for there-vppon would al this packet of vntruth lustly depend viz. That the Church of God was drowned in the generall ouerflowing when al the world was drown'd and the church of satan saued in the Arke That the church of God perished-among the Sodomites and iust Lot and his family were y◠church of the diuel y◠the Iewes Scribes Pharisees were the Church of Christ and Christ him-selfe with the remnant of beléeuers the Church of Antichrist In conclusion that theyr Church is now the true Church because of the multitude and ours the false we wil demand but one thing of those multitude of men which if they truly tell vs and proue they shall haue our hand and our heart wée will become as true to them as stéele and consent to any religion of theyr forefathers which is that they shew forth at what time the estate of the world was in so good case that the best thinges did please the greatest number or when iniquity had not the most consent of adherents except at that time when all were drown'd except eight persons Alasse theyr proofe is euen as farre to séeke as heauen is distant from hell God graunt therefore the condition of consent be no nearer vnto vs. For it is written broad is the way that leadeth to perdition and many walk therein but narrow is the path to saluation straight is the gate and few do enter therat And further though the childrē of Israel were as y◠sand of the sea yet shall but a remnant be saued This is yet more plainly verified by Elias the Prophet who saw not one man frée from Idolatry and the subiection of Belial besides himselfe in all the world yet did he willingly all regard of the multitude laid apart serue the Lord of heauen truly Wherefore though our fore-fathers serued those Gods on the further side of the flood or the Gods of the Amorstes or the gods of their owne handes Let it amaze vs no more then it did good Iosua who said and let vs also say with him we and our houses will serue the God of heauen And with Iudith we will not follow the sinnes of our fore-fathers which forsake their God and worshipped strange gods The holy Hrophet receaued from the mouth or secret inspiration of God all that doctrine y◠they deliuered or taught the Apostles proued their Doctrine out of Prophets the godly of ensuing ages haue rested vppon them And shall wee alone be carelesse or accompt it ynough if many men haue gon before vs contrary to the Prophets and Apostles No no Al men haue sinned from the first except one and shall doe to the last yet it is nothing lawfull for vs to follow their steps therein Therefore although our forefathers were Idolaters yet must wee learne to serue the Lord And that wee may the better performe our duties in that behalfe it behoueth vs to be wise in the trying of spirits least we become clyents to our forefathers superstitions or superstitious in our owne fancies so ignorantly neglect the precepts of our God Let vs therfore looke vpon the iniunctions of Popery that we may be able to reprehend the Church of Rome but let vs call home theyr generall Councels with the rabble of theyr decretals to the same Prophets and Apostles And woe shal anon perceiue that we haue no cause to feare theyr times out of mind knowing that an euil custom is no better then a commō pestilence which by how much the more is old and ancient by so much the more it is rotten stinking nor yet their commō consents séeing the state of gods childrē is oftētimes to be desolate And because there is no heresie but will challenge som maintenance out of Gods word saying that theyr Church is the Church Apostolicall which the Papist as boldly sweareth taketh vpon him as if nothing were good but his Masse let them shew vs the Prophets and Apostles for their Masses Dirges Trentals praying to Saints praying with brads praying to help soules out of purgatory worshipping of Idols Bishopping of baptized children kissing of Pares Créeping to Crosses baptizing of bells coniuring of water coniuring of balme coniuring of hearbes buying of bulles and pardons and auricular confession the rest of their sacraments paying of vaine vowes going on pilgrimage pace-eggs manyples licking of rotten bones Auc-Maryes blessing with two fingers annoynting annoyling absoluing knéeling knocking whipping crouching kissing crossing shauing greasing and ten thousand such trickets moe I appeale to the iudgement of the wise-harted whether God abrogating the ceremonies of his own law did purpose that the Pope should institute and erect a new of such traditions as these If we hold them hard to the proofs of these and such other by the touchstone aforesaid namely y◠word of God theyr next leape is longer then the passage betwéene Douer and Callice for they crosse the broad ss as to vnwritten verities But how colde theyr entertainment is there we would not much feare to make thē-selues the Iudges if shame grace had not forsaken them In déed wee know and confesse that more was spoken then is written And that whatsoeuer