❧ An Exposition of the .4. chap. of. S. Joan'S Revelation made by Bar. Traheron in sundry readings before his country men in Germany. Where in the providence of God is treated with an answer made to the objections of a gentle adversary.  
¶ Imprinted Anno. 1557.   

To master Ro. Parker/ and to maistres Anne his godly wife/ exiles for Christ's cause/ Bar. Traheron wisheth increase of god's grace.  
WHile I laboured to comfort myself/ and other in the consideration of god's providence/ you know how one put in his foot/ and assayed to impugn/ some part of that/ that I had spoken. And though by your procurement we met together/ and after some debating agreed upon the chief points/ that before seemed to be in controversy between us/ yet afterward it liked him to show certain reasons against my affirmation/ either for exercise of learning/ or bicaufe he would be better confirmed in the truth. Now considering that the matter is of great weight/ & importance/ and somewhat scrupulous in this weakness of men's capacity/ and su●●●c●e to the reprehensions/ and cavillations of licentious heads/ lest any thing should be bruited otherwise than I spoke/ I have thought good to put in print all that I said in your presence/ that all men may know/ what my meaning is/ not by rehearsal sermons/ but by mine own writing. And in this behalf I have partly followed the counsel of M. Gilbert Barkley/ whom you know I have in due reverence/ for his great gravity/ and singular integrity of life. This poor fruit of my studies I dedicate unto you my most entirely beloved master Parker/ and to the right worthy matron your wife. For seeing the perfect sincere love/ that should be between all married folk/ shineth most notably in you/ I would not sondre you in this place/ whom god hath so joined/ and made one in all good things. I have judged it also my duty for as much as the bowels of the saints have been/ and be daily refreshed by you/ to render this testimony of your singular godliness/ and of my good affection towards you/ in the sight of the world. God almighty confirm/ and augment in you the knowledge of his truth/ and love of righteousness/ & bless my beloved/ Wentworth/ Peregrine/ Anne/ & Cecile your children/ that they may follow the godly steps of their Parents/ and that the mention that I make of them in this place/ ●●ie be a spur unto them here after to set them forward in the love of true religion/ and innocenty of life.  
Amen.   


¶ THE FIRST READING.  
As THE vision which Ezechiel saw/ and describeth in the .1. cha. serveth to this end/ to teach that the great miseries/ and calamities/ which the jews suffered by the force/ and oppression of Nabuchodonosor/ and the babylonians/ came not upon them by chance/ but by the ordinance/ and providence of God/ so this vision/ which. S. joan most lively setteth before us/ showeth in like manner/ that the decay/ and ruin the afflictions/ and persecutions of the church in this later time/ and what so ever is done in the world b● Antichrist/ and his membres/ is not tossed at adventure by hap/ but governed by the hand/ and certain providence of God. And it is right necessary for us to know/ that fortune and chance rule nor th● roast in men's matters/ ruffling and tombling● all things confusedly/ as Epicures disciples think/ but that god is the orderer/ disposer/ and governor of all the things that be done in the world. Fo● it is not possible for us to quiet ourselves/ when we consider the long/ and great prosperity/ and lucky success of false teachers/ of Christ's open/ & professed enemies/ of most ungodly cruel/ barbarous/ and wicked men/ unless we be stayed with this/ tha● god ruleth/ ordereth/ and governeth all together/ S● therefore that there shallbe an end of the raging o● tyrannous persecutors/ and that the governor of all/ shall turn all to the just destruction/ of the wicked to the comfort of his chosen/ and to the advancement of his own glory. Again if we look upon our private state/ and call to count our frailty, and infirmity/ the manifold diseases/ and miseries whereunto wear subject/ what comfort can we have/ or what end of morning and sorrow/ if we be not persuaded/ that God's prouid●ce reacheth unto us/ and ordereth all that cometh upon us/ not as seemeth unto us/ but as he knoweth to be best for us.  
But here I must warn you of two notable faults. One is of them/ which when they hear us say/ that all things come to pass/ by god's providence/ think/ and affirm that we teach/ that god is the author of all the sinful acts/ that are done in the world. Which is most false/ most horrible/ and detestable/ ●ther to be spoken/ or thought. For it is as impossible for god/ who is all together good/ to be the author of evil/ as it is impossible for him/ to leave of his godhead/ and to be no more god. We say than constantly/ and with all vehementie of mind/ that God is the outer of no evil/ and we mean it not so/ that because god worketh it/ therefore it is good/ though of itself it be evil/ but we mean/ that he is in deed the propre worcker/ and cause of no evil/ that evil/ and sin springe not from him/ but from the devil/ and from us/ and that he is simply / and merely the author/ and worker of good things only/ both when he worketh by himself/ and when he worketh ●y and in us. And yet we say that nothing cometh to pass without him/ and that he ordereth/ disposeth/ tēpere●h/ and bringeth forth to light/ all the evil acts that are doen in the world. But it is one thing to utter/ to bring forth/ to dispose/ and order men's evils/ and it is another thing to work/ and to cause evils in men.  
It is one thing to make an instrument evil/ and it is another thing to use an evil instrument/ being already so made by another. To make an instrument evil/ is evil/ to use an evil instrument/ is not evil simply/ yea to use an evil instrument to good ends/ is good. Satan/ and our own will/ hath made us all evil instruments. God though we be now made ill instruments/ useth us well. Satan/ and our own will hath wrought/ and caused wickedness in us al. God moderateth/ represseth/ stirreth up/ and bringeth forth the evil/ that Satan/ & we have caused in ourselves/ so that we utter no part of the evil that is in us/ by Satan's envy/ and our own fault and folly/ but where and when it pleaseth god the governor of the universal world. And thus I trust, it is not hard to perceive, that though nothing come to pass besides God's providence/ yet he is not the author/ and worcker/ and very cause of any manner of evil/ and sinful act. For he worketh not evil in our hearts/ but finding evil there already wrought/ he either stoppeth/ and represseth the same/ or stirreth it up/ and bringeth it forth/ and maketh it known to the world/ as he knoweth to make most for his glory/ & for the profit of his chosen.  
Thother fault is of them/ which acknowledge God to be the ruler/ and governor of all things/ and yet they find fault in his government. For they ask/ why God provided not other wise in the beginning/ than that Satan should bring man to transgression/ why he stopped not his enterprise at the first/ for so should there have been no evil in the world or why now he doth not destroy all wicked men/ all the adversaries of his son at once/ or make them all good men that we might live a quiet/ happy/ and pleasant life without misery/ without murmuring/ without filthiness of manners in all purity/ and godliness/ where as now the world is full of calamities/ full of pleges/ full of vile acts/ full of false doctrine/ idolatry/ and superstition/ antichrist prevailing every where/ making havoc/ beating down/ and stamping under his feet all that is good/ and godly. These men would have God/ and his doings subject to their judgements seat/ and what so ever they cannot comprehend with their wits/ they can find no reason nor goodness in it. They will not make their judgements agree to God's doings/ but they will have God to make his doings agree to their judgements. But what if God will not do them that honour/ until they can show themselves/ as wise/ as he is.  
Shall a cunning artificer alter his work/ because a foolish unskilful man/ can seem to himself to find a fault in it. No man in this life can attain to a full reason of God's doings. But we shall see in this part off the scripture/ that they which are now departed out of this life/ and live in a better life/ find that God hath done all things most wisely/ justly/ & ordredly/ whereunto they could not fully attain/ while they lived in this world. But though I say/ that men in this life can not attain to a full knowledge/ and reason of all gods doings/ yet I deny not/ but that they have some knowledge/ and see some reason in his doings. For touching the first question/ if god had hindered Satan's enterprise/ at the beginning/ than Satan's wickedness/ and man's frailty/ than god's righteousness in punishing sin/ and his most wonderful goodness in the long purposed before/ and now perfirmed incarnation of his son/ cold never have been known. And touching the second question/ that he now suffereth Antichrist to make such an hurley burley/ and confusion in the world/ therein his wisdom/ and righteousness appeareth plainly/ in bringing to light the outrageous naughtiness of men/ and in striking the reprobate with deserved blindness. His mercy also and goodness shineth forth/ most clearly in saving/ and preserving his chosen/ in the midst of all errors/ and blindness/ in in the midst of all stumbling blocks/ and dangers, which is no less to be marveled at/ than the saving of the noble children of the Hebrews unhurt/ in the hot burning oven. But now that I have showed you the end of this vision, with some answers to the objections of men/ either ungodly or unlearned/ I will briefly show you the sum/ and so come to a more particular consideration of the text. This is the vision in sum. In heaven there appeareth a throne of imperial majesty. Upon this throne there sitteth one holding a book in his right hand sealed with .7. seals. A lamb as it were slain/ is associated/ and ioigned with him/ that sitteth upon the throne/ which receiveth the book/ and openeth the seals thereof. Out of this throne there proceedeth a sevenfold spirit/ which showeth forth his wonderful power. Before the throne there is a glassy sea clear/ and crystalline. The throne leaneth upon .4. beasts/ which have eyes/ and wings. Then a green rainbow like an emerald compasseth the throne/ as it were a garland. In a circle about the throne be .24. seats/ and in them sit 24. elders crowned/ and clothed in white garments. This is the sum of the vision/ which requireth a more particular declaration. But first we must speak some what of those things/ which S. joan setteth before this vision/ which he so cunningly painteth forth. Thus he speaketh before.  
