Display of Popish Practices, Slanders · Slander 3 · Answer

Display of Popish Practices · Slanders · Slander 3 · Answer

p. 81THE AVNSVVERE.

NOw at the laſt we are come to that, whereof you are wonte to triumph, as though we did make God the author of ſinne, for of the twelue Articles p. 82which remayne, I ſée them pertayne to this one purpoſe, that is to the ende you may ſéeme in a matter neuer ſo abſurde, and of it ſelfe almoſt incredible, to imagine no falſehoode, eſpecially to thoſe men who hauehave not either leaſure or will inough to reade our writings. But ſo I truſte I ſhall anſweare that all men though very vnlearned or els thy very friendes in nothyng more then this one may eaſily perceyue thyne impudencie and ignorance. For ſéeing their be twoo ſortes of men whiche vrge agaynſt vsus this blemiſhe: one of them whiche confeſſe in déede that we do not ſay ſo, but that yet we ſet downe thoſe things of which it is neceſſarily gathered: and the other of them who are not aſhamed to ſay & wryte, that we plainely affirme this ſame, it ſhall be ſufficient to teache thoſe that they knewe not, but in déede the ſhameleſſe impudēcie of theſe is worthy to be more ſharply ſuppreſſed. Yet I will doe my beſt that all men may ſée that I rather weigh what may be come vsus then thée. Seyng therefore there be onelyonly twoo things whereby men may be decerned of men, that is to ſay, déedes and wordes, vnderunder whiche alſo I comprehende writings, ſay I pray thée, if thou canſt, that the demenours of Caluine or any of vsus be ſuch, as that the leaſt ſuſpition of ſuche blaſphemie may fall vponupon vsus. For he muſte not onelyonly be alyed to ſome one ſmall faulte, or cryme, whiche ſhoulde amoue all difference betwirte good and euill, filthineſſe, and honeſtie: but vtterly gyuen ouer to all wickedneſſe, and wonderfully practiſed, without all ſhame, in eueryevery kynde of miſchiefe, euen ſo muche, that as the Logitians ſay, foreign affection hath procéeded in foreign into an habite. But that we may confeſſe our ſelues willingly, and of our owne accorde to bée by almoſte infinite diſtaunce farre from that perfection which thou dreameſt, yet by Gods benefite ſo hauehave we liued to this preſent day in the Churche of God, that (whiche I wiſhe be ſpoken p. 83without all ſhewe of boaſtyng) no man hath yet bene founde, whiche hath thought our lyſe worthie hys reproofe, of whome all good men had rather not be reprehended then prayſed.

And truely I thinke, thou ſhalt not perſwade any wiſe man, that it can be poſſible, that if we were in that opinid, that we ſhoulde thinke that (God beyng the author) wée might ſinne vnpuniſhed, hauing willingly left our cout…y, and deſpiſed thoſe things which moſt men be in louelove withall, and finally not regardyng all thoſe things whoſe aſſiſtance they ſéeke, for who hauehave determined to walow thē ſelues in the filthe of pleaſures, we had rather almoſt, in the ſight of the whole world, indure what ſo euer miſeries, amongſt whiche I accompt this the chiefe, that we hauehave continuall conflicts with like monſters as thou arte: had rather (I ſay) ſuffer al theſe calamities ſo many yéeres, and to procure the crueltie of all men againſt vsus then yéelde to thoſe things, whereto not only nature it ſelfe, but alſo ſelfe will and reaſon would draw vsus. But that which appertaineth the writings of Caluine, whome alone before others you thinke you muſt gnawe vponupon, how am I afrayde (good man) caſt with this your fact, you will moſt cōſirme to vsus y^t very ſame doctrine, whiche you fight agaynſt. For what wiſe man thinkeſt thou, who when he ſhall reade but the very titles of Caluines bookes, and ſhall knowe that you lay to his charge this ſclaunder, will not ſtraight way thinke that all memozie and reaſon is quite taken from you, by Gods iuſte iudgement? For what furious madneſſe is this to attribute thys Hereſie to Caluine, whiche beyng in our memorie renewed of the Libertines, your ſelues well knowyng it, yea euen thy ſelfe (Sycophant) beyng conuerſant in the ſame Citie, and it may bée in the ſame houſe, hée hath ſo vehemently and plentifully refuted? Therefore that it may be euidently ſéene euen p. 84of all blynde men what is your ſecuritie, impudencie, and leawdeneſſe, that it maye appeare to men and Angels, what wrōg you do, not ſo much to Caluine or our Churches, as to the very truth of God, and laſtly, that all at once may vnderſtand what is oure iudgemente of theſe things, goe to, let vsus heare with howe ſtrong, how true, and how ſounde arguments, euen eleuen yeares agoe, he hath refuted in his booke written and publiſhed thys blaſphemie of the Libertines, and thoſe ſelfe offences, which you ſhame not to obiect to the faithfull ſeruant of God, heare therefore (Sycophant) how true it is that Caluine maketh God the author of ſinne.

¶ Foure Chapters gathered out of Caluines Booke againſte the Libertines.

OF the opinion of the Libertines, whereby they thinke that the alone immortall Spirite doth all things, which poyſon lurketh vnderunder this ſentence.

Chap. xiij.

AFter they hauehave ymagined the alone ſpirite, according to their owne will, when they hauehave deſtroyed and aboliſhed the natures, both of Angels, of Deuils, and alſo of ſoules, they ſay that this Spirite doth all things, not that they may ſignifie that which the Scripture teacheth of him, ſaying, all creatures,Epheſ. 1.Eph 1 as they do remayne in him, that ſo they are gouerned of him, and are ſubiect to his prouidence, and that eueryevery one in his order is obediente to his will, but that whatſoeuer is in the world, muſt directly be iudged hys p. 85worke. So they attribute no will vntounto mā, as if he were a ſtone, and they take away all difference of good and euill, that by their iudgeniēt nothing can be done wickedly, ſéeing God is author of all things, but that the matter maye be ſhewed more apparantly, I will ſette downe ſome example of their iangling. When that Swyne Quintinus once as it was came into a place, where one did lye ſlayne, and a certayne godly man was there preſent, who ſaid for very horror, wo is me, who hathe done this wicked acte? he aunſwered by and by in hys Picardian tong, I, if thou wilt know, hauehave done it. Then the other, as one aſtoniſhed, ſaid, haſt thou, art thou ſo wicked? Quintinus aunſwereth, I am not he, but it is God. How ſayth y^e other, are y^e offences to be imputed to God which he cōmandeth to be puniſhed? Then began this filthy fellow the more to vomit out his poiſon, ſaying, ſo y^e matter ſtandeth, thou thy ſelfe haſt cōmitted it, I hauehave cōmitted it, God hath committed it. For that which I and thou do, God doth, alſo what God doth we do, for he is in vsus. This being granted, this ſinne ſhould be imputed to God: or it is to be cōcluded, that there is no ſinne done in the world, ſith there is nothing which is not made of God, ſo all difference of good and euill is taken away, whereon it wyll followe that we may not reprooue any thing as euill, ſéeing all be the workes of God, and it ſhall be lawfull for men, as it were with reynes let looſe, to doe whatſoeuer commeth in their mind, not only bycauſe we are without the dāger of ſinning, but alſo bycauſe to reſtreyne any deſire, is to hinder God. For example, hath one committed whoredome? he is not to be blamed, for there ſhoulde be inforced blaſphemie againſt God. Hath ſome one deſired his neyghbours wife? let him hauehave hir if he can, for hée knoweth certaynely that he doth nothing but the will of God. That apperteyneth to riches, he that can get them p. 86by force, or by anye craftie meanes, let him do it boldly, for he ſhall vndertake nothing whiche is not alowed of God. He that hath violently taken whatſoeuer he could, lette him not muche trouble himſelfe about reſtoring of them, for it is not beſeting that God ſhoulde be corrected.

The ſome turne theſe fiue ſpeculatiōs to their profite, for whatſoeuer it be, they will neyther that themſelues be touched, nor that God whome they immagine, do any thing that may be hurt to them. If any one hauehave ſuffered detrimente agaynſte hymſelfe, or loſſe of goodes, they laugh, and ſay, that all thoſe be excellent, euen that they contende wyth God, who accuſe the authors of michiefe, but if their leaſt finger bée neuer ſo little touched, forgetfull of theſe fyne reaſons, they breake out into choller, and are not more vehemently chafed agaynſte any.

Héere I wyll ſette downe a pleaſant Hyſtorie, whereby I will ſhewe what theſe dotages doe them good, when they hauehave moſt néede.

There was at Paris a certayne Cobler ſo forced with the poyſon of thys ſecte, that hée iudged nothyng to bée euill.

