THE Opening of Heaven gates, OR The ready way to everlasting life. Delivered in a most Familiar Dialogue, between Reason and Religion, touching Pradestination, God's word, and Man's Free-will, to the understanding of the weakest Capacity, and the confirming of the more strong. By ARTHUR DENT, Preacher of the word of GOD, at South-Shoobery in Essex. Imprinted at London for john Wright, and are to be sold at his shop at Christ-Church gate. 1610. The Epistle to the Reader. THis Divine work (gentle Reader) though the Author left unprinted, yet coming to his hands that wished a continuance to the memory of the famous Writer, and a comfort to the soul of the desirous Reader, he thought good to bring it to the press: and the rather seeing that the points herein handled (being in themselves very difficult, and heretofore not so plainly expressed) are here laid down that the meaner capacity may be instructed, & the skilfuller more confirmed. here thou mayst see Reason contending with Religion, and Religion resolving those doubts which to Reason seem dissolvable. Here thou shalt know, though Reason tell thee, if God have predestinated his elect, yet, Religion will tell thee, except thou work out thy salvation with fear and trembling, thou art none of God's fore-chosen: If from hence Reason say unto thee thou hast absolute free-will, yet Religion will tell thee that thy willing comes from God. In a word; here Ignorance shall be taught by Truth, and Atheism confuted by Religion. Then (courteous Reader) peruse this worthy Work (of the eminent Preacher Master ARTHUR DENT) wherein thou shalt find the ready Pathway to eternal life; through which if thou wilt sojourn, at the end thereof thou shalt find Heaven-gates set wide open to receive thee, and troops of Angels ready to carry thee into Abraham his bosom, where thou shalt rest from thy labour, and have all tears wiped from thy eyes. A fruitful Dialogue between Reason, and Religion touching God's Predestination, and man's free-will etc. Reason. WHO made this world? Religion. God of his own singular mercy, for the love that he bore unto mankind. Reas. Of what substance did God ere●e it? Reli. Truly of nothing, but by his 〈…〉 lie word. Reas. And is it everlasting, or shall it ●ee have an end? Reli. The scripture doth testify, that shall be destroyed with fire from heaven, at such time as the Lord hath appointed; Moreover we▪ are informed by common experience, that it is by nat●●● sabiect to dissolution. Reas. I pray you what are we to thinks of God that wonderful workmaster? Reli. We ought steadfastly to believe, th● he is almighty, righteous in ●●● things, and eternal. That of nature he is indevisible, and yet consisting of three distinct persons the Father, the Son and the ho●● Ghost. This God is called God of incomprehenstble wisdom, according t● which he hath most wisely foreseen, and appointed all things. He is unchange able, always one, never passionate: ●● is the Lord of revenge, the God of Judgement, at whose breath the mountai●●●●oe shake: whose seat is the lofty Cherubins, whose footstool is the earth, h● is a jealous God, striking idslators, a●● such as derogate, from his honour, wi●● terrible plagues, He is a consuming ●ire, the king of kings, the only Lord ●● all worlds, the beginning, the end, an● yet without beginning, and everlasting He is invistble, though at one ●●●●ant beholding all things, at wh●●ecke, the heavens are obedient, t● clouds does gather themselves together and the earth doth quiver and tremble: This God rebuketh the winds, calmeth the seas, limiteth to every star his instuence, course and name: this God form light, and darkness, sendeth and calleth back lightnings, thunders, tempests, fearful comets, bla●ing ●starrs, and all other wonderful impressions of the airs; This is the God, that foldeth the huge earth in his hand hanging like a Globe, in the midst of the world, that foldeth the heavens like a scroll, that sendeth the seasonable spring-time, Summer, and Harnessed, Frost, Could, Hunger, Famine, and pestilence: he it is that by a certain infused fertility, causeth trees, herbs, flowers, and every little grass to sprout and spring, to the behalf of all living creatures. So that neither birds of the ●●●●●e●●ts of the ●●eld, nor the silly worme●●●●he earth, do want sustenance: this is ●●at provident God, that containeth the ●welling se● within her ban●●●s, that or●●reth that marvelous waterchange of ●●owing and ebbing w●●●●s, that feedeth ●e whales, and every ●●●ing thing dwelling in the deeps this is that searcher of ●●ret●s: whom no place doth exclude whose presence, no action, word, nor thought can escape. This is the good God, that created man according to his own likeness, made him Lord of the earth; And when he had played the rebe● against him, that recomforted him being thrown out of Paradise with the promise of the seed of the woman: This God is he that sent his people Israel remedy when they were in thraldom, in the land of Egypt, that parted the red sea, & drowned their enemies, that did safe conduc● them in the wilderness, that reigned down Manna, that defended David from the force of Saul, that foiled the G● ant, that saved jonas in the bottom o● the sea, that delivered Daniel out o● th● Lion's den, jeremy out of the dungy on, the three children out of the hot consuming Duen: he is that God that se● his well-beloved son, to abide th● death, to redeem mankind from th● bondage of sin, and from the jaws of sathan: Finally this is that God by whole power all things were ma● and by whose only providence eue● thing is effectually moved, ordered, a●● brought to pass. Reas. All praise therefore be unto this ●od most mighty, most righteous, and ●ly, that on this tender wise hath loved ●wnworthy wreatches, deserving no●●ing but the rigour of his justice. Now I ●ay you declare what was the caus●at moved God to create man and to set ●im in the world? Reli. That he should serve him, and ●cri●ie him. Reas. Which is the way to serve God, ●d to glorify hi●●right? Reli. To acknowledge him, as he hath Rom. 1. 16. appointed by his word. Reas. Which call you the word of God? Reli. The same which the patriarchs, Prophets, and Apostles received by the ●●ly ghost, and committed to writing, which we call at this day by the name of ●e eld and new testament. Ephe. 2. 20. Reas. How should a man know, that ●hose monuments left by the patriarchs, Prophets, and Apostles, came from God: or that they did ever leave behind them ●●y such writings, as we term the old ●nd new testament. Religi. As touching the authority thereof, though the orderly disposition of the wisdom of God, the doctrine itself, sau●ring nothing of earthliness, the Godly agree▪ meant of all parts together among themselves the majesty of God shining forth in that homeliness of speech, the laying together of the foresayings of the prophets, and the successes of the same, and many other such arguments, may ●o●pell the wicked ones to confess, that God is the only Author of the Scripture yet certainly by none other mean, the● by the secret testimony of the holy Ghost are our barts truly persuaded, that it is the word of God, for saith the Apostle, that which we preach, is the word of faith: And Ro●▪ ●. 8 in another place, the whole Scripture (saith he) is given by the inspiration of God. Reas. But what do you say to those sell▪ allows ●. Ti. 3171 that account the scripture, a doused or positive law, made for civil government only and authorized by Antiquity, as if it were the divine word of God, lest man not being restrained of the heddinesse o● his own affections by some other terror then that of corporal punishment, should atheist. ●● not yield himself unto necessary order? Rel. For my part, I have little to say t● those Monsters, neither by the grace ● God, in any society, will I have to do with them, but my prayer, shallbe that the ●ord will suddenly turn their hearts, or ● his good timt, pay them their just deserts. Truly of this sort of men, I thank God, in all my days (although I have ●ard of many) did I never know more ●en three, which if it had pleased the Th●●● br●th●●●. ●ord, were to many by two and one; these ●rée, were natural bretherenn, men ma●●lous politic insundry sciences, and worldly wise, but we the judgements of God: the two ●ounge● were hanged, not many years since justly condemned for ●●gh ●reason, and the third being the elder ●rother, was taken in adultery, and with ● knife ●iabbed in, and slain by the hands of his own wife: and so far as I understand, ther● is not one of the name left alive. The fool (saith the Prophet) doth Psa. 14. 1. say in his ●●●art there is no God, and doubtless they which with their tongues do profane his word deny not the same thing, or at least the which is as ●u●l: for beside, that between God and his word there is always a mutual relation, so as the one ●● not without the other, we find in the john. 1. 1. Scripture, that God is the word; ●s for all those that are departed this life, in that mind, I leave them to God, (though without repentance, we say they could not b● saved,) And as for those that be yet ●● ve I look for nothing more assuredly then to hear tell of their ruin, and so likewise I leave them. Rea. There is yet an other sort, which do not so brodely blaspheme God, as those Papist● incredulous wretch ●● of whom we have spoken: But they affirm, yea and that very boldly, that through the diversity of translations the Scriptures are falsified in suc● wise, that no certainty is left, for belief to rest upon. This thing although with the grau● & learned sort may happily not go for pay▪ meant, because they are able to judge be twixt every translation, and his original yet are the mean sort shrewdly handle● with that suggestion; for thus stretch the● out that objection. The Scriptures (say they were delivered by the patriarchs, Prophe●● An object. and Apostles, set down in the Hebrew, and Greek tongues, afterwards ●●anslated after divers fashios by men: yea suchmen as w●● either ignorant of the truth, ●●partial ● their own conceits, for doth ●ot the di● agreement of our English translations be●● witness, and make the case plain enough. Reli. I know these wranglers somewhat Trim objectors. to well, and do perceive the wiliness, not of them (as ● 〈◊〉) but of S●tan: These men, because they can no 〈…〉ger with their Pope-holy-righteousne●●● sit in the consciences of the Godly, and cause them to embrace that whoredom of the sea of Ro●●, would y●t be loath, that Satan should ●eese his interest, in those that may be ●●ayed, by any swing of reason, to incline to their part, if those good men would be so good, as to show forth our errors, they should both be heard and thanked. I remember well that I have often heard this objection, but who were Answer. the objectors? truly a few sillymen, either papists, or neuter of some little judgement more than horses, at whom the wise do laugh, and the Godly hearted spew. It is sufficient for our assurance, that the Lord hath promised, to be such a patron, and protector of his word, That it Mat. 24. ●5. shall not perish, when heaven and earth shall be brought to nought; and that he will have no title added to it or diminished from it. Therefore let us give them over, and hearken to our Saviour Christ, promising that. Whosoever believeth shallbe saved, is, Apo. 22. 18 19 Mar. 16. 16 joh. 20. 29. Rom. 10. 13. Act. 16. 31▪ job. 3. 3 〈…〉 blessed, shallbe pardoned of all his sins, and have life everlasting. And contrariwis●●●●eatning, that, whosoever believeth not, 〈…〉 never be saved but abide the everlasting ●●rse of God. Reas. Well let thus much suffice concerning the word of God. Now I pray God. you let us return, to speak of God somewhat more: you say that the nature, or essence that is common in the godhead, among the persons of the Father, the Son, and holy Ghost, is one single substance, unable to be severed? Reli So I say indeed, for otherwise should it come to pass, that so many persons as there be, so many Gods should there be severally divided: therefore these three persons united together, in nature, are never separated, but distinguished, so as the father, is the father only, the Son, the Son only, and the holy Ghost, the holy Ghost only. Reas. As these three persons are but one God in godhead, so, are they likewise of one everlastingness or eternity? and of one equality without degree? Reli. Yea truly, save that in order, 〈…〉. the father is the first▪ being of none, but himself alon●● the Son is second begotten Ord●●. of the Father: the holy Ghost is the third, by an unspeakable manner proceeding of them both. Reas. Surely so far as I can perecave, this mystery, is most wonderful, and unpossible to be conceived by man? Reli. Therefore full wisely hath he taught us to believe, and reverence the secrots of God, that saith, Fides non habet meritum ubi ratio habet experimentum. Reas. Besides these, what other things Exod. 20. 5. are we to consider chiefly in God? Reli. That he is exceeding just in punishing Mercy and justice. the disobedient, and wicked, and that he is exceeding merciful to the Godly, and such as love him, for it is written, that unto such the Lord is merciful and gracious, slow to anger, abundant in goodness and Exod. 34. 6. truth, reserving mercy for thousands, forgiving iniquity and transgression. Reas. But it seemeth by this order of his mercy and justice, that some things do come to pass, which God willeth not, otherwise should there need no punishment, and therein I cannot perceive, how his omnipotency is not impeached? Reli. Doubtless he could not be God, if any thing should happen, that he would not have come to pass, whereof the Apostle was full wary in this saying, God bringeth all things to pass according to Ephes. 1. 11. the council of his own will. Reli. Yet can I not perceive, how his justice and mercy, do agree together. Reli. These two are reconciled, and well made manifest, in his son. For after our first parent Adam, by the eternal decreement, had cast himself, and all his progeny, into the defilement of sin, God did raise him up again in this second Adam, even jesus Christ, for which Apo. 13. 8. cause he is called, the Lamb slain from the beginning of the world. Rea. What mean you by that word sin? Reli. I call any thing sin, that in thought, word, or deed, is committed contrary Mat. 5. 28. to the law and will of God. Rea. And may a man say without sin, that sin is willed by God? Reli. Surely God ought not to be called the author of sin▪ for how can iniquity issue from that fountain, where nothing is, save only the clear● water of righteousness? Notwithstanding, so far am I of from holding him a sinner, that reverently doth ascribe all things to the providence of God, that I account him rather an Ignorent, and blasphemous sinner that supposeth any thing to happen by fortune, or chance, as if God were ignorant, or careless thereof. Reas. Here I perceive the nail is driven to the head, therefore you had need go discreetly to work, lest God be disabled in any thing, that is dew to his omnipotency, A mean t●●▪ be observed. or that more be attributed to his power, then agreeth with his justice. Verily this is the thing, wherein I have not only long time longed to be instructed, but also been greatly troubled in mind about the same: I pray you therefore what is the providence of God? Reli. By this word providence, is Providence what it i●. meant the incomprehensible foreknowledge, and wisdom, whereby from the farthest end of eternity, God did behold, appoint, and provide, when, where, and wherefore, all things in heaven and earth should be: as also his unmeasurable, and omnipotent power, by which he hath brought, bringeth, and will bring, all the same things, in their seasons, effectually, to pass, according to his own will and purpose. Reas. But sith the Lord is righteous, and so far off from willing sin, that on the contrary part, he doth not only forbid it, but also most grievously punish it, how can we say that sin doth attend upon the ordinances of God? Reli. Certainly my very soul doth Neither rash, nor ●●morous. fear, least by over much boldness, I should violate, or seem to neglect that rule of reverence, that in God's behalf, is to be observed: On the otherside I would be loath, that by to much cowardice, I should dishonour the truth: therefore as there want not testimonies of scripture, to warrant this doctrine, so I think it not unmeet, that herein, I follow that general sentence of the Apostle, whereof we have already spoken, namely, that Ephes. 1. 