AFTER these things I saw) S. Io. saw other visions before/ declaring to him/ how the Lord jesus reigneth in his church/ and governeth it/ what precepts/ what exhortations/ what chastisements he useth in it/ and again what the duty of the church is towards her lord/ and king. All which things are described in in the former chapters.  
I saw) That is a vision appeared unto me.  
AND behold a door was opened in heaven) Where a door standeth open/ men may entre in. So by this speech. S. Io. signifieth/ that he was admitted in to the contemplation of heavenly things. Wherein the great goodness of God is set before us/ who vouchsafeth to open the door of his secret closet to a mortal man. But see the same goodness yet more declared. For many see a kings privy chamber door open/ and yet are afeard to enter in. Such fear and bashfulness might happen to. S. joan/ and therefore God comforteth him/ and maketh him bold. For he saith.  
AND the first voice that I heard was as it had been of a trump speaking with me/ and saying/ come up hither) Henry Bullinger a very godly/ and learned man/ thinketh that this voice/ was the voice of Christ/ which I like well. If you will take it rather for the voice of an angel/ I will not contend therein/ so that you understand/ that the angel spoke unto Io. after this sort/ by the appointment of Christ. For whether the lord show his goodness to us by himself/ or by his creatures/ it is all one. All proceedeth from him/ and therefore he is only to be glorified. The voice was like the sound of a trump/ whereby is signified that it was no faint thing/ but mighty in working/ and able to take away all fear/ and to persuade thoroughly.  
come up hither) The nature of earth is/ to fall to the earth/ and not to rise upward.  
We should never rise from the earth/ unless God did call us/ and raise us up. But if we will consider god/ and his works/ we must ascend/ we must fly up far above the earth/ far above our flesh/ and our own reason to. That Bullinger saith that we must purge ourselves from erthie affections/ if we will behold heavenly things/ it is a very good sense also.  
AND j will show the what shall be done here after) That god vouchsafeth to make men privy to his doings/ it is a goodness never thought upon never commended enough. Which thing he shall soon perceive/ that considereth what god is/ and what we are/ his exceeding great majesty/ & our exceeding great vileness. Which matter I will not now enlarge/ but leave to your consideration.  
This would be well noted that he saith/ that he will show him things that must be done afterward. For some expone the things that are spoken hereafter/ partly of things done under the old testament/ and partly of things done under the new. Which must needs be an error/ and lead men in to wrong opinions/ making them begin at a wrong end/ sith he saith plainly/ that he will show things to be done/ after the time that he spoke with him/ and not things done before.  
AND straight way I was in the spirit) I was so occupied and detained altogether in the spirit/ as if I had/ had no body/ as though I had forgotten all bodily/ and earthly things.  
Or the spirit of god came upon me/ and possessed me/ or as Bullinger writeth I was in a spiritual contemplation/ and rapt in spirit. That he saith straight way/ he showeth the might/ and efficacy of the voice/ that spoke unto him.  
AND behold a throne was set in heaven) God's throne is often spoken of/ and described in the scripture. For isaiah saith in the .6. cha. that he saw god sitting upon a throne high/ and advanced/ and his train filled the temple etc.  
In the first cha. of his prophecy Ezechiel saith/ that he saw in heaven/ as it were a saphir/ and the likeness of a throne. And he repeateth the same in the .10. cha. Daniel in the .7. cha. showeth that he saw god's throne glistering like fire/ and the wheels of it sent forth fiery flames. But god's throne is no where described so fully/ so lively/ and with so cunning and pleasant words/ as in this place. What this throne signifieth/ we may easily gather out of the words of king David/ for thus he singeth in the .9. psal. God shall remain for ever/ he hath made ready his throne to judgement. And he shall judge the world in righteousness/ and decide the people's matters with equity. So than we understand by the throne gods imperial government/ and his judiciary administration. This throne is not in earth/ but in heaven. For god ●uleth not after any earthly manner/ but after an heavenly manner. Nether is his judgement and government corruptible/ and subject to an end/ but as David saith/ he remaineth a judge/ a ruler/ and governor for ever. For in the Hebrew tongue/ to judge signifieth to order/ to rule/ and govern.  
AND upon the s●at there was one sitting) You know that it is god/ & his son/ that sitteth upon this throne i administereth/ ruleth/ and governeth all things.  
AND he that sat was in sight like a iaspis/ and a sardine stone) By the colours of two precious stones the nature of God is some wise shadowed to saint Io. and to us. Pliny writeth that a iaspis is a green stone/ which is a fresh/ and a pleasant colour/ and the colour of many things that are lusty/ and lively. And therefore writers understand thereby gods perpetual continuance/ his incorruptible/ and immortal nature/ as David saith/ thy years shall not be ended. And not only that he is the ever living God/ and continueth ever in life himself/ but also that he giveth life to all other living creatures/ and preserveth them in green/ and lusty freshness. A sardine hath a fiery colour/ and may express unto us gods sore judgement/ and vengeance upon unrepentant sinners.  
And a rain bow was about the throne like in sight to an emerald) It is marvelous comfortable to us/ that god's throne is compassed about with the rain bow. For the rain bow is a sacrament of gods perpetual mercy/ and of his most gracious covenant made with us. Who might abide the justice/ and severity of god's throne/ if it were not compassed with mercy? For as David saith/ if god would observe iniquities/ according to his righteousness/ who should stand? But he hath set his rain bow/ and sacrament of mercy so round about his throne/ that his eyes can never be of from it. He can turn his sight no way/ but he must see it. And therefore now it is not to us a terrible/ and dradful throne/ but as. S. Paul calleth it/ a throne of grace/ whereunto we may approach with boldness/ and find ready help.  
The colour of this rain bow was like the colour of an emerald/ which is the most fresch/ & pleasant colour/ that any stone hath. For in deed there is nothing so delectable/ and pleasant to us/ as god's covenant of grace/ and mercy. And this covenant is ever green/ and endureth ever to the behoof of the chosen.  
AND about the throne were .24. thrones &) That the .24. elders sat upon thrones/ fo● the greek word is all one here/ and when mention is made of god's throne/ and that they were crowned/ I think in deed that by them we must understand with Bullinger/ the company of god's saints departed out of this world/ & now reigning and triumphing with the lord jesus in heaven. And I think that an allusion is made/ and a regard had to the kings of this world which have their counsellors/ and noble men sitting about them. For the scripture describeth heavenly matters to us/ by such things as are in ●re among us. Bullinger noteth that .24. is made of .12. And that the .12 patriarchs signify at Israel/ and the old church before the incarnation of Christ. And the Christian church was planted by .12. Apostles/ so that the number of 12. comprehendeth the hole congregation of the new people. And after this sort .24. signify the hole triumphant church consisting of jews and gentiles. These .24. are appareled with white garments. For Christ hath purged them/ & made them fair/ and clothed them with his own purity/ and righteousness. They are crowned/ for they overcame Satan/ and his hellisch army/ while they lived in this world. And now they reign as kings with Christ the lord in everlasting glory. That they sit/ Bullinger saith it is not meant/ that they be judges/ but they are said to sit/ because they rest from their labours/ and now have quiet affections/ and be far from troublesome passions of mind.  
Howbeit I see not, why mention should be made of thrones, if we shall not understand, that they sit as judges. Not that we mean, that they judge in stead of Christ, but we mean, that they judge with him, that is to say, allow his judgements, thinking the same thing in every matter, that he doth, and rejoicing in his doings. For the lord hath advanced them, to this dignity, as to sit with him in judgement.  
For he hath made all his things commune to his saints. His judgements, he hath made their judgements, his kingdom, their kingdom, his raigninge, their raigninge, and so forth.  
Now by this description of the thrones, golden crowns, goodly garments of the saints departed out of this life, we may understand the great glory, and felicity, that they live in.  
Which thing should comfort us in these our afflictions, and miseries, that we faint not, or be discouraged, knowing that goddess saictes passed by the same, & now triumph in perpetual joy. The old heathen, men of great wits, taught the youth of their time, that virtue dwelleth upon the top of an high hill and that the way to the hill top is very rough, laborsom, & tedious, but when a man is once come to the top, he shall find a goodly plain, goodly green meadows, and all manner of pleasures. We know, taught by a more certain school master, that the way to heaven is very strait, and that through many afflictions, we must enter in to god's kingdom. But when we be once come thither, it can neither be spoken nor thought, what joy, what pleasure, what felicity we shall find there. Wherefore sith the end of those things, whereunto we are called, bringeth so great glory, and so great a sea of all pleasures, & joys, we ought not to be dismayed, because of the difficulties, & irksome tediousness, that we find by the way. For we shall soon pass through them. We can not long stick in them. For what is long in this life? Let us therefore gird up the loins of our mind, as. S. Petre speaketh, and press forward to the price of the supernal calling of god, in Christ jesus. Let us with patience run out the race, that we are set in, fastening our eyes upon the author, & finissher of our faith, who for the joy, that was set before him, sustained, and despised the shame of the cross, and now is sit down upon the glorious throne of God, and will lead us the same way, to like honour, glory, and dignity. Unto god therefore, who hath sanctified our travails, our cross, and our miseries, and made the issue/ & end so happy. and blissful, be all glory, and honour for ever. Amen.  
