Censure Upon the Dialogue of the Anabaptists, Title page – To the reader

Censure Upon the Dialogue of the Anabaptists · Title page – To the reader

A CENSVRE UPON A DIALOGVE OF THE Anabaptists; Intituled, … what God hath Predestinated concerning man, &c. By HENRY AINSVVORTH.

ROM. 9.11.15.16.

11 (For the children being not yet borne, neither having done any good or evill, that the purpose of God according to election might stand, not of workes, but of him that calleth.)

15 For he saith to Moses, I will hauehave mercy on whom I will hauehave merciemercy, and I will hauehave compassion on whom I wil hauehave compassion.

16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Printed in the yeare of our Lord, 1623.

TO THE READER.

CHristian Reader, howbeit the continued infirmitie of this authors body, wherwith it pleased God to exercise him, might iustly hauehave excused him from taking pen in hand to write, especially in businesses of this nature, his desire being as himselfe testified in his life time, to finish this last period of his life with more comfortable meditations then to follow controversies: yet did he labour to his power, yea and (as I may say) beyond his power, to enforce himselfe even in his decayed health, together with his other necessarie labours, to discover the fraud and falshood of the adversaries: amongst others he iudged these Anabaptists not the least, which occasioned this ensuing Censure; Another nearer inhabitant then the former author, was one Mr. Paget that lived in the same citie by him▪ being a chiefe leader to another congregation there, who being of a quarrelsome disposition, and envious hearted towards Mr. Ainsworth, and the truth professed by him, having uniustly picked quarrels against him: afterward without his privitie while matters were in debating (not imitating D. Reynolds to Hart although he highly commends him pag. 367.) published a book against him, laying to his charge things which he knew not, even grosse vntruths, and palpable reproches, making divers false charges upon him, as if he neither shamed nor feared to be Sathans instrument to blow abroad whatsoever envie and malice had scraped together, in likelihood expecting no other reward then gratifying the world, by the Gospells disgrace in our subversion; yea labouring through his sides to smite the text it selfe, which I trust M. Ainsworth hath well cleared in that little advertisement published in his life time with those books of Moses, besides a particular answer to his book he had well begun, and had finished long before his death had not his infirmitie of body hindered. But now time permits not to instance particulars, but leaving so unneighbourly, yea so unchristian an opposite to the Lord for iudgement, I will add a word or two touching the occasion of this treatise ensuing, which was at the request of some, (whose minds the Anabaptists would cumber with their errours) to shew his iudgment on the foresayd book. Now as some were assaulted that yet would giuegive no way or entertainment to those errors, yet othersome that had stood in the truth a long time, were perverted. The knowledge of these things comming to this reverend and iudicious man, Mr. Henry Ainsworth, hee soone drew out this answer, and sent it by a friend into England, to reclaime (if God saw it good) such as had erred herein, and gone astrray by rash and inconsiderate zeale beyond knowledge, and through the grace of God to preserue such from falling as yet stood: this he sent for the present, purposing if the Lord continued some competent health and strength, to revise and so to make more perfect this which then shortnesse of time in respect of the Messengers great haste, could not be affoorded, and so to make it publick in this spring; but the Lord having prevented this his purpose, by taking him to himselfe, hee now resteth from his labours. Yet finding the matter may, through the blessing of God, be profitable to his people, it is thought fit not to keepe these his last labours in matters of this nature in silence, but that it come to the publick view for the good of them that are ordained to life. And so I wish thee to farewell in the Lord.

p. 1A CENSVRE UPON A DIALOGVE of the Anabaptists, intituled, A Description of what God hath Predestinated concerning MAN, &c.

BEING requested by some, whose mindes the Anabaptists would cumber with their errours, to shew my judgement on their foresaid Book; I hauehave set down these few observations.

In the first part which they intitle of Predestination, they commit a double fault, 1 They confirme not by holy Writ their owne doctrine: for in the third page of their Dialogue, they describe Gods Predestination out of their own head; not one Scripture brought to proue that they say: neither can they justifie by Gods word that their description, wherein some things are erroneous, some ambiguous and sophisticall till they be cleared. 2 They abuse and calumniate the doctrine of those whom they call Calvinists, and would father upon them absurdities, errours, blasphemies: taking advantage upon some harsh phrases, concluding against them worse things then either they spake or meant; passing over the explanations to be seene in sundry of their workes, which will cleare them of the errours that these men would enforce upon them.

