A Christian instruction, containing the law and the Gospel Also a summary of the…A Christian instruction, conteyning the law and the Gospell Also a summarie of the…

Howe that the devil may not impute the fault and fall of his damnation but to him self, and how it is manifest by that fall that there is no unchangeable verity nor constancy but in the nature of God.

Howe that the diuel may not impute the fault and fall of his damnation but to him selfe, and how it is manifest by that fal that ther is no vnchangeable veritie nor constancie but in the nature of God.

T. Then is there no fault that proceedeth from God in the fall of the angels, nor any thing thereof which is apparent ⟨p. 489⟩to men, out of his eternal counsel: but that when the devil would turn from him of his own proper motion, God who had not created him unchangeable, did suffer him to change & to follow his will, and permitted him to fall, & did not let him, hold him, nor pluck him back: which thing not withstanding he could well have done, if his good will and pleasure had ben such, and that he had not otherwise determined in his eternal counsel, for good & just causes, for the which he is not bound to give us an account, the which he doth know better than we do: But he hath not thrust him forward, nor constrained him of force so to do, albeit that it is not done without his providence and eternal ordinance. Wherefore he may not attribute the fault of his evil act to any other than to himself, which thing we must seek (as thou haste already said) in the second and nearest causes, leaving the judgement & consideration of the first to the secrete counsel of God, which is to us unknown.

T. THen is there no faulte that procéedeth from God in the fall of the angels, nor any thing therof which is apparant ⟨p. 489⟩to men, out of his eternall coūsel: but that when the diuel wold turne from him of his own proper motion, God who had not created him vnchaungeable, did suffer him to change & to folow his wil, and permitted him to fall, & did not let him, hold him, nor pluck him back: which thing not withstanding he could wel haue done, if his good will and pleasure had ben suche, and that hée had not otherwise determined in his eternall counsel, for good & iust causes, for the which he is not bounde to giue vs an accompte, the which he dothe know better than we doe: But he hathe not thrust him forward, nor constrayned him of force so to do, albeeit that it is not done without his prouidence and eternal ordinaunce. Wherfore he may not attribute the faulte of his euill acte to any other than to himselfe, whiche thyng wée must séeke (as thou haste alreadie sayd) in the seconde and nearest causes, leauing the iudgement & consideration of the first to the secrete counsell of God, whiche is to vs vnknowne.

Dan. It is true. And to come again to our purpose, the Devil bi•ing deprived from this goodness, the ⟨p. 500⟩which he hath lost, can be none other than he is, nor have any other will than wicked: But yet notwithstanding, it is still a will: & that which he doth, is done voluntarily. There is no difference in this matter, but in stead that before his will was good, and did willingly that which was good, by the same: now is it evil, & doth willingly that which is evil, & that which he can not otherwise do, proceedeth not but only of that that he can have of himself none other will but that which is wicked: the fault whereof may be imputed to none other but to him: For if he have bin unthankful toward God, & hath through his unkindness and pride contemned that which he hath received of him, God is not bound to give him that which he thorough his own fault and unkindness hath lost: neither doth he him any wrong to leave him in that state, into the which he hath brought himself: for if he were not bound neither to create the Angels, nor yet to preserve & to confirm them in their estate, but hath done what he hath don, of his mere goodness & liberality, what duty oweth he else to repair & restore those that are fallen, ⟨p. 501⟩unless it please him, and except he think and know it to be agreeable to his glory & majesty, which he declareth in showing himself a just judge, in punishing so grievously such a pride, and such an arrogance and ingratitude: and likewise he doth show his great glory and power, declaring in a creature so excellently by him created, what difference there is between him that is the Creator, and the creature: and between dwelling in him and abandoning or leaving of him. And by the same mean he doth also give us the better to know the great grace that he hath bestowed upon the other Angels the which he conserveth in their first estate. For they may understand by that which happened to their fellows, that which mought also have happened to them, if that God of special grace had not holden them up and conserved them: considering that they were created of one very nature, which is now of an unchangeable goodness, through his grace, without the which it mought be changeable, as well as that of the others. And therefore it is not without cause written in the book ⟨p. 492⟩

1. 1Exod. 3.

