Discovery of Jacksons Vanity, Section 3 · Chapter 17
CHAP. XVII.
The truth and ardency of Gods love unto such as perish, justified by our Saviour, and S. Paul.
I Would your propositions were onelyonly paradoxes; but indeed, we have weighed them in the ballance, and found them plaine untruthes; yet what those propositions are which you intimate when you say, These are no paradoxes, but plaine truth, I am to seeke; neither can I tell whereto to referre it, but to a point which you aime at and insinuate rather then expresse, as if you feared plaine dealing most. For, that which you undertooke to shew in the former Chapter, was onelyonly this, In what sense God may bee said to have done all that he could doe for his vineyard: yet your ensuing discourse throughout hath very little correspondency thereunto. But the point you aime at is to perswade, that God doth all that hee could doe for all reprobates, and that hee doth as much for them as for his elect, and the difference betweene the elect and reprobates, ariseth rather from their free wills, then from any different dispensation of Gods providence, in giving that grace unto the one which hee denies unto the other. A most foule opinion, and therefore no marvell if you are content to travaile long in the delivery of such a monster, and seeme to desire that your Readers forwardnesse in understanding your meaning, should deliver you thereof, and if his propitious affections should be as ready to embrace it upon your weake suggestions, the whole businesse shall be very preposterously carried.
Yet unlesse this conceit of yours bee admitted, you tell us, Wee shall hardly finde any true sense or good meaning in Gods protestations of sorrowes for his peoples plagues, or in his expostulations of their unthankefulnesse, or in his kinde invitations of them to repentance which never repent, or in his tender profer of salvation to those that perish.
Whensoever you shall charge us with any of these like places; if a true sense and good meaning of them shall be found by us, though hardly, without the acknowledgment of your foule Tenets, wee shall not faile to obtaine wherewithall to answer you.
Certainly, sorrow is not incident to God, no not for the plagues of his elect, and therefore cannot be attributed unto him but, per foreign, by conformity to the nature of man. Sorrow may be incident unto Christ, for hee was man as well as God; and so man is subject to the law of God, which commands us to love our neighbour as our selfe, and who is to bee accounted our neighbour, himselfe hath taught us in the parable of a certain man that descended from Ierusalem to Iericho, by the way as he went fell into the hands of thieves; and a fruit of this love is well knowne to bee compassion, whereby wee rejoyce with them that rejoyce, and weepe with them that weepe; yea, weepe for them who weepe not for themselves.
And yet it is very strange to inferre, that because Gods sorrows for his peoples plagues, doth inferre that he hath done all that he can for his people, therefore God hath done all that hee can doe for them that perish. Or, because God doth expostulate with his people for their unthankfulnesse, therefore he doth all hee can doe for the salvation not onelyonly of his people, but of them that perish also. But it is true, in the ministery of the word, hee invites them to repentance that doe not repent.
And it is as true, that if this bee required to the doing of all that hee can doe for the salvation of them that perish, then many thousands perish, for whose salvation God doth not all hee can doe. For many thousands have perished that never enjoyed the ministery of the word to bring them to repentance. They indeed that live within the precincts of Gods sanctuary enjoy this benefit, though many thousands of them perish. Neither doth it follow, that because God invites them to repentance, he doth all hee can doe for their salvation: For if it pleased him, hee could not onelyonly invite them to repentance, but give them repentance, 2 Tim. 2. last, and Act. 5. 35. and Act. 11. and the 18. And as Austine saith, Quantamlibot Deus Cont. Iul. Pelag. l. 5. c. 4.praebuerit patientiam, nisi Deus dederit quis aget poenitentiam; so may I say, Quantumlibet Deus invitaverit ad rescipiscendum nisi Deus dederit quis aget poenitentiam. And as Austine in the same place professeth of such as God hath not predestinate, whether out of the Church or in the Church, Istarum neminem adducit Deus ad salubrem spiritualem que poenitentiam, qua homo reconciliatur Deo in Christo, sive illud ampliorem patientiam, sive non imparem praebeat.
