hope I haue truely and sufficiently shewed wherein wicked men are said to be made by God and wherein they are made by the Deuill whereunto accordeth Bastingius pag. 11. Hitherto belongeth that of Ecclesiastes This I know that God made Man good whereto accordeth Augustine God created man good being the author of Natures not of vices Now for the wordes God hath made the wicked for the day of destruction God hath not made him euill that is the Deuils worke but becomming euill God hath made the day of destruction for him or him for the day of destruction as a iust and most righteous recompence of reward as Rom. 2.5 c. 2 Thes 1.6 c. Ereu. You haue well answered me this what say you to other places though there bee many I will relate but the principall the which you answering their obiections in all the rest will bee easie and first they say as God doth Decree the destruction of euery one that shall bee damned so also hee decreeth all their actions though they be wicked as the action of Iosephs Brethren Gen. 45.4.5 2 Sam. 16.5 1 Kin. 22.22 23. Esa 10.6.7 Act. 4.27.28 Shemei cursing Dauid of the Lord putting a lying Spirit in the mouth of Ahabs Prophets of the King of Ashurs going against the Isralites Lastly the wicked act of those that had a hand in killing the Lord of life Odeg. In the order that you haue placed them I will speake last of the first and last and first of the other For Shemei his cursing Dauid the Lord bid Shemei curse Vers 10.11 In this action wee are to consider first the parties Secondly the action or thing The parties Shemei Dauid God Shemei a wicked man cursing and therein transgressing Dauid a good man cursed God suffering this for the tryall of his seruant Dauid The like is to be seene of Iob The Deuill Shemeis father desiring God who had made a hedge about Iob as about all his seruants * Psal 34.7 that he would stretch out his hand vpon all that he had c. vnto which the Lord answered Loe all that he hath is in thy hand c. where wee see the action of stretching out the hand is attributed to God and to the Deuill but it is plaine the Deuill acted it God suffered it * Iob. 1.12 Also God is said to moue Dauid to number Israell and Iudah * 2 Sam. 24 1. though it is said Sathan prouoked Dauid to number Israell * 1 Chr. 21 1. now seeing that which was the Deuils worke is attributed to God wee must according to the proportion of Faith and generality of the Scriptures impute wickednes to the Deuill which is proper to him and good to the most holy God as onely proper to him now in that it is said he moued he suffered Sathan to moue for God cannot moue to * Iam. 1.13 Psal 5.4 euill of which more hereafter before I end my answeres to these particulers Secondly for that of Ahabs Prophets the Prophet Michaiah declares a vision in the which Sathan that lying Spirit came into the presence of God as Iob. 1. 2. chap. offering himselfe if the Lord would permit him to be a false Spirit in the mouthes of Ahabs false Prophets hee continually going about like a roaring Lyon seeking whom hee may deuout * 1 Pet. 5.8 and doth deuour where God restraineth him not God willing to confound wicked Ahab in Iustice for his many wickednesses saith not onely who shall entice Ahab vers 20 but also thou shalt entice him goe forth and doe so vers 22. Now in these seuerall actions we are to consider that there was euils namely Cursing Enuy Pride in numbring the people and deceipt now the controuersie is who was the first cause of this cursmg enuy pride deceipt not to speake of the meanes whereby they were acted for wee confesse God made Shemei Dauid and all men * Act. 17.18 yea God made them that are now Deuils and continueth the life and being of men and Deuils but in their Creation they were very good now these hearts and mouthes of Gods creatures committed euill the controuersie I say now is what the Lord doth in these actions If you say Gods decree before the world was the first cause and that hee decreed vnavoidably this cursing enuy pride and deceit all which are either actions of the minde or body then can it not bee denyed but God is the author of sinne his Decree being before there was either Deuill or man and so is the first cause and vpon Gods decree Sathan tempteth and Man consenteth and acteth as of necessitie they must for they cannot auoyde Gods decree but this they sticke not to affirme the chiefest of them as before hath bene shewed in Knox. So that Gods decree is the first cause or author of all that Sathan or wicked men effecteth is not this good Doctrine So then as men are iustly blamed for doing and Sathan for tempting to cursing enuy pride and deceit so should God be most to be blamed if this opinion or rather horrible blasphemie were true for forcing of necessitie by his Decree Sathan to tempt to it and Man to consent vnto and act it Let none say that decreeing cursing enuy pride and deceit can be good in God and wicked in the Deuill and man for no turning deuice can proue it for although instruments that act wickednes may bee good as they are from God as Angels and men yet the actions of those instruments the forenamed sinnes can not bee good from God for he can tempt decree or appoint no man to euill neither can euill dwell with him as before is proued Next for that of Ashur Esa 10 5. c. a wicked nation sent of God to punish a wicked and dissembling Nation which thing was good from God namely to punish the wickednes of some by others that are wicked this is Gods Iustice though the actors thereof thinke not so hauing no respect to Gods iustice but satisfieth their owne lusts Now for the worde sending it is written in other places God shall send them strong delusions to beleeue lyes 2 Thes 2. dare any tongue say the delusion comes from God otherwise then by suffering the Deuill to delude them who neede no sending further then to haue leaue giuen him as of Iob c. for he alwayes seeketh whom hee may deuour so doe the wicked his children it is their delight to hurt So that in pride and malice Ashur went against the Isralites the Lord suffering him as a punishment for their sinne about whome he pitched his Tents whilst they feared him that none could hurt them nor make them afraide as the Deuill in hatred to Mankinde deludeth those that resist the truth the Lord suffering him as a punishment for their sinne and thus God sendeth and not otherwise as before is also proued The Deuill deludeth * 2 Cor. 4.4 God suffereth
appointed by him as he thought good to the laying open of his owne glory Caluin saith Abridgen 〈◊〉 Institutions pa4g 6. Let vs be assuredly perswaded that all things come to passe by the disposition of God c. Therfore let vs alwaies haue an eye to him as the principall cause of all things Page 4â— let vs also beholde the inferior causes in their places c. And whatsoeuer is done it commeth from God c. In his printed booke against an aâ—â—ersary of Gods Pred as 〈◊〉 calleth him p. 155. c. Iohn Knox a most violent Caluinist he speaketh plainly Therfore whatsoeuer the Ethnickes and ignorant did attribute to Fortune we assigne to the prouidence of God yea if any man by chance and not of set purpose be slaine be auoweth himselfe to be the cause of his death and that so he had apointed that we shall iudge nothing to come of Fortune but that all commeth by the determination of his Counsell And further it displeaseth him when we esteeme any thing to proceed from any other so that we doe not onely beholde him and knowe him not onely the principall cause of all thinges but also as the Author appointing all things to the one part or to the other by his Counsell And he affirmeth that Caluin saith the same Many other of their sayings might be alleadged but these few may suffice to shew what they holde of this thing Odegos I am most willing to satisfie you here in according to my best abilitie first to shew you wherein I differ from the aforesaid blasphemies secondly I dout not but through the power of Christ enabling me I shall sufficiently answer what obiections can be made In the feare of the most high let vs therefore proceed WE holde that before the foundation of the World the most holy God of his meere loue without any cause out of himselfe Predestinated to make the World and Man and all good thinges that are made PredestinatioÌ„ what to make man a reasonable soule to giue him a righteous Law to giue him abilitie to keepe it or to breake it if hee brake it to punish him yet so as not to forsake him but prouided the slaine Lamb the seed of the woman to send him into the world a Sauiour for all men to purchase the very wicked that deny him yea euen his enemies not to send him to condemne the world but to saue it for so he loued it that hee would send his Sonne with this Proclamation that whosoeuer beleeued in him should not perish but haue euerlasting life yea as hee liueth not consulting that any man should perish but that all come to repentance Those that receiue this his Grace by Faith in his Sonne them in this his eternall Predestination he elected the rest that will not receiue this his Grace but put his word from them and iudge themselues vnworthy of euerlasting life those in his said Predestination hee reiected or reprobated This Decree of God being done at once all which in time hee effected and manifested The difference is They say all thinges we say all good thinges they say whatsoeuer is done murther or the like it commeth from God we say whatsoeuer good is done commeth from the Father of light but no euill thinges that are done commeth from him but from the Deuill who is a murtherer from the beginning they say God is the principall cause yea the author of all things appointing all things to the one part to the other damnation as saluation vice as vertue c. For this is the vndenyable consequence of their words We say God is the principall cause and author of all good and consequently of saluation to all men not willing that any should perish but that all men should repent liue but the deuill is the author of all euill not God For the fountaine first root of euill is in transgression of Gods righteous lawe of which the deuill was the first mouer But let vs come to the particulars Ereu. First they affirme that God decreed that Adam should fall and that of necessitie consequently that all other wickednesses should in time come to passe euen as they doe and that also vpon necessitie Odeg. I will manifestly shew you that herein they do not onely contradict the euident truth but also themselues in other their affirmations We knowe they holde affirme Proposit aâ— Geneua pag. 26. that Adam in innocencie had free will or power from the creation of God not to haue sinned according to which power God coÌ„manded him not to sinne and threatned that if he did sinne he should dye which being true how are they confounded in themselues to say that Adam had power from God not to haue sinned and yet God decreed that he could not but sinne that God commanded him not to sinne and yet decreed that he should sinne are not these as contrary as light and darknes Ereu. For the first I doe not see what can be answered but for the second they say that although God commanded by his reuealed will Adam not to sinne yet in his secret will he decreed he should sinne Odeg. First if it be Gods secret will how come they to knowe it and for Gods