Of the comparison and agreement of the first estate, and of the fall of man, with that of the Angels, and their first estate: and in to what necessity man hath brought himself through his sin.

Of the comparison and agreement of the first estate, and of the fal of man, with that of the Angels, and their first estate: and in to what necessitie man hath brought himselfe throughe his sinne.

T. J Understand well by that which thou hast said, what the nature & will of man should have bin, if he had continued in the first estate in which God did create him. For as concerning his will, it should necessarily have bin ruled by the will of god, as that of the Angels which have remained ⟨p. 493⟩steadfast, is at this present: in such sort that he should have bin no more able to sin than they: and so should not at all have lost the liberty of his will, nor done any thing by constraint. And even so should he have been in a good necessity, which should have proceeded from the riches of the goodness and grace wherewith GOD had endued him and made him a part taker of it. But when he turned from this way, it came to pass with him as it did with the Angels, when they turned from GOD, and hath declared thereby, that he was in such sort created of GOD, good and just, and of a good and holy will, and yet was he notwithstanding not so created that he should or mought be unchangeable of his own nature and force, for the causes which have been already alleged, which in their behalf do as much pertain to man as to the Angels. Wherefore seeing that man through the enticing and counsel of the Devil, which was the first transgressor, is turned away from the will and obedience of GOD his Creator, and did make ⟨p. 504⟩an alliance with the first offender, who made himself enemy to God through his pride and ingratitude, he hath ben part taker of his iniquity, with whom he made an alliance. From whence it followeth, that his good and holy nature & will hath been corrupted and perverted, and made like to the same, of him to whom he hath joined himself, & that he hath taken him not only for his fellow, but for his guide, his leader, his master, & his Lord. Wherefore, even as before, abiding united and joined to God, and having God in him, and being governed by his holy spirit, he could do nothing but good, and that without enforcement or constraint: even so by the contrary being separated from god, & joined with the devil, being lead and governed by him, he can do nothing but evil, and doth it of his own will, without constraint of any but only of him self, only because his nature is such, by reason whereof he taketh as great pleasure in doing of evil, as he did in well doing, when he was in his first state of innocency.

T. J Vnderstand wel by that which thou hast said, what the nature & wyll of man should haue byn, if he had continued in the first estate in which God did create him. For as concerning his wil, it should necessarily haue byn ruled by the will of god, as that of the Angels which haue remained

Now this necessity is greatly different from the first. For in stead that ⟨p. 505⟩the first did proceed from the abundant riches of the grace of god, this other proceedeth from the lack and fault of the same. Wherefore that is as wicked, as the first is blessed. It seemeth to me that I have touched the very same thing that thou wouldest have concluded upon.

Now this necessity is greatly different from the first. For in steade that ⟨p. 505⟩the first did procéede from the aboundant riches of the grace of god, this other procéedeth from the lacke and faulte of the same. Wherefore that is as wicked, as ye firste is blessed. It séemeth to me that I haue touched the very same thing yt thou woldest haue concluded vpō.

D. Yet shalt thou more plainly understand it by the comparison of a whole man, and a sick man. Note well a man that is whole of body and mind, because that he hath his appetite sound, and not corrupted by any naughty humours, he doth covet nor desire to eat & drink any thing but that which is good, and agreeable to his nature and health, and in such quality and quantity as his nature and health doth require, because he is so disposed. Consider again the same being sick, he will do all things contrary to that which he did being hole, because he is wholly otherwise disposed: That will he most covet and desire which is most contrary to him, and can not refrain from the use of it, and the more the thing shall be contrary and hurtful for him, and the more straitly that he shall be forbidden it, the more earnestly ⟨p. 496⟩shall he desire it. And yet may he not complain and say that he was constrained so to do, either by the physician, or others which have forbidden him the same, and that his will was enforced by any other than by himself which perisheth willingly, for that he is so delicate, that he cannot vanquish his affections, & his corrupted nature.