And consequently though hee profereth salvation upon condition of faith and repentance (for no otherwise doth he profer it to any) unto some of those that perish; yet herehence it followeth not, First that hee profereth this unto all that perish; or secondly, in profering it to any that perish, he doth all that he could doe for the salvation of them that perish, as when he saith, Esa. 65. 2. I have spread out my hands all the day long unto a rebellious people which walke in a way that was not good; and herehence it followeth not, that hee did all that he could doe for their salvation: For this signifieth onelyonly his invitation of them, and readinesse to imbrace them upon their repentance, and complaint of the hardnesse of their heart in not repenting.
But God could doe more then this, hee could take away their stony heart, and give them an heart of flesh, and put his owne Spirit within them, and cause them towalke in his statutes, and to doe them, Ezech. 36. 27. And therefore it is a very vaine discourse of yours, when you say, The unremovable rules of eternall equity, will not suffer him to stretch out his hand any further then he doth towards the sonnes of men: for it is apparant that he doth stretch them further, to as many as in the course of his loving kindenesse he doth convert; and thus farre hee doth stretch them out to as many as hee transports into the land of promise, as your selfe confesse.
But whereas you say, The measure of their iniquity being accomplished, is an obstacle to God, as whom his justice in this case will not suffer to stretch them out so farre any longer; this is one of the articles of your creede, besides all text of Scripture, or Christian reason: for God calls some even at the last hower of the day, as the Gospell preacheth in the parable of the labourers hired into the vineyard, end in the example of the thief upon the crosse, & the example of the Apostle, 2 Tim. 2. sc. foreign, if at any time God may give them repentance: and the ancient saying is, inter pontem & fontem. And S. Augustine counts it impietie and madnesse to thinke otherwise, Enchir. 98. Quis porro tam impie desipiat ut dicat Deum malas hominum voluntates quas voluerit, quando voluerit, ubi voluerit, in bonum non posse convertere? And the order of our Church in visiting the sick doth justifie this, in urging us to visite all, to invite all to repentance, even to the last gaspe. saving that indeede no mans iniquitie is at full till his death, and after death no calling to repentance; for the wicked imediately upon their death are carried into hell, as Dives was; and, Ex inferno nulla redemptio, out of hell no redemption. At you say, that with sorrow hee doth withdraw his hands, so you may with as good sobriety say, that with soraow hee doth punish the reprobate men and Angels with eternall fire, and directly contrary to Scripture phrase, Prov. 1. 24. Because I have called and you refused: I have stretched out mine hand and none will regard: 26. I will also laugh at your destruction, and mock when your feare cometh.
As for the love of God in stretching out his hands, I deny it not, because to stretch out his hands in inviting unto repentance, is a speciall favour which God denies to many thousands, and such as whereby many a reprobate may and doth profit, ad exteriorem vitae emendationem quo mitiùs puniantur, to an outward emendation of their lives, that they may be punished more mildly.
But you make this love to reprobates equall to the love of God towards his elect; for you maintaine, that God doth as much as he can doe for the salvation of the reprobates. And it it apparant, hee doth no more for the salvation of his elect. Now this is an abominable opinion. And the stranger is Gods mercy in electing you (wherof as I have read in some of your writings you make no doubt) when you thinke you are not bound to render him more thanks for his goodnesse towards you then a reprobate is: but though yet you do not, you may doe ere you die, and be pulled out of this abominable opinion of yours, as out of the fire with feare. For as Paul was a chosen vessell of God, though for a while hee persecuted the Act. 9. 15:truth of God, even unto bloud, so may you bee not withstanding your impugning of it, though in a milder manner I confesse: for your impugnation is not like to do any great harme save onelyonly to your selfe.
Our Saviour was the Sonne of man as well as hee was the Sonne of God, and made under the law, and therefore was Gal. 4. 4…bound to bee as compassionate to his people as Ieremy was, Ier. 13. 17. But if you will not heare this, my soule shall weepe in secret for your pride, and mine eye shall weep and drop down tears, because the Lords slock is carried away captive: So our Saviour wept over Ierusalem, saying, Jf thou hadst knowne even then a… the least in this thy day the things which belong unto thy peace, but now they are hid from thine eies. Luk. 19. 42. You aske, whether hee spake this as man, or whether the spirit doth not say the same? and I aske whether your wits were your own when you made such a question? Who could weepe and speake but man, and how could man weepe or speake this but as man? Hath God any heart to be filled with woe, or eies to bee filled with teares? yet the Spirit moved him to speake this.
