The Doctrine of the Synod of Dort, Treatise · Part 1

The Doctrine of the Synod of Dort · Treatise · Part 1

p. 321. part.The first part touching the conversion of a stranger to the faith. This I devide into 3. Sections.

The first Section.

Sect. 1.LEt us see now, what profitt ariseth from this doctrine, and how it serveth to the 3. ends and uses hereabove mentioned.

First then, if he that is of this opinion will go about to convert an Infidell, the Infidell will tell him that he knoweth not how to love, nor yet to beleeve that God to be good and just, which only for his owne pleasure hath destinyed the greatest part of mankind to everlasting torments, without the least consideration of any sinne, at least only for the sinne of one man, who notwithstanding obteyned pardon for himself, after he had willfully committed it. That herein he seeth not the least trace, either of goodnesse or wisedome, or justice to use them so cruelly, that are destitute of certaine graces and benefites, which this God hath never willed to have given them, and which these miserable wretches could p. 33obtaine no other way, and to whom by an irrevocable decree, he hath imposed a necessitie as well of sinning without having any power to repent, as of perishing aeternally, which are the very words of Zanchy, one of the principall Doctors of that Synod.

That it cannot be, that God, who in his word doth make himself the lover of mankind, who would, that all men should be saved, and that none perish, who sweareth by himselfe, that he will not the death of a sinner, but that he repent and live. Yea he will still the more abhorre that doctrine, when it persuadeth him, that God useth double dealing, and hath a double will, the one exterior, whereby he inviteth a sinner, making as though he were desirous of his salvation; the other interior and hidden, which is allwayes accomplished, whereby he leadeth him, by inevitable meanes, as well unto sinne as unto damnation.

The infidell will say unto his converter, that Homer were sooner to be beleeved then he, when he sayth, that: He who speaketh contrary to what he thinketh ought to be held as an enemye, and hated as the gates of Hell. And that, in the judgement of these Apostles of Dort and Arles, the most wicked Hypocrite and Traytor in the World, would most lively repraesent the image of that God, which he speaketh of.

Consid. We read of a strange judgement of God, in sending strong delusions amongst men, that they should beleeve lyes, 2. Thes. 2.11. And the reason hereof also is discovered unto us, v. 10. namely, because they did not receve the love of the truth. This judgement of God seemes to have course in these times as much as ever; or rather in farre greater measure then ever. The Apostle telleth us of false teachers in his dayes, who were but foreign, vayne discoursers, Tit. 1.10.Titus 1:10yet were they foreign. For even illusions doe praevayle too oft. And is it not very strange, that our Churches, our reformed churches; our Vniversities, our reformed Vniversities, should be p. 34caryed away with such base and senselesse discourses as these. Let us then cease to wonder at the simplicitie of Savages, which are taken with coppar in steede of gold; and receave vitre…s pro gemmis, and make as much reckoning of beades, made of glasse, as others doe of pearle. For observe, I pray, the force of this Autors argument comprised in briefe. An infidell is no way likely to brooke this doctrine of ours, as touching absolute reprobation; therefore this doctrine is unsound and nothing agreable to Gods word.

Is it possible, that a Christian should be so farre infatuated, as to make the judgement of an infidell to be the rule of his faith in matter of salvation, and as touching the myst…ries of godlinesse? And if some French witt lea…ened with Arminianisme be caryed away with such vile phantasyes, shall i… spread so farre, as to sowre the witts of our Vniversitie also? why then doe they not proceede to turne Atheists? For it is well knowne, that the Gospell of Christ crucified, was both a scandall to the Iewes, and foolishnesse unto the Gentiles, 1. Cor. ….

