WHO made this world ?

God of his owne singular mercy , for the loue that hee bare vnto mankinde .

Of what substance did God ere●e it ?

Truely of nothing , but by his 〈…〉 ly word .

And is it euerlasting , or shall it ●ee haue an end ?

The scripture doth testifie , that shall bee destroied with fire from heaven , at such time as the Lord hath appointed ; Moreouer we ▪ are informed by common experience , that it is by nat●●● sabiect to dissolution .

I pray you what are we to think● of God that wonderfull workemaster ?

Wee ought stedfastly to beleeue , th● hee is almighty , righteous in ●●● thinges , and eternall .

That of nature he is indeuisible , and yet consisting of three distinct persons the Father , the Sonne and the ho●● Ghost . This God is called God of incomprehenstble wisdome , according t● which he hath most wisely foreseene , and appointed all things . He is vnchange able , alwaies one , neuer passionate : ●● is the Lord of reueng , the God of Judgement , at whose breath the mountai●●●●oe shake : whose seat is the lofty Cherubines , whose foote-stoole is the earth , h● is a iealious God , striking idslators , a●● such as derogate , from his honor , wi●● terrible plagues , Hee is a consuming ●ire , the king of kings , the onely Lord ●● all worlds , the beginning , the end , an● yet without beginning , and euerlasting Hee is inuistble , though at one ●●●●ant beholding all things , at wh●●ecke , the heauens are obedient , t● clouds dos gather themselues together and the earth doth quiuer and tremble : This God rebuketh the windes , calmeth the seas , limiteth to euery starre his instuence , course and name : this God formed light , and darkenesse , sendeth and calleth backe lightnings , thunders , tempestes , fearefull commets , bla●ing ●starrs , and all other wonderfull impressions of the ayrs ; This is the God , that ●ouldeth the huge earth in his hand hanging like a Globe , in the midest of the world , that fouldeth the heauens like a ●crowle , that sendeth the seasonable spring-time , Summer , and Harnest , Frost , Could , Hunger , Famine , and ●●stil●nce : he it is that by a certaine in●used fertility , causeth trées , herbes , flowers , and euery little grasse to sprout and spring , to the behalfe of all liuing creatures . So that neither birdes of the ●●●●●e●●ts of the ●●eld , nor the silly worme●●●●he earth , doe want sustenance : this is ●●at prouident God , that conta●neth the ●welling se● within her ban●●●s , that or●●reth that maruelous waterchange of ●●owing and ebbing w●●●●s , that feedeth ●e whales , and euery ●●●ing thing dwel●●ng in the deepes this is that searcher of ●●ret●s : whome no place doth exclude whose presence , no action , word , nor thought can escape . This is the good God , that created man according to his owne likenesse , made him Lord of the earth ; And when he had plaied the rebe● against him , that recomforted him being throwne out of Paradice with the promise of the séed of the woman : This God is he that sent his people Israel remedy when they were in thraldome , in the land of Egipt , that parted the red sea , & drowned their enemies , that did safe conduc● them in the wildernesse , that rained downe Manna , that defended Dauid from the force of Saul , that foiled the G● ant , that saued Ionas in the bottome o● the sea , that deliuered Daniel out o● th● Lions denne , Ieremy out of the dung● on , the thrée children out of the hot consuming Duen : he is that God that se● his welbeloued sonne , to abide th● death , to redéeme mankinde from th● bondage of sinne , and from the iawe● of sathan : Finally this is that God by whole power all things were ma● and by whose onely prouidence eue● thing is effectually mooued , ordered , a●● brought to passe .

That he should serue him , and ●cri●ie him .

Which is the way to serue God , ●d to glorifie hi●●right ?

To acknowledge him , as he hath Rom. 1. 16. appointed by his word .

Which call you the word of God ?

The same which the Patriarches , Prophets , and Apostles receiued by the ●●ly ghost , and committed to writing , which we call at this day by the name of ●e eld and new testament . Ephe. 2. 20.

