together Reli. These two are reconciled and well made manifest in his sonne For after our first parent Adam by the eternall decreement had cast him-selfe and al his progeny into the defilement of sinne God did raise him vp againe in this second Adam euen Iesus Christ for which cause he is called the Lamb slaine from the beginning of the world Rea. What meane you by that word sinne Reli. I call any thing sinne that in thought word or deed is committed contrary to the law and will of God Rea. And may a man say without sinne that sinne is willed by God Reli. Surely God ought not to be called the author of sinne for how can iniquity issue from that fountaine where nothing is saue onely the clearâ— water of righteousnesse Notwithstanding so farre am I of from holding him a sinner that reuerently doth ascribe all things to the prouidence of God that I accompt him rather an Ignorent and blasphemous sinner that supposeth any thing to happen by fortune or chance as if God were ignorant or carelesse thereof Reas Here I perceiue the nayle is driuen to the head therefore you had need go discreetly to worke least God bee disabled in any thing that is dew to his omnipotency or that more be attributed to his power then agreeth with his iustice Verily this is the thing wherein I haue not onely long time longed to bee instructed but also beene greatly troubled in minde about the same I pray you therefore what is the prouidence of God Reli. By this word prouidence is meant the incomprehensible fore-knowledge and wisedome whereby from the farthest end of eternity God did behold appoint and prouide when where and wherefore all thinges in heauen and earth should bee as also his vnmeasurable and omnipotent power by which hee hath brought bringeth and will bring all the same things in their seasons effectually to passe according to his own will and purpose Reas But sith the Lord is righteous and so farre off from willing sinne that on the contrary part hee doth not only forbid it but also most greeuously punish it how can we say that sinne doth attend vpon the ordinances of God Reli. Certainely my very soule doth feare least by ouer much bouldnesse I should violate or séeme to neglect that rule of reuerence that in Gods behalfe is to be obserued On the otherside I would be loath that by to much cowardize I should dishonor the truth therefore as there want not testimonies of scripture to warrant this doctrine so I thinke it not vnméete that herein I follow that generall sentence of the Apostle whereof wee haue already spoken namely that God bringeth all things to passe according to the councell of his owne will and least I may sâ—enâ—e to giue to much liberty to my owne interpretation I wil also incline to the doctrine of Saint Augustine who sayth to the very same effect The wil of God is the chiefe and principall cause of all maner of actions motions whatsoeuer for there is nothing that proceedeth not from that vnsearcheable wisdome and will of his Of these two we gather that if the wil of God be the principall and originall cause of all things that is to say of all actions and motions Either that sinne doth come to passe according to that souereigne will of his or else that sinne is nothing at all that is to say neither action nor motion which obsurdity by no meanes can be granted wherefore vnder these two banners though the first may animate a right cowardly soldier I dare now more bouldly shew thée a reason of mine owne this it is By Angels men did sinne take possession of this world as appeareth rightly in the derlining of our first parents Adam and Eue. But neither Angels nor men were euer seperated from the gouernment and subiection of their Lord and maker Ergo. Sinne doth possesse the world by the ordinance that is to say the will and appointment of God This thing is witnessed by the â—â—ostle who saith that No man shal reâ—iâ—â—â—â—e wil of God Moreouer behold saith the Lord I haue created the Smith that bloweth the coales in the fire and him that bringeth sorth an Instrument for his work I I say haue created the destroyer to destroy Many such testimonies may bee recited out of the word of God But because the wicked will here take the bitt in theyr teeth accompting God the author of sinne and runne on head-long after theyr owne appetite to all kinde of mischiefe as though it were not meerley vnlawful wee must before wee go any further seeke to abate their courage and take away that buckler where-vnder they will shield and defend their pretended innocency Therefore although by that almighty eye of God nothing doth passe in the whole world vnséene and therefore not vnwilled yet cannot God be called the Author