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 queâ—â—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 iâ— 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 â—â— 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 haâ— spoken it the Kingdom of heauen thâ— same Kingdom I mean yâ— wee shal inâ—o through Iesus Christ were prepared fâ—â— the children of God before the foundations of the world that the fall of maâ— was prepared in like manner for thâ— one cannot â—e without the other Rea. Verily in this wonderfull secret 〈…〉 so Reason doth vtterly falle me Reli. Answer thy selfe it was not fâ—â— naught that the Apostle himselfe hauing waded in this matter whose insight waâ— neither to be measured by reasoÌ„ nor thâ— art prospectiue was forced to cast down himself in this humility O the deepe iâ—ches both of the wisdom knowledgeâ— God how vnsearchable at his Iudgmenâ— his waies past finding out It shall heâ— part therfore of al the children of God although they faile to comprehend the sâ— crâ—ts of his vnsearchable wisedom 〈…〉 the Apostle to beâ—éeue wher â—umane wiâ—dom ceaseth And not to reiect the truâ—â— which we know by the scripture becauâ—â— they aâ— not able alwayes to discry it Re. Truly â— haue not much to say againâ—â— thee not withstanding it seemeth yet yâ— between Gods prouidence mans free-w 〈…〉 the truth hangeth in doubtful ballance Reli. Well I graunt it may seeme so â—nto reason I will therefore shew the two ReasoÌ„s that shal conclude the matter when God had set before him the woÌ„derfull masse out of which hee formed â—eauen and earth all thinges that they â—oth do containe we are to bethinke vs â—hether he did behold man for whom he made the world and were wel aduised that event should sollow him if hee â—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 â—ale he knew who were his And in another place coupling to the same foreknowledge his own wil whom saith he â—â—e Lord hath foreknowne them also hath â—â—e predestinated that they might bee like â—â—e Image of his Son If vnto God wee â—â—aÌ„t this foreknowledg which without â—oubt without great wickednes we caÌ„not deny because wee should accuse him 〈…〉 ignorance and so in effect allow â—â—m for no GOD at all then is the â—nclusion both true casie that albeit â—â—e total of mans demerites were in yâ—â—â—â—ighty eye of his perceiuing that man would apply him-selfe to all kind of 〈…〉 demeanor yet did he find nothing thaâ— did mislike which he suffered to hapâ—â— for he might haue staid his hand in tâ— good ynough as I suppose My second reason cleaueth so fast to foreknowledge of God that they 〈…〉 séeme kaâ—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 tâ— 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 〈…〉 geÌ„tly to obserue whether the fame purpose ought much more to be granted the God of al wisedome in that nota 〈…〉 action of mans creatioÌ„ if it bee graunâ— 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
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 iâ— 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 flesâ— is as grasse of the field hath no charter for one minute of an houre and if we bâ— taken napping with sinners our rewarâ— 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 temptatioÌ„ 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 â—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 subtiltâ—â—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
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 ereâ—e it Reli. Truely of nothing but by his 〈…〉 ly word Reas And is it euerlasting or shall it â—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 natâ—â—â— sabiect to dissolution Reas I pray you what are we to thinkâ— of God that wonderfull workemaster Reli. Wee ought stedfastly to beleeue thâ— hee is almighty righteous in â—â—â— thinges and eternall That of nature he is indeuisible and yet consisting of three distinct persons the Father the Sonne and the hoâ—â— Ghost This God is called God of incomprehenstble wisdome according tâ— which he hath most wisely foreseene and appointed all things He is vnchange able alwaies one neuer passionate â—â— is the Lord of reueng the God of Judgement at whose breath the mountaiâ—â—â—â—oe shake whose seat is the lofty Cheâ—â—â— bines whose foote-stoole is the earth hâ— is a iealious God striking idslators aâ—â— such as derogate from his honor wiâ—â— terrible plagues Hee is a consuming â—ire the king of kings the onely Lord â—â— all worlds the beginning the end anâ— yet without beginning and euerlasting Hee is inuistble though at one â—â—â—â—ant beholding all things at whâ—â—ecke the heauens are obedient tâ— 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 blaâ—ing â—starrs and all other wonderfull impressions of the ayrs This is the God that â—ouldeth the huge earth in his hand hanging like a Globe in the midest of the world that fouldeth the heauens like a â—crowle that sendeth the seasonable spring-time Summer and Harnest Frost Could Hunger Famine and â—â—stilâ—nce he it is that by a certaine inâ—used fertility causeth trées herbes flowers and euery little grasse to sprout and â—pring to the behalfe of all liuing creatures So that neither birdes of the â—â—â—â—â—eâ—â—ts of the â—â—eld nor the silly wormeâ—â—â—â—he earth doe want sustenance this is â—â—at prouident God that contaâ—neth the â—welling seâ— within her banâ—â—â—s that orâ—â—reth that maruelous waterchange of â—â—owing