How should a man know , that ●hose monuments left by the Patriarkes , Prophets , and Apostles , came from God : or that they did euer leaue behind them ●●y such writings , as we tearme the old ●nd new testament .

As touching the authority therof , though the orderly disposition of the wisdome of God , the doctrine it self , sau●ring nothing of earthlinesse , the Godly agrée ▪ ment of all parts together among them-selues the maiesty of God shinyng forth in that homelinesse of spéech , the laying together of the foresayings of the prophets , and the successes of the same , and many other such arguments , may ●o●pell the wicked ones to confesse , that God is the only Author of the Scripture yet certainely by none other mean , the● by the secret testimonie of the holy Ghost are our barts truely perswaded , that it is the word of God , for saith the Apostle , that which we preach , is the word of faith : And Ro● ▪ ● . 8 in another place , the whole Scripture ( saith he ) is giuen by the inspiration of God .

But what doe you say to those sel ▪ lowes ● . Ti. 3171 that account the scripture , a dou●sed or positiue law , made for ciuill gouernment onely and authorised by Antiquity , as if it were the diuine word of God , least man not beeing restrained of the heddinesse o● his own affections by some other terrour then that of corporal punishment , should Atheyst . ●● not yeeld himselfe vnto necessary order ?

For my part , I haue little to say t● those Monsters , neither by the grace ● God , in any society , will I haue to doe with them , but my praier , shal be that the ●ord will sodenly turne their hearts , or ● his good timt , pay them their iust de●rts . Truely of this sort of men , I thanke God , in all my daies ( although I haue ●ard of many ) did I neuer know more ●en thrée , which if it had pleased the Th●●● br●th●●● . ●ord , were to many by two and one ; these ●rée , were naturall bretherēn , men ma●●lous politique insundry sciences , and ●orldly wise , but we the iudgements of God : the two ●ounge● were hanged , not many yeares since iustly condemned for ●●gh ●reason , and the third being the elder ●rother , was taken in adultery , and with ● knife ●iabbed in , and slaine by the hands of his owne wife : and so farre as I vn●erstand , ther● is not one of the name left aliue . The foole ( saith the Prophet ) doth Psa. 14. 1. say in his ●●●art there is no God , and doubt●esse they which with their toungs doe prophane his word deny not the same thing , or at least the which is as ●u●l : for besides , that betwéene God and his word there is ●lwaies a mutuall relation , so as the one ●● not without the other , we finde in the Iohn . 1. 1. Scripture , that God is the word ; ●s for al those that are departed this life , in that mind , I leaue them to God , ( though without repentance , we say they could not b● saued , ) And as for those that bee yet ●● uing I looke for nothing more assuredly then to heare tell of their ruine , and so likewise I leaue them .

There is yet an other sort , which do not so brodely blaspheame God , as those Papist● incredulous wretche ●● of whome wee haue spoken : But they affirme , yea and that very boldly , that through the diuersity of translations the Scriptures are falsified in suc● wise , that no certenty is left , for beleefe to rest vpon . This thing although with the grau● & learned sort may happily not go for pay ▪ ment , because they are able to iudge be twixt euery translation , and his original yet are the meane sort shrewdly handle● with that suggestion ; for thus streach the● out that obiection . The Scriptures ( say they were deliuered by the Patriarches , Prophe●● An obiect . and Apostles , set downe in the Hebrue , and Greeke toungs , afterwards ●●anslated aft● diuers fashios by men : yea suchmen as w●● either ignorant of the truth , ●●partial ● their owne conceits , for doth ●ot the di● agreement of our English translations be●● witnesse , and make the case plaine inough .