It came to paſſe, that when hée woulde on a tyme viſite Stephanus a Fabrica, wyth whome hée hadde ſome dealing, and founde hym ſadde for hys ſeruaunte, whyche hauyng runne from hym, hadde taken with him certayne money, but the chiefe cauſe of hys heauineſſe was, that hée feared, leaſt he ſhoulde in ſome other place abuſe hys name amongſt hys Chapmen. The Cobler aſked what was amiſſe wyth hym, he aunſooered in thrée wordes (as hée was a man of fewe wordes) incontinente the cobler exalting hymſelfe, as if with diſplayed p. 87wings, he woulde flye aboue the Cloudes, he reproued Stephanus as blaſpheming God, for that hée called hys worke wickedneſſe, and bycauſe GOD dyd all thynges, nothyng is to bée iudged euill. Stephanus knowyng that hée coulde profite nothyng by reaſoning wyth hym, in one worde hée cutte of hys talke.

Within fewe dayes after it came to paſſe, as God woulde, that a certayne ſeruaunte committed thefte agaynſte thys ſmatering Philoſophicall Cobler, hée as one halfe madde, running this way and that way, deſired in greate haſt, to heare ſomewhat of his Seruaunte.

When he coulde not fynde the man, hée came to Stephanus hys houſe, that wyth howling and complayning hée myghte eaſe hys minde, nowe hée beganne to caſt vppon that théefe, heapes of raylings, and was procéeding further. When Stephanus thus interrupted hys talke, what? (ſayeth hée) is it good to blaſpheme? or maye wée accuſe God? if hée hauehave done thys, hée is rather to be prayſed, the frantike fellowe béeyng auercome wyth hys wordes, whyche hymſelfe hadde vſed before, and béeyng ſtricken wyth ſhame, hée departed, and yet for all that he repented not.

By thys example we are taughte, howe the Lorde dothe confounde thoſe madde men, wyth experience it ſelfe, and yet that dothe not profite them, whereby they ſhoulde the leſſe frowardlye continue in theyr madneſſe, for they are poſſeſſed of the Deuill, whyche dothe not ſuffer them to ſée thoſe thinges whyche are layde before their eyes. Then is to be noted, that there followe of thys article thrée execrable euils.

The fyrſte euill is this, that thys graunted, p. 88there ſhall be no difference betwixt God and the Deuill, as alſo in very déede the God which they immagine vntounto vsus, is an Idoll, worſe than the Deuils themſelues. Another, that men ſhall any more be moned with no conſcience to ſhunne euill, but as beaſtes, hauing no difference of things, ſhall followe their owne appetite. The third, that no man ſhall now dare to iudge of any thing, but all things muſt be allowed, whoredomes, murthers, theftes, and the greateſt offences of all ſhall be taken for laudable exploytes. That this article may better be dealt withall, I muſt treate in order of theſe thrée, whiche I ſayde woulde followe, and then their foundation being ouerthrowen which they abuſe, muſt be refuted.

HOVV the prouidence of God, whereby he doth all things, is to be conſidered: howe the Libertines ſpeaking of it, confounde all things, which is the firſt conſequence of the aboueſaide Article.

Chap. xiiij.

WEdenie not, but all things are done by the will of God, and ſo muche the more, when we declare why he is called Almightie,Geneſis. 4.Gen 4 we attribute vntounto him an effectuall power in all creatures, and teach, that hauing once created the vniuerſall world, he alſo doth ſo gouerne the ſame, and hath euer his hand ready in the worke, that he may kéepe all things in their eſtate, and diſpoſe them according to his wil. That I may more eaſily expreſſe what this meaneth, I ſay, that we muſt conſider that God doth worke thrée manner of wayes in the vniuerſall goernement. For firſt, there is an vniuerſall working, whereby he directeth all creatures according to the ſtate and propertie whiche he hathe giuen to eueryevery of them, when hée created them. This gouernance is nothing elſe than that p. 89which we call the order of nature. For whileſt the infidels due acknowledge nothing in the diſpoſition of the worlde, but that they ſée with their eyes, and therefore conſtitute nature as it were a Goddeſſe whiche ſhould rule and gouerne all things: this glory is to be giuen to the will of God, that it alone guydeth and ruleth all things. Wherefore, when wée ſee the Sunne, the Moone, and Starres performe their courſe, let vsus thinke that they obey God, that they execute his commaundements: and not that onelyonly, but that they are gouerned with Gods hande, and that all things are done by his power. So when we beholde the courſe of earthly things, al things to be attributed to God, but the creatures are to be iudged as inſtruments in hys band, which he will apply to the worke, howſoeuer it pleaſeth him. The Scripture oftentimes toucheth this vniuerſall prouidence, that we may learne to giuegive glory to God in all his workes. And God eſpecially commendeth to vsus this his power, that we may acknowledge the ſame in our ſelues, to the ende we may be ridde frō arrogancie, which, ſo ſoone as we forget that we be in his hande, dothe vſe by and by to ſurmount in vsus. To this it is that Paule ſayde at Athens. In him we liue, moue, and hauehave our beyng:Act. 17.Acts 17 for he doth teſtifie vntounto them, that excepte he do ſuſtayne vsus with his hande, for neuer ſo litle moment of time we can not continew, ſeing we remayne in him: and as the ſoule diſperſeth his power thorowe all the bodie, dothe inforce the members: that ſo we be quickened of God, of whome we obtayne, whatſoeuer ſtrength and abilitie is in vsus. Yet this vniuerſall working of God, dothe not let but that all creatures bothe in heauen and earth, may receyue their qualitie and nature, and folowe their proper inclination. The other way whereby God worketh in his creatures, is that he compelleth them to the obedience of his goodneſſe, iuſtice, and iudgement: euen as be will nowe helpe p. 90his ſeruaunts, nowe puniſhe the guiltie, nowe trie the patience of the faythfull, or chaſten them with a fatherly affection. So when he will beſtowe aboundance of fruytes, he giueth Raynes in his time, ſendeth warmth by his Sunne, and lightſome and ſayre dayes: then alſo he vſeth other naturall meanes as inſtruments of hys louyng kindneſſe. But when he dothe withdrawe his hande unto himſelfe, the heauen becommeth as it were braſſie, the earth as ironie. Therefore it is he that maketh Thunders, Froſte, Hayles, and Tempeſtes, and he cauſeth barrāneſſe. Therfore whatſoeuer the Ethniques & ignorāt attribute to fortune, we muſt aſcribe to y^e diuine prouidence: not ſo much to that vniuerſall power, wherof we hauehave ſpoken, but to his ſpeciall moderation wherby he gouerneth al things,Eſa. 45.Isa 45 as ſeemeth beſt and moſt to his glory. And that he teacheth, when he ſayeth by the prophets, that he createth light and darkeneſſe, ſendeth lyſe & death: that nothing good or euil cōmeth but from his hand: in ſo much that he ſaith that he gouerneth alſo lots, and other things which ſéeme caſual.Prou. 16.Prov 16 But if ſome one be caſually ſlaine not by fore practice, that he is cauſe of hys death, and hath ſo appoynted, leaſt we ſhoulde denie any to fall by chaunce, but all things by the determination of his counſell. And he is vehemently offended, when we thinke that any thyng rōmeth from other where, and do not looke upon him, that we may acknowledge him, not onelyonly as the principall cauſe of all, but alſo as the Author, determinyng by this or that meane all things by his counſell. So therefore let us conclude, that as wel proſperitie as aduerſitie, Raynes, Windes, Hayles, Froſte, Brightneſſe, Aboundance, Famine, Warre, and Peace are the workes of God, and that the creatures, whiche be inferiour cauſes, be onelyonly inſtruments whiche he hath in uſe to execute hys will: and therfore vieth thē at hys pleaſure, turneth thoſe thyngs which p. 91way ſoeuer it pleaſeth him, & bringeth them to that paſſe, that that vndoubtedly may be done whiche he hath determined. There is further to be noted, that he vſeth not onelyonly ſenceleſſe creatures in thys ſorte, that by thē be may worke and performe his will, but euen men themſelues & alſo the Diuel. In ſo much that euen Sathan and the wicked are executers of the Diuine will. Euen as he vſed the Egyptians to afflict hys people: and a litle whyle after he ſtirred up the Aſſyrians, and others lyke, that he mighte puniſh theyr offences. We ſée he vſed the Diuell that he might torment Saule, deceyue Achab, and when néede is to exerciſe his iudgements againſt al the wicked, or on the otherſide to proue the cōſtancie of his owne people: wherof Iob is an example unto us. Whiche things when the Libertines here, raſhly and vnaduiſedly breakyng out, nor lookyng any further, they conclude, that the creatures doe nothyng elſe. So they horribly confounde all things. For they confound not onelyonly heauen with earth, but God with the Diuell. And that commeth ſo to paſſe, bycauſe they obſerue not twoo exceptions muche neceſſarie. The firſt is, that Sathan and the wicked are not ſo Gods inſtrumentes, but they alſo play there owne partes. For wée muſte not ſo immagine, that GOD worketh ſo by a wicked manne, as by a ſtone or blocke: but as by a reaſonable creature, accordyng to the qualitie of nature, which he hath gyuen hym. When therefore we ſay that God worketh by creatures, that booteth not why the wicked for there parte ſhoulde not worke too,Eſay. 5.Isa 5 whiche alſo the Scripture dothe manifeſtly ſhewe. For as it pronounceth that GOD will hyſſe, and as it were ſounde with a Trumpette, that hée maye brynge out the Infidelles to battell, that he will barden and inflame their hartes: ſo it ceaſſeth not to ſhewe theyr owne counſell, and of what will they are, and aſcribeth vntounto them p. 92that worke, which by Gods decrée they execute. The other exception, wherof theſe vnhappie men hauehave no vnderſtanding, is this. That there is great oddes betwirt the worke of God, and the worke of a wicked mā, ſich God vſeth him but inſteede of an inſtrument. The wicked is incited to his worke with his couetouſneſſe, or ambition, or enuie, or crueltie, and he regardeth no other end. Therefore of that roote, that is of the affection of minde and ende whiche he reſpecteth, the worke taketh his qualitie, and is worthely iudged cuill. But God hath altogither reſpect of contrary things: that is to witte, that he may exerciſe his iuſtice to befend the good, that he may vſe his grace and merciemercy towardes the faythfull, and correct thoſe that deſerue euill. Sée in what ſort we muſt diſcerne betwirt God and men, that hence we may beholde in the ſelfe worke his ſuffice, goodneſſe, and iudgement: thence the malice of the Diuell and Infidels: but let vsus take an excellent and lightſome glaſſe, wherein we may beholde theſe: When worde was brought to Iob of ſo great loſſe of his goods, of the death of his children, and of ſo many …uils which vefell him: he acknowledged that God did vid viſits him, ſaying: the Lorde hath giuen me all theſe things, and he hath taken them. And in déede ſo the truth was, but in the meane time, did be not know that the Diuell did cauſe this euill vponupon? vnderſtoode he not that the Chaldées had briuen away hys heardes and cattle? did he commende thoſe robbers and théenes? or did he excuſe the Diuell, bicauſe that affliction came out from God? No I trowe. For he vnderſtood that there was great difference in theſe things. Therefore condemning euill, he ſayde. Bleſſed be the name of the Lorde. In like ſo Dauid, when Srmei did perſecute him, he ſayde he receyued it frō God: & he ſaw that that wicked wretch was a rodde, wherwith God did chaſten him: but prayſing God, he dothe not therefore afterwardes leſſe condemne p. 93Semel. But I muſte yet deale of this in an other place. Let this now be ſufficient to holde, that God worketh ſo by his creatures, and ſo vſeth them to ſerue his prouivece, that the inſtrument whereby he worketh, ceaſeth not to be euill: and bycauſe that he turneth the wickedneſſe of the Diuell, and vngodly men, into good, therfore they be not cléered or excuſed by that they ſinne not, and theyr workes wicked and to be damned, for all take their qualitie of the purpoſe and will of the Author. Who ſo therefore diſtinguiſh not theſe things, doe ouerturne all things as twine with their ſnoute, and doe diſturbe thoſe things with horrible confuſion whiche are ſette in an excellent order. Such be the Libertynes, which not onelyonly conioyne in felowſhip, the Diuel with God, but alſo tranſforme him into God: denying by this pretence his workes to be commendable, bicauſe he doth nothing but that whiche is appoynted of God. But this Hereſie, (if we gyue credite to the auncient Doctours) tooke his beginnyng of Simon Magus: Wée of the contrarie parie muſte obſerue, that the creatures in earth, doe their workes in theyr degree, whiche as they ſhalbe done to that or this ende, ſo are they to be taken to be good or euill. In the meane time, God gouerneth and diſpoſeth all things, and directeth them to a perfect ende: he turneth euill into good, or at the leaſt, working after the goodneſſe of hys owne nature, he enforceth ſome goodneſſe, out of that whiche is euill, he ſo vſeth the Diuell, that he dothe not mingle himſelfe with him, whereby he may hauehave any thing common with him, or be intangled as conioyned in the ſocietie of euill, or with his iuſtice take away the nature of euill. For as the Sunne ſendyng forth his beames into a dead carcaſſe, and ingendryng certayne corruption therein, draweth nothing corrupt or impure to it ſelfe: nor cauſeth by the pureneſſe of it, whereby the carcaſſe is the leſſe corrupt and filthie: ſo p. 94God worketh by the wicked in ſuch ſorte, that the iuſtice whiche is in him, ſhall not iuſtifie them, nor be defyled with their naughtineſſe and corruption.