The differences vvhichwhich they make (in page 4) between the Calvinists doctrine and theirs, are fraudulent and iniurious. As betweene All things, and all good things: where first these Anabaptists doe differ from the plaine Scriptures, which testifie that All things were created by Christ, Col. 1 16, and without him was not any thing made that was made, 1 Ioh. 1 2. Secondly, they cannot be ignorant but that we hold all things that were made to bee very good, Gen. 1 31, so this difference they forged out of their idle heads.

The 2 & 3 differences, as that the Calvinists should say, whatsoever is done (murther or the like) commeth from God; and that God is the principall cause and author of all things, appointing all things to the one part and to the other, damnation as salvation, vice as vertue. But the Anabaptists say, whatsoever good is done commeth from God, but no evill things that are done; and that God is the principall cause and author p. 2of all good, and of salvation to all men; but the devill is the author of all evill. In these differences they set down some errour, with calumnie and sophistrie.

Errour it is to say, God appoi…ted not Damnation as Salvation: wherein againe they proclaime themselues diff…rent from holy Scripture. For damnation being a work of Gods justice upon the reprobates, (as salvation is a work of his grace towards his elect,) comm…th from God, and is by him appointed; as those Scriptures plai…ly testifie, Mat. 25 41, Iude v. 4, 2 Pet. 2 3 … 9, Rom. 9 22.

That any of us should say, murther and other l…ke vices come from God, and are appointed by him, is injurious sophistication. We hold not God to be the principall cause or author of any evill as it is sin; but onelyonly of evill as it is condigne punishment for sin, accord…ng to Esa. 45 7, Amos 3 6. Concerning murther, and other like actions, we distinguish between the action as it is naturall, and as it is morall. All actions as they are meerely naturall, are of God: for in him we liue, and moue, and hauehave our being, Act 17 28, without him no man can moue his hand to smite h…s neghbour. As they are morall, Gods providence concerning them is twofold: for as they are vicious & sinfully done, God doth them not, but suffreth them so to be done: as they hauehave in them respect of justice and punishment, so God doth, appointeth, commandeth them to be done: As, the defiling of Davids Concubines, being considered in the sinfulnesse of it, proceeded from Absaloms wicked lust, and A…hitophels wicked counsell, 2 Sam. 16 21 22. thus God did it not, but suffered it to be done. But considering it as a punishment or chastisement for Davids sin, the Scripture telleth us, that God took Davids wiues and gaue them to Absalom, and God did this thing, 2 Sam 12 11 12. The murdering of the Israelites by the Assy… ans, of the I…wes by the Babylonians, was a very si…full action done by these Heathens; and thus God suffred them to doe it: But as it was a just punishment for his peoples iniquitie, God sent those heathens against the hypocriticall nation, Esa 10▪5 6. God caused the Iewes to fall by the sword, he made Ierusalem desolate, he hims…lfe fought against them with an outstretched hand, he deliver…d them into the hands of Nebuchadrezar; he prepared destroy…rs against th…m, he gaue them into the hand of those that sought their lif…: the Babylonians w…re his servants, whom he sent and took, and brought against the land; though those H…ath…ns for their iniquitie in doing this, were afterward punished, Ier. 19▪7 8, & 21 5 7, and 22 7 25, & 25 9 12. Other examples ma…y are in the Scriptures, how these actions which men did most sinfully, G…d did the same actions by those evill men; most justly: either for judgment upon reprobats, or for chastisement & mercy unto his ch…sen.

p. 3They inveigh against us,Page 5. as teaching that God decreed that Adam could not but sinne; that God commanded him not to sin, and yet decreed that he should not sinne. Answ. They proceed in wronging us. We teach not that God decreed sinne should be done, otherwise then by suffering it to be done. He never decreed either to doe sinne, or to command it to be done, or to approue it being done. Neither did any decree of God force Adam to sin; he might hauehave hauehave avoided sinning if he had would: but he would not continue in obedience, he sinned willingly.

Further, they feigne us to say,Page …. that though God by his reveiled will commanded Adam not to sin, yet in his secret will he decreed he sh…uld sin. Answ. God neither openly nor secretly decreeth or willeth sin as sin: for he is not a God that hath pleasure in wickednes, Psal. 5 4. They keep their wont therefore in calumniating us. Also they erre, in refusing the distinction between Gods revealed and his secret will, whereby we understand not two wils in God, but one and the same will, partly revealed, partly concealed from us and secret, according to Deut. 29 29. By his reveiled will or commandement, God would hauehave Abraham to kill his son, Gen. 22, by his secret will (not th…n reveiled to Abraham but afterward) hee would not hauehave him killed.Page 7.

