For the stopping of the mouths of the slanderous, as also…: The treasure of trueth touching the ground work of man his… by Theodore Beza

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THE TREASURE of Trueth, touching the ground work of man his salvation, and chiefest points of Christian Religion: with a brief sum of the comfortable doctrine of God his providence, comprised in. 38. short Aphorisms.Written in Latin by Theodore Beza, and newly turned into English by John Stockwood.¶Whereunto are added, these Godly Treatises.One of the learned and godly Father. Master I. Fox. In the which the chiefest points of the doctrine of God his Election, are so plainly set forth, as the very simplest may easily understand it, and reap great profit thereby.¶The other of Master Anthony Gylbie, wherein the doctrine of God his Election and Reprobation, is both Godly and learnedly handled.Seen and allowed, according to the order appointed.THE TREASVRE of Trueth, touching the grounde worke of man his saluation, and chiefest pointes of Christian Religion: with a briefe summe of the comfortable doctrine of God his prouidence, comprised in. 38. short Aphorismes.VVritten in Latin by Theodore Beza, and nevvlie turned into English by Iohn Stockvvood.¶VVherevnto are added, these Godly Treatyses.One of the learned and godlie Father. Maister I. Foxe. In the which the chiefest poyntes of the doctrine of God his Election, are so plainely set foorth, as the verie simplest may easily vnderstande it, and reape great profite thereby.¶The other of Maister Anthonie Gylbie, wherein the doctrine of God his Election and Reprobation, is both Godly and learnedlie handled.

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For the stopping of the mouths of the slanderous, as also for the further instructing of the ignorant, in this both necessary and comfortable doctrine of God his election, I have thought good here to set down a short sum of the whole matter, contained in certain brief and plain Aphorisms, Translated out of a learned Treatise of Theodorus Beza, against Castalion.

For the stopping of the mouthes of the s•landerous, as also for the further instructing of the ignoraunt, in this both necessarie and comfortable doctrine of God his election, I haue thought good heere to set downe a shorte summe of the whole matter, contained in certaine briefe and plaine Aphorismes, Translated out of a learned Treatise of Theodorus Beza, against Castalion.

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GOD worketh effectually, §1or bringeth all things to pass according to the counsel of •ys own will.

GOD worketh effectuallie, §1or bringeth all thinges to passe accordinge to the counsell of •ys owne wyll.

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¶This counsel doeth God excuse […] fulfil at certain moments of times:§2 yet the counsel it self is everlasting, and going before all things, not only in time, inasmuch as it is before all time, but also in order. For otherwise the will of God should not be the chief• rule of the co•nsell of God: but rather ⟨image 86⟩the qualities of things foreseen an•• foreknown, and dr•••g God to take this or that counsel, should prescribe or appoint a rule to the will of God.

¶This counsell doeth God execus• 〈…〉 fulfyl at certaine moments of times:§2 yet the counsell it selfe is euerlasting, and going •efore all thinges, not onely in tyme, in asmuch as it is before all tyme, but also in order. For otherwyse the wyll of God should not be the chief• rule of the co•nsell of God: but rather ⟨image 86⟩the quallyties of thinges foreséene an•• foreknowen, and dr•••g God to take this or that counsell, shoulde prescribe or appoint a rule to the wyll of God.

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¶This counsel can not be separated from the will of God, but that we must rob God of his divinity or god• head.

¶This counsell can not bée separated from the wyll of God, but that we must robbe God of his diuinitie or god• head.

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¶This counsel is not put only in the governing and guiding of the event or that, that cometh to pass, as Pallas is feigned of the Poet to turn away Pandarus Dart from Menelaus breast unto his nether parts fenced with his belt: but hath a working and effectual strength in all things, which Paul hath declared by this word, [Greek or Hebrew], Energein which signifieth to work effectually.

¶This counsel is not put only in the gouerning and guiding of the euent or that, that commeth to passe, as Pallas is feigned of the Poet to turne away Pandarus Dart from Menelaus brest vnto his nether partes fenced with his belte: but hath a workinge and effectuall strength in all thinges, which Paule hath declared by this worde, 〈non-Latin alphabet〉, Energein whiche signif•eth to worke effectually.