So if any Prophet had said it, as hee might have said it, the Spirit of God had moved him hereunto. And when Ieremy said, My soule shall weepe in secret for your pride, and mine eye shall drop downe teares, the Spirit of God moved him to utter this, for, Holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. 21. The truth is, the words are congruous to him, both as God, and as man, but the sorrow of heart, and teares of eies wherewith it was uttered, are onelyonly agreable to the nature of man.
How doe you prove, that he that spake this, spake nothing but words of Spirit and life; because our Saviour saith, Ioh. 6. 63 It is the spirit that quickeneth, the flesh profiteth nothing, the words that I speake unto you are spirit and life: will it therefore follow that all that he spake was spirit and life? Suppose it were so, would it herehence follow, that these words were not spoken by him as man? Then belike, when he said I thirst, this also being words of Spirit and life (as it needs must if all that he spake were spirit and life) hee spake not this as man likewise when hee said, My soule is heavy unto death, and on the crosse, My God my God why hast thou forsaken mee, these words were not his words as hee was man: and though hee spake nothing, but what the Father gave him in commandement to speake, yet herehence it followeth not, that therefore he spake them not as man. For by just proportion of reason, if this were admitted, it would follow, that hee spake nothing as man; no not that, I have desired to eate this Passeover with you; nor that, How was it that hee sought after mee, wist hee not that I must goe about my Fathers businesse? nor that, My Father is greater then I,
Tis true, His bowels of compassion were freely extended towards them in exact conformitie, not so much to the love of God (as you discourse at pleasure, according to your owne extravagant conceits of the love of God, equally extended to the elect and reprobate) as to the will of God: for, being made under the law, he was bound to the like compassion & commiseration, as to pray for his persecutors, so to mourne for the judgements of God upon his brethren, according to the flesh: yet one word by the way concerning this, Was the measure of Ierusalems iniquity at this time filled up, or no? It seemes it should be so in your computation; for now its said, The things that belonged unto their peace, were now hid from their eyes; When should the doore of repentance be shut upon them, if not at such a time, and in such a case as this? If so, then by your owne doctrine, Gods love ceaseth towards them, as but in the former sentence you signified; & consequently Christs love and compassion should cease also, if it were but in conformity to Gods love; but rather it was in conformity to Gods law, as I have shewed; God the Father having made him in subjection to the law, and consequently was he bound to mourne for them, as well as to pray for them: for he was by vertue of the law to love his neighbour as himselfe. This incongruity (as it seemes) of yours you observed, and therefore as I guesse, you added, that his bowels of compassion were restrained also, by the same conformity, and though you tell us, that from different motions and distractions, occasioned from the indissolvable union of his divisible soule (this is your owne language) with these two attributes of the indivisible nature (to wit, love and justice) his teares were squeized out.
Yet neither doe you tell us how his bowels of compassion were restrained, or wherein; neither doe you make knowne unto us what these different motions and distractions in our Saviour were: Neither doth the story of the Gospell afford us any discovery of any such different motions & distractions you talke of: But to the end hee continued in his bowells of compassion towards them, as it appeares by his prayers for them upon the crosse: for indeede, his first comming was not Ioh. 12. 47to condemne the world, but to save the world. But in the old Testament, God himselfe, as God, expresseth his desires of his peoples obedience; O that my people had hearkened unto me. This you will have to bee understood in proper speech: Piscator by a figure of speech, Talis optatio, saith hee, Deotribuitur per anthropopathiam. Utri creditis. With Piscator concurreth Iunius also. And wee have reason for it, because whatsoever God wills, that brings hee to passe both in heaven and earth; how Ps. 135. 6.much more what hee desires, and that ardently. Yet you keepe your course contrary to reason and authority, in attributing desires unto God, of such things which never come to passe, which Austine long agoe professed to be all one with the denying of Gods omnipotencie.
And not content with this, you most ridiculously contradict your selfe, and call it also an unquenchable desire, wheras your selfe have often professed, that the filling up the measure of mans iniquity doth quench this desire in God; thereby making God not onelyonly impotent, but mutable also.
Israel might have truely said, Was there ever any love like unto this love wherewith the Lord embraced mee? But what Israel? even the true Israel of God wee say: but the true Israel of God cannot say so, the elect of God cannot say so according to your Tenet, for as much as you make the love of God towards reprobates to bee as great as the love of God towards the elect, yet as if you strained your words, you call it the excessive fervency of his loving kindenesse, to wit, even towards them that perish: and adde by way of Parenthesis, that Gods will is infinite, as if you had a minde to inferre thereby, that his love towards them were infinite.