11 God bringeth all things to pass according to the council of his own will, and lest I may s●en●e to give to much liberty, to my own interpretation, I will also incline to the doctrine of Saint Augustine who saith to the very same effect. The will of God is the chief and principal cause of all manner of actions, & motions whatsoever, for there is nothing, that August. de trinitat. lib. 3. proceedeth not from that unsearchable wisdom and will of his. Of these two we gather, that if the will of God, be the principal, and original cause of all things, that is to say, of all actions and motions: Either that sin doth come to pass according All things are done by the will of God. to that sovereign will of his, or else that sin is nothing at all: that is to say neither action, nor motion, which absurdity by no means can be granted: wherefore under these two banners, though the first may animate a right cowardly soldier, I dare now more boldly show thee a reason of mine own, & this it is: By Angels & men did sin take possession of this world, as appeareth rightly, in the derlining of our first parents. Adam and Eue. But neither Angels nor Argument. men, were ever separated from the government, and subjection of their Lord and maker. Ergo. Sin doth possess the world, by the ordinance, that is to say the will and appointment of God: This thing is witnessed by the ●●ostle. who saith, that: No man shall re●i●●●●e will of God. Moreover behold saith the Rom. 9 19 Lord I have created the Smith that bloweth the coals in the fire, and him that bringeth forth an Instrument for his work. Esay 56 41. ay, I say, have created the destroyer to destroy. Many such testimonies may be recited out of the word of God; But because the wicked will here take the bit in their teeth (accounting God the author A restraint to the wicked. of sin) and run on headlong after their own appetite, to all kind of mischief as though it were not meerley unlawful: we must before we go any further, seek to abate their courage, and take away that buckler, where-under they will shield and defend their pretended innocency; Therefore, although by that almighty eye of God, nothing doth pass in the whole world unseen, and therefore not unwilled: yet cannot God Rom. 9 be called the Author of evil, for saith the Apostle, there is no unrighteousness with God. But the corr●●●●●n of the mind of the first mon (sai●●●●●●ter Calvin) by which we are ●●c●me ●●eers ●ame partly by the pr●●●●ement of Satan, partly by Man not to ●● excused the fr●●●y of nature, which nature man did de●●e, by his own voluntary and wilful fall from whence we perceive, ●pecting the mean and second cau●) that mankind doth perish through ●owne default; And in as much as no Man not to be excused. ●● sinneth, unwillingly, but of his own ●ord for the most part, no man is vn●ly punished, by the hand of God, for ●y? That is the only cause of sin, that 〈…〉 exclude all other causes besides it 〈…〉: But God excludeth no man's will in Argument. ●own actions: Ergo, God is not the only ●se of sin. If any man will object, y● Objection. 〈…〉 is not the cause of his own evil, in much as God the sovereign cause of ●ses doth prescribe the event, and di●t every action to the appointed end, answer out of the Mayor of my former Answer. ●ument: That is the only cause of ●ne, which excludeth all causes besides ●elfe. But man in the wicked actions of ●olatry, Murder, Adultery, Theft, and ●●h other neglecteth the commandment of God, and so far forth as in him ●●th, excludeth all causes, save his ●ne wicked lust only, Ergo: Man in ●t respect, is the only cause of sin 〈…〉 justly deserveth the wrath and correction of God, as witnesseth the Prophet, saying, thy destruction O Israel cometh O sec. 13. of thyself. Reas. I have heard thee say ear now, that Angels and men were created according Angels and men. to Gods own likeness, that is, of a sound and upright disposition, and will: which thing truly is very convenient, in the eye of reason, for if they had been ordained evil by nature, or to that end, that they should decline from that estate by the will of God, it would argue God to be unrighteous, at least in respect of that purpose of his. Reli. Nay it is rather an inconvenience many ways which thou utterest except the will of God were not worthy to be the rule of righteousness; but s● what other absurdities do arise out o● Absurdities this suggestion of thine, as this: God created Angels and men in all points sound not pretending that they should degenerate, nevertheless they are become evil and have perverted that estate of integrity, Ergo they have broken the will of God and conveyed themselves out of his o● dinance: as who should say they are therefore exempted from all subjection of their maker, because they have been stubborn against him. Again, all men at this day are corrupt and evil. Ergo, All men that are now living, are without the compass of the ordinannce of God. These and many other such absurdities, do follow necessarily of thine objection. Reas. Nay Sir, herein as I take it you have deceived yourself, with plausible Essential estate. surmises: sor if the essential estate of man be considered apart, from his faulty quality, not only Adam in the time of integrity, was the subject of God, but after his fall also, and in this case may the consequent prove, that the whole rout, or sort of wicked men are comprehended within the ordinance of God; Nevertheless the corruption of native and all the evil actions of men, may simply be transferred to the will and malice of Satan, and Corruptio. the frailty of the workers. Reli. Truly I must needs confess, that this shift proceedeth not altogether from simplicity. Notwithstanding if we ●end our affection simply to accept of the ●ame, we shall fall very fond to consent, 〈◊〉 the blasphemous Manichees, which do oppose Blasphemy of the Manichees. Satan against God, for yet again, how shall God be omnipotent, if any other success of things fall out, then as doth best agree, with his good pleasure? nay then how shall we not take the holy Ghost napping with infinite leasings which saith, there is no evil in the City, which the Lord hath not done. Again Amos. 3. 6. Lamenta. jere. 3, 38. out of the mouth of the Lord proceedeth good and evil: he hath made all things for his own sake, yea even the wicked, for an evil day etc. Notwithstanding, if we allude to that will of God, which he hath revealed unto us, according to which he is truly said to be God, that can in no wise will sin, but he shall forth with be unrighteous, Prou. 16, 4 so far am I from not consenting thereunto, that on the contrary part I yield the whole assent of my soul. But Two things to be observed. that we may discourse of this matter more familiarly, we are especially to observe two things: the first whereof is this: how, or in what sort sin entered into the heart of man: the second, of what effect or power sin is against God, these two, shall make it manifest enough, that Satan never hitherto did, neither shall a● any time, hereafter, ruffle out his part, either in this world, or elsewhere, without ●is patent, or commission from the Lord: The first. ●s touching the first of these, we agree according to the scriptures that Adam, in his ●state of innocency in all the instrumental par●s of his body, had a proportionable resemblance, aswell in soul, as mind to the Image of God (I mean not in per●on, but in holiness) so that he stood at that time in such high and heavenly perfection that no tittle could be added for Note well. his greater integrity: how be it we are well assured, that God never did beauti●e him with the ornament of constancy whereby he might have obtained ableness, and power to stand out in that estate. Now therefore is it manifest, that ●inne, beginning at the same unconstanty, to insinuat among the good ●arts of Adam took not even there his very original as a thing happening, or coming by chance, for this only reason, that God would not furnish him (as in truth there was no law to bind him) with constancy, 〈◊〉 well as with all other notable endou●ents, as in whom he had foreordained, that the high estate should be tickle, & but change ably good. For how was it possible, that any thing should intrude itself into the work of God, where of he was not only most wary, & héedful, but of power also to intercept any thing that might osseud him? for this cause doubtless, it is said. That the people of Israel, & the gentiles Act. 4. 27. ●8. did gather themselves together, against our Lord and Saviour jesus Christ to do what soever the hand and counsel of God, had appointed to be done from ever lasting, in whom (saith the Apostle) we were predestinate before the foundation of the world. Finally we find that before Eph. 1. 4. the instant of man's creation, mu●● more than before he fell away from righteousness, God had planted in the ga● deign, a tree of the knowledge of good & ●uil: In this truly can we perceive one ●ther appearance of truth, but that God unchangeable purpose would have hi● to taste thereof, although he were forbi● dent for why? had not this thing been prefixed by the decrement of God, why mad● he that tree of nature by it self contr●● to all the rest? why made he any different of good and evil at all? who without doubt could have made as easily the things y●● would, as he can easily do the things that be done. Why made he any of the instruments whereby man was changed, ●amely, Satan, and the Serpent: lo thou ●ost perreave (I hope) day light at this little wicket. As touching the second thing herein to The second. be observed, namely, of what power or efficacy sin is against God, I say that albeit many fond & untoward witted men, have maintained in time past two original beginnings of things, ascribing to good things, GOD for the author, and to the evil things the devil, whom with his evil things, they devilishly deemed more eternal, then God & good things, and that Maugre the might of God, the devil played all his ungracious pageants: yet considering, that every man but meanly instructed in the school of reason, is ready to spew at this blasphemy: I hope a few testimonies, from among many, may serve to suffice the Godly: we read therefore in the history job. 1. ● of that righteous man job, that Satan could not once touch his person, goods, nor cattle, before such time, as the LORD had given him leave. Likewise, the devils besought our Saviour Mat. 8. 31. Jesus Christ saying: If thou cast v● out, suffer us to go into the heard of swine Moreover, if we should hunt out by curious speculation, the creation of angels the cause, m●●mer, time, and place of thei● fall, (which little pertaineth to edification but rather to séed their itching and fantastical ears, that cannot content themselves, with the simplicity of faith) we should find that Satan in his first esrate was the creature of God, and therefore can have but a power subject, in the execution Note well. of such wickedness, as he executeth. Rea. Be it as thou hast said, for it acordeth well with reason: But let us come back to the second instrument or mean Mean Cause. cause of Adam's shall, namely the serpent because I would gladly understand, whether he served Satan as an instrument in that enterprise, or whether of his own malice he did help to delude the woman, knowing before hand the Lamentable event o● transgression. Reli. Truly albeit the serpent was most subtle of beasts, before such time as the gift was taken from him for his fault, and in that respect like enough to malign the estate of man, if he wear capable thereof; yet do I perceive no reason, that he should have any insight The serpent. at all, into the calamity, of transgression; Nor yet that he might any way be incensed by malicious pretence, to bring mankind into Apostasy: But this doth offer itself more meetly to mine opinion, that Satan, (as saith M Calvin in his exposition, upon that part of Scripture) having then had no familiarity, or communication with man, standing then in need of an instrument, did choose out the subtle Serpent, because he was the aptest, or most active for such an exploit, into whom for the better finishing thereof, he conveyed himself, and so got access, more fitly to the woman. Rea. Well then, as for thine arguments of Gods divine providence, truly I must needs confess, that I find them in some respect so plausible, & matching with reason, that thou dost almost compel me to yield unto thee: yet for as much, as God is thereby Objections against providence. brought in suspicion of evil I draw back and dare not frankly yield my consent: Therefore may it not be said, that GOD doth appropriate all things which have any instinct of nature, besides man to his own direction, and turn man over to his peculiar choice of well, or ill doing, having reason and the word of God, as Lanterns to guide him aright. Rel. Uerrily neither can I perceive any reason that should move the Lord to Note well. give the Law out of his own hand, considering he was not ignorant, how apt man was to abuse himself, and to incline to the evil part; Except God were well pleased, that man should run beadlong into that labyrinth of mischief, into which we all are fallen, through his default: and then cometh all to one reckoning, Fr 〈…〉. for his will is also there. Notwithstanding, I wot well there be ●er●●ine▪ Fréewillian Papists, Anabaptists, Pelag●ans, Celestines, and others, which do stoutly maintain that man in his natural powers hath that validity to climb into the heavens: But our Saviour Jesus Christ, reproveth all such, 10. 6. 4 4. saying. No man can come to me, except the father that sent me draw him, Again, you have not chosen me (saith ●e) but I have 10. 15. 16. chosen you and ordained you, that yea go and bring forth fruit. To which merritm●ngers, the Prophet saith: Their own arm did not save them but the right Ps●●●. 3. hand of the Lord, and the light of his ●. Cor. 4. 6. countenance, because he did favour them, Likewise saith the Apostle: what hast thou that thou hast not received, if thou hast reaceved it, why dost thou rejoice, as though thou hadst not received it? Moreover, Pro 20. 24. jere. 10. 23 the stops of a man, saith Solomon, are ruled by the Lord, the way of a man is not in himself, the Lord hath mercy on Rom. 9 18. whom he will have mercy and hardeneth whom he will harden, it is not in Ver. ●6. Eph. 2. 8. the willer, nor in the runner, but in God that showeth mercy: yea are saved by grace through faith, and not of yourselves: it is the gift of God: we are not of ourselves able to think any thing as of ourselves. Notwithstanding all these I say, and almost 1 Cor. 3 5. infinite numbers of such like, do these devout men, as though it were for the only defence or safety of a Christian commonweal, violently and with whole thousands of bloody combats, and challenges, like foolish bold champions, maintain the quarrel of man's free will and power. And why▪ for sooth because they would in no wise entangle God, or bring him in within the lists or compass of evil, this devotion of theirs, will not suffer them, to entertain such testimonies of Scripture, as do make mention of God's predestination and providence, wherein they show themselves more nice, or would be accounted more holy, than the Holy Ghost himself: well let it be that all their stirs and bra●les do issue forth of that fountain of zeal, and not from the slaughter-house of infidelity, and Pagamsme, yet saith the Apostle: All this Rom. 10. 2. zeal is blindness and damnable, as not being seasoned with the Salt of knowledge: woe be to him, (saith the Prophet) that for saketh God, to make flesh his right arm; Yea hear me not, saith our Saviour joh. 8. 17. Christ because yea are not of God. Hereof it cometh, that the Lord doth complain by the month of the Prophet saying, I have nourished and brought up children, but they have rebelled against Esa. 12. 