They goe on and would proue, that God did neither decree, nor lay any ne…essity on Adam to transgresse. But they labour in the wind, and would proue that which we confesse, yet in their proofe lurketh errour; for they affirme, that God left not Adam unfurnished with any thing that …ight support him in that estate in which he created him. For th…s th…y bring no word of God, but broach their own fansi…s. A…am was unfurnished of Gods gracious help to support him when h… vvas tempted: for want of it, he willingly yeelded unto Sa…an: by it, he might and would hauehave resisted all tentations; even as the elect Angels having this grace, are supported so as they shall never fall. Adam in deed was so furnished of God, that no power or frawd of Satan could hauehave vanquished him, unl…sse he himselfe would voluntary yeeld: which he did, and therefore had no excuse for his sinne. But God (if he had pleased) could so hauehave confirmed his will in good, could so hauehave supported him with grace in tentation, that his will should not at all hauehave declined to evill. This God did not, because so it pleased him; and he was not bound to giuegive Adam more grace, then that which he had bestowed on him: which was so great, that no power of devils could hauehave prevailed, if the man had not willingly fallen.

They proceed to manifest two things: first, Of Adams state,Pag. 10 1…. viz. that God could not make him otherwise then be made him, that is mutable, able to obey his precepts: but not unchangeably good. Ans. p. 4Not to reason of things too high for us, how God could hauehave made man: I grant that men and Angels, and all cr…atures are changeable: and that Adam was able to obey all Gods commandements, if he had would: but this proveth not that he was furnished with all things that might support him in that good estate: for he had not speciall grace from God to stablish his will in good; which the Lord could hauehave done, and then Adam had not sinned. Whereas they adde, God did not decree and force him to sinne; vve say the same, and they sinfully wrong us to impute such blasphemy unto us. 2 The second thing they would manifest is; That many things bee done against the will of God. Answ. This as it is set down is false: For it was the vvill of God to suffer Adam to fall, else he had not fallen: and God willingly suff…reth all the sinnes done under the Sun; for if he vvould not suff…r them, the creatures could not doe them. But understanding by Gods vvill his commandement, or his approbation: so it is true, that too many things are done against Gods will: and this they need not goe about to proue, for none (I thinke) denyeth it.

Page 13.But they scoffe at the distinction between the action, and the sin of the action, and call it meerely a fabulous riddle: and say, the subtilty of the Riddle is this, that sin is nothing: whereupon they pleasantly inferre, that malefactors are punished for nothing. Answ. Had they not a better faculty in deriding then in disputing, they would not hauehave called it a fabulous riddle. I hauehave before proved that all actions of men as they are naturall, all motions inward or outward, are of God, Act. 17 28. Againe, I hauehave proved that the actions of Assyria and Babylon, were just and holy actions as God did them; but wicked & sinfull as men performed them Therfore the action and the sin of the action are rightly and needfully distinguished, seeing Gods hand is in the one, but not in the other. That sin is no substantiall thing is plaine, seeing all things were made by God, Ioh. 1 2, but sinne he never made: it is a vicious quality infecting the good things which God made, and corrupting their actions. And thus though sin be not simply nothing, yet it is no substantial thing. Their definition of sin, that it is a thought, word, or deed, contrary to the will of God▪ is no perfect definition: for there is an hereditary sin from Adam, which all hauehave, before they can either doe, or speak, or think: of which point we are to treat anon. Their inference that they which hold God to be the author of the deed which is sinne, hold him to be the author of sinne, is denyed and before disproved. We know God was author of the deed of sending Ioseph into Aegypt: for he sent him …hither, partly to try and humble Ioseph, partly to provide for Iakobs family, Psal. 10… 17 19, Gen. 45 7 8, yet was …e not author of the sin committed in sending p. 5him, that was of the Patriarchs, moved with envy, Act. 7 9.