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¶This strength and efficacy is attributed unto God his working, but is not said to be of God. Therefore by this word^* is not declared any natural power given by God the creator, to the things he hath created, that they should do this or that •• but by ⟨image 86⟩this word is understand the power of God, which he hath in him self to do all things.

¶This strength and effica•ye is attributed vnto God his working, but is not sayd to be of God. Therefore by this worde^* is not declared any naturall power geuen by God the cr•atour, to the thinges hée hath created, that they shoulde doo this or that •• but by ⟨image 86⟩this worde is vnderstande the power of God, which hée hath in hym selfe to doo all thinges.

*Efficacy or strength.Efficacie or strenght.

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¶This universal particle, All, in the §6saying of Paul, can by no manner of exception at all be restrained, but that God in that point must be made to be •dle, according to the opinion of Epicurus. And if we shall say that any thing is done against his will he shall be robbed of his infinite, or endless power.

¶This vniuersal particle, All, in the §6saying of Paule, can by no maner of exception at all bée restreyned, but that God in that poynt must bée made to bee •dle, accordyng to the opinion of Epy•urus. And yf we shall say that any thing is done against his wyll hée shall bee robbed of his infinite, or endlesse power.

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¶The conclusion therefore standeth,§7 that God him self, according as it pleased him, to decree all things to come to pass from everlasting, even so also he bringeth them to pass by his power in their time as he willeth.

¶The conclusion therfore standeth,§7 that God him selfe, according as it pleased him, to decrée all thinges to come to passe from euerlasting, euen so also hée bringeth them to passe by his power in their time as he wylleth.

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¶Yet of these things doth there follow §8none of these blasphemies,¹ to ••yt, either that God is the Author of •••ne, either is delighted with iniquity, either willeth iniquity: or that Satan […] men in doing of evil, do obey God, […], in that they do evil, they do that •hat God will, and therefore are without ⟨image 87⟩blame. Let all such blasphemies •• these, be most •arre, not only from o•• tongues, but also from our cogitation or thoughts.

¶Yet of these things doth there fol•owe §8none of these blasphemyes,¹ to ••yt, eyther that God is the Author of •••ne, eyther is delyted wyth iniquity, eyther wylleth iniquity: or that Sathan 〈…〉 men in doing of euyll, doo obey God, 〈…〉, in that they doo euyll, they doo that •hat God wyll, and therefore are wythout ⟨image 87⟩blame. Let all such blasphemies •• these, bee most •arre, not only from o•• tounges, but also from our cogitation or thougthes.

1Blasphemies that we are most falsely charged withal, the which notwithstā ding cannot any way be truly proved to grow of our doctrine.

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¶And thus it may be proved th• these sequels and conclusions th•• they would gather of our doctrine, an• of no force: God doth execute or perform the counsels of his will by second causes and instruments, not a• bound unto them as the Stoics did suppose, but freely and mightily making moving, and guiding them, as it pleased him.

¶And thus it maye bée proued th• these sequéeles and conclusions th•• they would gather of our doctrine, an• of no force: God doth execute or perfourme the counsels of his wyll by second causes and instrumentes, not a• bound vnto them as the Stoikes did suppose, but fréely and mightylye making mouing, and guiding them, as it pleased him.

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¶Of these instruments there are two principal kinds. For some of them have life, to wit, such as are stirred by an inner moving of their own others are without life and are only carried of an outward force by others rather then of them selves. Those instruments that have life are also in a double difference. For some of them are endued with judgement and reason, others are without reason, and are carried with a blind force of nature.

¶Of these i•strumentes there are two principal kynds. For some of them haue lyfe, to wyt, such as are styrred by an inner mouing of theyr owne others are without lyfe and are onely carryed of an outwarde force by others rather then of them selues. Those instrumentes that haue lyfe are also in a doubble difference. For some of them are indued with iudgement and reason, others are without reason, and are carryed with a blynd force of nature.

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¶The instruments which are §11without life, yea and also they that have ••fe, but are void of reason, are said to •oo neither well nor ill, because that •hey are rather caused to do, than to do •f them selves: but they which use those instruments, are said to do either well •r ill.

¶The instrumentes whiche are §11without life, yea and also they that haue ••fe, but are voide of reason, are sayd to •oo neyther well nor yll, because that •hey are rather caused to doo, than to doo •f them selues: but they which vse those •nstrumentes, are sayd to do eyther wel •r yll.