What a base opinion had the K…ng of Assur, concerning the Religion of Samaria, and of Ierusalem, preferring all others before it, Esa. 10.10. Like as mine hand hath found the Kingdomes of the Idolls, seeing their idolls were above Samaria, and above Ierusalem, v. 11. Shall not I, as I have done to Samaria, and to the Idolls thereof, so doe to Ierusalem and to the Idolls thereof? Where was found a more wise writer amongst Heathens then Taci…us? And why should not his judgement be made the rule of our faith in matter of Religion,Hist. l. 5. as soone as the judgement of any infidells. And what was his judgement, 1. Concerning the Iewes: Omnia (sayth he, speaking of the Iewes) profana illis, quae apud nos sacra. Rursum concessa apud illos omnia, quae apud nos incesta, and comparing their rites with the rites of Bacchus, praeferres those of Bacchus before these of the Iewes. Liberum patrem coli, domitorem Orientis quidam arbitrati sunt, nequaquam congruentibus institutis; Quippe liber festos lae…osque ritus posuit; Iudcorum mos p. 35absurdus sordidusque. 2. Concerning Christians, whom he describes to be Hominum genus propter flagitia invisum; This is delivered of Christians in the dayes of holy Paul, who teacheth us not to doe evill that good may come thereof; nor to recompense evill with evill, but to overcome evill with goodnesse. Yea, and commandes every soule to be subject to the higher powers, even then, when soules were at best, and powers at worst. And then, let us proceede a littl… further, and turne direct Atheists, maintaining the world to have bene from everlasting▪ and that all things come to passe by necessitie of nature, because fo…sooth, in the judgement of Aristotle, God being goodnesse it self, not good by a concrete denomination, but essentially goodnesse naturally and necessarily communicating it self, doth bring all things to passe by necessitie of nature, as Iacobus Naclantus observes in the first of his 4. Tractates, which is of the creation of all things by God, and that according unto Aristotle, but by necessitie of nature, which utterly overthrowes all providence divine.

Againe, Zosimus that bitter Atheist, and enemye to Christians, who writes so basely of Constantine the great▪ Doth he not reproch our Christian profession upon these very termes, that we offer the free forgivenesse of all sinnes to all them who shall embrace Christian faith? And shall we thinke the worse of Christianity, for his distasting the doctrine of free justification of all by faith in Christ? which distastfullnesse of his, is not a thing feigned by us, or barely presumed of, as this Authors course is meerely to represent the fictions of his owne braines, but left upon record by the reall profession of Zosimus himselfe in his history. I have read of an Arrian, executed at Norwich, for blasphemy against Iesus Christ, in the dayes of Queene Elizabeth, that being mooved to repent that Christ might pardon him, should reply to this effect: And is that God of yours so mercifull indeed, as to pardon so readily those that blaspheme him, then I renounce him and defie him.

p. 36Now, shall such a wretches judgement any thing moove us, so much as to waver in our faith, as touching the Deitie of Iesus Christ the Sonne of God, as also touching his facility even to pardon blasphemies delivered against him, in case of true repentance? What is the Socinian Tenet, at this day, concerning Christ? doe they not professedly deny, that he came into the world, to make satisfaction for sinne? For as much, as God, they say, can pardon sinne without all satisfaction. So that the preaching of satisfactiō made by Christ, is no way fitt to worke upon thē, it is so distasted by thē. But shall we think the worse of our doctrine in this particular for that? Consider what is the generall judgement of infidells concerning Originall sinne. Doe they thinke it just for God to condemne an Infant, dying in originall sinne unto aeternall fire? Or can they digest our Christian doctrine, concerning the generall condition of all mankind as borne in originall sinne, and therewithall borne Children of wrath? Especially, in case the soule of the childe proceedes not from the parents, but immediately from God, as who by infusing it creates it, and by creating it, infuseth it? Shall therefore we be awed by their judgements▪ frō hearkning to Gods word, both touching the sinfull condition, wherein we are all borne, and touching the condigne punishment thereof? Nay rather, as the Apostle professeth of the Gospell in generall, so let us be bolde to professe of every mystery thereof in particular, that If it be hid it is hid from them that perish, in whom the God of this world hath blinded their mindes, 2. Cor. 4.3.4.2 Cor 4:32 Cor 4:4even of Infidells, that the light of the glorious Gospell of Christ, which is the image of God, should not shine unto them. Yet that God, who commanded the light to shine out of darkenesse is he which hath shined in the hearts of many Infidells, to give the light of the knowledge of the glory of God in the face of Iesus Christ. And in like sort hath God caused the light of this truth, as touching the absolutenesse of Reprobation, to shine in the hearts of many, who in the state of nature were no better then Infidells, being borne children of wrath as well as others.

