The opening of heauen gates, or The ready way to euerlasting life Deliuered in a most familier dialogue, betweene reason and religion, touching predestination, Gods word, and mans free-will, to the vnderstanding of the weakest capacitie, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex. Dent, Arthur, d. 1607. 1610 Approx. 165 KB of XML-encoded text transcribed from 71 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A20187 STC 6619 ESTC S116579 99851795 99851795 17086 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A20187) Transcribed from: (Early English Books Online ; image set 17086) Images scanned from microfilm: (Early English books, 1475-1640 ; 1304:01) The opening of heauen gates, or The ready way to euerlasting life Deliuered in a most familier dialogue, betweene reason and religion, touching predestination, Gods word, and mans free-will, to the vnderstanding of the weakest capacitie, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex. Dent, Arthur, d. 1607. [6], 126 p. [By G. Eld] for Iohn Wright, and are to bee sold at his shoppe at Christ-Church gate, Imprinted at London : 1610. Printer's name from STC. Running title reads: The way to euerlasting life. Imperfect; pages stained and tightly bound with loss of text. 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Predestination -- Early works to 1800. 2005-08 TCP Assigned for keying and markup 2005-09 Apex CoVantage Keyed and coded from ProQuest page images 2006-05 Ali Jakobson Sampled and proofread 2006-05 Ali Jakobson Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion THE Opening of Heauen gates , OR The ready way to euerlasting life . Deliuered in a most Familier Dialogue , betweene Reason and Religion , touching Pradestination , Gods word , and Mans Free-will , to the vnderstanding of the weakest Capacitie , and the confirming of the more strong . By ARTHVR DENT , Preacher of the word of GOD , at South-Shoobery in Essex . Imprinted at London for Iohn Wright , and are to bee sold at his shoppe at Christ-Church gate . 1610. The Epistle to the Reader . THis Diuine worke ( gentle Reader ) though the Author left vnprinted , yet comming to his hands that wisht a continuance to the memory of the famous Writer , and a comfort to the soule of the desirous Reader , hee thought good to bring it to the presse : and the rather seeing that the points herein handled ( beeing in them-selues very difficult , and heretofore not so plainly expressed ) are here laid down that the meaner capacity may be instructed , & the skilfuller more confirmed . Heere thou maist see Reason contending with Religion , and Religion resoluing those doubts which to Reason seeme dissoluable . Here thou shalt know , though Reason tel thee , if God haue praedestinated his elect , yet , Religion will tel thee , except thou worke out thy saluation with feare and trembling , thou art none of Gods fore-chosen : If from hence Reason say vnto thee thou hast absolute free-will , yet Religion will tell thee that thy willing comes from God. In a word ; heere Ignorance shall be taught by Truth , and Atheisme confuted by Religion . Then ( courteous Reader ) peruse this worthie Worke ( of the eminent Preacher Maister ARTHVR DENT ) wherein thou shalt finde the ready Pathway to eternall life ; through which if thou wilt soiourne , at the end thereof thou shalt finde Heauen-gates set wide open to receaue thee , and troopes of Angels ready to carry thee into Abraham his bosom , where thou shalt rest from thy labor , and haue all teares wiped from thy eyes . A fruitfull Dialogue betweene Reason , and Religion touching Gods Predestination , and mans freewill &c. Reason . WHO made this world ? Religion . God of his owne singular mercy , for the loue that hee bare vnto mankinde . Reas . Of what substance did God ere●e it ? Reli. Truely of nothing , but by his 〈…〉 ly word . Reas . And is it euerlasting , or shall it ●ee haue an end ? Reli. The scripture doth testifie , that shall bee destroied with fire from heaven , at such time as the Lord hath appointed ; Moreouer we ▪ are informed by common experience , that it is by nat●●● sabiect to dissolution . Reas . I pray you what are we to think● of God that wonderfull workemaster ? Reli. Wee ought stedfastly to beleeue , th● hee is almighty , righteous in ●●● thinges , and eternall . That of nature he is indeuisible , and yet consisting of three distinct persons the Father , the Sonne and the ho●● Ghost . This God is called God of incomprehenstble wisdome , according t● which he hath most wisely foreseene , and appointed all things . He is vnchange able , alwaies one , neuer passionate : ●● is the Lord of reueng , the God of Judgement , at whose breath the mountai●●●●oe shake : whose seat is the lofty Che●●● bines , whose foote-stoole is the earth , h● is a iealious God , striking idslators , a●● such as derogate , from his honor , wi●● terrible plagues , Hee is a consuming ●ire , the king of kings , the onely Lord ●● all worlds , the beginning , the end , an● yet without beginning , and euerlasting Hee is inuistble , though at one ●●●●ant beholding all things , at wh●●ecke , the heauens are obedient , t● clouds dos gather themselues together and the earth doth quiuer and tremble : This God rebuketh the windes , calmeth the seas , limiteth to euery starre his instuence , course and name : this God formed light , and darkenesse , sendeth and calleth backe lightnings , thunders , tempestes , fearefull commets , bla●ing ●starrs , and all other wonderfull impressions of the ayrs ; This is the God , that ●ouldeth the huge earth in his hand hanging like a Globe , in the midest of the world , that fouldeth the heauens like a ●crowle , that sendeth the seasonable spring-time , Summer , and Harnest , Frost , Could , Hunger , Famine , and ●●stil●nce : he it is that by a certaine in●used fertility , causeth trées , herbes , flowers , and euery little grasse to sprout and ●pring , to the behalfe of all liuing creatures . So that neither birdes of the ●●●●●e●●ts of the ●●eld , nor the silly worme●●●●he earth , doe want sustenance : this is ●●at prouident God , that conta●neth the ●welling se● within her ban●●●s , that or●●reth that maruelous waterchange of ●●owing and ebbing w●●●●s , that feedeth ●e whales , and euery ●●●ing thing dwel●●ng in the deepes this is that searcher of ●●ret●s : whome no place doth exclude whose presence , no action , word , nor thought can escape . This is the good God , that created man according to his owne likenesse , made him Lord of the earth ; And when he had plaied the rebe● against him , that recomforted him being throwne out of Paradice with the promise of the séed of the woman : This God is he that sent his people Israel remedy when they were in thraldome , in the land of Egipt , that parted the red sea , & drowned their enemies , that did safe conduc● them in the wildernesse , that rained downe Manna , that defended Dauid from the force of Saul , that foiled the G● ant , that saued Ionas in the bottome o● the sea , that deliuered Daniel out o● th● Lions denne , Ieremy out of the dung● on , the thrée children out of the hot consuming Duen : he is that God that se● his welbeloued sonne , to abide th● death , to redéeme mankinde from th● bondage of sinne , and from the iawe● of sathan : Finally this is that God by whole power all things were ma● and by whose onely prouidence eue● thing is effectually mooued , ordered , a●● brought to passe . Reas . All praise therefore bee vnto this ●od most mighty , most righteous , and ●ly , that on this tender wise hath loued ●wnworthy wreatches , deseruing no●●ing but the rigor of his Iustice . Now I ●ay you declare what was the caus●at moued God to create man and to set ●im in the world ? Reli. That he should serue him , and ●cri●ie him . Reas . Which is the way to serue God , ●d to glorifie hi●●right ? Reli. To acknowledge him , as he hath appointed by his word . Reas . Which call you the word of God ? Reli. The same which the Patriarches , Prophets , and Apostles receiued by the ●●ly ghost , and committed to writing , which we call at this day by the name of ●e eld and new testament . Reas . How should a man know , that ●hose monuments left by the Patriarkes , Prophets , and Apostles , came from God : or that they did euer leaue behind them ●●y such writings , as we tearme the old ●nd new testament . Religi . As touching the authority therof , though the orderly dispositiō of the wisdome of God , the doctrine it self , sau●ring nothing of earthlinesse , the Godly agrée ▪ ment of all parts together among them-selues the maiesty of God shinyng forth in that homelinesse of spéech , 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 confesse , that God is the only Author of the Scripture yet certainely by none other mean , the● by the secret testimonie of y● holy Ghost are our barts truely perswaded , that it is the word of God , for saith y● Apostle , that which we preach , is the word of faith : And in another place , the whole Scripture ( saith he ) is giuē by the inspiratiō of God. Reas . But what doe you say to those sel ▪ lowes that account the scripture , a dou●sed or positiue law , made for ciuill gouernment onely and authorised by Antiquity , as if it were the diuine word of God , least man not beeing restrained of the heddinesse o● his own affections by some other terrour then that of corporal punishment , should not yeeld himselfe vnto necessary order ? Rel. For my part , I haue little to say t● those Monsters , neither by the grace ● God , in any society , will I haue to doe with them , but my praier , shal be that the ●ord will sodenly turne their hearts , or ● his good timt , pay them their iust de●rts . Truely of this sort of mē , I thanke God , in all my daies ( although I haue ●ard of many ) did I neuer know more ●en thrée , which if it had pleased the ●ord , were to many by two and one ; these ●rée , were naturall bretherēn , men ma●●lous politique insundry sciences , and ●orldly wise , but we the iudgements of God : the two ●ounge● were hanged , not many yeares since iustly condemned for ●●gh ●reason , and the third being the elder ●rother , was taken in adultery , and with ● knife ●iabbed in , and slaine by the hands of his owne wife : and so farre as I vn●erstand , ther● is not one of the name left ●liue . The foole ( saith the Prophet ) doth say in his ●●●art there is no God , and doubt●esse they which with their toungs doe prophāe his word deny not y● same thing , or at least y● which is as ●u●l : for besides , that betwéene God and his word there is ●lwaies a mutuall relation , so as the one ●● not without the other , we finde in the Scripture , that God is the word ; ●s for al those that are departed this life , in that mind , I leaue them to God , ( though without repentance , we say they could not b● saued , ) And as for those that bee yet ●● uing I looke for nothing more assuredly then to heare tell of their ruine , and so likewise I leaue them . Rea. There is yet an other sort , which do not so brodely blaspheame God , as those incredulous wretche ●● of whome wee haue spoken : But they affirme , yea and that very boldly , that through the diuersity of translations the Scriptures are falsified in suc● wise , that no certenty is left , for beleefe to rest vpon . This thing although with the grau● & learned sort may happily not go for pay ▪ ment , because they are able to iudge be twixt euery translation , and his original yet are the meane sort shrewdly handle● with that suggestion ; for thus streach the● out that obiectiō . The Scriptures ( say they were deliuered by y● Patriarches , Prophe●● and Apostles , set downe in the Hebrue , and Greeke toungs , afterwards ●●anslated aft● diuers fashios by men : yea suchmen as w●● either ignorant of the truth , ●●partial ● their owne ●on ceits , for doth ●ot the di● agreemēt of our English translations be●● witnesse , and make the case plaine inough . Reli. I know these wranglers somewhat to well , and doe p●●●eaue the wilinesse , 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 imbrace that whoredome of the sea of Ro●● , would y●t be loth , that Satan should ●eese his intrest , 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 shew forth our errours , they should both bee heard and thanked . I remember well that I haue often heard this obiection , but who were the obiectors ? truely a few sillymen , either papists , or Newters of some little iudgement more then horses , at whome the wise doe laugh , and the Godly harted spew . It is sufficient for our assurance , that the Lord hath promised , to be such a patron , and protector of his word , That it shall not perish , when heauen and earth shall be brought to naught ; and that hee will haue no title added to it or diminished from it . Therfore let vs giue them ouer , and harken to our Sauiour Christ , promising that . Whosoeuer beleeueth shal be saued , is , blessed , shal be pardoned of all his sinnes , and haue life euerlasting . And contrariwis●●●●eatning , that , whosoeuer beleeueth not , 〈…〉 neuer be saued but abide the cuerlasting ●●rse of God. Reas . Well let thus much suffice concerning the word of God. Now I pray you let vs returne , to speake of God somewhat more : you say that the nature , or essence that is common in the god-head , among the persons of the Father , the Son , and holy Ghost , is one single substance , vnable to be seuered ? Reli So I say indéed , for otherwise should it come to passe , that so many persons as there be , so many Gods should there bee seuerally deuided : therefore these thrée persons vnited together , in nature , are neuer seperated , but distinguished , so as the father , is the father only , the Sonne , the Sonne onely , 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 euerlastingnesse or eternity ? and of one equality without degree ? Reli. Yea truely , saue that in order , the father is the first ▪ being of none , but himselfe alon●● the Sonne is second begotten of the Father : the holy Ghost is the third , by an vnspeakeable maner proceeding of them both . Reas . Surely so farre as I can perecaue , this mistery , is most wonderfull , and vnpossible to be conceiued by man ? Reli. Therefore full wisely hath hée taught vs to beléene , and reuerence the secrots of God , that saith , Fides non habet meritum vbi ratio habet experimentum . Reas . Besides these , what other things are we to consider chiefly in God ? Reli. That he is excéeding iust in punishing the disobedient , and wicked , and that hée is excéeding mercifull to the Godly , and such as loue him , for it is written , that vnto such the Lord is mercifull and gracious , slow to anger , abundant in goodnesse and truth , reseruing mercy for thousands , forgiuing iniquity and transgression . Reas . But it seemeth by this order of his mercy and iustice , that some things doe come to passe , which God willeth not , otherwise should there neede no punishment , and therein I cannot perceaue , how his omnipotency is not impeached ? Reli. Doubtlesse he could not be God , if any thing should happen , that he would not haue come to passe , whereof the Apostle was full wary in this saying , God bringeth all thinges to passe according to the councell of his owne will. Reli. Yet can I not perceiue , how his Iustice and mercy , do agree together . Reli. These two are reconciled , and well made manifest , in his sonne . For after our first parent Adam , by the eternall decreement , had cast him-selfe , and al his progeny , into the defilement of sinne , God did raise him vp againe in this second Adam , euen Iesus Christ , for which cause he is called , the Lamb slaine from the beginning of the world . Rea. What meane you by that word sinne ? Reli. I call any thing sinne , that in thought , word , or deed , is committed contrary to the law and will of God. Rea. And may a man say without sinne , that sinne is willed by God ? Reli. Surely God ought not to be called the author of sinne ▪ for how can iniquity issue from that fountaine , where nothing is , saue onely the clear● water of righteousnesse ? Notwithstanding , so farre am I of from holding him a sinner , that reuerently doth ascribe all things to the prouidence of God , that I accompt him rather an Ignorent , and blasphemous sinner that supposeth any thing to happen by fortune , or chance , as if God were ignorant , or carelesse thereof . Reas . Here I perceiue the nayle is driuen to the head , therefore you had need go discreetly to worke , least God bee disabled in any thing , that is dew to his omnipotency , or that more be attributed to his power , then agreeth with his iustice . Verily this is the thing , wherein I haue not onely long time longed to bee instructed , but also beene greatly troubled in minde about the same : I pray you therefore what is the prouidence of God ? Reli. By this word prouidence , is meant the incomprehensible fore-knowledge , and wisedome , whereby from the farthest end of eternity , God did behold , appoint , and prouide , when , where , and wherefore , all thinges in heauen and earth should bee : as also his vnmeasurable , and omnipotent power , by which hee hath brought , bringeth , and will bring , all the same things , in their seasons , effectually , to passe , according to his own will and purpose . Reas . But sith the Lord is righteous , and so farre off from willing sinne , that on the contrary part , hee doth not only forbid it , but also most greeuously punish it , how can we say that sinne doth attend vpon the ordinances of God ? Reli. Certainely my very soule doth feare , least by ouer much bouldnesse , I should violate , or séeme to neglect that rule of reuerence , that in Gods behalfe , is to be obserued : On the otherside I would be loath , that by to much cowardize , I should dishonor the truth : therefore as there want not testimonies of scripture , to warrant this doctrine , so I thinke it not vnméete , that herein , I follow that generall sentence of the Apostle , whereof wee haue already spoken , namely , that God bringeth all things to passe according to the councell of his owne will , and least I may s●en●e to giue to much liberty , to my owne interpretation , I wil also incline to the doctrine of Saint Augustine who sayth to the very same effect . The wil of God is the chiefe and principall cause of all maner of actions , & motions whatsoeuer , for there is nothing , that proceedeth not from that vnsearcheable wisdome and will of his . Of these two we gather , that if the wil of God , be the principall , and originall cause of all things , that is to say , of all actions and motions : Either that sinne doth come to passe according to that souereigne will of his , or else that sinne is nothing at all : that is to say neither action , nor motion , which obsurdity by no meanes can be granted : wherefore vnder these two banners , though the first may animate a right cowardly soldier , I dare now more bouldly shew thée a reason of mine owne , & this it is : By Angels & men did sinne take possession of this world , as appeareth rightly , in the derlining of our first parents . Adam and Eue. But neither Angels nor men , were euer seperated from the gouernment , and subiection of their Lord and maker . Ergo. Sinne doth possesse 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 shal re●i●●●●e wil of God. Moreouer behold saith the Lord I haue created the Smith that bloweth the coales in the fire , and him that bringeth sorth an Instrument for his work . I , I say , haue created the destroyer to destroy . Many such testimonies may bee recited out of the word of God ; But because the wicked will here take the bitt in theyr teeth ( accompting God the author of sinne ) and runne on head-long after theyr owne appetite , to all kinde of mischiefe as though it were not meerley vnlawful : wee must before wee go any further , seeke to abate their courage , and take away that buckler , where-vnder they will shield and defend their pretended innocency ; Therefore , although by that almighty eye of God , nothing doth passe in the whole world vnséene , and therefore not vnwilled : yet cannot God be called the Author of euill , for saith the Apostle , there is no vnrighteousnesse with God. But the corr●●●●●n of the minde of the first mon ( sai●●●●●●ter Caluin ) by which we are ●●c●me ●●eers ●ame partly by the pr●●●●ement of Sathan , partly by the fr●●●y of nature , which nature man did de●●e , by his owne voluntary and wilfull fall from whence we perceiue , ●pecting the meane and second cau● ) that mankind doth perish through ●owne default ; And in as much as no ●● sinneth , vnwillingly , 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 sinne , that 〈…〉 exclude all other causes besides it 〈…〉 : But God excludeth no mans wil in ●own actions : Ergo , God is not y● only ●se of sinne . If any man wil obiect , y● 〈…〉 is not the cause of his owne euill , in much as God the soueraigne cause of ●ses doth prescribe the euent , and di●t euery action to the appointed end , answer out of the Maior of my former ●ument : That is the onely cause of ●ne , which excludeth all causes besides ●elfe . But man in the wicked actions of ●olatry , Murther , Adultery , Theft , and ●●h other neglecteth the commande●●nt of God , and so far forth as in him ●●th , excludeth all causes , saue his ●ne wicked lust onely , Ergo : Man in ●t respect , is the only cause of sinne 〈…〉 iustly deserueth the wrath and correction of God , as witnesseth the Prophet , saying , thy destruction O Israell commeth of thy selfe . Reas . I haue heard thee say ear now , that Angells and men were created according to Gods owne likenesse , that is , of a sound and vpright disposition , and will : which thing truely is very conuenient , in the eye of reason , for if they had beene ordayned euill by nature , or to that end , that they should decline from that estate by the will of God , it would argue God to bee vnrighteous , at least in respect of that purpose of his . Reli. Nay it is rather an inconuenience many waies which thou vtterest except the will of God were not worthy to bee the rule of righteousnesse ; but s● what other absurdities doe arise out o● this suggestion of thine , as this : God created Angels and men in al points sound not pretending that they should degenerate , neuerthelesse they are become euill and haue peruerted that estate of integrity , Ergo they haue broken the wil of God and conuayed them-selues out of his o● dinance : as who should say they are therefore exemted from all subiection of their maker , because they haue béene stubburne against him . Againe , al men at this day are corrupt and euill . Ergo , All men that are now liuing , are without the compasse of the ordinannce of God. These and many other such absurdities , doe follow necessarily of thine obiection . Reas . Nay Sir , herein as I take it you haue deceued your selfe , with plausible surmises : sor if the essentiall estate of man be considered apart , from his faulty quality , not onely Adam in the time of integrity , was the subiect of God , but after his fall also , and in this case may the consequent proue , that the whole route , or sort of wicked men are comprehended within the ordinance of God ; Neuerthelesse the corruption of natue and all the euill actions of men , may simply be transferred to the will and mallice of Satan , and the fraylty of the workers . Reli. Truely I must néeds confesse , that this shift procéedeth not altogether from simplicity . Notwithstanding if we ●end our affection simply to accept of the ●ame , we shal fal very fondly to consēt , 〈◊〉 the blasphemous Maniches , which do oppose Satan against God , for yet againe , how shall God bée omnipotent , if any other successe of things fall out , then as doth best agrée , with his good pleasure ? nay then how shall we not take the holy Ghost napping with infinite leasings which saith , there is no euill in the Citie , which the Lord hath not done . Againe out of the mouth of the Lord procéedeth good and euill : he hath made all things for his own sake , yea euen the wicked , for an euill day &c. Notwithstanding , if we alude to that will of God , which hée hath reueled vnto vs , according to which he is truly said to be God , that can in no wise will sinne , but he shall forth with bee vnrighteous , so farre am I from not consenting thereunto , that on the contrary part I yéeld the whole assent of my soule . But that wee may discourse of this matter more familiarly , we are especially to obserue 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 powre sin is against God , these two , shall make it manifest enough , that Satan neuer hitherto did , neither shal a● any time , hereafter , ruffle out his part , either in this world , or elswhere , without ●is pattent , or commission frō the Lord : ●s touching the first of these , we agrée according to the scripturs that Adam , in his ●state of innocency in all the instrumen●all par●s of his body , had a proportiona●le resemblance , aswel in soule , as minde to the Image of God ( I mean not in per●on , but in holinesse ) so that he stood at that time in such high and heauenly perfection that no tittle could be added for his greater integrity : how bee it we are well assured , that God neuer did beauti●e him with the ornament of constancy whereby he might haue obtained ablenesse , and power to stand out in that e●tate . Now therefore is it manifest , that ●inne , beginning at the same vnconstanty , to insinuat among the good ●arts of Adam tooke not euen there his very original as a thing hapning , or comming 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 fore-ordained , that y● high estate should be tickle , & but change ably good . For how was it possible , that any thing should intrude it selfe into the worke of God , where of hée was not only most wary , & héedful , but of power also to intercept any thing that might osseud him ? for this cause doubtlesse , it is said . That the people of Israel , & the gentiles did gather themselues together , against our Lord and Sauiour Iesus Christ to do what soeuer the hand and counsel of God , had appointed to be done from euer lasting , in whom ( saith the Apostle ) we were predestinate before the foundation of the world . Finally we finde that before the instant of mans creation , mu●● more then before he fel away from righteousnesse , God had planted in the ga● daine , a trée of the knowledge of good & ●uil : In this truly can we perceaue one ●ther apparance of truth , but that God vnchangeable purpose would haue hi● to tast thereof , although hee were forbi● dent for why ? had not this thing bin pr●fixed by the decrement of God , why mad● he that tree of nature by yt selfe contr●● to al the rest ? why made he any different of good and euil at al ? who without doub● could haue made as easily the things y●● would , as hee can easily doe the things that be done . Why made he any of the instruments whereby man was changed , ●amely , Satan , and the Serpent : loe thou ●ost perreaue ( I hope ) day light at this little wicket . As touching the second thing herein to be obserued , namely , of what power or efficacy sinne is against God , I say that albeit many fond & vntoward witted men , haue maintayned in time past two originall beginnings of things , ascri●ing to good things , GOD for the author , and to the euill things the diuell , whome with his euill things , they diuel●ishly déemed more eternall , then God & good things , and that Maugre the might of God , the diuell played all his vngratious pageants : yet considering , that every man but meanely instructed in the ●chole of reason , is ready to spew at this ●lasphemy : I hope a few testimonies , from among many , may serue to suffice the Godly : we read therefore in the history of that righteous man Iob , that Satan could not once touch his person , goods , nor cattle , before such time , as the LORD had giuen him leaue . Likewise , the deuells besought our Sauiour Jesus Christ saying : If thou cast v● out , suffer vs to go into the hear'd of swine Moreouer , if we should hunt out by curious speculation , the creation of angels the cause , m●●mer , time , and place of thei● fal , ( which little partaineth to edification but rather to séed their itching and fantasticall eares , that cannot content them selues , with the simplicity of faith ) we should find that Satan in his first esrate was the creature of God , and there fore can haue but a power subiect , in the execution of such wickednesse , as he executeth . Rea. Be it as thou hast said , for it accordeth well with reason : But let vs come backe to the second instrument or meane cause of Adams sall , namely the serpent because I would gladly vnderstand , whether he serued Satan as an instrumēt in that enterprice , or whether of his owne malice he did helpe to delude the woman , knowing before hand the Lamentable euent o● transgression . Reli. Truely albeit the serpent was most subtill of beasts , before such time as the gift was taken from him for his fault , and in that respect like enough to maligne the estate of man , if he weare capeable thereof ; yet doe I perceue no reason , that he should haue any insight at all , into the calamity , of transgression ; Nor yet that he might any way be incensed by mal●tious pretence , to bring mankind into Apostacy : But this doth offer it selfe more méetely to mine opinion , that Satan , ( as saith M Caluin in his exposition , vpon that part of Scripture ) hauing then had no familiarity , or communication with man , standing then in néed of an instrument , did choose out the subtill Serpent , because he was the aptest , or most actiue for such an exployt , into whom for the better finishing thereof , he conneyed him-selfe , and so gat accesse , more fitly to the woman . Rea. Well then , as for thine arguments of Gods diuine prouidence , truely I must needs cōfesse , that I find them in some respect so plausible , & matching with reason , that thou dost almost compell me to yeald vnto thee : yet for as much , as God is thereby brought in suspition of euil I draw back and dare not franckly yeald my consent : Therefore may it not be said , that GOD doth appropriat all things which haue any instinct of nature , besides man to his owne direction , and turne man ouer to his peculiar choyse of well , or ill doing , hauing reason and the word of God , as Lanterns to guide him aright . Rel. Uerrily neither can I perceue any reason that should moue the Lord to giue the Law out of his own hand , considering he was not ignorant , how apt man was to abuse him-selfe , and to incline to the euill part ; Except God were well pleased , that man should run beadlong into that laborinth of mischiefe , into which we all are fallen , through his default : and then commeth all to one recknoning , for his will is also there . Not-with-standing , I wot well there be ●er●●ine ▪ Frée-willian Papistes , Anabaptists , Pelag●ans , Celestines , and others , wich doe ●●outely maintaine that man in his naturall powers hath that validity to climbe into the heauens : But our Sauiour Jesus Christ , reproueth all such , saying . No man can come to me , except the father that sent me drawe him , Againe , you haue not chosen me ( saith ●e ) but I haue chosen you and ordained you , that yea go and bring forth frute . To which merritm●ngers , the Prophet saith : Their owne arme did not saue them but the right hand of the Lord , and the light of his countenance , because he did fauour them , Like-wise saith the Apostle : what hast thou that thou hast not receaued , if thou hast reaceued it , why dost thou reioyce , as though thou hadst not receaued it ? Moreouer , the stoppes of a man , saith Salomon , are ruled by the Lord , the way of a man is not in him-selfe , the Lord hath mercy on whome hee will haue mercy and hardeneth whome hee will harden , it is not in the willer , nor in the runner , but in God that sheweth mercy : yea are saued by grace through faith , and not of your selues : it is the gift of God : wee are not of our selues able to thinke any thing as of our selues . Notwithstanding all these I say , and almost infinite numbers of such like , doe these deuout men , as though it were for the onely defence or safety of a Christian common-weale , violently and with whole thousands of bloudy combats , and challenges , like foolish bould champions , maintaine the quarrell of mans frée will and power . And why ▪ for sooth because they would in no wise intangle God , or bring him in within the lists or compase of euill , this deuotion of theirs , will not suffer them , to entertaine such testimones of Scripture , as doe make mention of Gods predestination and prouidence , wherin they shew themselues more nice , or would be accounted more holy , then the Holy Ghost him-selfe : well let it bee that all their sturres and bra●les do issue forth of that fountaine of zeale , and not from the slaughter-house of infidelity , and Pagamsme , yet saith the Apostle : All this zeale is blindnesse 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 arme ; Yea heare me not , saith our Sauiour Christ because yea are not of God. Hereof it commeth , that the Lord doth complaine by the month of the Prophet saying , I haue nourished and brought vp children , but they haue rebelled against me , the oxe knoweth his owner , and the Asse his Masters Crib , but Israel hath not knowne my waies . But that wee may better bethinke vs , and not so negligently passe ouer that pure and vnspotted , Romaine Catholique zeale , it is necessary that wee call backe the nature of mankind to her first creation . And thē if it be demanded whether frée-will were in mans nature at his first creation ; I answer , ( & yet not I ) but the word of God ) ther was so , for I make no do 〈…〉 frée-will , be in God , then was there and frée-will in man ; who in that estate was the liuely likenesse and Image of God : but if it bee demanded , whether in that nature , were any fréewill , to deliberate on the euill part I deny it ; for how could Adam debate vpon the thing , that yet was not entered into the world , especially , séeing with the whole assent of his mind and body , he was disposed to obey the commandement of God : Furthermore , behold I pray you the gallant zeale of these Godly men : which wil in no wise suffer y● Scripture , according to the wisdome of God , to transfer al the actions of men to the foreknowledge of God : & yet they themselues , will not only not cease with most hateful blasphemy , to proue him an outward consentor to al vngraciousnesse , but also more blasphemosly goe about to attaint the very nature of God , of so much abontynation , & wickednesse , as by that generall propagation , is descended from Adam , into his progeny . Here haue I néed to bestur me apace , for if I handle not the matter right nimbly , this bould challendge , shal quickly bring more fists about mine eares , then mine owne ; but it is no matter , I feare not the quarrel , & therefore must I now make it good , though I séeme to stand in briers vp to y● chin , or else cry creake , like a dastard crauin : for I know defendants more thē to many , y● are ready to snatch vp y● gloue before it come at y● ground . Let vs yet againe therfore returne to Adā , & with one blow or twaine this fray shal be ended . This mā y● Lord said was created according to his own