of euill for saith the Apostle there is no vnrighteousnesse with God But the corrâ—â—â—â—â—n of the minde of the first mon saiâ—â—â—â—â—â—ter Caluin by which we are â—â—câ—me â—â—eers â—ame partly by the prâ—â—â—â—ement of Sathan partly by the frâ—â—â—y of nature which nature man did deâ—â—e by his owne voluntary and wilfull fall from whence we perceiue â—pecting the meane and second cauâ— that mankind doth perish through â—owne default And in as much as no â—â— sinneth vnwillingly but of his own â—ord for the most part no man is vnâ—ly punished by the hand of God for â—y That is the only cause of sinne that 〈…〉 exclude all other causes besides it 〈…〉 But God excludeth no mans wil in â—own actions Ergo God is not yâ— only â—se of sinne If any man wil obiect y◠〈…〉 is not the cause of his owne euill in much as God the soueraigne cause of â—ses doth prescribe the euent and diâ—t euery action to the appointed end answer out of the Maior of my former â—ument That is the onely cause of â—ne which excludeth all causes besides â—elfe But man in the wicked actions of â—olatry Murther Adultery Theft and â—â—h other neglecteth the commandeâ—â—nt of God and so far forth as in him â—â—th excludeth all causes saue his â—ne wicked lust onely Ergo Man in â—t respect is the only cause of sinne 〈…〉 iustly deserueth the wrath and correction of God as witnesseth the Prophet saying thy destruction O Israell commeth of thy selfe Reas I haue heard thee say ear now that Angells and men were created according to Gods owne likenesse that is of a sound and vpright disposition and will which thing truely is very conuenient in the eye of reason for if they had beene ordayned euill by nature or to that end that they should decline from that estate by the will of God it would argue God to bee vnrighteous at least in respect of that purpose of his Reli. Nay it is rather an inconuenience many waies which thou
then of the permission or sufferance of God whereby he is said to suffer sinnes Rel. If in sufferance wee obserue alwaies this thing that God worketh not properly in the wicked but doth leaue them ouer to Satan and their own lusts and yet reserue his prouidence that he may not stand as an Idle looker on surely wee ought not to reiect it but if any shall goe about to set Gods sufferance and his will at oddes he shall loose his labour and proue him-selfe a foole Herevpon saith M Beza full well in his booke of questions and answers if sufferaunce bee matched against willingnesse first I say it is faulse and secondly vtterly against reason That it is false is manifest by this yâ— if â—od suffer any thing to be don against his â—ill then surely is he not God that is to â—aâ— almighty But if he be said to suffer â— thing as though hee were retchlesse â—ow farre are we from the opinion of â—picurus It remayneth then that looke what he suâ—â—â—reth to be doue he susteâ—th iâ— willingly herewith doth Saint Augustine â—â—â—ée saying If we suffer such â—â— are vnder our correction to doe â—ickedly â—â— ouâ— sight We must needs bee â—hought accessaries to their wickedâ— esse â—â—t God doth permit sinne to range withâ—ut measure euen before his eyes wherin â—he were not willing surely hee would â—ot suffer it in any wise and yet is hee â—ghteous notwithstanding Now thereâ—e to stoppe the mouthes of cauillers â—hich in no sence will away with this â—â—inction of will and sufferance but â—on doe giue sentence by a necessary â—sequent that God is the Author of â—ne let vs sée whether the Apostle doth conclude what sayth he It God wilâ—â— to shew his wrath and to make his â—â—eâ— knowne did susteâ— with long paâ—â—ce the vessels of wrath prepared to destruction Wee sée hee made no conscience to binde or knitte vppe the will of GOD and his sufferance together as by the circumstance of the same Chapter most euidently appeareth Ergo they are all cauillers that doe say that GOD suffereth any thing that hee hath not willed before hand Rea. Thus hast thou not onely defended and very sufficiently proued the prouidence of God but also as it were by the hayre of the head haled free-will of choosing and all idle sufferance out of dores which in truth haue beene the professed enemies to the same prouidence of old time Now therefore I pray you declarâ— in what sort GOD doth will sin and yeâ— Iustly punish it with that dreadful destruction of body and soule Rel. Thou knowest the will of God is onely the rule of righteousnesse from whence it is his good will and pleasure to bee glorified for so it iâ— written of Pharao therefore doth heâ— will or suffer it iustly and because that Commandement or Lawe where by hee limiteth the courses of righteousnesse