p. 37But come we to grapple with this man of warre, and try the mettall he is made of. The Infidell (he saith) will tell him, that goeth about to convert him, that he knowes not how to love, nor yet beleeve that God to be good and just, which onelyonly for his owne pleasure hath destined the greatest part of mankind, to everlasting torments, without the least consideration of any sinne, or at least only for the sin of one man, &c. Observe first, how this Tragaedian caryeth himself in the making of his plea, to serve his owne turne. (For, Po…ta, cum primum animum ad scribendum appulit, id …ibi negoti credidit solum dari▪ populo ut placerent quas fecisset fabulas.) And therefore he feigneth that, before any man setts hand to the converting of an Infidell, the Infidell is acquainted already with our doctrine, concerning absolute reprobation. This is like the making of his owne bed, that he may lye the more easily. Secondly, what if he will not love such a God, or beleeve such a doctrine? shall the doctrine be the lesse true, for this? In the sixt of Iohn we reade how some distasted the doctrine of our Saviour, concerning the eating of his flesh, and saide that this was an hard saying, and thereupon many of his disciples departed from him, was our Saviours doctrine the lesse true, or did it deserve the lesse credite for this? If a man should preach unto an Infidell, that doctrine of Paul, where he sayth: Before the children were borne and when they had neyther done good nor evill, that the purpose of God according to election might stand, not of workes, but of him that calleth, it was said, The elder shall serve the younger; As it is written, I have loved Iacob, and have hated Esau. If an Infidell will not beleeve this, nor love such a God as is sett forth unto us herein; what therefore shall not we beleeve it, and acknowledge God to be good and just, notwithstanding this? what Christian that is not infatuated, doth not perceive the vanitie and absurdity of this Authors argumentation? and that in the investigation of divine truth, we are not to regard, how an Infidell is likely to be affected with it in our fancie, but whether such a doctrine be agreable to Gods word or no?

p. 38Now, by the Apostles argumentation, which is this; Before Esau and Iacob were borne or had done good or evill, it was sayde, The elder shall serve the younger, ergo election is not of workes (to witt of good workes) but of the mere pleasure of God who calleth whom he will, as afterwards it is sayde that, he hath mercy on whom he will. It doth as manifestly follow:

1. Concerning Election that as it is not of workes, so neyther is it of faith; seing before they were borne, they were aequally as uncapable of faith as of workes, and consequently that Gods ordeyning men unto salvation, proceedes merely according to the good pleasure of God, and not upon consideration eyther of workes or faith.

2. As touching reprobation, that it is no more of evill workes then election is of good workes, for as much as before they were borne they were aequally uncapable of the one as well as of the other, and the doing of evill is expressely excluded as well as the doing of good; whence it followeth manifestly, that Gods ordeyning men unto damnation proceedes as much of the mere pleasure of God, and with as litle consideration of sinne, as Gods ordeyning men unto salvation, proceedes of the mere pleasure of God, & without consideration of any righteousnes in man; though fleshe and blood be farre more apt to tumultuate and make insurrection against this doctrine of reprobation, then against the proportionable doctrine of election.

Thirdly, consider the vanitie of his amplifications in two particulars.

First, in that he aggravates the matter by the circumstance of the greatest part of mankind; wheras it is manifest by reason, that if it be just with God to deale thus with the least part of mankinde, yea with any one; it is as just with God to deale in like manner with the greatest part of mankinde, yea with all and every one.

Secondly, he aggravates it by the circumstance of the least consideration of sinne which we are sayde to deny to have p. 39place in reprobation; wheras divine consideration hath no degrees at all wherby it may be capable of greater or lesse; sin indeede hath degrees in man, but divine consideration hath no degrees at all.