Now of Gods infinite will I never heard before: his power we say is infinite, because hee can doe every thing that is possible to bee done, his knowledge is infinite because hee knowes all things that may bee knowne, but God doth not will all things that may bee willed by him: Nay, his power receives limitation and restriction by his will, as touching the execution thereof; for hee doth no more then what hee will. Likewise wee say Gods love is infinite in the way of extention, for it neither had beginning, neither shall it have end. But such is not Gods love towards them that perish, for it ceaseth by your doctrine when the measure of their iniquity is filled up: but such as it is, you say, it layeth no necessity upon their wills. A most ridiculous speech, as much as to say, it doth not make men repent necessarily; whereas concerning them that perish, it is apparant that it neither makes them repent necessarily; nor contingently.
And as for the elect, hee gives them repentance, which he doth not to the reprobates; as Austine long agoe professed, Istorum neminem adducit Deus ad salubrem spiritualemque poenitentiam Cont. Iul. Pelag. l. 5. c. 4.qua homo reconciliatur Deo in Christo, sive illis ampliorem patientiam sive non imparem praebeat. Nyither doe wee say, that to whom God gives repentance, he gives obedience, he makes them to repent necessarily, to obey necessarily, but freely. For it is manifest that grace takes not away the power of disobedience, but onelyonly prevents the act of disobedience, and that not in all particulars neither: for the children of God sinne too often. And as for those which want this grace which God bestowes on his elect, they have not onelyonly liberty left them unto sinne, but also this liberty turnes into wilfulnesse, according to that of Austine, Libertas sine gratia non est libertas sed contumacia, Liberty without grace is not liberty but wilfulnesse.Ep. 89.
But yet wee say upon supposition, that God will give any man repentance and that at such a time. that man shall repent at such a time; and tis impossible hee should not repent; yet in repenting hee shall repent freely, and not necessarily Like as God ordaining Christs bones should not be broken, upon this supposition it was impossible it should be otherwise, albeit the soldiers abstained from breaking of his bones, not necessarily, but deliberately and freely. It is true the Lord saith, Open thy mouth wide and I will fill it: but his people would not hearken unto his voice.
And now the question is onelyonly as touching their obedience, whether God did any otherwise will that, then by commanding it in respect of those that perish; wee say hee did onelyonly command it in respect of such, wee say hee did not resolve to give them repentance, to give them obedience, though he could have done this, and doth doe this unto his elect, making Ezech. 20. 37.them to passe under the rod, and bringing them under the bond of the covenant, not onelyonly seeing their wayes, but healing them also; Esa. 57. 1… Hos. 14. 5. Mic. 7. 19. Rom. 16. 7 Act. 26. 18 Eph. 2. 2. Psal. 51.healing their rebellions, and subduing their iniquities, and treading Satan under their feet: opening their eies, and bringing them out of darkenesse into light, and from the power of Satan unto God, quickning them when they were dead in trespasses and sinnes, creating a new heart, and renewing a right spirit within them: Doe you but acknowledge this, as you must unlesse you will renounce the Scriptures, and wee will never quarrell with you for saying, God doth all this contingently, and not necessarily.
2 The Apostles move a question to our Saviour concerning him that was borne blinde, Ioh. 9. whether hee had sinned or his fathers, that he was horne blinde, this was in respect of judgement corporall, you apply this to a judgement spirituall; that judgement was positive to bee bereaved of sight, which in course of nature is otherwise then onelyonly permissive, in suffering them to be such as hee found them. That was spoken in respect of some not common, but extraordinary sinne: for though there bee sinne common unto all, yet this judgement is not; and therefore they might well thinke, if sinne were the cause, it must bee some extraordinary sinne, but our Saviour signifieth, that it befell him in the course of Gods providence, not so much in respect of sinne, as in respect of a certaine end whereto God had ordained it. But I hope neither the Apostles, nor any sober man would imagine that some extraordinary sinne was required unto this, that God should leave men as hee findes them, without bestowing some supernaturall grace upon them.