likenes whom y● Papists doth affirme , to haue receaued fréewil to those euill , by y● prerogatiue of his first estate : but God therin is slaundered & that Annocēcy of Adam belied , for yet again I say , euil was not thē in y● world , & therfor I perceiue not , how God did set before him fire & water , & cōmit the acceptāce of either to his choise ; but I finde y● hee said vnto him , thou shalt not taste of the tree , if thou dost , thou shalt die the death : goe to thē : the wil of God was alwaies righteous , e●en so was Adams fréenesse , fréely righteous , according to y● righteousnesse of God , saue that it was chāgeable : but if the defendant wil not for shame say , that sinful appetite is righteousnes , either let him confesse that Adam had the same appetite , y● did carry him frō hi● pure estate somewher else , thē immediately from y● hand of God by creation : or else , let him cōclude against God , that that vncleanenesse of Adam , came from an vnclean● workemaister : or at the least that Adam was neuer the image of the righteous God , & so consequently proue God a liar , in that he did so call him . If all this be to no purpose , I desire to be resolued , 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 righteousnesse according to which he created Adā hath some respect of euill , as also y● ther procéeded from y● hand of God a substāte corrupted , naturally inclinable to inquity , but moreouer , & most vntruly , y● God by a palable indifferency , and luke-warme affection , hath giuen his owne outward consent , to all the wickednesse of the world , if this were true then shal we neuer haue néeded Jesus Christ , to pay our debt , for no remission néedeth , if a commission be once granted : but the word , or commandment of God , doth refraine vs of all manner of euill , therefore may we stedfastly beléeue , that God neuer gaue man frée-will to commit euill . Now Sir let the indifferent giue sentence , whether these men haue committed high treason against God , or I haue cited them to answer for themselues , by iust accusation : if it be found , that I haue done them iniury , I will not faile to séeke some way , to make them so large amends , as my fault shall be adiudged to require , and so to appease their charitable anger : if they be found to haue retayned no more modesty or defence , for the righteousnesse of God then his own word , let their zeale ( a Gods name ) be condemned as foolish , & that I may vse the words of the Apostle , without knowledge : and they at last leue off their fréewill and meritorious righteousnesse , and reuerently giue place to the word of God which is not ashamed thus bouldly to plead in the behalfe of his omnipotency , and prouidence in ruling , and disposing the actions of all things . The Lord did harden , the heart of Phara● . He sent an euill spirit to vexe Saul . He ●h appointed euill , and put a spirit of ly●g in o y● mouth of the Prophets . He cau●h man to depart from his feare . He hath ●●t strong delusion , that lyes might bee ●leeued : Hee raizeth vp the euil in the ●●ses of his owne seruants . Hee doth ●●ke peace , and create euill : He giueth vp ●o a reprobate minde : He doth all the ●ll that is in the Cittie : He deceaueth the ●●phets which bee deceiued , stretcheth ●●th his hand vpon those Prophets , that ●●-selfe hath deceiued , and destroyeth ●●m from amidds his People , and yet is ●aies all holy and Righteous . Well not-withstanding these , & whole 〈…〉 ds of such like , which crush in ●ces the frée-will of man and most ●ngly vnder prop the ordinance of ●●d , yet may I not thinke thus to pack my pipes & be trudging , least I séem triumph before the victory , and to ●st of a blast , that shaketh no corne ▪ ●erfore hauing setled my selfe once ●●ne to my defence , at length there ●ghteth this perilous stroke : What ●a , sayth maister Aduersary , yf you will so malapertly , auouch th● Adam , had not frée-will , it shall come passe that in that action of falling , he h● no will at all , and so consequently t 〈…〉 ● God did vse some actuall constrai 〈…〉 which being graunted , how I pray y 〈…〉 could God punish him , or his posteri 〈…〉 as being ●eiected in the same fall ; F 〈…〉 sooth I answere ; That after such ●i 〈…〉 as Adam had giuen eare to Sath 〈…〉 his heart began to swell , and wa 〈…〉 so bigge with concupiscence that he would néeds strike saile to his own misfortune : yee sée now I goe abo 〈…〉 nothing lesse then to robbe , and 〈…〉 poyle Adam of a will , that was s 〈…〉 vnto euill . But my purpose is that Sath 〈…〉 be accompted the mediate Author th● of : For surely it can in no wise 〈…〉 akinn● to that will which was giue him of God , except it were possible 〈…〉 GOD to haue a sinfull will also , whose likenesse he was framed , as w 〈…〉 haue already proued . Nay I say moreouer , that as the w 〈…〉 of Adam before his fall was free vn 〈…〉 righteousnesse , and to the seruice God , euen so after hee had giuen his 〈…〉 ●nsent vnto satan , that his will , and 〈…〉 nsequently , the will of his ofspring , 〈…〉 as alwayes frée vnto euill , and the 〈…〉 ruice of sinne , not able of it selfe , without the grace of God , once : o rise vp to 〈…〉 hold the beauty of righeousnesse , nor 〈…〉 thinke a good thought ; for it is writ 〈…〉 . After yee were the seruants of sinne , 〈…〉 e were free from Righteousnesse : All are one out of the way , they are all corrupt , 〈…〉 ere is none good , no not one : the Lord 〈…〉 w that the wickednesse of man was 〈…〉 eat in earth , and all the imaginations of 〈…〉 s heart , and thoughtes , were onely euill 〈…〉 ntinually . Héere if the heat of mine Aduersa 〈…〉 es were so farre past , that they would 〈…〉 use and breath , I might take oportunity to lette fall this one féeble stroake . 〈…〉 f Adam in his righteous estate , and 〈…〉 gh perfection , had power to doe the 〈…〉 ill of God , if he would ; and yet did fall 〈…〉 rough infirmity , how shall the Papist that of him-selfe , hath not power to 〈…〉 ink one good thought ) fulfill the whole 〈…〉 aw , and deserue so bountifully for him-selfe , and such of his friends , as wil friendly consider his paynes : Alasse poore soule , hee had néed to stand hard to his tackling , and to plye his stumps apace , or else I feare me , he wil be taken tardy , with hyp ocrites and deceiuers of men . Wel al this while doe I beap who● coales vpon mine own head , for hauing graunted , that the first mans fall did spring out of y● bosom of infirmitie , now must I prepare my selfe to beare this counterbuff , for saith the aduersary now 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 , & gett the goale against all that vprightnesse wher-with God indued him . I answer , it is true indéed : Ergo what an absurdity ariseth out of frée-wil ? therfore if I had not transferr'd the whole interest of things ere now to the Diuine prouidence of God , yet shal this obiection come too late . Rea. By the processe of this circumstance I perceiue that Adam had once power to stand , & obserue the Commandement 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 him-self , and his ofspring into base misfortune , from the top of felicity , surely it is most wonderfull to me : wherof there yet ariseth this que●●ion ? Why would he nor . Reli. Doubtiesse I cannot aduertise thée , of a more forceable cause , then the ordinance of God : but if thou wilt , wée may yet speak more plainly . Therefore it fared with Adam i● that estate , as now adaies it doth with many men , that will not haue great plenty of money in their coffers , because they cannot get it . So Adam would not continue in his integrity ( for intruth ●● fel willingly ) because he could not resist the ordinance of his God : But least wee may séeme to wander without our lists , let our Sauiour Christ witnesse the truth in this case : Come ye blessed of my father ( saith he ) possesse the Kingdom prepared for you before the foundation of the World ; Agayne , hee is called the Lambe slayne from the beginning of of the VVorld . Therfore let vs conclude , that if she Lambe were slayne from the beginning ( wherof we may not doubt , in as much as the holy Ghost ha● spoken it ) & the Kingdom of heauen ( th● same Kingdom I mean y● wee shal in●o through Iesus 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 wonderfull secret 〈…〉 so , Reason doth vtterly falle me . Reli. Answer thy selfe , it was not f●● naught that the Apostle himselfe hauing waded in this matter , whose insight wa● neither to be measured by reasō , nor th● art prospectiue , was forced to cast down himself in this humility . O the deepe i●ches both of the wisdom , & knowledge● God , how vnsearchable at his Iudgmen● & his waies past finding out ? It shall he● part therfore of al the children of God although they faile to comprehend the s● cr●ts of his vnsearchable wisedom , 〈…〉 the Apostle to be●éeue , wher ●umane wi●dom ceaseth : And not to reiect the tru●● ( which we know by the scripture ) becau●● they a● not able alwayes to discry it . Re. Truly ● haue not much to say again●● thee , not withstanding it seemeth yet y● between Gods prouidence , & mans free-w 〈…〉 the truth hangeth in doubtful ballance . Reli. Well I graunt , it may seeme so ●nto reason , I will therefore shew the two Reasōs , that shal conclude the matter ; when God ▪ had set before him the wōderfull masse , out of which hee formed ●eauen and earth , & all thinges that they ●oth do containe , we are to bethinke vs ●hether he did behold man , for whom he made the world , and were wel aduised that event should sollow him : if hee ●ere not , where is then that foreknowledge appertayning to the wisedome of God , wherof the Apostle sayth , The foundation 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 wil : whom saith he , ●●e Lord hath foreknowne them also hath ●●e predestinated that they might bee like ●●e Image of his Son : If vnto God wee ●●āt this foreknowledg , which without ●oubt , without great wickednes , we cānot deny , because wee should accuse him 〈…〉 ignorance , and so in effect allow ●●m for no GOD at all , then is the ●nclusion both true & casie , that albeit ●●e total of mans demerites were in y●●●●ighty eye of his perceiuing that man would apply him-selfe to all kind of 〈…〉 demeanor , yet did he find nothing tha● did mislike , which he suffered to hap●● for he might haue staid his hand in t● good ynough as I suppose . My second reason cleaueth so fast to foreknowledge of God , that they 〈…〉 séeme ka●er Cousins , and some what n 〈…〉 rer ; How-beit for as much as it wil g 〈…〉 great light in the matter , as also beca 〈…〉 Reason may very well play her p 〈…〉 therein , we will not neglect the sa 〈…〉 Therfore this it is ; Considering t● the end is the first intent of euery ag 〈…〉 or doer , so that wise men of this wo 〈…〉 do seldome take such a thing in h 〈…〉 without an especiall purpose what 〈…〉 become thereof , which notwithstand 〈…〉 in respect of God are very blocks and their actions of vile regard : We are d 〈…〉 gētly to obserue , whether the fame purpose , ought much more to be granted the God of al wisedome in that nota 〈…〉 action of mans creatiō : if it bee graun● ( as granted it must bee ) in as much the Apostle doth warrant it , saying , whome wee were chosen when we were Predestinate according to 〈…〉 purpose of him which worketh all thi 〈…〉 I would faine learne of Sim Sophister , whether God hauing appointed our end sure and certaine , in his owne vnchangeable purpose , had forgoten the efficyent causes of the same , or left them to the wild hazard of the dice , or to the gentle curtesie of Lady-fortune . If because we séeme to carry the head in our owne hand ( which neuer the lesse are for the most part restrained of those things wee would ) he will say , that God had no purpose , when yet we were not , what to doe with vs. What asse will not laugh , if he shall confesse , that , that purpose is inuiolable , séeing in al earthly causes the Lord worketh by meanes ? who will not thinke him mad , that shall exclude our thoughts , wordes and déedes , from working the end of Gods foreknowledge and purpose ? Rea. But if God in this sort be the worker of all things , it seemeth that all freedome of mans-will is bereft , and truely this is euen as much as to deny man to be a reasonable creature . Rel. Although I haue not detracted from the fréedome of will , so much that thou hast cause to gather that consequent out of my words : yet for my better answer to this obiection , I will vse the helpe of Saint Augustine , who saith . It is vndoubted that we do will , when we will , and that we doe worke , when we worke ; but to be able to will , and to bee able to worke ; hee bringeth to passe in vs , of whome it is said , God is he , that worketh in vs , both to will , and to doe , againe the same Augustine , which of vs ( saith he ) dare avouch that man kind was vtterly spoyled of freewill by the sinne of the first man ? freedome perished in deed through sinne , but it was that freedome , where with man was created in Paradise , free to inioy full righteousnesse , and imortallity : for the which the nature of man standeth in need of grace , according as the Lord him-selfe doth testefie , saying . if the Sonne doe deliuer you then shall you be free indeed , free I meane to liue well , and vprightly : for so farre is it off , that freewill did perish altogether in sinners , that by the same freewill , men doe offend , especially they that take pleasure in sin , and which being delighted with sinne , doe with pleasure greedily follow their own lustes : thus much S. Augu. And now to conclude , if by that fréedom of mans will which thou saist is bereft , by the doctrine of prouidence , thou mean that man doth not euill willingly , and with a plaine consent and tractablenesse vnto Satan the tempter , so farre am I from bereauing him of that will , that I affirme , his mind and will to be carried to euil things most willingly , according to the sa 〈…〉 after sinne , man is free from righteousnesse : for the more certinty , let a man enter into himselfe , and consider , whether it be compulsion , that doth cause him to sinne , or his owne voluntary will , and I doubt not but he shal soone perceue the whole fault in his owne fréewill : but if by fréenesse , thou meane neuer so little an ablenesse of mans own proper strēgth , to performe neuer so little good o● euill : I willingly d●e embrace thy obiection ; namely , that man hath no fréedome at al , vnder the warrant of all those places of Scripture which I haue already cited to that effect , and many other such : for who knoweth not , that if the Lord him-selfe , by his only magnificent power should not continually support the world , that we should anon bee made an hotchpatch , and tumbled together into vtter confu●●on ? how then can we haue the face to say , that wee haue hability to doe this good thing , or that bad thing , be it neuer so little , as of our owne proper strength . On the otherside , if thou meane the Papists deliberating , or chosing frée-wilt , as being authorised by God to doe , or not to doe his owne commandement , who will not laugh at this 〈…〉 ? for how can there be frée liberty giuen , and yet a sharpe restraynt ? againe , as we haue already sayd , those frée-willians cease not to make the Lord of so grosse and rude vnderstanding , as if good and euill were all good in the eye of God : but how can that br●bling be true , when the price of righteousnesse was faine to be paid , with the blood of Jesus Christ ? or how could he call for satisfaction , when as by a certen carelesnesse he had consented to euell , except he were new ●angled according to the manner of men ? Last of all , if ( I say ) man were so much Lord of himselfe , that he had power , to shape out his own proper fortune , where is that purpose of God become , that we spake of eue now ? if God held that purpose , how can man dispose of him-selfe ? ●or there cannot be a setled determination , and purpose in God of man , and yet a peculiar power in man to appoint his owne end : if by any colour the purpose of God might be denied , which cannot be ( for as much as it is written of the childeren being not yet borne , which had done neither good nor euil , The elder shal serue the yonger , that the purpose of God which is according to election might remaine sure ; then would all these inconueniences following , fall out against God. 1. First and chiefely , that he is carelesse of man , whome in such sort he hath giuen vp to himselfe . 2. Secondly , that God is vaine , & idle : for how can he bee otherwise , that without any mediation , or request , hath done such things as him-selfe in no wise regardeth . 3. Thirdly , that the Scripture bearing witnesse of his tender loue , and ●elousts ouer his people , is false . 4. Fourthly , that he neuer sent Jesus Christ , to pay the ransome of our sinne . 5. Fiftly , that he made not man for his glory , with that Angelicall difference from insensible creatures to serue him , but rather to obay his owne lust . 6. Sixtly , that God doth communicate with some fellow parteners , as Satan , fortune , or man , in the gouernment of those creatures , that be his owne . 