is not onely transgressed â—ut also no sparke of inclination found â—â— man to performe the righteousâ—esse therein requyred therefore â—oth the LORD most iustly punish â—â—nne Reason But this is no answere for if â—obee the LORD doth appoynt man â—o sinne for his glory sake and neuertheâ—esse restrayning the execution thereof 〈…〉 se his rodde or correction shall it not â—e sayd that God is vnrighteous in that â—ee stretcheth forth his hand vppon Inâ—ocents Reli. Nay rather hée that shall buâ—â—ly goe about to knitte the LORD â—â—ppe in such a straight that hee may not â—â—oe with his owne creatures which â—ée created for him selfe what seeâ—eth best vnto his wisedome doth â—ndoubtedly committe double and vnâ—peakable abhomination for sayth â—â—e Prophet Woe vnto him that â—il contend with his Maker a brittle â—otsherd of the out-cast potsherdes of â—he earth shall the clay say vnto the potâ—â—r why dost thou make mee thus did 〈…〉 handes fayle thee in thy worke Wo vnto him that saith to his father what hast thou begotten or to his mother what hast thou brought forth What though the Lord will haue mercy And will harden whome hee will harden Is there vnrighteousnesse with God God forbid saith the Apostle if this answer may not seruâ— sufficient take this by the way which we haue already handled The cause oâ— sinne is resiant but the cause wherforâ— sinne doth become sinne and so punis able must bee ascribed to the ordinancâ— of God now who-soeuer doth conteâ—â— him-selfe with this doth séeke a causâ— beyond the will of God Yet wee knoâ— that darknesse doth seruice to the light and sinne so farre as it is willed or punished by God doth illustrate the glorâ— of God Rea. In what sort therefore maâ— wee say that wicked men do the will oâ— GOD. Reli. If by the name of Will yea me 〈…〉 that thing that is pleasing in the sight 〈…〉 GOD and conuey the word doe to 〈…〉 right intent of obteyning in this caâ— truly the wicked sort not onely doe 〈…〉 the will of God but also wholy doe le 〈…〉 away them-selues to the will of Sa tan But if the word will bée taken in that generall signification to wit â—or that thing which the LORD â—ath willingly purposed to bring to â—asse and refer the word doe not to the â—ntent and and purpose of the doer but to the euent and successe of the matter â—t may in no case be doubted but God â—oth excute his will by Satan and all the wicked company of men As for example it is sayd that the Cauldaeans were appointed of God to punish the disobedient Israelites theeefore as far as they wrought according to this appointment which was secret and kept close â—rom them they did the will of God but â—or as much as the Lord had giuen no outward commandement or token to them wherby they might be think themselues to doe the worke of God in that â—ction but did rather hearken to Southâ—ayers and obey their owne cruelty or â—ust they did not onely not the will of God but also opposed them-selues full â—utte against it for the commandement â—ayth thou shalt loue thy neighbour as â—hy selfe thou shalt commit no murther The like wee find of Pharao pursuing the people of God of Ioseph his bretheren many other Rea. I perceiue then the will of GOD is to bee taken two manner of wayes to witte eyther for that prouident and vnsearchable wisedome not alwaies manifested to the world by which al things are most measurably ordred according to the euerlasting purpose of god in which sence we ought to detract nothing from yâ— good pleasure of God because he should not be omnipotent if any smal successe of thingeâ— should sal out contrary to the same also that Gods wil is taken for that which by word or commandement he hath opened vnto vs the performance wherof is onely good and acceptable in the sight of God Reli. So it is Rea. But may wee not say that GOD commandeth sinne seeing he doth after â— sort
it commeth to passe that sinne exacâ—ing at the hand of God the due execution of iustice in respect of his ordinauncei is no sinne but righteousnesse â—ather Rea. How proue you that Reli. Is it not proofe enough to proue that it concerneth his endlesse glory if it 〈…〉 remember thy selfe what I haue said already thereof before this directory in the margeant shal bring thee to the place Moreouer we may proue it thus God saâ—eth his chosen by the death of his sonne 〈…〉 r so is it written in the Epistle of Paul to the Ephesians But God should haue saued no man in his sonne if there had béene no sinne but rather the Holy Ghost might haue tould a lye Ergo in respect of Gods ordinaunce it is iust that man is a sinner Againe it is greatly to the glory of God that he sheweth mercy to sinnere but if sinne had not beene