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…

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 ⟨p. 493⟩stedfast, is at this pesent: in such sort that he shold haue byn no more able to sinne than they: and so should not at al haue loste the libertye of his wyll, nor done anye thyng by constrainte. And euen so shoulde hée haue béene in a good necessitye, whych shoulde haue procéeded from the riches of the goodnesse 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 passe wyth hym as it dyd wyth the Angels, when they turned from GOD, and hath declared thereby, that hee was in suche sorte created of GOD, good and iuste, and of a good and holy will, and yet was he notwythstandyng not so created that he shoulde or mought bée vnchangeable of hys own nature and force, for the causes which haue bene already alleged, which in their behalfe doe as much pertayne to man as to the Angels. Wherefore séeyng that manne throughe the intycing and counsell of the Deuil, which was the fyrste trangessor, is turned awaye from the wyll and obedyence of GOD hys Creatour, and dyd make ⟨p. 504⟩an aliance with the firste offender, who made himself enimy to God through his pride and ingratitude, he hath ben parte taker of his iniquitie, with whome hée made an aliance. From whence it foloweth, that his good and holye nature & will hath bene corrupted and peruerted, and made like to the same, of him to whō he hath ioined himself, & that he hath takē hym not onely for his felow, but for his guide, his leader, his maister, & his Lord. Wherfore, euen as before, abiding vnited and ioyned to God, and hauing God in him, and being gouerned by hys holie spirit, he could do nothing but good, and yt without enforcemēt or constraint: euē so by ye contrarie being separated frō god, & ioyned with the deuill, being lead and gouerned by him, he can doe nothing but euill, and doth it of his owne wyll, without conconstraint of any but only of him selfe, onely bycause his nature is such, by reason whereof he taketh as great pleasure in doyng of euill, as he did in well doing, when he was in his firste state of innocency.

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.

T. No man ought to find that strange, except he do more esteem the creature than the Creator.

T. No man ought to finde that straunge, excepte he do more estéeme the creature than the Creator.

D. Therefore it is plain that this offence which many give unto themselves in the matter of reprobation of the reprobates, proceedeth not but from a marvellous great pride and arrogance of the flesh, which esteemeth itself more than it ought to do, for if it had so small an estimation of it self as the worthiness thereof requireth, and did esteem God & his glory so much as it ought to do, he should not only not find it strange to know that god hath ordained to be glorified in the damnation ⟨p. 503⟩of some: no, although it should be done with his own person, he should glorify God in his just judgement, he would not murmur against him to wage the law with him, and to play the lawyer, and to plead against him, to maintain the cause of the reprobates, accusing him as though he should do them wrong: but rather, he would desire himself to be damned, as Saint Paul desired for his brethren the Israelites, if it were possible,¹ that it mought be done, and that God mought be the more magnified and glorified therein. From whence then come these contrary thoughts, but only of the horrible pride that is in our corrupted nature? for what are we? from whence came we? what wrong may God do unto us? wherein are we able to accuse him, or attribute unto him the fault of our offences, and of our damnation, and to set him in the place of the Devil author of sin, considering that what determination so ever he have made of us, we cannot complain that we have any other force, violence, & constraint to do evil, but only of our ⟨p. 504⟩own wicked concupiscence, unless that happily we would complain in that that he hath not made us such as could not sin, or else having sinned, that he doth not bestow upon all like grace, and that he doth not save all, forasmuch as he mought if that he would, otherwise he should not be God, nor almighty: but it hath pleased him, & that not without good and just cause, the which is continually such, albeit that we cannot understand it. Therefore we must continually say with the Prophet, that our damnation is of our selves,² and our salvation of God only, and say with S. Paul. But o thou man what art thou that pleadest against god, shall the thing that is fashioned say unto him that fashioned it, why hast thou shaped and made me thus?

The potter hath he not power of the clay to make of one very lump, one vessel to honour, and an other to dishonour? And what if God would to show his wrath, and to make his power known, suffer with great patience the vessels of wrath prepared to perdition? and to show the riches of his glory ⟨p. 505⟩upon the vessels of his mercy,¹ which he hath prepared to glory? and again. O the deepness of the riches of the wisdom and knowledge of God: his judgements are not to be searched out, and his ways are impossible to be found.² For who is he that hath known the Lords intent? or who hath bin his counsellor? or who is he that gave to him first, and he shall be recompensed.

The potter hathe he not power of the clay to make of one very lumpe, one vessel to honoure, and an other to dishonor? And what if God wold to shewe his wrath, and to make his power knowne, suffer with great pacience the vessells of wrath prepared to perdition? and to shewe the riches of his glory ⟨p. 505⟩vppon the vessells of his mercie,¹ which he hath prepared to glorye? and agayne. O ye déepenesse of the riches of the wisedome and knowledge of God: his iudgementes are not to be searched out, and his wayes are impossible to be found.² For who is he that hath knowne the Lordes intente? or who hath bin his counsellor? or who is he that gaue to him firste, and he shalbe recompenced.

1. 1Rom. •1.
2. 2Isaiah. 40.Esay. 40