The next sundry after this lecture, one of the company seemed by circumstances to improve some part thereof. But when we h●d conferred together, we fully agreed. Where upon I uttered this declaration following.   

¶ The second reading.  
It is very certain, that not only unbridled wanton wits of ungodly, wild, fanatical, arrogant, and proud spirits, sport themselves in mocking of god's providince, but also that the weak, unlearned, & unexercised minds of some g●dlie folk, are troubled with this, that where as they hear, & be taught by the holy scripture, that god is the ruler, and governor/ of the hole world/ yet they see, that the despicers, and contemners of god, & godliness, whom god hateth, and abhorreth, prosper in the world, they see that the godly, whom god loveth, are oppressed, & vilely entreated, they see that lies falsehood, violence, tyranny, false and frantic opinions, idolatry, and superstition, reign every where, and truth, righteousness, virtue, & all honesty, is trodden under foot, and lieth wounded, maimed, & mangled in the mire of the streets. Yea not only the weak are offended here with but also some farther grown, and more exercised, and endued with greater knowledge, begin to slagger, and to doubt, whether the world be governed by god's providence, or whether all things be tumbled, and tossed by chance, when they see in how great welt hand felicity the ungodly live, and how the godly wrestle & tug continually, with all manner of miseries, and calamities. For Asaph confesseth that his feet were all most overturned, and his steps slidden, when he saw the peace i the prosperity of the ungodly. He was so nigh a fall that he was all most come to this, to say, I have plainly cleansed my heart in vain, until he entered in to gods holy places, considered more deeply, his providence, and so pierced farther, & vndrest●de the end of the ungodly, how God had set them in a slippery place, to give them a more shameful fall. And therefore, that is to be noted, he confesseth, that before god had admitted him, in to a farther understanding of his providence, while he followed his own witie in considering the affairs, & haps of the world, he was a very beast before god. jeremy also, though he acknowledge, that the world is governed by god's providence, yet he can not comprehend, by his wit, but that things might be done better. For thus he saith. Thou art just lord, if I should contend with the. By these words it appeareth, that he acknowledgeth god's providence, in governing the world. For why should he complain to god, about those things, where with god should have no thing to do if the world were not governed by him? Or why should he acknowledge god to be just in those things, wherein he is offended, and troubled, if they were not ordered by him. For these words, thou art just lord/ if I should contend with thee, signify asmuch, as if he should say, I know lord, that all things are governed by thee, and come to pass by thy providence, & that thou hast a just reason in all thy doings, but I can not see it in many things, and namely in the prosperity of the ungodly. For it followeth, yet I will speak judgements with the that is, yet me thinketh some things go not right. Why is the way of the ungodly prosperous, why be they happy, and live in all wealth, & jollity, that transgress transgression, that is, which be extreme, and exceeding great transgressors of thy laws? This is the thing, that troubleth the Prophet, that seemeth not right. For it seemeth to man's reason juster, that god should advance, & prosper his friends, and faithful servants, and not such, as despice him and his. But it is well, that he acknowledgeth that god is just. For thereby he confesseth, that there may be some what more in the matter, thou he could attain unto.  
And yet he is angry with himself, that he could not perceive the reason of it. If this happened to so notable men, to men furnisched with so excellent graces of god, to men so much exercised in spiritual matters, it is more certain, that weak, and unpractised minds, would be offended, troubled & amazed with this, that antichrist should oppress gods ministers, overthrow, & all most quench out the gospel of Christ, & all true doctrine, set up, and blaze abroad false religion, through ●ut all the world, and triumph in his mischief, not a few days, but many hundred years. Because this must needs be very offensive to many, and make them waver, and doubt of god's providence, it pleased god to show aforehand, by other his prophets, and apostles, & by this his faithful servant. S. joan, that these things should come to pass, that all men might know, that they fall not in by chance, but be governed, and ordered by his wisdom, and fore knowledge, and so arm themselves with patience, in such overthwart issues, as they some to us, considering that god doth all things most justly, and wisely, to his own glory, and the furtherance of his chosen. If you will knew the causes, why god hath appointed, and ordained that antichrist shall rise, and set up his horns, and beat down the true church, & stablish his countrefaite priesthood, his kingdom of shavelings, his monckerie, nunnery, and all his popery, his false doctrine, and open beastly errors, search the scriptures. And if you find causes there expressed, see that ye reverence in them gods wisdom, and righteousness. As in deed some be there expressed, as I doubt not but you shall hear at large, when our brother shall come to that place in the .2. epistle to the Thessaly. If you find not all there expressed, or be not satisfied with them, that be there expressed, cry out with S. Paul. O the deepness of the riches, of the wisdom, and knowledge of god & But yet there is one thing more, that troubleth many wits now a days, wherein perchance they may be satisfied, or some what quieted, and that is, how it can be, that all things come to pass, by god's will, and ordinance, & yet many things in the world be done against his word, and against his wil It is no marvel, if this be hard to understand. For. S. Augustine granteth, that it cometh to pass, by a wonderful, & unspeakable manner, that, that cometh not to p●sse beside god's will, that is done against his wil But ye shall know, that when men do evil works, concerning the fault, and vice of their acts, they do that, that is against god's will, but concerning the end, and that, that god will turn their evil acts unto, they do the things that god will have to be done. And therefore. S. Augustine saith, very profoundly, & learnedly. These be the great, wonderful, and exquisite works of god, that when man's, and angels nature had sinned, that is, had done, not that he would, but that they would, even by the same will of the creature, whereby that was done, that the creator would not, he fulfilled that he would, using well even evil things, as supremely good himself, to the damnation of them, whom he justly fore ordained to punishment, and to the salvation of them, whom he mercifully foreordained to grace. For as touching themselves, they did that god would not, but touching the omnipotentie of god, they cold no way do it. For even in this, that they did against god's will, gods will was done upon them. By these words he teacheth that though god abhor men's naughty, and wicked deeds, yet they come not to pass besides his will, and ordinance touching the end and use of them. For he will make men's naughty deeds, serve to good ends, and uses. And therefore the same author saith again. When in the last day Christ shall come to judge the world, than in the most clear light of wisdom, it shall appear, that now the faith of the godly hath, how certain, & inevitable, and most effectual gods will is, how many things he can do, and will not, but willeth nothing that he can not do, and how true it is, that is sung in the psal. Our god is in heaven, he hath done, whatsoever he would, which surely is not true, if he would have some things done, and hath not done them. There is not than any thing done, unless the omnipotent will have it done, either in suffering it to be done, or in doing it himself. Hitherto. S. Augustin.  
And that you may understand, that he taketh gods suffering, for god's ordinance, though god work sundry ways, some times by himself, and some times by his creatures good, & bad, he goeth farther, & saith more over. Netheri sit to be doubted, but that god doth well in suffering to be done, what soever is done ill.  
For he suffereth not this/ but by just judgement. Though than those things, that be evil, inasmuch as they be evil, be not good, yet it is good, that not only good things, but also evil things should be. For if this were not good/ that evil things also should be/ they should in no wise be suffered of the almighty good i. god. To whom without doubt as easy as it is, to do what he will, so easy is it, not to suffer, that he will not to be done. Out of these words we learn, that the divine man. S. August. undrestode, that all the things in the world come to pass by the ordinance of god, and that god's wisdom was such, that he saw it good/ that evil things should be, and his power such: that he could turn those evils to good. Now lest any man should think here upon, that god is the author of evil, he teacheth, that there is some thing in men's acts, not by gods proper working, but by his ordinance/ to a certain end, and by the proper working in deed of Satan, and by man's own naughtiness. For god wrought not naughtiness in Adam's heart first, but ordained, that Satan moved with his own malice should turn Adam to evil, & work naughtiness in him through adam's own faute. And that naughtiness all Adam's offspring, & posterity draw from him. Now than after this sort all men are made/ evil and full of naughty desires. God the governor of the world will have this naughtiness/ that lurketh in men's hearts/ to be bewrayed, and brought forth to light, whereby his own wisdom, righteousness, and mercy may be declared. So than he ordaineth that this man shall utter in act the lecherous desires that lie hidden in his heart, this his thievish, this his murderous mind. And thus he ordereth all men's evil acts, so that no thing cometh to pass beside his ordinance, but he is not the author, and proper worker of the evil, that is in men's hearts. If he did work, and cause an adulterous mind in a man, whose mind was pure, and innocent before, and than moved him to utter the same in act, and deed, he should be the author of evil. But if he work not that adulterous mind, but findeth the mind corrupt and defiled by Satan, and by the person himself, and than ordaineth where, and when, & to what ends the same shallbe made open to the world, he is not the author, and worker, but the orderer, and disposer of evil. And in this matter thus understanded, you shall know that all we, whom it hath pleased god to appoint to treat his word in this place, do agree. For he that said, that it 〈◊〉 〈◊〉 gods will, that Adam s●uld sin, in it not simply & 〈◊〉 way/ that it was not gods will, that Adam should sin, but he meant, that tou hinge the sinfulness of Adam's act, it was not gods will, that he should sin, but ●●u ●inge the end, and that, that god would turn Adam sinful acre unto, he granteth that it was god's will, that Adam should sin. This much I thought good to speak aforehand, because S. I●annes vision leadeth us to a consideration of god's providence, and ordringe of all things/ that happen to the church in this later time: wherein we can not walk safely, unless we know the things, that I have told you. Now to the text.  