The thirde kind of deuine working ſtandeth in the gouerning of the faithfull, in whome he liueth and reigneth by his Spirit. For as muche as we are depraued with originall ſinne, we are very like to barren and drye earth, bringing for the no good frute at all, for corrupte is oure iudgemente, our will diſobedient to God, prone and readye unto euill, and finally all our nature is defiled, which ſéeing it is ſo, we can not only not inforce oure minds to good things, but that whiche more is, we are not apte to thinke one good thought, but (as Paule ſayth) if we are any thing apte, it is of neceſſitie that that come from him. Therefore it is he that worketh in us to will and performe, whyche lighteneth vsus, that he may bring us to the knowledge of himſelfe, he draweth vsus to him, formeth newe heartes in us, mollifying oure hardneſſe. He hymſelfe it is whyche breatheth into vsus an affection of praying, imparteth power and ſtrength, to reſiſt all the temptations of Sathan, and cauſeth vsus to walke in hys preceptes. But by the way is to be noted, that wée hauehave choyce and wyll by nature, but bycauſe both of them are depraued wyth ſinne, the Lorde dothe reforme them, and of euill dothe make them good, therefore bycauſe we are apte to diſcerne, for that we will, for that we doe thys or that, it is a naturall gifte, but in that we can make choyſe of deſire, or doe no other thing but euill, that is by the corruption of ſinne.

In that wée deſyre to doe well, and be indued wyth power to performe it, that commeth by ſupernaturall grace, whereby we are regenerate te a better, and indéede diuine lyfe. Beholde therefore what God worketh p. 95in hys children, that is, taking away their crooked nature, he directeth them with hys Spirite, to the performance of hys wyll. But theſe frantike fellowes, crying out with force, that God doth all things, doe make hym the author of euill, and then as though the nature of euill were changed, whileſt it is couered vnderunder thys vayle of the name of God, they affirme it to be good, wherein they doe more violente and wicked ſclaunder agaynſte God, than if they ſhoulde tranſferre hys power and iuſtice ſome other where, for ſéeyng there is nothing more proper to God than hys goodneſſe, it muſt néedes bée that he be denyed of hymſclfe, and be changed into a Deuill, that he myghte worke wickedneſſe, whyche thyng is attributed vntounto hym of theſe. And in déede there God is an Idoll, whiche is more execrable to vsus, than the Idols of the Gentiles. But (as they ſaye) they ſuppoſe they hauehave well waſhed theyr handes, when they aunſwere, that they affyrme all thyngs to bée well, ſéeyng they are done of GOD, as though it were in theyr power to change blacke into whighte. In déede they hauehave done worthely, if, after they hauehave called God ſpoyler, théefe, and whoremonger, they adde, that there is vtterlye in theſe none euill. But who hathe condemned murther, whoredome, robberies, and theftes, excepte GOD? So truely of vsus hée muſt be reprooued of a lye, that wée myghte excuſe hys workes. But the Schripture (ſaye they) dothe vniuerſallye pronounce, that GOD worketh all in all. I aunſwere, that they leawdely and falſely applye the Scripture to that, for when Paule vſeth thys ſentence, he onelyonly ſpeaketh of the graces of the holye Ghoſte. And that the verye place dothe ſufficientlye witneſſe, in whyche p. 96Paule admoniſheth the Corinthians, that they vſe them well,1. Cor…. ſeyng they are the giftes of God: for bycauſe, as he ſaith, no man can alledge one worde to the glory of Chriſt, except he that ſpeaketh by the holy Ghoſt, from whom al good things procéed. And verily what appertaineth to good, let vsus willingly condiſcende y^e it may be wholly attributed to God. But howe will they ſhewe that euill commeth of God? where wil they ſhew that God ſtealeth in the théefe? in the ſpoyler and murtherer to ſley the innocent? Therefore theſe pretences do not onelyonly not purge their blaſphemies, but doe vehemently increaſe them, and make them twice more grieuous.

OF the other conſequence whiche foloweth of that, God doth all things: that is, that no man ought to be moued any more with the …nſcience of any thing.

Chap xv.