I know these wranglers somewhat Trim objectors . to well , and doe p●●●eaue the wilinesse , not of them ( as ● 〈◊〉 ) but of S●tan : These men , because they can no 〈…〉ger with their Pope-holy-righteousne●●● sit in the consciences of the Godly , and cause them to imbrace that whoredome of the sea of Ro●● , would y●t be loth , that Satan should ●eese his intrest , in those that may be ●●ayed , by any swing of reason , to incline to their part , if those good men would be so good , as to shew forth our errours , they should both bee heard and thanked . I remember well that I haue often heard this obiection , but who were Answer . the obiectors ? truely a few sillymen , either papists , or Newters of some little iudgement more then horses , at whome the wise doe laugh , and the Godly harted spew . It is sufficient for our assurance , that the Lord hath promised , to be such a patron , and protector of his word , That it Mat. 24. ●5 . shall not perish , when heauen and earth shall be brought to naught ; and that hee will haue no title added to it or diminished from it . Therfore let vs giue them ouer , and harken to our Sauiour Christ , promising that . Whosoeuer beleeueth shal be saued , is , Apo. 22. 18 19. Mar. 16. 16 Ioh. 20. 29. Rom. 10. 13. Act. 16. 31 ▪ Iob. 3. 3 〈…〉 blessed , shal be pardoned of all his sinnes , and haue life euerlasting . And contrariwis●●●●eatning , that , whosoeuer beleeueth not , 〈…〉 neuer be saued but abide the cuerlasting ●●rse of God .

Well let thus much suffice concerning the word of God . Now I pray God . you let vs returne , to speake of God somewhat more : you say that the nature , or essence that is common in the god-head , among the persons of the Father , the Son , and holy Ghost , is one single substance , vnable to be seuered ?

So I say indéed , for otherwise should it come to passe , that so many persons as there be , so many Gods should there bee seuerally deuided : therefore these thrée persons vnited together , in nature , are neuer seperated , but distinguished , so as the father , is the father only , the Sonne , the Sonne onely , and the holy Ghost , the holy Ghost only .

As these three persons are but one God in godhead , so , are they likewise of one euerlastingnesse or eternity ? and of one equality without degree ?

Yea truely , saue that in order , 〈…〉 . the father is the first ▪ being of none , but himselfe alon●● the Sonne is second begotten Ord●● . of the Father : the holy Ghost is the third , by an vnspeakeable maner proceeding of them both .

Surely so farre as I can perecaue , this mistery , is most wonderfull , and vnpossible to be conceiued by man ?

Therefore full wisely hath hée taught vs to beléeue , and reuerence the secrots of God , that saith , Fides non habet meritum vbi ratio habet experimentum .

Besides these , what other things Exod. 20. 5. are we to consider chiefly in God ?

That he is excéeding iust in punishing Mercy and iustice . the disobedient , and wicked , and that hée is excéeding mercifull to the Godly , and such as loue him , for it is written , that vnto such the Lord is mercifull and gracious , slow to anger , abundant in goodnesse and Exod. 34. 6. truth , reseruing mercy for thousands , forgiuing iniquity and transgression .

But it seemeth by this order of his mercy and iustice , that some things doe come to passe , which God willeth not , otherwise should there neede no punishment , and therein I cannot perceaue , how his omnipotency is not impeached ?

Yet can I not perceiue , how his Iustice and mercy , do agree together .

These two are reconciled , and well made manifest , in his sonne . For after our first parent Adam , by the eternall decreement , had cast him-selfe , and al his progeny , into the defilement of sinne , God did raise him vp againe in this second Adam , euen Iesus Christ , for which Apo. 13. 8. cause he is called , the Lamb slaine from the beginning of the world .

What meane you by that word sinne ?

I call any thing sinne , that in thought , word , or deed , is committed contrary Mat. 5. 28. to the law and will of God .

And may a man say without sinne , that sinne is willed by God ?

Surely God ought not to be called the author of sinne ▪ for how can iniquity issue from that fountaine , where nothing is , saue onely the clear● water of righteousnesse ? Notwithstanding , so farre am I of from holding him a sinner , that reuerently doth ascribe all things to the prouidence of God , that I accompt him rather an Ignorent , and blasphemous sinner that supposeth any thing to happen by fortune , or chance , as if God were ignorant , or carelesse thereof .