reuealed will was not that reuealed will in God before it was reuealed it cannot be denyed and it was then hidden at which time there was two hidden willes in God contrary to each other whereof the one willed Adam to sinne yea decreed him to sinne and the other nilled him to sinne the one of them he made knowne to Adam whereby he nilleth sinne the other he kept secret whereby he willeth sinne and these two wils must both be good for whatsoeuer is Gods will is good and good cannot be contrary to good no more then right to right are not these two contrary to nill sinne and to will sinne if to nill sinne be good to will sinne must needes be euill and by that reason there is in God both good and euill Ereu. I knowe not how these things can be avoyded nor how they can be answered but this they say that God willeth Iustice for it selfe and sinne not for sinne but that he might haue praise either in pardoning or punishing the sinne Odeg. But to pardon or punish sinne being committed is not to will sinne but to will his owne praise But if God willeth sinn for any respect why did and doth he punish Adam and all his posteritie for the thing he willeth yea decreeth vnauoydably can that be in God that he abhorreth and that is contrary euen to nature The Scriptures pronounceth that man blessed * Psal 15.2 that speaketh the truth from his heart And Christ saith * Luk. 6.45 Out of the aboundance of the heart the mouth speaketh what then if a man speake one thing and meane an other thing is he not iustly iudged an hypocrite and dare any earthen
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consulting that any man should perish but that all men should come to Repentance And th'Apostle saith * Iam. 1.16 Erre not my deare brethren God mooueth no man to euill c. If not moue man then not compell him and that not to bee auoyded Euery good giuing is from aboue euen from the Father of Lights but all that is in this world as the lust of the flesh the lust of the eyes and the pride of life 1. Ioh. 2.16 is not of the Father but is of this world The like is affirmed in these Scriptures following and almost innumerable Psal 5.4.5 Ioh 34.10.11.12 Ier. 7.31 19.5 3.12 Lam. 3.33.38.39 Ier. 13.27 Ezek 18. cap. cap. 33 11. Math. 23.37 Act. 17.30 1. Tim. 2.4 Ereu. But I pray you before you answere the Scriptures they obiect that you would answer to what they say concerning Gods presience or fore-knowledge In which they say Whatsoeuer God fore-seeth be willeth and it cannot but come to passe Odeg. In answer to this I say first though God fore-seeth all thinges yet doth he not will all thinges for his foresight doth extend both to good and euill but his will is onely of thinges that be good as God fore-seeth the death of a sinner and the cause thereof namely his wickednes but he willeth it not as he saith * Ezek. 18.32 33.11 As I liue I will not the death of a sinner but that hee returne and liue Christ did foresee the destruction of Ierusalem yet he willed it not for he wept and bewailed it Crying oh how would I haue gathered thy children c. Math. 23.37 God foreseeth all wickednes destruction to man and yet hee willeth it not aâ— all the forenamed Scriptures doe declare Also of his foreknowledge froÌ„ the beginning of the world the Lord knoweth all thinges yet all thinges come not to passe therefore of necessity * Math. 26.53 Christ testifieth himselfe that he could haue prayed and haue obtained more then 12. Acts. 5. legions of Angels and yet God did know that hee should not obtaine them Anaenias solde his possession and yet he might not haue solde it yea hee might haue retained it as Peter witnesseth it was in his owne power The Lord knewe what would befall in Pauls Iourney to Rome yet Paul testifieth it might haue bene preuented Act. 27.21 Many other examples wee haue in holy Scriptures to prooue that although God doe fore-know thinges will come to passe and also foretell them yet they may bee preuented a few among many I will relate and so conclude this Wee may read 1. Sam. 23. Dauid asked counsell of the Lord If Saul would come downe to Keyla and the Lord said he will come downe Then said Dauid will the Lords of Keyla deliuer me into Sauls hands and the Lord saide they will deliuer thee Then Dauid and his men departed from Keyla which when Saul heard hee came not to Keyla Heere we plainely see that neither Gods foreknowledge which is also coÌ„forme to his saying neither yet his Prophesie did cause a necessity for neither came Saul down to Keyla neither did the men of Keyla deliuer Dauid into his hand So that after God had spoken it should come to passe yet notwithstanding it did not come to passe God knew and foretolde that all these would come to passe if they were not preuented The like of Niniueh and many others Ionah 3. God did foreknow and declare what would come to passe which yet notwithstanding might be and was preuented So also of the wicked hee knoweth and pronounceth they shall be damned yet there lyeth no necessitie vpon their damnation for it may be preuented by repentance the which he saith as hee liueth he desireth as hath beene prooued So that mans sinne and destruction ariseth neither from God nor his foreknowledge but from his owne persisting in wickednes and will not returne according to Osea 13.9 Againe as thinges be done against both Gods will fore-knowledge and foretelling so also they bee done against Gods counsell It was Gods counsell that the Pharises and expounders of the Law should receiue Iohns Doctrine and Baptisme which counsell they did dispise and did against * Luk. 7.30 much more might bee saide but this is sufficient to euery wise man Christ knew that those he