And there proceeded out of the throne lightnings and thōdring●s and voices, and .7. lamps of fire burning before the throne which he the .7. spirits of god) These words in my opinion teach that all the things that are done in the world proceed out of god's judgement, & be the effects of his spirit. When the minds of gods chosen be illuminated, & lightened, when the wicked are frayed/ & horribly stricken with god's threats, as it were with lightnings, when gods preachers thondre against the corrupt manners of the world, when they send forth the sweet voices of the gospel, when they exhort and comfort, briefly when they show any grace and virtue, all this proceedeth out of God's throne, out of god's judgement, and these be the mighty works of his spirit.  
Whereby the providence of god is certainly set before us in governing the world. For by these special efficies, we must understand the h●le. F●r if any part of the world, and men's doings, be governed by god's providence, than all is governed by the same, sith there is no convenience, nor reason why he should meddle with part, and not with al. For it agreeth neither with his goodness/ nor with his power, that he should leave any thing unlooked for, & ungoverned. And therefore the scripture assigneth the jest, and most contentible works that be done in the world to god's providence, as in hewing of wood, the falling of an axe from the helve, whereby a man is slain. And in Moseis tabernacle not only the golden table, the golden cherubs, the golden ark, were made by god's appointment, but also the gredirons, the disches, the spoons, and the snuffers, and such other base things. S. Io. reciteth the chief works of god, thondringes, lightnings, and voices, to give us a light to see all the rest, and to make a way to entre farther.  
And seven lamps burning) By these .7. lamps I understand, the holy ghost, and his sundry gifts, and graces, which burn, are quick, lively, and busy in working, give light, and conf●r●e to gods chosen without ceasing. This is Moseis golden candlestick, with seven candles burning continually.  
Which be the .7. spirits of god) The seven lamps be, that is signify, & represent the seven spirits of god. But how is it, that he attributeth to god .7. spirits. For we know, that god hath but one spirit, and that spirit cannot be divided, and sundered in to parts.  
G ddes one spirit is called seven spirits, because he is furnished with, seven, that is/ with sundry and innumerable graces. For seven in the scripture is a perfect number, and signifieth fullness. So gods seven spirits, is as much to say, as gods sevenfold spirit, that is god's spirit full of all good gifts proceedeth from god's throne i is sent in to men's hearts/ and worketh s●ndrie effects in them according to god's judgement.  
And in the sight of the throne there was a glassy sea like Crystal) The sea is variable/ and unstable/ some times caume/ & quiet/ some times troublesome and raging/ and therefore the world is expressed by it in the scripture/ wherein there is much tossing and turmoiling/ great unstableness/ many wonderful changes/ and turns. This sea is glassy.  
Glass is also very brittle/ and may signify the frailty of the world. But because the sea is afterward likened to crystal/ and that both glass/ and crystal excel in clearness/ I think that the sea is said to be glassy/ and crystalline/ because that all things/ that are doen in the world/ are open to god's eyes. For as in crystal there is not a thing so little, but that it may be seen/ so there is no thing done in the world so small/ as that it can escape God's sight and knowledge. This sea is before the throne/ that is/ subject to god's judgement, rule/ and government. And therefore fortune/ and chance have no place therein. Nothing is done inconsiderately/ and ataventure.  
Men do not what they list/ but their doings are subject to God's throne. The Medes/ and Persians did not what they listed/ nor put on weapons upon their own devise without god against the babylonians/ but as we have in isaiah/ the lord commanded his sanctified i whom he had prepared/ and he called his strong valiant soldiers/ to execute his wrath. Senacherib the king of the Assyrians did not what he listed against the people of jerusalem. For god said/ that he would put an hook in his nostrils/ and a bridle in his lips/ and bring him back/ by the way/ that he came.  
Yea what soever he did against jerusalem/ he did by god's appointment. For thus saith god in the .19. of isaiah. O Assur/ the rod of my fury/ and the staff of my wrath. I will send him to an hypocrital people/ I will command him against the people of my indignation/ to spoil spoils etc. Nabuchodonosor did not/ what he listed/ nor rose of himself without god/ against Zion. For god saith in the .29. of Esa. to David's city. I will besiege thee/ and assault the by towers/ and raise up heaps of earth/ against the. And of the king of Babylon/ he saith in the .51. of jere. Thou art my hammer/ and weapons of war/ I have by the beaten down nations/ and destroyed kindommes. I have by the beaten down the horse/ and his rider etc. seeing than that men are subject to god's throne/ and do not what they list/ but be his instruments scourges/ hatchettes/ and hammer's/ we ought patiently to sustain our present affliction, and the great misery of our country. And we may well conceive hope of comfort, and of better state, considering/ that god hath also, an hook in the nostrils, & a snaffle in in the mouths even of the unmerciful oppressors of his servants in England/ whereby he will draw them another way/ and restrain their rage, when he hath duly plagued the reprobate, & sufficiently chastised his chosen.  
Only let us remove the causes, of these our miseries, namely lothinge of gods holy word, boiling lusts, idle wantonness, and greedy desires of wordly things, & we shall see shortly Pharaoh, and his furious army drowned in the red sea. And we that have long sung mournful songs, shall change our tunes, and sing another while joyfully with Moses, and M●riam. The lord is our strength, and our praise, & he his our salvation, this is our god, and we will magnify him, our father's god, and we will advance him. For this let us pray, to this let us say, Amen, amen.  
¶ After this lecture, it pleased the party spoken of before, to make certain arguments against mine assertion, whereunto here followeth the answer.   

¶ The third reading.  
My conscience beareth me witness, that through god's grace, and goodness, I have taught you the truth in this place, and that I have spoken reverently of god, and his works. I am charged in deed with unreverent speech. But alas, what should move me to speak unreverently of him who made me, when I was nothing, who saved me, when I was lost, who restored me to life when I was dead, who quited me, when I was to be damned, who raised me up to heaven, wh● I was to be cast in to hell/ who hath fed m● from my cradle, and than most plenteously, wh● I was an orphan, who also I am certain, hat● delivered me out of many dangers, thavoidance whereof to procure, I had neither counsel, nor purpose, nor thought, in whom no● being chased out of my country, and banished from mine acquaintance, & known friends, I find sweet comfort, and great plenty of joys/ even in the midst of tears. But the manner of my speaking foundeth unreverently/ though in my mind/ I may think reverently.  
If this be an unreverent speech, to say, that it was god's will, and ordinance, that Adam should sin, than this is an unreverent speech/ to say, that it was god's will, and ordinance/ that the jews should crucify Christ, and that josephes' brethren should sell him in to Egypt.  
But the holy ghost saith/ by the mouth of his holy Apostles/ and primitive church, that the jews and the gentiles came together to do, what soever goddess hand, & purpose, had ordained to be done. And the same holy ghost saith by the mouth of the right virtuous, and holy man joseph, you sent me not hither, but god.  
Howbeit you must know, that when we say, that it was god's will, and ordinance, that Adam should sin, the meaning is not, that god delighted in Adam's sin, or that god allowed Adam's sin, or that god was the proper cause, or proper worker of Adam's sin/ but the meaning is, that it was god's will, that Adam should sin, through Satan's envy/ and Adam's own fault, not for the sins sake/ or in respect of the sin, but for the end that he would turn the sin unto. And that the hole matter, that I have taught you herein is true I have a sure ground. For the scripture teacheth plainly, that all the things, that are done in the world, are governed by gods wil The testimony of Solomon, is plain, that God h●th wrought all things for himself, even the ungodly, to an evil day. And. S. Paul speaking of god's blinding, and rejecting of the jews, and receiving of the gentiles to mercy, pronounceth, that all things are of him/ by him, and into him. jeremy repeoving the furious madness of them, that denied god's providence in his time, maketh this demand, with a stomach. Who is he, that saith, a thing is done, and god commanded it not, that is to say, ordained it not? The same jeremy, when the king of Babylon purposed to invade the Moabites, and being now in his iornaie, changed his purpose, and came against jerusalem, crieth out. I know, lord, that man's way is not his own, neither is it of man/ to govern, and to direct his own steps.  
And therefore Solomon saith also, that man's steps are guided of god. And to tea●h us certainly, that nothing cometh to pass by chance, and to remove all matter of doubting in this question, the same Solomon teacheth/ that those things, wherein hap seemeth most to have place, proceed out of the iudgdment of god.  