Here I perceiue the nayle is driuen to the head , therefore you had need go discreetly to worke , least God bee disabled in any thing , that is dew to his omnipotency , A meane t●● ▪ be obserued . or that more be attributed to his power , then agreeth with his iustice . Verily this is the thing , wherein I haue not onely long time longed to bee instructed , but also beene greatly troubled in minde about the same : I pray you therefore what is the prouidence of God ?

By this word prouidence , is Prouidence what it i● . meant the incomprehensible fore-knowledge , and wisedome , whereby from the farthest end of eternity , God did behold , appoint , and prouide , when , where , and wherefore , all thinges in heauen and earth should bee : as also his vnmeasurable , and omnipotent power , by which hee hath brought , bringeth , and will bring , all the same things , in their seasons , effectually , to passe , according to his own will and purpose .

But sith the Lord is righteous , and so farre off from willing sinne , that on the contrary part , hee doth not only forbid it , but also most greeuously punish it , how can we say that sinne doth attend vpon the ordinances of God ?

Certainely my very soule doth Neither rash , nor ●●morous . feare , least by ouer much bouldnesse , I should violate , or séeme to neglect that rule of reuerence , that in Gods behalfe , is to be obserued : On the otherside I would be loath , that by to much cowardize , I should dishonor the truth : therefore as there want not testimonies of scripture , to warrant this doctrine , so I thinke it not vnméete , that herein , I follow that generall sentence of the Apostle , whereof wee haue already spoken , namely , that Ephes. 1. 11 God bringeth all things to passe according to the councell of his owne will , and least I may s●en●e to giue to much liberty , to my owne interpretation , I wil also incline to the doctrine of Saint Augustine who sayth to the very same effect . The wil of God is the chiefe and principall cause of all maner of actions , & motions whatsoeuer , for there is nothing , that August . de trinitat . lib. 3. proceedeth not from that vnsearcheable wisdome and will of his . Of these two we gather , that if the wil of God , be the principall , and originall cause of all things , that is to say , of all actions and motions : Either that sinne doth come to passe according All things are done by the will of God . to that souereigne will of his , or else that sinne is nothing at all : that is to say neither action , nor motion , which absurdity by no meanes can be granted : wherefore vnder these two banners , though the first may animate a right cowardly soldier , I dare now more bouldly shew thée a reason of mine owne , & this it is : By Angels & men did sinne take possession of this world , as appeareth rightly , in the derlining of our first parents . Adam and Eue. But neither Angels nor Argument . men , were euer seperated from the gouernment , and subiection of their Lord and maker . Ergo. Sinne doth possesse the world , by the ordinance , that is to say the will and appointment of God : This thing is witnessed by the ●●ostle . who saith , that : No man shal re●i●●●●e wil of God . Moreouer behold saith the Rom. 9. 19. Lord I haue created the Smith that bloweth the coales in the fire , and him that bringeth sorth an Instrument for his work . Esay 56 41. I , I say , haue created the destroyer to destroy . Many such testimonies may bee recited out of the word of God ; But because the wicked will here take the bitt in theyr teeth ( accompting God the author A restraint to the wicked . of sinne ) and runne on head-long after theyr owne appetite , to all kinde of mischiefe as though it were not meerley vnlawful : wee must before wee go any further , seeke to abate their courage , and take away that buckler , where-vnder they will shield and defend their pretended innocency ; Therefore , although by that almighty eye of God , nothing doth passe in the whole world vnséene , and therefore not vnwilled : yet cannot God Rom. 9 be called the Author of euill , for saith the Apostle , there is no vnrighteousnesse with God .