admonished should perish if they repented not yet there lay no necessitie vpon their perishing because Christ knew it for as hee testifieth Repentance might preuent it Luk 13.2 Ereu. What say you to that place Pro. 16.4 God Created all thinges for his owne sake yeâ— the wicked for the day of destruction Odeg. I answer First as wee haue proued before that all the workes of Gods Creation was very good therefore that you may see what was Gods worke in a wicked man and so discerne the thinges that differ I will a little question with you Will you say that God made the vngodly if yea then the vngodly is very good Secondly seeing hee hateth the vngodly if he made him a wicked man he should hate that which is very good euen his owne worke Thirdly your sonne being a tradesman as a Smith or so I demand who begate the Smith Ereu. His Father begate him not a Smith but hee begate him that is become a Smith Odeg. You say true so that his Father begate him as he is a man but not as hee is a Smith that his Master begat that taught him In like manner it is said Paul was the Father of the Corinthians not as they were Corinthians but as they were Christians 1 Cor. 4 1â— for in CHRIST IESVS hee had begotten them through the Gospell If any man afterwards had made one of them an Antichristian you cannot say that an Antichristian was begotten by Paul Ereu. No indeede for that is Pauls sonne which he begate that is to say Christianitie Odeg. The like wee may say of God hee created Man good but by the inticement of the Deuill man is made euill of which euill the Deuill is the Father that begate it So Christ plainely saith Iohn 8. â— You are of your Father the Deuill for you doe his workes c. seesing therefore God in your place alleaged is called the Maker of the wicked wee must vnderstand it to be in regard of his Creation which was Gods worke very good Act. 17.28.29 so all men that dwell vpon the earth are called the generation of God And also the Deuill beâ—ng called the Father of the wicked we must vnderstand it to be in regard of his worke in him that is his wickednes so that God made the man which is his substance the Deuill made him wicked which is his qualitie God is said to haue Created all thinges in Heauen and the Earth yet are Images of wood and stone the worke of mens hands not for their substance which is Gods worke but for their shape forme and vse Thus I
against Gods secret and reuealed will * Ier. 32.35 19.5 which hee forbad them and it neuer came into his minde that they should doe such abhominations * Math. 23.37 afterwards they wold not be gathered which was against Christ's will is not all the wickednes that is â—oÌ„mitted done against the will of God where is Gods will knowne vnto vs but in his word this their imaginatioÌ„ of Gods secret will is iâ— that blindeth them what secrets God hauâ— not reuealed in his Worde we haue nothing to doe with * 1 Cor. 4.6 wee may not presume about what is written Further Gods will may be thus manifested either what hee wills maâ— should doe A short discription of Gods will or what he will doe in himselfe what hee will doe in himselfe men and Angels cannot resist but what hee wils man tâ— doe may bee resisted as before hath been proued Ereu. You haue very sufficiently answered 〈◊〉 these Aâ— the Calu with one consent the action not the sinne of the action one thing more concerning Adam aâ— then wee will proceed to other of their obiectionâ— they say that God decreed that act of Adam disobedience and so of all men but not the sinne of those actâ—ons In these wordes though wee be compelled to say that God is the Author of the fact yet must wee answere but not of the crime Odeg. This is meerly a fabulous riddle A spade a spade what is the difference God is the author of the very fact and deed of Adams sinne yea of Adulterie Theft Murther Treason and yet hee is not the author of the sinne and why the subtilty of the Riddle is this that sinne is nothing The theefe is not hanged for the deed that he hath committed for God is the author thereof but he is hanged for the sinne and that is for nothing for when they say God is the Author of all thinges then nothing is excepted but sinne is nothing and therefore hee is not the Auâ—hor of sinne The theefe is hanged for noâ—hing the murtherer is put to death for noâ—hing the Traytor looseth his head for noâ—hing the wicked is punished in euerlasting fire for nothing A maruailous Sophisticaâ—ion But to bee short though many wayes his subtiltie might be answered I will oneâ—y take their definition of sinne where they â—y very truely * The nature of Sinne is defined by the authority of Scripture to be a thought word In a Frenâ—â— booke long since printed translated into English or deed contrary to the will of God Now because they say that he is the Author of all euill deedes though not of the crimes let vs passe ouer the euill thoughts and euill wordes and speake onely of the deed it selfe which they themselues define to bee sinne and contrary to Gods will If then God bee the author of that fact or deed which deed is sinne and contrary to Gods will how can they then say that God is the author of the fact but not of the fault seeing they themselues set forth not onely a thought word but also a deede to be sinne and if God bee the author of that same deede Of this more hereafter as Adams eating the forbidden Fruit and the like which deede was sinne is it not most plaine they holde that God is the author of sinne and all this their trauaile is to proue that the ordinance and predestination of God doth so carry men headlong to all actions bee they neuer so mischieuous that of necessity they cannot chuse