31 me, the ox knoweth his owner, and the Ass his Master's Crib, but Israel hath not known my ways. But that we may better bethink us, and not so negligently pass over that pure and unspotted, Roman Catholic zeal, it is necessary that we call back the nature of mankind to her first creation. And then if it be demanded whether free-will were in man's nature at his first creation; I answer, (& yet not I) but the word of God) there was so, for I make no do 〈…〉 free-will, be in God, then was there and free-will in man; who in that estate was the lively likeness and Image of God: but if it be demanded, whether in that nature, were any free-will, to deliberate on the evil part I deny it; for how could Adam debate upon the No free●●●l in man's first nature unto evil. thing, that yet was not entered into the world, especially, seeing with the whole assent of his mind and body, he was disposed to obey the commandment of God: Furthermore, behold I pray you the gallant zeal of these Godly men: which will in no wise suffer the Scripture, according to the wisdom of God, to transfer all the actions of men to the foreknowledge of The Papist● zeal. God: & yet they themselves, will not only not cease with most hateful blasphemy, to prove him an outward consentor to all ungraciousness, but also more blasphemosly go about to attaint the very nature of God, of so much abomination, & wickedness, as by that general propagation, is descended from Adam, into his progeny. Here have I need to bestir me apace, for if I handle not the matter right nimbly, this bold challenged, shall quickly bring more fists about mine ears, than mine own; but it is no matter, I fear not the quarrel, & therefore must I now make it good, though I seem to stand in briars up to y● chin, or else cry creak, like a dastard cravin: for I know defendants more them to many, that are ready to snatch up the glove before it come at the ground. Let us yet again therefore return to Adam, & with one blow or twain this fray shallbe ended. This man the Lord said was created according to his own likeness whom the Papists doth affirm, to have received free will to those evil, by the prerogative of his first estate: but God therein is slandered & that Annocency of Adam belied, for yet again I God slandered. say, evil was not then in the world, & therefore I perceive not, how God did set before him fire & water, & commit the acceptance of either to his choice; but I find that he said unto him, thou shalt not taste of the tree, if thou dost, thou shalt die the death: go to Gen. 3. them: the will of God was always righteous, e●en so was Adam's fréenesse, freely righteous, according to the righteousness of God, save that it was changeable: but if the defendant will not for shame say, that sinful appetite is righteousness, either let him confess that Adam had the same appetite, that did carry him from hi● pure estate somewher else, them immediately from the hand of God by creation: or else, let him conclude against God, that that uncleanness of Adam, came from an unclean workmaster: or at the least that Adam was never the image of the righteous God, & so consequently prove God a liar, in that he did so call him. If all this be to no purpose, I desire to be resolved, how the Papist hath not done open wrong to God, and wherein my assertion is false, they say (perhaps that which they would not) that only the nature of God, I mean● his righteousness according to which he created Adam hath some respect of evil, as Note. also that there proceeded from the hand of God a substante corrupted, naturally inclinable to inquity, but moreover, & most untruly, that God by a palable indifferency, and lukewarm affection, hath given his own outward consent, to all the wickedness of the world, if this were true then shall we never have needed Jesus Christ, to pay our debt, for no remission needeth, if a commission be once granted: but the word, or commandment of God, doth refrain us of all manner of evil, therefore may we steadfastly believe, that God never gave man free-will to commit evil. Now Sir let the indifferent give sentence, whether these men have committed high treason against God, or I have cited them to answer for themselves, by just accusation: if it be found, that I have done them injury, I will not fail to seek some way, to make them so large amends, as my fault shall be adjudged to require, and so to appease their charitable anger: if they be found to have retained no more modesty or defence, zeal must be ordered by the word. for the righteousness of God than his own word, let their zeal (a God's name) be condemned as foolish, & that I may use the words of the Apostle, without knowledge: and they at last leave off their free-will and meritorious righteousness, and Rom. 10 2. reverently give place to the word of God which is not ashamed thus boldly to plead in the behalf of his omnipotency, and providence in ruling, and disposing the actions of all things. The Lord did harden, the heart of Phara●. E●o. 9 12. 1. Sam. 16. 14. 1 King. 22. 23, Esay. 63. 17 to the 2. 11. 2 Sam. 12. 11. Esay. 45. 7. Rome 1. 28. Ezek. 14. 9 He sent an evil spirit to vex Saul. He ●h appointed evil, and put a spirit of lyng in o the mouth of the Prophets. He cough man to depart from his fear. He hath ●●t strong delusion, that lies might be sleeved: He raizeth up the evil in the ●●ses of his own servants. He doth ●●ke peace, and create evil: He giveth up ●o a reprobate mind: He doth all the ●ll that is in the City: He deceiveth the ●●phets which be deceived, stretcheth ●●th his hand upon those Prophets, that ●●-selfe hath deceived, and destroyeth ●●m from amidds his People, and yet is ●aies all holy and Righteous. Well notwithstanding these, & whole 〈…〉ds of such like, which crush in aces the free-will of man and most ●ngly under prop the ordinance of ●●d, yet may I not think thus to pack my pipes & be trudging, lest I seem triumph before the victory, and to ●st of a blast, that shaketh no corn▪ therefore having settled myself once ●●ne to my defence, at length there ●ghteth this perilous stroke: What ●a, saith master Adversary, if you will so malapertly, avouch th● Objection Adam, had not free-will, it shall come pass that in that action of falling, he h● no will at all, and so consequently t 〈…〉 ● God did use some actual constrai 〈…〉 which being granted, how I pray y 〈…〉 could God punish him, or his posteri 〈…〉 as being ●eiected in the same fall; F 〈…〉 sooth I answer; That after such ●i 〈…〉 Answer. as Adam had given ear to Saith 〈…〉 his heart began to swell, and wa 〈…〉 so big with concupiscence that he would needs strike sail to his own misfortune: ye see now I go abo 〈…〉 nothing less than to rob, and 〈…〉 poyle Adam of a will, that was s 〈…〉 unto evil. But my purpose is that Saith 〈…〉 be accounted the mediate Author th● of: For surely it can in no wise 〈…〉 akin to that will which was give him of God, except it were possible 〈…〉 GOD to have a sinful will also, whose likeness he was framed, as which 〈…〉 have already proved. Nay I say moreover, that as the w 〈…〉 Man's free-will, is only free unto ●uill. of Adam before his fall was free un 〈…〉 righteousness, and to the service God, even so after he had given his 〈…〉 ●nsent unto satan, that his will, and 〈…〉 nsequently, the will of his offspring, 〈…〉 as always free unto evil, and the 〈…〉 ruice of sin, not able of itself, without the grace of God, once: o rise up to 〈…〉 hold the beauty of righteousness, nor 〈…〉 think a good thought; for it is writ 〈…〉. After ye were the servants of sin, Rom. 6. 20. 〈…〉 e were free from Righteousness: All are one out of the way, they are all corrupt, 〈…〉 ere is none good, no not one: the Lord 〈…〉 w that the wickedness of man was Psal. 14. 3. 〈…〉 eat in earth, and all the imaginations of 〈…〉 s heart, and thoughts, were only evil Gene. 6. 5. 〈…〉 ntinually. Here if the heat of mine Aduersa 〈…〉 es were so far passed, that they would 〈…〉 use and breath, I might take opportunity to let fall this one feeble stroke. 〈…〉 f Adam in his righteous estate, and 〈…〉 gh perfection, had power to do the 〈…〉 ill of God, if he would; and yet did fall 〈…〉 rough infirmity, how shall the Papist that of himself, hath not power to 〈…〉 ink one good thought) fulfil the whole 〈…〉 awe, and deserve so bountifully for The f●lly of the ●ap●lls. himself, and such of his friends, as will friendly consider his pains: Alas poor soul, he had need to stand hard to his tackling, and to ply his stumps apace, or else I fear me, he will be taken tardy, with hip ocrites and deceivers of men. Well all this while do I beap who● coals upon mine own head, for having granted, that the first man's fall did spring out of y● bosom of infirmity, now must I prepare myself to bear this counterbuff, for saith the adversary now Objection. are ye taken like a desperate Cockerel of your Father Manicheus own brood. For how could infirmity destroy the lineaments and good parts of man, & get the goal against all that uprightness wherewith God endued him. I answer, it is true indeed: Ergo what Answer. an absurdity ariseth out of fréewil? therefore if I had not transferred the whole interest of things ere now to the Divine providence of God, yet shall this objection come too late. Rea. By the process of this circumstance Adam's power. I perceive that Adam had once power to stand, & observe the Commandment of God, if he would, but in that he not only would not, but also on the other side wilfully & like a rebel did cast down himself, and his offspring into base misfortune, from the top of felicity, surely it is most wonderful to me: whereof there yet ariseth this question? Why would he nor. Reli. Doubtiesse I cannot advertise thee, of a more forcible cause, than the ordinance of God: but if thou wilt, we may yet speak more plainly. Therefore it fared with Adam i● The cause why Adam fell. that estate, as now adays it doth with many men, that will not have great plenty of money in their coffers, because they cannot get it. So Adam would not continue in his integrity (for in truth ●● fell willingly) because he could not resist the ordinance of his God: But lest we may seem to wander without our lists, let our Saviour Christ witness the truth in this case: Come ye blessed of Math. 23. 34. my father (saith he) possess the Kingdom prepared for you before the foundation of the World; Again, he is called the Apoc. 18. 8. Lamb slain from the beginning of of the World. Therefore let us conclude, that if she Lamb were slain from the beginning (whereof we may not doubt, in as much as the holy Ghost ha● spoken it) & the Kingdom of heaven (th● same Kingdom I mean that we shall in●o through jesus Christ) were prepared f●● the children of God, before the foundations of the world, that the fall of ma● was prepared in like manner: for th● one cannot ●e without the other. Rea. Verily in this wonderful secret 〈…〉 so, Reason doth utterly fall me. Reli. Answer thyself, it was not f●● nought that the Apostle himself having waded in this matter, whose insight wa● neither to be measured by reason, nor th● art prospective, was forced to cast down himself in this humility. O the deep i●ches Rom. 11. 23. both of the wisdom, & knowledged God, how unsearchable at his Iudgmen● & his ways past finding out? It shall he● part therefore of all the children of God although they fail to comprehend the s● cr●ts of his unsearchable wisdom, 〈…〉 God's see 〈…〉 be●●●ued. the Apostle to believe, where human wi●dom ceaseth: And not to reject the tru●● (which we know by the scripture) because they a● not able always to descry it. Re. Truly ● have not much to say against thee, not withstanding it seemeth yet that between God's providence, & man's free-w 〈…〉 the truth hangeth in doubtful balance. Reli. Well I grant, it may seem so ●nto reason, I will therefore show the Two notable reasons. two Reasons, that shall conclude the matter; when God▪ had set before him the wonderful mass, out of which he form ●eauen and earth, & all things that they ●oth do contain, we are to bethink us ●hether he did behold man, for whom he made the world, and were well advised that event should follow him: if he ●ere not, where is then that foreknowledge appertaining to the wisdom of God, whereof the Apostle saith, The foundation 2. Tim. 2. 29. of the Lord is sure and hath this ●ale, he knew who were his: And in another place, coupling to the same foreknowledge, his own will: whom saith he, ●●e Lord hath foreknown them also hath ●●e predestinated that they might be like ●●e Image of his Son: If unto God we Rom. 8. 29. ●●ant this foreknowledge, which without doubt, without great wickedness, we cannot deny, because we should accuse him 〈…〉 ignorance, and so in effect allow ●●m for no GOD at all, then is the inclusion both true & easy, that albeit ●●e total of man's demerits were in y●●●●ighty eye of his perceiving that man would apply himself to all kind of 〈…〉 demeanour, yet did he find nothing tha● did mislike, which he suffered to hap●● for he might have stayed his hand in t● good enough as I suppose. My second reason cleaveth so fast to The second reason. foreknowledge of God, that they 〈…〉 seem ka●er Cousins, and some what n 〈…〉 Wisemen Of 〈…〉 World. rer; How-beit for as much as it will g 〈…〉 great light in the matter, as also became 〈…〉 Reason may very well play her p 〈…〉 therein, we will not neglect the sa 〈…〉 Therefore this it is; Considering t● the end is the first intent of every ag 〈…〉 or doer, so that wise men of this woe 〈…〉 do seldom take such a thing in h 〈…〉 without an especial purpose what 〈…〉 become thereof, which notwithstand 〈…〉 in respect of God are very blocks and their actions of vile regard: We are d 〈…〉 gently to observe, whether the fame purpose, ought much more to be granted the God of all wisdom in that nota 〈…〉 action of man's creation: if it be graun● (as granted it must be) in as much 1 Tim. 19 Ephes. 1. 4. Rom. 9 11. ●2. the Apostle doth warrant it, saying, whom we were chosen when we were Predestinate according to 〈…〉 purpose of him which worketh all thy 〈…〉 I would fain learn of Sim Sophister, whether God having appointed our end Efisient. causes. sure and certain, in his own unchangeable purpose, had forgotten the efficyent causes of the same, or left them to the wild hazard of the dice, or to the gentle courtesy of Lady-fortune. If because we seem to carry the head in our own hand (which never the less are for the most part restrained of those things we would) he will say, that God had no purpose, when yet we were not, what to do with us. What ass will not laugh, if he shall confess, that, that purpose is inviolable, seeing in all earthly causes the Lord worketh by means? who will not think him mad, that shall exclude our thoughts, words and deeds, from working the end of God's foreknowledge and purpose? Rea. But if God in this sort be the worker of all things, it seemeth that all freedom of mans-will is bereft, and truly this is even as much as to deny man to be a reasonable creature. Rel. Although I have not detracted Freedom of will. from the freedom of will, so much that thou hast cause to gather that consequent out of my words: yet for my better answer to this objection, I will use the help of Saint Augustine, who saith. It is undoubted that we do will, when we will, and that we do work, when we work; but to be able to will, and to be able to work; he bringeth to pass in us, of whom it is said, God is he, that worketh in us, both to will, and to do, again the August. de great. & lib. Arbit. cap. 16. same Augustine, which of us (saith he) dare avouch that man kind was utterly spoiled of free-will by the sin of the first man? freedom perished in deed through sin, but it was that freedom, where with man was created in Paradise, free to enjoy full righteousness, and imortallity: for the which the nature of man standeth in need August. against Pelag. 2. epist. 1. book. c 2, of grace, according as the Lord himself doth testify, saying. if the Son do deliver you then shall you be free indeed, free I mean to live well, and uprightly: for so far is it off, that free-will did perish altogether in sinners, that by the same free-will, men do offend, especially they that take pleasure in sin, and which being delighted with sin, do with pleasure greedily follow their own lusts: thus much S. Augu. And now to conclude, if by that freedom Freedom granted. of man's will which thou sayst is bereft, by the doctrine of providence, thou mean that man doth not evil willingly, and with a plain consent and tractableness unto Satan the tempter, so far am I from bereaving him of that will, that I affirm, his mind and will to be carried to evil things most willingly, according to the sa 〈…〉 after sin, man is free from Pro●●. righteousness: for the more certinty, let a man enter into himself, and consider, whether it be compulsion, that doth cause him to sin, or his own voluntary will, and I doubt not but he shall soon perceive the whole fault in his own free-will: but if by fréenesse, thou mean never so little an ableness of man's own proper strength, to perform never so little good o● evil: I willingly d●e embrace thy objection; namely, that man hath no freedom at all, freedom denied. under the warrant of all those places of Scripture which I have already cited to that effect, and many other such: for who knoweth not, that if the Lord himself, by his only magnificent power should not continually support the world, that we should anon be made an hotchpotch, and tumbled together into utter confu●●on? how then can we have the face to say, that we have ability to do this good thing, or that bad thing, be it never so little, as of our own proper strength. On the otherside, if thou mean the Papists deliberating, or choosing frée-wilt, as being authorized by God to do, or Another kind of of freedom not to do his own commandment, who will not laugh at this 〈…〉? for how can there be free liberty given, and yet a sharp restraint? again, as we have already said, those frée-willians cease not to make the Lord of so gross and rude understanding, as if good and evil were all good in the eye of God: but how can that brabbling be true, when the price of righteousness was fain to be paid, with the blood of Jesus Christ? or how could he call for satisfaction, when as by a certain carelessness he had consented to evil, except he were new-fangled according to the manner of men? Last of all, if (I say) man were so much No● this well. Lord of himself, that he had power, to shape out his own proper fortune, where is that purpose of God become, that we spoke of eve now? if God held that purpose, how can man dispose of himself? ●or there cannot be a settled determination, and purpose in God of man, and yet a peculiar power in man to appoint his own end: if by any colour the purpose of God might be denied, which cannot be (for as much as it is written of the Inconveniences folwing free-will. children being not yet borne, which had done neither good nor evil, The elder shall serve the younger, that the purpose of God which is according to election might remain sure; then would all these inconveniences following, fall out against God. 1. First and chiefly, that he is careless of man, whom in such sort he hath given up to himself. 