Lots, saith he, are cast in to the lap, but the hole judgement is from jehova. How eloquently, and how diligently, is this matter beaten in to men's heads, in the propheties of isaiah? Where god, after that he hath showed, that he would raise up king Cyrus, from the east, to beat dounne Babylon, and to conquer many nations, to the confusion of all Epicures babbling band, asketh this question. Who hath wrought, and done these things? And answereth thereto himself. I jehova the f●rst, and with the last, ani hu, I am he. And in the 45. cha. I the lord, and there is no more, framing light, and causing darkness/ making pe●ce, and causing evil, that is, wa●re I jehova do all these things. Briefly all the places of the scripture, that teach, that god is the judge, and governor of the world/ teach that all things come to pass by his will, and ordinance. But this truth hath had adversaries in all ages. For to go no higher. S. Jerome, though he have some sentences, that some to make with us, yet he hath one sentence, that putteth me out of doubt, that he halted, and went to much a wry in this matter. For writing upon one of the prophets, he saith in mockage, that some are so strait maintainers of god's providence, that they affirm/ that god knoweth, how maneflies, & gnats there be in the world, which he thinketh to be to base a matter, for god to be occupied in. But how untrue this is, you know, that have heard the lord jesus/ who is in god's bosom, and knoweth all his secrets, affirm, that the hears of our heads are numbered, and that there falleth not a little sparrow upon the earth, beside the will, and ordinance of our heavenly father.  
Nether may you think, that god knoweth flies, and gnats, and little sparrows with ircksom tediousness, which is found in man, because of his weacknes. And therefore when the prophet isaiah speaketh of god's providence, how he brought forth the army of heaven, that is to say, the stars, & called every one by name, saith thus Why sayest thou jacob/ my way is hidden from jehova, and my judgement shall pass from my god, that is to say, god's ordinance extendeth not to me? Dost thou not know/ that the eternal god jehova/ who made the utter most parts of the earth, is not weary/ nor feeleth tediousness/ or pain, & that his understanding can not be searched out?  
By these words Hieromes fear, that god should be overmuch unseemly busied with so small things, is proved fond, and superfluous.  
Well, such adversaries the truth had then. Howbeit it had also as strong maintainers,  
For. S. Augustine in the same time gloriously, and invincibly defended it, and to this day he reigneth in it/ as a mighty conqueror of all them, that dare hiss against it. The later school men, thought not altogether amiss of this matter. For they say, that all things come necessarily to pass, not by the necessity of natural causes, but by the necessity of god's ordinance, which they call necessitatem consequentie. Some sophisters, that followed afterward, delighting themselves in choplogike, & in brawls, and vain subtleties, laboured on th'otherside to impugn the truth hereof. And in our time the pope's pear of bastard divines Eckius, and Pigghius have taken the same thing in hand. And not only papists are busy herein, but also some professors of true religion, either because they be preposterously fearful, or because they have wanton idle wits. In this later order I count the hartiehard hartians in England. In the the number of the first, I put Philippe Melanchthon, who in the beginning, was very earnest, and free, but afterward when he saw, the perue●site of the raging world, being a man naturally fearful, he began to give place, and to bear with the pap●stes in more things, than this. Howbeit I think surely, that he relented not altogether of fear, but partly to win the weak, whose tender young stomachs could not broke so hard meat, at the first. For he is a right godly man, and studious to promote sincere doctrine by all means. Melanchih●n than standeth not plainly with us, neither standeth he plainly against us. For if ye mark his writings thoroughly, he impugneth, and beateth down only this, that god is the author of sin, where in no man dissenteth from him, save the mad Manichees in old time, and in our time men like to them, the lost Libertines. I think well, that there be some other good men, which to avoid the offence of unlearned tender ears/ forbear to speak plainly, what they think in this matter. But Zuinglius, and Oecclampadius, two lights of the world, Martinus Lutherus, and Martinus Bucerus, men of in comparable knowledge, and learning, Petrus Matyr, and joannes Calvinus, of which two the first in sundry sciences, and in present readiness and liveliness of wit excelleth all the men, that we know in Europe, tother in eloquence, in handsome handling, and understanding of the scripture, is a miracle to all men/ even to the very papists. All these, by whom god hath most wonderfully renewed his truth in this later time, have expressly, plainly, fully, and strongly not only affirmed, but also with most pithy and sound reasons confirmed the things, that I have taught you in this place, & at this present rehearse unto you. Now seeing I have spoken after the meaning, and manner of the holy ghost, and after the understanding of most godly/ and most excellently well learned men, I trust you will not think/ that I have spoken rashly, or unreverently of god, and his works.  
I have chosen in deed purposely, to treat such places among you, as touch god's providence in governing the world, partly to comfort myself, and you in this woeful time, and partly to show the inconsiderate wilfulness of the harriharde hartians, & such beggarly doctors in England. Now some for exercise of learning/ have set themselves against me in this my travail, of whom I need not to be much afeard, for two causes. First because they bring not with them bitterness of mind/ nor hatred either against me/ or against the truth.  
Secondly because they fight with leaden sword. For against that/ that I said for the thorough maintenance of god's providence/ that it was god's will, and ordinance, that Adam should sin/ they make this faint reason: Adam's sin was iniquity, but god willeth none iniquity, ergo & I answer, that these logicians beguile themselves, in doubtful terms.  
For to will/ hath a double signification.  
For we may be said to will a thing, when we allow it, or delight in it. And so n1g-nn's word, lo kaphets, certainly signifieth, and should be thus englished: Thou art not a god, that hath pleasure in iniquity. And we may be said also to will a thing, when we delight not in the thing nor allow it, but ordain it to be doen, for some purpose. If these men that be our adversaries in disputing/ not in meaning/ understand by this world/ to will/ that god delighted not in Adam's sin/ nor allowed it/ so say we. And than they fight against their own shadows. But if they mean/ that it was not gods decree/ and ordinance/ that Adam should sin, for another purpose I mean, than for the respect of sin, than we say/ they go about to pull god out of his throne/ to spoil him of his power/ and violently to wrest out of his hands his office of judging/ and governing the world. And they ascribe weacknes to god. For they so teach, that things be done whether god will, or no. The second argument is, that god in forbidding Adam to eat of the fruit/ doclared his will to be, that Adam should not eat thereof. But if god had been in will, that Adam should have eaten of the fruit, that had been a contrariety in god, ergo etc. To this I say shortly, that god in deed by his commandment, testified to Adam/ what his pleasure was/ and what he allowed/ and again what Adans duty was to do towards him/ but this letted not god to will, and decree, that Adam through his own fault, should do the thing/ that god allowed not in itself/ but ordained to be done/ for the end/ that he would turn it unto. Because god liked not/ nor allowed Adam's sin, might he not therefore ordain it to be done for some good end?  
Who hath given you such authority over god to cut short his power, that he shall do no more than pleaseth you, or that you can be content to judge well done? Lo how terrible these weapons be, which break in shivers, before they come to the stroke. But now cometh another mighty blow he that doth the will of god, pleaseth god, but Adam in breaking the commandment of god, pleased not god, ergo he did not his wil I pray you good friends, should Adam please god in doing gods will, and ordinance with a fault of his own?  
Senacherth did god's will, and ordinance in afflicting the people of jerusalem, but because he did it, with a fame of his own, god plagued him, for doing that, that he testifieth, he had appointed him to do. If you can not perceive, how men may do Gods decreed will/ with a fault of their own/ impute it to your ignorance/ and want of understanding/ & think it not by and by, to be false, that your measured wit can not comprehend. The next argument is like the for ner/ God rewarded not Adam with benefices/ ergo he did not that god's will was to be done. I will make the like reason. God rewarded not the jews with benefits, for crucif●inge of Christ, ergo it was not gods will/ and ordinance/ that the jews should crucify Christ. But yet the holy ghost saith, that they did, that god's hand and purpose had foreordained to be done.  
Pigghiu● the papist frameth the argument thus. Adam in si●ninge, and the jews in procuring Christ's death, did that god would, and had ordained before to be done/ ergo they were not to be punished. For right understanding hereof/ ye shall know, that god/ and wick●d men/ will some times one thing, but not after one manner. Adam's will was to sin, and gods will was, that he should sin.  
But Adam's will was to sin because he would be ●qual to god/ i● knowing of good, & bad.  
And gods will was, that Adam through his own faute should sin/ to turn Adam's sin to good/ and to bring good out of evil.  
The jues' will was to put Christ to death/ and god's will was/ that his son should die.  