WE hauehave ſhewed before, that if all things are to be attributed to God, as the Libertynes will, and man may be ſayde to doe nothyng, it will come to paſſe that we ſhalbe moued with the conſcience of nothing. For that ſhould not be to audyde ſinne, but rather to do agayne the worke of God. Nor doe I onelyonly ſay, that that may be gathered of their former ſpeach, laſte we ſhould contende in diſputing whether that were there meanyng or no: but I ſay, that ſelf thing which themſelues confeſſe. And ſo much the rather they eſpecially determine that thing with thē ſelues, that they may bedaſle conſciences, to the ende that men voyde of al care, might accompliſh whatſoeuer came in place, and whatſoeuer they deſired, as if God had giuen his lawe in vayne, whereby good might be diſcerned from euill. But I aſke this one thing of them, whether we hauehave not in the lawe the declaration of the Diuine will? but by p. 97that God hath pronounced that whoredome, thefte, murther, and as it foloweth, couetouſneſſe, hatred, enuie, ambition, and others of lyke forte doe diſpleaſe him. Nowe if they may be ſayde to be acceptable to him, is he not teproued of a lie? Moſes witneſſeth, that the lawe was giuen, that we might learne to ſerue God, to ſticke to him, and to obey hys will, leaſte wée prouoke his wrath agaynſt vsus with our ſinnes. Theſe miſerable men doe indeuour this, that they may finde out in vsus the like thoughts. And leaſt we ſhould conceiue any thing, they binde vp our eyes with this ſwathing bande: that is, that all things are done by the will of God: & therfore that nothing doth diſpleaſe him as if God were mutable, and agréed not with himſelfe, or a diſſembler, affirming that he hateth & deteſteth that, which yet he luſteth and aloweth. For this ſaith Paul, the wrath of God commeth vponupon the vnbeleuers. Ye make ſadde the Spirite of God, ſaith Iſay. You hauehave bene burthenouſe to me ſaith the Lorde in an other place.2. Reg. 24.2 Kgs 24 Alſo the Lorde is vehemently angry with, and his diſpleaſure is inflamed againſt Iſraell. I know in déede that God is not ſubiect to mens affections: but all theſe ſpeaches do ſignifie, that he diſaloweth and condemneth euill: and that therefore ſinne is the cauſe of enmities twixt vsus and him: and that wée can not, ſo long as we do euill, agrée with him, that rather we may looke for correction and reuengement, ſeyng he is a iuſt indge, who cā ſuffer no iniquity. We almoſt read in the whole Scripture nothing elſe, but theſe exhortations, Feare the Lord: take héede thou offend him not: takehéede & auoyde euill. But theſe madde men do exclayme the cōtrarie, that it is fooliſh to feare leaſt we offend him, ſith we do nothing eyther good or euill,Rom. 2.Rom 2 but he worketh all things in vsus. Paul ſaith that the very Gentiles wāting both Scriptures and doctrine, hauehave the lawe written in their hartes, that is a conſcience, wherewith they eyther defende or accuſe p. 98thēſelues before God. Theſe euill diſpoſed men, endeuor to deface it, denying that there is any thing wherof we may be accuſed, ſeyng all things are done of God. How ſhould they ſhame to peruerte the Scriptures, when they dare doc ſo much, y^t they feare not to deface that perſuaſi… naturally infixed, & printed in our mindes of God? if for the excuſing of our ſelues, we would alleadge ignoraunce, God ſendeth vsus to our conſcience, which can abundātly teffifie againſt vsus. But theſe madde men, hauing ſuppreſſed this teſtimonie, ſay that God ought firſt to accuſe himſelf, if he wil intend any accuſation againſt vsus, ſeing he worketh all things in vsus. Moſes calleth y^t a roote bringyng forth gall &. Wormewood,Deut. 29.Deut 29 when with ſtarterings we endeuour to ſuppreſſe al rentorſe of conſcience, & ſo deceaue our ſelues, that we ſhould thinke wickedneſſe to be ſport. An in very déede what poyſon rā be more deadly & peſtilent in al the world? Alſo he calleth that to ioyne dronkenneſſe to thirſt,Dent. 29. and by good right: for our natural affection is an inordinate appetite, and as it were a thirſt to do wickedly, When therfore we bleſſe our ſelues (as he ſaith in that place) and perſuado our ſelues that we ſhall hauehave peace, ſo long as we liue looſely & wickedly: that is euen ſo as, as if one vehemently inflamed with thirſte, ſhoulde make himſelfe drunke with wine, leaſt he ſhould any more be moued with any ſence, when he ought rather to hauehave brydled and repreſſed I is thirſte with ſobrietie and abſtinencie. An excellent place truly for our inſtruction: that we may vnderſtande what poyſon lurketh vnderunder the honie, whiche theſe vnluckie men deliuer vntounto vsus. Yet notwithſtandyng they continually apply themſelues to thys outſcape, that there is vtterly nothing done beſides the will of God. But I anſwere, that, for that belongeth to the workes that we doe, Gods will is to be conſidered of vsus in ſuche forte, as himſelfe declareth the ſame. As, for example, when he commaundeth p. 99eueryevery thing to be kept to his proper owuer: that loſſe and iniurie be not done to any: there bys will is euident. What therefore may pleaſe him further ought not to bée ſearched, for we knowe that if wée doe that, we ſhall obey his will: but if not, we ſhall not be accepted of hym.

If any therefore ſhould ſteale, and ſay then that he hath done nothyng beſides the will of God, he lyeth impudently, ſeyng he hath tranſgreſſed the commaundement of God, in the whiche he was gyuen to vnderſtande of it. Some one will aſke whether any thing can be done agaynſt the will of God: I graunt their can not. But we muſte vtterly take héede that we inquire not of his prouidence, which is vnknowne to vsus: ſithe wée knowe what he requireth of vsus, what he aloweth, or what be condemneth. Salomon affirmeth not without cauſe that it will come to paſſe,Prou 15.Prov 15 that hée ſhall be confounded of the glory that ſearcheth the maieſtie. And of truthe, it is for euer neceſſarie that it fall out ſo, and that this way the arrogancie of the proude be puniſhed. That we hauehave by experience in theſe, who when they will clyme aboue the cloudes, that they may ſearche out the will of God, when they are not contented with the reuelation whiche is ſet bowne thereof in the Scriptures, they runne headlong into ſo abſurde and beaſtly dotages, as is horrible bothe to be ſpoken and hearde.

OF the thirde onſequence which the Libertines drawe out of this propoſition, God doth all things: that is, that it is not lawfull to reproue any thing.

Chap. xvi.

AFter they hauehave ſo let louſe the raynes to al, as they ſuffer eueryevery one to liue as he liſte, by this cullor, that they p. 100ſuffer themſelues to be gouerned of God, from the ſame ground they gather that it is wickedly done if he be iudged for any matter. But they cā hauehave no ſitter doctrine, whereby they may make way to their abominations. For they hauehave gained much, whē they hauehave cloſed or rather ſhut vp y^t eyes of their auditors, that no man dare any more iudge, whether their ſayings and doings be good or euill. But if we graunt them this, whereto is this ſentence of God, whereby he curſeth all thoſe that call euill good? Sée how God denounceth all things to vsus curſed and infortunate, if we holde that be good, whiche he …udgeth euill. Theſe on the other ſide ſuffer nothing at all to be condemned. If they were aboue God himſelfe, that they might remitte the puniſhmēt which he threatneth, it might be there were ſome place of pauſe: but who would be condemned of God, that he might be abſolued of Quintinus? when they will ſette this article abroache, they vſe theſe wordes, A Chriſtian ought to vſe all things to his commoditie. For as I hauehave ſayde from the beginning, they neuer ſpeake ſimply and plainely, as they may apparantly expreſſe that they hauehave conceyued in minde, but do intangle the matter with croked ſhiftes.