man should haue néeded no mercy Ergo in respect of Gods glory it is good that man is wicked finally it is greatly to the glory of God that he doth iustlye punish sinne but if there had béene no sinne at all his iustice had béene vtterly vnknowne oâ— obscured Ergo in respect of GODS glory it is necessary that sinne be in thâ— world Reas By this reckoning wilt thou makâ— sinne no sinne Reli. Not before it ceaseth to offenâ— God in the breach of his commaundement But I say yea and that well aduised that in respect of the glory 〈…〉 God it is good that sin should be and better theÌ„ good if better may be as it is wrâ—â—ten in Exodus I will harden Pharao 〈…〉 heart and hee shall follow after you anâ— I will be glorified in Pharao and in all his hoast and in his Chariots and horsemen Neuerthelesse I assure thée that sinne of the owne nature is so monstrous that it deserueth some name more odious then sinne because the deâ—ilements thereof haue in such wise bespotted the nature of man that the sluces of Heauen are opened thereby and the iudgements of God daily powred down vpon vs which is well verified in that generall ouerflowing of the world Reas But if sinne be good in respect of God whose glory is wrought and euill in respect of the workes how commeth the difference Reli. How oft shall I answer this question thou knowest that mans orâ—â—â—nall nature was sound whereof could 〈…〉 â—me none but sound frute but after â—hat nature was corrupted by wilfull 〈…〉 sobedience from thence must néedes â—ring the rotten frute of sinne so that the difference came by the wil of man 〈…〉 d so consequently resteth in man till 〈…〉 h time as hee is regenerated being 〈…〉 en by imputation clothed with the 〈…〉 ghteousnesse of Christ Rea. But God him-selfe the soueraigne worke master is said to worke all things Ergo he worketh sinne Rel. If by the same worke of his thou meane his almighty power that vphouâ—deth the world and all things there in without which nothing can containe iâ— selfe I graunt that euill things are wrought by God that is to say mediatly or by the same power because no thought of wickednesse much lesse any execrable action could burst out if he would take away that life and strenght that he lendetâ— men which presume to play the rebellâ— against him but if by the working â—â— sinne thou dost suppose the hand of God to be imediately stretched forth to per forme any wicked action or else that sinne happeneth by his together working with sinnefull instruments first I denâ— the consequence for it is faulse and sâ— condly I condemne it for the most wicked of all blasphemies my reason is this the name of sinne cannot agrée with GOD who is the soueraigne rootâ— of all righteousnesse the nature of sinne cannot once lay hould thereof because it is vnchangeable nor yet can the paine of sinne touch that thing that is not faulty and yet of necessity should all these follow against God laying his hand to iniquity therefore I conclude thus the name the nature nor the paine of sinne are any thing accidentall to the nature of God but all these thrée are bred fostered and found in the soule and flesh of man Ergo man is not the instrument so much as the cause of sinne Reas It seemeth therefore that the worke of the instrument and the worke of God vsing the instrument goe not alwaies ioyntly together Reli. This doubtlesse is very true for the worke that should alwaies be â—â—t one in the opened will of GOD is often times made two-fould by the worker yet GOD by his power working in all ahings worketh alwaies well and is glorified and the iustruments not regarding his commandements but obeying their owne lustes â—oe alwaies worke ill and are iustly punished Reas Yet of the contrary part I thinke that the worke of God in the good and the worke of the good by vertue of the Holy Spirit which worketh in them are euer one Rel. I graunt it for so farre doe they worke together that God doth worke in them to will and performe the good workes of the Holy Ghost and they for the assurance of their well working doe guide them-selues by the light of his word So then maist thou perceiue that although by Satan and the most wicked men the iust decrées and councels of God are executed yet are they thereof for the most part ignorant and because they obay them-selues not regarding the will of God their workes are made dooble Of this we haue spoken some what before by the example of Ioseph his bretheren Pharao and the Caloées punishing the disobedient Israelites but that notable example of our Sauiour Jesus Christ doth yet make it more euident to our vnderstanding Christ was the good instrument out of whome God wrought the pardon of our