But the jues' will was/ that he should die, because they would satisfy their malice, and cruelty upon him, and godddes will was/ that he should die, to ransom his chosen, and so to declare h s questionable goodness. Saint Augustine showeth very handsomely, how god willeth the same thing/ with a good will/ that men will, which a naughty wil An unthrifty child ●●●●●h the death of his father/ whom god will have to die. They both will one thing, namely the death of the man, but they will it not, after one sort. For the enthriftie son willeth it, to emote his father goods. God willeth it/ to convete him out of misery, if he be one of the chosen/ or duly to punish him/ if he be a reprobate. Is this unthrift than worthy to be rewarded with benefits, because he would the same thing that god would? Nay surely. For he willed it unjustly, to an evil purpose, and god willed it justly, to a good purpose. Boys in schools to practise then sophistry, make the argument, as handsomely, after this sort. That will, that agreeth with gods will, is good/ the jews will agreed with gods will, for they would that Christ should die, and god also would/ that he should die, ergo their will was good. To this wise men answer, that the jews will agreed not with gods will, in all causes, and in all points, and therefore it was not good, but extremely evil. The argument therefore is nawght. For it is deducted ex causa non sufficient i of a cause not sufficient.  
But let us peruse more of our adversaries reasons. God made man to immortality, ergo it was not his will, that he should sin, and die. I answer, that this is not an absolute speech, god made man to immortality, but a conditional. God made man to immortality, if he would have persisted, and continued in the state, that god made him in. When jonas saith/ yet .40. days, and Ninive shallbe destroyed, this speech declareth not gods secret determination, but what should follow, if they did not repent.  
God saith to Abimelech, having taken to him Abraham's wife. Lo thou shalt die for the woman, whom thou hast taken. This seemeth an absolute speech, but in deed it hath a secret condition, which the scripture afterward expresseth in these words. Restore her now to her husband, if thou restore her not (see the condition expressed), know that thou shalt surely die. Yet there remaineth another reason, that would make any man to quake, if he had neither wit/ nor spark of a man's mind. If you grant not contingentiam say they, than ye affirm, that all things come to pass by fatal destiny.  
Here first I must tell you what contingens is.  
Contingens is that, which though it be done after some certain sort, yet hath of itself, and of his own nature, that it might have been otherwise done. As for example/ julius Cesar overcame Pompey. There is nothing in the nature hereof, but that Pompey might have overcome julius Cesar. The legs of the lord jesus of their own nature might have been broken. Than we say, that many things of themselves, and of their own nature, be contingent, but touching gods will, and ordinance there is nothing contingent in the world, that is to say, nothing in the world cometh to pass, other wise than he hath determined, and ordained. And so we say, that julius Cesar must needs overcome Pompey, and that the legs of the lord jesus cold not be broken by reason of god's ordinance. But so we agree with the stoics, that say, that all things come to pass, by fatal destiny. Nay surely. For those fond philosophers taught, that all things come to pass by the copulation of causes wrapped one in another. And they made god subject to this order/ and row of causes depending one upon another, after such sort, as Homer devised his chain, whereunto he toeth jupiter also. But we say not, that all things come to pass, for that the causes are so licked together, that one thing necessarily draweth another, but because god hath through his secret will, and purpose, ordained all things so to be doen as there be doen. And we make not god subject to ●●ained, and linked causes, but we make all causes. and all things subject to god.  
This than that our adversaries would fray us withal, was nothing, but lightning out of a basin.  
After that I had gone this far, two other reasons of theirs, were brought unto me, which though they may be confuted, by that, that I have all ready said, yet I will examine them, because I hear/ that they acknowledge most strength to be in them. The first is this. If it had been gods will, that Adam should sin, than Adam should have wanted free will/ but god gave him free will/ to keep his command m●t if he would, ergo it was not gods will/ that he should sin. This reason shineth to them, as it were gold, but in deed it is but gilted latin. For gods will/ and ordinance letted not, but that Adam should do freely, and willingly without compulsion that he did, neither did Adam sin, through want of free will, & natural strength. If any did affirm/ that god compelled Adam to sin, than complaint might be made that Adam wanted free wil  
And a reason might be framed against us upon Adam's free wil But if god ordained, that Adam should sin, without compulsion/ through his own faute, and abuse of his free will, than this reason hath no manner of force/ and the complaint is made without cause.  
But you will say, that there was no fault in Adam/ if that were necessarily to be done, that he did. I deny the consequence. For if he did willingly break god's commandment, as it is evident, without compulsion/ there was a fault great enough in him. The devil doth those things necessarily, that he doth/ and can not choose but do them, yet because he doth them willingly without compulsion/ through the rage of his naughty will, he is justly to be damned. So though Adam did that must needs be done, yet because he did it without compulsion, through a manifest fault of his own, he deserved damnation. For it is not all one to do a thing of necessity, and to do a thing of constraint. For god doth good necessarily, and can not do otherwise, and yet he doth not good constrainedly. The devil/ as I showed you doth evil necessarily, and can do none other, and yet he doth not the same constrainedly, but most willingly. And thus neither man, nor devil can excuse their fault, by god's ordinance, and by necessity. For god's ordinances compelleth neither man, nor devil, to do ill, and so leaveth a place to their own faute. For they do that they most desire, and would do none otherwise to choose. If men will see this, they must put of the old spectacles of fleshly bleared eyes, and desire of god a new sight, and to be made aegleeyed of him. Hear now the second argument. Sin, and death/ camme in to the world by the envy of the devil, and the naughty concupiscence of Adam in transgressing gods commandment, but the envy of the devil, and the naughty concupiscence of Adam, were contrary to gods will/ ergo it was not gods will/ that Adam should sin. I grant that Adam's nawhhtie concupiscence, and the devils envy, are contrary to gods will, if you mean by god's will, that god never allowed, either the devils envy, or Adam's naughty concupiscence. But will you say this/ death camme into the world, by the envy of the devil, ergo it was not ordained by god? Who than ordained death, whether god would or no? Did god/ as isaiah teacheth ordain gehenna, from yester day, that is to say, from eternity, and not death? As death than came not in to the world besides god's ordinance, and yet god delighteth not in death, as it is only death, but as it is the just punishment of sinners, so sin camme not in to the world besides god's ordinance/ and yet god delighteth not in sin, as it is sin/ but in that, that he will turn sin unto. You have heard the reasons, that they think may be made against me, hear now how they dissolve my reasons, made against them. In which matter they featly discharge themselves, of over much labour. For they medal but with one of mine, tother that they say is mine, came out of their own shops, and was never made by me. To show that Adam's sin, come not to pass, besides god's ordinance, I alleged this sentence of. S. Augustine. Even in this, that they did against god's will, gods will was fulfilled upon them. These words, say they, make against your assertion. For Augustine saith that the angels apostates, & Adam did that, that god would not. But I pray you, what say they to this, that. S. Augustine saith, that by the same their act, gods will was fulfilled upon them? Here they give themselves, and us leave/ and space enough, to breath. They cut the band in sunder, where the knot is not, as for the knot itself, they never touch, & yet would have men to ween, that they have very well loosed it.  
The argument, which they forge themselves, & feign to be mine, is this. Nothing can be doen in the world besides the will of god, sin is a thing, ergo it is not done beside the will of god.  
In this argument, they deny the minor, & say that sin is nothing. If I should have made a syllogism, I would have framed it after this sort. Nothing in the world is doen besides gods will, and ordinance, that Adam sinned was a thing done in the world, ergo it was done by god's will, and ordinance. In the minor, when I say, that Adam sinned, I mean Adam's sinful action, and deed, and, not the quality only of Adam's mind, but in their minor/ sin signifieth only a quality/ & not an action. Howbeit I may also say truly of Adam's sin, meaning the quality, or what soever you will call it, that it was not in him, besides gods will, and ordinance, though god caused it not, & than frame the syllogism after this sort. All that was in Adam, was in him, by godddes' gods will, & ordinance, but sin was in Adam, ergo it was in him by god's will, and ordinance. For it is not all one/ to say, that sin was in Adam by god's will and ordinance, and to say/ that sin was in Adam, by god's proper working. The first saying is very true, and ascribeth no fault to god. The second is very false, for it ascribeth the fault of Adam's fall, to god, From which affirmation, I most earnestly abhor.  
And I would to God I might be once half so far from other faults, as I am far from that frantic imagination, and drunken dream of devilish men. Where they say, that sin is nothing, you shall understand, that in schools this word, nothing, is taken two ways, for nothing negatively, and for nothing privatively. To say, that sin is nothing negatively, is open blasphemy. For so men should be damned for nothing at al. But they take this word, nothing, for nothing privatively, and teach, that sin is a privation, and absence of righteousness/ which is a destruction of nature, for which god abhorreth the creature, that is defiled therewith. I grant they mean so, and teach so, and so meaneth. S. Augustine to/ but seeing the unlearned can not make a difference, and distinction of nothing negatively, and nothing privatively, nor can well understand what privation is, though they be taught, that darkness is the privation of light, & death of life, our aristarches should leave those terms to schools, and teach the people, as the truth is, and as they may easily understand, that sin is a quality repugnant, and contrary to god's laws. For they are better acquainted with this word quality, than with this word privation. And logicians permit, that privations shallbe referred to the same predicament/ that those things be in, whereunto they are contraries. As for example, darkness is contrary to light/ and light is a quality, therefore darkness shallbe referred to the same house.  