I willingly in déede yéelde vntounto them that, that a Chriſtian ought (as he ſaith) to take eueryevery thyng to profite: but in that ſence that the Seripture teacheth, that is, that in aduerſitie hée may call to remembraunce that whiche Paule ſayth, that the faythfull are afflicted for this cauſe, that they maye be conformed to the Image of Chriſte, and ſo lette afflictions bée a helpe to them, to obtayne ſaluation and let that conſolation ſuſtayne them. If he ſée hys brother ſlide or goe aſtray, let it be to hym in ſtéede of a glaſſe, to the ende that knowyng the infirmitie of mans nature, he maye walke in the more feare. But if it be ſo that hymſelfe fall, lette hym thereby be admoniſhed p. 101of his owne imbecillitie, that he may diſtruſt his owne ſtrength, and be made more humble, and lay aſide all arrogancie, and lette it be to hym as a ſpurre, whereby he may be furthered to call vponupon God with more feruente inuocations. Sée howe Chriſtians turne all things to their commoditte, not that they may delight themſelues in their ſinnes, or ſhutte their eyes, leaſt they may behold that whych is euill, but rather that being heauie and ſorowfull, bycauſe they may ſée that God is offended both of themſelues and others, they may be prepared to repentance, humilitie, and the feare of God, and that they maye be carefull that they maye take héede to themſelues in time to come. After this ſort Dauid gathered commoditie by the fault that he had committed, not in any reſpect iuſtifying himſelfe, but when he heard his condemnation more and more, confirming hymſelfe in the goodneſſe of God, foreſéeing leaſt afterwards he myght ſlyde agayne into ſuch calamitie. Euen in like ſort dothe Paule admeniſh vsus, to conuert thoſe ſinnes whiche the children of Iſraell committed againſt God, to our commoditie, that is, that whileſt we conſider the puniſhments whiche followed, we may be taught by their example. See nowe wherefore the Scripture doth cite as well the ſinnes of the faithful, as of the contemnes of God, not that it might make vsus blinde, whereby we ſhall be able to determine, or vtter nothing for certaynetie, and ſhall doubt, whether that which is euill be good, but that when the knowledge of euill is perceyued, we mighte ſhunne the ſame, as it playnely ſetteth downe what we ſhould iudge of eueryevery worke. But they alleadge that it is …ritten, lette vsus not fudge, for the Lord vſeth theſe wordes, …udge not,Math. 7.Matt 7 but wherefore? that he may reprehend their raſhneſſe, who vſurp the authoritie of God, in iudging of things they know not. The ſame argumente is handled of Paule, in p. 102the fourtéenth to the Romanes, where he reproueth them that condemne their bréethrē for matters indifferent: we hauehave (ſayeth he) all one iudge, to him we muſt giuegive accomptes, it apperteyneth to him to determine of ſuche matters, let vsus not therefore inforce oure neyghboures proſtrate vnderunder our opinion. In déede it is an excellente and moſt profitable doctrine to, as there is one ſpirituall lawgiuer that is God, ſo that he is the beſt Iudge of our minds. But in the meane time, the teſtimonie is not therefore of leſſe force, whiche already he hath broughte, when therefore we iudge whoredome, thefte, blaſphemie, dronkenneſſe, and ambition to be gréeuaus ſinnes, we giuegive no iudgemente of our ſelues, but we approoue that whiche God hath giuen. But of the contrary, theſe ſhameleſſe dogges, feygning that they will not iudge, doe make themſelues higher iudges than God. I pray thée, if after the ſupreme Iudge hauehave gyuen ſentence, ſome priuate man ſhould ſay, the matter is to be left in doubt, as if nothyng ſhoulde bée certayne, and the matter by iudgement condemned, not to be taken as euill, ſhoulde not hée as a factious man, or author of ſedition, be déemed muche worthy of greate puniſhmente, bycauſe hée would ſubuert all order of right? But theſe filthy dogges, vnderunder this pretence, that they ſaye, we muſt not iudge, endeauour to make fruſtrate the ſupreme iudgementes of the higheſt God, whyche he hathe publiſhed to all the worlde, and that whatſoeuer he hath pronounced, is but deceyuing.

We ſée therefore, that as we maye not preſume ſo farre, as to iudge accordyng to the luſt of oure owne heart, ſo all things are to be approued, and as it were ratifyed with our aſſente whyche God hathe iudged, therefore, as auouche hym to be a good and righteous Iudge, we ſhall condemne with him wicked workes, and as he p. 103aduiſeth, we ſhall iudge a good or cuill trée by his frutes. Afterwardes, they alleadge this ſentence, Hipocrite,Math. 12.Matt 12 firſte plucke the beame out of thine owne eye, and then ſhalte thou ſée to remoue the mote out of thy brothers eye. But what wyll they conclude thereof?Math. 7.Matt 7 Thys aunſwere belongeth to Hypocrytes, who onelyonly note other mens faultes, and conceale their owne, as when hée ſayde to them whyche accuſed the Adultreſſe, hée that amongſt you is withoute ſinne, lette him caſt the firſte ſtone at hir. He dothe not therefore forbidde to puniſhe offenders, but onelyonly adnioniſheth, that when we reprehend others, we beginne at oure ſelues, when we correcte them that hauehave offended, lette vsus be withoute thoſe faultes, whyche we correct in them, that wée may ſhewe oure ſelues to bée moued with the true zeale of iuſtice, to hate euil, as well in our ſelues, as in them, withoute all reſpecte of perſons. But betwixte theſe two there is maruellons great difference, to iudge nothing by Hipocriſie, and vtterly to iudge nothyng. The Lorde commaundeth, that we iudge according to truth, that we be not more ſeueare agaynſte oure neyghboures, than againſte oure ſelues, but theſe dogges with this cullor will hauehave all iudgemente, be it neuer ſo conſonante to reaſon, to bée excluded and aboliſhed. Albeit if an Hypoerite flattering himſelfe, ſhall reprehende another, it followeth not, that hée whyche hathe offended, ſhall therefore bée excuſed, for euill is euer to bée damned. But this is the faulte of an Hypocrite, that hée meaſureth not hymſelfe by the ſame rule, and eaſilie forgyuing hymſelfe, hée vſeth the extremitie of lawe againſt others. But (as I ſaid in the beginning) y^e ribalds do not indeauour to obteine this in vayne, for they ſhuld opē to thēſelues a notable ingreſſe, if they might perſuade p. 104the world, that nothing at all were to be improued. But it is beſt to note Sathans ſubtiltie in this place, and whereto it tendeth, for ouer and aboue that oure neyghboures faultes, and the ſcourges, wherewith God puniſheth them, ought ſufficiently to warne vsus, that we prouoke not his anger againſt ourſelues. There is alſo another thing required of vsus, that is, that oure mindes ought to be ſtricken with griefe, bycauſe God is offenbed, and bycauſe the ſoule of the finner runneth to deſtruction. With ſuch a zeale of Gods glory we ſhoulde be inflamed, that when it is imperilled, we ſhould be oppreſſed with the anguiſh of ſorowes, where with oure heart may be ſore afflicted. We oughte ſo to louelove our neyghboures with a ready affection of minde, that when we ſée the perill hang ouer them, and eſpecially their ſoules, we maye be moued with compaſſion. Sathan indéede by theſe Loſels would make men amazed, that whatſoeuer confuſion we ſhall ſée, we ſhall be touched with no care, nor be affected in any ſort. If we ſée the name of God to be torne with blaſphemies, his holy precepts violated, ſoules deſtroyed, and all finne and wickedneſſe floriſhe, as in déede theſe ſcoffers, whatſoeuer befall, doe laugh, are touched with no care, leaſt collor mighte kill them, excepte when ſomewhat is done that leſſe pleaſeth them, for then forgetfull of all theſe pleaſant ſpeculations of not iudging, they become farre more ſharp and rigorous than others. And they alſo ſecretely mocke them of whome they are nouriſhed, and ldoe thruſt out their tongs behinde theyr backes. For al their delighte and ſtudye is in this, that they may iocandly take their pleaſure in quietneſſe and ſecuritie, for they hauehave heard this ſentence of Salomon, that the bones are withered with a ſorowfull ſpirite. So leaſt loſt with leaneneſſe, they hauehave founde this way of pleaſant and peaceable delighting, that is, al carefulneſſe p. 105expelled, in approouing all thoſe things, wherewith it is of neceſſitie, that Gods children be moued and troubled in mind, leaſt they ſhould hauehave any more cauſe of ſorrow. Lo how delighting themſelues in euill things equally as in good, they turne all things to their commoditie. But Paule ſayeth, that thys is a heape of iniquitie,Rom. …. when one doth not onelyonly committe iniquitie, but aſſenteth therevnto with delight. Therefore if there be credite to be giuen to Paule, lette vsus holde theſe for the moſt wicked of all men, which are not therewith ſatiſfyed, in that they ſléepe in theyr owne ſinnes, they breake out into that wickedneſſe, that they gladde themſelues in others ſinnes. Doe not theſe things yet content thée, and wilte thou vrge me to other of Caluines Bookes? heare therefore what he hathe taughte a good whyle agoe of the ſame matters, in the. 2. Chapter, and. 69. Section, of Chriſtiā Inſtitutions. Farre other is the manner (ſayth he) of the diuine action, which that it may more certaynely appeare to vsus, let the calamitie done to holy Iob by the Chaldees be for an example. The Chaldees when they had ſtayne hys paſters, they diſpoyle his flocke as enimies. Nowe their wicked acte is euident. Nor ceaſſeth Sathan in that worke, from whome the hiſtorie telleth all that did come. But Iob himſelfe reknowledgeth the Lordes worke in it, who he ſayeth, tooke from him thoſe thinges that were taken away by the Chaldes. Now may we referre the ſelfeſame worke to God, to Sathan, to man the author, but eyther we ſhall excuſe Sathan by Gods company, or pronounce God the author of euil? eaſily, if we firſte conſider the ende of working, and then the manner. The Lordes determination is to exerciſe the patience of his ſeruaunte by calamitie: Sathan laboureth to driue him to deſperation: The Chaldees by another mans goodes, beſydes right and equitie, ſée to gette aduantage. Such diuerſitie p. 106in the purpoſes dothe mightely diſtinguiſhe the worke, there is no leſſe difference in the manner, God yéeldeth hys ſeruaunte to bée afdicted to Sathan, hée yéeldeth hym the Chaldees, whome he choſe to be hys miniſters to execute it, and gyueth them to be inforced, Sathan otherwayes prouoketh the wicked mindes of the Chaldees wyth their poyſoned dartes, to the accompliſhment of that wicked acte. They furiouſely ruſhe to imuſtice, and wrappe and defyle all their members with wickedneſſe, Sathan therefore is properly ſayde to worke in the reprobate, in whome he exerciſeth his kingdome, that is, the kingdome of ſinne God is ſayde alſo to worke after this manner, bycauſe Sathan hymſelfe, ſéeyng hée is but an inſtrumente of hys wrath, he inforceth hym thys way and that way as he will, and at his becke, to execute hys iuſt iudgementes. I let paſſe héere the vniuerſall mouing of God, whence all creatures, as they are ſuſteyned, ſo they receyue efficacie to doe any thing. I ſpeake onelyonly of that ſpeciall doyng, whych appeareth in eueryevery déede. To aſcribe therefore one déede to God, to Sathan, and to mā, we ſée is not abſurde, but the varietie in the end and manner cauſeth, that the inblame… able iuſtice of God doth ſhine forth, and y^e wickedneſſe of Deuill & man to his owne confuſiō, doth bewray it ſelfe.