transgression who before lay fast bound vnder siâ—nne This instrument at all times and in all things shewed himselfe obedient to the will of his father whereby it is manifest that he alwayes wrought wel with him but on the other side what bloudy butchers were the Jewes which in themselues did cause the worke of God to become double Christ being a pure innocent without one spot of sinne and such a one as neuer gaue offence did they crucifie not regarding any thing that had bene told them by the Prophets Wherby neuer the lesse it came to passe that GOD performing that thing by them which before all worlds he had appointed to be done did excéeding mercifull and well and they yeelding to theyr owne tyranny committed the most horrible murder that euer was Rea. Well then to make an end of prouideÌ„ce tell me I pray whereto shal we ascribe yâ— fal of the first man I mean whether to Gods enforcing or to his for saking Reli. Doublesse his falling from God ought simply to bee imputed to Gods for saking for if we say that GOD did
possible to discredit the religion of God for such Darnell did hee throw among the Apostles as did set great dissention betwéene Paul and Barnabas and likewise made Paul and. Peter at open destance Al these things I leane to your continual meditation and by you to be imployed to the benefit of Gods Church as your duty and occasion shall requyre And so beséeching you not to neglect any other that by your godly study you can call to remembrance wherby Gods truth may be maintayned I doe humbly take my leaue FINIS â— Rom. 1. 16. Ephe. 2. 20. Roâ— â— 8 â— Ti. 3171 Atheyst â—â— Thâ—â—â— brâ—thâ—â—â— Psa 14. 1. Iohn 1. 1. Papistâ— An obiect Trim objectors Ansvver Mat. 24. â—5 Apo. 22. 18 19. Mar. 16. 16 Ioh. 20. 29. Rom. 10. 13. Act. 16. 31 Iob. 3. 3 〈…〉 God 〈…〉 Ordâ—â— Exod. 20. 5. Mercy and iustice Exod. 34. 6. Ephes 1. 11. Apo. 13. 8. Mat. 5. 28. A meane tâ—â— be obserued Prouidence what it iâ— Neither rash nor â—â—morous Ephes 1. 11 August de trinitat lib. 3. All things are done by the will of God Argument Rom. 9. 19. Esay 56 41. A restraint to the vvicked Rom. 9 Man not to â—â— excused Man not to be excused Argument Obiection Ansvver O sec 13. Angelles and men Absurdities Essentiall estate Corruptio Blasphemy of the Maniches Amos. 3. 6. Lamenta Iere. 3 38. Prou. 16 4 Two things to be obserued The first Note well Act. 4. 27. â—8 Eph. 1. 4. The second Iob. 1. â— Mat. 8. 31. Note well Meane Cause The serpent Obiections against prouidence Note well Fr 〈…〉 10. 6. 4 4. 10. 15. 16. Psâ—â—â— 3. â— Cor. 4. 6. Pro 20. 24. Iere. 10. 23 Rom. 9. 18. Ver. â—6 Eph. 2. 8. 1 Cor. 3 5. Rom. 10. 2. Ioh. 8. 17. Esa 12. 31 No freeâ—â—â—l in mans first nature vnto euill The Papistâ— zeale God slandered Gen. 3. Note zeale must be ordered by the word Rom. 10 2. Eâ—o 9. 12. 1. Sam. 16. 14. 1 King 22. 23 Esay 63. 17 to the 2. 11. 2 Sam. 12. 11. Esay 45. 7. Rom 1. 28. Ezek. 14. 9. Obiection Answer Mans freevvill is only free vnto â—uill Rom. 6. 20. Psal 14. 3. Gene. 6. 5. The fâ—lly of the â—apâ—lls Obiection Answer Adams power The cause why Adam fell Math. 23. 34. Apoc. 18. 8. Rom. 11. 23. Gods se 〈…〉 beâ—â—â—ued Two notable reasons 2. Tim. 2. 29. Rom. 8. 29. The second reason Wisemen Of 〈…〉 World 1 Tim. 19. Ephes 1. 4. Rom. 9. 11. â—2 Efisient causes Freedome of will August de grat lib. Arbit cap. 16. August against Pelag. 2. epist 1. booke c 2 Freedome graunted Proâ—â— Fredome denied Another kind of of freedom Noâ— this well Inconueniences folwing free-will Workes foreseene Rom 9. 11. 12. Rom. 11. Rom. 9. 22 The reprobate predestinated Prouidencâ— Mat 10. 29. Mat. 6 26. Mat. 10. 50 Luk. 21. 21 Iob. 14. 5. Freewill confuted by Augus M. 〈…〉 August against Iulian lib. 5. cap. 3. Rom. 9. 22. Wranglers Gods will â—nd punishment Exod. 14. 4. Pro. 16. 4. Esay 45. â— Note this well Examples Ezechi 21. 20. 21. 22. Gen. 15. 19. Will to bee taken two manner of wayes Sinne not commanded though willed Purpose effects God like to a King Note Esay 43. 7. No repugnancy in God A worldly obiection Excuse takeÌ„ from man No man harâ—w ong at Gods hand Note this in the Papists Adam 〈◊〉 auâ—weâ—ed An example of gods prouidence Another example Iffes and ands to be left God appoynted all things willingly Sinne hath a respect of goodnesse A Eph. 1. 5. 6. Ex. 14. 4. 17 Exo. 9. 16. Gen 7. 20. The difference of good and euill Obiection against the Apostle Paule Answer The worke of man oft times made double Workes euer single Examples of single and doble workes Colo. 2. 13. Mat. 26. 39. 1 Pet. 1. 19. Acts 4. 27. 28. The fall of Adam c 〈…〉 through God forsaking Mat. 25. 34. The wisedom of God Rom. 9. 18. Mr. Caluin in his bock of offences Predestination what it is Rom. 8. 