D. Yet shalt thou more plainly vnderstande it by the comparison of a whole man, and a sicke man. Note well a man that is whole of body and minde, bicause that he hath his appetite sound, and not corrupted by any naughty humors, he doth couet nor desire to eate & drinke any thing but that which is good, and agréeable to hys nature and health, and in such qualitie and quantitie as his nature and health doth require, bycause he is so disposed. Consider againe the same being sicke, he will do al things contrary to that which he did being hole, bycause he is wholly otherwise disposed: That will he moste couet and desyre which is most contrary to him, and can not refraine from the vse of it, and the more the thing shalbe contrary and hurtfull for him, and the more straitly that he shall be forbiddē it, the more earnestly ⟨p. 496⟩shal he desire it. And yet may he not complaine and saye that he was constrained so to doe, either by the phisition, or others which haue forbidden him the same, and that his will was inforced by anye other than by himself which perisheth willinglye, for that he is so delicate, that he cannot vanquishe his affections, & his corrupted nature.

T. The matter is plain.

T. The matter is plaine.

Of the marvellous counsel of God which is declared in the fall and the restoring of man: and wherein it is different, or like to that which he hath declared in the fall of the evil Angels, and in the conservation of the good.

Of the maruellous counsel of God which is declared in the fall and the restoring of man: and wherin it is different, or like to that which he hath declared in the fall of the euill Angels, and in the conseruation of the good.

D. That which thou sayest is true: and there is no doubt but that man should have been even like unto the devil, unto whom he did join himself, if God had clean left him and forsaken him in that estate, whereunto through his ingratitude and rebellion he had brought himself, as he did leave and forsake the devil. But GOD hath again in this ⟨p. 497⟩used a marvellous counsel and mean, he did not suffer in the nature of Angels that he had created, that all should fall, but did preserve a part, in such sort that they did not part take of the transgression and corruption of the others. And as he doth so conserve those which do continue in their first estate, that they can not fall: even so hath he in such sort left the others which are fallen, that never after they were able to rise again, nor never shall.¹ On the other side, he hath suffered all mankind to fall and be corrupted, and all the nature of man in the first man that he made, which is to say in the spring of the same. But on the other side, he hath used such moderation, that he hath not willed not withstanding that all those which were comprehended in this fall, should perish eternally as shall he that was the first cause thereof, to wit the Devil, who did draw the first man into such perdition with him. But as soon as the fault was committed, through the Devils enticing, God forth with did find remedy for ⟨p. 508⟩this great mischief, and a mean to repair his work and his creature, which his adversary had destroyed The which remedy he had already prepared through the eternal counsel and firm purpose of his election, through the which he did chose & prepare in his son Jesus Christ the vessels of mercy, not only before the wound was given to the whole body & person of all mankind, but also before the creation of the world: wherein he sitteth forth the justice of his judgement, and his grace and mercy together, & how that he is the author of all goodness, even as his adversary is author of all evil. For if God should have restored the nature of the Angels which was fallen, as he did repair the nature of man, it mought have been thought that the Angels which were fallen, had raised up themselves again: or else that their fall had not ben so great and horrible as it is, nor the offence so odious and so detestable before God.