What more? lette vsus heare alſo what he wrighteth in hys Booke of the eternall Predeſtination of God agaynſte Pighius, whoſe impudencie thou haſt ſette thy ſelfe to followe. Pighius vrgeth, that if mans Apoſtacie be Gods worke, it is falſe that the Scripture ſayeth, that all thynges are good whyche God hathe made, but I can ſafely teſtifye, and boldly pronounce, that thys falſe imagination did neuer enter into my thought, I therefore affirme eueryevery where, that the nature of man was fyrſte made innocente, leaſt the wickedneſſe p. 107whyche by hys defection hée hathe drawen to hymſelfe, myghte bée aſcribed to God, that deathe, whereto hée inthralled hymſelfe, whyche before was partaker of lyfe, dyd ſo come by hys owne faulte, leaſt God ſhoulde be thonghte the author. The ſame, in the ſame Booke, whatſoeuer menne ſinne, they would impute it to hym, but if any woulde eſcape, (I ſaye) hée is more ſtreyghtely cheyned wyth the bondes of conſcience, than that hée maye delyuer hymſelfe from iuſt damnation. Lette Adam make excuſe as he wyll, that he was deceyued by the enticementes of the wife whyche God gaue him, yet the deadly poyſon of infidelitie within, the ſecrete moſt peſtilent aduiſor ambition, the diueliſhe breathing of preſumption, will be founde within. They are therefore much leſſe to be excuſed, who endeauoure to drawe the cauſe of their euils, out of the déepe ſecretes of God, whiche bewrayeth it ſelfe out of their owne depraued hearte. Lette eueryevery one acknowledge his owne ſinne, condemne himſelfe, and confeſſing from his heart his owne giltineſſe, let him ſeriouſely intreate his iudge If any murmure, the exception is ready, O Iſraell, thy deſtruction commeth of thy ſelfe. The ſame in the ſelfeſame Booke, ſpeaking to the ſclanderer. They charge vsus (ſaith he) with a filthy and ſhamefull ſlaunder, who pretend that God is the author of ſinne, if his wil be the cauſe of all things that are done, for that whiche man wickedly committeth, ſet on eyther by ambition, or by couetouſeneſſe, or by luſt, or by whatſoeuer other wicked affect, ſeing God worketh by his hand according to his iuſtice, although ſecret iudgemente, the name of ſinne can hauehave no place in him, infidelitie, crueltie, pride, intemperance, enuie, blinde ſelfeloue, anye wicked affection, cauſeth ſinne in man. In G O D thou ſhalte finde no ſuche thing. And a little after, ſuche is (ſayeth hée) p. 108the manner of Gods working in the ſinnes of men, that when it commeth to him, with his pureneſſe he vtterly abandoneth all blemiſh. But what? do not theſe ſuffice thée in the manifeſting of Caluines minde, and prouing thy falſies: Lette vsus therefore adde thoſe things whiche hée wrote vppon that place, where Peter vpbraydeth the Iewes, that by the haude of wicked men they crucifyed Ieſus,Actes. 2.Acts 2 who was deliuered by the foreknowledge and determinate counſell of God, bycauſe (ſayeth he) Peter ſéemeth to ſignifie, that the wicked did obey God, hence followeth one, of two abſurdities, eyther that God is y^e author of euil, or that men, in doing whatſoeuer wickednes, do not ſinne. I anſwere, that men, after a ſorte, to execute the ſame thing which God with himſelf hath determined, and yet do nothing leſſe than obey God, for obedience riſeth of a voluntarie affectiō, and we knowe that the wicked hauehave a farre other intent. Again, no mā obeyeth God, but he that knoweth his will, obedience therfore depēdeth of the knowledge of the diuine will. Further in his lawe, God hath manifeſted his will to vsus, wherefore, they finally obey God, who meaſure their workes by the rule of his law, and then willingly ſubmit themſelues to hys gouernemente. We ſée no ſuche thing in all the wicked, whome ſkilneſſe, God inforceth hither or thither. Nowe therefore by this pretence will ſay they be excuſable, bycauſe they giuegive place to God, ſéeing we are to ſéeke the will of God in his lawe, and they as much as in them is, indeuour to rebell againſt God. As much as apperteineth to the other, I denie that God is the author of euill, bycauſe in this ſpéech there is a certain teſtimonie of a wicked affect, for an euill acte is eſtéemed of the end whereto eueryevery one tēdeth. Whē mē cōmit either theft or murder, they therefore ſinne, bycauſe they are théeues or murtherers. In their theft of murther their wicked purpoſe is to p. 109be weyed. God who vſeth their iniquitie, is to be placed in an higher degrée. For he intēdeth a farre other matter, bycauſe he wil correct one, and exerciſe y^e patiēce of an other: and ſo he neuer declineth frō his nature, that is frō perfect equitie. So in ſo much as Chriſt was deliuered by y^e hāds of wicked men, and in that he was crucified, it is done by the appoyntment and ordinance of God. But the betraying, which of it ſelf is wicked, and the murther which conteyneth in it ſuch haynous offence, ought not to be déemed as Gods worke. What wilt thou more? the day truely ſufficeth me not to recite ſuch teſtimonies. But if I ſhold hauehave alleaged but euen one of theſe teſtimonies, I thinke there is none, to whome your great and incredible impudencie might not ſufficiently appeare. But yet I will ſet downe others in their place, and leaſt you complayne that I rather obſcure a darke matter then make it manifeſt, I will briefly ſhewe what our iudgement is of Gods ordinaunce and action euen in thoſe things, which not as they are of God, but in reſpecte of theyr beyng done of the inſtruments, deſerue the name of ſinne: and alſo what wée teach out of the worde of God, of the difference of ſufferance and will: and then I will anſwere thine arguments a parte. I hauehave thought good to manifeſt theſe things with briefe and playne diſtinctions, aphoriſmes or articles, that thou mighteſt not complayne of darkneſſe.

1 God effectually doth,Epheſ. 1. 88.Eph 1:88 or bringeth to paſſe all thyngs accordyng to the determination of his will.

2 God verily executeth this counſell in certaine moments of time, but yet the ſame is eternall, and going before all things, not onelyonly in time, ſeing it is before al time, but alſo in order. For otherwayes the will of God ſhould not be the chief rule of the counſell of God: but rather the foreſéene, or foreknowne qualitiess of things, inforcing God to take this or that counſell, ſhoulde preſcrive an order p. 110to the will of God.

3 This Counſell cannot be ſeperate from the will of God, but we ſhall deſpoyle him of his deitie.

4. This counſell is not onelyonly ſet in the moderation and direction of effects, as Pallas with the Poet is ſayned to turne away the darte of Pandarus from the breaſt of Menelaus, to the inferiour partes fenced with a ſtudded gerble: but hath a workyng and effectuall force in al things, which Paule hath declared by the worde foreign, to doe effectually.

5. This force and power of working is attributed to God working, for it is not ſayde to be of God. Therefore by this worde, there is not ſhewed any naturall facultie, giuen to certaine things of God the creator, to do this or that: but the very power of God which he hath in himſelf to do all things.

6. The vniuerſall note in the ſaying of Paule, cannot be reſtrayned with any exception be it neuer ſo litle, but God in that parte ſhall be taken to be idle, by the aſſertion of Epicurus. But if we ſay that any thing is done againſt his will, he ſhalbe ſpoyled of his infinite powre.

7 The concluſiō therfore ſtādeth, that God as it pleaſed him decreeth from euerlaſting all things to be, and ſo alſo performeth the ſame in his time by his owne power of workyng, cuen as he will.

8 Yet there foloweth none of theſe blaſphemies, that is, that God is either the author of ſinne, or is delighted with ſinne, or alſo that he willeth iniquitie: or that Satan or men in doing euill, obay God, or in that they doe euill, doe that which God will, and therfore be without faulte. But all ſuche blaſpemies be moſte farre, not onelyonly from our tongues, but from our thoughts. That theſe conſequences …uayle not, it may be ſhewed thus.

9 God executeth the determinations of his will by ſecond cauſes, & meane inſtruments, not as boūde to them, p. 111as the Stoyckes imagined, but makyng, mouyng, and directyng them, fréely and mightily euen as he liſte.

10 Of theſe inſtruments there be twoo ſuperior fortes. For ſome be lyuyng creatures, that is, whiche by an inwarde and their owne motion are mooued. Others without lyfe who onelyonly are mooued by an externall force. But the lyuing are in a twofolde difference. For ſome be indued with reaſon and iudgement, others be voyde of reaſon, and are moued by a blinde force of nature.

11 The lyueleſſe and ſo alſo they that hauehave lyfe, but without reaſon, are not ſayde to doe eyther well or euill, by cauſe they are inforced rather then doe: but they whiche vſe thoſe inſtruments, are ſayde to doe well or euill.

12 The liuing indued with reaſon and iudgement, are eyther Angels or men, and they againe of twoo ſortes. For in déede the Angels he ſome good and ſome euill: but men verily by nature are all euill, but are ſo diffeuered by grace, that many be altogither euill, but many in ſome ſort good, that is, for ſo much as Gods Spirite hath ſanctified them.

13 What things be of this kinde, when they are in any action moued by that interior and their owne motion, they are worthily ſayde to do, and therfore at the laſte the difference of good or euill doing falleth into this kinde of inſtrument. Nor in this reſpecte can they well be called inſtruments, but rather efficient cauſes.

14 And I call that an euill déede, whiche hath not the reuealed will of God for his warrant: contrarily a good which reſpecteth the ſame.

15 The ſame, albeit they are cauſes, for aſmuch as they worke by the interior and their owne mouing, yet in an other reſpect they are called inſtruments, y^t is as often & for aſmuch as they are moued of an other: as whē y^e hangmā p. 112at the cōmanudement of the Magiſtrate killeth a man, or as when by the inforcemēt of Satan ſome hurteth others, or when in the name or at the commaūdement of any one we do good or euill to any.

16 In this kynde of workes, eueryevery one ſéeth one, and the ſame worke to be attributed to two, that is, to one, in dóede as inforcing, and workyng, by another, as by an inſtrument, and to another, but to the agent himſelfe, for ſo he is an inſtrument, as in déede he worketh by his interior and owne motion, but not ſimply, as the hammer or are in the hande of the Carpenter.

17 Yea for this double reſpect, there ſéemeth alſo to be yéelded a double worke, and in déede ſo much, as one is cō mendable, the other vitious: as if the Magiſtrate deliuer the offender to the hangman, eueryevery man will worthily cō mend that worke: but if the hangman, beyng rather moued with hatred, or couetouſneſſe, or any other wicked deſire, then with the iudges commaundement, do put him to death, truly before God he can not eſcape the fault of murther.

18 Now therefore, let vsus apply theſe thinges to God himſelfe, whoſe power of working we proued before to come in betwéene, in all things that are made without all exception: and that ſo that by thoſe things which he hath made, as by inſtruments, he executeth in his time whatſoeuer he hath decréed from euerlaſting.

19 What ſoeuer God doth, it is good, ſith that no euill can procéede from the ſoueraigne goodneſſe, but he doth all things. All things therefore are good, for aſmuch as they be done of God: and that difference of good and euill hath onelyonly place in the inſtruments, & in déede in thoſe of whom we ſpake in the fouretenth propoſition.

20 For if theſe inſtrumēts be good, and reſpect the manifeſted will of God, they do well, and God doth well by p. 113them: whence it is that that worke is eueryevery way good: as when the good Angels doe execute that whiche God commaundeth: and holy men do folow when God calleth.

21 But the euill inſtruments, (euill I ſay, not by creation but by corruption) for ſo much verily as they do, they doe alwayes euill, therefore they worthily incurre the wrath of God: for aſmuch as God worketh by them, they ſerue the good will of God, eyther agaynſt their will or by ignorance. For by what ſoeuer inſtrumēts God worketh he doth alwayes well.

22 And ſo God worketh by thoſe inſtruments, as he doth not only ſuffer them to worke, nor only moderateth y^e effect but alſo he exciteth, inforceth, moueth, ruleth, & furthermore (which of al is the greateſt) euen createth them, that by them he may accompliſh that he hath determined, all which God doth iuſtly, and without all iniuſtice.

23 For as oft as an euill man ſinneth eyther agaynſt himſelfe or ſome other lyke euill. God bringeth to paſſe without all ſinne that either the wicked ſhal reuenge himſelfe, or that the wicked ſhall afflict the lyke with deſerued puniſhments, whiche both is the moſt iuſte worke of God, and by theſe examples of his iudgemēts God doth recreat and comfort his.

24 But ſo oft as the wicked annoy the good they in déede ſinne, & at the laſt are worthily puniſhed, yet neuertheleſſe the Lorde by them, correcteth, teacheth, and confirmeth his, and in déede by the very enimies of the Churche he maketh his Church glorious.

25 Yet theſe euil inſtruments can not be ſayd to obey God, bicauſe albeit God doth execute his worke by them, yet they ſo much as in them is, & that appertayneth there counſell and will, they do not the worke of God, but their owne worke, for which they are worthily puniſhed. For albeit it is good whiche God worketh by the wicked, yet p. 114whatſoever ſhe euill do is euill.

26 Nor auayleth the conſequence, God doth al things, therefore he committeth ſinnes. For the name of ſinne agreeth not, but with a depraued qualitie, whiche wholy is in the doyng inſtrument.

27 But by reaſon of this depraued qualitie, the worke, which by it ſelfe is but one, is after a ſorte made two and double, and that ſo much, that one reſiſteth the other, that is, the iuſte worke of God, the vniuſt worke of man, by direct contrary.

28 Yet God worketh other waies by good inſtruments than by euill. For ouer and aboue that he doth his owne worke by good inſtruments, the good inſtruments alſo doe his worke with that ſtrength and efficacie which God giueth them: the Lorde finally doth his owne worke by thē, & in them he alſo worketh to will and doe. So ofte as the Lorde executeth the iuſt counſels and deer…es of hys eternall will by the wicked, as by Satan, or men, in that they are not negenerate, he aduaunceth his owne ſtrength and efficacie in his worke by them, either not knowing, or againſt their willes: but yet in ſo muche as they doe his worke, the Lorde worketh not in them, but letteth looſe the raynes of Satan, whereto alſo he giueth, the wicked to be ſtirred and inforced by his iuſte iudgement, that they may be caried by his and their owne luſte.

29 Therefore we repell not the name of ſufferance or leaue, nor was it euer in our mindes, to ſay, that God worketh in the wicked. But bicauſe the difference of will and ſufferaunce whiche Auguſtine no doubte tooke from the Gréekes, the Sophiſters drawne from Auguſtine, and finally thou from them, hauehave depraued: bicauſe, I ſay, this difference is vſurped of you to appreſſe the truth, therefore we vtterly repell it.

30 For you ſet will agaynſt ſufferance, wherevpon it p. 115foloweth y^t God ſuffereth thoſe things which he doth ſuffer ether againſt his wil or in déede idlely, & not regarding thē. But we y^t contrary, leaſt we either robbe God of his infinite & inmeſurable power, or think with the Epicures, we ſay y^t is the truth, y^t God doth nothing but willingly either by inſtruments, or permitteth to inſtruments y^t they may do, yet ſo that whatſoeuer he do, he do it moſteiuſtly, and moſt iuſtly ſuffreth what ſoeuer he ſuffereth.