But the corr●●●●●n of the minde of the first mon ( sai●●●●●●ter Caluin ) by which we are ●●c●me ●●eers ●ame partly by the pr●●●●ement of Sathan , partly by Man not to ●● excused the fr●●●y of nature , which nature man did de●●e , by his owne voluntary and wilfull fall from whence we perceiue , ●pecting the meane and second cau● ) that mankind doth perish through ●owne default ; And in as much as no Man not to be excused . ●● sinneth , vnwillingly , but of his own ●ord for the most part , no man is vn●ly punished , by the hand of God , for ●y ? That is the only cause of sinne , that 〈…〉 exclude all other causes besides it 〈…〉 : But God excludeth no mans wil in Argument . ●own actions : Ergo , God is not the only ●se of sinne . If any man wil obiect , y● Obiection . 〈…〉 is not the cause of his owne euill , in much as God the soueraigne cause of ●ses doth prescribe the euent , and di●t euery action to the appointed end , answer out of the Maior of my former Answer . ●ument : That is the onely cause of ●ne , which excludeth all causes besides ●elfe .

But man in the wicked actions of ●olatry , Murther , Adultery , Theft , and ●●h other neglecteth the commande●●nt of God , and so far forth as in him ●●th , excludeth all causes , saue his ●ne wicked lust onely , Ergo : Man in ●t respect , is the only cause of sinne 〈…〉 iustly deserueth the wrath and correction of God , as witnesseth the Prophet , saying , thy destruction O Israell commeth O sec. 13. of thy selfe .

I haue heard thee say ear now , that Angells and men were created according Angelles and men . to Gods owne likenesse , that is , of a sound and vpright disposition , and will : which thing truely is very conuenient , in the eye of reason , for if they had beene ordayned euill by nature , or to that end , that they should decline from that estate by the will of God , it would argue God to bee vnrighteous , at least in respect of that purpose of his .

Nay it is rather an inconuenience many waies which thou vtterest except the will of God were not worthy to bee the rule of righteousnesse ; but s● what other absurdities doe arise out o● Absurdities this suggestion of thine , as this : God created Angels and men in al points sound not pretending that they should degenerate , neuerthelesse they are become euill and haue peruerted that estate of integrity , Ergo they haue broken the wil of God and conuayed them-selues out of his o● dinance : as who should say they are therefore exemted from all subiection of their maker , because they haue béene stubburne against him . Againe , al men at this day are corrupt and euill . Ergo , All men that are now liuing , are without the compasse of the ordinannce of God . These and many other such absurdities , doe follow necessarily of thine obiection .

Nay Sir , herein as I take it you haue deceued your selfe , with plausible Essentiall estate . surmises : sor if the essentiall estate of man be considered apart , from his faulty quality , not onely Adam in the time of integrity , was the subiect of God , but after his fall also , and in this case may the consequent proue , that the whole route , or sort of wicked men are comprehended within the ordinance of God ; Neuerthelesse the corruption of natue and all the euill actions of men , may simply be transferred to the will and mallice of Satan , and Corruptio . the fraylty of the workers .