2. Secondly, that God is vain, & idle: for how can he be otherwise, that without any mediation, or request, hath done such things as himself in no wise regardeth. 3. Thirdly, that the Scripture bearing witness of his tender love, and ●elousts over his people, is false. 4. Fourthly, that he never sent Jesus Christ, to pay the ransom of our sin. 5. Fiftly, that he made not man for his glory, with that Angelical difference from insensible creatures to serve him, but rather to obey his own lust. 6. Sixtly, that God doth communicate with some fellow partners, as Satan, fortune, or man, in the government of those creatures, that be his own. 7. seventhly, so far as I can perceive, we might from hence show precedents of authority that it is not unlawful for us to live careless of God altogether, for if God be careless of us, by what mean should he bind us to so much duty & allegiance, as he hath commandstd by his own word; nay it should seem that we might be careless of such a God as had in none other sort vouchsafed to provide for our safety: but we know, that all these are false, and therefore do find ourselves most bound to serve our God in all thankfulness & dutiful obedience. Now Sir, if Master Adversary will Works foreseen. cast about, and come upon me with this double blow, according to his custom, and say, God foreknew indeed from everlasting who were his, and according to the same fore knowledge, determined of man all after his desert should require; & that answerable to the proportion of his good or evil, God did foresee and purpose to shape out his rewards for him, like to the Tailor, that for saving of cloth cute●h after the scantling of his measure: I leave the Apostle to do my message in his care which otherwise may seem to call him open liar, Saying: The purpose of God Rome 9 11. 12. doth examine according to election, not of works, but of him that calleth: and again Rom. 11. That election is of grace & not of works. On the other side, the over sitting of flat contraries doth require, that the reprobates or ●seastes, should be rejected according to the judgement of God, whom he had prepared for his glory to destruction: for so doth the Apostle witness; besides this also, very reason doth instruct Rom. 9 22 The reprobate predestinated. us, that as often as the Scripture maketh mention of the predestination of the chosen sort, so o●t is the predestination of the reprobates confirmed: Now therefore to give free will his packing penny, we may boldly say, that if free will be, God's providence is not: if God's providence is, let these testimonies suffice. He is with every little bird y● falletho● the ground he feedeth the Providence Mat 10. 29. Mat. 6 26. Mat. 10. 50 Luk. 21. 21 Ravens & provideth for every foul of the air: he numbereth the hears of our head, & suffereth not on hear to perish without his will; he disposeth the lots: he telleth our days, numbereth our months, and limiteth our bounds: which we shall not pass. job. 14. 5. etc. To prove that free-will is not, I crave none other witness then S. Augustine, writing upon the 2. Epistle of Pelagius chap. 10. I can see nothing (saith he) in the whole Scriptures given by God in commandment to man, to prove that man free-will confuted by Augus. hath free-will, that may not be found either to be given of God's liberality, or required to set forth the assistance of his grace. Reas, What think you then, of the permission, or sufferance of God, whereby he is said to suffer sins. Rel. If in sufferance, we observe always this thing, that God worketh not properly in the wicked, but doth leave them over to Satan, and their own lusts, and yet reserve his providence, that he may not stand as an Idle looker on, surely we ought not to reject it, but if any shall go about, to set God's sufferance, and his will at odds, he shall lose his labour, and prove himself a fool. Hereupon saith M, Beza full well, in his book M. 〈…〉 of questions and answers, if sufferance be matched against willingness, first I say it is false, and secondly utterly against reason. That it is false is manifest by this, that if ●od suffer any thing to be done against his ●ill, then surely is he not God, that is to ●a●, almighty: But if he be said to suffer ● thing, as though he were reckless, ●ow far are we from the opinion of ●picurus? It remaineth then, that look what he suffers, to be dove, he suste●th i● willingly: herewith doth Saint Augustine, ●●●ée saying: If we suffer such August. against julian, lib. 5. cap. 3. ●● are under our correction, to do wickedly ●● ou● sight: We must needs be thought accessaries to their wickeds' esse, ●●t God doth permit sin to range without measure, even before his eyes, wherein ●he were not willing, surely he would ●ot suffer it in any wise, and yet is he ●ghteous notwithstanding: Now therese to stop the mouths of cavillers, ●hich in no sense will away with this ●●inction of will and sufferance, but ●on do give sentence by a necessary ●sequent, that God is the Author of ●ne, let us see whether the Apostle doth conclude: what (saith he) It God wil●● to show his wrath, and to make his Rom. 9 22. ●●e● known: did sister with long pa●●ce, the vessels of wrath, prepared to destruction: We see he made no conscience to bind, or knit up, the will of GOD and his sufferance together, as by the circumstance of the same Chapter most evidently appeareth: Ergo, they are all cavillers that do say that GOD suffereth Wranglers. any thing that he hath not willed before hand. Rea. Thus hast thou not only defended, and very sufficiently proved the providence of God, but also as it were by the hair of the head haled free-will of choosing, and all idle sufferance out of doors▪ which in truth have been the professed enemies to the same providence of old time: Now therefore I pray you declar● in what sort GOD doth will sin, and ye● God's will ●nd punishment. justly punish it with that dreadful destruction of body and soul. Rel. Thou knowest the will of God is only the rule of righteousness from whence it is his good will and pleasure to be glorified: for so it i● written of Pharaoh, therefore doth he● Exod. 14. 4. will, or suffer it justly, and because that Commandment or Law, where by he limiteth the courses of righteousness, is not only transgressed, ●ut also no spark of inclination found ●● man to perform the righteousness therein required, therefore ●oth the LORD most justly punish ●●nne. Reason. But this is no answer, for if ●obee the LORD doth appoint man ●o sin for his glory sake, and nevertheless restraining the execution thereof▪ 〈…〉 se his rod or correction, shall it not ●e said, that God is unrighteous, in that ●ee stretcheth forth his hand upon Innocents'. Reli. Nay rather, he that shall bu●●ly go about to knit the LORD ●●ppe in such a strait, that he may not ●●oe with his own creatures, which Pro. 16. 4. ●ée created for himself, what see●eth best unto his wisdom, doth ●ndoubtedly commit double and unspeakable abomination, for (saith ●●e Prophet) Woe unto him that Esay. 45. ●. ●il contend with his Maker, a brittle potsherd, of the outcast potsherdes of ●he earth, shall the clay say unto the pot●●r▪ why dost thou make me thus, did 〈…〉 hands fail thee in thy work? woe unto him, that saith to his father, what hast thou begotten? or to his mother, what hast thou brought forth? What though the Lord will have mercy? And will harden whom he will harden? Is there unrighteousness with God? God forbid, saith the Apostle: if this answer may not seru● sufficient, take this by the way which we have already handled: The cause o● sin is resiant: but the cause wherefore sin doth become sin, and so punis▪ able must be ascribed to the ordinance of God: now whosoever doth conte●● himself with this, doth seek a caus● beyond the will of God. Yet we kno● that darkness doth service to the light and sin (so far as it is willed, or punished by God) doth illustrate the glor● of God. Rea. In what sort therefore ma● we say that wicked men do the will o● God. Reli. If by the name of Will; yea me 〈…〉 Note this well. that thing, that is pleasing in the sight 〈…〉 GOD, and convey the word do, to 〈…〉 right intent of obtaining, in this ca● truly, the wicked sort, not only do 〈…〉 the will of God: but also wholly do le 〈…〉 away themselves to the will of Sa tan: But if the word will be taken in that general signification, to wit ●or that thing which the LORD ●ath willingly purposed to bring to ●asse, and refer the word do, not to the ●ntent and and purpose of the doer, but to the event and success of the matter, ●t may in no case be doubted, but God ●oth execute his will by Satan, and all the wicked company of men: As for example: Examples. it is said that the Cauldaeans were appointed of God to punish the disobedient Israelites, therefore as far as they wrought according to this appointment which was secret, and kept close ●rom them, they did the will of God: but Ezechi. 21. 20. 21. 22. ●or as much as the Lord had given no outward commandment, or token to them, whereby they might be think themselves, to do the work of God in that action, but did rather hearken to Soothsayers, and obey their own cruelty or ●ust, they did not only not the will of God, but also opposed themselves full ●utte against it: for the commandment ●ayth, thou shalt love thy neighbour as ●hy self: thou shalt commit no murder, The like we find of Pharaoh, pursuing Gen. 15. 19 the people of God: of joseph, his brethren, & many other. Rea. I perceive then the will of GOD Will to be taken two manner of ways. is to be taken two manner of ways, to wit, either for that provident and unsearchable wisdom, not always manifested to the world, by which all things are most measurably ordered according to the everlasting purpose of god; in which sense we ought to detract nothing from the good pleasure of God, because he should not be omnipotent, if any small success of thinger should shall out contrary to the same: & also that Gods will is taken for that, which by word or commandment, he hath opened unto us, the performance whereof is only good and acceptable in the sight of God. Reli. So it is. Rea. But may we not say that GOD commandeth sin, seeing he doth after ● sort will it. Rel. God forbid: it is the most horrible o● Sin not commanded though willed. all blasphemies: neither is the consequenc● good, God willeth allthings, therefore h● alloweth all things: for he willeth many things, which he doth suffer, not because simply he doth allow of them, but after ● ●ertain manner: for so far as he suffereth so far doth he allow & will them: but so far as he hath respect to the Instruments whose actions they are, so far doth he disallow and punish them. Therefore although we do faithfully hold, and believe according as we are taught, in the confession of Christian faith, that God the father almighty willeth all things, and by his power bringeth all things to pass, even as he willeth them, yet doth it not follow that he is the author of sin, delighted with in●quity: or that Satan, & men doing evil, do obey God, in that they do evil, or that they do the will of God, in that they do evil, & therefore are not to be blamed: for besides that, wicked men do the will of God, that is to say, those things that are ordained from everlasting, they for the most part do their own work, that is to say, that which they have a will in themselves and most greedy appetite to do, as we have oftentimes said already. Re. I perceive your meaning nevertheless that it is a strange purpose or will whose effects are not appliable: and familiarly consenting thereunto: yet do not the effects of God's Ordinance meet well in that secret purpose of God: for why? the Purpose & effects. secret ordinance comprehendeth all things without exception: and the Commandment doth as it were, countermand all evil, and simply allow of none, sau● good things only: Therefore I would have you, by some example, to make these things more capable, which yet do rather seem to make God contrary to himself, than otherwise. Rel. I will therefore take the case to God like to a King. stand thus: A King consulting with himself, and purposing to declare his honour, and authority, enacteth such laws, and statutes, as the best industry of his subjects, shall not be able to observe: pretending nevertheless, of his own especial grace, to be favourable, or merciful to some, and upon the rem●●nt of transgressors, to execute Justice: From this headspring, to wit, the honour of th● King: do distill two streams, the on● for his beloved subjects to drink at, and ●iue, the other for the malignant, to brown themselves in: the courses of these two being made contrary in effect, as i● respect of their property, by him that had the law in his hand, be nevertheless made fast in the bosom of the fountain, and do meet together again, together in the uttermost point, to wit, the honour of a King, as a be going out empty, doth return laden with honey to her Hive: for as the King without laws, had been no King, nor his dignity discerned: so by his laws his honour is become twofould as in punishing whom he list, and in showing mercy on whom he will; so that his mercy and justice (if he had had no laws, or if his laws had been capable to all his people) that had never been known, are two notable pillars of his Kingdom to his only honour; and the great dread and admiration of his subfectes, Assure thyself, that so it is in that wonderful ordinance of the almighty, whose purpose is not of election and reprobation, Note. nor of any other success of common things (which not withstanding he ordereth as is said already) so much, as of his own glory, according to the saying. For my glory I created, form, Esay. 43. 7. and made man. This thiug the heavenly wisdom of God did perceive might come to pass most conveniently by such a prescription, as should enforce the like effects to the law aforesaid (though in the first man his justice is very well defended,) yet note, always between the purpose going before the law (which is the glory of GOD) and the effects of the law (which are his mercy and No repugnancy in God. justice) is no repugnancy, but one pure and peaceable agreement, for the law condemning all men in the purpose of GOD, doth show forth his glory, in the most lively colours of A worldly objection. mercy, and justice, according to his first intent. Rea. What shall we say then? man is not punished for his due desert, but for the glory of GOD: and who, I pray you, shall not account him mad, that will strike a horse being teathered, because he doth not feed at liberty. Rel. Nay rather who shall not account him more than twice besides himself, Excuse taken from man. that doth resemble the image of God, to a brute beast? Did not God give unto man understanding, will and ableness ● stand upright, till such time as he wilfully for went it, as well as he gave him a commandment? beside this, although the horse using lawfully, as in respect of himself (having kind, his natnrall mistress, for his warrant) the benefit of his teacher, so that all fault (if faults may be here rehearsed,) resteth in the teatherer, and none in the teathered either for feeding, or not feeding; what of this? to whom had GOD done injury, if he had tied him to that teather? that he were as insensible as a block? is not he the true, and only owner of all things? If he be, to whom is he bound, that he may not use the benefit of his will▪ without controwlment? shall the pot say to the potter, why hast thou made me thus? thus dost thou see the falsehood of Simylies, whereby the wily wranglers of the world, do often times prove themselves more doltish, than doultes, measuring GOD with earthly things, and his wisdom by their own folly. Moreover I pray you, where is that fine fellow that will not confess himself a sinner ● if he be a sinner, why is he captious, as though he were pure and No man harow ong at God's hand. unspotted? what wrong is offered unto him, if he be cast into the bottom of hell? let me see the brave fréewillian, st●●ding most upon the pantaples of supereroation, that is not glad rather to ride at this anchor, when he perceiveth the seas of death ready to close him (God is righteous, Note this in the Papists. I am a wretched sinner, and were there no desert above mine, the torments of hell should be mine inheritance) then to affirm, that by the liberty of debating on the ends of good and evil, he hath purchased heaven by his own worthiness. Rea. Well I perceive the mystery of the matter resteth in Adam our first parent, whose fault doth heap the judgements of God upon his posterity: but how can it Adam. stand with God's justice, to punish all men for one man's fault? Reli. Urily and this exception also might have some good colour, if any man being free of his own fault, could prove, the burden of another man's to be cast 〈◊〉 au●we●ed. on his shoulders: but alas why should any man complain of wrong, knowing himself guilty of so many evils, as are couched in his own nature: doth it not