What is he so simple, which may not now consider and understand, what was your malice and devilish intention▪ in patching up this your first accusation? not the ⟨p. 26⟩zeal of gods glory, as you falsely pretend: but the hatred which ye have conceived against them who have sought your salvation. For if ye had meant any thing simply, ye should not have added that which ye be never able to show in our writings: neither yet can ye lawfully prove, that we have spoken the same in reasoning with any of you. We (so taught by the scriptures) with reverence do affirm, that God, for just causes albeit unknown and hid to us, hath rejected a part of men. But you (making no mention of any cause) affirm, that we hold, that he hath created the most part of the world (which is innumerable) to no other end, but to perdition, in which shameless lie your malice pa••eth measure: For neither do we rashly define the number of the one nor of the other, howbeit the scripture in divers places affirmeth, Christs ••ocke to be the little flock, the number to be few, that findeth the way that leadeth to life▪ this notwithstanding (I say) we use not boldly, to pronounce, whether of the nobres shall be the greater, but with all sobriety we exhort the people committed to our charge, not to follow y• multitude to iniquity. For if they do, there is no multitude that can prevail against God. And so to us in this behalf ye are greatly injurious. But yet in the second part, your malice is more manifest: for ye burden us, that we should affirm, that the end of the creation of the reprobate, was none other but their eternal perdition. From which calumny master Calvin clearly purgeth us in these words.1 All ought to know (sayeth he) that which Solomon sayeth, that God hath created all for him self, and the wicked also to the evil day. Consider and mark, that we (instructed by the holy Ghost) do first affirm, that the cause and end why the reprobate were created, neither was, nor is not, their only perdition (as ye burden us) but that the glory of God must needs appear and shine in all his works. And secondarily we teach, that their perdition doeth so depend upon gods predestination, that the just cause and matter of their perdition is found within them selves, and that albeit the decree and counsel of God be incomprehensible to mens understanding, yet nevertheless it is most ⟨p. 27⟩just and most holy.
What is he so simple, which may not now consider and vnderstand, what was your malice and deui•ish intenion▪ in patching vp this your first accusation? not the ⟨p. 26⟩zeale of gods glorie, as you falsly pretend: but the hatred which ye haue conceaued against them who haue soght your saluation. For if ye had ment any thing simply, ye should not haue added that which ye be neuer able to shew in our writinges: neither yet can ye laufully proue, that we haue spoken the same in reasoning with any of you. We (so taught by the scriptures) with reuerēce do affirme, that God, for iust causes albeit vnknowē ād hid to vs, hath reiected a parte of men. But you (making no mention of any cause) affirme, that we holde, that he hath created the most part of the world (which is innumerable) to no other end, but to perdiction, in which shameles lie your malice pa••eth measure: For neither do we rashly define the nomber of the one nor of the other, howbeit the scripture in dyuers places affirmeth, Christes ••ocke to be the little flocke, the nomber to be few, that findeth the way that leadeth to life▪ this notwihstanding (I say) we vse not boldly, to pronounce, whether of the nobres shalbe the greater, but wt all sobrietie we exhorte the people cōmitted to our charge, not to folowe y• multitude to iniquitie. For if they do, there is no multitude that can preuale against God. And so to vs in this behalf ye are greatly iniurious. But yet in ye secōd parte, your malice is more manifest: for ye burdē vs, that we should affirme, that the end of the creation of the reprobate, was none other but their eternall perditiō. From which calumnie master Caluin clearly purgeth vs in these wordes.1 All oght to know (saieth he) that which Salomon saieth, yt God hath created all for him self, ād the wicked also to the euill day. Cōsider ād mark, that we (instructed by the holie Gost) do first affirme, that the cause and end why the reprobate were created, neither was, nor is not, their onlie perdition (as ye burden vs) but that the glorie of God must nedes appere and shyne in all his workes. And secondarely we teach, that their perdition doeth so depend vpon gods predestinatiō, that the iust cause and mater of their perditiō is found within them selues, and that albeit the decre and coūsel of God be incomprehensible to mens vnderstāding, yet neuertheles it is most ⟨p. 27⟩
- 1Inst. cap. 14. sect. 17.