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¶Instruments endued with reason §12and judgement, are either Angels, •r men, and the same again of two •ortes. For Angels, some are good, some •re bad: and men by nature are all evil, •ut by grace there is such difference •ade between them, that some of them •re wholly evil, and some of them are •n part good, to wit, so far as the spirit • God hath sanctified or made them holy.

¶Instrumentes indued with rea•on §12and iudgement, are eyther Angels, •r men, and the same agayne of twoo •ortes. For Angels, some are good, some •re bad: and men by nature are al euyl, •ut by grace there is such difference •ade betwéene them, that some of them •re whollie euyll, and some of them are •n part good, to wyt, so farre as the spirit • God hath sāctified or made them holy.

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¶Such things a• are of this sort,§13 •hen as in any action they are moved •y their own inward moving, are •orthelie said to work, and therefore •• this kind of instruments only falleth the difference of well or ill doing. •nd in this respect, they can not properly be called instruments, but rather ⟨image 88⟩efficient or working causes.

¶Such thinges a• are of this sort,§13 •hen as in any action they are moued •y theyr owne inwarde mouing, are •orthelie sayde to worke, and therefore •• this kinde of instruments onely fal•th the difference of well or yll doing. •nd in this respecte, they can not pro•erly be called instruments, but rather ⟨image 88⟩efficient or working causes.

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Now I call that an evil action, whi•• hath not the revealed or opened will […] God for the end: and contrariwise, I c•• it a good action which hath respect or l••keth to the will of God.

Now I call that an euyl action, whi•• hath not the reuealed or opened wyll 〈…〉 God for the end: and contrariwise, I c•• it a good action which hath respect or l••keth to the wyll of God.

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¶The same, albeit they be causes, […] far as they work by their own proper motion, yet in another respect the• are called instruments, to wit, as ofte• and so far forth as they are moved b• another. As when the hangman by th• commandment of the Magistrate killeth a man, or when as by impulsion or setting on of the Devil, men hurt• one another: or when as the commandment, and in the name of any, we do• either good or evil unto any man.

¶The same, albeit they be causes, 〈…〉 farre as they worke by theyr owne proper motion, yet in another respect the• are called instruments, to wyt, as ofte• and so farre forth as they are moued b• another. As when the hangman by th• commaundement of the Magistrate kylleth a man, or when as by impulsio• or setting on of the Deuyll, men hurt• one another: or when as the commaundement, and in the name of any, we do• eyther good or euyll vnto any man.

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¶In this kind of actions, all men s•• that one & the same work is attributed unto two, to wit, unto the one as to him that moveth, and worketh by another, as by an instrument, and to the other, as to him that worketh himselfe• for he is in such sort an instrument, that he also worketh by his own inward ⟨image 88⟩motion and not simply, as the hammer or Are in the hand of the Smith.

¶In this kinde of actions, all men s•• that one & the same worke is attributed vnto two, to wyt, vnto the one as to him that moueth, and worketh by another, as by an instrument, and to the other, as to him that worketh himselfe• for hee is in such sort an instrument, that hee also worketh by his owne inwarde ⟨image 88⟩motion and not simplie, as the hammer or Are in the hande of the Smith.

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¶Yea, for this double respect, a §17double work seemeth sometime to be done, in so much that the one may be laudable or praise worthy, and the other wicked […] if the Magistrate deliver a man that is an offender unto the hangman to be executed, there is no man but will worthily praise this work: but if the hangman being moved with hatred or covetousness, or any other wicked lust, rather than looking unto the commandment of the Judge, do kill the same offender, certainly before God bé• can not escape the crime of murder.

¶Yea, for this double respecte, a §17double worke séemeth sometime to bée done, in so much that the one maye bée laudable or praise worthy, and the other wicked 〈…〉 if the Magistrate delyuer a man that is an offendor vnto the hangman to be executed, there is no man but wyll worthely praise this worke: but if the hangman being moued with hatred or couetousnesse, or any other wicked luste, rather than looking vnto the commaundement of the Iudge, doo kyll the same offendor, certainly before God bé• can not escape the crime of murther.