And in despight of sinne, God doth afford this grace to many thousands: for God hath mercy on whom he will; like as Rom. 9. 18on the other side, in despight of mens civility, and naturall morality, whom hee will he hardeneth. Yet to the question by you proposed at pleasure you make no answer, but adde hereunto out of Ion. 2. 8. They that follow lying vanities forsake their owne mercies: as if you had a minde to imply, that there is something in man, that makes a difference, why some are suffered to walke in their owne waies, some are not, wherein you doe but corrupt the state of the question after your usuall manner.
For the question is not about the consequent of lying vanities, or not observing them, but about the observing of lying vanities it selfe, or not observing them; that is, how cometh it to passe that some are suffered to goe on in the course of their lying vanities, some are not, but rather are taken off from those ungodly courses wherein they have beene brought up, as many thousands were taken off thus in the Apostles daies: wee say it is the meere good pleasure of God that puts this difference, having mercy on some, and hardning others; you take another course, as when you say, in your familiar and soliloquiall meditations with God; Never hadst thou given them up to their owne hearts lust, to treasure up wrath against the day of wrath, had they not despised the riches of thy bounty: Here you mixe different courses of God together; for when you talke of giving them over to their owne hearts lusts, (Which scripture applieth to Gods dealing with his own people Israel, upon the despising of his grace, offered them in his word) but the rest, as this also, being accomodated unto the heathens, you seeme to referre to the despising of the riches of Gods bounty declared to them in his workes: for as for the riches of Gods bounty declared in his word, the heathen were not pertakers of this, untill the dayes of the Gospell: and whereas by the phrase of speech used, you seeme to have an eye to that of the Apostle, Rom. 2, 3. 4. the riches of Gods bounty in that place is specified onelyonly to consist in patience and long-suffering: And how did they refuse it, but in refusing to repent? For the bounty there mentioned is noted to be a bounty leading unto repentance. So that in the issue your meaning comes to this, that God would never have suffered them thus to have walked in their owne wayes, and to treasure up wrath against the day of wrath, if so be they had repented?
Now the question is, whether they had power to repent or no; you seeme to imply they had, but you dare not expresse so much, because you see how manifestly contradictious that were to the text it selfe, where it is expresly said, But thou after the hardnesse of thine heart, which cannot repent, treasurest up wrath against the day of wrath. So that you, what by taking up pieces of Scripture at pleasure, and leaving out pieces as you list, make up a patcht coat contrary to the Scripture, which yet you commend unto us as Scripture it selfe; Nay, what will you say if God did not so much as admonish them to repent? Doth not the same Apostle plainly signifie so much, Act. 17. 30. where hee saith And God regarded not the time of this ignorance: but now hee admonisheth all men every where to repent. Againe, consider I pray you what is to be accounted the time, when this ceasure deserved to be fastened upon them, namely, of despising the riches of his bounty? It seemes by your former discourse, it is not till they have filled up the measure of their iniquity; for till then Gods infinite love was towards them (according to your opinion) and hee did not give them over to their owne lests. Now I pray consider, did hee not even afore this time suffer the Gentiles to walk in their own waies, according to the Apostles meaning, Act. 14. 16. although as the same Apostle saith, even at that time, Hee left not himselfe without witnesse, giving them raine and fruitfull seasons, filling …. 17their hearts with food and gladnesse.
And this you take hold of in the next place, and tell us, that, these were unquestionable earnests of Gods everlasting love, and to prove it you adde by way of reason, for thou so lovedst the world, still holding up your deyout Soliloquies, as if you would enchant your Readers with an affected straine of devotion, that thou gavest thine onelyonly begotten Sonne, that whosoever believeth in him should not perish.
If this be not like capping of verses, I doe not know what is: for will it follow by any Logicall method, that because the giving of Christ for everlasting life to all that believe in him, is an evidence of Gods love to all; therefore the giving of raine from heaven, and fruitfull seasons, is an unquestionable earnest of Gods everlasting love to all? Yet I grant it is an evidence of Gods love as touching the preservation of their state temporall; but you urge it as an evidence of Gods love, as touching the state of their soules spirituall and eternall: otherwise your discourse were nothing to the purpose. Yet to speake according to the Apostles drift in that place, hee proposeth them not as witnesses of his love, but as of his providence, which wee know extends even to bruit beasts, and to the very lillies of the field. OnelyOnly man is capable of deserving this testimony of divine providence, and so accordingly should be moved to seeke the Lord, and to worship him as God, who governes all, and provides for all, and not as a corruptible thing, thus wee interpret the Apostle, Act. 14. 16. according to the Apostle, Act. 17. 27. and Rom. 1. 23. and not at randome as you doe, fashioning his meaning in such a manner as may best accord with your extravagant opinions.