Truely I must néeds confesse , that this shift procéedeth not altogether from simplicity . Notwithstanding if we ●end our affection simply to accept of the ●ame , we shal fal very fondly to consent , 〈◊〉 the blasphemous Maniches , which do oppose Blasphemy of the Maniches . Satan against God , for yet againe , how shall God bée omnipotent , if any other successe of things fall out , then as doth best agrée , with his good pleasure ? nay then how shall we not take the holy Ghost napping with infinite leasings which saith , there is no euill in the Citie , which the Lord hath not done . Againe Amos. 3. 6. Lamenta . Iere. 3 , 38. out of the mouth of the Lord procéedeth good and euill : he hath made all things for his own sake , yea euen the wicked , for an euill day &c. Notwithstanding , if we alude to that will of God , which hée hath reueled vnto vs , according to which he is truly said to be God , that can in no wise will sinne , but he shall forth with bee vnrighteous , Prou. 16 , 4 so farre am I from not consenting thereunto , that on the contrary part I yéeld the whole assent of my soule . But Two things to be obserued . that wee may discourse of this matter more familiarly , we are especially to obserue two things : the first whereof is this : how , or in what sort sin entered into the heart of man : the second , of what effect or powre sin is against God , these two , shall make it manifest enough , that Satan neuer hitherto did , neither shal a● any time , hereafter , ruffle out his part , either in this world , or elswhere , without ●is pattent , or commission from the Lord : The first . ●s touching the first of these , we agrée according to the scripturs that Adam , in his ●state of innocency in all the instrumen●all par●s of his body , had a proportiona●le resemblance , aswel in soule , as minde to the Image of God ( I mean not in per●on , but in holinesse ) so that he stood at that time in such high and heauenly perfection that no tittle could be added for Note well . his greater integrity : how bee it we are well assured , that God neuer did beauti●e him with the ornament of constancy whereby he might haue obtained ablenesse , and power to stand out in that e●tate . Now therefore is it manifest , that ●inne , beginning at the same vnconstanty , to insinuat among the good ●arts of Adam tooke not euen there his very original as a thing hapning , or comming by chance , for this only reason , that God would not furnish him ( as in truth there was no law to bind him ) with constancy , 〈◊〉 well as with all other notable endou●ents , as in whom he had fore-ordained , that the high estate should be tickle , & but change ably good . For how was it possible , that any thing should intrude it selfe into the worke of God , where of hée was not only most wary , & héedful , but of power also to intercept any thing that might osseud him ? for this cause doubtlesse , it is said . That the people of Israel , & the gentiles Act. 4. 27. ●8 . did gather themselues together , against our Lord and Sauiour Iesus Christ to do what soeuer the hand and counsel of God , had appointed to be done from euer lasting , in whom ( saith the Apostle ) we were predestinate before the foundation of the world . Finally we finde that before Eph. 1. 4. the instant of mans creation , mu●● more then before he fel away from righteousnesse , God had planted in the ga● daine , a trée of the knowledge of good & ●uil : In this truly can we perceaue one ●ther apparance of truth , but that God vnchangeable purpose would haue hi● to tast thereof , although hee were forbi● dent for why ? had not this thing bin pr●fixed by the decrement of God , why mad● he that tree of nature by yt selfe contr●● to al the rest ? why made he any different of good and euil at al ? who without doub● could haue made as easily the things y●● would , as hee can easily doe the things that be done . Why made he any of the instruments whereby man was changed , ●amely , Satan , and the Serpent : loe thou ●ost perreaue ( I hope ) day light at this little wicket .

As touching the second thing herein to The second . be obserued , namely , of what power or efficacy sinne is against God , I say that albeit many fond & vntoward witted men , haue maintayned in time past two originall beginnings of things , ascri●ing to good things , GOD for the author , and to the euill things the diuell , whome with his euill things , they diuel●ishly déemed more eternall , then God & good things , and that Maugre the might of God , the diuell played all his vngratious pageants : yet considering , that every man but meanely instructed in the ●chole of reason , is ready to spew at this ●lasphemy : I hope a few testimonies , from among many , may serue to suffice the Godly : we read therefore in the history Iob. 1. ● of that righteous man Iob , that Satan could not once touch his person , goods , nor cattle , before such time , as the LORD had giuen him leaue . Likewise , the deuells besought our Sauiour Mat. 8. 31. Jesus Christ saying : If thou cast v● out , suffer vs to go into the hear'd of swine Moreouer , if we should hunt out by curious speculation , the creation of angels the cause , m●●mer , time , and place of thei● fal , ( which little partaineth to edification but rather to séed their itching and fantasticall eares , that cannot content them selues , with the simplicity of faith ) we should find that Satan in his first esrate was the creature of God , and there fore can haue but a power subiect , in the execution Note well . of such wickednesse , as he executeth .

Be it as thou hast said , for it accordeth well with reason : But let vs come backe to the second instrument or meane Meane Cause . cause of Adams sall , namely the serpent because I would gladly vnderstand , whether he serued Satan as an instrument in that enterprice , or whether of his owne malice he did helpe to delude the woman , knowing before hand the Lamentable euent o● transgression .

