A fruitful Dialogue between Reason, and Religion touching Gods Pr…: A fruitful Dialogue between Reason, and Religion touching Gods Predestination, and ma…, The opening of heaven gates (Arthur Dent, 1610) | AskReformation
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The opening of heaven gatesThe opening of heauen gates
The opening of heaven gates, or The ready way to everlasting life Delivered in a most familiar dialogue, between reason and religion, touching predestination, Gods word, and mans free-will, to the understanding of the weakest capacity, and the confirming of the more strong. By Arthur Dent, preacher of the word of God, at South-Shoobery in Essex.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.
Arthur Dent d. 1607London: printed by G. Eld for John Wright, 1610London: printed by G. Eld for Iohn Wright, 1610
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Reas. I have heard thee say ear now, that Angels and men were created according1 to Gods own likeness, that is, of a sound and upright disposition, and will: which thing truly is very convenient, in the eye of reason, for if they had been ordained evil by nature, or to that end, that they should decline from that estate by the will of God, it would argue God to be unrighteous, at least in respect of that purpose of his.
Reas. I haue heard thee say ear now, that Angells and men were created according1 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 inconvenience many ways which thou utterest except the will of God were not worthy to be the rule of righteousness; but s• what other absurdities do arise out o•1this suggestion of thine, as this: God created Angels and men in all points sound not pretending that they should degenerate, nevertheless they are become evil and have perverted that estate of integrity, Ergo they have broken the will of God and conveyed them-selves out of his o• dinance: as who should say they are therefore exempted from all subjection of their ⟨p. 19⟩
maker, because they have been stubborn against him. Again, all men at this day are corrupt and evil. Ergo, All men that are now living, are without the compass of the ordinance of God. These and many other such absurdities, do follow necessarily of thine objection.
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•1this 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 ⟨p. 19⟩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 have deceived your self, with plausible1 surmises: for if the essential estate of man be considered apart, from his faulty quality, not only Adam in the time of integrity, was the subject of God, but after his fall also, and in this case may the consequent prove, that the whole route, or sort of wicked men are comprehended within the ordinance of God; Nevertheless the corruption of nature and all the evil actions of men, may simply be transferred to the will and malice of Satan, and2 the frailty of the workers.
Reas. Nay Sir, herein as I take it you haue deceued your selfe, with plausible1 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, and2 the fraylty of the workers.
Reli. Truly I must needs confess, that this shift proceedeth not altogether from simplicity. Notwithstanding if we •end our affection simply to accept of the •ame, we shall fall very fondly to consent, […] ⟨p. 20⟩the blasphemous Manichees, which do oppose1 Satan against God, for yet again, how shall God be omnipotent, if any other success of things fall out, then as doth best agree, with his good pleasure? nay then how shall we not take the holy Ghost napping with infinite leasings which saith, there is no evil in the City, which the Lord hath not done. Again2 out of the mouth of the Lord proceedeth good and evil: he hath made all things for his own sake, yea even the wicked, for an evil day &c. Notwithstanding, if we allude to that will of God, which he hath revealed unto us, according to which he is truly said to be God, that can in no wise will sin, but he shall forth with be unrighteous,3 so far am I from not consenting thereunto, that on the contrary part I yield the whole assent of my soul. But4 that we may discourse of this matter more familiarly, we are especially to observe two things: the first whereof is this: how, or in what sort sin entered into the heart of man: the second, of what effect or power sin is against God, these two, shall make it manifest enough, that Satan never hitherto did, neither shall a•⟨p. 21⟩any time, hereafter, ruffle out his part, either in this world, or elsewhere, without •is patent, or commission from the Lord:5•s touching the first of these, we agree according to the scriptures that Adam, in his •state of innocency in all the instrumental par•s of his body, had a proportional resemblance, aswell in soul, as mind to the Image of God (I mean not in per•on, but in holiness) so that he stood at that time in such high and heavenly perfection that no tittle could be added for6 his greater integrity: how be it we are well assured, that God never did beauti•e him with the ornament of constancy whereby he might have obtained ablenesse, and power to stand out in that estate.
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, 〈…〉⟨p. 20⟩the blasphemous Maniches, which do oppose1 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. Againe2 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,3 so farre am I from not consenting thereunto, that on the contrary part I yéeld the whole assent of my soule. But4 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•⟨p. 21⟩any time, hereafter, ruffle out his part, either in this world, or elswhere, without •is pattent, or commission frō the Lord:5•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 proportionale resemblance, aswel in soule, as minde to the Image of God (I mean not in peron, but in holinesse) so that he stood at that time in such high and heauenly perfection that no tittle could be added for
1Blasphemy of the Manichees.Blasphemy of the Maniches.