They charge M. Knox with wide wandring, and large bl…sphemy, Pag. 15 16.for ascribing to the providence of God, wh…tsoever the Ethnickes attributed to fortune: Their reason is this, who knoweth not that unto fortune, the Ethnicks ascribe all perverse and pestilent wickednesse. Answ. Herein they wander from the truth, and blaspheme it. Gods providence extendeth further then to such things as he himselfe is author and doer of: it extendeth to all the most horrible sinnes in the world, which he willingly suffereth to be done, and provideth in vvhat manner and measure he vvill suffer them to be done, and by his vvisedome knoweth to bring good out of the vvorst and most sinfull deed. Could Adam hauehave been tempted to sin, if God had not given Satan leaue to tempt? Could he hauehave fallen, if God had not left him to himselfe? Was not Gods providence in Absaloms horrible sinne vvhen he defiled his fathers vviues; seeing God foretold it, and the manner of it, before all Israel, and before the Sun? 2 Sam. 12 11 12. Gods providence suff…red Shimeis sinne vvhen he cursed David: his providence kept Abimilech from sinning in defiling Sarah, Gen. 20 3 6. To conclude, it is neere unto Atheisme & Epicurisme to deny Gods providence in any the least thing or action be it good or evill.

But these men inferre vvorse matter;Page 16. asking whether any thing may be spoken more repugnant to the nature of God, or contrary to his word &c. then to say that God punisheth man with hell torments, for doing those things which he himselfe hath predestinated, ordeyned, decreed, determined, appointed, willed and compelled him to doe, and that whi…h a man cannot choose, but must needs doe by the force and compulsion of his predestination. Ans Bold calumniators, vvhichwhich vvoul make the vvorl… beleeue vve say such things as vve abhorre to thinke. In hovv many books might they hauehave seene these things denyed, and refuted. We teach that sinne is suffered of God, not done by him, nor decreed, vvilled, commanded, much lesse compelled. All that sinne (vvhether men or divils) sin voluntarily, of their ovvn vvill, for vvhichwhich they might all in justice be damned. God tempteth no man to evill, much lesse forceth or compelleth any to evill, Iam. 1 13. So they ansvver unto, and vvoul… refute their ovvne fictions.

They affirme that vve say, whatsoever God foreseeth be willeth, Page 17 1… ▪and it cannot but come to passe: vvhereto they ansvver, that God foreseeth all things, good and evill, but he willeth onelyonly good. And though hee fore knoweth …ll things, yet all things come not to passeth …efore of necessitie. Answ. They still dally and deceiue by generall and ambiguous termes. If they understand by Gods vvill, his p…rmissiue vvill, or vvilling sufferance: so vve say all things good or evill co… p. 6to passe by his vvill. But if they meane Gods effectiue or approving will, so vve hold that he vvilleth nothing but good. The second vve teach not, that all things therefore come to passe becaus… God foreknovveth them: his foreknovvledge imposeth no necessity on things. But vvithall vve teach, that vvhatsoever God foreknovveth shall be, that must needs be, else his knovvledge should not be certaine and infallible: but they come to passe by other causes then his bare for…knovvledge. These distinctions observed, their reasons deduced from Scripture are soone taken avvay.

They plead,Pag. 18. that God foreseeth the death of … sinner, and the cause therof, viz. his wickednesse; but willeth it not, as Ezech. 18 32 and 33 11. I will not the death of a sinner, but that he returne and liue. Christ foresaw the destruction of Ierusalem, yet he willed it not for he wept &c. Mat. 23 37. Answ. They doe not vvell to shuffle togeth…r, Death, and vvickednesse the cause of it. Wickednesse God vvilleth permissiuely, suffring it to be done: Death he vvilleth …ff…ctiuely, infl…cti…g it on obstinate sinners. Secondly, they erre in d…nying absolutely that God vvilleth the death of a sinner, else hovv should God judge the vvorld? To kill for sin is a vvorke of …ustice, as to pardon sin is a vvork of mercy. God vvilleth his ovvne justice and vvork thereof. Who but he createth the evill of punishment? Esay 45 7, Amos 3 6. Who but he prepareth death and hell for sinners? Math. 25 41. And …id he doe this against his vvil? The Scripture in plaine vvords saith of Eli…s vvicked sons. They hearkened not &c. because th… Lord would sl…y …hem, 1 Sam. 2 25. Whereas therefore Ezekiel saith, God w…ld not sinners death, it cannot be meant absolutely or in all resp…ct… (for then it should contradict the other Scripture,) but conditionally or comparatiuely: **So it is explained in Ezek. 18.21Ezek 18:21if sinners repent he vvilleth not their death; or hee vvilleth not their death so much as their repentance. But if the vvick…d turne not, then the (Prophet saith) God whetteth his sword, bendeth his bow, and prepareth for him the instruments of death, Psal. 7.12 13. So Christ vvould not Ierusalems destruction, if they vvould hauehave come to him: but because they vvould not, he vvould make it desolate, as vvas foretold, Dan. 9.26 27.