Fourthly, to come nearer to the point, and to discover their jugling in stating our Tenet most calumniously. Consider, I pray, doe any of our divines meynteyne, that God did ordeyne to damne any man but for sinne? It is apparent they doe not; all acknowledging that like as God doth damne no man but for sinne, so doth he ordeyne to damme no man but for sinne. For doe they not all professe that the ende intended by God in the reprobation of certein men is the manifestation of Gods justice; which if God doth intende, how can it be otherwise, but that whom he ordeynes to the suffering of everlasting torments, those he ordeynes to the suffering of everlast…ng torments for their sinne, and for nothing els. And, to adde one thing more, not for their sinne which they sinned in Adam only (for thus I had rather expresse my selfe according to scripture phrase, then as this obscure Author doth in calling it only Adams sinne) but for those very actuall sinnes and transgressions which they are guilty of. Now this Author caryeth the ma…ter so, as if our doctrine were, that God ordeynes men to be tormented not for sinne, but merely for his owne pleasure. And to this purpose he caryeth himselfe very judiciously for the advantage of his owne cause, in confounding the cause of the decree with the cause of the execution therof. Confounding the most receaved distinction of the Schooles, concerning the will of God as considerable; eyther quoad actum volentis, as touching the act of God willing, or, quoad res voli…as, as touching the thinges willed, by God.

The act of God willing can have no cause, sayth Aquinas, neyther doe I finde any crossing of this amongst Schoole divines untill the Iesuites arose. And the same Aquinas, applying the same distinction to praedestination, which is the very will of God in a certeyne kinde, spares not to professe p. 40that Never any man was so madde as to affirme that merits are the cause of predestination, quoad actum praedestinantis as touching the act of God predestinating. It seemes, he knewe of none so madde as to affirme this, but, since his dayes, there hath risen up a sect of Iesuites, a sect of Arminians more then enough, that are so madde, and yet cary this madde doctrine of theirs in such a confidentiary streyne, as if they were the only sober men of the world. Then agayne the thinges willed by God in predestination are of different condition, and that so different; that looke what alone is the cause of Gods decree, that, and that alone is the cause of the execution; looke what alone is the cause of the decree quoad actum decernentis, that and that alone is the cause of the decree quoad rem volitam or decretam; but not so of the other, as for example, the things willed by God in predestination are grace and glory; by grace I understand the grace of faith and repentance. Now like as the act of Gods decree is of the mere pleasure of God, no temporall thing being fitt to be the cause of the aeternall decree of God; in like sort, the giving of faith and repentance proceedes merely of the good pleasure of God, according to that, God hath mercy on whom he will, Rom. 9.18. and to obteyne mercy at the handes of God is to obteyne faith, Rom. 11.30. But as for glory and salvation, we doe not say that God, in conferring it, proceedes according to the mere pleasure of his will, but according to a lawe; which is this, whosoever believeth shall be saved; which lawe we willingly professe he made according to the mere pleasure of his will, but having made such a lawe, he proceedes according to it. No such lawe hath he made, according wherunto to proceede in the dispensation of grace, of faith, of repentance. And, in like sort, though God findes men aequall when he bestowes grace on some and not others; yet he findes them not aequall, when he comes to bestowe salvation on some and not on others. The like distinction is cōsiderable on the part of reprobation, which allso is the will of God in a certeyne kinde; I say we must distingu…she in this p. 41decree, the act of God decreeing, and the thinges decreed by h…m. And these thinges are of a different nature, and so d…fferent, that looke what alone is the cause of the act, that alone is the cause of one thing decreed by it, but not so of the other. As, for example, the things decreed by reprobation are:

1. The denyall of grace, (by grace I meane) faith and repentance wherby that infidelitie & hardnes of heart which is naturall to all, is cured.