Now therefore is it manifest, that •inne, beginning at the same unconstanty, to insinuate among the good •arts of Adam took not even there his very original as a thing happening, or coming by chance, for this only reason, that God would not furnish him (as in truth there was no law to bind him) with constancy, […] well as with all other notable endou•ents, as in whom he had fore-ordained, that y• high estate should be tickle, & but ⟨p. 22⟩change ably good. For how was it possible, that any thing should intrude it self into the work of God, where of he was not only most wary, & heedful, but of power also to intercept any thing that might osseud him? for this cause doubtless, it is said. That the people of Israel, & the gentiles1 did gather themselves together, against our Lord and Saviour Jesus Christ to do what soever the hand and counsel of God, had appointed to be done from ever lasting, in whom (saith the Apostle) we were predestinate before the foundation of the world. Finally we find that before2 the instant of mans creation, mu•• more then before he fell away from righteousness, God had planted in the ga• daine, a tree of the knowledge of good & • uil: In this truly can we perceive one • there appearance of truth, but that God unchangeable purpose would have hi• to taste thereof, although he were forbid dent for why? had not this thing bin pr• fixed by the decrement of God, why mad• he that tree of nature by it self contr•• to all the rest? why made he any different of good and evil at all? who without doubt could have made as easily the things y••⟨p. 23⟩would, as he can easily do the things that be done. Why made he any of the instruments whereby man was changed, •amely, Satan, and the Serpent: lo thou •ost perceive (I hope) day light at this little wicket.
As touching the second thing herein to3 be observed, namely, of what power or efficacy sin is against God, I say that albeit many fond & untoward witted men, have maintained in time past two original beginnings of things, ascribing to good things, GOD for the author, and to the evil things the devil, whom with his evil things, they devilishly deemed more eternal, then God & good things, and that Maugre the might of God, the devil played all his ungracious pageants: yet considering, that every man but meanly instructed in the school of reason, is ready to spew at this blasphemy:
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 ⟨p. 22⟩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 gentiles1 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 before2 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••⟨p. 23⟩
I hope a few testimonies, from among many, may serve to suffice the Godly: we read therefore in the history1 of that righteous man Job, that Satan could not once touch his person, goods, nor cattle, before such time, as the LORD had given him leave. ⟨p. 24⟩Likewise, the devils besought our Saviour2 Jesus Christ saying: If thou cast v• out, suffer us to go into the herd of swine Moreover, if we should hunt out by curious speculation, the creation of angels the cause, m••mer, time, and place of thei• fall, (which little pertaineth to edification but rather to seed their itching and fantastical ears, that cannot content them selves, with the simplicity of faith) we should find that Satan in his first estate was the creature of God, and there fore can have but a power subject, in the execution3 of such wickedness, as he executeth.
I hope a few testimonies, from among many, may serue to suffice the Godly: we read therefore in the history1 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. ⟨p. 24⟩Likewise, the deuells besought our Sauiour2 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 execution3 of such wickednesse, as he executeth.
Rea. Be it as thou hast said, for it accordeth well with reason: But let us come back to the second instrument or mean1 cause of Adams shall, namely the serpent because I would gladly understand, whether he served Satan as an instrument in that enterprise, or whether of his own malice he did help to delude the woman, knowing before hand the Lamentable event o• transgression.
Rea. Be it as thou hast said, for it accordeth well with reason: But let vs come backe to the second instrument or meane1 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. Truly albeit the serpent was most subtle of beasts, before such time as the gift was taken from him for his ⟨p. 25⟩fault, and in that respect like enough to malign the estate of man, if he were capable thereof; yet do I perceive no reason, that he should have any insight1 at all, into the calamity, of transgression; Nor yet that he might any way be incensed by malicious pretence, to bring mankind into Apostasy: But this doth offer it self more meetly to mine opinion, that Satan, (as saith M Calvin in his exposition, upon that part of Scripture) having then had no familiarity, or communication with man, standing then in need of an instrument, did choose out the subtle Serpent, because he was the aptest, or most active for such an exploit, into whom for the better finishing thereof, he conveyed him-self, and so gat access, more fitly to the woman.
Reli. Truely albeit the serpent was most subtill of beasts, before such time as the gift was taken from him for his ⟨p. 25⟩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 insight1 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 divine providence, truly I must needs confess, that I find them in some respect so plausible, & matching with reason, that thou dost almost compel me to yield unto thee: yet for as much, as God is thereby1 brought in suspicion of evil I draw back and dare not frankly yield my consent: Therefore may it not be said, that GOD ⟨p. 26⟩doth appropriate all things which have any instinct of nature, besides man to his own direction, and turn man over to his peculiar choice of well, or ill doing, having reason and the word of God, as Lanterns to guide him aright.