7. Seauenthly , so farre as I can perce●ue , we might from hence shew presidents of authority that it is not vnlawfull for vs to liue carelesse of God altogether , for if God be carelesse of vs , by what meane should he bind vs to so much duty & a legiaunce , as he hath commandstd by his own word ; nay it should séeme that we might be carelesse of such a God as had in none other sort vouchsafed to prouide for our safety : but we know , that all these are false , and therefore doe finde our selues most bound to serue our God in all thankefulnes & dutiful obedience . Now Sir , if Maister Aduersary will cast about , and come vpon me with this double blow , according to his custome , and say , God foreknew indéed from euerlasting who were his , and according to y● same fore knowledge , determined of man all after his desart should requier ; & that answerable to y● proportion of his good or euil , God did foresée and purpose to shape out his rewards for him , like to the Tailor , that for sauing of cloath cute●h after the scantling of his measure : I leaue the Apostle to doe my message in his care which otherwise may séeme to call him open liar , Saying : The purpose of God doth examine according to election , not of workes , but of him that calleth : and againe That election is of grace & not of workes . On the other side , the ouer sitting of slat contraries doth require , that the reprobates or ●seastes , should be reiected according to the iudgement of God , whom he had prepared for his glory to destruction : for so doth the Apostle witnesse ; besides this also , very reason doth instruct vs , that as often as y● Scripture maketh mention of the predestination of the chosen sort , so o●t is the predestination of the reprobats confirmed : Now therefore to giue frée will his packing penny , we may boldly say , y● if frée wil be , Gods prouidence is not : if Gods prouidēce is , let these testimonies suffice . He is with every little bird y● falletho● the ground he feedeth the Rauens & prouideth for euery foule of the aire : he numbereth the heares of our head , & suffereth not on heare to perish without his wil ; he disposeth the lots : he telleth our daies , numbereth our monthes , and limiteth our bounds : which we shall not passe . &c. To proue that fréewill is not , I craue none other witnesse then S. Augustine , writing vpon the 2. Epistle of Pelagius chap. 10. I can see nothing ( saith he ) in the whole Scriptures giuen by God in commandement to man , to proue that man hath freewill , that may not bee found either to be giuen of Gods liberality , or required to set forth the assistance of his grace . Reas , What thinke you then , of the permission , or sufferance of God , whereby he is said to suffer sinnes . Rel. If in sufferance , wee obserue alwaies this thing , that God worketh not properly in the wicked , but doth leaue them ouer to Satan , and their own lusts , and yet reserue his prouidence , that he may not stand as an Idle looker on , surely wee ought not to reiect it , but if any shall goe about , to set Gods sufferance , and his will at oddes , he shall loose his labour , and proue him-selfe a foole . Herevpon saith M , Beza full well , in his booke of questions and answers , if sufferaunce bee matched against willingnesse , first I say it is faulse , and secondly vtterly against reason . That it is false is manifest by this , y● if ●od suffer any thing to be don against his ●ill , then surely is he not God , that is to ●a● , almighty : But if he be said to suffer ● thing , as though hee were retchlesse , ●ow farre are we from the opinion of ●picurus ? It remayneth then , that looke what he su●●●reth , to be doue , he suste●th i● willingly : herewith doth Saint Augustine , ●●●ée saying : If we suffer such ●● are vnder our correction , to doe ●ickedly ●● ou● sight : We must needs bee ●hought accessaries to their wicked● esse , ●●t God doth permit sinne to range with●ut measure , euen before his eyes , wherin ●he were not willing , surely hee would ●ot suffer it in any wise , and yet is hee ●ghteous notwithstanding : Now there●e to stoppe the mouthes of cauillers , ●hich in no sence will away with this ●●inction of will and sufferance , but ●on doe giue sentence by a necessary ●sequent , that God is the Author of ●ne , let vs sée whether the Apostle doth conclude : what ( sayth he ) It God wil●● to shew his wrath , and to make his ●●e● knowne : did suste● with long pa●●ce , the vessels of wrath , prepared to destruction : Wee sée hee made no conscience to binde , or knitte vppe , the will of GOD and his sufferance together , as by the circumstance of the same Chapter most euidently appeareth : Ergo , they are all cauillers that doe say that GOD suffereth any thing that hee hath not willed before hand . Rea. Thus hast thou not onely defended , and very sufficiently proued the prouidence of God , but also as it were by the hayre of the head haled free-will of choosing , and all idle sufferance out of dores ▪ which in truth haue beene the professed enemies to the same prouidence of old time : Now therefore I pray you declar● in what sort GOD doth will sin , and ye● Iustly punish it with that dreadful destruction of body and soule . Rel. Thou knowest the will of God is onely the rule of righteousnesse from whence it is his good will and pleasure to bee glorified : for so it i● written of Pharao , therefore doth he● will , or suffer it iustly , and because that Commandement or Lawe , where by hee limiteth the courses of righteousnesse , is not onely transgressed , ●ut also no sparke of inclination found ●● man to performe the righteous●esse therein requyred , therefore ●oth the LORD most iustly punish ●●nne . Reason . But this is no answere , for if ●obee the LORD doth appoynt man ●o sinne for his glory sake , and neuerthe●esse restrayning the execution thereof ▪ 〈…〉 se his rodde or correction , shall it not ●e sayd , that God is vnrighteous , in that ●ee stretcheth forth his hand vppon In●ocents . Reli. Nay rather , hée that shall bu●●ly goe about to knitte the LORD ●●ppe in such a straight , that hee may not ●●oe with his owne creatures , which ●ée created for him selfe , what see●eth best vnto his wisedome , doth ●ndoubtedly committe double and vn●peakable abhomination , for ( sayth ●●e Prophet ) Woe vnto him that ●il contend with his Maker , a brittle ●otsherd , of the out-cast potsherdes of ●he earth , shall the clay say vnto the pot●●r ▪ why dost thou make mee thus , did 〈…〉 handes fayle thee in thy worke ? Wo vnto him , that saith to his father , what hast thou begotten ? or to his mother , what hast thou brought forth ? What though the Lord will haue mercy ? And will harden whome hee will harden ? Is there vnrighteousnesse with God ? God forbid , saith the Apostle : if this answer may not seru● sufficient , take this by the way which we haue already handled : The cause o● sinne is resiant : but the cause wherfor● sinne doth become sinne , and so punis ▪ able must bee ascribed to the ordinanc● of God : now who-soeuer doth conte●● him-selfe with this , doth séeke a caus● beyond the will of God. Yet wee kno● that darknesse doth seruice to the light and sinne ( so farre as it is willed , or punished by God ) doth illustrate the glor● of God. Rea. In what sort therefore ma● wee say that wicked men do the will o● GOD. Reli. If by the name of Will ; yea me 〈…〉 that thing , that is pleasing in the sight 〈…〉 GOD , and conuey the word doe , to 〈…〉 right intent of obteyning , in this ca● truly , the wicked sort , not onely doe 〈…〉 the will of God : but also wholy doe le 〈…〉 away them-selues to the will of Sa tan : But if the word will bée taken in that generall signification , to wit ●or that thing which the LORD ●ath willingly purposed to bring to ●asse , and refer the word doe , not to the ●ntent and and purpose of the doer , but to the euent and successe of the matter , ●t may in no case be doubted , but God ●oth excute his will by Satan , and all the wicked company of men : As for example : it is sayd that the Cauldaeans were appointed of God to punish the disobedient Israelites , theeefore as far as they wrought according to this appointment which was secret , and kept close ●rom them , they did the will of God : but ●or as much as the Lord had giuen no outward commandement , or token to them , wherby they might be think themselues , to doe the worke of God in that ●ction , but did rather hearken to South●ayers , and obey their owne cruelty or ●ust , they did not onely not the will of God , but also opposed them-selues full ●utte against it : for the commandement ●ayth , thou shalt loue thy neighbour as ●hy selfe : thou shalt commit no murther , The like wee find of Pharao , pursuing the people of God : of Ioseph , his bretheren , & many other . Rea. I perceiue then the will of GOD is to bee taken two manner of wayes , to witte , eyther for that prouident and vnsearchable wisedome , not alwaies manifested to the world , by which al things are most measurably ordred according to the euerlasting purpose of god ; in which sence we ought to detract nothing from y● good pleasure of God , because he should not be omnipotent , if any smal successe of thinge● should sal out contrary to the same : & also that Gods wil is taken for that , which by word or commandement , he hath opened vnto vs , the performance wherof is onely good and acceptable in the sight of God. Reli. So it is . Rea. But may wee not say that GOD commandeth sinne , seeing he doth after ● sort wil it . Rel. God forbid : it is the most horrible o● al blasphemies : neither is the consequēc● good , God willeth althings , therefore h● alloweth al things : for he willeth many things , which he doth suffer , not because simply he doth alow of them , but after ● ●ertain manner : for so far as he suffereth so far doth he allow & wil them : but so far as he hath respect to the Instrument● whose actions they are , so farr doth hee disallow and punish them . Therefore although we do faithfully hold , and beleeue according as we are taught , in the confession of Christian fayth , that God the father almighty willeth all thinges , and by his power bringeth all thinges to passe , euen as hee willeth them , yet doth it not follow that hée is the author of sinne , delighted with in●quity : or that Satan , & men doing euill , do obey God , in that they do euil , or that they do the will of God , in that they doe euil , & therefore are not to be blamed : for besides that , wicked men doe the wil of God , that is to say , those things that are ordayned from euerlasting , they for the most part do their own worke , that is to say , that which they haue a will in them-selues and most greedy appetite to doe , as wee haue oftentimes said already . Re. I perceiue your meaning neuertheles y● it is a strange purpose or wil whose effects are not appliable : and familiarly consenting there-vnto : yet doe not the effects of Gods Ordinance méet well in that secret purpose of God : for why ? the secret ordinance comprehēdeth al things without exception : and the Commandement doth as it were , countermand all euill , and simply allow of none , sau● good things only : Therefore I would haue you , by some example , to make these things more capable , which yet do rather seeme to make God contrary to him-selfe , then otherwise . Rel. I will therfore take the case to stand thus : A King consulting with himselfe , and purposing to declare his honor , and authority , enacteth such lawes , and statutes , as the best industry of his subiects , shall not be able to obserue : pretending neuerthelesse , of his owne especial grace , to be fauorable , or mercifull to some , and vppon the rem●●nt of transgressors , to execute Justice : From this head-spring , to witte , the honour of th● King : doe distill two streames , the on● for his beloued subiects to drink at , and ●iue , the other for the malignant , to brown themselues in : the courses of thes● two being made contrary in effect , as i● respect of their property , by him that had the lawe in his hand , be neuerthelesse made fast in the bosome of the fountaine , and doe méete together againe , together in the vttermost point , to wit , the honor of a King , as a Bée going out empty , doth returne laden with honny to her Hiue : for as the King without lawes , had bin no King , nor his dignity discerned : so by his lawes his honor is become twofould as in punishing ●●home he liste , and in shewing mercy on whom he will ; so that his mercy and iustice ( if he had had no lawes , or if his lawes had béene capable to all his people ) that had neuer béene knowne , are two notable pillors of his Kingdome to his onely honor ; and the great dread and admyration of his subfectes , Assure thy selfe , y● so it is in that wonderfull ordinance of the almighty , whose purpose is not of election and reprobation , nor of any other successe of common things ( which not withstanding he ordereth as is said already ) so much , as of his owne glory , according to the saying . For my glory I created , formed , and made man. This thiug the heauenly wisdome of God did perceaue might come to passe most conueniently by such a prescription , as should enforce the like effects to the law aforesaid ( though in the first man his iustice is very well defended , ) yet note , alwaies betwéene the purpose going before the law ( which is the glory of GOD ) and the effects of the law ( which are his mercy and iustice ) is no repugnancy , but one pure and peaceable agréement , for the law condemning all men in the purpose of GOD , doth shew forth his glory , in the most liuely colours of mercy , and iustice , according to his first intent . Rea. What shall wee say then ? man is not punished for his due desart , but for the glory of GOD : and who , I pray you , shall not accoumpt him mad , that will strike a horse beeing teathered , because hee doth not feed at liberty . Rel. Nay rather who shall not accompt him more then twise besides him-selfe , that doth resemble the image of God , to a brute beast ? Did not God giue vnto man vnderstanding , will and ablenesse ● stand vpright , till such time as he wilfully for went it , as well as hee gaue him a commandement ? besides this , although the horse vsing lawfully , as in respect of him-selfe ( hauing kind , his natnrall mistres , for his warrant ) the benefit of his teacher , so that al fault ( if faults may be here rehearsed , ) resteth in the teatherer , and none in the teathered either for féeding , or not féeding ; what of this ? to whome had GOD done iniury , if he had tyed him to that teather ? that he were as insensible as a blocke ? is not he the true , and onely owner of all things ? If he be , to whome is hee bound , that he may not vse the benifit of his wil ▪ without controwlment ? shall the pot say to the potter , why hast thou made mee thus ? thus dost thou sée the fal●hod of Simylies , whereby the wily wranglers of the world , doe often times proue them-selues more doultish , then doultes , measuring GOD with earthly things , and his wisdome by their owne folly . Moreouer I pray you , where is that fine fellow that wil not confesse himselfe a sinner ● if hee bee a sinner , why is he captious , as though he were pure and vnspotted ? what wrong is offered vnto him , if he be cast into the bottom of hell ? let me sée the braue fréewillian , st●●ding most vpon the pantaples of supereroation , that is not glad rather to ride at this anker , when hee perceueth the seas of death ready to close him ( God is righteous , I am a wreatched sinner , and were there no desert aboue mine , the torments of hell should be mine inheritance ) then to affirme , that by the liberty of debating on the ends of good and euill , hee hath purchased heauen by his owe worthinesse . Rea. Well I perceaue the mistery of the matter resteth in Adam our first parent , whose fault doth heape the iudgments of God vpon his posterity : but how can it stand with Gods iustice , to punish all men for one mans fault ? Reli. Urily and this exception also might haue some good colour , if any man being free of his owne fault , could proue , the burden of another mans to be cast on his shoulders : but alasse why should any man complayne of wrong , knowing him-selfe guilty of so many euiles , as are ●owched in his owne nature : doth it not fare ( saith M. Caluin ) with such fellowes , as with the●●es which being led to the gallowes , doe exclame of the iud●e ? yes 〈◊〉 : but if they would consider how miserable the comfort is , that is borrowed of that poore reueng , they would occupy their heads , about their owne desarts which doe make them before God alwaies 〈◊〉 of euill deseruing more then bodily death , and for the most part , to bee iustly condemned of the world , and not vse that malip●r●nesse , especially finding therein no remedy . The conclusion is this , and my aduise also , that such as doe Ande them-selues greeued in Adam , séeks hence forth to be well pleased in Christ . Reas . Surely I haue nothing to say against thee , therefore I come yet backe to that , which thou hast partly answered : for why ? I cannot be satisfied in this wonderfull mistery , of Gods sea●ret , and reucaled will ; therefore I pray you to enlighten mee once againe , with some example more familar , then that other . Reli. Néeds must he wonder and to no purpose , that goeth about to be as wise as God , and to vnder stand all the seacrets of his will ( saith the Apostle ) are past finding out , but againe take the case to stand thus ; the Lord that disposeth of all things in their appointed seasons putteth the partridge into the marlins foote , the pretty bird , into the fowlers snare , setteth the oxe foot vpon the silly worme , bringeth the swelling waters out of their channels to the store-house of the poore prouident Ant , the little fish into the net , the lambe to the slaughter-house , the lion to the hunters hand , and man for his due desart oftentimes to a sharpe and sodden death : this God in his righteous iudgement , hath pre-ordayned my sonne to die , amidest the mercilesse waues of the sea . But for as much as nature the enemy to wisdome , doth not suffer me to yéeld vp mine interest , to the ordinance of God ( which you must suppose , according to some