2. The denyall of glory, together with the inflicting of damnation. As touching the first of these; looke what is the cause of reprobation as touching the act of God reprobating, that and that alone is the cause of the denyall of Grace, to witt the mere pleasure of God: For the Apostle playnly teache…h us that as God hath mercy on whom he will, to witt, in giving faith and repentance; so he hardneth whom he will, by refusing to give them faith and repentance.

But as touching the denyall of glory and inflicting damnation, God doth not proceede according to the mere pleasure of his will, but according to a lawe, which is this, whosoever believeth not shall be damned. And, albeit God made that lawe according to the mere pleasure of his will; yet no wise man will say, that God denyes glory and inflicts damnation on men according to the mere pleasure of his will: the case being cleere, that God denyes the one and infl…cts the other merely for their sinnes, who are thus dealt withall. And indeede, albeit men are founde aequall in their moralitie, when God denyes the grace of faith and repentance unto some, which he bestowes on others, yet, when he comes to deny glory and inflict damnation on men, dealing otherwise with others, he doth not finde all to be aequall, but some he findes to have ended their dayes in the state of faith and true repentance, others to have finished their dayes in sinn, in infidelitie or impaenitencye. And accordingly we distinguishe betweene absolute election unto salvation, & election unto salvation absolute; absolute reprobation unto damnation and p. 42reprobation unto damnation absolute; we grant absolute election unto salvation; and absolute reprobation unto damnation; but we deny eyther election to be unto salvation absolute, or reprobation unto damnation absolute. Yet there is a considerable difference betweene these; for as much as finall infidelitie and impenitency are the meritorious causes of damnation; but faith, repentance and good workes are but the disposing causes of salvation. Yet like as God inflicts not damnation but by way of punishment, so he doth not bestowe salvation, on any of ripe yeares, but by way of reward. Yet here allso is a difference; for damnation is inflicted by way of punishment for the evill workes sake which are committed: but salvation is not conferred by way of reward for the good workes sake which are performed, but merely for Christs sake. All this, this Author, as I sayde, doth very judiciously confounde for the advantage of his cause; taking no notice at all of these distinctions, whether wittingly dissembling them, or ignorantly not discerning them, albeit the genuine condition of our Tenet rightly understood, doth clearly bespeake them. So that, if he woulde fairely sett h…mselfe to the impugning of our Tenet as touching the absolutenes of Gods decree, he should leave the consideration of election and reprobation as touching those things willed by them which we call salvation and damnation, & insist upon the consideration of election and reprobation, as touching those other things willed therby, which we call the giving of faith and repentance unto some, and the denyall of faith and repentance unto others; wherin we willingly professe, that God caryeth himselfe absolutely throughout; not only decreeing th…se according to the mere pleasure of his will, without all consideration of ought in man; but giving them allso unto some and denying them unto others, according to the mere pleasure of his will, without the consideration of ought in man. Now in this point, this Author is content to be silent; for he findes no such harshnes imputable unto us, in this Tenet of ours: Neyther indeede can he stande to maynteyne his owne Tenet, p. 43without plunging himselfe into manifest Pelagianisme. For, if God doth not give faith & repentance unto men according to the mere pleasure of his will, but upon consideration of somewhat founde in man, then grace shall be given according unto workes, which was condemned in the Synod of Palestine above 1200. yeares agoe, & all along impugned, by the orthodoxe, in opposition to the Pelagians and Semipelagians. But I am willing to proceede further with this Author and to proove that God shoulde not be unjust, though he inflict torment upon a creature though never so innocent. For, consider, shall it not be lawfull with God to doe what he will with his creature?

Hath not man power to doe what he will with the workmanship of his owne handes? And shall this power be denyed unto God? How did he afflict his most holy and innocent Sonne only to make his soule an offering for the sins of others? And what power hath God given us over inferior creatures, that are not capable of sinne, are capable of payne enough through diseases, and through our imployment of them to doe us their faithfull services; we put them to death after such a manner as wherby they may proove beneficiall unto us, eyther for food, or physicke, neyther doe we offende God in this, though some kindes of death proove more paynfull unto them, yet so long as hereby they proove more usefull unto us we doe not transgresse.