〈◊〉 sin is contrary to righteousness/ & righteousness is a quality, therefore we shall put sin●e 〈◊〉 the same predicament/ and row, that r●ghte●snes is in/ & say, that sin is a quality whereby man's nature is corrupt/ & 〈◊〉, and s●●●de worthy to be cast away/ and condemned of god. But now these good 〈…〉 their reasoning, & give us good counsel. 〈◊〉 〈◊〉 bid us be wary, and forbear to 〈◊〉 suc● things, as the wicked may turn 〈…〉. But so we shall cease to preach 〈◊〉 mercies of god. For wicked men turn that to evil. For the papists say, that by preaching of gods mercy's/ we encourage men to sin. And some wicked men perchance take occasion thereby in deed, to sin the more boldly. But they play the sophisters and take non causam pro causa. For the very cause in deed of men's corrupt behaviour is their inward boiling sinful lust, and not our preaching.  
Wherefore we may not forbear to speak the truth, because evil men can wring things to evil purposes. But now let us come to the lesson, that these good schoolmasters have given you, whereby ye are taught to overthrow shortly, and without sweat, whatsoever we can allege/ for the maintenance of our sentence.  
For when it is said, that it was god's will, that Adam should sin, you must say, that god suffered Adam to sin, and so forth. But these sufferers/ that turn all gods doings, in to sufferings/ preately suffer themselves to be beguiled, if they ween, that many will straight way believe them. For shall we say, that god suffered the jews to conspire Christ's death/ when the holy ghost saith, his hand foreordained it? When Micha saith to Ahab. Lo the lord hath given the spirit of lying in to the mouth, of all thy prophets/ is that nothing else but god hath suffered thy prophets to lie?  
When god biddeth the lying spirit to go, and to deceive Ahab/ I trow/ he doth more/ than suffer him to go. I say not this, as though this word suffering might nowaie be ascribed to god, but I say, that they are evil schoolmasters/ that teach you to turn all gods doings in to sufferings, and yet teach you not in what sense, you shall take the word suffering. For suffering is taken sundry ways. We may suffer a thing with our will, and we may suffer a thing against our wil He suffereth also a thing to be done, that meddleth not at all with the matter. And he suffereth a thing to be done, that is content, and agreeth, that it shall be done.  
If they say/ that god suffered Adam to sin, as one that would not meddle with the matter/ that is plain sacrilege, and robbeth god of his honour. If they would signify in saying/ that god suffered Adam to sin, that he was not the proper worker, and author of his sin/ but ordained Adam to sin, by Satan's proper working, and his own fault, than they mean, as we mean. And than their marvelous high lesson is vanished in to smoke.  
Now to make at end, thus I trust you see that I stand unwounded, and unhurt against these sore bloody blows. If any man think, that I have been to quick against them/ that be adversaries in words, and not in meaning, let him considre, that I have not had respect to them only, but also to the papists, which earnestly use the same weapons against us.  
And further, because I travail to maintain the glory of my god, which shineth to the daselling of wicked men's yes in the hole government of the world, I thought good to use some quickness/ and liveliness of words/ to awake the dullness of my hearers. God our most merciful lord, and father increase the knowledge of his providence in us all, arm us with patience in these miseries, and confirm in us, the hope of a better state. Amen, amen.  
¶ An exposition of these words (Lead us not in to tentation.) made by Bar. Traheron, long before these former lectures, & now added hereto, that you may know, that he never said nor thought that god is the author of sin, as some most falsely, and ungodly, would have men to ween.   

Lead us not &) God tempteth, and trieth men sundry ways, and to sundry ends. First to begin with his own, whom he chose in Christ jesus, and prepared to everlasting life before the foundations of the world were laid, he tempteth and trieth them to sundry ends, namely either to make their virtues which he himself hath wrought in them, to shine forth more clearly, or to open their shame, and naughty corrupt nature/ that so afterward they may live in greater wariness, and fear of god/ and more earnestly desire his help, knowing better their own wickedness. To the end, whereof, we spoke first, he tempted Abraham, & job to bring, I mean, their virtues to light, and to make them more certainly known. To tother end, he tempted king David, and S. Petre, and many other, not utterly to destroy them, but to humble them/ to teach them to know, and abhor their own wickedness, and to feel more certainly, his great goodness, and mercy.  
And though god use this temptation to the profit of his chosen, yet they ought to pray, that they may not fall in to it. For though it be so, that god of his great goodness, maketh our naughtiness to turn to his glory/ and our wealth, yet the godly aught to abhor, to commit any thing/ whereby their god is justly offended.  
But you will say/ if he be offended with those our deeds/ why bringeth he us in to them?  
With our deeds he is surely offended, but he is delighted with that, that he bringeth to pass by them, namely with our humility, with our better knowledge of our own weakness, & with our more wary walking afterward in due fear of him. This tentation, in to which God bringeth his elect/ endureth but a time.  
But he bringeth some in to a perpetual tentation/ utterly giving them up to Satan, & hardening them in wickedness for ever. The godly do not pray/ that they may not be led in to this temptation. For they have a sure confidence, that they are gods children. For otherwise they might not call him father. And if they think, that they be gods children, they must think/ that they be gods chosen. And because they be gods chosen/ they must think, that they can be no more damned/ than god can cease to be god. For whom he hath once choose, them he hath chosen for ever. Nether can he repent him of the thing, that he hath once purposed/ nor change his purpose. For that should argue some imperfection in him/ which can not be in the divine nature. Wherefore the godly are out of danger, and fear of this tentation.  
For they believe not only that god is their father, but that he will ever be their father. For he is father to none, saving to those, whom he in fallibly chose before the foundations of the world were laid, whom in time he giveih to his son to be saved/ and preserved for ever. For no man can take them out of his hand, & those that come to him, he casteth not out.  
Wherefore sith noman, nor devil can take them out of his hand by force/ and sith he hath no will to cast them out/ they are safe/ and sure for ever. But here riseth a great difficult. For it seemeth unjust, that god should lead some in to temptation, and harden them/ and give them up for ever to sin/ and yet punish them for their sins. Nevertheless we say, that god leadeth into tentation/ not only whereby men's virtues are brought to light, or their weakness uttered/ to their wealth, which happeneth to the chosen, but also whereby they are hardened/ and made stiffer in their wickedness/ and given up to sin, which happeneth to the reprobate. And that this is so, the scripture teacheth plainly, where we have, that god hardened Pharaos' heart/ and gave up idolaters to shameful raging lusts, and where it is said, to the preacher of the gospel. Go, and engross the hearts of this people, make dull their ears, stop their eyes, that they see not/ with their eyes etc. Certain writers, because they can not see how this may be done justly/ altar the tongue of the holy ghost, and for lead us not/ they say, suffer us not to be led/ and where god saith/ he hardened Pharaoh, they say, he suffered him to be hardened. And so in teaching the holy ghost to speak, they think, that they have avoided all absurdity, and inconvenience.  
But so in deed they avoid one inconvenience with another, yea with an inconvenience/ they run from the truth. Other better learned say, that god is greater, than man's reason, so that it is no marvel, if we can not see his judgements thoroughly. For often times/ the devices of very wise men, seem unjust, and unwise to us at the beginninning, & yet when we see the issue, and end of them, we are compelled, to confess/ that those things were righteousely done/ that we at the first thought to be foolish. So when we shall enter in to god's sanctuary, and see god, as he is/ we shall perceive that he never did any thing/ unjustly, or unreasonably/ but that he hath dealt with all men according to the utter most point either of equity, or of mercy. All this is very truly spoken. Howbeit, I see not, but that even in this life, we may see good, and just causes, that god should harden the reprobate/ and lead them in to this baleful temptation. For are not they worthy to be hardened? And what unrighteousness is it, to harden them, that are worthy to be hardened? For you must understand, that when the scripture saith, that god hardeneth men, the meaning is not/ that they were soft before, and that than god hardened them/ for when were they soft? But the meaning is, that god maketh them harder.  
And that is justly done. For their former hardness deserved to be made harder. In deed if they had been soft before/ and than hardened by god, there had been some place left to a complaint.  
But if god punish their former hardness, with more hardness, he dealeth with than, most justly.  