Truely albeit the serpent was most subtill of beasts , before such time as the gift was taken from him for his fault , and in that respect like enough to maligne the estate of man , if he weare capeable thereof ; yet doe I perceue no reason , that he should haue any insight The serpent . at all , into the calamity , of transgression ; Nor yet that he might any way be incensed by mal●tious pretence , to bring mankind into Apostacy : But this doth offer it selfe more méetely to mine opinion , that Satan , ( as saith M Caluin in his exposition , vpon that part of Scripture ) hauing then had no familiarity , or communication with man , standing then in néed of an instrument , did choose out the subtill Serpent , because he was the aptest , or most actiue for such an exployt , into whom for the better finishing thereof , he conneyed him-selfe , and so gat accesse , more fitly to the woman .

Well then , as for thine arguments of Gods diuine prouidence , truely I must needs confesse , that I find them in some respect so plausible , & matching with reason , that thou dost almost compell me to yeald vnto thee : yet for as much , as God is thereby Obiections against prouidence . brought in suspition of euil I draw back and dare not franckly yeald my consent : Therefore may it not be said , that GOD doth appropriat all things which haue any instinct of nature , besides man to his owne direction , and turne man ouer to his peculiar choyse of well , or ill doing , hauing reason and the word of God , as Lanterns to guide him aright .

Uerrily neither can I perceue any reason that should moue the Lord to Note well . giue the Law out of his own hand , considering he was not ignorant , how apt man was to abuse him-selfe , and to incline to the euill part ; Except God were well pleased , that man should run beadlong into that laborinth of mischiefe , into which we all are fallen , through his default : and then commeth all to one recknoning , Fr 〈…〉 . for his will is also there . Not-with-standing , I wot well there be ●er●●ine ▪ Frée-willian Papistes , Anabaptists , Pelag●ans , Celestines , and others , wich doe ●●outely maintaine that man in his naturall powers hath that validity to climbe into the heauens : But our Sauiour Jesus Christ , reproueth all such , 10. 6. 4 4. saying . No man can come to me , except the father that sent me drawe him , Againe , you haue not chosen me ( saith ●e ) but I haue 10. 15. 16. chosen you and ordained you , that yea go and bring forth frute . To which merritm●ngers , the Prophet saith : Their owne arme did not saue them but the right Ps●●● . 3. hand of the Lord , and the light of his ● . Cor. 4. 6. countenance , because he did fauour them , Like-wise saith the Apostle : what hast thou that thou hast not receaued , if thou hast reaceued it , why dost thou reioyce , as though thou hadst not receaued it ? Moreouer , Pro 20. 24. Iere. 10. 23 the stoppes of a man , saith Salomon , are ruled by the Lord , the way of a man is not in him-selfe , the Lord hath mercy on Rom. 9. 18. whome hee will haue mercy and hardeneth whome hee will harden , it is not in Ver. ●6 . Eph. 2. 8. the willer , nor in the runner , but in God that sheweth mercy : yea are saued by grace through faith , and not of your selues : it is the gift of God : wee are not of our selues able to thinke any thing as of our selues . Notwithstanding all these I say , and almost 1 Cor. 3 5. infinite numbers of such like , doe these deuout men , as though it were for the onely defence or safety of a Christian common-weale , violently and with whole thousands of bloudy combats , and challenges , like foolish bould champions , maintaine the quarrell of mans frée will and power .

And why ▪ for sooth because they would in no wise intangle God , or bring him in within the lists or compase of euill , this deuotion of theirs , will not suffer them , to entertaine such testimones of Scripture , as doe make mention of Gods predestination and prouidence , wherin they shew themselues more nice , or would be accounted more holy , then the Holy Ghost him-selfe : well let it bee that all their sturres and bra●les do issue forth of that fountaine of zeale , and not from the slaughter-house of infidelity , and Pagamsme , yet saith the Apostle : All this Rom. 10. 2. zeale is blindnesse and damnable , as not being seasoned with the Salt of knowledge : woe be to him , ( saith the Prophet ) that for saketh God , to make flesh his right arme ; Yea heare me not , saith our Sauiour Ioh. 8. 17. Christ because yea are not of God . Hereof it commeth , that the Lord doth complaine by the month of the Prophet saying , I haue nourished and brought vp children , but they haue rebelled against Esa. 12. 31 me , the oxe knoweth his owner , and the Asse his Masters Crib , but Israel hath not knowne my waies .