29. Election what it is Rom. 9. 22. Iud. 1. 4. The mercy of God the cause of election Sinne the cause of damnation Cruelty and Iustice 1 Tim. 2. 4. 1 Pet. 3. 9. The word All. Rom. 9 27. The vnrea so â—â—ble cbiection of Worldlings Doctrine vnder seruant Doctrine leaueth the reprobate vvithout excuse The grace of secret election The Apostles Wise men of the World Augustine his ansvver to the enemies of predestination Chap. 15. Meanes for a man to know his election â—â—ith suffiâ—â—th to iusâ—ifie Iob. 3. 15. Rom. 9. 33. God calleth his children Rom. 8. 30. Math. 20. 2 3. 4. 5. 6 〈…〉 an 〈…〉 to 〈…〉 t the 〈…〉 Math. 25. 13. Math. 27. 3. 〈…〉 7. 24. Luk. 15. 24. Mat. 10. 39. The comfort of prodestion Ioh. 1. 11. 12 The cause that Satan misintreateth Gods children Ier. 11. 10. 14. 2. Theâ—â— 2. 3. â— Math. 8. 20. Rom. 10. 16 Math. 7. 14. Rom. 9. 27. Rom 11. 13 Iosua 24. 13 Iudith 8. 19 Ier. 11. 10. 2 Tim. 3. 16 Cor. 13. 4. â— 1 Cor. 11. 19 1 Cor. 10. 12 Rom. 9. â—â— Acts. 13. 29 Gal. 2. 1â—
parts of man gett the goale against all that vprightnesse wher-with God indued him I answer it is true indéed Ergo what an absurdity ariseth out of frée-wil therfore if I had not transferr'd the whole interest of things ere now to the Diuine prouidence of God yet shal this obiection come too late Rea. By the processe of this circumstance I perceiue that Adam had once power to stand obserue the Commandement of God if he would but in that he not only would not but also on the other side wilfully like a rebel did cast down him-self and his ofspring into base misfortune from the top of felicity surely it is most wonderfull to me wherof there yet ariseth this queâ—â—ion Why would he nor Reli. Doubtiesse I cannot aduertise thée of a more forceable cause then the ordinance of God but if thou wilt wée may yet speak more plainly Therefore it fared with Adam iâ— that estate as now adaies it doth with many men that will not haue great plenty of money in their coffers because they cannot get it So Adam would not continue in his integrity for intruth â—â— fel willingly because he could not resist the ordinance of his God But least wee may séeme to wander without our lists let our Sauiour Christ witnesse the truth in this case Come ye blessed of my father saith he possesse the Kingdom prepared for you before the foundation of the World Agayne hee is called the Lambe slayne from the beginning of of the VVorld Therfore let vs conclude that if she Lambe were slayne from the beginning wherof we may not doubt in as much as the holy Ghost haâ— spoken it the Kingdom of heauen thâ— same Kingdom I mean yâ— wee shal inâ—o through Iesus Christ were prepared fâ—â— the children of God before the foundations of the world that the fall of maâ— was prepared in like manner for thâ— one cannot â—e without the other Rea. Verily in this wonderfull secret 〈…〉 so Reason doth vtterly falle me Reli. Answer thy selfe it was not fâ—â— naught that the Apostle himselfe hauing waded in this matter whose insight waâ— neither to be measured by reasoÌ„ nor thâ— art prospectiue was forced to cast down himself in this humility O the deepe iâ—ches both of the wisdom knowledgeâ— God how vnsearchable at his Iudgmenâ— his waies past finding out It shall heâ— part therfore of al the children of God although they faile to comprehend the sâ— crâ—ts of his vnsearchable wisedom 〈…〉 the Apostle to beâ—éeue wher â—umane wiâ—dom ceaseth And not to reiect the truâ—â— which we know by the scripture becauâ—â— they aâ— not able alwayes to discry it Re. Truly â— haue not much to say againâ—â— thee not withstanding it seemeth yet yâ— between Gods prouidence mans free-w 〈…〉 the truth hangeth in doubtful ballance Reli. Well I graunt it may seeme so â—nto reason I will therefore shew the two ReasoÌ„s that shal conclude the matter when God had set before him the woÌ„derfull masse out of which hee formed â—eauen and earth all thinges that they â—oth do containe we are to bethinke vs â—hether he did behold man for whom he made the world and were wel aduised that event should sollow him if hee â—ere not where is then that foreknowledge appertayning to the wisedome of God wherof the Apostle sayth The foundation of the Lord is sure and hath this â—ale he knew who were his And in another place coupling to the same foreknowledge his own wil whom saith he â—â—e Lord hath foreknowne them also hath â—â—e predestinated that they might bee like â—â—e Image of his Son If vnto God wee â—â—aÌ„t this foreknowledg which without â—oubt without great wickednes we caÌ„not deny because wee should accuse him 〈…〉 ignorance and so in effect allow â—â—m for no GOD at all