And now adayes all sides confesse, that it is in the power of God to annihilate the holiest Angell in heaven, and that in the execution herof, he shoulde execute no other then a lawfull power. And who had not rather be content to suffer a continuall payne (so it be tolerable,) then to dye, much more then to have both body & soule turned into nothing?

When the old world was drowned, how many thousands of infants perished in that deluge, choaked in the waters, which were guiltie of no other sinne, then what they sinned in our common Father Adam? So in the destruction of Sodom and Gommorrha by fire, how many Infants were burnt p. 44to ashes, some in their mothers wombe, some hanging on their mothers breasts; when the earth opened and swallowed up the congregation of Dathan and Ab…ram, their litle ones were swallowed up together with their rebellious parents; and shall we say that God was unjust in the execution of these and such like judgments?

Yet Medina professeth that God, as Lord of life and death, hath power to inflict any payne on any creature be he never so innocent, and this he delivers ex concordi omnium Theologorum Sententia. And indeed, no reason can define those boundes & limits of payne and sorrowe, eyther as touching intension, or duration, within which, in the execution of payne, God must consist, & beyond which he cannot proceede incolumi justitia. And will th…s Author deny that by the sinne of one man sinne entred into the world, and death by sinne hath spread it selfe over all, even over those that did not sinne after the similitude of Adams transgression, that is, over Infants? Is this the fruite of God his making us after his owne image, that herupon we shoulde circumscribe and l…mit the execution of his power over us in comparison with others, and that only by rules devised by fleshe and blood? And if he doth execute no other then a lawfull power, can he be justly censured of crueltie? But seing he ordeynes no man to damnation but for sinne, and that to the manifestation of his justice, which is his glory; is he lesse good, or wise or just in this? The scripture playnely teacheth us that God made all thinges for himselfe, even the wicked against the day of evill, Prov. 16.4Prov 16:4and shall we suspende our judgements, as touching our adherence unto this divine and sacred truth, untill such time as we have made triall how this doctrine will relish with infidells? What if they are destitute of certaine graces, and that it was Gods will never to bestow any such grace upon them. What disparagement (I say) is this to Gods goodnesse, wisedome, or justice, in damning men for sinne voluntarily and freely committed by them? Or, is his meaning that God doth damne them for being destitute of such certeyne graces? p. 45Why did he not speake it out plainly? Was he ashamed expressely to deliver so shamefull an untruth? would he rather have the propitious Reader, to apprehend by … way a beliefe of that which he was ashamed to utter? What divine of ours was ever knowne to affirm, that God doth damne a man, because God doth not regenerate him, or for the want of regeneration? God damnes no man but for sinne, and that actuall, most freely committed by him, in case he live to the committing of sinnes actuall. It is true, that all are born children of wrath, by vertue of that sinne, which we all sinned in Adam; This is as true as the word of God is true, and that the Epistles of S. Paul to the Romans, and to the Ephesians are a part of Gods word. And if he hath a tooth against our doctrine, touching originall sinne, eyther touching the nature, or touching the guilt of it, even the guilt of aeternall death, why did he not shew his strength in the impugning of it? Yet, what are these graces, which God (he sayth) hath never willed to have given them who are damned, according to our opinion, implying that, according to his opinion, God did well to bestow them even on those, who never enjoyed them? Why doth he scu…k in this manner, and conceal himself, for fear of comming to the light? Is it because he cherisheth an evill conscience in hugging some erroneous points in his bosome, therefore he hateth the light? Is faith one of those graces, which God did will to bestow on them, who yet neuer had faith? If God doth will to bestow faith on them, how comes it, that they have not faith? Is not God able to give them faith? Looke but upon our selves, whatsoever we will doe, and are able to doe, that we doe; if then God be able to worke faith in any man, if withall he will worke it, how is it possible that such a one should want faith? Who hath resist…d his will? Againe, to give a man faith, is to shew him mercy, for to obteyne faith, is to obteyne mercy, Rom. 11.30. If then God will give faith to any, he doth give faith unto him; For, he doth shew mercy on whom he will, Rom. 9.18.

