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
Inforce him by any compulsion I cannot perceiue but we burthen him with a maruaylous vntruth notwithstanding it is alwayes graunted that the same fall came by the necessity of Gods appointment but for as much as that necessity tooke not away his owne willingnesse it shall neuer excuse him So that here in rightly appeareth the wonderfull wisedome of God who deriuing his glory determined off before from the grosest of all faults is neyther the cause thereof properly nor doth suffer it to come to passe besides his ordinance He allowed so much as came from him-selfe saying Loe it is good but now forsaking the good it became euill for want of God and in the same forsaking God suffered yet willingly corruption to créepe vnder his ordinance in such wise into the nature of man that his owne will became the cause of that euill act of eating that forbidden fruite Rea. But why did GOD forsake him beeing righteous in his owne sight Rel. Nay rather would I haue thée to shew som reason that should moue God not to forsake him whome he knew it most expedient to leaue Rea. Here agayne dost thou allude to the glory of God but if I might still follow the appetite of reason I should demand why God why such praeposterous meanes doth exact his glory at the hands of his poore creatures Reli. Truly thou maist but I wil take a day to answer thée till such time as the Lord hath called me to sit in commission about the affayres of his secret councell yet if I say he wil be so glorified because it his owne will what then Is ther any fault But take the words of Maister Caluin for thine answer in this case who saith thus The first man fel because the LORD did iudge it expedient why hee so iudged is vnkowne to vs Yet certayne he so iudged for no other reason but because hee sawe that therby the glory of his name should most worthily bee sette forth when thou hearest therefore mention made of the glory of God there thinke of his righteousnesse for it must bee righteous that deserueth praise and let vs rather behold an euident cause of damnation in the corrupt nature of mankind which is nearer to vs then seeke for a hidden and vtterly incomprehensible cause thereof in the secret councell of God which is further from vs and let it not greene vs so farre to submit our wit to the vnmeasurable wisedome of God that it may yeald in many secrets of his for of those thinges which is neyther granted nor lawful to haue knowledge Ignorance is well learned and the coueting of knowledge a méere kinde of madnesse Rea. Well let vs stay here concerning the prouidence of God from which I perceaue nothing can be excluded and therfore in vaine doe men babble of Fortune Chance and other casuall Goddesses now therefore let vs proceed to the predestination of God of which thou oft hast spoken in this treatise of Prouidence and first of all I would haue thee describe vnto me what predestination is Reli. Truly the prouidence of God considered in that generall signification that is to say in the foreknowing or deyning ordering and ending all manner of things so farre as yet I vnderstand doth comprehend the predestination of God and is one selfe-same-thing therewith yet because predestination may bee restrayned in a more particular property namely to Gods ordering and disposing of mankind thus it may bee defined Predestination is the euerlasting and vnchangeable decree of the almighty which going before all causes draweth man to his appointed end that is eyther in Christ to saluation or else in Adam to condemnation the endlesse torments of hell Rea. And what is election not the same thing Rel. No for that is vtterly vnpossible and against all conueniency of Reason because the Reprobate is predestinate as wel as the Elect as witnesseth Saint Iude but we cannot say that the Reprobrate or offcast is elected therefore Election is peculiar to the good beeing chosen out of the totall number and predestination common to the good and the bad Rea. But it seemeth that before election goeth the mercy of God whereby the clect are saued and then doth the nature of contraryes requyre that the hatred or wrath of God should be the cause that the damned are damned Ergo God damneth some not for their sins but because he doth hate them Reli. If to the word hatred or wrath thou had'st put this litlle word Iust whereby God in Justice might haue cast off the ofcasts who neuer doth vniustly I would haue liked wel of thy consequent But I pray you where did you euer find that God hated man except it were for sin shew me the place and then will wee conclude against him that hee hateth his owne worke In the meane time content thy selfe with that which we haue already spoken touching this matter Rea. Well but it may seeme a hard and cruel case that som should be appointed to damnation although GOD may iustly do it for his glory sake Rel. I will not sée thy folly in these two words Cruel and yet Iust But yet I say it may seem a case more harder if God could bee found in the fault of reprobation whereaf he is but the fayling cause the efficient beeing grounded in man him-selfe And if we may speake of the handnesse of causes it séemeth much more harder on Gods behalfe that if hee could be proued the cause of transgression which is vtterly vnpossible that ye◠he may not vse his pleasure with his owne creatures Rea. But what say you to these generall sentences God would haue All men saued God would haue all men come to repentance that they might not perish Reli. You must construe of the word All in that place not after the letter or else auouch to the face of GOD that some are damned whether hée will or not therefore All hath relation here to all sorts of men in degrée and calling that is to say Princes Magistrates Gentlemen Bondmen Artificers and such other aswell of the Iewes as of the Gentiles thus doubtlesse wee must expound the word All. For GOD forbid that the Doctrine of predestination the very ground-worke of saluation should hang in suspence for a few texts that pretend outwardly a kind of repugnancy if this will not suffice then credit the Apostle saying according to the whole course of Scripture Though the children of Israel were as the sand of the sea yet shall but a remnant bee saued Many are called but few are chosen few enter at the straight gate Rea. Truly thou compellest me to yeald vnto thee in this point for if God would not haue some damned they should in no wise be damned that be damned But here againe ariseth a doubt which troubleth many If that necessity of things be prefixed by the eternall decreement it is superfluous and a mere
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
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—