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¶Now let us apply these things unto §18God, whose efficacy or strength, we have proved before to steppe in, in all things •hat are done without exception, and in such sort, that by those things which he hath created as by instruments, he doth execute or perform in his time, whatsoever […] hath decreed from everlasting.

¶Now let vs apply these things vnto §18God, whose efficacy or strēgth, we haue proued before to steppe in, in all things •hat are done without exception, and in such sort, that by those thinges which he hath created as by instruments, he doth execute or performe in his tyme, whatsoeuer 〈…〉 hath decreed from euerlasting.

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¶Whatsoever God doeth is good,§19 seeing from him, which is the chief ⟨image 89⟩good, no evil can proc••. But he dot• all things. All things therefore ar• good, so far forth as they are done by God. And that difference of good and evil, hath only place in the instruments, and in those of whom we have spoken in the thirteenth proposition.

¶Whatsoeuer God doeth is good,§19 séeing from him, whiche is the chiefe ⟨image 89⟩good, no euyl can proc••. But he dot• all thinges. All thinges therefore ar• good, so farre forth as they are done by God. And that difference of good and euyll, hath onely place in the instrumentes, and in those of whome we haue spoken in the thyrtéenth proposition.

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¶For •hese instruments be good, and […] •ooke unto the opened will of God, they work well, and God also worketh well by them: whereby it cometh to pass, that, that work is always good: as when good Angels do that which God commandeth, and holy men follow, God calling them.

¶For •hese instrumentes be good, and 〈…〉 •ooke vnto the opened wyll of God, they worke well, and God also worketh well by them: whereby it commeth to passe, that, that worke is alwayes good: as when good Angels doo that which God commaundeth, and holie men followe, God calling them.

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¶Evil instruments, (evil I say, not by creation, but by corruption) in so far as they work, they do always work evil, and therefore they worthily incur or run into God his anger: but so far forth as God worketh by them, they do serve to the g•• work• of God, either against their wills, or else of ignorance. For God, by what instruments soever he worketh, worketh always well.

¶Euyll instrumentes, (euyll I saye, not by creation, but by corruption) in so farre as they worke, they doo alwayes worke euyl, and therefore they worthelye incurre or runne into God his anger: but so farre forth as God worketh by them, they do serue to the g•• work• of God, eyther against theyr wylles, or else of ignoraunce. For God, by what instrumentes soeuer he worketh, worketh alwayes well.

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¶Now he so worketh by those instruments,§22 as he doeth not only suffer them to work, neither only moderate or rule the event or thing that falleth out, but also he raiseth them up, stirreth, moveth, guideth, and that which is greatest of all he createth them, to the end that he might work by them, which he hath appointed: all which things God •oth rightly, and without any injustice.

¶Nowe hée so worketh by those instruments,§22 as he doeth not onely suffer them to worke, neither onely moderate or rule the euent or thing that falleth out, but also hée rayseth them vp, styrreth, moueth, guideth, and that which is greatest of all he createth thē, to the end that he might worke by them, which he hath appointed: all which thinges God •oth rightly, and without any iniustice.

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¶For as often as one evil man sinneth §23either against him self, or against another wicked person, God without any sin maketh, either that the evil man taketh vengeance upon himself, or that evil men shall punish other evil men, with such punishment as they have deserved: both which works of God are most righteous: and by such examples of his judgements, God lifteth up & comforteth those that are his.

¶For as often as one euyll man sinneth §23either against him selfe, or against another wicked person, God without any sinne maketh, eyther that the euyll man taketh vengeaunce vpon himselfe, or that euyll men shall punishe other euyl men, with such punishment as they haue deserued: both which workes of God are most righteous: and by such examples of his iudgementes, God lyfteth vp & comforteth those that are his.

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¶But so often as wicked men do hurt §24the good, the wicked men sin, & in the end, suffer such punishments as they have deserved: yet nevertheless, by them y• Lord chasteneth, instructeth and ⟨image 90⟩strengtheneth his own, and […] by the open enemies of his Church maketh his Church glorious.

¶But so often as wicked men do hurt §24the good, the wicked men sinne, & in the ende, suffer such punishmentes as they haue deserued: yet neuerthelesse, by them y• Lord chastneth, instru••eth and ⟨image 90⟩strengthneth his owne, and 〈…〉 by the open enemyes of his Church maketh his Church glorious.