and ebbing wâ—â—â—â—s that feedeth â—e whales and euery â—â—â—ing thing dwelâ—â—ng in the deepes this is that searcher of â—â—retâ—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 rebeâ— 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 conducâ— them in the wildernesse that rained downe Manna that defended Dauid from the force of Saul that foiled the Gâ— ant that saued Ionas in the bottome oâ— the sea that deliuered Daniel out oâ— thâ— Lions denne Ieremy out of the dungâ— on the thrée children out of the hot consuming Duen he is that God that seâ— his welbeloued sonne to abide thâ— death to redéeme mankinde from thâ— bondage of sinne and from the iaweâ— of sathan Finally this is that God by whole power all things were maâ— and by whose onely prouidence eueâ— thing is effectually mooued ordered aâ—â— brought to passe Reas All praise therefore bee vnto this â—od most mighty most righteous and â—ly that on this tender wise hath loued â—wnworthy wreatches deseruing noâ—â—ing but the rigor of his Iustice Now I â—ay you declare what was the causâ—at moued God to create man and to set â—im in the world Reli. That he should serue him and â—criâ—ie him Reas Which is the way to serue God â—d to glorifie hiâ—â—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 â—â—ly ghost and committed to writing which we call at this day by the name of â—e eld and new testament Reas How should a man know that â—hose monuments left by the Patriarkes Prophets and Apostles came from God or that they did euer leaue behind them â—â—y such writings as we tearme the old â—nd new testament Religi As touching the authority therof though the orderly dispositioÌ„ of the wisdome of God the doctrine it self sauâ—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 â—oâ—pell the wicked ones to confesse that
namely the serpent because I would gladly vnderstand whether he serued Satan as an instrumeÌ„t in that enterprice or whether of his owne malice he did helpe to delude the woman knowing before hand the Lamentable euent oâ— 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 malâ—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 coÌ„fesse 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 â—erâ—â—ine Frée-willian Papistes Anabaptists Pelagâ—ans Celestines and others wich doe â—â—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 â—e but I haue chosen you and ordained you that yea go and bring forth frute To which merritmâ—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 braâ—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 theÌ„ 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 yâ— 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 yâ— chin or else cry creake like a dastard crauin for I know defendants more theÌ„ to many yâ— are ready to snatch vp yâ— gloue before it come at yâ— ground Let vs yet againe therfore returne to AdaÌ„ with one blow or twaine this fray shal be ended This maÌ„ yâ— Lord said was created according to his own likenes whom yâ— Papists doth affirme to haue receaued fréewil to those euill by
yâ— prerogatiue of his first estate but God therin is slaundered that AnnoceÌ„cy of Adam belied for yet again I say euil was not theÌ„ in yâ— world therfor I perceiue not how God did set before him fire water coÌ„mit the acceptaÌ„ce of either to his choise but I finde yâ— hee said vnto him thou shalt not taste of the tree if thou dost thou shalt die the death goe to theÌ„ the wil of God was alwaies righteous eâ—en so was Adams fréenesse fréely righteous according to yâ— righteousnesse of God saue that it was chaÌ„geable but if the defendant wil not for shame say that sinful appetite is righteousnes either let him confesse that Adam had the same appetite yâ— did carry him froÌ„ hiâ— pure estate somewher else theÌ„ immediately from yâ— hand of God by creation or else let him coÌ„clude against God that that vncleanenesse of Adam came from an vncleanâ— 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 meanâ— his righteousnesse according to which he created AdaÌ„ hath some respect of euill as also yâ— ther procéeded from yâ— hand of God a substaÌ„te corrupted naturally inclinable to inquity but moreouer most vntruly yâ— 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 Pharaâ— He sent an euill spirit to vexe Saul He â—h appointed euill and put a spirit of lyâ—g in o yâ— mouth of the Prophets He cauâ—h man to depart from his feare He hath â—â—t strong delusion that lyes might bee â—leeued Hee raizeth vp the euil in the â—â—ses of his owne seruants Hee doth â—â—ke peace and create euill He giueth vp â—o a reprobate minde He doth all the â—ll that is in the Cittie He deceaueth the â—â—phets which bee deceiued stretcheth â—â—th his hand vpon those Prophets that â—â—-selfe hath deceiued and destroyeth â—â—m from amidds his People and yet is â—aies all holy and Righteous Well not-withstanding these whole 〈…〉 ds of such like which crush in â—ces the frée-will of man and most â—ngly vnder prop the ordinance of â—â—d yet may I not thinke thus to pack my pipes be trudging least I séem triumph before the victory and to â—st of a blast that shaketh no corne â—erfore hauing setled my selfe once â—â—ne to my defence at length there â—ghteth this perilous stroke What â—a sayth maister Aduersary yf you will so malapertly auouch thâ— Adam had not frée-will it shall come passe that in that action of falling he hâ— no will at all and so consequently t 〈…〉 â— God did vse some actuall constrai 〈…〉 which being graunted how I pray y 〈…〉 could God punish him or his posteri 〈…〉 as being â—eiected in the same fall F 〈…〉 sooth I answere That after such â—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 thâ— of For surely it can in no wise 〈…〉 akinnâ— 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 〈…〉 â—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 whoâ— coales vpon mine own head for hauing graunted that the first mans fall did spring out of yâ— 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