but commit the same Ereu. They are very straight in vsing the word Author therefore I pray you bee respectiue you lay nothing to their charge but what you are able to prooue Odeg. It is most meete so therefore marke their owne wordes Iohn Knox equall with Caluin himselfe in the first inuenting broaching of this Doctrine in these parts of the world In his printed Booke approued of all against an aduersary of Gods Predestination as hee calleth him in Pag. 155. saith thus Therefore whatsoeuer the Ethnicks and ignorant did attribute vnto Fortune we assigne vnto the Prouidence of God and presently after hee saith Wee shall iudge nothing to come of Fortune but all commeth by the determination of his Counsell and further It displeaseth him when wee esteeme any thing to proceed from any other so that wee doe not onely beholde him and know him not onely the principall cause of all thinges but also the Author appointing all thinges to the one part to the other by his Counsell Marke well his wordes and the very sence thereof all commeth from God saith hee God is the principall cause and God is the Author of it whatsoeuer it be God appointeth all thinges both to the one part and to the other both to the wicked and to the Godly all thinges nothing is excepted as well Damnation as Saluation aswell Sinne as Vertue aswell wickednes as Holines As for Fortune I know it to bee a heathenish fable but where hee saith that God is not onely the principall cause but also the Author of all thinges without exception and that whatsoeuer the Ethnicks attributed vnto Fortune the same we ought to ascribe vnto the prouidence of God it is such a wide wandring and large blasphemie as hath not lightly bene heard of For who knoweth not that vnto fortune the Ethnicks ascribed all peruerse and pestilent wickednes and all abhomination detesable yet say these professors of desteny whatsoeuer the Ethnicks ascribed vnto Fortune the same we ought to attribute vnto the prouidence of God yâ—a and God is the principall cause and the author thereof Much more I might relatâ— of their fearefull sayings but time would be â—oo short I may truely againe and againe â—rye out woe worth that sinful generation which hath bred and brought forth such a noysome Noueltie to whom the hands of Gods mercy is stretched out all the day long and yet they are euer defying him to his face Consider I beseech thee not the persons of them that speake but seriously marke the opinion it selfe euen in thy Conscience and in the sight of God whether any thing may â—e spoken more repugnant to the Nature of God more contrary to the Word of God or more defacing the Iustice and mercy of God thâ—n to say that God punisheth man with the torments of Hell in euerlasting fiâ—e for doing those thinges which hee himselfe hath Predestinated ordained decreed determined appointed willed compelled him to doe and that which a man cannot chuse but must needs doe by the force and compulsion of his Predestination The Nature of God Exod. 34.6 Psal 103. psa 145.8.9 Esa 30.18 55.7 by manifold Scriptures is declared to bee Gratious and mercifull full of compassion and mercy flowe to anger and repenteth him of the euill proclaiming that as he liueth he would not haue the wicked dye but returne liue not * 2 Pet. 3.9
* 1 Cor. 10.13 Now if the word suffering were vsed in all places in stead of sending they would not thus peruert the Scriptures labouring to make wickednes come frō Gods decree originally for which cause let the holy Euangelists decide the controuersie Mathew saith Math. 8.31.32 And the Deuils besought IESVS saying If thou cast vs out suffer vs to goe into the heard of Swine And Iesus said goe so they went c. Marke saith Mark 5.12.13 the Deuils said Send vs into the heard of Swine c. and Iesus gaue them leaue Luke saith Luk. 8.32 the Deuils besought him that he would suffer them so he suffered them All which proues plainely that the Deuill can doe nothing without Gods suffering as also that God or Christs sending is nothing but suffering in this case And so this sending of Ashur is suffering Now for that of Iosephs brethren wee dispute not about Gods decreeing hee should goe into Aegypt for the preseruation of their liues c. but whether God decreed that their action in selling a mans Childe from him against the Lawe yea their enuy also in selling him * Act. 7.9 for I say Ioseph might haue come into Egipt by good meanes aswell as his Brethren did afterward they thought euill and did euil yet God turned it to good * Gen. 50.20 their thoughts Gods thoughts were contrary their thoughts were euill Iames saith no man is tempted of God Iam. 1. but to moue with euill thoughts is to tempt If all that come from the Father of Lights be good and this to moue by decreeing vnauoidably to these euill thoughts came from God then was it good and not euill but if their whole action was euill as it was then was it not of the Father but of this world 1 Ioh. 2.16 though God brought out of it goodnes who can bring good out of euill Lastly for that of our Sauiours death I acknowledge that God apointed him and gaue him to the Death for our sinnes * Rom. 5.25 8.32 and deliuered him or suffered to bee deliuered into the hands of the wicked by his determinate coūsell and fore-knowledge * Act. 2.23 with Chap. 4.27.28 but I deny that God determined appointed or decreed that the wicked should betray or murther him otherwise then by suffering them hee knew what they would doe to him and foretolde it long afore in the Scriptures and decreed to suffer them who if hee had pleased hee might haue consumed before they did it but he decreed not that they should so doe it for in doing thereof