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Yet can not these evil instruments be said to obey God, because all be it God by them bringeth by• work to pass, yet they, so far as in them is, and as concerning their own counsel and will, do not the work of God, but their own work for the which they are justly punished.¹ For all be it what soever God worketh by the wicked […] good, yet what soever the wicked work is evil.

Yet can not these euyl instrumentes be sayde to obey God, because all be it God by them bryngeth by• worke to passe, yet they, so farre as in them is, and as concerning their owne counsel and wyll, do not the worke of God, but their owne worke for the whiche they are iustly punished.¹ For all be it what soeuer God worketh by the wicked 〈…〉 good, yet what soeuer the wicked worke is euyll.

1A necessary note to be marked.A n•cess•ry note to bee marked.

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¶Neither is this consequent or reason good, God worketh all things, therefore he worketh sinne• For the pain of sin agreeth not but to the vicious and faulty quality, which is wholly in the working instrument.

¶Neyther is this consequent or reason good, God worketh all thynges, therefore hee worketh sinne• For the paine of sinne agreeth not but to the vicious and saultie qualytie, which is wholy in the working instrument.

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¶By reason of this •••rupted quality, the work which of itself is but one, is made some manner of […] tw• •old and double, insomuch that the one, that is the just work of God, directly fighteth against the other• […], the ⟨image 90⟩unjust work of man.

¶By reason of this •••rupted quality, the worke whiche of itselfe is but one, is made some maner of 〈…〉 tw• •old and double, insomuch that the one, that is the iust worke of God, directly fighteth againste the other• 〈…〉, the ⟨image 90⟩•niust worke of man.

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¶Yet God worketh otherwise by the §28good instruments then by the evil, for besides y• he worketh his work by the good instruments, the good instruments also do work their own work by the same force & efficacy which the Lord giveth unto them: finally the Lord worketh his work by them, and also worketh in them to will & to perform. But by the wicked, as by Satan, or by men, in so far as they are not regenerate or borne anew, as often as the Lord executeth or performeth the just counsels and decrees of his everlasting will, he in deed showeth forth his strength and efficacy in his work by them, either not knowing o• it, or against their wills and purposes: but yet in so far as they work their own work the Lord worketh not in them, but l•tteth lose the reins unto Satan, to whom by his just judgement he giveth them over being wicked, to be moved and stirred forward, that they may be carried away of their own will and his.

¶Yet God worketh otherwise by the §28good instrumentes then by the euyl, for besides y• hée worketh his worke by the good instruments, the good instruments also do worke their owne worke by the same force & effiacy which the Lord geueth vnto thē: finally the Lord worketh his worke by them, and also worketh in them to wyll & to performe. But by the wicked, as by Satā, or by men, in so far as they are not regenerate or borne anew, as often as the Lorde executeth or perfourmeth the iust counselles and decrees of his euerlasting wyll, hée in deede sheweth forth his strength and efficacy in his worke by them, eyther not knowing o• it, or against their wylles and purposes: but yet in so farre as they worke their owne worke the Lord worketh not in them, but l•tteth lose the reines vnto Sathan, to whome by hys iust iudgement he geueth them ouer being wicked, to be moued and stirred forward, that they maye be caried away of their owne wyll and his.

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¶Therefore we do not refuse this term, suffering, or granting, neither yet came it in our minds, to says that God so worketh in the evil, as he doeth in the good. But because that Sophisters have corrupted the difference of will and sufferance, which Augustine no doubt took of the Greeks, and they received from Augustine, therefore do we stately refuse it.

¶Therefore we doo not refuse this terme, suffering, or graunting, neyther yet came it in our mindes, to says that God so worketh in the euyll, as hee doeth in the good. But because that Sophisters haue corrupted the difference of wyll and sufferaunce, which Augustine no doubt tooke of the Gréekes, and they receyued from Augustine, therfore doo we s•atly refuse it.

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¶For the Sophisters set will against permission, or sufferance: whereof doth follow y• God suffereth the things which he suffereth, either against his will, or at lest wise being idle, & not caring for the•• But contrariwise, least we should either take from God his endless and unmeasurable power, or after the opinion of the Epicures, say as the thing indeed is, that God neither worketh any thing by instruments, but willingly, nor yet suffereth the instruments to work, but willingly, yet in such forte that what soever he worketh, he worketh most justly and what soever he permitteth or suffereth he most justly suffereth.

