But so far is it off that thou shouldest acquit thy self myth this answer, that thou speakest more and ⟨p. 37⟩more against thy self. For first, whence be these sins, but from corruption: And the alone corruption of Adam, why suffereth god to be derived upon all his posterity? Thou canst here insert no foreknowledge of sin, which hath enforced God, sith it is of necessity that thou set the cause before his effects. I will speak more plainly that the people his effects. I will speak more plainly that the people may understand me. If GOD will have no man to be borne to misery, why doth he then permit them to be borne in corruption, sith of necessity misery followeth corruption? Shameless impudent, wilt thou not here at the last, give all glory to God? wilt thou not curse that blasphemy, that God is worse than a Wolf, if he will that man be created to misery? wilt thou not once think it good to rest silent in that secrets justice of the incomprehensible god? Will never this firmest triple reason bring under this thy beastliness, That God sith he is just can do nothing unjustly in his works, albeit he doth many things which to us may seem unjust for that we cannot comprehend the causes of them. That God simply createth none to misery, but so together ordaineth the causes of this misery, that he that is borne miserable, should worthily be borne miserable. That God in the purpose of rejecting, respecteth not the destruction of reprobates as the last end, but his own glory, which shineth in their just reprobation. So plainly speaketh the spirit of God, and thou caitiff wilt murmur against God, and wilt never understand what impiety it is, to bind GOD to the laws of this nature, nor to confess in God any other light of wisdom and justice, than whose brightness thou mayst endure? But I will yet go further with thee: wilt thou deny that blindness is a misery? I think not, except thou beest blinder than the blind themselves. But when as thou, and the rude disciples supposed the borne ⟨p. 38⟩blind man, of whom I spake before, to have bin borne to that misery, either for his parents sins or for his own, what answereth the Lord to them and thee? Neither this (saith he) hath sinned; neither his parents:
But so faure is it off that thou shouldest acquit thy selfe myth thys aunswere, that thou speakest more and ⟨p. 37⟩more againste thy selfe. For firste, whence bee these sinnes, but from corruption: And the alone corruption of Adam, why suffereth god to be deriued vppon all his posteritie? Thou canst here insert no foreknowledge of sin, which hath inforced God, sith it is of necessitie that thou set the cause before his effectes. I will speake more plainely that the people his effectes. I will speake more plainely that the people may vnderstand me. If GOD will haue no man to be borne to myserie, why doth he thē permitte them to be borne in corruption, sith of necessitie miserie foloweth corruption? Shamelesse impudent, wilt thou not here at the laste, giue all glorie to God? wilte thou not curse that blasphemie, that God is worse than a Woulfe, if he will that man be created to miserie? wilte thou not once thinke it good to reste silent in that secrets iustice of the incomprehensible god? Will neuer this firmest triple reason bring vnder this thy beastlenesse, That God sith he is iust can do nothing vniustly in his works, albeit he doth manyethings whiche to vs may séeme vniust for that we cannot comprehende the causes of them. That God simplie createth none to miserie, but so togither ordayneth the causes of this miserie, that he that is borne miserable, shoulde worthilye bee borne miserable. That God in the purpose of reiecting, respecteth not the destruction of reprobates as the lasteende, but his owne glorie, whych shyneth in their iust reprobation. So plainely speaketh the spirite of God, and thou caytife wilt murmure against God, and wilt neuer vnderstande what impietie it is, to bynde GOD to the lawes of this nature, nor to confesse in God anye other light of wisedome and iustice, than whose brightnesse thou mayst endure? But I will yet go further with thée: wilt thou deny that blindenesse is a miserie? I thinke not, except thou béest blinder than the blinde themselues. But when as thou, and the rude disciples supposed the borne ⟨p. 38⟩blind man, of whom I spake before, to haue bin borne to that miserie, eyther for his parentes sinnes or for hys owne, what aunswereth the Lorde to them and thée? Neither this (saith he) hath sinned; neyther his parences:
