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.
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.
Reli. Answer thy self, it was not f•• naught that the Apostle himself having waded in this matter, whose insight wa• neither to be measured by reason, nor th• art prospective, was forced to cast down himself in this humility. O the deep i• ches1 both of the wisdom, & knowledge• God, how unsearchable at his Judgment & his ways past finding out? It shall he• part therefore of all the children of God although they fail to comprehend the s• cr•ts of his unsearchable wisdom, […] 2the Apostle to be•eeve, where humane wi• dom ceaseth: And not to reject the tru•• (which we know by the scripture) becau•• they a• not able always to descry it.
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• ches1 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, 〈…〉2the Apostle to be•éeue, wher •umane wi• dom ceaseth: And not to reiect the tru•• (which we know by ye scripture) becau•• they a• not able alwayes to discry it.
Re. Truly • have not much to say again•• thee, not withstanding it seemeth yet y• between Gods providence, & mans free-w[…] ⟨p. 39⟩the truth hangeth in doubtful balance.
Re. Truly • haue not much to say again•• thee, not withstanding it seemeth yet y• between Gods prouidence, & mans free-w〈…〉⟨p. 39⟩the truth hangeth in doubtful ballance.
Reli. Well I grant, it may seem so •nto reason, I will therefore show the1 two Reasons, that shall conclude the matter; when God▪ had set before him the won derfull mass, out of which he formed •eaven and earth, & all things that they •oth do contain, we are to bethink us •hether he did behold man, for whom he made the world, and were well advised that event should follow him: if he •ere not, where is then that foreknowledge appertaining to the wisdom of God, whereof the Apostle saith, The foundation2 of the Lord is sure and hath this •ale, he knew who were his: And in another place, coupling to the same foreknowledge, his own will: whom saith he, ••e Lord hath foreknown them also hath ••e predestinated that they might be like ••e Image of his Son: If unto God we3••ant this foreknowledge, which without doubt, without great wickedness, we can not deny, because we should accuse him […] ignorance, and so in effect allow ••m for no GOD at all, then is the inclusion both true & casie, that albeit ••e total of mans demerits were in y••••ighty eye of his perceiving that man ⟨p. 40⟩would apply him-self to all kind of […] demeanour, yet did he find nothing tha• did mislike, which he suffered to hap•• for he might have staid his hand in t• good enough as I suppose.
My second reason cleaveth so fast to4 foreknowledge of God, that they […] seem ka•er Cousins, and some what n[…] 5rer; How-beit for as much as it will g[…] great light in the matter, as also beca[…] Reason may very well play her p[…] therein, we will not neglect the sa[…] Therefore this it is; Considering t• the end is the first intent of every ag[…] or doer, so that wise men of this wo[…] do seldom take such a thing in h[…] without an especial purpose what […] become thereof, which notwithstand[…] in respect of God are very blocks and their actions of vile regard: We are d[…] gently to observe, whether the fame purpose, ought much more to be granted the God of all wisdom in that nota[…] action of mans creation:
Reli. Well I graunt, it may seeme so •nto reason, I will therefore shew the1 two Reasōs, that shal conclude the matter; when God▪ had set before him ye wō derfull 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 foundation2 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 wee3••āt this foreknowledg, which without •oubt, without great wickednes, we cā not 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 ⟨p. 40⟩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
if it be graun• (as granted it must be) in as much1 the Apostle doth warrant it, saying, whom we were chosen when we were Predestinate according to […] ⟨p. 41⟩purpose of him which worketh all thy[…] I would fain learn of Sim Sophister, whether God having appointed our end2 sure and certain, in his own unchangeable purpose, had forgotten the efficient causes of the same, or left them to the wild hazard of the dice, or to the gentle courtesy of Lady-fortune. If because we seem to carry the head in our own hand (which never the less are for the most part restrained of those things we would) he will say, that God had no purpose, when yet we were not, what to do with us. What ass will not laugh, if he shall confess, that, that purpose is inviolable, seeing in all earthly causes the Lord worketh by means? who will not think him mad, that shall exclude our thoughts, words and deeds, from working the end of Gods foreknowledge and purpose?