Lastly, who seeth not, that if these be unquestionable earnests of Gods love towards them, then notwithstanding they have filled up the measure of their iniquity, yet Gods love continueth towards them the same still, and therefore cannot be said to give them over to their owne lusts, and to treasure up wrath against the day of wrath. For these and the like temporall blessings they enjoy still, and that in greater measure then is usually the portion of Gods owne deare children. To conclude this, wee make no doubt but that if all and every one should believe in Christ, all and every one should bee saved by Christ.
But the question is, whether God gives faith to all: it is apparant he doth not, but onelyonly to those whom hee hath predestinated, Rom. 8. 30. to those whom hee hath ordained to everlasting life, Act. 13. 45. to such as shall be saved, Act. 2. last. Perhaps your meaning is, that though God doth not give faith to all, but only to some; the reason is, because some fit themselves for faith, and others doe not. And I verily believe this is your opinion, but it seemes you are ashamed to professe it and speake it out plainly.
Yet the texts mentioned are directly against you, which confine the giving of faith not to mans disposition, but to Gods predestination; like as those other also, Rom. 9. God hath mercy on whom he will, and whom he will hee hardeneth, and it is not of him that willeth, or of him that runnes, but of God that sheweth mercy: and 2 Tim. 1. 9. the Apostle professeth, that God calleth us, not according to our workes, but according to his owne purpose and grace.
To the prosecuting of every which place, and making it good against any exceptions that you shall bring, I shall be willing to condescend, so long as God affords mee life and opportunity. But as yet you dissemble your Tenet, and play least in sight, and discover your meaning onelyonly by insinuation. I know there is no greater argument of Gods love, then the giving of his Sonne, whence it manifestly followeth, that unlesse Gods love to reprobates bee as great as his love to his elect, Christ was not given to the reprobates; like as our Saviour signifieth, that, Hee sanctified himselfe unto his death and Ioh. 17. 9. 20.passion; not for the world, but for those for whom he praied, which were partly those whom God had already giuen him, and partly those who hereafter should believe through their word. Yet I confesse you are audacious enough to resist this argument, and openly to professe, that Gods love to the reprobate is as great as his love to the elect, which no Arminian was ever yet knowne to professe: yet you take upon you to prove, that this love was tendred to all.
A strange phrase, which I thinke was never heard of before, as if love were like an ointment in a box, that might be offered and received if a man would. Of tendering grace I have heard, to wit, the grace of remission of sinnes and salvation upon our beliefe, but of tendring love I never heard.
And of the tendring of this grace in Christ unto all that heare it preached, who ever doubted? For this is no more then to say, that It is tendred unto all to whom it is tendred. And are you well in your wits to addresse your selfe to the proving of this, with some notable argument, which should be like a thunderbolt, and therefore no great marvell if some great noise preceed it.
But still I perceive your meaning reacheth further then you dare as yet to professe; for your meaning is to prove, that All that heare the Gospell and doe not believe it, seeing they shall bee guilty of greater sinne, and incurre greater condemnation at the day of judgement, therefore they could believe it if they would. This is the point that sticks in your teeth, and which you dare not openly and plainely professe, as indeed it is manifest Pelagianisme, and which the Arminians dare not at this day openly avouch, but rather professe that no man can believe or repent without grace.
Whereas yet, like as your selfe maintaine, that no man in state of nature can doe otherwise of himselfe then sinne, yet is he justly condemned for sinning, none compelling him: in like sort, no man of himselfe can believe the Gospell, yet hee may be as justly condemned for not believing. For as for that naturall impotency unto that which is good, which is in all derived unto us from our father Adam, that is of it selfe sufficient to condemne us, and therefore most unsufficient to excuse us. And that impotencie being in all alike, the condemnation therefore shall be unto all alike; but the increase of it by actuall transgressions which are freely committed, is not in all alike: for neither doth inclination naturall, or tentations spirituall, or occasions temporall hinder a mans libertie, in doing or refusing to doe any act; so likewise neither can it hinder the aggravation of his sinne. But neither can this naturall impotency bee cured in any part but by the grace of God habituall, neither any good act according to this grace habituall he performed without another grace, both prevenient and subsequent actuall. If your minde serves you to deale plainly in opposing ought of this, you shall not want them that will bee ready to enter with you into the lists, and scholastically to encounter you. Yet I confesse the providence of God, especially in ordering and governing the wills of men, is a misterious thing, and the operation and cooperation of his will, with the operation and cooperation of the will of man.
