of lesse power. Yet he is rightlye called Omnipotent, who cannot dye, nor be deceiued. For he is called Omnipotent. by dwing what he will, and not in suffering what he will

not. Therefore, that I maye dispatche at once a waye to Anticyra, with that thy common sense, and there, if thou causte, hauing drunke a gallon of Helleborus, learne at y^e laste to be wise, and so to dispute of common sense, that we may vnterstand thée to be indued with some sense. For where thou sayest, that Christe was wonte to teache di∣uine matters according to common sense, who will euer graunte it thée, excepte he be voice of all Christian religi∣on? Christe vseth, I graunte, familiar kinds of speaking, but where didst thou euer knowe, that diuine matters did agrée with oure common sense, and therefore, that they coulde be taught according to oure common sense? Paule cryeth, that the naturall man perceiueth not those things that are of God: the same witnesseth, that To 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the wisedome of the fleshe, is enmitie againsts God: the same professeth, that he teacheth, that doctrine, which should of the Gentiles be takē for foolishnesse. The same cryeth, O Man, who arte thou? and O the déepth of Gods iudgementes: and Christe praising Peters confessi∣on, Flesh and bloude (sayeth he) haue not reuealed that to thée. But thou on the contrary vrgest vs to cōmon sense, as the supreame iudge of Gods mysteries. Shew vs ther∣fore moste pregnant fellowe, why the Lorde protracted the calling of the Gentiles so long: howe the worde coulde become fleshe: howe Christe is borne of a Virgin: how he can féede vs in earth with his quickening fleshe, whiche is in Heauen: howe the Lorde wil, whiche thou haste foo∣lishly denyed, that many should be borne to miserie, that he might be glorified in them, as by the example of him that was borne blinde, and by Christes owne wordes we haue taughte: why the calling of manye shoulde be de∣ferred to the laste tyme of theyr lyfe: Howe may it be, that the greatest parte of menne shoulde heare

nothyng at all of CHRIST: howe the Lord séeing he can saue all, enen onelye with a becke, yet saueth few: and why, of two equall in themselues, he rather saneth this than that. Finally, that we maye persiste in the pro∣pounded example, (there be infinite of that sorte) I pray•• thée, that by thy common sense thou wilte foredoe this dubble knotte whiche Augustine fasteneth. Great, (sayth he) are the workes of the Lorde, that in a wonderfull and inspeakeable maner, that be not done besides his wil, whi∣che is done againste his wil, bicause it should not be done, if he did not suffer it, nor indéede doeth he suffer againste his will, but willingly. Also, if we suffer those that be vn∣der oure aucthoritie to committe euills before oure eyes, we shall be guiltie with them. But howe innumerable doth he suffer to be done before his eies, which if he wold not, he woulde by no meanes suffer? and yet he is iust and good.

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

Notes

• Ephes. 1.
• Genesis. 4.
• Act. 17.
• Esa. 45.
• Prou. 16.
• Esay. 5.
• 1. Cor••••.
• 2. Reg. 24.
• Rom. 2.
• Deut. 29.
• Dent. 29.
• Prou 15.
• Math. 7.
• Math. 12.
• Math. 7.
• Rom. 〈◊〉〈◊〉.
• Actes. 2.
• Ephes. 1. 88.
• ☞
• 1. Pet. 3.17 and 3.••0.
• Rom. 8.29.
• Actes. 2.23.
• Actes. 4.28
• Iob. 1.21.
• Rom. 3.2.
• Isa. 9.25.26. Isa. 7.18. Isa. 10.5.
• Isa 8.7.
• Ier. 25.9.
• Ezech. 24.9.10.11.
• Ezech. 24.20.21.
• Isa. 10.11.
• 2. Sam. 16.10.
• ☞
• 1. Re. 12.24. 2. Chr. 11.14.
• Isa. 15.30
• Ios. 11.20.
• 3. Booke against Iulian. Ca. 5.
• Rom. 9.22.
• Eze. 41.9.
• ☜
• 1. Kin. 2.9.10.21.22.
• Psal. 78.49.
• Psal. 140.9.
• ☞
• Mat. 6.13.
• Rom. 1.21. and further.
• Eze. 14.9.
• 1. King. 21.22.
• 2. Thes. 2.11.
• Against Iulian 3. booke. Chap. 3.
• Rom. 24.26.28.
• 〈◊〉〈◊〉 10.5.6.7 〈◊〉〈◊〉.
• ☞
• From one dan∣ger to a greate••
• Of the Citie of God the. 3. book the S. Chapiter, the ninth and tenth yerses.
• Num. 23.9.
• Iob. 1.12. &. 2.5.6 1. Kin. 22.22 Apoc. 6.4.8., & 7.2.3, and. 9.4.
• ☞
• Number 8.14.
• Gen. 20.
• ☞
• Psal. 51.6.
• Psal 1119. and 71.
• ☞
• ☜
• ☜
• Mat. 14.10. Mat. 6.27.
• An Ile in Thes∣salie vvhere Helleborus gro vveth, vvhiche purgeth melan∣choly.
• Mat. 13.10.11.13.14.15.16. Mat. 4.11.12. 〈◊〉〈◊〉. 8.10.