they were of their Father the Deuill who was the author of Murther from the beginning Iohn 8.44 and not Gods decree For might not God haue appointed some to sacrifice his Sonne CHRIST as he did Abraham to sacrifice his sonne Isaac and Israell their sacrifices which were types of him which might haue beene done without wickednes But hee could not appoint Iudas to betray him nor the Scribes and Pharises to murther him this was wickednes which God cannot appoint he cannot lye * Heb. 6.18 hee cannot destroy the righteous with the wicked * Gē 18.25 he cannot condemne the heyres of Promise * Heb. 6.17 and so cannot appoint Iudas and the rest to commit such horrible wickednes as they did euill cannot come from God euery good giuing cōmeth from him hee suffereth wicked men to doe those thinges which hee cannot doe himselfe for which cause men think God to be like themselues * Psa 50 2◠Thus you may see that although God determined certainly that his Sonne should be slaine yet he might haue beene slaine without sinne and therefore the betraying and murthering was not from God Wee acknowledge that God is omnipotent but wee say his omnipotencie is guided by his Iustice Omnipotency he can doe onely the things that pleaseth him which is Iustice and Equitie It is no part of Gods Omnipotencie to lye to destroy the righteous with the wicked to appoint and by an vnauoydable decree force men to betray and Murther c. these are not any part of Gods Omnipotencie but rather attributing that to the most holy and iust God which is proper to the Deuill Gods holy will is the rule of his Power and not his power the rule of his will he will not lye therefore I say he cannot lye Thus haue I shewed how God is said to doe a thing when he onely suffereth it wherein a principall Caluin agreeth with me vpon the Petition Lead vs not into Temptation Vrsinus pag. 1041. that the wicked execute the Iustice of God by sinning that commeth not to passe by any fault of God himselfe but through the proper corruption of the wicked and such as themselues haue purchased God neither willing nor allowing nor working nor furthering their sinne but in his most iust iudgement onely permitting it c. and Pag. 1042. The difference of the works of God and the Deuill c. is euidently confirmed by the Story of Iob cap. 1. 2. where God purposeth to try Iob but the Deuill to destroy him The same is likewise confirmed by the Story of Ahab 1. King 22. and by that Prophecie of the Apostle concerning Antichrist 2. Thes 2. where the Deuill seduceth men to destroy them and God will haue them to be seduced thereby to punish them and suffereth the Deuill c. And againe Lead vs not into temptation that is suffer vs not to be tempted aboue our power these are his wordes Ereu. Well let vs now proceed what answer you to the place of Amos 3.6 or shall there be euill in the Citty and the Lord hath not done it Odeg. I answer First I demand what they meane by euill if euill of punishment for sin as is apparant by the place and others * Deut. 29.21 then wee agree but if they vnderstand euill of sinne else why bring they this Scripture then I abhorre their horrible blasphemie If God doe euill of sinne then it first dwelleth with him and it cōmeth from him as it doth with all that doe it And herein they speake no parable but plainely that God doth all euill of sinne in a Citty oh the the patience of God to suffer such monstrous blasphemers who should attribute righteousnes to their Maker * Iob. 36.3 in stead of which they doe without all feare or shame make God the Author and doer of sinne in a Citty contrary to so many plaine Scriptures Iob 34.10.12 Psal 92.15 Psal 5.4 Iam. 1.13 Ereu. What say you to the place of Iohn 12.39 c. Therefore could they not beleeue because that Isayas saith he hath blinded their eyes and hardened their hearts that they should not see with their eyes nor vnderstand with their hearts and should bee conuerted that I should heale them Odeg. I say this these wordes being collected from Esa 6.9 and repeated in many places * Math.
breaketh God promise with him but still abideth faithfull For the second being from Rom. 11. let vs see what th'Apostle speaketh of vpon the which he concludeth with these wordes â—e sheweth that the Iewes were broken off from the prom ses of the Gospell which was fiâ—st offered vnto them because they would not seeke it by Faith in CHRIST but sought it by the work s of the Law and the Gentiles were ingrafted into the same promises in that they sought it onely by Faith yet teacheth the Gentiles that although they stood by Faith they should not be high minded but feare and continue in Gods bountie for if for vnbelief the natuâ—aâ— branches the Iewes were broken off they shoul also be cut off if they fell to vnbeliefe also for the bringing in of the Iâ—wes he writeth that they alâ—o if they abide not still in vnbeliefe shall be grafted in againe this is the somâ—e and of this the guifts and callings of God â—re without repentance For God hath iustly shut vp all in vnbeliefe that he might haue mercy on all onely by that one way which he hatâ— appointed for there is but one entrance vnto the Father by one Spirit for both Iewes and Gentiles Ephe. 2.18 So that God will not rep nt neit er can he of sauing all pers ns at all times in all places that seeke saluatioâ— by Faith in CHRIST and conâ—iâ—ue therein otherwise God is said to repent in many Scâ—iâ— neuer concerning the condition of Faith and continuance vnto the which he hath alwaies respect but concerning the pe son which casteth away the same cond tion Therefore Gods loue is stable without any shadow of turning to righteousnes by Faith in whom