Also his justice, his grace and his mercy had not been so well declared. For it was requisite that the Angels which did offend, should carry upon them a perpetual ⟨p. 499⟩testimony, of their transgression and rebellion, and that they should know how good a thing it was to dwell united with God, and how evil to be separated from him. Afterward man may judge what force and power he may have of himself to raise up himself, and to save himself, considering what the burden of the wrath of God is, that the Devils bear. For if these creatures which were created so excellent, cannot bear such a burden, nor of themselves discharge them of it, but that they must be swallowed up even into hell, how shall man then bear it that is but a worm of the earth,¹ and how shall he deliver himself? Further if that God have not spared that Angelical nature, and those heavenly creatures, how doth he think to escape his judgement, if it be not only through his grace and mercy? On the contrary, if he had as well suffered the one sort as the other to fall, and had left them all in like damnation, his grace, his power, and his mercy should not have bin so known as it is, and if he should have restored the one sort and ⟨p. 500⟩left the other, it mought have seemed that he had wanted power to conserve his creatures in that estate wherein he had created them: or else that he had not had so great a care for them, that he would so do, if he should have done the like in man: it should have seemed on the other side, that it had not bin in his power, or else that he had not had the care and the will to repair the creature that should have offended, but only to have conserved and maintained him in his first estate so long as he should persevere in the same. But he hath declared by the mean that he hath observed, all these things together. The first, that there is no creature whatsoever he be that can of himself be maintained, how excellent so ever he be. Further, that he hath alway power to preserve them all in their estate, if it please him, and to restore them although they had offended and transgressed, the which can be done by none other mean, but by his only power and grace.

Also his iustice, his grace and his mercy had not bene so wel declared. For it was requisite that the Angels which dyd offend, should carry vpon them a perpetual

Then, even as man may be recovered and restored to his first estate, through his grace and mercy, even so on ⟨p. 501⟩the contrary, abiding still in his nature, such as it is at this present, he may by mean of his wicked will do nothing else but evil without any constraint, other than of his own malice.

Then, euen as mā may be recouered and restored to his firste estate, through his grace and mercie, euen so on ⟨p. 501⟩the contrary, abiding still in his nature, suche as it is at this presente, he may by meane of his wicked will do nothing else but euill withoute any constrainte, other than of his owne malice.

How that all that which hath bin don as well in the fall and conservation of the Angels, as in the fall and restoring of man, tendeth to the glory of God, and how that same only reason ought to content us in the doctrine of predestination.

Hovv that al that vvhich hath bin don as vvell in the fall and conseruation of the Angells, as in the fall and restoring of man, tendeth to the glory of God, and hovv that same only reason ought to content vs in the doctrine of predestination.

T. BY that which I may understand, all that which was done in all these things, tendeth still to the glory of God, to the which we must refer all the ordinances of his providence, as to the principal end, whereunto he hath chief regard above all, in all his works, & whereunto it behoveth to frame all other purposes.

T. BY that whiche I may vnderstande, all that which was done in all these thinges, tendeth still to the glory of God, to the whiche we must referre all the ordinaunces of his prouidence, as to ye principal end, whervnto he hath chiefe regard aboue al, in all his works, & wherevnto it behoueth to frame all other purposes.

D. Thou hast well understood it & well concluded. Therefore it is written, that the Lord hath made all thing for himself, yea the wicked for the evil day: & S. Paul speaking of the eternal election of God, saith,¹ who hath before ordained us for to be adopted unto ⟨p. 502⟩himself through Jesus Christ, according to the good pleasure of his will, to the praise of the glory of his grace, wherewith he hath made us accepted in the beloved. Seeing it is so, what just occasion may men have of offence in the doctrine of predestination, for ought not the glory of God to be preferred to all creatures? And if that all the creatures should perish, wherefore should we think it strange, if god were glorified in their perdition, and that it did so please him?

D. Thou hast wel vnderstood it & wel cōcluded. Therfore it is writē, yt the Lord hath made all thing for himselfe, yea ye wicked for the euil day: & S. Paule speaking of ye eternall election of God, saith,¹ who hathe before ordeyned vs for to be adopted vnto ⟨p. 502⟩himselfe through Iesus Christ, according to the good pleasure of his will, to ye praise of the glory of his grace, wherewith he hath made vs accepted in the beloued. Seing it is so, what iust occasion maye men haue of offence in the doctrine of predestination, for ought not the glory of God to be preferred to all creatures? And if that al the creatures should perish, wherefore should we thinke it straunge, if god were glorified in their perdition, and that it did so please him?

1. 1Prove. 16 Ephe. 1.Proue. 16 Ephe. 1.