They vvould proue,Pag▪ 18. that all things come not passe of necessity therefore; to vvit, because of Gods foreknovvledge. Answ. They labour in vaine to proue that they need not. Gods foreknowledge l…yeth no necessity that the thing must be done by force or compulsion. Yea Gods vvill alvvayes layeth no such necessity: seeing he vvilleth some things conditionally, vvhichwhich are not eff…cted unlesse the condition be observed: as he vvould a sinners life, not death, conditionally if he returne to God. He vvould the destruction p. 7of Niniveh; but conditionally, except they repented. Other things God willeth absolutely; and those must needs come to passe: for none can resist or hinder his absolute will. Esa. 46 10.11. Iob. 23▪13 Ps…l. 33.10.11. But forasmuch as God certainly foreknow…th all things that shall be, whether good or evill, in this resp…ct all things come to passe of necessitie, otherwise God in his forek…owledge might be deceived. But as necessitie meaneth viol…nce, force, compulsion: so all things are not of necessitie, but many are of the voluntary will of the creature. Therefore these adve…saries deceiue their rea…ers in answering texts of scripture alledged: for sometime they fa…h…r untruths on us,Pag. …. and with …ll s…metime spread their errors As when they say, In these actions (namely Shimeis cursing of David, and the like) there were evils, namely cur…ing▪ …n…y▪ pride▪ decei…: now the controversie is (say they) who was the first cause …f this cursing, …nvy pride, deceit. Answ. They would make controversie where none is.Pag. 2… ▪ We beleeve that all sinne is originally from …he creature, & none from th… creator. So when they would conclu…e from our doctrine, that God should be most to be blamed for forcing of necessitie by his decree, Satan to tempt, and man to cons…nt and act it: they shew themselues to be calumniators: we doe not hol… …hat ever any creature was, is, or shall be forced of necessitie by Gods decree, to consent unto, or to act any sin.

And here let the prudent reader obserue, how thes… men themselues can distinguish when they are driven to it: for (in pag. 24, 25.) they confesse G…d made them that are now Divels, and continueth the life and being of men and Divils: also (in pag. 26.) that these Divils and men (the instruments that act wickednesse) are good, as th…y are from God, yet the actions (th…y say) of those instruments, the sinnes, cannot be good from God.

The first is true, that divils and men were Gods good creatures: th… second, (that God continueth their life and being) is also true, but imperf…ct: they should hauehave added their moving also: for so we are taught, that in him we liue, and moue, and hauehave our being, Act. 17 28. Why said they not that God continueth their moving also▪ Was it because th…y saw all our actions are motions, and th…r…fore in some respect a… also of God? But this they baulk for advantage to their errours. Their third assertion is partly false, and partly fraudulent. Fraud it is to confound actions and sinnes, as if they were all one, and admitted no distinction (v…hich the A…aba…tists call a turning device.) False it is that the actions of th…se instrum…nts cannot be good from God: for vvhatso…ver is from G…d, is good; & all actions as they are meerely natura…l, are from G…d, in whom w… liue and moue▪ Again, all acti…ns wh…h God (eith…r f…r …yall, chastisement or punishment) doth by ev…l… …struments, they are p. 8morally good in respect of God: though as they are misdone, or sinfully done by divils and men, they are morally evill; and thus God doth them not, but onelyonly suffereth them to bee done amisse.

Now for Gods sending the Assyrians against Israel,Pag. 26 27. Esa. 10 5 6, his sending delusions upon reprobates, 2 Thess. 2 11, and the like: they say it was not otherwise then by suffering: and they would proue it by the divils words to Christ, Send us into the swine, Mar. 5 12, vvhichwhich another Evangelist setteth down thus, Suffer us to goe &c. Mat. 8 31. Hereupon they inferre, that Gods sending is nothing but suffering in this case.