¶For the Sophisters set wyll against permission, or sufferaunce: wherof doth follow y• God sufferth the things which he suffreth, eyther against his wyl, or at lest wise being idle, & not caring for the•• But contrarywise, least we shoulde eyther take from God his endles and vnmeasurable power, or after the opinion of the Epicures, say as the thing indéede is, that God neither worketh any thing by instruments, but wyllyngly, nor yet suffereth the instrumentes to worke, but wyllingly, yet in suche forte that what soeuer hee worketh, hee worketh most iustly and what soeuer he permitteth or suffreth he most iustly suffereth.

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¶And God worketh in respe•••e of §31his own work: and permitteth or suffereth in respect of the work that the evil instruments do of their own• accord work, or in so far as they are active and not passive instruments, that we may keep the terms used in the schools. Yet doth God justly suffer the thing that these instruments unjustly work for because that sins, in so far as they are suffered by God that willeth, are not sins: but punishments of sin. For with God it is a just thing to punish sins with sins. But these self same actions in so far as they come from Satan, and evil men provoked by Satan and their own concupiscence or lust, are so far sins, which the Lord in his time doth justly punish. For the Lord doth never suffer sins so far as they are sins, nay he doth always forbid them.

¶And God worketh in respe•••e of §31his owne worke: and permitteth or suffereth in respecte of the worke that the euyll instrumentes doo of their own• accorde worke, or in so farre as they are actiue and not passiue instrumentes, that wée may keepe the termes vsed in the scholes. Yet doth God iustly suffer the thing that these instrumentes vniustly worke for because that sinnes, in so farre as they are suffered by God that wylleth, are not sinnes: but punishmentes of sinne. For with God it is a iust thing to punish sinnes with sinnes. But these selfe same actions in so farre as they come from Sathan, and euyll men prouoked by Sathan and their owne concupisence or lust, are so farre sinnes, which the Lord in his time doth iustly punish. For the Lord doth neuer suffer sinnes so far as they are sinnes, nay he doth alwayes forbid them.

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¶Neither is this consequence or §32reason good: God willeth all things, therefore he alloweth all things. For he willeth many things, and therefore ⟨image 92⟩suffereth them, not because he simply alloweth of them, but after a certain sort, for he alloweth them, so far as he suffereth them, even so far as they are no sins, as we said even now: But he disalloweth & punisheth them, so far as he hath respect or looketh unto the evil instruments, whose actions they are.

¶Neyther is this consequence or §32reason good: God wylleth all thinges, therefore he aloweth all things. For he wylleth many thinges, and therefore ⟨image 92⟩suffereth them, not because hée simplye aloweth of them, but after a certaine sort, for he aloweth them, so farre as hee suffereth them, euen so farre as they are no sinnes, as we sayde euen nowe: But he disaloweth & punisheth them, so farre as he hath respect or loketh vnto the euyl instrumentes, whose actions they are.

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These are Augustine's words, Enchirid. ad Laurent. Cap. •00. ¹Great are the works of the Lord, for they are excellent in all his wills, so that after a wonderful and unspeakable manner that cometh not to pass besides his will, which is done against his will: because it should not come to pass if he would not suffer it: and doubtless he suffereth it not unwilling, but willing. The same Augustine, Lib. 5. Contr. Julian. Cap. 3. When as he had of purpose disputed against them which make an idle foreknowledge or sufferance, at length he bursteth forth into these wordest We doubtless (sayeth he) if we suffer those over whom we have power, to do wickedness before our eyes, shall be ⟨image 92⟩guilty with them. But how innumerable things doeth he suffer (speaking of God) To be done before his eyes, which doubtless if he would not, •e would by no means suffer? And yet he is both just and good.

These are Augustines wordes, Enchirid. ad Laurent. Cap. •00. ¹Great are the vvorkes of the Lorde, for they are excellent in all his vvylles, so that after a wonderful and vnspeakable maner that commeth not to passe besides his vvyll, vvhich is done against his vvyll: because it should not come to passe if he vvould not suffer it: and doubtles he suffereth it not vnwylling, but vvylling. The same Augustine, Lib. 5. Contr. Iulian. Cap. 3. When as he had of purpose disputed against them which make an ydle foreknowledge or sufferāce, at length he bursteth forth into these wordes• VVe doubtles (sayeth hée) if vve suffer those ouer vvhome vvee haue power, to doo vvickednesse before our eyes, shall be ⟨image 92⟩guiltie vvith them. But howe innumerable thinges doeth hée suffer (speaking of God) To bee done before his eyes, vvhich doubtles if he vvoulde not, •e vvould by no meanes suffer? And yet he is both iust and good.