soeuer it is but if any p son in whom righteousnes is forsake righteousnes then Gods promise is changed to that person and he repenteth of the good th t he promised him as these Scriptures reach 1 Sam. 2 30. and 1. Sam. 15.11 Ier. 18.8.10 and many others Ereu. 1. Ioh. 2.18 What say you to that of Iohn They went out from vs but they were not of vs for if they had beene of vs they would haue continued with vs c. Hence they conclude that what person goeth from the Church and trueth were neuer truly of it Odeg. The mistery of this well discouered would make an end of all the controuersies that depend of Predestination for as they affirme that God hath predestinated some persons to saluation and some persons to damnation without any condition so also they affirme that these persons the Elect making neuer so great shew of wickednesse and walking in the wayes of Beliall are still Elect and can by no meanes fall out of their Election and the other persons hauing neuer so many testimonies of Godlines and walking in the Church of Christ yet can neuer but be reprobates and if euer they fall away from the Church or truth they conclude they were neuer truly of it for which cause they peruert this Scripture and others therefore I will something shew their deceiuings All mens estates are one by creation they are one by transgression all haue sinned and are dead in sinnes and as all are shut vp in vnbeliefe so God hath mercy on all there is no respect of persons with God so often repeated in the Scriptures God sent his Sonne to saue all and the Sonne soweth the seede of saluation vpon all some receiue the good seede and they are called children of the kingdome Math. 13. others receiue it not because it crosseth their fleshly hearts in pleasure and the like but in stead thereof receiue the tares the false doctrines of the enemie and therefore are called the children of the wicked now it is most plaiâ—e the persons of them who receiue the good seede were no better then the other neither were the persons of them who receiue the tares any worse then the other the former persons receiue the good seede because the goodnesse of the sower first sowed it and therefore hath cause to praise him onely for what he hath the latter persons refuse the good seede offered them as freely as the other and receiue the tares and therefore hath onely cause to blame themselues The former are children of the kingdome by reason of the quality wrought in them by the goodnesse of the sower Iesus Christ The latter are children of the wicked by reason of that qualitie wrought in them by the enemie the deuill and themselues so that their difference is not in respect of their persons but of their qualities for God loueth all persons they being his generation Act. 17.27 c. but hateth wicked qualities in the persons where they are and also because of the wicked quality hee hateth the persons as weapons or instruments of those wicked qualities so that the most holy God hateth nothing but wickednesse I desire this description of person and quality may be well obserued for it is the most blessed trueth of God and w ll teach vs truly in the expâ—sition of all Scriptures to attribute righteousnesse to God in all his iudgements and wickednesse to wicked men and to the deuill their Father Now for the wordes the Apostle sheweth vers 19. that as they had heard that Antichrist should come euen then there were many Antichrists and vers 21. he saith I haue not written vnto you because you know not the trueth but because yee know it and that no lye is of the trueth who is a lyar but hee that denieth â—hâ—t Iesus is Christ the same is the Antichrist c. and chap. 4.1 he exhorteth them to try the Spirits and teacheth that euery Spirit which confesseth not Iesus Christ is come c. is the Spirit of Antichrist c. Now these lying Spirits these Antichrists in these persons who once had the Spirit of trueth in them these saith hee went out from vs as elsewhere Paul saith Act. 22.30 from among your selues shall men arise speaking peruerse things c. for there must bee heresies euen among you c. But saith the Apostle 1 Cor. 11.19 They were neuer of vs for vers 21. no lye is of the truth for if these lying Spirits had beene of the tâ—ueth they would haue continued with it but they are not of it As for example the Spâ—rit oâ— Hymeneus together with his person was in Spirituall fellowship with Paul and other Saints so long as he retained faith and a good conscience * 1 Tim. 8.19.20 but hauing put away the Spirit of trueth and receiued a lying Spirit * 2 Tim. 1.17.18 he went out from them in that his Spirit for or because it was neuer of them euen as Iohn saith these Antichrists or lying Spirit did so that his person was of the truth so long as the Spirit of trueth remained in him but when he receiued the lying Spirit which was neuer of the trueth it caried his person from the trueth