Answ. They conclude more then the Scripture teacheth: for though such sending be suffering, yet it followeth not that such sending is nothing but suffering: there is more in it then so▪ For the punishing of Israel by Ashshur, Esai. 10. was an act of Iustice for their sinns: and so is the sending of delusion in 2. Thess. 2. a work of justice: therefore a good worke. And if God did not doe these things, but onelyonly suffered them: then the good workes of justice are done by wicked men and divils; and the Divils shall be good doers; and God a sufferer onelyonly of good to be done. The proofe they make shew of from comparing the Evangelists, sheweth what strangers they are in the book of God. When sundry Prophets or Apostles repeat the same things, it is usually with some change and difference of words: not that the different words are equivalent, one meaning neither more nor l…sse then another, but of different meaning, and larger extent oftentimes, to teach further matter. That which one Evangelist calleth fasting, Mark 2.19. another calleth mourning, Math. 9.15. yet are not these two one, though often joyned together. To drink with the drunken, Math. 24.49. is explained, To drink and to be drunken, Luk. 12.45. which two speeches are not alwayes the same; for a man may drink with the drunken, and yet not be drunken himselfe. In 2. Chron. 5.4. the Levites took up the Ark: in 1. King. 8.3. it is sayd, the Priests took up the Ark: this expoundeth the former; for though all Priests were Levites, yet all Levites were not Priests. In 1. Chron. 19.19. the Syrians would not help the Ammonites: in 2. Sam. 10.19. it is sayd, they feared to help them. Yet are not these words of equal force and extent: for some may bee unwilling to helpe though they be not afraid. The Prophet sayth, Rejoyce greatly O daughter of Sion, Zach. 9.9. the Apostle alledgeth it, Feare not O daughter of Sion, Ioh. 12.15. The Prophet sayth, the Gentiles shall seeke, Esa. 11.10. the Apostle expoundeth it, the Gentiles shall trust. Rom. 15.12. And many the like; where to make one of the words no more in force then the other, were to do open violence to the scripture. p. 9And that all may see that sending is more then suffering, the very same historie which they alledge doth convince them, for the same Divils at the same time desired Christ that hee would not send them away out of the countrie, Mark. 5 10. but in Luk. 8.31. it is said, they desired that he would not comm…nd them to goe out into the deep. If these mens reason be of weight, sending is no more then suffering: this reason hath asmuch weight, that sending is no lesse th…n commanding. Now betwixt commanding and suffering themselues (I suppose) will confesse there is sometime a great difference. But why doth the one Evangelist say send us, and an other, suffer us? Not to confound these two as one, but to teach us two things; 1. that as it was the divils sinfull and malicious desire to hurt the creatures, & to procure envy against Christ in this respect he suffered them: 2. but as it was Christs just punishment on the covetous Gadarens, and trial of them whether they loved their swine more then him and his gospel; in these respects Christ not onelyonly suffered, but sent the divils into the swine; and the divils were his servants to doe what he would hauehave done. The like is to be minded for Gods sending the Assyrians, and Babylonians, with sword to kill; and the divils with delusions to deceiue the reprobates; and other the like, 1 King. 22, 19, 20—22.23.

This is further manifested by the example of Christs death: touching which (whatsoever the Scripture saith) these men doe deny that God determined, appointed or decreed, Pag. 28.that the wicked should betray or murther him, otherwise then by suffering them. Which if they spake in respect of the sinne onelyonly, we would grant: but being meant of the actions done, it is against the expresse Scriptures, which say the Iewes tooke and crucified him, being delivered by the determinate counsell and foreknowledge of God, Act. 2 23, and that both Gentiles and Israelites were gathered together for to doe whatsoever Gods hand and his counsell, predestinated (or fore-determined) to be done: Act. 4 27.28. Now Gods Counsell and Predestination that a thing should be done, is more then bare permission; and his hand being in it, sheweth him to be an agent in this work. God out of his louelove, sent and gaue his Sonne for us, Ioh. 3.16.17, it pleased the Lord to bruise him, and put him to griefe, Esay 53.10, and Christ laid down his life of himselfe, no man took it from him, Ioh. 10.18, he powred out his soule unto death, Esa. 53.12, he offered up himselfe a sacrifice for our sinnes, through the externall Spirit, Heb. 7.27, & 9 14. These and the like sayings in Scripture, teach us more of God in Christs death, then a bare suffering. Gods good hand was in it for our redemption, and not onelyonly the wicked hands of them that sinfully crucified him.