extraordinary manner is disclosed vnto mee ) I say vnto him , sonne assure thy selfe that no action in this world shall discontinew my fauour and good will towards thée . Againe , I make thée LORD , of my whole reuenewes , vse all that I haue , or may procure for thée ; so that in consideration hereof , thou wilt graunt me thy true and faithfull alegeaunce in this onely point ; depart not thy natiue country , and I craue no more : for at what time so euer , thou shalt commit thy selfe vnto sayle and mast , thou diest the death , there is no remedy ; thus standeth thy safty , thus thy perill , thus my hearty request , and thus I leaue thée . Well , this my sonne , according to the maner of men , hauing a body at home , and a mind else where , then where it should be , neither making conscience of my great liberallity , commandement , nor any other good desert , nor yet respecting the daunger of his owne person , like a man led away with nouelties , and the try : all of strange aduentures , rather then estéeming an honest life , and the duty o● of a child ( committeth him-selfe ; to the safe conduct of will , that idle and desperate loadsman , and at last after many tormoyles , is forced to fish in the déepes without his boat , like as before I had tould him , shall not the man séeme to do me iniury , that shall reproue me , for this fault of my sonne , who euery way so well , and fatherly intreated him as became me ? Thus much I compare with the Lord of Heauen , who created man Lord of the whole Earth , saue that hee debard him the trée in the midst of the garden . But if thou hapily say that all this is not to the purpose , because in the affaires of this processe , I haue concealed no seacret but imparted my whole purpose to my sonne : well I graunt , let vs now therfore procéed , euen here the case is altered , let it be graunted also , that before I begat my sonne , I saw the sequell of this matter : howbeit sith it concerned my will , I would not onely obserue mine owne pleasure in that behalfe , but also giue my willing consent to his fatall desteny . I pray you in this case , who shall let me to doe the thing that pleaseth me ? what hath my sonne to say against me , or if hee say , and repine neuer so much , is it not folly to kicke against the pricke ? but if I , in the eye of reason , may séeme somewhat faulty , or cruell in this action , yet note that which is most vnrighteous in man , is alwaies most righteous in the Lord of heauen , with whom no creature doth stand in comparison : Moreouer , suppose that I sée a blind man taking a direct course vnto a daungerous caue , and before his fall , I step vnto him and say , father beware , and turne the ●acke , for euen here at hand is such a per●ill , as threateneth thy death : the man , not onely blind of body , but of mind lame also , not regarding my friendly admonition , tumbleth downe headlong , and doth breake his necke . Is it strange to ●ée him burnt , that will not come out of the fire ? but now to the matter , let it be graunted , that I set him in that way , foreseeing his fall , shall he not therefore be in 〈…〉 ited of his owne death . Reas . Surely , but here canst thou not goe cleare away without touch , for hadst thou not set the blind man in that way , he might right well haue escaped that misfortune . The like may bee sayd of thy Sonne also . Reli. Did I not tell thée that no creature is to be compared with God ? who if he should damne the whole world , setting the desert of Jesus Christ apart were neuerthelesse righteous ? true it is , if I had neuer be gotten my sonne , he had neuer bin drowned . But the cause standing vpright as I left it , canst thou shew any reason , why I should not be get him , séeing it was my will ? euen so , if God had neuer made man , doubtles it had bin long ere man had sinned : but in those things , which we know the Lord , hath iustly done for his owne glory sake let vs be content and leaue off these tovish obiections , of iffes , and ands , for what pretend we thereby , but to set the Lord to Schoole , and to take him forth a lesson of our owne mother wit ? who ( God knoweth ) hath much lesse néed thereof , then the sea to borrow some small streame of water from poore brookes , which the Sunne hath dried vp . Rea. Wel then , considering that nothing in the whole world commeth to passe rashly , or casually , but according to the will of God , that is to say , his ordinaunce , may it be said that God hath appointed any thing that hee misliketh , where-vpon hee doth take occasion to minister iustice ? Rel. Doubtlesse it must be graunted , that whatsoeuer God hath appointed is appointed altogether willingly , and without misliking , otherwise might he séeme variable or to be canstrained to wil those things that he willeth : but stay thy selfe , herein appeareth the wonderful wisdom of God : for those ▪ things that in their owne proper nature are naught , haue yet before him great respect of goodnesse , wherby it commeth to passe , that sinne exac●ing at the hand of God , the due execution of iustice , in respect of his ordinauncei , is no sinne , but righteousnesse ●ather ? Rea. How proue you that ? Reli. Is it not proofe enough , to proue that it concerneth his endlesse glory ? if it 〈…〉 , remember thy selfe what I haue said already thereof before , this directory in the margeant , shal bring thee to the place , Moreouer we may proue it thus , God sa●eth his chosen by the death of his sonne , 〈…〉 r so is it written in the Epistle of Paul to the Ephesians : But God should haue saued no man in his sonne , if there had béene no sinne , but rather the Holy Ghost might haue tould a lye ; Ergo , in respect of Gods ordinaunce it is iust that man is a sinner . Againe , it is greatly to the glory of God , that he sheweth mercy to sinnere : but if sinne had not beene , man should haue néeded no mercy : Ergo in respect of Gods glory , it is good that man is wicked ; finally , it is greatly to the glory of God , that he doth iustlye punish sinne but if there had béene no sinne at all , his iustice had béene vtterly vnknowne o● obscured , Ergo in respect of GODS glory , it is necessary that sinne be in th● world . Reas . By this reckoning wilt thou mak● sinne no sinne . Reli. Not before it ceaseth to offen● God in the breach of his commaundement . But I say yea , and that well aduised , that in respect of the glory 〈…〉 God it is good that sin should be , and better thē good ( if better may be ) as it is wr●●ten in Exodus . I will harden Pharao 〈…〉 heart , and hee shall follow after you , an● I will be glorified in Pharao and in all his hoast and in his Chariots and horsemen . Neuerthelesse I assure thée that sinne of the owne nature is so monstrous , that it deserueth some name more odious then sinne , because the de●ilements thereof haue in such wise bespotted the nature of man , that the sluces of Heauen are opened thereby , and the iudgements of God daily powred down vpon vs , which is well verified in that generall ouerflowing of the world . Reas . But if sinne be good in respect of God , whose glory is wrought , and euill in respect of the workes , how commeth the difference . Reli. How oft shall I answer this question ? thou knowest , that mans or●●●nall nature was sound , whereof could 〈…〉 ●me none but sound frute , but after ●hat nature was corrupted by wilfull 〈…〉 sobedience , from thence must néedes ●ring the rotten frute of sinne : so that the difference came by the wil of man 〈…〉 d so consequently resteth in man , till 〈…〉 h time as hee is regenerated , being 〈…〉 en by imputation clothed with the 〈…〉 ghteousnesse of Christ . Rea. But God him-selfe the soueraigne worke master is said to worke all things Ergo , he worketh sinne . Rel. If by the same worke of his , thou meane his almighty power , that vphou●deth the world , and all things there in without which nothing can containe i● selfe , I graunt that euill things are wrought by God , that is to say mediatly or by the same power , because no thought of wickednesse , much lesse any execrable action could burst out if he would take away that life and strenght that he lendet● men , which presume to play the rebell● against him : but if by the working ●● sinne , thou dost suppose the hand of God to be imediately stretched forth , to per forme any wicked action , or else that sinne happeneth by his together working with sinnefull instruments : first I den● the consequence for it is faulse : and s● condly I condemne it for the most wicked of all blasphemies : my reason is this the name of sinne cannot agrée with GOD , who is the soueraigne root● of all righteousnesse : the nature of sinne cannot once lay hould thereof , because it is vnchangeable , nor yet can the paine of sinne 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 paine of sinne , are any thing accidentall to the nature of God , but all these thrée are bred , fostered , and found in the soule and flesh of man : Ergo man is not the instrument so much as the cause of sinne . Reas . It seemeth therefore that the worke of the instrument , and the worke of God vsing the instrument goe not alwaies ioyntly together . Reli. This doubtlesse is very true , for the worke that should alwaies be ●●t one in the opened will of GOD is often times made two-fould by the worker : yet GOD by his power working in all ahings , worketh alwaies well , and is glorified , and the iustruments not regarding his commandements , but obeying their owne lustes , ●oe alwaies worke ill , and are iustly punished . Reas . Yet of the contrary part I thinke , that the worke of God in the good , and the worke of the good by vertue of the Holy Spirit , which worketh in them , are euer one . Rel. I graunt it , for so farre doe they worke together , that God doth worke in them to will , and performe the good workes of the Holy Ghost , and they for the assurance of their well working , doe guide them-selues by the light of his word . So then maist thou perceiue that although by Satan , and the most wicked men , the iust decrées and councels of God are executed , yet are they thereof for the most part ignorant , and because they obay them-selues , not regarding the will of God , their workes are made dooble . Of this we haue spoken some what before by the example of Ioseph , his bretheren . Pharao , and the Caloées punishing the disobedient Israelites : but that notable example of our Sauiour Jesus Christ , doth yet make it more euident to our vnderstanding , Christ was the good instrument , out of whome God wrought the pardon of our transgression ▪ who before lay fast bound vnder si●nne ; This instrument at all times , and in all things , shewed himselfe obedient to the will of his father , whereby it is manifest that he alwayes wrought wel with him ; but on the other side , what bloudy butchers were the Jewes , which in themselues did cause the worke of God to become double . Christ being a pure innocent , without one spot of sinne , and such a one as neuer gaue offence did they crucifie , not regarding any thing that had bene told them by the Prophets . Wherby neuer the lesse it came to passe that GOD performing that thing by them , which before all worlds he had appointed to be done , did excéeding mercifull and well , and they yeelding to theyr owne tyranny committed the most horrible murder that euer was . Rea. Well then to make an end of prouidēce , tell me I pray , whereto shal we ascribe y● fal of the first man ? I mean whether to Gods enforcing , or to his for saking . Reli. Doublesse his falling from God ought simply to bee imputed to Gods for saking : for if we say that GOD did Inforce him by any compulsion , I cannot perceiue , but we burthen him with a maruaylous vntruth , notwithstanding it is alwayes graunted , that the same fall came by the necessity of Gods appointment , but for as much as that necessity , tooke not away his owne willingnesse , it shall neuer excuse him . So that here in rightly appeareth the wonderfull wisedome of God , who deriuing his glory ( determined off before ) from the grosest of all faults , is neyther the cause thereof properly , nor doth suffer it to come to passe besides his ordinance : He allowed so much as came from him-selfe , saying , Loe it is good : but now forsaking the good , it became euill for want of God : and in the same forsaking God suffered ( yet willingly ) corruption to créepe vnder his ordinance , in such wise into the nature of man , that his owne will became the cause of that euill act of eating that forbidden fruite . Rea. But why did GOD forsake him , beeing righteous in his owne sight . Rel. Nay , rather would I haue thée to shew som reason , that should moue God not to forsake him , whome he knew it most expedient to leaue . Rea. Here agayne 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 praeposterous meanes doth exact his glory at the hands of his poore creatures . Reli. Truly thou maist , but I wil take a day to answer thée , till such time as the Lord hath called me to sit in commission about the affayres of his secret councell , yet if I say he wil be so glorified , because it his owne will , what then ? Is ther any fault ? But take the words of Maister Caluin for thine answer in this case , who saith thus . The first man fel because the LORD did iudge it expedient , why hee so iudged , is vnkowne to vs : Yet certayne he so iudged , for no other reason but because hee sawe that therby the glory of his name should most worthily bee sette forth , when thou hearest therefore mention made of the glory of God , there thinke of his righteousnesse , for it must bee righteous that deserueth praise , and let vs rather behold an euident cause of damnation , in the corrupt nature of mankind , which is nearer to vs ; then seeke for a hidden and vtterly incomprehensible cause thereof in the secret councell of God , which is further from vs : and let it not greene vs so farre to submit our wit to the vnmeasurable wisedome of God , that it may yeald in many secrets of his , for of those thinges which is neyther granted , nor lawful to haue knowledge , Ignorance is well learned , and the coueting of knowledge a méere kinde of madnesse . Rea. Well let vs stay here , concerning the prouidence of God , from which I perceaue nothing can be excluded , and therfore in vaine doe men babble of Fortune , Chance , and other casuall Goddesses ; now therefore let vs proceed to the predestination of God , of which thou oft hast spoken in this treatise of Prouidence , and first of all I would haue thee describe vnto me what predestination is . Reli. Truly the prouidence of God considered , in that generall signification , that is to say in the foreknowing , or deyning , ordering , and ending all manner of things , so farre as yet I vnderstand , doth comprehend the predestination of God , and is one selfe-same-thing therewith : yet because predestination may bee restrayned , in a more particular property , namely to Gods ordering and disposing of mankind , thus it may bee defined . Predestination is the euerlasting , and vnchangeable decree of the almighty , which going before all causes , draweth man to his appointed end , that is eyther in Christ to saluation , or else in Adam to condemnation , & the endlesse torments of hell . Rea. And what is election ? not the same thing ? Rel. No , for that is vtterly vnpossible , and against all conueniency of Reason , because the Reprobate is predestinate , as wel as the Elect , as witnesseth Saint Iude , but we cannot say , that the Reprobrate or offcast is elected : therefore Election is peculiar to the good , beeing chosen out of the totall number , and predestination common to the good , and the bad . Rea. But it seemeth , that before election goeth the mercy of God , whereby the clect are saued : and then doth the nature of contraryes requyre , 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 had'st put this litlle word Iust ( whereby God in Justice might haue cast off the ofcasts , who neuer doth vniustly ) I would haue liked wel of thy consequent . But I pray you where did you euer find , that God hated man except it were for sin ? shew me the place and then will wee conclude against him , that hee hateth his owne worke : In the meane time , content thy selfe with that which we haue already spoken touching this matter . Rea. Well : but it may seeme a hard and cruel case that som should be appointed to damnation , although GOD may iustly do it for his glory sake . Rel. I will not sée thy folly in these two words Cruel , and yet Iust . But yet I say it may seem a case more harder , if God could bee found in the fault of reprobation , whereaf he is but the fayling cause , the efficient beeing grounded in man him-selfe . And if we may speake of the handnesse of causes , it séemeth much more harder on Gods behalfe , that if hee could be proued the cause of transgression ( which is vtterly vnpossible ) that ye● he may not vse his pleasure with his owne creatures . Rea. But what say you to these generall sentences , God would haue All men saued , God would haue 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 auouch to the face of GOD , that some are damned whether hée will or not , therefore ( All ) hath relation here to all sorts of men , in degrée and calling , that is to say , Princes , Magistrates , Gentlemen , Bondmen , Artificers , and such other , aswell of the Iewes , as of the Gentiles : thus doubtlesse wee must expound the word All. For GOD forbid that the Doctrine of predestination , the very ground-worke of saluation , should hang in suspence 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 of Israel were as the sand of the sea , yet shall but a remnant