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The whole Scripture beareth witness,§34 and very common sense or reason •oeth tell us, that without the will of God nothing is done, no not of those things which seem most chiefly to come to pass by chance or fortune: as Gen. 27 20. God is said quickly to have brought the pray unto Jacob his hands. And exod. 21 •3. As often as murder is committed at unawares, the Lord, sayeth Moses, caused him to come into thine hands. The self same thing is taught •s concerning the falling out of Lots, Proverb. 16. 33. As concerning all the counsels of men, Dan. 4. 32. Of the falling of Sparrows, Math. 10. 29. To be short, of all things without exception, Ephe. 1. 11.

The whole Scripture beareth wytnesse,§34 and verie common sence or reason •oeth tell vs, that without the wyll of God nothing is done, no not of those things which séeme most chiefly to come to passe by chance or fortune: as Gen. 27 20. God is sayd quickly to haue brought the praye vnto Iacob his handes. And •xod. 21 •3. As often as murther is committed at vnwares, the Lorde, sayeth Moyses, caused him to come into thine handes. The selfe same thing is taught •s concerning the falling out of Lottes, Prouerb. 16. 33. As concerning all the •ounselles of men, Dan. 4. 32. Of the falling of Sparrowes, Math. 10. 29. To bee shorte, of all thinges without exception,

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¶And that the will of God, yea and §35the same most effectually, doth then also ⟨image 93⟩steppe in, when as he worketh by th• wicked, may plainly appear almost i• every leaf of the scripture. So is •e sai• to have sent Joseph into Egypt. Gen. 45• 8. So he stirred up Pharaoh to declare hi• power in him. Exod. 4. 21. So he gau• David his wives unto his son Absalom, 2. Sam. 12. 11. So he moved the heart of David to number the people, 2. Sam. 24. 1. So he commanded Shimei to curse David, 2. Sam. 16. 10. So David calleth his enemies the sword & hand of the Lord, Psal. 17. 13. 14. So the Lord calleth the Medes and Persians his sanctified, and the instruments of his wrath, Esa. 10. 5. and, 13. 6. So he calleth the falling away of the ten Tribes his work, 2. Paralip. 11. 4. So Job saith, the Lord geneth, and the Lord hath taken away, Job. 1. 21. So the King of Babylon is compared unto an Are and a Saw, to wit, because the Lord executed or brought to pass his work by him, thinking on no such thing, Esa. 10. 1•. So the godly are afflicted or troubled, by the will and Predestination, or foreordaining of

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¶Go to then, let for example be §36chosen the most excellent, and also the […] wicked deed that ever was: The m•st excellent, if we behold either h•• the endless justice, and mercy of […] Father, or the infinite obedience and love of the Son: But the most wicked, if we consider the instruments themselves, to wit, Satan, Judas, the Jews, Pilate, and Herod. This deed (we speak of) is, the death of the ••nne of God, full of cruelty and re•••che. In this fact, if we deny the everlasting counsel of God to have stepped in, we shall be convinced or proved to speak false by infinite testimonies of the Scripture. For sure it is, that ⟨image 94⟩we were not chosen before the foundations of the world were laid, but only in him appointed to dye, Ephes. 1• 4• and. 1. Peter. 1. 20. Wherefore he is also called the Lamb slain from the beginning of the world, Apoc. 13. 8. T• wit, not only by the fore knowledge but especially by the determined counsel of God, in so much that Herod and Pilate, although thinking of no such thing, yet therefore came together to fulfil such things as the hand and counsel of the Lord had decreed to be done, Act. 4. 28. Therefore he could not be taken but at his hour, John. 7. 30 . and 8. 29: and. 12 27. For he was delivered by the determined counsel o• God, and decree before going, Act. 2. 29• And was wounded of God for our iniquities,