But I am a long time inured unto this, and now I feare no bugbeares, least of all from your selfe, with whom I have beene of old acquainted in our private and familiar discourse on these and such like arguments, and to tell you plainely my opinion, I doubt you have written so much, that you have had time to read but litle. And truly as for my selfe, as I have written little, so also I have not read much. But in these points I have spent not a little time, in searching after truth, and examining arguments.
As for the place of the Apostle, Act. 17. 30. it seemes your meaning is, it pleads for universall grace now after Christs death: yet your selfe immediately before profested, that onelyonly they that heare it and doe not believe, are guilty of greater sinnes; implying manifestly, that since Christs death all doe not heare it. Yet if you have any other meaning, and will deale roundly in propounding it, I will be ready to consider this or any other place that you shall bee able to produce to what purpose soever, if orthodox in my judgement to subscribe unto it, if otherwise, to doe my best to confute it.
3 In the next place you are so farre from maintaining universall grace, that you undertake to give causes why all men in the world have not heard of this love of God in Christ. But these causes to be assigned by you are put off till hereafter, and that not of certainty neither: you onelyonly say, They may bee assigned. Tis your usuall course to feed your Readers with expectation, as it were with empty spoones. If you doe not gull them in putting them off to expectation tis somewhat the better.
The reason you give why many might have heard of Christ, which yet have not heard of him, and might have beene partakers of his death, (I thinke you meane of the benefit of his death) which yet have not beene partakers of it, is starke naught. For that evill courses of men cannot hinder them from the participation of Christs death, appeareth by the calling of the Gentiles, and casting off of the Iewes. For were the deeds of Babylon (thinke you) better then they of Sion? Wee Jewes by nature, and not sinners of the Gentiles, saith the Apostle, Gal. 2. 15.
The Apostle in divers places, puts no difference betweene them that are called, and them that are not, as touching their manners before grace, 1 Cor. 6. 11. Eph. 2. 23. Tit. 3. 23. God sindes us weltring in our bloud, when he saith unto us, Live, Ezech. 16. and Saul was taken off from his bloudy courses to be made a member of Christ.
And your doctrine to the contrary tends shamefully to the obscuring and disparaging of Gods grace, and to the advancing of the power of nature, and liberty of will; the trick of the Pelagians of old, of whom Austine professed thus, Inimici gratiae Dei latent in commendatione naturae, The enemies of Gods grace welter themselves under the commendation of nature. And Austine professeth it to be impiety and madnesse Cont dua… epist. Pelag l. 2. c. 1. Enchir. 9. 8to deny, that God can convert any mans will, when hee will, and where hee will. And you blush not to professe in another discourse of yours, that humility is the disposition, which prepares us for grace. I doubt you will finde little comfort in such humility, and that at the day of judgement, such humility will be found abominable pride.
What you meane by pledges I know not, you love to walk in cloudes, and in the darke: if you mean the fruits of Gods temporall blessings, how will you prove that these were evidences of that love which God man fested in the death of his Sonne? And if it were so, then this evidence should be manifested to all of ripe yeares: for all are partakers of Gods temporall providence, even they that have filled up the measure of their iniquity. Yet then you usually professe, God withdrawes his love from them: but how can that bee if hee afford them the unquestionable earnests thereof, as before you called these pledges: whereas in the close you say, that many are not acquainted with this manifestation of Gods love, and that out of meere mercy, it may well passe for one of your paradoxes. I never doubted but that it was a mercy to know Christ, and the love of God to the world in him; but that it was a mercy to want Christ, I never read nor heard till now. Neither is it necessary that men, though reprobates, should be enraged to evill by the Gospell: for God can make even reprobates to profit by it, ad exteriorem vitae emendationem quà mitius puniantur, To the outward emendation of their lives, to the end their punishment may be the milder. And we finde by experience that all were not enraged against it.