faithfull Hymeneus was of the truth erronious Hymeneus was neuer of it Againe will any say that the Pope himselfe is an Antichrist in respect of his person or rather in regard of his Spirit or Spirituall power he hath Therefore all that this place proueth is that lying Spirits or Antichrists in mens persons went out from the truth and were neuer of he truth and therefore serueth nothing to proue That the Elect can neuer fall away Of Free-will Ereunetes I Confesse you haue plentifully proued that the Elect may fall out of their Election and haue sufficiently to euery reasonable mans satisfaction answered their obiections and I see it behooueth all men to make their calling and election sure by obedience as Peter teacheth and to worke out their saluation with feare and trembling Phil. 2. The next thing I desire to be satisfied in is what power there is in man to doe what God requireth In plaine tearmes what you hold of that which men call Free-will Odegos First I will relate what the Caluinists hold as the vndeniable consequences of their Predestination Also I will shew you what I hold and giue you my proofes and reasons from the Scriptures and then answere their obiections As I haue formerly shewed from their owne plaine words in Print They affirme that God is not onely the principall cause of all things but also the Author Knox. appointing all things to the one part and to the other by his Counsell And that the wicked are not onely left by Gods suffering but compelled to sinne by power which being so all may plainely see what followeth that it is not in man to chuse or refuse wickednesse for they are compelled by the power force and compulsion of Gods predestination to commit all those wicked and cruell crimes for the which they are either punished by the Magistrate or tormented in hell and if Gods predestination worke all in wickednesse and that by force and compulsion and that there be in man no choise then much more doth it in goodnes as violently worke all so that the Godly can neither chuse nor refuse goodnesse as the wicked can neither chuse nor refuse wickednesse Some of them indeed doe holde that Adam and so his posterity lost not will by transgression but that there yet remaineth freedome of will in all good Naturall ciuill morall and Iudiciall thinges but not in Spirituall and also they hold that Man still retaineth the Freedome of his will to euill asmuch as before the fall if not more Bastingius pag. 18. alledging Ambrose Propos dispâ— in Geneuâ— pag. 18. Man by euill was spoyled not of his will but of the soundnes of his will therfore that which in Nature was good in qualitie became euill and Barnard teacheth there is in vs all power to will but to will well wee had need to profit better to will euill we are able already by reason of our fall The which if they would stand vnto I would require no more In answer to the former I holde that theâ—e is yet left in man the facultie of will to chuse or refuse as I will make most plaine 1 By many Scriptures 2. By many vndeniable reasons 1. It is a thing will be granted of all that haue common sence that Election and choise cannot but be in libertie and we finde written in the Scriptures that euen in the workes of godlines câ—oâ—se is ascribed to men Moses saith Deut. 30.19 I haue set before you Lâ—e and Death therefore chuse c. And Iosua saith * Iosua 24.15 Chuse you whome you will serue and hee saith * Vers 22. You are witnesses against your selues that you haue chosen the Lord c. but after wheÌ„ they forsooke the Lâ—rd agaiâ— hee said vnto them * Iudg. 10.14 Goe and cry vnto the Gods whom yee haue chosen Againe the Lord willed Salomâ—n * 1 Kin. 3.5 to ask what he should giue him now Salomon waâ— pâ—t to â—is câ—oise hee might haue asked Wealth Riches long life c. yet be preferred Wisdome before them all and this choise so pleased Goâ— that he would not demaund these althoâ—gh he might for so the Lord said Vers 11. Because thou hast asked this thing and hast not askeâ— â— that with wisdome he gaue him all Dau d saith I haue chosen the way of truâ—h Psa 119.30 I haue chosen thy Commandements And the Lord by the Prophet Esa Esa 65.12 They did wickednes before mine eyes and chose the thing that pleased me not Esa 66.3 And they haue chosen their owne wayes CHRIST saith Luk. 10 4â— Mary hath chosen the best part Thus it is plaine that as chuse and cannot chuse agree together so doe these mens opinion agree with the Scriptures for such direct contrarietie is betwixt choyse and meere necessitie betweene violent compulsion and liberty that blacke and white may more fitly be coupled together in a subiect 2 In worldly things we declare liberty by saying if thou wilt obey thy Superiors thou shalt be rewarded if thou commit Treason thou shalt be hanged these are set before or declared to men to enduce libertie to embrace the good and eschew the euill In like manner in matters of God in very many places wee finde the same courses vsed If you walke in my ordinances Leâ—ir 26 â— c. â—sa â— 1â— c. yee shall eat the Fruits of the earth If yee consent and obey yee shall eate the good thinges of the Land If thou wilt enter into life keepe the Commandements And he that shall beleeue and be Baptized shall be saued hee that will not beleeue shall be damned and many the like Maâ— 19 1â— Mark. â— 3 Those that haue libertie to chuse or refuse in ciuill things we vse to threaten with punishments if they omit that wee would haue them do or do that we forbid them aâ— for example the gallowes for Theeues c. because they may liue truely if they will So God threatneth eternall Death to those that doe not obserue his sayings Luk. 13.3 If yee doe not repent yee shall perish If one be not regenerate by water and Spirit Ioh. 3.5 he cannot enter into the Kingdome of God He that obeyeth not the Sonne shall not see life Vers 36. but the wrath of God abideth on him If some cannot repent and others cannot chuse but repent to what end are these threatnings were it not madnes for 4. men in the top of a tree hauing a man tyed hand and foote in a corde at the roote of the tree to threaten him with death and all terrors if hee came not vp if they intended afterwards by maine force to haile him vp This is the opinion of the Caluinists that man lyeth so bound in the cordes of sin that he can doe nothing without the compelling Grace of God God must draw him vp without Free-will and liberty and he cannot resist that