“God, in his providence, permitted some angels wilfully and irrecoverably to fall into sin and damnation, limiting and ordering that and all their sins to his own glory; and established the rest in holiness and happiness, employing them all, at his pleasure, in the administrations of his power, wisdom, and justice.”—_Larger Catechism_, q. 19. “I grant, indeed,” says Calvin, “that all the children of Adam fell, by the _will_ of God, into that misery of state whereby they be now bound; and this is it that I said at the beginning, that at length we must alway return to the determination of the will of God, the cause whereof is hidden in himself. The angels which stood fast in their uprightness, Paul calleth the elect. If their steadfastness was grounded on the good pleasure of God, the falling away of the others proveth that they were forsaken; of which thing there can be no other cause alleged than reprobation, which is hidden in the secret counsel of God.”—_Inst._ note, b. iii, ch. 23, § 4. “Predestination, whereby God adopteth some into the hope of life, and adjudgeth some to eternal death, no man, that would be accounted godly, dare deny.” “Predestination we call the eternal decree of God: he had it determined with himself what he willed to become of every man. For all are not created to like estate; but to some eternal life, and to some eternal damnation, is fore-appointed. Therefore every man is created to one or the other end. So we say he is predestinated to life or to death.”—_Ibid._ b. iii, ch. 21, § 5. “The Scripture crieth out that all men were in the person of one man made bound to eternal death. Since this cannot be imputed to nature, it is plain it proceeded from the wondrous counsel of God. But it is too much absurdity that these, the good patrons of the righteousness of God, do so stumble at a straw and leap over beams. Again I ask, how came it that the fall of Adam did wrap up in eternal death so many nations, with their children, being infants, without remedy, but because it so pleased God? Here their tongues, which are otherwise so prattling, must be dumb. It is a terrible decree, I grant; yet no man shall be able to deny but that God foreknew what end man should have ere he created him, and therefore foreknew because he had so ordained by his decree.”—_Ibid._ b. iii, ch. 23, § 7. These quotations, did space permit, or the patience of my readers, might be multiplied to a much greater extent; and might do something, perhaps, to illustrate the character of the persecutor of Servetus. His actions, as a man, were not inconsistent with his ideas of God as a theologian.