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 thereby1 brought in suspition of euil I draw back and dare not franckly yeald my consent: Therefore may it not be said, that GOD ⟨p. 26⟩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.
1Objections against providence.Obiections against prouidence.
Rel. Verily neither can I perceive any reason that should move the Lord to1 give the Law out of his own hand, considering he was not ignorant, how apt man was to abuse him-self, and to incline to the evil part; Except God were well pleased, that man should run beadlong into that labyrinth of mischief, into which we all are fallen, through his default: and then cometh all to one reckoning,2 for his will is also there. Notwith-standing, I wot well there be •er••ine▪ Free-willian Papists, Anabaptists, Pelagians, Celestines, and others, with do stoutly maintain that man in his natural powers hath that validity to climb into the heavens: But our Saviour Jesus Christ, reproveth all such,3 saying. No man can come to me, except the father that sent me draw him, Again, you have not chosen me (saith •e) but I have4 chosen you and ordained you, that yea go and bring forth fruit. To which merritm•ngers, ⟨p. 27⟩the Prophet saith: Their own arm did not save them but the right5 hand of the Lord, and the light of his6 countenance, because he did favour them, Like-wise saith the Apostle: what hast thou that thou hast not received, if thou hast received it, why dost thou rejoice, as though thou hadst not received it? Moreover,7 the stops of a man, saith Solomon, are ruled by the Lord, the way of a man is not in him-self, the Lord hath mercy on8 whom he will have mercy and hardeneth whom he will harden, it is not in9 the willer, nor in the runner, but in God that showeth mercy: yea are saved by grace through faith, and not of your selves: it is the gift of God: we are not of our selves able to think any thing as of our selves. Notwithstanding all these I say, and almost10 infinite numbers of such like, do these devout men, as though it were for the only defence or safety of a Christian common-weal, violently and with whole thousands of bloody combats, and challenges, like foolish bold champions, maintain the quarrel of mans free will and power.
And why▪ for sooth because they would ⟨p. 28⟩in no wise entangle God, or bring him in within the lists or compass of evil, this devotion of theirs, will not suffer them, to entertain such testimonies of Scripture, as do make mention of Gods predestination and providence, wherein they show themselves more nice, or would be accounted more holy, then the Holy Ghost him-self:
Rel. Uerrily neither can I perceue any reason that should moue the Lord to1 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,2 for his will is also there. Notwith-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,3 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 haue4 chosen you and ordained you, that yea go and bring forth frute. To which merritm•ngers, ⟨p. 27⟩the Prophet saith: Their owne arme did not saue them but the right5 hand of the Lord, and the light of his6 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,7 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 on8 whome hee will haue mercy and hardeneth whome hee will harden, it is not in9
well let it be that all their stirs and brawls do issue forth of that fountain of zeal, and not from the slaughter-house of infidelity, and Paganism, yet saith the Apostle: All this1 zeal is blindness and damnable, as not being seasoned with the Salt of knowledge: woe be to him, (saith the Prophet) that for saketh God, to make flesh his right arm; Yea hear me not, saith our Saviour2 Christ because yea are not of God. Hereof it cometh, that the Lord doth complain by the month of the Prophet saying, I have nourished and brought up children, but they have rebelled against3 me, the ox knoweth his owner, and the Ass his Masters Crib, but Israel hath not known my ways.