Christ the Apostles preached was the word of GOD were it written or not But we know also that if more had bene necessary to saluation then is written God would not suffer vs to want it least with them we might happen to runne a whoring after our owne deuises But aboue all wee are most assured that the Spirit of God neuer was nor will be contrary to it selfe Therefore let vs try how truly theyr berities vnwritten doe accord with the written word We finde in the Scripture that wee ought to worship God alone and not to make our selues any grauen Image but is it possible that the Word vnwritten should tollerate their prayers to saints theyr sacrificing to Idols and theyr falling downe before blocks In his word written it is called the Doctrine of dinels to forbid matrimony to any man and can it bee his word vnwritten that Ministers shall neuer marry it is his word written that all that depart this world in the Lord do rest from theyr labours and is it also in the word vnwritten that they bee purged of many torments in the fire of Purgatory before they do rest it is playne by the word written that wee haue no remission of sinne but in the blood of Christ without whome we are dead and condemned to the bottome of hell but is it as playne by his word vnwritten that the Pope can saue that who-soeuer shal die in a white fryers scapulary shal be saued or he that dyeth in a gray fryars frocke shall neyther come in Purgatory nor in hell and aboue all is it his word vnwritten that a man may get in s 〈…〉 heap of deseruings 〈…〉 superrerogation 〈…〉 s friendes w 〈…〉 against the hea 〈…〉 Is not this preposterous geare who would thinke that these men
vtterest except the will of God were not worthy to bee the rule of righteousnesse but sâ— what other absurdities doe arise out oâ— this suggestion of thine as this God created Angels and men in al points sound not pretending that they should degenerate neuerthelesse they are become euill and haue peruerted that estate of integrity Ergo they haue broken the wil of God and conuayed them-selues out of his oâ— dinance as who should say they are therefore exemted from all subiection of their maker because they haue béene stubburne against him Againe al men at this day are corrupt and euill Ergo All men that are now liuing are without the compasse of the ordinannce of God These and many other such absurdities doe follow necessarily of thine obiection Reas Nay Sir herein as I take it you haue deceued your selfe with plausible surmises sor if the essentiall estate of man be considered apart from his faulty quality not onely Adam in the time of integrity was the subiect of God but after his fall also and in this case may the consequent proue that the whole route or sort of wicked men are comprehended within the ordinance of God Neuerthelesse the corruption of natue and all the euill actions of men may simply be transferred to the will and mallice of Satan and the fraylty of the workers Reli. Truely I must néeds confesse that this shift procéedeth not altogether from simplicity Notwithstanding if we â—end our affection simply to accept of the â—ame we shal fal very fondly to conseÌ„t 〈◊〉 the blasphemous Maniches which do oppose Satan against God for yet againe how shall God bée omnipotent if any other successe of things fall out then as doth best agrée with his good pleasure nay then how shall we not take the holy Ghost napping with infinite leasings which saith there is no euill in the Citie which the Lord hath not done Againe out of the mouth of the Lord procéedeth good and euill he hath made all things for his own sake yea euen the wicked for an euill day c. Notwithstanding if we alude to that will of God which hée hath reueled vnto vs according to which he is truly said to be God that can in no wise will sinne but he shall forth with bee vnrighteous so farre am I from not consenting thereunto that on the contrary part I yéeld the whole assent of my soule But that wee may discourse of this matter more familiarly we are especially to obserue two things the first whereof is this how or in what sort sin entered into the heart of man the second of what effect or powre sin is against God these two shall make it manifest enough that Satan neuer hitherto did neither shal aâ— any time hereafter ruffle out his part either in this world or elswhere without â—is pattent or commission froÌ„ the Lord â—s touching the first of these we agrée according to the scripturs that Adam in his â—state of innocency in all the instrumenâ—all parâ—s of his body had a proportionaâ—le resemblance aswel in soule as minde to the Image of God I mean not in perâ—on but in holinesse so that he stood at that time in such high and heauenly perfection that no tittle could be added for his greater integrity how bee it we are well assured that God neuer did beautiâ—e him with the ornament of constancy whereby he might haue obtained ablenesse and power to stand out in that eâ—tate Now