This being considered/ that the reprobate are never soft, but ever hard, as it is evident, I see not so great difficulty in the matter. For why should not god harden them/ that are worthy to be hardened/ by reason of their former hardness? Why should not god lead them in to perpetual temptation, and give them over for ever, that are worthy to be led in to perpetual tentation, and to be given over for ever? If any man will say, that it is god's fault, that he softeneth not all men, let him show, that god first hardened all men. If all men first hardened themselves/ what shall constrain him to make them soft again? If he will, he showeth his mercy/ if he will not, he showeth his righteousness. But who shall compelle him to show his mercy, where he may show his justice? If than he harden, he doth justly, if he soften, he doth mercifully. By knowledge hereof, the godly shall have this profit, that they shall much more have in reverent admiration, the exceeding great goodness of god, when they shall considre/ that he vouchsafed to take them in to the number of those, whom of his mercy he would soften where of his justice he might have hardened them for ever. Thus I trust, I have showed you just causes, why god hardeneth some, & leadeth them in to such tentation, as bringeth with it everlasting destruction. Howbeit I deny not/ but that in many works of god/ before we can judge rightly, we must tarry, until we may see them altogether, and not by pieces. For there be many things among us here in this world, which we should judge il favoured, if we should see but pieces of them, which being seen together/ are most comely, and beautiful. So if we we will see the decent, and comely order of gods doings, we must tarry, till we may see the hole body together, and not a leg in one place, & an arm in another a mile of, and the head, as far distant. But we may not pass thus from this matter. For there be some sentences of the scripture, that seem to impugn our saying, and to teach partly that god tempteth no man, partly that he tempteth no man to utter destruction. Touching the first. S. james saith, let no man, when he is tempted, say, that he is tempted of god. For as god can not be tempted of evil, so he tempteth noman. But every man is tempted, while he is drawn away, and baited with his own lust. To this I say, that. S. james meaneth plainly, that god tempteth noman, as the author and worker of sin in him. For god causeth not evil in a man's heart, and than stirreth him to commit that evil in act, that he hath caused and wrought in him, but where as man is evil of himself/ through Adam's fall, and full of vices, by his own corrupt nature/ god stirreth him to utter those secret sores, not that god made, but that man had/ by corrupting, and poisoning his nature, which god at the beginning made good. So it is true, that god tempteth noman to evil, which he hath not, but god maketh him utter the evil/ which he hath/ and as it were, pulleth the adder out of his hole. And who can say that, that is not well, and justly done? After this understanding I take. S. james words. For I will not make him to set his head, and to run against the evident scriptures. For who hath not red these words, in the .24. of the .2. book of kings. God's anger increased against Israel/ and he surred up David against them, to say, go, and number Israel, and jehuda. For by that act/ as it appeareth, David greatly and justly offended god/ and brought a sore plague upon himself/ and upon the people. For David surely would trust in the multitude of his people, leaving the confidence/ that he ought to have had in God only. Therefore the scripture saith, that god stirred him to number his people/ to make his naughty distrust in god known, and to punish the people which had offended him with otheir sins. Howbeit god was not the author/ and worker of David's distrust, nor of the people's sin/ but moved David to show forth that/ whereby all the world might see, that god justly punished him. Again we have in the 12. of the .2. book of kings, these words. Behold, saith god, by the prophet Nathan, to David after he had committed abominable adultery, and slain innocent Vrie, I stir up evil upon thee, out of thine own house, & I will take thy wives in thy sight, & deliver them to thy neighbour, and he shall lie with thy wives/ in the sight of this sun. For thou hast wrought in secret, but I will do this thing before all Israel & Now though it come to pass by god's ordinance, that Absalon lay openly with david's wives, yet it is plain, that god wrought not in Absolom that vile adulterous mind, but used that naughty mind, that Absolom had, to punish n1g-nn's shameful adultery, & murder. touching the second matter, that god tempteth no man to everlasting damnation, some allege the prophet Ezechiel, where god saith. I will not the death of a sinner, but rather that he shall turn, and live. And. S. Paul to Timothee. God will have all men to be saved.  
To these scriptures, this is mine answer. Where god saith in Ezech. that he will not the death of a sinner, we must understand it of those sinners, whom he hath chosen before the beginning of the world to be converted, & to live. For it is evident by. S. Paul that god hath some vessels of wrath, ordained to destruction, & therefore he giveth them up for ever to wallow in their sins, and in them punisheth one sin with another. If any man think it unjust, that god should ordain some to destruction, & punish sin with sin let him show, that they were not worthy/ to be ordained to destruction, and to be so punished. God than will not the life, and conversion of those, whom he hath appointed to destruction. For than his will should be against his own decree. Wherefore, as I said, we must understand, that he willeth the life, and conversion of them, whom he hath appointed to salvation/ & of none other. For when saint Luke saith/ that as many believed; as were appointed to everlasting life/ he teacheth thereby, that the rest, which believed not, were never appointed to everlastinga life. And who can say/ that it is god's will to save any/ besides his own appointment? If any man will take these words, god willeth not the death of a sinner, for god delighteth not simply and absolutely in the death of a sinner, but for a certain respect/ the Hebrew word, kaphets, which Ezechiel useth is, shall favour & help their understanding. I know in deed what manner of objection some raving unlearned spirits make against this understanding/ but it may be assoon confuted/ as rehearsed. For they say, that god willeth nothing, wherein he delighteth not. For will say they, being a power of the mind, which hath her free working in choosing, and desiring/ or in refusing, and not willing, willeth nothing but that wherein it delighteth. These seely souls can not make a difference between willing of a thing for itself, & willing of a thing for a certain purpose, and not for itself.  
If their saying were true, men in a tempest might not cast their goods in to the sea, for saving of their own lives, unless they delighted in the loss of their goods. judges might not will thieves to be hanged/ unless they delighted in their hanging, and so the first poor men should be very noddies and all judges plain murderers. Yea so they affirm that god could have no will that his son should be tormented, unless he delighted in his torment. And than they say either/ that Christ was crucified whether God would or no/ and against his decreed will & ordinance, or else they assign to god, that I abhor to utter for the falseness of it, and abomination. But we will cumber ourselves no farther with such dotings, of brainsick men.  
touching the words of Ezechiel they may be also shortly thus understanded, that gods will is not/ that any sinner converted/ and repentant/ shall die. Where Saint Paul saith, that god will all men to be saved, he fighteth not against himself, but meaneth that god hath chosen some of all sorts, and states, whom he will bring to the knowledge of his truth.  
But because we can not know certainly which they be, S. Paul biddeth us pray for all sorts of men, for kings/ and noble men, which yet seem farthest from god, and godliness. For god among all sorts of men, hath some whom he will save. And this is no new exposition/ though new men use it. For this is an old worn, and well known sentence. Distributio est, non pro singulis generum, sed pro generibus singulorum, quia de qualibet conditione hominum aliquos predestinavit ad vitam. Which words teach/ that god's will is to appoint to life, and save some of every sort, and condition, and not every one of all sorts and conditions. And surely it is mere madness, to say, that god will save more, than his son would pray for. The words of his son/ whose will agreeth with the fathers in all things, are well known. I pray not for the world, saith he, but for those, whom thou hast given me. Why it is not gods will/ to save all, I know not thoroughly/ that it is not his will I know, and I know that whom soever he condemneth, he condemneth justly. And herein I appeal to the consciences of all men. For no man living in the world, can avoid, but that he shallbe constrained to grant, that there is in him most just matter, and most just causes of damnation. For all men are defiled with sin, & sin was not in them by their creation, but they pulled it upon them, & wrought it in themselves, declining from their first state. So all men are worthy, to be left in the puddle of the filthy sins wherein they have willingly drowned themselves, & in the end to be damned. And so god is just, if he give them over in this life to the wickedness, whereof the very cause, and root is in themselves, by their own procurement, & if he appoint them to everlasting punishment after this life, which they have justly deserved through their manifold horrible offences. Now I would tarry you no longer, saving that as often as we speak of this matter/ rude men rush in/ and think to root up all with their twifold snouttes. For if it be so that, god hath all ready foreappointed whom he will save, and whom he will condemn, than say they, preachings and exhortations be vain, and superfluous, and it stilleth not how men live. For the reprobate can no way be saved, and the chosen can no way be damned.  
Hereunto the godly shall answer, first that it is not superfluous to preach to the reprobate/ for thereby their damnation is made juster, and they are driven farther from all excuse. And to the chosen it is right fruitful. For thereby it pleaseth god to awake their sleepy sluggishness, & to quicken their dull members. For god worketh two ways in them, by his spirit within, & by his word without. By his spirit he lighteneth their dark minds/ and new frameth their crooked hearts. By his word he spurreth them forward/ & inflameth them to desire, & to seek newness of life. If than god will use his word as an instrument, when he will show the efficacy, & mighty working of his hand, with what face can any man say, that preaching is superfluous to the chosen? If god will that way prepare them to his farther working in them/ shall any man forbid him, to use the mean/ that seemeth good to him? Secondly/ where they say, that it shall not skill how men live, we will desire them to understand/ that the reprobate, through their wicked life, & heaping of sin upon sin make their damnation and torment more grievous. And as for the chosen they findie not in deed to live well, that they may winne heaven, but they study to live well, because heaven is already theirs. They labour not to make themselves gods children through good works, but because they be gods children therefore they work well. They say not because we are already saved, we will do not good works, but they say, because we are saved therefore we will study to do good works, and to show our selves thanckeful to him/ who of his only mercy hath saved us. For they know that they are appointed to god's kingdom, & saved to this end, that they should glorify their heavenly father through good works, & be fashioned after the image of his son, & not to wallow themselves in filthy lusts, but to live in purity, & holiness before god their saviour, who reneweth, & reformeth all those with his holy spirit, whom he hath foreordained to enjoy his kingdom everlastingly. Wherefore these wild bores wear their tusks invaine against this adamant, which may be hit, but never hurt. This much I had to say to you at this time, give god the glory. Amen.    

This note, i, standeth for, that is to say. In the end of the .2. reading for, let say, read/ let us say.  
Anno. 1558.