31 And he worketh in reſpect of his owne worke: but he ſuffereth in reſpect of y^t worke which y^t euil inſtrumets doe willingly, in ſo muche as they be actiue not paſſiue inſtrumēts, y^t we may retaine y^t words accuſtomed in ſcooles. Yet he iuſtly ſuffreth that theſe doe vniuſtly, bicauſe that ſinnes, in ſo much as God ſuffreth them, are no ſinnes, but puniſhments of ſinnes. For it is a iuſt thing before God, y^t ſinnes be puniſhed euen w^t ſinnes. But theſe ſelf actiós, for aſmuche as they procéede from Satan and wicked men, ſtirred vp of Satan and their owne concupiſcence, in this reſpect they are ſinnes, which the Lord iuſtly puniſheth in his due time, for the Lorde neuer ſuffreth ſinnes as they are ſinnes, yea he euer diſaloweth and forbiddeth them.

32 Nor is this conſequence aught worth, God will all things, therfore he aloweth all things. For he willeth many things, and therefore ſuffreth not bicauſe he doth ſimply alowe them, but foreign, after a ſorte. For he aloweth them in that he ſuffreth them; bycauſe that hetherto they be no ſinnes, as we ſayde alreadie: but he diſaloweth and reuengeth, as he cōſidereth the wicked inſtruments whoſe déedes they bée.

33 Theſe be Auguſtines wordes, in his Enchiridion to Laurentius, the. 100. chapter. Great are the workes of the Lorde, ſought out into all his willes, as in a wonderfull and vnſpeakeable manour, that is not done beſides his will, which is done againſt his will; bycauſe it ſhould p. 116not hauehave bene done if he had not ſuffred it: nor in déede doth he ſuffer agaynſt his will, but willingly. The ſame in his fifth Booke agaynſt Iulianus the thirde Chapter, where, of ſet purpoſe he hath diſputed againſt them, which determine an idle foreknowledge or ſufferaunce, and at the laſte breaketh out into theſe wordes, truely (ſayeth hée) if we ſuffer them ouer whome we hauehave authoritie, to commit offences before our eyes, we ſhalve guiltie with them. But how innumerable things doth he ſuffer to be done before his eyes, which verily if he would not, he would by no meanes ſuffer? and yet is he iuſte and good.

34 The whole Scripture, & cōmon reaſon doth ſhew, that nothing is done without y^e wil of God, no not of thoſe which ſéeme moſt caſuall, as Geneſ. 27.20. it is ſayde, God brought the pray to Iacobs handes by & by. And in Exod. 21.13. So oft as man ſlaughter is committed at vnwares, the Lord (ſaith Moſes) hath brought to paſſe, that he ſhould fall into thy handes. The like is ſayde of the euent of lottes, in the Prouerb. 16.33. of all the counſels of men, in the. 4. of Daniel. 32. of the falling of Sparowes, in the. 10. of Mathew. 29. and finally of all things without exceptiō, in the firſt to the Epheſians. 11.

35 But it plainely appeareth almoſt by eueryevery page of Scripture, that in déede the moſt effectual wil of God, doth ſome betwixte, euen then alſo when he worketh by the wicked. So he is ſayde to hauehave ſent Ioſeph into Egipt, Gen. 45.8. So he ſtirred vp Pharao to manifeſt bys power in him, Exod. 4.21. So he gaue the wiues of Dauid to his ſonne Abſalon, 2. Sam. 12.11. So he ſtirred vp the minde of Dauid to the number of the people. 2. Sam. 24.1. So he commaunded Simey to curſe Dauid. 2. Sam. 1.10. So Dauid called his enimies the ſworde and hande of the Lorde, Pſalm. 17. verſ. 1…. and 14. So the Lorde calleth the Modes and Perſians his ſanctified, and inſtrument of his p. 117wrath, Iſay. 10.5. and. 13.6. So the falling away of the tenne Tribes he calleth his worke, 2. of Numbers. 11.4. So ſayth Iob, the Lord hath giuen, and the Lord hath taken away, Iob. 1.21. So the King of the Babylonians is compared to an axe and a ſawe, that is, bycauſe by hym, (thinking no ſuch thing) the Lord executeth his worke, Iſay. 10.15. So the Godly are afflicted by the will and predeſtination of God, Rom. 8.29.1. Peter. 3.17. and. 4.19. So there is no euill in the Citie whiche the Lorde hath not done, Amos. 3.6. and Ieremias in hys lamentations. 3.37. who is it (ſayeth he) which ſaith it is done, and God hath not commaunded it? therefore out of the mouth of the Lord procéede not good and euill.

36 But go to, let be choſen for example the worke of all others moſt excellente and togither the moſt wicked: in déede the moſt excellente, if we beholde the infinite iuſtice and merciemercy of the father, or the immeſurable obedience and louelove of the ſonne: but the moſt wicked, if we conſider the inſtruments themſelues, as Sathan, Iudas, the Iewes, Pilate, and Herod. And this worke is the death of the ſonne of God, full of crueltie and ignomie. If wée ſhoulde in this facte denye, that the eternall councell of God did come betwixt, we ſhall be conuinced with infinite teſtimonies of Scripture. It is ratifyed, that wée were elected in him, before the foundations of the worlde were layde, no otherwiſe, than in hym that ſhoulde dye, Epheſ. 1.4.1. Pet. 1.20. for which cauſe alſo he is ſayde to be the Lambe ſlayne from the beginning of the worlde, Apoc. 13.18. that is, not only by the foreknowledge, but eſpecially by the determinate councell of God, in ſo muche verily, that Herode and Pilate, albeit they thoughte no ſuch thing, yet therefore did accord, that they might execute thoſe things, whiche the hande and councell of the: Lord had determined to be done, Artes. 4.28. therefore. p. 118he coulde not be taken but in his time, Iohn. 7.30. and. 8.29. and. 12.27. For he was deliuered by the determined councell of God, and decree going before, Actes. 2.25. and hee was wounded of God for our iniquities, Iſai. 53.5. for God is he, who hathe not ſpared hys owne ſonne, but gaue him for vsus all, Rom. 8.32. Therefore, if but only this example were extant of the eternall and leaſt ydle Prouidence of God at any time, it ſhoulde in déede abundantly ſuffice to conuince all thoſe, who falſely crye out, that we make God the author-of ſinne, when we ſaye, that nothyng is done but by the iuſt will of God.

37 For neyther therefore doe we excuſe, but moſt vehemently accuſe Sathan, who working in the children of diſobedience Epheſ. 2.2. both alſo when the Lord by Sathan himſelfe, and by Sathans bondſlaues. 2. Timo. 2.26. doth moſt effectually and iuſtly performe his will. Therefore eueryevery where we acknowledge and reuerence the goodneſſe and iudgements of God, albeit we oftentymes ſée not the reaſon of them. And we all condemne the very inſtrumentes which be euill, and their ſiniſter and wicked actions, that is, all the ſhiftes and ſlightes of Sathan, the enuie and brother quelling of Ioſephs bréethren, the wickedneſſe and obſtinacie of Pharao, the horrible inceſt, and fathermurthering mind of Abſolon: alſo the raſhneſſe of Dauid, the leudeneſſe of Semey, the falſehode and malice of Dauids enimies, the ſacrilegious falling away of Ieroboam and the tenne tribes, the thefte of the Chaldees, the inſatiable auarice, incredible gréedineſſe, intollerable arrogancie of the Babilonyans, and finally, the wicked councels, and moſt ſauage crueltie, of all the vngodly againſt the Church.

38 It appeareth by many and manifeſt teſtimonies of Scripture, that God alſo puniſheth ſinnes with ſinnes, and that by his in no caſe idle, but truely effectuall and p. 119mighty foreign, & neuertheleſſe iuſt permiſſion, for it is he y^t giueth kings in his wrath, Nehe. 9.37. &. Iob. 34.30 He it is that cauſeth to erre, Iſai. 63.17. by cauſe he mingleth among them the ſpirit of error, Iſai. 19.14. He it is whiche hardneth, and turneth the harts, whiche blindeth the eyes, which maketh drunken with the wine of giddineſſe, Exod. 4.21. and. 7.3. and. 9.12. and. 10.1. and. 11.10. and 14.4. Deut. 2.29. Ioſ. 11.20.1. Samuel. 2.25.2. Chron. 22.7. Pſalme. 105.25. he it is that reuēgeth the cōtempt of himſelfe, giuing ouer into a reprobate ſenſe, Rom. 1.28. and ſending ſtrong deluſion, that they mighte beléeue lyes. 2. Theſſ. 2.11. He it is which ſeduceth Prophets, Erechixl. 14.9. and finally he it is that ſendeth euill ſpirites, with commanndement to hurt, and power giuen to deceyue, as 1. Kings. 22.22. and. 23.2. Chron. 18.21.22. Iob. 1.12. and. 2.6. Goe no we Sycophant, and crye out if thou liſt, tyll thou be hoarſe agayne, that we make God the authoure of ſinne, but goe to, let vsus heare with howe mightie argumentes thou canſt aſſaulte vsus.