therefore is it manifest that â—inne beginning at the same vnconstanty to insinuat among the good â—arts of Adam tooke not euen there his very original as a thing hapning or comming by chance for this only reason that God would not furnish him as in truth there was no law to bind him with constancy 〈◊〉 well as with all other notable endouâ—ents as in whom he had fore-ordained that yâ— high estate should be tickle but change ably good For how was it possible that any thing should intrude it selfe into the worke of God where of hée was not only most wary héedful but of power also to intercept any thing that might osseud him for this cause doubtlesse it is said That the people of Israel the gentiles did gather themselues together against our Lord and Sauiour Iesus Christ to do what soeuer the hand and counsel of God had appointed to be done from euer lasting in whom saith the Apostle we were predestinate before the foundation of the world Finally we finde that before the instant of mans creation muâ—â— more then before he fel away from righteousnesse God had planted in the gaâ— daine a trée of the knowledge of good â—uil In this truly can we perceaue one â—ther apparance of truth but that God vnchangeable purpose would haue hiâ— to tast thereof although hee were forbiâ— dent for why had not this thing bin prâ—fixed by the decrement of God why madâ— he that tree of nature by yt selfe contrâ—â— to al the rest why made he any different of good and euil at al who without doubâ— could haue made as easily the things yâ—â— would as hee can easily doe the things that be done Why made he any of the instruments whereby man was changed â—amely Satan and the Serpent loe thou â—ost perreaue I hope day light at this little wicket As touching the second thing herein to be obserued namely of what power or efficacy sinne is against God I say that albeit many fond vntoward witted men haue maintayned in time past two originall beginnings of things ascriâ—ing to good things GOD for the author and to the euill things the diuell whome with his euill things they diuelâ—ishly déemed more eternall then God good things and that Maugre the might of God the diuell played all his vngratious pageants yet considering that every man but meanely instructed in the â—chole of reason is ready to spew at this â—lasphemy I hope a few testimonies from among many may serue to suffice the Godly we read therefore in the history of that righteous man Iob that Satan could not once touch his person goods nor cattle before such time as the LORD had giuen him leaue Likewise the deuells besought our Sauiour Jesus Christ saying If thou cast vâ— out suffer vs to go into the hear'd of swine Moreouer if we should hunt out by curious speculation the creation of angels the cause mâ—â—mer time and place of theiâ— fal which little partaineth to edification but rather to séed their itching and fantasticall eares that cannot content them selues with the simplicity of faith we should find that Satan in his first esrate was the creature of God and there fore can haue but a power subiect in the execution of such wickednesse as he executeth Rea. Be it as thou hast said for it accordeth well with reason But let vs come backe to the second instrument or meane cause of Adams sall
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
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
whot or cold For if we demaund of them for Gods eternall predestination whereby he bringeth the elected and reprobate sort to theâ—r appointed ends they are at defiance with that doctrine and euen in this haue they taken away all that part of iustification that they ascribed to Christ before for why If we be not safe conducted to heauen by the predestinate on of God in Jesus Christ if followeth that we are carryed thether by same desert of our owne or else that wee neuer come there at all it were a strong engine that should hale them from this opinion and yet is Christ heereby made altogether Jacke out of office Let vs not wonder at these men so much as pray for them let vs not quarrel so much with them as perswade with them nor laugh so muck at theyr folly wickednes as lament theyr ignorance for this is true if they be right we be wrong if we be wrong we are already sold vnder sin contrary wise if we be right whereof let vs not doubt because the spirit of truth hath sealed vs vppe in the Prophets and Apostles then are they wrong if they be wrong there is nothing more certayne then theyr iust damnation vnlesse they turne to God with hearty repentance which God for his son sake euen spéedily grant them if it be his will And although they are not ashamed to denounce against vs that we are Libertines and despisers of good works because we preferre our fayth in free iustification be it as farre from vs to be troubled at those false suggestions as we are frée of that fault we know confesse that Gods dearest children haue smal féeling of God without righteous doing