p. 10Pag. 29.Whereas they tell us, Christ might hauehave beene slaine without sin, for God might hauehave appointed some to sacrifice Christ, as he did Abraham to sacrifice Isaak &c. They speake too presumptuously in Gods matters. Will they teach him an other or a better way to effect his owne purposes, then himselfe hath chosen? But what would they infer upon it? If God had decreed that Christ should hauehave beene slaine by holy Angels; they would not then deny (I suppose) but God should be an agent in his Sons death. Now that God decreed he should be slaine by evill Angels, and hands of wicked men; and his Decrees and Counsels must stand, Psal. 33.11, his predictions must needs be fulfilled, Act. 1.16, is he not therfore an agent in Christs death? Shall he be restrained from using any of his creatures to doe his good work, because they through their owne corruption and malice doe it (and cannot but doe it) amisse? Or shall their mis doing which is in them voluntarie, and not caused of God, be imputed to him? Let men speake and think of God with more sobriety: and though our dulnesse cannot comprehend how Gods good hand can be in the evill actions of wicked men, & he not partaker of their sin: yet let us not deny that which God plainly teacheth, but rather lay our hand on our mouth, and confesse we hauehave uttered that we understood not, things too wonderfull for us which we knew not, Iob. 40.4, & 42, 3.

The last reason which they pretend to answer, is such as dazelleth the adversaries eyes. The Scripture saith, the Iewes could not beleeue, because (the Lord) he blinded their eyes and hardned their heart, that they should not see, nor understand, and be converted and healed, Ioh. 12.39.40. Also the Lord saith, I will harden Pharoahs hart: and be shall not bearken unto you, that I may lay my hand upon Egypt, &c. Exod. 7.3.4.Pag. 32. They answer, to the first, that by comparing Esa. 6.9. Mat. 13.14, &c. Act. 28.26, &c. it is manifest, that they winked with their eyes, lest they should see: for which cause God gaue them up to that reprobate sense. Pag. ….To the latter they answer, that Pharaoh hardened his (owne) heart, Exod. 9.34, and God hardened his heart (and so the hearts of the wicked) by giving them up to Satan (who worketh hardnes of heart against God) and to their owne hearts hardnes, and lusts, to vile affections, and to reprobate mindes, Psal. 81.11.12. Rom. 1.24.26.28.

A…sw. That the Iewes winked and would not see, that Pharoah hardned his own heart and would not let Israel goe, is true. That for these causes God gaue them up to their owne lusts, &c. and to Satan is also true. Thus farre we agree; but to the force of our reason they answer nothing at all. For in these works of blinding and hardening, there is more then Gods bare permission: they did it, and God it; they sinfully, but God righteously, justly rewarding their sinne. And thus the enemy condemneth himselfe. For he p. 11that for sin, inflicteth punishment, doth a good work of justice, and suffreth it not onelyonly to be done: but God for sin blinded the eyes, and hardned the hearts of the Iewes and Aegyptians; therefore in blindning and hardening, God was a doer (as a just Iudge) and not a sufferer onelyonly, as while ere they pleaded. Between these two there is great difference. The Greekes tooke Softh…nes and beat him before Gallioes judgement seat; here Gallio suffered them onelyonly, caring for none of those things, Act. 18.15.16.17. Paul and Silas were beaten and imprisoned by the Magistrates commandement, Act. 16.22.23, here the Magistrates not onelyonly suffered, but were agents also in their beating and imprisoning, though they did it by other wicked m…ns hands. So God when hee commandeth Satan to goe and deceiue, or harden wicked sinners, 1. King. 22.22, whē he giveth sinners up to a reprobat mind, Rom. 1.24.26, 28, then God deceiveth, God hardneth in just judgement, and doth not onelyonly suffer these things. When the Iudge delivereth an evill doer to the Officer, & the Offi…er cast him into prison, Luk. 12.58, the Iudge doth this by the Offi…er. So God is the Iudg, he delivereth evil doers to Satan to be their deluder, their tormentor, their goaler, he giveth them up to blindnes, hardnes, reprobate minds; & these are works of his justice, which Satan and evill men execute most sinfully. Christ saith, he came into this world for judgement, that they which see not might see, and that they which see might be made blind, Iob. 9.39. Now in what manner God blindeth and hardneth sinners it is not in man to declare: for his judgements are unsearchable, and his wayes past finding out, Rom. 11.33, But they that for his judgements would make God the author of sin, erre on the one hand: and they that ascribe unto him herein but a bare permission, erre on the other hand. Godlinesse will teach us to beleeue and rest in that which the Scriptures teach: though it passe our reach and capacitie how God in his wisedome doth these things. Hitherto of Predestination.