if it bee graun• (as granted it must bee) in as much1 the Apostle doth warrant it, saying, whome wee were chosen when we were Predestinate according to 〈…〉⟨p. 41⟩purpose of him which worketh all thi〈…〉 I would faine learne of Sim Sophister, whether God hauing appointed our end2 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 freedom of mans-will is bereft, and truly this is even as much as to deny man to be a reasonable creature.
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 have not detracted1 from the freedom of will, so much that ⟨p. 42⟩thou hast cause to gather that consequent out of my words: yet for my better answer to this objection, I will use the help of Saint Augustine, who saith. It is undoubted that we do will, when we will, and that we do work, when we work; but to be able to will, and to be able to work; he bringeth to pass in us, of whom it is said, God is he, that worketh in us, both to will, and to do, again the2 same Augustine, which of us (saith he) dare avouch that man kind was utterly spoiled of freewill by the sin of the first man? freedom perished in deed through sin, but it was that freedom, where with man was created in Paradise, free to enjoy full righteousness, and immortality: for the which the nature of man standeth in need3 of grace, according as the Lord him-self doth testify, saying. if the Son do deliver you then shall you be free indeed, free I mean to live well, and uprightly: for so far is it off, that freewill did perish altogether in sinners, that by the same freewill, men do offend, especially they that take pleasure in sin, and which being delighted with sin, do with pleasure greedily follow their own lusts: thus much S. Augu.
⟨p. 43⟩And now to conclude, if by that freedom4 of mans will which thou sayest is bereft, by the doctrine of providence, thou mean that man doth not evil willingly, and with a plain consent and tractableness unto Satan the tempter, so far am I from bereaving him of that will, that I affirm, his mind and will to be carried to evil things most willingly, according to the sa[…] after sin, man is free from5 righteousness: for the more certainty, let a man enter into himself, and consider, whether it be compulsion, that doth cause him to sin, or his own voluntary will, and I doubt not but he shall soon perceive the whole fault in his own freewill: but if by freeness, thou mean never so little an ablenesse of mans own proper strength, to perform never so little good o• evil: I willingly d•e embrace thy objection; namely, that man hath no freedom at all,6 under the warrant of all those places of Scripture which I have already cited to that effect, and many other such:
Rel. Although I haue not detracted1 from the fréedome of will, so much that ⟨p. 42⟩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 the2 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 need3 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.
⟨p. 43⟩And now to conclude, if by that fréedom4 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 from5 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,
1Freedom of will.Freedome of will.
2August. de grat. & lib. Arbit. cap. 16.
3August. against Pelag. 2. epist. 1. book. c 2,August. against Pelag. 2. epist. 1. booke. c 2,
for who knoweth not, that if the Lord him-self, by his only magnificent power should not continually support the world, that we should anon be made an hotchpatch, ⟨p. 44⟩and tumbled together into utter confusion? how then can we have the face to say, that we have ability to do this good thing, or that bad thing, be it never so little, as of our own proper strength.
On the other side, if thou mean the Papists deliberating, or choosing free-wilt, as being authorised by God to do, or1 not to do his own commandment, who will not laugh at this […]? for how can there be free liberty given, and yet a sharp restraint? again, as we have already said, those free-willians cease not to make the Lord of so gross and rude understanding, as if good and evil were all good in the eye of God: but how can that brabbling be true, when the price of righteousness was fain to be paid, with the blood of Jesus Christ? or how could he call for satisfaction, when as by a certain carelessness he had consented to evil, except he were new •angled according to the manner of men?