then is the â—nclusion both true casie that albeit â—â—e total of mans demerites were in yâ—â—â—â—ighty eye of his perceiuing that man would apply him-selfe to all kind of 〈…〉 demeanor yet did he find nothing thaâ— did mislike which he suffered to hapâ—â— for he might haue staid his hand in tâ— good ynough as I suppose My second reason cleaueth so fast to foreknowledge of God that they 〈…〉 séeme kaâ—er Cousins and some what n 〈…〉 rer How-beit for as much as it wil g 〈…〉 great light in the matter as also beca 〈…〉 Reason may very well play her p 〈…〉 therein we will not neglect the sa 〈…〉 Therfore this it is Considering tâ— the end is the first intent of euery ag 〈…〉 or doer so that wise men of this wo 〈…〉 do seldome take such a thing in h 〈…〉 without an especiall purpose what 〈…〉 become thereof which notwithstand 〈…〉 in respect of God are very blocks and their actions of vile regard We are d 〈…〉 geÌ„tly to obserue whether the fame purpose ought much more to be granted the God of al wisedome in that nota 〈…〉 action of mans creatioÌ„ if it bee graunâ— as granted it must bee in as much the Apostle doth warrant it saying whome wee were chosen when we were Predestinate according to 〈…〉 purpose of him which worketh all thi 〈…〉 I would faine learne of Sim Sophister whether God hauing appointed our end sure and certaine in his owne vnchangeable purpose had forgoten the efficyent causes of the same or left them to the wild hazard of the dice or to the gentle curtesie of Lady-fortune If because we séeme to carry the head in our owne hand which neuer the lesse are for the most part restrained of those things wee would he will say that God had no purpose when yet we were not what to doe with vs. What asse will not laugh if he shall confesse that that purpose is inuiolable séeing in al earthly causes the Lord worketh by meanes who will not thinke him mad that shall exclude our thoughts wordes and déedes from working the end of Gods foreknowledge and purpose Rea. But if God in this sort be the worker of all things it seemeth that all freedome of mans-will is bereft and truely this is euen as much as to deny man to be a reasonable creature Rel. Although I haue not detracted from the fréedome of will so much that thou hast cause to gather that consequent out of my words yet for my better answer to this obiection I will vse the helpe of Saint Augustine who saith It is vndoubted that we do will when we will and that we doe worke when we worke but to be able to will and to bee able to worke hee bringeth to passe in vs of whome it is said God is he that worketh in vs both to will and to doe againe the same Augustine which of vs saith he dare avouch that man kind was vtterly spoyled of freewill by the sinne of the first man freedome perished in deed through sinne but it was that freedome where with man was
as with theâ—â—es which being led to the gallowes doe exclame of the iudâ—e yes 〈◊〉 but if they would consider how miserable the comfort is that is borrowed of that poore reueng they would occupy their heads about their owne desarts which doe make them before God alwaies 〈◊〉 of euill deseruing more then bodily death and for the most part to bee iustly condemned of the world and not vse that malipâ—râ—nesse especially finding therein no remedy The conclusion is this and my aduise also that such as doe Ande them-selues greeued in Adam séeks hence forth to be well pleased in Christ Reas Surely I haue nothing to say against thee therefore I come yet backe to that which thou hast partly answered for why I cannot be satisfied in this wonderfull mistery of Gods seaâ—ret and reucaled will therefore I pray you to enlighten mee once againe with some example more familar then that other Reli. Néeds must he wonder and to no purpose that goeth about to be as wise as God and to vnder stand all the seacrets of his will saith the Apostle are past finding out but againe take the case to stand thus the Lord that disposeth of all things in their appointed seasons putteth the partridge into the marlins foote the pretty bird into the fowlers snare setteth the oxe foot vpon the silly worme bringeth the swelling waters out of their channels to the store-house of the poore prouident Ant the little fish into the net the lambe to the slaughter-house the lion to the hunters hand and man for his due desart oftentimes to a sharpe and sodden death this God in his righteous iudgement hath pre-ordayned my sonne to die amidest the mercilesse waues of the sea But for as much as nature the enemy to wisdome doth not suffer me to yéeld vp mine interest to the ordinance of God which you must suppose according to some extraordinary manner is disclosed