bee saued , Many are called , but few are chosen , few enter at the straight gate . Rea. Truly , thou compellest me to yeald vnto thee in this point , for if God would not haue some damned , they should in no wise be damned , that be damned : But here againe ariseth a doubt which troubleth many : If that necessity of things be prefixed by the eternall decreement , it is superfluous and a mere kinde of madnesse to teach what euery mans duty is : for why : all the teaching , and preaching in the world , shal not alter the least lot of Gods determination . Reli. Indeed this is the onely refuge whereto the fexe flyeth , being hunted from euery other haunt : But the Lord wil one day vnkennel him , when his case & carkasse both , shal pay tribute to the father of foxes , if meane whiles hee offer not to God a more acceptable sacrifice : These be they that make ship wracke of all religion , although some whiles vnder the vayle thereof , they would seeme for credit sake , to haue som little smack of y● feare of God : But they which bée the children of God , eyther know or will know , yea & the wicked also shal know , not only , that in that security which they would draw from hence , resteth the vtter contempt of Christ , and of all true knowledge of God , but also that doctrine is appointed as an vnder seruant to the Lord , whereby he doth iustly accomplish that , which he had purposed touching his elect , as also the reprobate . Therfore I pray you what is the drift of this obiection other then that the Lord should leaue al things at large , according to the opinion of Epicure , & the Papist , to a carelesse happening , whereby man for his behoof , pausing vpon his owne wayes , might addresse himselfe , as of his owne proper power , to will and worke these things , that should win Saluation ? truly if they were called together among them al , is not one to be found , that can cleare him-selfe of this intent . Therfore it is manifest , that they are not enemies alone to the predestination of God , according to whose foreknowledge a couenable necessity ● things is prescribed , as best beséeme●● his omnipotency : but also that they ar● angry with frée iustification , where-vpon they will eyther conuey them ▪ selues in to the place of Christ , or at least become assistant in his office . But why should the reprobate him selfe accompt Doctrine vnnecessary , ●● beit he will not yéeld himselfe obedient is he not therby left vtterly without excuse before the Lord ? Moreouer it is commanded to b● sette before the reprobate , not because it might intercept that thing that God hath purposed of him , but that by ●● incredulity , it should appeare and b● more manifest , how forceable the grace of secret election is : for wherein m● the same more euidently be perceiue then when in one selfe same doctrine and in one self same calling , there should fall out among these men sondry or se●● rall effects , one reuerently to imbrace another stubbornely to skorne and ●● ▪ iect it : and the third sort , to stand a lukewarme and carelesse quandra●● as if to imbrace it , or not to imbrace were all one thing : Againe 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 seale vp to theyr consciences theyr election : euen so ●t striketh the hearts of the wicked , and oftentimes doth restrayne their mali●artnesse , albeit it proceed from the mouth of a man : last of all , if those vnreasonable Cauillers could be content ●o take any light at the hands of the godly , the Apostles should soone perswade them , how necessary doctrine is . They ●reached predestination , and the free election of God , notwithstanding they were well assured , that not only them●elues , but all that were predestinate to ●●e , were in no case remoueable from the estate of saluation . They knew also on the contrary part , that the reprobates by no industry could ●●●rit the kingdome of God : and al●●it before theyr faces , whole thou●ndes were caught with this lime●wigge of Sathan , and did tipple them●elues with the drunkennesse of diuelish ●curity ; yet I say were the Apostles neuer the colder , to walke in theyr duties and offices , but painfully , and wi●● all diligent care and endeauor , to they continuall danger , and at last with the losse of theyr liues , discharged them selues therof . Rea. But wise men of this world , do plainly affirme , that the Doctrine of predestination , ought not to bee taught , or at least is not conuenient 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 wisedome ● GOD , this would be farre from they thoughts , and twise so farre from they tongues . For I pray you what d● moue the Lord to reueale the same do● ▪ trine , so plentifully in his word ? Some intent of secresie ? Shall the sunne neu● shine because all are not able to comprehend it with their bodily eyes ? Let t●● same wise men gatze vpon the ground for that is the treasory of their vnde standing : they cannot perceiue how o● little grasse groweth , and shall the ear● therefore not yeeld her increase as ●● Lord doth appoint ? If hidden and sec●● causes may lawfully preuent common profits , then shall it behoue vs to waxe more sharpe sighted then men , or shortly ●o haue another world . Those men whatsoeuer they pretend haue small regard of Gods true seruice ●r honour : therfore is there no cause that the truth of GOD should bee dissembled for theyr number or authority , be it neuer so great . I remember that Saint Augustine ●ath sayd full well to the matter . This Doctrine being heard ( sayth he ) som are ●urned into a sluggish heauinesse and ●lownesse , and beeing readily bent to fall from labour vnto wantonnesse , do go after their lusts : must therefore that be thought false , which is said of the foreknowledge of God ? And will we not also speake , that which the Scripture being witnesse , it is lawful to speake ? by likelyhood we are affraid , least he should bee offended which cannot take it , and are not affraid , least we holding our tongues , that hee which can take the truth should bee deceiued with ●alshood . Therefore as true religion is to be taught , that GOD may be truly worshipped , so is the Doctrine of predestination , that hee which hath eares to heare of the grace of GOD , may glory in GOD , and not in himselfe . Rea. But haue the children of GOD any assurance in this world of their election ? Reli. Yea verily , for from whence commeth Repentance and the fruits thereof , but from Regeneration ? of the faith of Christ , but this fayth is giuen to the elect only , Ergo , only the elect do repent and giue them-selues to obey the commandement of God , The rest haue not ●● will to thinke a good thought , much less● to do any good , and least of all to continue in weldoing : for that is also a peculiar marke in election : Therefore letn● man climbe vp to the cloudes , to search whether hée bee inrolled in the secret councell of GOD , nor busie himselfe with many curious speculation● below ▪ but let him that would be assured or Saluation enter into him-selfe and consider how his faith doth stand i● Christ , in whose blood if he finde it v● fayned , there-vppon let him rest , wrapping his whole bodie and soule vnder his promises . This thing can no man truly bring to passe , exept his name be written in the booke of life . Rea. What ▪ if a man feele not in himselfe these testimonies , should hee therefore dispayre of saluation . Rel. GOD forbid , let such men rather bée sent to the word preached and sacraments , whereby the grace of election may worke these testimonies in them : and no doubt , those whome the LORD hath foreknowne in his good time , he will call home into his houshold of fayth . For wee know as hee hath predestinated of his owne vnspeakable mercy , whome hée would , so also hee calleth them at such seuerall seasons , as hee will : Some early , and some late , as it is written in the Gospell of the laborers that were called into the Uineyard . Rea. But by that parrable may wicked men take encouragement to neglecte the time of calling , because they that were called in the last houre were accepted & rewarded equally with those which came in the first houre of the day . Reli. Nay , let me shew which of those laborers being once called , did refuse to come : it séemeth rather to me , that hereby they should learne without delay to turne vnto the Lord , hearing his voyce , for we must consider that he is not bound to vs , but we vnto him , therefore the wisest councell , that I can giue , is that wee take héed betimes , and lay hold when hée offereth himselfe , least our sins do make seperation , betwéene him and vs : for i● thorough our negligence we ouerslippe the day of health , we cannot recouer it afterwards although wée séeke it with teares , which we find truly verified in the foolish Virgins , rich Glutton , and many other : Therefore he that thinketh himselfe in most security , and sayth my age is not yet fitte who am but young , or my businesse is not past , which is great , I will turne to the Lord at some better leasure : let him remember that all fles● is as grasse of the field , & hath no charter for one minute of an houre , and if we b● taken napping with sinners , our rewar● is with them , wherevpon it is full truely said . To death we must stoope be we high be we low . But how or how sodenly , few be that know . Reas . But yet must they needs be damned that are appointed to damnation ? Reli. It is true ; yet alwaies because they are sinners and doe not harken to the voyce of the Lord. Rea. Truely in my iudgement , euen that is enough to stoppe any mans mouth , be he neuer so captious : but I pray you is their no especyall strength in this doctine , whereby the childeren of God in the periluos time of temptatiō , may comfort themselues , and wage battaile as it were against Satan in the depth of his assaults ? Reli. Doubtlesse this either is , or ought to be no question , for if wee consider that satan hath no power to plucke one heare from their head , more then the Lord shall appoint , and that al the wicked rout are houlden in by the hand of God as by a bridle , that they can neither conceue any mischiefe against them , or goe about it , when they haue conceued it , or if they goe about it neuer so much , that they can bring nothing to passe , but that which hee doth command : what dastards are they that will shrinke one haire bredth from such a simple enemy , hauing so mighty a God , with so many legions of Angels watching ouer them continually , for their defence . Reas . But for all this thou knowest that Gods dearest childeren are oftentimes ouerset with feare of his power , yea and peeuishly intreated thereby also . Rel. It is graunted , and truely , this may serue for a glasse for Gods dearest childeren , to behould their wantes in the faith of Christ , as also their corruption , houlding them downe so fast vnder sinne , that when they are at the best , euen then are they not without desert of Gods chastismentts . Reas . And what ? is the same faith , whose obiect is the sonne of God crucified , the onely condition where-vpon all the childeren of God in their seasons are gatheyed vp into immortallity ? Rlig . It is so . Res . Ergo , It is no matter if we obey not the law of God , wherin we learne to serue him , and to performe such actions of society : as be requisite betweene man and man. Reli. This is but a ●and starting hole , for as the mercy of God is not extended , but through frée election , not without the condition of faith included by God for the externe : so also is it prouided , that the same faith , bee accompanied with righteous exercises . But concerning this matter , and other mo whereof I am to confer with thée , I would we might méet hereafter at more conuenient leasure . Rea. I am well content , in the meane time I thanke you of your pacience in this discourse , beseeching God that I may alwaies beare in minde the Godly aduisements thereof . FINIS . By ARTVR DENT . An earnest perswasion to a Worshipfull Gentleman , and his good friend to continew constant in Christian Religion , and to loath and detest the slights of Superstitious Papistry . By the former Author , Arthur Dent. ALthough the Bée , be not so easely caught in the gynnes of the Spider , as the poore Fly , or being once intangled , is not so easely poysoned : yet common experience , doth make it a plaine case , that oftentimes she is ouerthrowne therein , and compelled to yeald her-selfe a prey vnto tiranny . But considering how easily our affections be caried away by corruption , to witte , faultinesse , naturall to decline to the worse part , it séemeth most wonderfull to me , that you being so néere a neighbour to heresie , are yet vndrowned in the dreggs thereof more then vntaynted , to the daunger of your ouerthrow yet to come : for why ? are not the best subiect to change ? I meane the wisest , to folly ? and the holiest to wickednesse ? let the example of Salomon , wilnesse the trueth in this case , who although he were the only parragon of the world , fel to idolatry , the most noysome of pestelences , and to all vncleanenesse of body . Doth not likewise the example of our first parent Adam , make it plaine , that our nature being at the best , is euen then most subiect , to take the wickeddest course ? O wretched estate , what reckoning shall we make of our selues which séeming to stand , are euer falling , which outwardly carrying the countenance of security , haue at home , such an enemy , as doth practise our continuall estraungement with God! and besides this are inuironed with a world of vngodly allurements . But yet amids these daungers , twise , O Merciful God whose grace superaboundeth sin , whose mercy dispenceth with all our faults , and whose holy spirit doth indue vs with wisedome , to destry the subtilt●●s of Satan , with strength to stand against them , yea and with constancy , to continew in his loue , feare , and true worship . I appeale to your conscience , whether the Lord hath dealte with you lesse fatherly , then in ould time he did with Daniell in the Lyons denne , with Ieremy in the miry dungeon , or with Ionas , in the belly of the whale ? they saw their daunger imminent , which did put them in mind to repaire to the Lord. But you I know , yea I know it to well ( if it pleased GOD it should be otherwise ) haue continually layd before you the fairest baytes of the world to betray you , where-vnder lurketh the perrill of perpetual damnation , and yet the Lord be praysed , doe continew his true and faithfull seruant vnuanquished . But to speake more plainly , thus it is , by reason that the aduersaries to all trueth , I meane the Papists , haue the colourable accesse vnto you of friendshippe , you are alwaies endaungered by ther wily perswasions to forsake your GOD. This truely hath béene often tould me , and I sée no reason why I should not beléeue it , considering that I know , how busily they vse to buzze in euery dish , where oportunity promiseth the insertion of their lothsome corruptions : But most chiefly ; if they be on a sure ground that their bodely danger is not thereby threatened , they are imp●bent to blaspheame GOD and his holy Religion with all treasons of their owne wicked inuentious : which thing although commonly and of custome , it hath happened vnto you by them , yet am I to restraine my selfe , to the answering of one particular , and principall attempte that was made against you , at your table , by certaine Gentlemen not long since , whose names though I partly know , yet I thinke not canuenient at this time to deliuer to common obloquy . These Gentlemen grounding all their religion vpon hoarye hayres , which they call Ambassadors of experience , and vppon the graue visors of their Fathers , which wée accompt the wisest parts of them , hauing preferred . fancy before faith : and their owne humors before the honor of God , brought all the battery of their reasons and arguments against the poore bulwarke of your onely defence ( being a man able to be seduced by the violence of perswasion , or at least to haue bin driuen to silence that extreame refuge , had not God béene present with you in the reseue of his own honor ) saying was their not in those daies , wherein our religion slorished , a goulden and plentifull world ? was there not loue and Charity ? vnity of religion ? the seruice of God established by general counsells of holy doctors and fathers ? how then should not those waies , be the best to serue God , which they obserued , and haue left vnder the warrant of sufficient authority to the memory of our present age ? haue so many wise men bin deceued , so many learned men liued in folly and ignorance ? haue so many Kings and Emperors slept in blindnesse of hart and died in the darkenesse of heresey ? Nay hath all Christendome wandred out of the way till now . &c. This thréedbare discourse ( which they drawe out to the whole length of a Carterope ) is able to bewitch so many , as make reason their iools , euen as themselues are bewitched by the wilinesse of the deuill and their Pope : but let vs suruey these waterlesse clouds , and we shal ●asiely perceaue them as they be . Haue not these wise men laid true religion in water and sacrifized their zeale to reason , as if she were some Goddesse ? here is nothing but a plaine collection of reasons , a●● Carnall experiences , and shall we make them the platformes of holinesse ? is the wisdome of man of so forcible a capacity , and the word of God ●onuinced of so great debility , that in cases of religion we shall g●●und vpon likelihoode o● mans immaginations ? let vs be wise , the Elder hath most pith of all the trees in the wood , but lesse s●ength and goodnesse then any other : the thunder a huge 〈…〉 , but a little stone and these men great choyse of boas●●gs , but small verity , or vertue in their words . ●ust not that building néeds be naught ●e it neuer so faire , whose foundation is vtterly rotten ; and must not that religion of necessity be worse , whose principles God hath flattly forbidden ? he calleth mans reason , a traterous enemy to GOD , saying , it neuer was nor shal be subiect to his law : they honor it , as the true penny of their whole trust : hée condemneth the preceptes of our forefathers , forbidding vs to pray for them , which doe imbrace the same , because they are Sepulchres full of rotten bones , cloudes with out water , and they them-selues hvpocrites , but they estéeme them no lesse then loadesmen to all piety and life euerlasting . Alasse why doe we feare their vnion in idolatry ( for that is the vntay , that they reioyce in , and bragge of ) more then we sorrow for the dishonor of our God ? or why should we be troubled with the long , and prosperous estate of Popish religion , more then be comforted in the newes and glad tidings of the Gospell ? doth not the Apostle tell vs that before the dissolution of the world , there should befall a generall Apostacy , and departing from the faith of Christ ? and that all this should happen by one man , namely the man of sinne , and child of perdition ? saying , that hee should bee an aduersary to all Godlinesse , and exalt him-selfe aboue all that is called God ? why then should they go about to blears your eyes with the wonder of such words , more then instruct them-selues in the prouidence of God , who hath prouided , and made vs wary of such a G●nerall departing ? why say they too char●ge the cannons , decrées , and decretalls of their Popish fathers ( séeing the Lord himselfe pointeth out the Pope as with a finger , and dèciphereth 〈◊〉 for Antichrist , as plainely , 〈…〉 , to discouered in the secrets of 〈◊〉 body , by the anatomy off another ) more then yeald their owne due subiection to the ordinaunce ●nd institutions of their GOD ▪ Nay why should wee ( whose eyes and eares the LORD hath opened for the entertainement of his trueth ) lend them away to the view of motheaten nouelties , and to the sound of such false laromes as these , more then exercise them in their seuerall duties and offices ? if they will not confesse that these and such other testimonies of Gods holy word do reproue their man of Rome , together with them being his vncircumsiced generation of Antichrist●anity , let vs then apply them : the man of sinne , ( saith the Apestle ) exalteth him-selfe aboue all that is called GOD , vaunting him-selfe insolently in the temple of GOD , if ( I say ) they will not confesse this of their Pope , let them shew vs what regard of obedience he hath reserued to GOD ward , in making his booke , ( I meane the holy Bible ) the vassell of vile estamation , which he doth not onely bury , in obliuion , by his owne despensations ● but in all contempt doth trample , and 〈…〉 vnder his féete : knowing notwithstanding that it is the word and wisdome of GOD : let them shew vs to what prerogatiue their Pope hath yealded which proclameth himself so many degrées aboue Angells , or that denounceth him-selfe the spirituall head of the Church of Christ : Hath their Pope performed any couenant ' of league with the Lord , whose searunats and childeren he hath rent from the face of the earth canceling the date of their daies , with moe then a thousand butcheries ? doth the Pope yeald to the omnipotency of GOD , so much as he goeth about to make him-selfe GOD , and is not ashamed to momise all the effects of Gods power ? saying that he both can and may doe all that GOD can doe , to wit in the pardoning of sinnes , in the sauing of soules , in the transmutation of times , in the altering and abrogating of lawes , in the administration of spirituall giftes , to be short in all other things whatsoeuer ? nay he is not thus content , for more expresly doth he mayntaine his quarrell against GOD , for by certain necessary , conceqences ▪ ●e proueth , that he is aboue the onely GOD of heauen carth . O hellish insination ! how hast thou caryet poore ignorant soules to the slauery of this monster ? euen in the totall of there déeds and beliefe ? what should I article any longer against him , whome these few haue condemned to the pit of hell ▪ But sée the pollicy , whereby this subtile Serpent hath deluded vs so long : the word of GOD , which ought to be the launtorne to our pathes , , hath her kept backe and led the frute of one whole thousand yeares in the wildernesse of barkenesse ( God knoweth to how great confusion ) and now braggeth in the antiquity of his owne naughtinesse and mischiefe . Alasse is their any maruill , the world being once couered with the spirit of slumber , that it should be ouer-taken , with the witchcraft of sléepy deseases : is it any thing , strange , that men doe spew at religion , being made drunken with heresie ? or is it any wonder ( the word of GOD being once brought into 〈…〉 rall contempt ) that the infection 〈…〉 ry hath béene so common ? gl●● once the gorge of man with any foule ●inion , and he will hardly be purged thereof : make him to beléeue the mortality of the soule , and hee will consent with Protagoras that there is no GOD. They will say that all this winde maketh ●● corne , and 〈…〉 are that wee doe belye their Pope and them ; truely I cannot blame them , if they would vnfather him of such hatefull blasphemics : but let our selues be charged with the wrong we haue done them herein , and our liues stand , vpon the slaunder , let his owne cannons be conuinced of all the euill that haue written them , and more then ten thousand such in exasting of his name , and the Pope him-selfe bee condemned of madnesse and frensie , hauing as like a beast , as a bedlame , and as néere the quality of a bedlame , as the quantity of man , consented vnto them , with all pride and presumption . O good God , how mearuelous is it tobehould so many wise men , somuch deceaued , so many gray headed fathers so childish ? so many tgnirant accoumpted wise ? and so many infants allowed for men of graue and ripe iudgement ? if they can say against vs , where is the citty on the mountaine , the visible Church ? the catholicke and vniuersall Church ? they are learned enough : but they cannot preceaue that these are fained fiers , paynted out with fayre glosses , wherein is no warmeth , nor that they be Illusions and shadowes without substance ▪ Take theyr Church from the pontificall hill : take away theyr Pompe and brauery , or theyr generall consents , and take away theyr life , Nay if this were all , it were well ( if euill may bee well ) But which is worse ▪ they must haue theyr Churches beautified with ▪ Images , Feminine and Masculine curiously carued , gallantly guilded , prodigally beset with pretious stones , and most delicately adorned with great choyce of Iewels . They must haue theyr Roodloftes with flags and silken banners , with Crosses , Roodes , and Saints , like a storehouse of superstition . They must haue theyr braue Altars , garnished with petty Gods , with well lifting Prelates , and other holy reliques : they must haue shauen crown'd Chaplens , strangely attired , they must haue theyr Albes , with silke of all colours , they Mytres and Crossyars , and what should I say , they must haue holy bread , holy water , holy oile , holy ashes , holy candles , an hundred holy orders , like hypocrites that beautifie the out-side besides a thousand other holy things . Finally they may not want any thing that can please the eye , delight the eare or slatter the minde : And loe , yet do all these most plainly proue theyr Church the 〈…〉 y Church of Antichrist : for where nothing is wanting that may allure the minde to lust after vanity ; or to stir the heart vnto folly and wickednesse , this may be termed ( by much better right ) a Court for an Atheist , then 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 pompe and brauery , that they haue drawne 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 theyr mouthes with multitudes , with vniuersalities , and vnities generall ? Then is this true , Christ him-selfe was neuer borne in an an Derstall , but in the Pallace of some Monarchy : then was not he a poore dispised soule on the earth in worse case then foxes & birds which haue holes & nestes to sheild them from the wether , but some mighty prince of the world , ruling with all maiesty & power : And then had Christ to imbrace his Doctrine not the Apostles , & a few other silly Disciples , but the general consent of all the Iewish Churches . How then came it to passe , that he was put to such a shame ful death ? was 〈◊〉 because he was welbeloued of the multitude ? if this be loue , I know not what to make of hatred ; but sure I am , that few will consent so to be beloued . I would to God the Papist would looke wisely vpon his Church , and afterward tell vs how farre it differeth from the Churches of the Pharisees , which reproueth , and condemneth our Sauiour CHRIST as a faise Prophet , and all his Doctrine , as new-found doctrine , and schismaticall , saying and swearing that theyrs was of antiquitie , obserued of theyrfore-fathers , and hauing the warrant and consent of the world , what say they at this day against vs which do imbrace the selfe-same Doctrine , that was so condemned ? Do not they say and sweare that Martin Luther is the father of our religion ? Do they not cal it a Sect , a Schisme , an● Heresie ? Do they not cal vs traytors to God & man , giuing vs such titles as they themselues deserue , and haue they not slaine whole thousands in that quarrel . If we demand of thē whether y● Church of God were at any time comparable to the S●nagog●e of Iewes in re●●●ct of the multitude , which way wil they turn thē ? if they answer that it was not , they condemne theyr owne reasons of very much weaknes , which do go about to confirme tho authority of their Church by other marks then the Church of God euer had : If they answer that the church of Christ was alwaies the greatest , they are already conuicted of as great foolishnesse , for there-vppon would al this packet of vntruth lustly depend , viz. That the Church of God , was drowned in the generall ouerflowing , when al the world was drown'd , and the church of satan saued in the Arke . That the church of God perished-among the Sodomites , and iust Lot , and his family , were y● church of the diuel : y● the Iewes , Scribes , & Pharisees , were the Church of Christ , and Christ him-selfe with the remnant of beléeuers the Church of Antichrist : In conclusion that theyr Church is now the true Church because of the multitude , and ours the false : we wil demand but one thing of those multitude of men , which if they truly tell vs and proue , they shall haue our hand and ▪ our heart , wée will become as true to them as stéele , and consent to any religion of theyr forefathers ; which is , that they shew forth , at what time the estate of the world , was in so good case , that the best thinges did please the greatest number , or when iniquity had not the most consent of adherents ( except at that time , when all were drown'd except eight persons ) Alasse theyr proofe is euen as farre to séeke , as heauen is distant from hell ; God graunt therefore the condition of consent , be no nearer vnto vs. For it is written broad is the way , that leadeth to perdition , and many walk therein , but narrow is the path to saluation , straight is the gate . and few do enter therat . And further , though the childrē of Israel were as y● sand of the sea , yet shall but a remnant be saued ; This is yet more plainly verified by Elias the Prophet who saw not one man frée from Idolatry , and the subiection of Belial , besides himselfe , in all the world , yet did he willingly ( all regard of the multitude laid apart , ) serue the Lord of heauen truly . Wherefore , though our fore-fathers , serued those Gods on the further side of the flood , or the Gods of the Amorstes , or the gods of their owne handes : Let it amaze vs no more then it did good Iosua who said ( and let vs also say with him ) we and our houses , will serue the God of heauen . And with Iudith , we will not follow the sinnes of our fore-fathers which forsake their God , and worshipped strange gods . The holy Hrophet receaued from the mouth or secret inspiration of God all that doctrine y● they deliuered or taught : the Apostles proued their Doctrine out of Prophets : the godly of ensuing ages haue rested vppon them ; And shall wee alone be carelesse , or accompt it ynough , if many men haue gon before vs , contrary to the Prophets and Apostles ? No , no , Al men haue sinned from the first ( except one ) and shall doe to the last , yet it is nothing lawfull for vs to follow their steps therein : Therefore although our forefathers were Idolaters , yet must wee learne to serue the Lord , And that wee may the better performe our duties in that behalfe , it behoueth vs to be wise in the trying of spirits , least we become clyents to our forefathers superstitions , or superstitious in our owne fancies , & so ignorantly neglect the precepts of our God. Let vs therfore looke vpon the iniunctions of Popery , that we may be able to reprehend the Church of Rome , but let vs call home theyr generall Councels , with the rabble of theyr decretals to the same Prophets and Apostles , And woe shal anon perceiue that we haue no cause to feare ( theyr times out of mind ) knowing that an euil custom is no better then a commō pestilence , which by how much the more is old and ancient , by so much the more it is rotten & stinking : nor yet their commō consents , séeing the state of gods childrē is oftētimes to be desolate . And because there is no heresie but will challenge som maintenance out of Gods word , saying that theyr Church is the Church Apostolicall , which the Papist as boldly sweareth & taketh vpon him , as if nothing were good but his Masse , let them shew vs the Prophets and Apostles for their Masses , Dirges , Trentals , praying to Saints , praying with brads , praying to help soules out of purgatory , worshipping of Idols , Bishopping of baptized children , kissing of Pares , Créeping to Crosses , baptizing of bells , coniuring of water , coniuring of balme , coniuring of hearbes , buying of bulles and pardons , and auricular confession ; & the rest of their sacraments , paying of vaine vowes , going on pilgrimage , pace-eggs , manyples , licking of rotten bones , Auc-Maryes blessing with two fingers , annoynting , annoyling , absoluing , knéeling knocking , whipping , crouching , kissing , crossing , shauing , greasing , and ten thousand such trickets moe . I appeale to the iudgement 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 y● word of God ) theyr next leape , is longer then the passage betwéene Douer and Callice : for they crosse the broad ss as to vnwritten verities . But how colde theyr entertainment is there , we would not much feare to make thē-selues the Iudges , if shame & grace had not forsaken them . In déed wee know and confesse that more was spoken , then is written : And that whatsoeuer Christ & the Apostles preached , was the word of GOD were it written or not : But we know also that if more had bene necessary to saluation then is written , God would not suffer vs to want it , least with them we might happen to runne a whoring after our owne deuises : But aboue all , wee are most assured that the Spirit of God neuer was , nor will be contrary to it selfe : Therefore let vs try how truly theyr berities vnwritten doe accord with the written word . We finde in the Scripture , that wee ought to worship God alone , and not to make our selues any grauen Image ; but is it possible that the Word vnwritten should tollerate their prayers to saints ? theyr sacrificing to Idols , and theyr falling downe before blocks ? In his word written , it is called the Doctrine of dinels to forbid matrimony to any man , and can it bee his word vnwritten that Ministers shall neuer marry ? it is his word written that all that depart this world in the Lord , do rest from theyr labours : and is it also in the word vnwritten that they bee purged of many torments in the fire of Purgatory before they do rest : it is playne by the word written , that wee haue no remission of sinne but in the blood of Christ , without whome we are dead and condemned to the bottome of hell : but is it as playne by his word vnwritten , that the Pope can saue ? that who-soeuer shal die in a white fryers scapulary , shal be saued ? or he that dyeth in a gray fryars frocke , shall neyther come in Purgatory , nor in hell ? and aboue all is it his word vnwritten , that a man may get in s 〈…〉 heap of deseruings ( 〈…〉 superrerogation ) 〈…〉 s friendes ? w 〈…〉 against the hea 〈…〉 Is not this preposterous geare ? who would thinke that these men standing so much vppon the fouly ▪ slippers of theyr wisedom & gray heads would thus ouershoote them-selues : which so farre forth as in them lyeth , do make God a contemptible changeling : Religion more vncertain thē the Lesbian rule , & tye themselues to the continuall slauery of theyr own deuice ? & theyr maister the man of Rome ? & yéelding theyr whole contemplation to the works of darknesse . Alasse with what blind spirit are these poore soules vexed , that will haue theyr Pope and the Church of Rome againe exalted ? that take away the playne Doctrine of faith , and iustification in Christ ? and teach a fayth solted vppe in an Idle fancy ? saying : that we must beléeue of Christ , as theyr Church beleeueth , because theyr Church beléeueth , as they beléeue : But if we demand what they , or theyr Church doe beléeue , the next way for vs to know , is euen to get looke : for doubtlesse they know not , neyther can they tell vs. Truly howsoeuer they cotten y● matter with deuout countenances , or coragious bragges , with perswasions of the time past , or the scarcety or iniquity of the time present , or with the outward face or visor of theyr charity , theyr estate is lamentable , it fareth with them euen as with butchers , that vse to blow vp their flesh that it may seeme bigger , they are grubling so much in the myre of theyr own desart to the world : ward , that they forget or neglect all that true religion and seruice they owe vnto God. For note this well , where is that Papist in all the world , that will not sooner bid vs behold his charity towards his neighbour then his integrity in the worshipping of God ? So that charity béeing the vnderseruant to religion , and a second thing required , they make it the head-stone of the corner , and the foundation wher-vpon they build all theyr righteousnesse vnto saluation : Truly we dare not deny that in respect of the world ( wereit not depraued ) the Papist hash som good matter in him , because his déeds doe often times extend to the benefit of GODS Church : And euen in this ( I write in the gréef of my conscience wherin I call the Lord to witnesse ) shall they condemne many professors in the day of visitation , that are lewd speakers , and lewd liuers altogether , yet I say alwayes that in this his only poynt , if fareth with him , as with the Cow hauing giuen a iolly messe of milke , that afterward , doth spill it with hir foot . For to they beare vs in hand that they haue many good workes , and that they are continuall workers , not because they are so commanded of God , but rather because , therby they will w●●●e out theyr saluation and purchase heauen . Alasse it is a Crauen Cock that croweth no where but on his owne dunghill , We know that all the good works of the world , being done without loue , are nothing worth ; and that theyr superrerogations being examined , and theyr greatest workes of dignity next vnto them , are found without loue , mercy , pitty or compassion . But if it may bee accompted a déed of mercy , to giue rich Altar clothes , to the beutifying of Altars ; a déed of loue , to build Chappels and Chauntries , and a déed of pitty to go farre on knées , to giue great gifts to shrines , then are they passing full of loue , mercy , pitty and compassion : otherwise they haue none at all , at least that is acceptable . For they pitty the pouerty of lime and stones , & them they cloath . They pitty a sort of foule fat Priests infurr'd gov●nes , and them they decke with golden Copes , and supply in all other theyr vanities and Idlenesse , as if it were a good déed to grease a fat hog in the tayle : But where is the loue , and compassion of theyr poore brother all this while ? I will say no more , let them that fare the better for these and such other good workes , praise them : but yet Let them beware they sinne not there in ▪ like vnto these are theyr Idols which executors vse to giue after men be dead , that liberality is idle , hauing no good intent , and the reward rotten that is payd backe againe ; which is , Lord haue mercy on the soule of this charitable dead man. O grosse folly : where is the loue that should make this deed acceptable ? if we should speake generally of al theyr works , they are euen drosse and more shamefull vices then these , if more may bee , for I say , and yet not I , but the holy Ghost , if they be not done in loue springing out of the bowels of true fayth , they stink before y● face of God. Yea but they wil say they haue al loue , mercy , pitty & compassiō . Yea but how can this be true . ●● . Let it be granted , y● they giue many gifts to the poore , that they hely to defend the widow , to harbour the fatherlesse , to cloath the naked , to féed the hangry , &c. 〈…〉 ● They do not these things 〈…〉 of the néedy , but to getto 〈…〉 she ●nspeakable benefit of saiuation , this is loue indeed I graunt : but is it not the onely loue of them selure ? For I lend or giue a man a hundred pounde , because I would gaine a thousand or a thousand , because I would gayne tenne thousand , whome loue I ? my poore neighbour , hauing néed of mée ? or my selfe ? O blindnesse , that seeth not these euills , nay twise O blindnesse that doth not sée , more then this ! what is it to say that we are able to saue & iustifie our selues before the tribunall seat of God , but to reproue our most wise God of folly & doltishnesse , in that without need , hee sent Jesus Christ his welbeloued Son , by so great torment , as he indured to deliuer vs from the bondage of sinne ? And what is it else but to contemne the vnspeakable loue of our sauior , who being a God so mighty , y● King of all Kings , and the only Prince of all worlds , disdayned not to take vnto him , the contemptible shape of a seruant , and to beare the burden or all our sins , euen vnto the death of the vile and shamefull crosse , that hee might present vs blamelesse before his father . Which grosse opinion so outragiously blasphemous , some Papists at this ●ay waxing halfe ashamed of , and daring not so broadly to maintaine , will seeme to qualifie with a poore shift of deskant . And because very infants or fooles in this light of the gospell ( for which the Lord be praysed ) might otherwise point at them for their folly , they ar contct not to be priue Christ of his dignity altogether , and therefore doe attribute some part of iust fication to him , & the rest to them-selues . Surely this is scarcely so good a recompence , as hauing cracked his crown , to giue him a plaster : for except som insufficiency were or might iustly be foūd in him , what madnes should moue them to intrude themselues into his office ? But if these enter commoners with Christ , though they séeme to haue retayned a certaine blinde modesty be heedfully examined , in truth they doe but practise to delude themselues and vs , hauing no mind to deale with Christ whot or cold . For if we demaund of them for Gods eternall predestination , whereby he bringeth the elected and reprobate sort to the●r appointed ends , they are at defiance with that doctrine : and euen in this haue they taken away all that part of iustification , that they ascribed to Christ before , for why ? If we be not safe conducted to heauen by the predestinate on of God in Jesus Christ , if followeth that we are carryed thether by same desert of our owne , or else that wee neuer come there at all , it were a strong engine that should hale them from this opinion , and yet is Christ heereby made altogether Jacke out of office . Let vs not wonder at these men , so much as pray for them : let vs not quarrel so much with them , as perswade with them , nor laugh so muck at theyr folly & wickednes as lament theyr ignorance : for this is true , if they be right , we be wrong , if we be wrong , we are already sold vnder sin : contrary wise if we be right ( whereof let vs not doubt , because the spirit of truth hath sealed vs vppe in the Prophets and Apostles ) then are they wrong : if they be wrong , there is nothing more certayne then theyr iust damnation , vnlesse they turne to God with hearty repentance ( which God for his son sake euen spéedily grant them ) if it be his will. And although they are not ashamed to denounce against vs , that we are Libertines and despisers of good works , because we preferre our fayth in free iustification : be it as farre from vs to be troubled at those false suggestions , as we are frée of that fault , we know & confesse , that Gods dearest children , haue smal féeling of God without righteous doing : therefore wee professe that if wee sée no good workes in our hands , if we perceiue not that the preaching of the Gospell hath mortified in our concupiscence , and made vs to hunger & thirst after righteousnes , we haue smal testimony of Gods election , we may talk til we are weary of our hope and faith in Christ , we may prattle till we ar hoarse of the Gospell and our profession , and we may desie the Pope and his accomplices to the bottome of hell . But except our selues loue the righteousnesse of God , and we exercise the same , Satan doth féed vs forth , with the strength of illusion : for Godlinesse is not made of talke as bookes are of leaues nor as woods are of trées , but it is such a holinesse as doth clime , from vice to vertue , and from one vertue to another without ceasing . Good sir , this being true , we haue néed to looke about vs , and euery man haue an especiall eye to Gods glory in the execution of our actions : and if we haue attained to some knowledge in the schoole of Christ ; we sée in the Gospell , that he is condemned , that hideth his talent , aswel as the other , that riotously wasted it , I pray you apply this to your selfe whom the Lord hath loued with long continewaunce of his goodnesse , and you shall find out a right Christian exploit euen in the man , that sat next at your elbow . Set vpon it , or if you haue begon giue it not ouer , for the winning of one soule 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 hee bee neuer so wyly or peruerse in opinion . God who is able to rend the heart , and to pierce the marrow in the bones , is alwayes presont in his owne worke . What though hee happily may commaund your silence , your spirit must bee touched with his sinnes , you may not suffer him to rest in vncleannesse : for they that are of CHRIST are alwayes carefull to bring others to Christ-ward , but especially those that are so neare vnto them , as hee is to you , you know that in processe of time , the soft drop of raine doth break the hard flint , the silly worme doth throw downe the mighty oake , and the slow snayle doth attayne to the top of Mountaines . Therefore let nothing discon age you . If this opinion be established vpon the prescriptions of his forefathers , try him by the Prophets & Apostles , if the length and continuance of his religion doth séeme forceable toperswade him . shew him the law , where God punished y● transgression of Israel with four hundred yeares blindnesse ; and no doubt hee that would punish the transgression of that Law , the gaue by Angells , with so long ignorance , may as iustly perswade him , that the same God can punish the contempt of his Gospel , with a thousand yeares blindnesse ; Nay proue vnto him ( I say ) the generall apostacy wherof the Apostles haue told vs , if he dare not subscribe to the Gospell , because he may become an offence to his friendes , proue from thence , that he feareth his worldly friendes , more then hee loueth his heauenly God : if he shun the Gospel because of those herestes , that dayly spring vp in the light therof , shew him that he neuer knew , or else hath forgotten the Scripture , which doth witnesse : The Heresies must needs be , that the faithful may be tryed , if his eies be presixed vpon professors , that he can find many faults in theyr manners , let him look backe into him-self , and he shall sée that Papists and Protestants are very men , néeding the Phisition : But if he find not so great corruption in him-selfe ; First let him take héed least it fare with him , as with men that be sicke , which when they thinke them-selues recouered & nearest to health , ar euen then furthest from health and nearest theyr end . But if there bee not indéed such corruption in them ( which is hard to be determined on eyther side , considering how partiall our nature is in it owne behalfe , and ready to sla●ter it selfe ) let him neuer impute this to the dignity of his religion , but to the goodnesse of God the giuer of al good things . If he feare the Gospell because it is ill spoken off , Let him remember that Christ himself is a stumbling stone made for the fal of many : if he be affraid of corrupt trāslations , let him either correct , orshew vs y● causes of his misliking , and he shall be satisfied . Finally if he shall stumble at Jarre that is now ava●●s among Diuines , let him without partiality , read the monuments of Popery , & he shal perceiue ten times more oddes among the Doctors thereof : For there is none of thē al ( & almost as few of the old fathers ) but ar so far wide one from another , yea and most of them from them-selues , that neyther Papists , nor Protestants doe want matter thereof to authorize and maintaine theyr religion , nor any heretique that hath bene since the first beginning of Papistry . Therfore you may proue vnto 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 vpon Sathan and his mallice , whose continuall practise hath béene , by al meanes and deuices possible , to discredit the religion of God : for such Darnell did hee throw among the Apostles , as did set great dissention betwéene Paul and Barnabas , and likewise made Paul and. Peter at open destance . Al these things I leane to your continual meditation , and by you , to be imployed to the benefit of Gods Church , as your duty and occasion shall requyre : And so beséeching you not to neglect any other , that by your godly study , you can call to remembrance , wherby Gods truth may be maintayned , I doe humbly take my leaue . FINIS . ● Notes, typically marginal, from the original text Notes for div A20187-e320 Rom. 1. 16. Ephe. 2. 20. Ro● ▪ ● . 8 ● . Ti. 3171 Atheyst . ●● Th●●● br●th●●● . Psa . 14. 1. Iohn . 1. 1. Papist● An obiect . Trim objectors . Ansvver . Mat. 24. ●5 . Apo. 22. 18 19. Mar. 16. 16 Ioh. 20. 29. Rom. 10. 13. Act. 16. 31 ▪ Iob. 3. 3 〈…〉 God. 〈…〉 . Ord●● ▪ Exod. 20. 5. Mercy and iustice . Exod. 34. 6. Ephes . 1. 11. Apo. 13. 8. Mat. 5. 28. A meane t●● ▪ be obserued . Prouidence what it i● . Neither rash , nor ●●morous . Ephes . 1. 11 August . de trinitat . lib. 3. All things are done by the will of God. Argument . Rom. 9. 19. Esay 56 41. A restraint to the vvicked . Rom. 9 Man not to ●● excused Man not to be excused . Argument . Obiection . Ansvver . O sec . 13. Angelles and men . Absurdities Essentiall estate . Corruptio . Blasphemy of the Maniches . Amos. 3. 6. Lamenta . Iere. 3 , 38. Prou. 16 , 4 Two things to be obserued . The first . Note well . Act. 4. 27. ●8 . Eph. 1. 4. The second . Iob. 1. ● Mat. 8. 31. Note well . Meane Cause . The serpent . Obiections against prouidence . Note well . Fr 〈…〉 . 10. 6. 4 4. 10. 15. 16. Ps●●● . 3. ● . Cor. 4. 6. Pro 20. 24. Iere. 10. 23 Rom. 9. 18. Ver. ●6 . Eph. 2. 8. 1 Cor. 3 5. Rom. 10. 2. Ioh. 8. 17. Esa . 12. 31 No free●●●l in mans first nature vnto euill . The Papist● zeale . God slandered . Gen. 3. Note . zeale must be ordered by the word . Rom. 10 2. 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. Rom 1. 28. Ezek. 14. 9. Obiection Answer . Mans freevvill , is only free vnto ●uill . Rom. 6. 20. Psal . 14. 3. Gene. 6. 5. The f●lly of the ●ap●lls . Obiection . Answer . Adams power . The cause why Adam fell . Math. 23. 34. Apoc. 18. 8. Rom. 11. 23. Gods se 〈…〉 be●●●ued . Two notable reasons . 2. Tim. 2. 29. Rom. 8. 29. The second reason . Wisemen Of 〈…〉 World. 1 Tim. 19. Ephes . 1. 4. Rom. 9. 11. ●2 . Efisient . causes . Freedome of will. August . de grat . & lib. Arbit . cap. 16. August . against Pelag. 2. epist . 1. booke . c 2 , Freedome graunted . Pro●● . Fredome denied . Another kind of of freedom No● this well . Inconueniences folwing free-will . Workes foreseene . Rom 9. 11. 12. Rom. 11. Rom. 9. 22 The reprobate predestinated . Prouidenc● Mat 10. 29. Mat. 6 26. Mat. 10. 50 Luk. 21. 21 Iob. 14. 5. Freewill confuted by Augus . M. 〈…〉 August . against Iulian , lib. 5. cap. 3. Rom. 9. 22. Wranglers . Gods will ●nd punishment . Exod. 14. 4. Pro. 16. 4. Esay . 45. ● . Note this well . Examples . Ezechi . 21. 20. 21. 22. Gen. 15. 19. Will to bee taken two manner of wayes . Sinne not commanded though willed . Purpose & effects . God like to a King. Note . Esay . 43. 7. No repugnancy in God. A worldly obiection . Excuse takē from man. No man har●w ong at Gods hand . Note this in the Papists . Adam . 〈◊〉 au●we●ed . An example of gods prouidence Another example . Iffes and ands to be left . God appoynted all things willingly . Sinne hath a respect of goodnesse . ( A ) Eph. 1. 5. 6. Ex. 14. 4. 17 Exo. 9. 16. Gen 7. 20. The difference of good and euill . Obiection against the Apostle Paule . Answer . The worke of man oft times made double . Workes euer single . Examples of single and doble workes . Colo. 2. 13. Mat. 26. 39. 1 Pet. 1. 19. Acts , 4. 27. 28. The fall of Adam c 〈…〉 through God ▪ forsaking . Mat. 25. 34. The wisedom of God. Rom. 9. 18. Mr. Caluin in his bock of offences . Predestination what it is . Rom. 8. 29. Election what it is . Rom. 9. 22. Iud. 1. 4. The mercy of God , the cause of election . Sinne the cause of damnation . Cruelty and Iustice . 1 Tim. 2. 4. 1 Pet. 3. 9. The word All. Rom. 9 27. The vnrea ▪ so ●●ble cbiection of Worldlings . Doctrine vnder seruant . Doctrine leaueth the reprobate vvithout excuse . The grace of secret election . The Apostles . Wise men of the World. Augustine his ansvver to the enemies of predestination . Chap. 15. Meanes for a man to know his election . ●●ith suffi●●th to ius●ifie . Iob. 3. 15. Rom. 9. 33. God calleth his children Rom. 8. 30. Math. 20. 2 3. 4. 5. 6 〈…〉 an 〈…〉 to 〈…〉 t the 〈…〉 . Math. 25. 13. Math. 27. 3. 〈…〉 7. 24. Luk. 15. 24. Mat. 10. 39. The comfort of prodestion . Ioh. 1. 11. 12 The cause that Satan , misintreateth Gods children . Notes for div A20187-e8950 Ier. 11. 10. 14. 2. The●● . 2. 3. ● . Math. 8. 20. Rom. 10. 16 Math. 7. 14. Rom. 9. 27. Rom 11. 13 Iosua . 24. 13 Iudith . 8. 19 Ier. 11. 10. 2 Tim. 3. 16 , Cor. 13. 4. ● 1 Cor. 11. 19 1 Cor. 10. 12 Rom. 9. ●● . Acts. 13. 29 Gal. 2. 1● .