Last of all, if (I say) man were so much2 Lord of himself, that he had power, to shape out his own proper fortune, where is that purpose of God become, that we spake of eve now? if God held that purpose, ⟨p. 45⟩how can man dispose of him-self? •or there cannot be a settled determination, and purpose in God of man, and yet a peculiar power in man to appoint his own end: if by any colour the purpose of God might be denied, which cannot be (for as much as it is written of the3 children being not yet borne, which had done neither good nor evil, The elder shall serve the younger, that the purpose of God which is according to election might remain sure; then would all these inconveniences following, fall out against God.
1. First and chiefly, that he is careless of man, whom in such sort he hath given up to himself.
2. Secondly, that God is vain, & idle: for how can he be otherwise, that without any mediation, or request, hath done such things as him-self in no wise regardeth.
3. Thirdly, that the Scripture bearing witness of his tender love, and •elousts over his people, is false.
4. Fourthly, that he never sent Jesus Christ, to pay the ransom of our sin.
5. Fifthly, that he made not man for his glory, with that Angelical difference from insensible creatures to serve him, ⟨p. 46⟩but rather to obey his own lust.
6.
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, ⟨p. 44⟩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, or1 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 much2 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, ⟨p. 45⟩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 the3 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, yt 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,
Sixthly, that God doth communicate with some fellow partners, as Satan, fortune, or man, in the government of those creatures, that be his own.
7. Seventhly, so far as I can perceive, we might from hence show presidents of authority that it is not unlawful for us to live careless of God altogether, for if God be careless of us, by what mean should he bind us to so much duty & a legiaunce, as he hath commandstd by his own word; nay it should seem that we might be careless of such a God as had in none other sort vouchsafed to provide for our safety: but we know, that all these are false, and therefore do find our selves most bound to serve our God in all thankfulness & dutiful obedience.
Now Sir, if Master Adversary will1 cast about, and come upon me with this double blow, according to his custom, and say, God foreknew indeed from everlasting who were his, and according to y• same fore knowledge, determined of man all after his desert should require; & that answerable to y• proportion of his good or evil, God did foresee and purpose to shape out his rewards for him, like to ⟨p. 47⟩the Tailor, that for saving of cloth cuteth after the scantling of his measure: I leave the Apostle to do my message in his care which otherwise may seem to call him open liar, Saying: The purpose of God2 doth examine according to election, not of works, but of him that calleth: and again3 That election is of grace & not of works. On the other side, the over sitting of slat contraries doth require, that the reprobates or •seastes, should be rejected according to the judgement of God, whom he had prepared for his glory to destruction: for so doth the Apostle witness; besides this also, very reason doth instruct4 us, that as often as y• Scripture maketh mention of the predestination of the chosen sort, so o•t is the predestination of the reprobates confirmed: Now therefore to give free will his packing penny, we may boldly say, y• if free will be, Gods providence is not: if Gods providence is, let these testimonies suffice. He is with every little bird y• falletho• the ground he feedeth the5 Ravens & provideth for every foul of the air: he numbereth the hairs of our head, & suffereth not on hear to perish without his will; he disposeth the lots: he telleth our days, numbereth our months, and limiteth ⟨p. 48⟩our bounds: which we shall not pass.6 &c.
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 will1 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 ⟨p. 47⟩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 God2 doth examine according to election, not of workes, but of him that calleth: and againe3 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 instruct4 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 prouidē ce is, let these testimonies suffice. He is with every little bird y falletho the ground he feedeth the
To prove that freewill is not, I crave none other witness then S. Augustine, writing upon the 2. Epistle of Pelagius chap. 10. I can see nothing (saith he) in the whole Scriptures given by God in commandment to man, to prove that man1 hath freewill, that may not be found either to be given of Gods liberality, or required to set forth the assistance of his grace.
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 man1 hath freewill, that may not bee found either to be giuen of Gods liberality, or required to set forth ye assistance of his grace.
1Freewill confuted by Augus.
Arthur Dent d. 1607
PuritansEngland
Rector of South Shoebury; author of The Plaine Mans Path-way to Heaven.
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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.
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:
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