vnto mee I say vnto him sonne assure thy selfe that no action in this world shall discontinew my fauour and good will towards thée Againe I make thée LORD of my whole reuenewes vse all that I haue or may procure for thée so that in consideration hereof thou wilt graunt me thy true and faithfull alegeaunce in this onely point depart not thy natiue country and I craue no more for at what time so euer thou shalt commit thy selfe vnto sayle and mast thou diest the death there is no remedy thus standeth thy safty thus thy perill thus my hearty request and thus I leaue thée Well this my sonne according to the maner of men hauing a body at home and a mind else where then where it should be neither making conscience of my great liberallity commandement nor any other good desert nor yet respecting the daunger of his owne person like a man led away with nouelties and the try all of strange aduentures rather then estéeming an honest life and the duty oâ— of a child committeth him-selfe to the safe conduct of will that idle and desperate loadsman and at last after many tormoyles is forced to fish in the déepes without his boat like as before I had tould him shall not the man séeme to do me iniury that shall reproue me for this fault of my sonne who euery way so well and fatherly intreated him as became me Thus much I compare with the Lord of Heauen who created man Lord of the whole Earth saue that hee debard him the trée in the midst of the garden But if thou hapily say that all this is not to the purpose because in the affaires of this processe I haue concealed no seacret but imparted my whole purpose to my sonne well I graunt let vs now therfore procéed euen here the case is altered let it be graunted also that before I begat my sonne I saw the sequell of this matter howbeit sith it concerned my will I would not onely obserue mine owne pleasure in that behalfe but also giue my willing consent to his fatall desteny I pray you in this case who shall let me to doe the thing that pleaseth me what hath my sonne to say against me or if hee say and repine neuer so much is it not folly to kicke against the pricke but if I in the eye of reason may séeme somewhat faulty or cruell in this action yet note that which is most vnrighteous in man is alwaies most righteous in the Lord of heauen with whom no creature doth stand in comparison Moreouer suppose that I sée a blind man taking a direct course vnto a daungerous caue and before his fall I step vnto him and say father beware and turne the â—acke for euen here at hand is such a perâ—ill as threateneth thy death the man not onely blind of body but of mind lame also not regarding my friendly admonition tumbleth downe headlong and doth breake his necke Is it strange to â—ée him burnt that will not come out of the fire but now to the matter let it be graunted that I set him in that way foreseeing his fall shall he not therefore be in 〈…〉 ited of his owne death Reas Surely but here canst thou not goe cleare away without touch for hadst thou not set the blind man in that way he might right well haue escaped that misfortune The like may bee sayd of thy Sonne also Reli. Did I not tell thée that no creature is to be compared with God who if he should damne the whole world setting the desert of Jesus Christ apart were neuerthelesse righteous true it is if I had neuer be gotten my sonne he had neuer bin drowned But the cause standing vpright as I left it canst thou shew any reason why I should not be get him séeing it was my will euen so if God had neuer made man doubtles it had bin long ere man had sinned but in those things which we know the Lord hath iustly done for his owne glory sake let vs be content and leaue off these tovish obiections of iffes and ands for what pretend we thereby but to set the Lord to Schoole and to take him forth a lesson of our owne mother wit who God knoweth hath much lesse néed thereof then the sea to borrow some small streame of water from poore brookes which the Sunne hath dried vp Rea. Wel then considering that nothing in the whole world commeth to passe rashly or casually but according to the will of God that is to say his ordinaunce may it be said that God hath appointed any thing that hee misliketh where-vpon hee doth take occasion to minister iustice Rel. Doubtlesse it must be graunted that whatsoeuer God hath appointed is appointed altogether willingly and without misliking otherwise might he séeme variable or to be canstrained to wil those things that he willeth but stay thy selfe herein appeareth the wonderful wisdom of God for those things that in their owne proper nature are naught haue yet before him great respect of goodnesse wherby