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 yâ— if â—od suffer any thing to be don against his â—ill then surely is he not God that is to â—aâ— almighty But if he be said to suffer â— thing as though hee were retchlesse â—ow farre are we from the opinion of â—picurus It remayneth then that looke what he suâ—â—â—reth to be doue he susteâ—th iâ— willingly herewith doth Saint Augustine â—â—â—ée saying If we suffer such â—â— are vnder our correction to doe â—ickedly â—â— ouâ— sight We must needs bee â—hought accessaries to their wickedâ— esse â—â—t God doth permit sinne to range withâ—ut measure euen before his eyes wherin â—he were not willing surely hee would â—ot suffer it in any wise and yet is hee â—ghteous notwithstanding Now thereâ—e to stoppe the mouthes of cauillers â—hich in no sence will away with this â—â—inction of will and sufferance but â—on doe giue sentence by a necessary â—sequent that God is the Author of â—ne let vs sée whether the Apostle doth conclude what sayth he It God wilâ—â— to shew his wrath and to make his â—â—eâ— knowne did susteâ— with long paâ—â—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 declarâ— in what sort GOD doth will sin and yeâ— 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 iâ— written of Pharao therefore doth heâ— will or suffer it iustly and because that Commandement or Lawe where by hee limiteth the courses of righteousnesse is not onely transgressed â—ut also no sparke of inclination found â—â— man to performe the righteousâ—esse therein requyred therefore â—oth the LORD most iustly punish â—â—nne Reason But this is no answere for if â—obee the LORD doth appoynt man â—o sinne for his glory sake and neuertheâ—esse restrayning the execution thereof 〈…〉 se his rodde or correction shall it not â—e sayd that God is vnrighteous in that â—ee stretcheth forth his hand vppon Inâ—ocents Reli. Nay rather hée that shall buâ—â—ly goe about to knitte the LORD â—â—ppe in such a straight that hee may not â—â—oe with his owne creatures which â—ée created for him selfe what seeâ—eth best vnto his wisedome doth â—ndoubtedly committe double and vnâ—peakable abhomination for sayth â—â—e Prophet Woe vnto him that â—il contend with his Maker a brittle â—otsherd of the out-cast potsherdes of â—he earth shall the clay say vnto the potâ—â—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 seruâ— sufficient take this by the way which we haue already handled The cause oâ— sinne is resiant but the cause wherforâ— sinne doth become sinne and so punis able must bee ascribed to the ordinancâ— of God now who-soeuer doth conteâ—â— him-selfe with this doth séeke a causâ— beyond the will of God Yet wee knoâ— that darknesse doth seruice to the light and sinne so farre as it is willed or punished by God doth illustrate the glorâ— of God Rea. In what sort therefore maâ— wee say that wicked men do the will oâ— 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 caâ— 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 â—or that thing which the LORD â—ath willingly purposed to bring to â—asse and refer the word doe not to the â—ntent and and purpose of the doer but to the euent and successe of the matter â—t may in no case be doubted but God â—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 â—rom them they did the will of God but â—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 â—ction but did rather hearken to Southâ—ayers and obey their owne cruelty or â—ust they did not onely not the will of God but also opposed them-selues full â—utte against it for the commandement â—ayth thou shalt loue thy neighbour as â—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 yâ— good pleasure of God because he should not be omnipotent if any smal successe of thingeâ— 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 â— sort
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
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 impâ—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 â—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 aâ—â— 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 â—onuinced of so great debility that in cases of religion we shall gâ—â—und vpon likelihoode oâ— mans immaginations let vs be wise the Elder hath most pith of all the trees in the wood but lesse sâ—ength and goodnesse then any other the thunder a huge 〈…〉 but a little stone and these men great choyse of boasâ—â—gs but small verity or vertue in their words â—ust not that building néeds be naught â—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 Gâ—nerall departing why say they too charâ—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 â—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 Antichristâ—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 â— 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
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