But that we may better bethink us, and not so negligently pass over that ⟨p. 29⟩pure and unspotted, Romaine Catholic zeal, it is necessary that we call back the nature of mankind to her first creation. And then if it be demanded whether free-will were in mans nature at his first creation; I answer, (& yet not I) but the word of God) there was so, for I make no do […] free-will, be in God, then was there and free-will in man; who in that estate was the lively likeness and Image of God: but if it be demanded, whether in that nature, were any freewill, to deliberate on the evil part I deny it; for how could Adam debate upon the 4thing, that yet was not entered into the world, especially, seeing with the whole assent of his mind and body, he was disposed to obey the commandment of God: Furthermore, behold I pray you the gallant zeal of these Godly men: which will in no wise suffer y• Scripture, according to the wisdom of God, to transfer all the actions of men to the foreknowledge of5 God: & yet they themselves, will not only not cease with most hateful blasphemy, to prove him an outward consenter to all ungraciousness, but also more blasphemously go about to attaint the very nature of ⟨p. 30⟩God, of so much abomination, & wickedness, as by that general propagation, is descended from Adam, into his progeny. Here have I need to bestir me apace, for if I handle not the matter right nimbly, this bold challenge, shall quickly bring more fists about mine ears, then mine own; but it is no matter, I fear not the quarrel, & therefore must I now make it good, though I seem to stand in briers up to y• chin, or else cry creak, like a dastard craven:
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 this1 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 Sauiour2 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 against3 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 ⟨p. 29⟩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 ye 4thing, 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 of5 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 ⟨p. 30⟩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 than to many, y• are ready to snatch up y• glove before it come at y• ground. Let us yet again therefore return to Adam, & with one blow or twain this fray shall be ended. This man y• Lord said was created according to his own likeness whom y• Papists doth affirm, to have received freewill to those evil, by y• prerogative of his first estate: but God therein is slandered & that Innocency of Adam belied, for yet again I1 say, evil was not then in y• world, & therefore I perceive not, how God did set before him fire & water, & commit the acceptance of either to his choice; but I find y• he said unto him, thou shalt not taste of the tree, if thou dost, thou shalt die the death: go to2 them: the will of God was always righteous, ⟨p. 31⟩e•en so was Adams freeness, freely righteous, according to y• righteousness of God, save that it was changeable: but if the defendant will not for shame say, that sinful appetite is righteousness, either let him confess that Adam had the same appetite, y• did carry him from hi• pure estate somewhere else, than immediately from y• hand of God by creation: or else, let him conclude against God, that that uncleanness of Adam, came from an unclean workmaster: or at the least that Adam was never the image of the righteous God, & so consequently prove God a liar, in that he did so call him. If all this be to no purpose, I desire to be resolved, how the Papist hath not done open wrong to God, and wherein my assertion is false, they say (perhaps that which they would not) that only the nature of God, I mean• his righteousness according to which he created Adam hath some respect of evil, as3 also y• there proceeded from y• hand of God a substance corrupted, naturally inclinable to iniquity, but moreover, & most untruly, y• God by a palpable indifferency, and luke-warm affection, hath given his own outward consent, to all the wickedness of the world, if this were true then ⟨p. 32⟩shall we never have needed Jesus Christ, to pay our debt, for no remission needeth, if a commission be once granted: but the word, or commandment of God, doth refrain us of all manner of evil, therefore may we steadfastly believe, that God never gave man free-will to commit evil.
Now Sir let the indifferent give sentence, whether these men have committed high treason against God, or I have cited them to answer for themselves, by just accusation:
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 shalbe 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 I1 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 to2 thē: the wil of God was alwaies righteous, ⟨p. 31⟩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, as3
if it be found, that I have done them injury, I will not fail to seek some way, to make them so large amends, as my fault shall be adjudged to require, and so to appease their charitable anger: if they be found to have retained no more modesty or defence,1 for the righteousness of God then his own word, let their zeal (a Gods name) be condemned as foolish, & that I may use the words of the Apostle, without knowledge: and they at last leave off their freewill and meritorious righteousness, and2 reverently give place to the word of God which is not ashamed thus boldly to plead in the behalf of his omnipotency, and providence in ruling, and disposing the actions of all things. ⟨p. 33⟩The Lord did harden, the heart of Pharaoh. 3He sent an evil spirit to vex Saul. He •h appointed evil, and put a spirit of ly•g in o y• mouth of the Prophets. He cau•h man to depart from his fear. He hath ••t strong delusion, that lies might be •leeved: He raiseth up the evil in the ••ses of his own servants. He doth ••ke peace, and create evil: He giveth up •o a reprobate mind: He doth all the •ll that is in the City: He deceiveth the ••phets which be deceived, stretcheth ••th his hand upon those Prophets, that ••-self hath deceived, and destroyeth ••m from amidst his People, and yet is •aies all holy and Righteous.
Well not-withstanding these, & whole […]ds of such like, which crush in •ces the free-will of man and most •ngly under prop the ordinance of ••d, yet may I not think thus to pack my pipes & be trudging, least I seem triumph before the victory, and to •st of a blast, that shaketh no corn▪•erfore having settled my self once ••ne to my defence, at length there •ghteth this perilous stroke: What •a, saith master Adversary, if ⟨p. 34⟩you will so malapertly, avouch th•4Adam, had not free-will, it shall come pass that in that action of falling, he h• no will at all, and so consequently t[…] • God did use some actual constrai[…] which being granted, how I pray y[…] could God punish him, or his posteri[…] as being •eiected in the same fall; F[…] sooth I answer; That after such •i[…] 5as Adam had given ear to Saith[…] his heart began to swell, and wa[…] so big with concupiscence that he would needs strike sail to his own misfortune: ye see now I go abo[…] nothing less then to rob, and […] poyle Adam of a will, that was s[…] unto evil.