far (saith M. Calvin) with such fellows, as with therres which being led to the gallows, do exclaim of the judge? yes 〈◊〉: but if they would consider how miserable the comfort is, that is borrowed of that poor revenge, they would occupy their heads, about their own deserts which do make them before God always 〈◊〉 of evil deserving more than bodily death, and for the most part, to be justly condemned of the world, and not use that malip●r●nesse, especially finding therein no remedy. The conclusion is this, and my advise also, that such as do And themselves grieved in Adam, seeks hence forth to be well pleased in Christ. Reas. Surely I have nothing to say against thee, therefore I come yet back to that, which thou hast partly answered: for why? I cannot be satisfied in this wonderful mystery, of God's sea●ret, and reucaled will; therefore I pray you to enlighten me once again, with some example more familiar, than that other. Reli. Needs must he wonder and to no purpose, that goeth about to be as wise as God, and to under stand all the secrets of his will (saith the Apostle) are past finding out, but again take the case to An example of god's providence stand thus; the Lord that disposeth of all things in their appointed seasons putteth the partridge into the marlins foot, the pretty bird, into the fowler's snare, setteth the ox foot upon the silly worm, bringeth the swelling waters out of their channels to the storehouse of the poor provident Ant, the little fish into the net, the lamb to the slaughter-house, the lion to the hunter's hand, and man for his due desert oftentimes to a sharp and sodden death: this God in his righteous judgement, hath preordained my son to die, amidest the merciless waves of the sea. But for as much as nature the enemy to wisdom, doth not suffer me to yield up mine interest, to the ordinance of God (which you must suppose, according to some extraordinary manner is disclosed unto me) I say unto him, son assure thyself that no action in this world shall discontinew my favour and good will towards thee. Again, I make thee LORD, of my whole revenues, use all that I have, or may procure for thee; so that in consideration hereof, thou wilt grant me thy true and faithful alegeaunce in this only point; depart not thy native country, and I crave no more: for at what time so ever, thou shalt commit thyself unto sail and mast, thou diest the death, there is no remedy; thus standeth thy safety, thus thy peril, thus my hearty request, and thus I leave thee. Well, this my son, according to the manner of men, having a body at home, and a mind else where, then where it should be, neither making conscience of my great liberality, commandment, nor any other good desert, nor yet respecting the danger of his own person, like a man led away with novelties, and the try: all of strange adventures, rather than esteeming an honest life, and the duty o● of a child (committeth himself; to the safe conduct of will, that idle and desperate loadsman, and at last after many tormoyles, is forced to fish in the deeps without his boat, like as before I had told him, shall not the man seem to do me injury, that shall reprove me, for this fault of my son, who every way so well, and fatherly entreated him as became me? Thus much I compare with the Lord of Heaven, who created man Lord of the whole Earth, save that he debarred him the tree in the midst of the garden. But if thou happily say that all this is not to the purpose, because in the affairs of this process, I have concealed no seacret but imparted my whole purpose to my son: well I grant, let us now therefore proceed, even here the case is altered, let it be granted also, that before I begat my son, I saw the sequel of this matter: howbeit sith it concerned my will, I would not only observe mine own pleasure in that behalf, but also give my willing consent to his fatal destiny. I pray you in this case, who shall let me to do the thing that pleaseth me? what hath my son to say against me, or if he say, and repine never so much, is it not folly to kick against the prick? but if I, in the eye of reason, may seem somewhat faulty, or cruel in this action, yet note that which is most unrighteous in man, is always most righteous in the Lord of heaven, with whom no creature doth stand in comparison: Moreover, suppose that I see a blind man Another example. taking a direct course unto a dangerous cave, and before his fall, I step unto him and say, father beware, and turn the ●acke, for even here at hand is such a peril, as threateneth thy death: the man, not only blind of body, but of mind lame also, not regarding my friendly admonition, tumbleth down headlong, and doth break his neck. Is it strange to ●ée him burnt, that will not come out of the fire? but now to the matter, let it be granted, that I set him in that way, foreseeing his fall, shall he not therefore be in 〈…〉 ited of his own death. Reas. Surely, but here canst thou not go clear away without touch, for hadst thou not set the blind man in that way, he might right well have escaped that misfortune. The like may be said of thy Son also. Reli. Did I not tell thee that no creature is to be compared with God? who if he should damn the whole world, setting the desert of Jesus Christ apart were nevertheless righteous? true it is, if I had never be gotten my son, he had never been drowned. But the cause standing upright as I left it, canst thou show any reason, why I should not be get him, seeing it was my will? even so, if God had never made man, doubtless it had been long ere man had sinned: but in those things, which we know the Lord, hath justly done for his own glory sake let us be content and leave off these tovish objections, of ifs, and and's, for what pretend we thereby, but to set the Lord to School, and to take him forth a lesson of our own mother wit? who (God knoweth) Iffes and and's to be left. hath much less need thereof, than the sea to borrow some small stream of water from poor brooks, which the Sun hath dried up. Rea. Well then, considering that nothing in the whole world cometh to pass rashly, or casually, but according to the will of God, that is to say, his ordinance, may it be said that God hath appointed any thing that he misliketh, whereupon he doth take occasion to minister justice? Rel. Doubtless it must be granted, God appointed all things willingly. that whatsoever God hath appointed is appointed altogether willingly, and without misliking, otherwise might he seem variable or to be canstrained to will those things that he willeth: but stay thyself, herein appeareth the wonderful wisdom of God: for those▪ things that in their own proper nature are nought, have yet before him great respect of goodness, whereby Sin hath a respect of goodness. it cometh to pass, that sin exacting at the hand of God, the due execution of justice, in respect of his ordinaunceis, is no sin, but righteousness ●ather? Rea. How prove you that? Reli. Is it not proof enough, to prove that it concerneth his endless glory? if it (A) 〈…〉, remember thyself what I have said already thereof before, this directory in the margeant, shall bring thee to the place, Moreover we may prove it thus, God sa●eth his chosen by the death of his son, 〈…〉 r so is it written in the Epistle of Paul to the Ephesians: But God should Eph. 1. 5. 6. have saved no man in his son, if there had been no sin, but rather the Holy Ghost might have told a lie; Ergo, in respect of God's ordinance it is just that man is a sinner. Again, it is greatly to the glory of God, that he showeth mercy to sinner: but if sin had not been, man should have needed no mercy: Ergo in respect of God's glory, it is good that man is wicked; finally, it is greatly to the glory of God, that he doth justly punish sin but if there had been no sin at all, his justice had been utterly unknown o● obscured, Ergo in respect of GOD'S glory, it is necessary that sin be in th● world. Reas. By this reckoning wilt thou mak● sin no sin. Reli. Not before it ceaseth to offend God in the breach of his commandment. But I say yea, and that well advised, that in respect of the glory 〈…〉 God it is good that sin should be, and better than good (if better may be) as it is wr●●ten Ex. 14. 4. 17 in Exodus. I will harden Pharaoh 〈…〉 heart, and he shall follow after you, an● I will be glorified in Pharaoh and in all his Exo. 9 16. host and in his Chariots and horsemen. Nevertheless I assure thee that sin of the own nature is so monstrous, that it Gen 7. 20. deserveth some name more odious than sin, because the de●ilements thereof have in such wise bespotted the nature of man, that the sluices of Heaven are opened thereby, and the judgements of God daily powered down upon us, which is well verified in that general overflowing of the world. Reas. But if sin be good in respect of The difference of good and evil. God, whose glory is wrought, and evil in respect of the works, how cometh the difference. Reli. How oft shall I answer this question? thou knowest, that man's original nature was sound, whereof could 〈…〉 ●me none but sound fruit, but after ●hat nature was corrupted by wilful 〈…〉 sobedience, from thence must needs ●ring the rotten fruit of sin: so that the difference came by the will of man 〈…〉 d so consequently resteth in man, till 〈…〉 h time as he is regenerated, being 〈…〉 en by imputation clothed with the righteousness of Christ. Rea. But God himself the sovereign Objection against the Apostle Paul. work master is said to work all things Ergo, he worketh sin. Rel. If by the same work of his, thou mean his almighty power, that vphou●deth the world, and all things there in without which nothing can contain i● self, I grant that evil things are wrought by God, that is to say mediately or by the same power, because no thought of wickedness, much less any execrable action could burst out if he would take away that life and strength that he dareth men, which presume to play the rebell● against him: but if by the working ●● sin, thou dost suppose the hand of God to be immediately stretched forth, to per form any wicked action, or else that sin happeneth by his together working with sinful instruments: first I den● the consequence for it is false: and s● condly I condemn it for the most wicked of all blasphemies: my reason is this the name of sin cannot agree with GOD, who is the sovereign root● Answer. of all righteousness: the nature of sin cannot once lay hold thereof, because it is unchangeable, nor yet can the pain of sin touch that thing, that is not faulty: and yet of necessity should all these follow against God, laying his hand to iniquity: therefore I conclude thus, the name, the nature, nor the pain of sin, are any thing accidental to the nature of God, but all these three are bred, fostered, and found in the soul and flesh of man: Ergo man is not the instrument so much as the cause of sin. Reas. It seemeth therefore that the work of the instrument, and the work of God using the instrument go not always jointly together. Reli. This doubtless is very true, for the work that should always be The work of man oft times made double. ●●t one in the opened will of GOD is often times made twofould by the worker: yet GOD by his power working in all ahings, worketh always well, and is glorified, and the iustruments not regarding his commandments, but obeying their own lusts, ●oe always work ill, and are justly punished. Reas. Yet of the contrary part I think, Works ever single. that the work of God in the good, and the work of the good by virtue of the Holy Spirit, which worketh in them, are ever one. Rel. I grant it, for so far do they work together, that God doth work in them to will, and perform the good works of the Holy Ghost, and they for the assurance of their well working, do guide themselves by the light of his word. So then mayst thou perceive that although by Satan, and the most wicked men, the just decrees and counsels of God are executed, yet are they thereof for the most part ignorant, and because they obey themselves, not regarding the will of God, their works are made Examples of single and double works. double. Of this we have spoken some what before by the example of joseph, his brethren. Pharaoh, and the Caloées punishing the disobedient Israelites: but that notable example of our Saviour Jesus Christ, doth yet make it more evident to our understanding, Christ was the good instrument, out of whom God Colo. 2. 13. wrought the pardon of our transgression▪ who before lay fast bound under si●nne; Mat. 26. 39 This instrument at all times, and in all things, showed himself obedient to the will of his father, whereby it is manifest that he always wrought well with him; but on the other side, what bloody butchers were the Jews, which in themselves 1 Pet. 1. 19 did cause the work of God to become double. Christ being a pure innocent, without one spot of sin, and such a one as never gave offence did they crucify, not regarding any thing that had been told them by the Prophets. Whereby never the less it came to pass that GOD performing that thing by Acts, 4. 27. 28. them, which before all worlds he had appointed to be done, did exceeding merciful and well, and they yielding to their own tyranny committed the most horrible murder that ever was. The fall of Adam c 〈…〉 through God▪ forsaking. Rea. Well then to make an end of providence, tell me I pray, whereto shall we ascribe the fall of the first man? I mean whether to Gods enforcing, or to his forsaking. Reli. Doubtless his falling from God ought simply to be imputed to Gods forsaking: for if we say that GOD did Enforce him by any compulsion, I cannot perceive, but we burden him with a marvelous untruth, notwithstanding it is always granted, that the same fall came by the necessity of God's appointment, Mat. 25. 34. but for as much as that necessity, took not away his own willingness, it shall never excuse him. So that here in rightly appeareth the wonderful wisdom of God, who deriving his glory The wisdom of God. (determined off before) from the grossest of all faults, is neither the cause thereof properly, nor doth suffer it to come to pass beside his ordinance: He allowed so much as came from himself, saying, Lo it is good: but now forsaking the good, it became evil for want of God: and in the same forsaking God suffered (yet willingly) corruption to creep under his ordinance, in such wise into the nature of man, that his own will became the cause of that evil act of eating that forbidden fruit. Rea. But why did GOD forsake him, being righteous in his own sight. Rel. Nay, rather would I have thee to show some reason, that should move God not to forsake him, whom he knew it most expedient to leave. Rea. Here again dost thou allude to the glory of God, but if I might still follow the appetite of reason, I should demand why God why such preposterous means doth exact his glory at the hands of his poor creatures. Reli. Truly thou mayst, but I will take a day to answer thee, till such time as the Lord hath called me to sit in commission about the affairs of his secret council, yet if I say he will be so glorified, because Rom. 9 18. it his own will, what then? Is there any Mr. Calvin in his bock of offences. fault? But take the words of Master Calvin for thine answer in this case, who saith thus. The first man fell because the LORD did judge it expedient, why he so judged, is unkowne to us: Yet certain he so judged, for no other reason but because he saw that thereby the glory of his name should most worthily be set forth, when thou hearest therefore mention made of the glory of God, there think of his righteousness, for it must be righteous that deserveth praise, and let us rather behold an evident cause of damnation, in the corrupt nature of mankind, which is nearer to us; then seek for a hidden and utterly incomprehensible cause thereof in the secret council of God, which is further from us: and let it not green us so far to submit our wit to the unmeasurable wisdom of God, that it may yield in many secrets of his, for of those things which is neither granted, nor lawful to have knowledge, Ignorance is well learned, and the coveting of knowledge a mere kind of madness. Rea. Well let us stay here, concerning the providence of God, from which I perceive nothing can be excluded, and therefore in vain do men babble of Fortune, Chance, and other casual Goddesses; now therefore let us proceed to the predestination of God, of which thou oft hast spoken in this treatise of Providence, and first of all I would have thee describe unto me what predestination is. Reli. Truly the providence of God considered, in that general signification, Predestination what it is. that is to say in the foreknowing, or deigning, ordering, and ending all manner of things, so far as yet I understand, doth comprehend the predestination of God, and is one selfe-same-thing therewith: yet because predestination may be restrained, in a more particular property, namely to Gods ordering and disposing Rom. 8. 