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¶And yet do we not therefore excuse,§37 but rather most sharply accuse Satan working in the disobedient children, (Eph. 2. 2.) Even then also when as the Lord most effectually, or strongly, and most justly bringeth his work to pass, both by Satan him self, and also by the bond slaves of Satan, 2. Tim. 2. 26. Wherefore we do every where acknowledge and reverence the goodness and judgements of God, albeit the reason of them many times do not to us appear. And we condemn both the instruments which are •uyll, and also naughty & wicked actions, to wit, all the counsels and subtleties of Satan: the envy of Josephs brethren, and the selling of their brother: the ungodliness and hardness of Pharaoh: Absalom his mind bent to kill his Father, and his detestable incest: the unadvisedness also of David him self: the wickedness of ⟨image 95⟩Shimei: the malice and treachery of David his enemies: the wicked falling away of Jeroboam, and the ten Tribes: the ravennie of the Chaldeans: the unsatiable covetousness, incredible Lechery, intolerable arrogance of the Babylonians? to be short, all the wicked counsels, and most savage cruelty of the ungodly against the Church.

¶And yet doo we not therfore excuse,§37 but rather most sharply accuse Sathan workyng in the disobedient chyldren, (Eph. 2. 2.) Euen then also when as the Lorde most effectually, or strongly, and most iustly bringeth his worke to passe, both by Satan him selfe, and also by the bonde slaues of Satan, 2. Tim. 2. 26. Wherefore wée doo euerye where acknowledge and reuerence the goodnesse and iudgements of God, albeit the reason of them many tymes doo not to vs appeare. And wée condempne both the instruments which are •uyll, and also naughtie & wicked actions, to wyt, al the counsels and subtilties of Satan: the enuie of Iosephes brethren, and the selling of theyr brother: the vngodlines and hardnesse of Pharao: Absalom his mynde bent to kyll his Father, and his detestable incest: the vnaduisednesse also of Dauid him selfe: the wickednesse of

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¶It is also manifest by very many and most plain testimonies of the Scripture, that God doeth punish sins with sins, and that with no idle, but very strong and effectual, yet notwithstanding, most just permission or sufferance. For it is he that giveth Kings in his anger, Nehem. 9. 37. and Job 34. 30. It is he that causeth to err, Esa. 63. 17. Because he mingleth among them the spirit of error, Isaiah. 19• 14. It is he which hardeneth and turneth the hearts which blindeth the eyes, which maketh drunk with the wine of giddiness, Exod. 4. 21 . and 7. 3. and. 9. 12. and. 10. 1. and. 11. 10. and ⟨image 95⟩14. 4. Deut. 2 29. Jos. 11. 20. and. 1. Sam 2. 2, and. 2. Paral. 22. 7. Psal. 105. 25. It is h•• that punisheth his contempt, giving men up into a reprobate mind, Rom. 1. 28. And sending the strength of error to believe a lye, 2. Thes. 2. 11. It is he which deceiveth Prophets, Ezech. 14. 9. Finally, it is he that sendeth also evil spirits, giving them commandment to hurt, and granting them also efficacy or power to deceive, as.

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These things being thus manifest by these so plain testimonies, let the Pelagians, Freewyllians, Anabaptists, Papists, and the rest of that filthy rabble, cry out if they list, till they wax hoarse, and their hearts ache again, that we make God the Author of sin, from which blasphemy we are as far, as they are void of Christian charity, in so judging of us, ascribing unto God his providence the whole swing in all things, ⟨image 96⟩which as they proceed from him (as hath been showed before) are very good, albeit in respect of the instruments, whereby it pleaseth him in justice sometime to work by, they may be very evil.

These thinges being thus manyfest by these so playne testimonies, let the Pellagians, Freewyllians, Annabaptystes, Papistes, and the rest of that fylthie rabble, crye out if they lyst, tyll they waxe hoarse, and their heartes ake agayne, that wée make God the Authour of sinne, from which blasphemie wee are as farre, as they are voide of Christian charitie, in so iudging of vs, ascribyng vnto God his prouidence the whole swinge in all thinges, ⟨image 96⟩which as they procéede from him (as hath béene shewed before) are verie good, albeit in respecte of the instrumentes, whereby it pleaseth him in iustice sometyme to worke by, they maye bee verie euyll.

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