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,1 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, and2 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. ⟨p. 33⟩The Lord did harden, the heart of Phara•. 3He 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
1zeal must be ordered by the word.zeale must be ordered by the word.
But my purpose is that Saith[…] be accounted the mediate Author th• of: For surely it can in no wise […] akinn• to that will which was give him of God, except it were possible […] GOD to have a sinful will also, whose likeness he was framed, as w[…] have already proved.
Nay I say moreover, that as the w[…] 1of Adam before his fall was free un[…] righteousness, and to the service ⟨p. 35⟩God, even so after he had given his […] unsent unto satan, that his will, and […]nsequently, the will of his offspring, […]as always free unto evil, and the […]ruice of sin, not able of it self, without the grace of God, once: o rise up to […]hold the beauty of righteousness, nor […] think a good thought; for it is writ[…]. After ye were the servants of sin,2 […]e were free from Righteousness: All are one out of the way, they are all corrupt, […]ere is none good, no not one: the Lord […]w that the wickedness of man was3 […]eat in earth, and all the imaginations of […]s heart, and thoughts, were only evil4 […]ntinually.
Here if the heat of mine Aduersa[…]es were so far past, that they would […]use and breath, I might take opportunity to let fall this one feeble stroke. […]f Adam in his righteous estate, and […]gh perfection, had power to do the […]ill of God, if he would; and yet did fall […]rough infirmity, how shall the Papist that of him-self, hath not power to […]ink one good thought) fulfil the whole […]aw, and deserve so bountifully for5 him-self, and such of his friends, as will ⟨p. 36⟩friendly consider his pains: Alas poor soul, he had need to stand hard to his tackling, and to ply his stumps apace, or else I fear me, he will be taken tardy, with hypocrites and deceivers of men.
Well all this while do I beap who• coals upon mine own head, for having granted, that the first mans fall did spring out of y• bosom of infirmity, now must I prepare my self to bear this counterbuff, for saith the adversary now6 are ye taken like a desperate Cockerel of your Father Manicheus own brood. For how could infirmity destroy the lineaments and good parts of man, & get the goal against all that uprightness where-with God endued him.
I answer, it is true indeed: Ergo what7 an absurdity ariseth out of free-will? therefore if I had not transferred the whole interest of things ere now to the Divine providence of God, yet shall this objection come too late.
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〈…〉1of Adam before his fall was free vn〈…〉 righteousnesse, and to the seruice ⟨p. 35⟩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,2〈…〉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 was3〈…〉eat in earth, and all the imaginations of 〈…〉s heart, and thoughtes, were onely euill4〈…〉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
1Mans freewill, is only free unto •uill.Mans freevvill, is only free vnto •uill.
Rea. By the process of this circumstance1 I perceive that Adam had once power to stand, & observe the Commandment of God, if he would, but in that he ⟨p. 37⟩not only would not, but also on the other side wilfully & like a rebel did cast down him-self, and his offspring into base misfortune, from the top of felicity, surely it is most wonderful to me: whereof there yet ariseth this question? Why would he nor.
Rea. By the processe of this circumstance1 I perceiue that Adam had once power to stand, & obserue the Commandement of God, if he would, but in that he ⟨p. 37⟩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. Doubtless I cannot advertise thee, of a more forcible cause, then the ordinance of God: but if thou wilt, we may yet speak more plainly.
Therefore it fared with Adam i•1that estate, as now adays it doth with many men, that will not have great plenty of money in their coffers, because they cannot get it. So Adam would not continue in his integrity (for in truth •• fell willingly) because he could not resist the ordinance of his God: But least we may seem to wander without our lists, let our Saviour Christ witness the truth in this case: Come ye blessed of2 my father (saith he) possess the Kingdom prepared for you before the foundation of the World; Again, he is called the3 Lamb slain from the beginning of of the World. Therefore let us conclude, that if she Lamb were slain from the beginning (whereof we may not ⟨p. 38⟩doubt, in as much as the holy Ghost ha• spoken it) & the Kingdom of heaven (th• same Kingdom I mean y• we shall in•o through Jesus Christ) were prepared f•• the children of God, before the foundations of the world, that the fall of ma• was prepared in like manner: for th• one cannot •e without the other.
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•1that 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 of2 my father (saith he) possesse the Kingdom prepared for you before the foundation of the World; Agayne, hee is called the3 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 ⟨p. 38⟩doubt, in as much as ye 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.
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.
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:
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
⟨p. 28⟩
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:
•
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
⟨p. 32⟩
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:
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.
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.