29. of mankind, thus it may be defined. Predestination is the everlasting, and unchangeable decree of the almighty, which going before all causes, draweth man to his appointed end, that is either in Christ to salvation, or else in Adam to condemnation, & the endless torments of hell. Rea. And what is election? not the same thing? Rel. No, for that is utterly unpossible, Election what it is. and against all conveniency of Reason, because the Reprobate is predestinate, Rom. 9 22. jud. 1. 4. as well as the Elect, as witnesseth Saint Jude, but we cannot say, that the Reprobrate or offcast is elected: therefore Election is peculiar to the good, being chosen out of the total number, and predestination common to the good, and the bad. The mercy of God, the cause of election. Rea. But it seemeth, that before election goeth the mercy of God, whereby the clect are saved: and then doth the nature of contraries require, that the hatred or wrath of God, should be the cause that the damned, are damned: Ergo, God damneth some, not for their sins, but because he doth hate them. Reli. If to the word hatred, or wrath, thou hadst put this litlle word Just (whereby God in Justice might have cast off the ofcasts, who never doth unjustly) I would have liked well of thy consequent. But I pray you where did you Sin the cause of damnation. ever find, that God hated man except it were for sin? show me the place and then will we conclude against him, that he hateth his own work: In the mean time, content thyself with that which we have already spoken touching this matter. Rea. Well: but it may seem a hard and cruel case that some should be appointed to damnation, although GOD may justly do it for his glory sake. Rel. I will not see thy folly in these Cruelty and justice. two words Cruel, and yet just. But yet I say it may seem a case more harder, if God could be found in the fault of reprobation, whereaf he is but the failing cause, the efficient being grounded in man himself. And if we may speak of the handnesse of causes, it seemeth much more harder on God's behalf, that if he could be proved the cause of transgression (which is utterly unpossible) that ye● he may not use his pleasure with his own creatures. Rea. But what say you to these general 1 Tim. 2. 4. 1 Pet. 3. 9 sentences, God would have All men saved, God would have all men come to repentance, that they might not perish? Reli. You must construe of the word. All, in that place, not after the letter: or else avouch to the face of GOD, that some are damned whether he will or not, therefore (All) hath relation The word All. here to all sorts of men, in degree and calling, that is to say, Princes, Magistrates, Gentlemen, Bondmen, Artificers, and such other, aswell of the jews, as of the Gentiles: thus doubtless we must expound the word All. For GOD forbid that the Doctrine of predestination, the very groundwork of salvation, should hang in suspense for a few texts that pretend outwardly a kind of repugnancy: if this will not suffice, then credit the Apostle saying according to the whole course of Scripture: Though the children Rom. 9 27. of Israel were as the sand of the sea, yet shall but a remnant be saved, Many are called, but few are chosen, few enter at the strait gate. Rea. Truly, thou compelest me to yield unto thee in this point, for if God would not have some damned, they should in no wise be damned, that be damned: But here again ariseth a doubt which troubleth many: If that necessity of things be prefixed by the eternal decreement, it is superfluous The unrea▪ so ●●ble cbiection of Worldlings. and a mere kind of madness to teach what every man's duty is: for why: all the teaching, and preaching in the world, shall not alter the least lot of God's determination. Reli. Indeed this is the only refuge whereto the fexe flieth, being hunted from every other haunt: But the Lord will one day unkennel him, when his case & carcase both, shall pay tribute to the father of foxes, if mean whiles he offer not to God a more acceptable sacrifice: These be they that make ship wrack of all religion, although some while under the veil thereof, they would seem for credit sake, to have some little smack of the fear of God: But they which be the children of God, either know or will know, yea & the wicked also shall know, not only, that in that security which they would draw from hence, resteth the utter contempt of Christ, and of all true knowledge of God, but also that doctrine Doctrine under servant. is appointed as an under servant to the Lord, whereby he doth justly accomplish that, which he had purposed touching his elect, as also the reprobate. Therefore I pray you what is the drift of this objection other then that the Lord should leave all things at large, according to the opinion of Epicure, & the Papist, to a careless happening, whereby man for his behoof, pausing upon his own ways, might address himself, as of his own proper power, to will and work these things, that should win Salvation? truly if they were called together among them all, is not one to be found, that can clear himself of this intent. Therefore it is manifest, that they are not enemies alone to the predestination of God, according to whose foreknowledge a covenable necessity ● things is prescribed, as best beseemeth his omnipotency: but also that they ar● Doctrine leaveth the reprobate without excuse. angry with free justification, whereupon they will either convey them▪ selves in to the place of Christ, or at least become assistant in his office. But why should the reprobate himself account Doctrine unnecessary, ●● be it he will not yield himself obedient is he not thereby left utterly without excuse before the Lord? Moreover it is commanded to b● set before the reprobate, not because it might intercept that thing that God hath purposed of him, but that by ●● The grace of secret election. incredulity, it should appear and b● more manifest, how forcible the grace of secret election is: for wherein m● the same more evidently be perceive then when in one self same doctrine and in one self same calling, there should fall out among these men sundry or several effects, one reverently to embrace another stubbornly to scorn and ●●▪ iect it: and the third sort, to stand a lukewarm and careless quandra●● as if to embrace it, or not to embrace were all one thing: Again there is no doubt, as it pierceth the hearts of the chosen, and doth lead them as it were by the hand to conformity of life, whereby to their great comfort, they seal up to their consciences their election: even so ●t striketh the hearts of the wicked, and oftentimes doth restrain their mali●artnesse, albeit it proceed from the mouth of a man: last of all, if those unreasonable Cavillers could be content ●o take any light at the hands of the godly, the Apostles should soon persuade them, how necessary doctrine is. They The Apostles. ●reached predestination, and the free election of God, notwithstanding they were well assured, that not only themselves, but all that were predestinate to ●●e, were in no case removable from the estate of salvation. They knew also on the contrary part, that the reprobates by no industry could ●●●rit the kingdom of God: and al●●it before their faces, whole thou●ndes were caught with this lime●wigge of Satan, and did tipple themselves with the drunkenness of devilish ●curity; yet I say were the Apostles never the colder, to walk in their duties and offices, but painfully, and wi●● all diligent care and endeavour, to they continual danger, and at last with the loss of their lives, discharged themselves thereof. Rea. But wise men of this world, do Wise men of the World. plainly affirm, that the Doctrine of predestination, ought not to be taught, or at least is not convenient to be taught before common people, because they are not able to comprehend it. Reli. But if wise men of the world were any thing wise in the wisdom ● GOD, this would be far from they thoughts, and twice so far from they tongues. For I pray you what d● move the Lord to reveal the same doctrine, so plentifully in his word? Some intent of secrecy? Shall the sun neu● shine because all are not able to comprehend it with their bodily eyes? Let t●● same wise men gatze upon the ground for that is the treasury of their unde standing: they cannot perceive how o● little grass groweth, and shall the ear● therefore not yield her increase as ●● Lord doth appoint? If hidden and sec●● causes may lawfully prevent common profits, then shall it behove us to wax more sharp sighted then men, or shortly ●o have another world. Those men whatsoever they pretend have small regard of God's true service ●r honour: therefore is there no cause that the truth of GOD should be dissembled for their number or authority, be it never so great. I remember that Saint Augustine Augustine his answer to the enemies of predestination. Chap. 15. ●ath said full well to the matter. This Doctrine being heard (saith he) some are ●urned into a sluggish heaviness and slowness, and being readily bend to fall from labour unto wantonness, do go after their lusts: must therefore that be thought false, which is said of the foreknowledge of God? And will we not also speak, that which the Scripture being witness, it is lawful to speak? by likelihood we are afraid, lest he should be offended which cannot take it, and are not afraid, lest we holding our tongues, that he which can take the truth should be deceived with falsehood. Therefore as true religion is to be taught, that GOD may be truly worshipped, so is the Doctrine of predestination, that he which hath ears to hear of the grace of GOD, may glory in GOD, and not in himself. Rea. But have the children of GOD any assurance in this world of their election? Reli. Yea verily, for from whence cometh Repentance and the fruits thereof, but from Regeneration? of the faith of Christ, but this faith is given to the elect only, Ergo, only the elect do repent and give themselves to obey the commandment of God, The rest have not ●● will to think a good thought, much less● Means for a man to know his election. to do any good, and least of all to continue in well-doing: for that is also a peculiar mark in election: Therefore letn● man climb up to the clouds, to search whether he be enrolled in the secret council of GOD, nor busy himself with many curious speculations below▪ but let him that would be assured or Salvation enter into himself and consider how his faith doth stand i● Christ, in whose blood if he find it v● ●●ith sufficeth to justify. feigned, thereupon let him rest, wrapping his whole body and soul under his promises. job. 3. 15. This thing can no man truly bring to pass, except his name be written in the book of life. Rea. What▪ if a man feel not in himself Rom. 9 33. these testimonies, should he therefore despair of salvation. Rel. GOD forbid, let such men rather be sent to the word preached and sacraments, whereby the grace of election may work these testimonies in them: and no doubt, those whom the LORD hath foreknown in his good time, he will call home into his household God calleth his children of faith. For we know as he hath predestinated of his own unspeakable mercy, whom he would, so also he calleth them at such several seasons, as he will: Some early, and some Rom. 8. 30. Math. 20. 2 3. 4. 5. 6 late, as it is written in the Gospel of the labourers that were called into the Uineyard. Rea. But by that parrable may wicked men take encouragement to neglect the time of calling, because they that were called in the last hour were accepted & rewarded equally with those which came in the first hour of the day. Reli. Nay, let me show which of those labourers being once called, did refuse to come: it seemeth rather to me, that hereby they should learn without delay to turn unto the Lord, hearing his voice, for we must consider that he is not bound 〈…〉 an 〈…〉 to 〈…〉 t the 〈…〉. to us, but we unto him, therefore the wisest council, that I can give, is that we take heed betimes, and lay hold when he offereth himself, lest our sins do make separation, between him and us: for i● through our negligence we overslippe the day of health, we cannot recover it afterwards although we seek it with tears, which we find truly verified in the foolish Virgins, rich Glutton, and many Math. 25. 13. Math. 27. 3. other: Therefore he that thinketh himself in most security, and saith my age is not yet fit who am but young, or my business is not past, which is great, I will turn to the Lord at some better leisure: let him remember that all flesh is as grass of the field, & hath no charter for one minute of an hour, and if we b● taken napping with sinners, our reward 〈…〉 7. 24. is with them, whereupon it is full truly Luk. 15. 24. said. To death we must stoop be we high be we low. But how or how suddenly, few be that know. Reas. But yet must they needs be damned that are appointed to damnation? Reli. It is true; yet always because they are sinners and do not hearken to the voice of the Lord. Rea. Truly in my judgement, even that is enough to stop any man's mouth, be he never so captious: but I pray you is their no especial strength in this doctrine, whereby the children of God in the periluos time of temptation, may comfort themselves, and wage battle as it were against Satan in the depth of his assaults? Reli. Doubtless this either is, or aught Mat. 10. 39 to be no question, for if we consider that satan hath no power to pluck one hear from their head, more than the Lord The comfort of prodestion. shall appoint, and that all the wicked rout are holden in by the hand of God as by a bridle, that they can neither conceive any mischief against them, or go about it, when they have conceived it, or if they go about it never so much, that they joh. 1. 11. 12 can bring nothing to pass, but that which he doth command: what dastards are they that will shrink one hair breadth from such a simple enemy, having so mighty a God, with so many legions of Angels watching over them continually, for their defence. Reas. But for all this thou knowest that God's dearest children are oftentimes overset with fear of his power, yea and peevishly entreated thereby also. Rel. It is granted, and truly, this may serve for a glass for God's dearest children, to behold their wants in the The cause that Satan, misintreateth Gods children. faith of Christ, as also their corruption, holding them down so fast under sin, that when they are at the best, even then are they not without desert of God's chastismentts. Reas. And what? is the same faith, whose object is the son of God crucified, the only condition whereupon all the children of God in their seasons are gatheyed up into immortality? Rlig. It is so. Res. Ergo, It is no matter if we obey not the law of God, wherein we learn to serve him, and to perform such actions of society: as be requisite between man and man. Reli. This is but a ●and starting hole, for as the mercy of God is not extended, but through free election, not without the condition of faith included by God for the extern: so also is it provided, that the same faith, be accompanied with righteous exercises. But concerning this matter, and other more whereof I am to confer with thee, I would we might meet hereafter at more convenient leisure. Rea. I am well content, in the mean time I thank you of your patience in this discourse, beseeching God that I may always bear in mind the Godly advisements thereof. FINIS. By ARTUR DENT. An earnest persuasion to a Worshipful Gentleman, and his good friend to continue constant in Christian Religion, and to loath and detest the slights of Superstitious Papistry. By the former Author, Arthur Dent. ALthough the be, be not so easily caught in the gins of the Spider, as the poor Fly, or being once entangled, is not so easily poisoned: yet common experience, doth make it a plain case, that oftentimes she is overthrown therein, and compelled to yield herself a prey unto tyranny. But considering how easily our affections be carried away by corruption, to wit, faultiness, natural to decline to the worse part, it seemeth most wonderful to me, that you being so near a neighbour to heresy, are yet undrowned in the dregs thereof more than untainted, to the danger of your overthrow yet to come: for why? are not the best subject to change? I mean the wisest, to folly? and the holiest to wickedness? let the example of Solomon, witness the truth in this case, who although he were the only paragon of the world, fell to idolatry, the most noisome of pestelences, and to all uncleanness of body. Doth not likewise the example of our first parent Adam, make it plain, that our nature being at the best, is even then most subject, to take the wickedest course? O wretched estate, what reckoning shall we make of ourselves which seeming to stand, are ever falling, which outwardly carrying the countenance of security, have at home, such an enemy, as doth practise our continual estraungement with God and besides this are environed with a world of ungodly allurements. But yet amids these dangers, twice, O Merciful God whose grace superaboundeth sin, whose mercy dispenseth with all our faults, and whose holy spirit doth endue us with wisdom, to destry the subtleties of Satan, with strength to stand against them, yea and with constancy, to continue in his love, fear, and