But that wee may better bethinke vs , and not so negligently passe ouer that pure and vnspotted , Romaine Catholique zeale , it is necessary that wee call backe the nature of mankind to her first creation . And then if it be demanded whether frée-will were in mans nature at his first creation ; I answer , ( & yet not I ) but the word of God ) ther was so , for I make no do 〈…〉 frée-will , be in God , then was there and frée-will in man ; who in that estate was the liuely likenesse and Image of God : but if it bee demanded , whether in that nature , were any fréewill , to deliberate on the euill part I deny it ; for how could Adam debate vpon the No free●●●l in mans first nature vnto euill . thing , that yet was not entered into the world , especially , séeing with the whole assent of his mind and body , he was disposed to obey the commandement of God : Furthermore , behold I pray you the gallant zeale of these Godly men : which wil in no wise suffer the Scripture , according to the wisdome of God , to transfer al the actions of men to the foreknowledge of The Papist● zeale . God : & yet they themselues , will not only not cease with most hateful blasphemy , to proue him an outward consentor to al vngraciousnesse , but also more blasphemosly goe about to attaint the very nature of God , of so much abontynation , & wickednesse , as by that generall propagation , is descended from Adam , into his progeny . Here haue I néed to bestur me apace , for if I handle not the matter right nimbly , this bould challendge , shal quickly bring more fists about mine eares , then mine owne ; but it is no matter , I feare not the quarrel , & therefore must I now make it good , though I séeme to stand in briers vp to y● chin , or else cry creake , like a dastard crauin : for I know defendants more them to many , that are ready to snatch vp the gloue before it come at the ground . Let vs yet againe therfore returne to Adam , & with one blow or twaine this fray shal be ended . This man the Lord said was created according to his own likenes whom the Papists doth affirme , to haue receaued fréewil to those euill , by the prerogatiue of his first estate : but God therin is slaundered & that Annocēcy of Adam belied , for yet again I God slandered . say , euil was not then in the world , & therfor I perceiue not , how God did set before him fire & water , & commit the acceptance of either to his choise ; but I finde that hee said vnto him , thou shalt not taste of the tree , if thou dost , thou shalt die the death : goe to Gen. 3. them : the wil of God was alwaies righteous , e●en so was Adams fréenesse , fréely righteous , according to the righteousnesse of God , saue that it was changeable : but if the defendant wil not for shame say , that sinful appetite is righteousnes , either let him confesse that Adam had the same appetite , that did carry him from hi● pure estate somewher else , them immediately from the hand of God by creation : or else , let him conclude against God , that that vncleanenesse of Adam , came from an vnclean● workemaister : or at the least that Adam was neuer the image of the righteous God , & so consequently proue God a liar , in that he did so call him . If all this be to no purpose , I desire to be resolued , how the Papist hath not done open wrong to God , and wherein my assertion is false , they say ( perhaps that which they would not ) that only the nature of God , I mean● his righteousnesse according to which he created Adam hath some respect of euill , as Note . also that ther procéeded from the hand of God a substante corrupted , naturally inclinable to inquity , but moreouer , & most vntruly , that God by a palable indifferency , and luke-warme affection , hath giuen his owne outward consent , to all the wickednesse of the world , if this were true then shal we neuer haue néeded Jesus Christ , to pay our debt , for no remission néedeth , if a commission be once granted : but the word , or commandment of God , doth refraine vs of all manner of euill , therefore may we stedfastly beléeue , that God neuer gaue man frée-will to commit euill .