therefore wee professe that if wee sée no good workes in our hands if we perceiue not that the preaching of the Gospell hath mortified in our concupiscence and made vs to hunger thirst after righteousnes we haue smal testimony of Gods election we may talk til we are weary of our hope and faith in Christ we may prattle till we ar hoarse of the Gospell and our profession and we may desie the Pope and his accomplices to the bottome of hell But except our selues loue the righteousnesse of God and we exercise the same Satan doth féed vs forth with the strength of illusion for Godlinesse is not made of talke as bookes are of leaues nor as woods are of trées but it is such a holinesse as doth clime from vice to vertue and from one vertue to another without ceasing Good sir this being true we haue néed to looke about vs and euery man haue an especiall eye to Gods glory in the execution of our actions and if we haue attained to some knowledge in the schoole of Christ we sée in the Gospell that he is condemned that hideth his talent aswel as the other that riotously wasted it I pray you apply this to your selfe whom the Lord hath loued with long continewaunce of his goodnesse and you shall find out a right Christian exploit euen in the man that sat next at your elbow Set vpon it or if you haue begon giue it not ouer for the winning of one soule to Christ is more acceptable in the sight of GOD then to offer the whole world for a sacrifice what though he be a man the spirit of GOD is able to encounter him if hee bee neuer so wyly or peruerse in opinion God who is able to rend the heart and to pierce the marrow in the bones is alwayes presont in his owne worke What though hee happily may commaund your silence your spirit must bee touched with his sinnes you may not suffer him to rest in vncleannesse for they that are of CHRIST are alwayes carefull to bring others to Christ-ward but especially those that are so neare vnto them as hee is to you you know that in processe of time the soft drop of raine doth break the hard flint the silly worme doth throw downe the mighty oake and the slow snayle doth attayne to the top of Mountaines Therefore let nothing discon age you If this opinion be established vpon the prescriptions of his forefathers try him by the Prophets Apostles if the length and continuance of his religion doth séeme forceable toperswade him shew him the law where God punished yâ— transgression of Israel with four hundred yeares blindnesse and no doubt hee that would punish the transgression of that Law the gaue by Angells with so long ignorance may as iustly perswade him that the same God can punish the contempt of his Gospel with a thousand yeares blindnesse Nay proue vnto him I say the generall apostacy wherof the Apostles haue told vs if he dare not subscribe to the Gospell because he may become an offence to his friendes proue from thence that he feareth his worldly friendes more then hee loueth his heauenly God if he shun the Gospel because of those herestes that dayly spring vp in the light therof shew him that he neuer knew or else hath forgotten the Scripture which doth witnesse The Heresies must needs be that the faithful may be tryed if his eies be presixed vpon professors that he can find many faults in theyr manners let him look backe into him-self and he shall sée that Papists and Protestants are very men néeding the Phisition But if he find not so great corruption in him-selfe First let him take héed least it fare with him as with men that be sicke which when they thinke them-selues recouered nearest to health ar euen then furthest from health and nearest theyr end But if there bee not indéed such corruption in them which is hard to be determined on eyther side considering how partiall our nature is in it owne behalfe and ready to slaâ—ter it selfe let him neuer impute this to the dignity of his religion but to the goodnesse of God the giuer of al good things If he feare the Gospell because it is ill spoken off Let him remember that Christ himself is a stumbling stone made for the fal of many if he be affraid of corrupt traÌ„slations let him either correct orshew vs yâ— causes of his misliking and he shall be satisfied Finally if he shall stumble at Jarre that is now avaâ—â—s among Diuines let him without partiality read the monuments of Popery he shal perceiue ten times more oddes among the Doctors thereof For there is none of theÌ„ al almost as few of the old fathers but ar so far wide one from another yea and most of them from them-selues that neyther Papists nor Protestants doe want matter thereof to authorize and maintaine theyr religion nor any heretique that hath bene since the first beginning of Papistry Therfore you may proue vnto him that this fault ought not to be fathered on the word of God which doth plainly and truly set forth all points of religion But rather vpon Sathan and his mallice whose continuall practise hath béene by al meanes and deuices