true worship. I appeal to your conscience, whether the Lord hath dealt with you less fatherly, then in old time he did with Daniel in the lions den, with jeremy in the miry dungeon, or with jonas, in the belly of the whale? they saw their danger imminent, which did put them in mind to repair to the Lord. But you I know, yea I know it to well (if it pleased GOD it should be otherwise) have continually laid before you the fairest baits of the world to betray you, where-under lurketh the peril of perpetual damnation, and yet the Lord be praised, do continue his true and faithful servant unvanquished. But to speak more plainly, thus it is, by reason that the adversaries to all truth, I mean the Papists, have the colourable access unto you of friendship, you are always endangered by their wily persuasions to forsake your God. This truly hath been often told me, and I see no reason why I should not believe it, considering that I know, how busily they use to buzz in every dish, where opportunity promiseth the insertion of their loathsome corruptions: But most chiefly; if they be on a sure ground that their bodily danger is not thereby threatened, they are imp●bent to blaspheme GOD and his holy Religion with all treasons of their own wicked inventious: which thing although commonly and of custom, it hath happened unto you by them, yet am I to restrain myself, to the answering of one particular, and principal attempt that was made against you, at your table, by certain Gentlemen not long since, whose names though I partly know, yet I think not canuenient at this time to deliver to common obloquy. These Gentlemen grounding all their religion upon hoary hairs, which they call Ambassadors of experience, and upon the grave visors of their Fathers, which we account the wisest parts of them, having preferred. fancy before faith: and their own humours before the honour of God, brought all the battery of their reasons and arguments against the poor bulwark of your only defence (being a man able to be seduced by the violence of persuasion, or at least to have been driven to silence that extreme refuge, had not God been present with you in the rescue of his own honour) saying was their not in those days, wherein our religion slorished, a golden and plentiful world? was there not love and Charity? unity of religion? the service of God established by general counsels of holy doctors and fathers? how then should not those ways, be the best to serve God, which they observed, and have left under the warrant of sufficient authority to the memory of our present age? have so many wise men been deceived, so many learned men lived in folly and ignorance? have so many Kings and Emperors slept in blindness of heart and died in the darkness of heresey? Nay hath all Christendom wandered out of the way till now. etc. This thréedbare discourse (which they draw out to the whole length of a Carterope) is able to bewitch so many, as make reason their iools, even as themselves are bewitched by the wiliness of the devil and their Pope: but let us survey these waterless clouds, and we shall easily perceive them as they be. Have not these wise men laid true religion in water and sacrificed their zeal to reason, as if she were some Goddess? here is nothing but a plain collection of reasons, a●● Carnal experiences, and shall we make them the platforms of holiness? is the wisdom of man of so forcible a capacity, and the word of God convinced of so great debility, that in cases of religion we shall g●●und upon likelihood o● man's imaginations? let us be wise, the Elder hath most pith of all the trees in the wood, but less s●ength and goodness than any other: the thunder a huge 〈…〉, but a little stone and these men great choice of boas●●gs, but small verity, or virtue in their words. ●ust not that building needs be nought ●e it never so fair, whose foundation is utterly rotten; and must not that religion of necessity be worse, whose principles God hath flatly forbidden? he calleth man's reason, a traitorous enemy to GOD, saying, it never was nor shallbe subject to his law: they honour it, as the jer. 11. 10. 14. true penny of their whole trust: he condemneth the precepts of our forefathers, forbidding us to pray for them, which do embrace the same, because they are Sepulchres full of rotten bones, clouds with out water, and they themselves hupocrites, but they esteem them no less than loadesmen to all piety and life everlasting. Alas why do we fear their union in idolatry (for that is the untay, that they rejoice in, and brag of) more than we sorrow for the dishonour of our God? or why should we be troubled with the long, and prosperous estate of Popish religion, more than be comforted in the news and glad tidings of the Gospel? doth not the Apostle tell us that before the dissolution of the world, there should befall a general Apostasy, and departing from the faith of Christ? and that all this should happen by one man, namely the man of 2. The●●. 2. 3. ●. sin, and child of perdition? saying, that he should be an adversary to all Godliness, and exalt himself above all that is called God? why then should they go about to blears your eyes with the wonder of such words, more than instruct themselves in the providence of God, who hath provided, and made us wary of such a General departing? why say they too char●ge the cannons, decrees, and decretals of their Popish fathers (seeing the Lord himself pointeth out the Pope as with a finger, and dèciphereth 〈◊〉 for Antichrist, as plainly, 〈…〉, to discovered in the secrets of 〈◊〉 body, by the anatomy off another) more than yield their own due subjection to the ordinance ●nd institutions of their GOD▪ Nay why should we (whose eyes and ears the LORD hath opened for the entertainment of his truth) lend them away to the view of moth-eaten novelties, and to the sound of such false laromes as these, more than exercise them in their several duties and offices? if they will not confess that these and such other testimonies of Gods holy word do reprove their man of Rome, together with them being his uncircumsiced generation of Antichristianity, let us then apply them: the man of sin, (saith the Apestle) exalteth himself above all that is called GOD, vaunting himself insolently in the temple of GOD, if (I say) they will not confess this of their Pope, let them show us what regard of obedience he hath reserved to GOD ward, in making his book, (I mean the holy Bible) the vassal of vile estamation, which he doth not only bury, in oblivion, by his own despensations ● but in all contempt doth trample, and 〈…〉 under his feet: knowing notwithstanding that it is the word and wisdom of GOD: let them show us to what prerogative their Pope hath yielded which proclaimeth himself so many degrees above Angels, or that denounceth himself the spiritual head of the Church of Christ: Hath their Pope performed any covenant ' of league with the Lord, whose searunats and children he hath rend from the face of the earth canceling the date of their days, with more than a thousand butcheries? doth the Pope yield to the omnipotency of GOD, so much as he goeth about to make himself GOD, and is not ashamed to momise all the effects of God's power? saying that he both can and may do all that GOD can do, to wit in the pardoning of sins, in the saving of souls, in the transmutation of times, in the altering and abrogating of laws, in the administration of spiritual gifts, to be short in all other things whatsoever? nay he is not thus content, for more expressly doth he maintain his quarrel against GOD, for by certain necessary, conceqences▪ ●e proveth, that he is above the only GOD of heaven earth. O hellish insination! how hast thou caryet poor ignorant souls to the slavery of this monster? even in the total of there deeds and belief? what should I article any longer against him, whom these few have condemned to the pit of hell▪ But see the policy, whereby this subtle Serpent hath deluded us so long: the word of GOD, which ought to be the launtorne to our paths,, hath her kept back and led the fruit of one whole thousand years in the wilderness of darkness (God knoweth to how great confusion) and now braggeth in the antiquity of his own naughtiness and mischief. Alas is their any marvel, the world being once covered with the spirit of slumber, that it should be overtaken, with the witchcraft of sleepy diseases: is it any thing, strange, that men do spew at religion, being made drunken with heresy? or is it any wonder (the word of GOD being once brought into 〈…〉 rall contempt) that the infection 〈…〉 ry hath been so common? gl●● once the gorge of man with any foul ●inion, and he will hardly be purged thereof: make him to believe the mortality of the soul, and he will consent with Protagoras that there is no God. They will say that all this wind maketh ●● corn, and 〈…〉 are that we do belie their Pope and them; truly I cannot blame them, if they would unfather him of such hateful blasphemics: but let ourselves be charged with the wrong we have done them herein, and our lives stand, upon the slander, let his own cannons be convinced of all the evil that have written them, and more than ten thousand such in exasting of his name, and the Pope himself be condemned of madness and frenzy, having as like a beast, as a bedlam, and as near the quality of a bedlam, as the quantity of man, consented unto them, with all pride and presumption. O good God, how mearuelous is it tobehould so many wise men, somuch deceived, so many grey headed fathers so childish? so many tgnirant accounted wise? and so many infants allowed for men of grave and ripe judgement? if they can say against us, where is the city on the mountain, the visible Church? the catholic and universal Church? they are learned enough: but they cannot preceave that these are feigned fires, painted out with fair glosses, wherein is no warmeth, nor that they be Illusions and shadows without substance▪ Take their Church from the pontifical hill: take away their Pomp and bravery, or their general consents, and take away their life, Nay if this were all, it were well (if evil may be well) But which is worse▪ they must have their Churches beautified with▪ Images, Feminine and Masculine curiously carved, gallantly guilded, prodigally beset with precious stones, and most delicately adorned with great choice of jewels. They must have their Roodloftes with flags and silken banners, with Crosses, roods, and Saints, like a storehouse of superstition. They must have their brave Altars, garnished with petty Gods, with well lifting Prelates, and other holy relics: they must have shaven crowned Chaplains, strangely attired, they must have their Albes, with silk of all colours, they mitres and Crossyars, and what should I say, they must have holy bread, holy water, holy oil, holy ashes, holy candles, an hundred holy orders, like hypocrites that beautify the outside besides a thousand other holy things. Finally they may not want any thing that can please the eye, delight the ear or slatter the mind: And lo, yet do all these most plainly prove their Church the 〈…〉 y Church of Antichrist: for where nothing is wanting that may allure the mind to lust after vanity; or to stir the heart unto folly and wickedness, this may be termed (by much better right) a Court for an Atheist, than a Church for a Christian, for was Jesus Christ so high set on a hill, that all the world did worship him, o● outwardly so glorious, so full of pomp and bravery, that they have drawn from him such an ensample of imitation? or were there so many of his church (which yet we doubt not was and is the true Church) that the same Church hath lined their mouths with multitudes, with universalities, and unities general? Then is this true, Christ himself was never borne in an an Derstall, but in the Palace of some Monarchy: then was not he a poor despised soul on the earth in worse case than foxes & birds which have holes & nests Math. 8. 20. to shield them from the wether, but some mighty prince of the world, ruling with all majesty & power: And then had Christ to embrace his Doctrine not the Apostles, & a few other silly Disciples, but the general consent of all the jewish Churches. How then came it to pass, that he was put to such a shame full death? was 〈◊〉 because he was well-beloved of the multitude? if this be love, I know not what to make of hatred; but sure I am, that few will consent so to be beloved. I would to God the Papist would look wisely upon his Church, and afterward tell us how far it differeth from the Churches of the Pharisees, which reproveth, and condemneth our Saviour CHRIST as a false Prophet, and all his Doctrine, as newfound doctrine, and schismatical, saying and swearing that theirs was of antiquity, observed of theyrfore-fathers', and having the warrant and consent of the world, what say they at this day against us which do embrace the self-same Doctrine, that was so condemned? Do not they say and swear that Martin Luther is the father of our religion? Do they not call it a Sect, a Schism, an● Heresy? Do they not call us traitors to God & man, giving us such titles as they themselves deserve, and have they not slain whole thousands in that quarrel. If we demand of them whether the Church of God were at any time comparable to the Synagogue of jews in re●●●ct of the multitude, which way will they turn them? if they answer that it was not, they condemn their own reasons of very much weakness, which do go about to confirm though authority of their Church by other marks then the Church of God ever had: If they answer that the church of Christ was always the greatest, they are already convicted of as great foolishness, for thereupon would all this packet of untruth lustily depend, viz. That the Church of God, was drowned in the general overflowing, when all the world was drowned, and the church of satan saved in the Ark. That the church of God perished-among the Sodomites, and just Lot, and his family, were the church of the devil: that the jews, Scribes, & Pharisees, were the Church of Christ, and Christ himself with the remnant of believers the Church of Antichrist: In conclusion that their Church is now the true Church because of the multitude, and ours the false: we will demand but one thing of those multitude of men, which if they truly tell us and prove, they shall have our hand and▪ our heart, we will become as true to them as steel, and consent to any religion of their forefathers; which is, that they show forth, at what time the estate of the world, was in so good case, that the best things did please the greatest number, or when iniquity had not the most consent of adherents (except at that time, when all were drowned except eight persons) Alas their proof is even as far to seek, as heaven is distant from hell; God grant therefore the condition of Rom. 10. 16 consent, be no nearer unto us. For it is written broad is the way, that leadeth Math. 7. 14. to perdition, and many walk therein, but narrow is the path to salvation, Rom. 9 27. strait is the gate. and few do enter thereat. And further, though the children of Israel were as the sand of the sea, yet shall but a remnant be saved; This is yet more plainly verified by Elias the Prophet who saw not one man free from Idolatry, and the subjection of Belial, Rome 11. 13 besides himself, in all the world, yet did he willingly (all regard of the multitude laid apart,) serve the Lord of heaven truly. Wherefore, though our forefathers, served those Gods on the further side of josua. 24. 13 judith. 8. 19 jer. 11. 10. the flood, or the Gods of the Amorstes, or the gods of their own hands: Let it amaze us no more than it did good josua who said (and let us also say with him) we and our houses, will serve the God of heaven. And with judith, we will not follow the sins of our forefathers which forsake their God, and worshipped strange gods. The holy Hrophet received from the 2 Tim. 3. 16, mouth or secret inspiration of God all that doctrine that they delivered or taught: the Apostles proved their Doctrine out of Prophets: the godly of ensuing ages have rested upon them; And shall we alone be careless, or account it enough, if many men have gone before us, contrary to the Prophets and Apostles? No, no, All men have sinned from the first (except one) and shall do to the last, yet it is nothing lawful for us to follow their steps therein: Therefore although our forefathers were Idolaters, yet must we learn to serve the Lord, And that we may the better perform our duties in that behalf, it behoveth us to be wise in the trying of spirits, lest we become clients to our forefather's superstitions, or superstitious in our own fancies, & so ignorantly neglect the precepts of our God. Let us therefore look upon the injunctions of Popery, that we may be able to reprehend the Church of Rome, but let us call home their general Counsels, with the rabble of their decretals to the same Prophets and Apostles, And woe shall anon perceive that we have no cause to fear (their times out of mind) knowing that an evil custom is no better than a common pestilence, which by how much the more is old and ancient, by so much the more it is rotten & stinking: nor yet their common consents, seeing the state of gods children is oftentimes to be desolate. And because there is no heresy but will challenge some maintenance out of God's word, saying that their Church is the Church Apostolical, which the Papist as boldly sweareth & taketh upon him, as if nothing were good but his Mass, let them show us the Prophets and Apostles for their Masses, Dirges, Trentals, praying to Saints, praying with brads, praying to help souls out of purgatory, worshipping of Idols, bishoping of baptised children, kissing of Pares, Creeping to Crosses, baptizing of bells, conjuring of water, conjuring of balm, conjuring of herbs, buying of bulls and pardons, and auricular confession; & the rest of their sacraments, paying of vain vows, going on pilgrimage, pace-eggs, manyples, licking of rotten bones, Auc-Maryes blessing with two fingers, anointing, annoyling, absolving, kneeling knocking, whipping, crouching, kissing, crossing, shaving, greasing, and ten thousand such trickets more. I appeal to the judgement of the wise-harted, whether God abrogating the ceremonies of his own law, did purpose, that the Pope should institute and erect a new, of such traditions as these. If we hold them hard to the proofs of these and such other, by the touchstone, aforesaid (namely the word of God) their next leap, is longer than the passage between Dover and Calais: for they cross the broad ss as to unwritten verities. But how cold their entertainment is there, we would not much fear to make themselves the judges, if shame & grace had not forsaken them. In deed we know and confess that more was spoken, then is written: And that whatsoever Christ & the Apostles preached, was the word of GOD were it written or not: But we know also that if more had been necessary to salvation then is written, God would not suffer us to want it, least with them we might happen to run a whoring after our own devices: But above all, we are most assured that the Spirit of God never was, nor will be contrary to itself: Therefore let us try how truly their berities unwritten do accord with the written word. We find in the Scripture, that we ought to worship God alone, and not to make ourselves any graven Image; but is it possible that the Word unwritten should tolerate their prayers to saints? their sacrificing to Idols, and their falling down before blocks? In his word written, it is called the Doctrine of dinels to forbid matrimony to any man, and can it be his word unwritten that Ministers shall never marry? it is his word written that all that depart this world in the Lord, do rest from their labours: and is it also in the word unwritten that they be purged of many torments in the fire of Purgatory before they do rest: it is plain by the word written, that we have no remission of sin but in the blood of Christ, without whom we are dead and condemned to the bottom of hell: but is it as plain by his word unwritten, that the Pope can save? that whosoever shall die in a white friars scapulary, shall be saved? or he that dieth in a grey friars frock, shall neither come in Purgatory, nor in hell? and above all is it his word unwritten, that a man may get in s 〈…〉 heap of deservings (〈…〉 superrerogation) 〈…〉 s friends? w 〈…〉 against the hea〈…〉 Is not this preposterous gear? who would think that these men standing so much upon the foully▪ slippers of their wisdom & grey heads would thus overshoot themselves: which so far forth as in them lieth, do make God a contemptible changeling: Religion more uncertain than the Lesbian rule, & tie themselves to the continual slavery of their own device? & their master the man of Rome? & yielding their whole contemplation to the works of darkness. Alas with what blind spirit are these poor souls vexed, that will have their Pope and the Church of Rome again exalted? that take away the plain Doctrine of faith, and justification in Christ? and teach a faith solted up in an Idle fancy? saying: that we must believe of Christ, as their Church believeth, because their Church believeth, as they believe: But if we demand what they, or their Church do believe, the next way for us to know, is even to get look: for doubtless they know not, neither can they tell us. Truly howsoever they cotton the matter with devout countenances, or courageous brags, with persuasions of the time past, or the scarcity or iniquity of the time present, or with the outward face or visor of their charity, their estate is lamentable, it fareth with them even as with butchers, that use to blow up their flesh that it may seem bigger, they are grubling so much in the mire of their own desert to the world: ward, that they forget or neglect all that true religion and service they owe unto God. For note this well, where is that Papist in all the world, that will not sooner bid us behold his charity towards his neighbour then his integrity in the worshipping of God? So that charity being the underservant to religion, and a second thing required, they make it the headstone of the corner, and the foundation whereupon they build all their righteousness unto salvation: Truly we dare not deny that in respect of the world (wereit not depraved) the Papist hath some good matter in him, because his deeds do often times extend to the benefit of GOD'S Church: And even in this (I write in the grief of my conscience wherein I call the Lord to witness) shall they condemn many professors in the day of visitation, that are lewd speakers, and lewd livers altogether, yet I say always that in this his only point, if fareth with him, as with the Cow having given a jolly mess of milk, that afterward, doth spill it with her foot. For to they bear us in hand that they have many good works, and that they are continual workers, not because they are so commanded of God, but rather because, thereby they will w●●●e out their salvation and purchase heaven. Alas it is a Craven Cock that croweth Cor. 13. 4. ● no where but on his own dunghill, We know that all the good works of the world, being done without love, are nothing worth; and that their superrerogations being examined, and their greatest works of dignity next unto them, are found without love, mercy, pity or compassion. But if it may be accounted a deed of mercy, to give rich Altar clothes, to the beutifying of Altars; a deed of love, to build Chapels and chantries, and a deed of pity to go far on knees, to give great gifts to shrines, then are they passing full of love, mercy, pity and compassion: otherwise they have none at all, at least that is acceptable. For they pity the poverty of lime and stones, & them they cloth. They pity a sort of foul fat Priests infurred gov●nes, and them they deck with golden Copes, and supply in all other their vanities and Idleness, as if it were a good deed to grease a fat hog in the tail: But where is the love, and compassion of their poor brother all this while? I will say no more, let them that fare the better for these and such other good works, praise them: but yet Let them beware they sin not there in▪ like unto these are their Idols which executors use to give after men be dead, that liberality is idle, having no good intent, and the reward rotten that is paid back again; which is, Lord have mercy on the soul of this charitable dead man. O gross folly: where is the love that should make this deed acceptable? if we should speak generally of all their works, they are even dross and more shameful vices than these, if more may be, for I say, and yet not I, but the holy Ghost, if they be not done in love springing out of the bowels of true faith, they stink before the face of God. Yea but they will say they have all love, mercy, pity & compassion. Yea but how can this be true. ●●. Let it be granted, that they give many gifts to the poor, that they hely to defend the widow, to harbour the fatherless, to clothe the naked, to feed the hangry, etc. 〈…〉 ● They do not these things 〈…〉 of the needy, but to getto 〈…〉 she ●nspeakable benefit of saivation, this is love indeed I grant: but is it not the only love of them selure? For I lend or give a man a hundred pound, because I would gain a thousand or a thousand, because I would gain ten thousand, whom love I? my poor neighbour, having need of me? or myself? O blindness, that seeth not these evils, nay twice O blindness that doth not see, more than this! what is it to say that we are able to save & justify ourselves before the tribunal seat of God, but to reprove our most wise God of folly & doltishness, in that without need, he sent Jesus Christ his well-beloved Son, by so great torment, as he endured to deliver us from the bondage of sin? And what is it else but to contemn the unspeakable love of our saviour, who being a God so mighty, the King of all Kings, and the only Prince of all worlds, disdained not to take unto him, the contemptible shape of a servant, and to bear the burden or all our sins, even unto the death of the vile and shameful cross, that he might present us blameless before his father. Which gross opinion so outrageously blasphemous, some Papists at this ●ay waxing half ashamed of, and daring not so broadly to maintain, will seem to qualify with a poor shift of descant. And because very infants or fools in this light of the gospel (for which the Lord be praised) might otherwise point at them for their folly, they are contct not to be prive Christ of his dignity altogether, and therefore do attribute some part of justification to him, & the rest to themselves. Surely this is scarcely so good a recompense, as having cracked his crown, to give him a plaster: for except some insufficiency were or might justly be found in him, what madness should move them to intrude themselves into his office? But if these enter commoners with Christ, though they seem to have retained a certain blind modesty be heedfully examined, in truth they do but practise to delude themselves and us, having no mind to deal with Christ hot or cold. For if we demand of them for God's eternal predestination, whereby he bringeth the elected and reprobate sort to the●r appointed ends, they are at defiance with that doctrine: and even in this have they taken away all that part of justification, that they ascribed to Christ before, for why? If we be not safe conducted to heaven by the predestinate on of God in Jesus Christ, if followeth that we are carried thither by same desert of our own, or else that we never come there at all, it were a strong engine that should hale them from this opinion, and yet is Christ hereby made altogether Jack out of office. Let us not wonder at these men, so much as pray for them: let us not quarrel so much with them, as persuade with them, nor laugh so muck at their folly & wickedness as lament their ignorance: for this is true, if they be right, we be wrong, if we be wrong, we are already sold under sin: contrary wise if we be right (whereof let us not doubt, because the spirit of truth hath sealed us up in the Prophets and Apostles) then are they wrong: if they be wrong, there is nothing more certain than their just damnation, unless they turn to God with hearty repentance (which God for his son sake even speedily grant them) if it be his will. And although they are not ashamed to denounce against us, that we are Libertines and despisers of good works, because we prefer our faith in free justification: be it as far from us to be troubled at those false suggestions, as we are free of that fault, we know & confess, that God's dearest children, have small feeling of God without righteous doing: therefore we profess that if we see no good works in our hands, if we perceive not that the preaching of the Gospel hath mortified in our concupiscence, and made us to hunger & thirst after righteousness, we have small testimony of God's election, we may talk till we are weary of our hope and faith in Christ, we may prattle till we are hoarse of the Gospel and our profession, and we may defy the Pope and his accomplices to the bottom of hell. But except ourselves love the righteousness of God, and we exercise the same, Satan doth feed us forth, with the strength of illusion: for Godliness is not made of talk as books are of leaves nor as woods are of trees, but it is such a holiness as doth clime, from vice to virtue, and from one virtue to another without ceasing. Good sir, this being true, we have need to look about us, and every man have an especial eye to God's glory in the execution of our actions: and if we have attained to some knowledge in the school of Christ; we see in the Gospel, that he is condemned, that hideth his talon, aswell as the other, that riotously wasted it, I pray you apply this to yourself whom the Lord hath loved with long continewaunce of his goodness, and you shall find out a right Christian exploit even in the man, that sat next at your elbow. Set upon it, or if you have begun give it not over, for the winning of one soul to Christ is more acceptable in the sight of GOD, then to offer the whole world for a sacrifice; what though he be a man, the spirit of GOD is able to encounter him, if he be never so wily or perverse in opinion. God who is able to rend the heart, and to pierce the marrow in the bones, is always presont in his own work. What though he happily may command your silence, your spirit must be touched with his sins, you may not suffer him to rest in uncleanness: for they that are of CHRIST are always careful to bring others to Christ-ward, but especially those that are so near unto them, as he is to you, you know that in process of time, the soft drop of rain doth break the hard flint, the silly worm doth throw down the mighty oak, and the slow snail doth attain to the top of Mountains. Therefore let nothing discon age you. If this opinion be established upon the prescriptions of his forefathers, try him by the Prophets & Apostles, if the length and continuance of his religion doth seem forcible toperswade him. show him the law, where God punished the transgression of Israel with four hundred years blindness; and no doubt he that would punish the transgression of that Law, the gave by Angels, with so long ignorance, may as justly persuade him, that the same God can punish the contempt of his Gospel, with a thousand years blindness; Nay prove unto him (I say) the general apostasy whereof the Apostles have told us, if he dare not subscribe to the Gospel, because he may become an offence to his friends, prove from thence, that he feareth his worldly friends, more than he loveth his heavenly God: if he shun the Gospel because of those herestes, that daily spring up in the light thereof, show him that he never knew, or else hath forgotten the Scripture, which doth witness: The Heresies must needs be, that the faithful may 1 Cor. 11. 19 be tried, if his eyes be presixed upon professors, that he can find many faults in their manners, let him look back into himself, and he shall see that Papists and Protestants are very men, needing the Physician: But if he find not so great corruption in himself; First let him take 1 Cor. 10. 12 heed lest it fare with him, as with men that be sick, which when they think themselves recovered & nearest to health, are even then furthest from health and nearest their end. But if there be not indeed such corruption in them (which is hard to be determined on either side, considering how partial our nature is in it own behalf, and ready to sla●ter itself) let him never impute this to the dignity of his religion, but to the goodness of God the giver of all good things. If he fear the Gospel because it is ill spoken off, Let him remember that Christ Rom. 9 ●●. himself is a stumbling stone made for the fall of many: if he be afraid of corrupt translations, let him either correct, orshew us the causes of his misliking, and he shall be satisfied. Finally if he shall stumble at jar that is now ava●●s among Divines, let him without partiality, read the monuments of Popery, & he shall perceive ten times more odds among the Doctors thereof: For there is none of them all (& almost as few of the old fathers) but are so far wide one from another, yea and most of them from themselves, that neither Papists, nor Protestants do want matter thereof to authorize and maintain their religion, nor any heretic that hath been since the first beginning of Papistry. Therefore you may prove unto him, that this fault ought not to be fathered on the word of God, which doth plainly and truly set forth all points of religion: But rather upon Satan and his malice, whose continual practice hath been, by all means and devices possible, to discredit the religion of God: for such Darnell did he throw among the Apostles, as did set great dissension between Paul and Barnabas, and Acts. 13. 29 Gal. 2. 1●. likewise made Paul and Peter at open distance. All these things I lean to your continual meditation, and by you, to be employed to the benefit of God's Church, as your duty and occasion shall require: And so beseeching you not to neglect any other, that by your godly study, you can call to remembrance, whereby God's truth may be maintained, I do humbly take my leave. FINIS. ●