p. 46But let us devise what is this Authors meaning, as touching God his willing faith to them that never have it; It may be, his meaning is, that God is ready to worke faith in man upon a condition; Now, what is that condition? Can it be any other thing then some worke of man? And what followes herehēce? but that God gives faith according to mens works, which is pure Pelagianisme, condemned for heresie in the Church of God from time to time. Or will they say, that God is ready to worke faith in man, provided that man will; but let them speake out, and say plainly, that God is ready to worke faith in man, provided that he doth first worke it in himself. For even the will is Gods worke, Phil. 3.13. and God workes in us every thing that is pleasing in his sight, through Iesus Christ. And what shall be the condition of Gods working in us the very will? Yet still they frame themselves to the Pelagian Tenet, as if grace were conferred according unto workes, directly contrary to the doctrine of S. Paul, 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according unto our workes, but according to his owne purpose & grace.

Lastly, is their meaning this, God will concurre with us to the working of faith, so we will concurre with him; And doe any of our divines denye Gods concurrence to every good worke? though this concurrence we hold to be meerely impossible; For in like sort it is as true, that man will concurre to the working of faith, if so be God will concurre with him; and this is mainteyned by Iesuites and Arminians, and Gods foresight of this is their scientia media.

Now, consider, I pray, the absurditie hereof. For, upon this mutuall supposition on both sides, it is utterly impossible any action should proceede. As, for example, if you say you will go to London, if so be, I will go with you; and I say likewise, that I will go with you, if so be you will go with me; so long as neyther of us doe absolutely resolve to go to London, it is impossible eyther of us should go to London at all.

p. 47Againe, if God doth thus onelyonly concurre to the working of faith, and this be sufficient to make him the Author of faith; why may he not as well be accompted the Author of every evill act, that is committed throughout the world? For, doe not your selves mainteyne, that God in like sort concurres to the producing of every evill act?

But perhaps by Gods will, in this place, is meant Gods commandement, For, it is a jugling world, wherein we live, & aequivocation is most congruous to their courses, who desire to play fast & loose.

Now, doe any of our divines deny that God commands all in the Church, all that heare the Gospell to beleeve, whether they be the elect of God, or whether they be reprobates? But will it follow herehence, that Gods purpose is to give them faith? Or will they deny faith, to be the gift of God, & oppose Paul to his face, Phil. 1 29. and Eph. 2.8?

Yet you will say, God punisheth them for refusing to beleeve; I grant he doth: For this refusall is the free act of their wills; and by mere power of nature, they might absteyne from this refusall, and have beleeved as well as Simon Magus did, as well as profane persons doe, as many an hypocrite doe; which is only fides acquisita; And, it is well knowne, they beleeve many a vile legend.

But then he will say, such a faith shall never save them; and I willingly confesse, it shall not; For it never brings forth any love of the truth, any conformity thereunto in their lifes. Yet are they never a whit the lesse inexcusable that refuse to beleeve.

Secondly, why doe they not beleeve but quia nō …, and Austin, both in his lib. 3. de Gen. ad literam cap. 1. and his retraction thereof, both sayth and justifyes, as omnino true, that even naturall men may both beleeve, if they will, and from the love of temporall things convert themselves to the the keeping of Gods commandements, if they will. For, indeed, this impotency, which is found in all, of doing that which is good, is not so much naturall as morall, having the p. 48the roote therof eyther only or che…fly in the will of man; And, if they may believe if they will, is it not just with God to punish them for not believinge? Therfore, if a quaestion be made, why the wicked doe not this or that, which is good, his answeare is quia nolunt; but, sayth he, if you further demaund, Quare nolunt? Imus in l…gum, sayth Austin, yet without prejudice to a more diligent inquisition of the truth, I answere, sayth the same divine, that the reason is, eyther because it appeares not unto them what it is, or, appearing what it is, yet it doth not delight them; Sed ut innotescat quòd latebat, & suave fiat, quod minime delectabat, gratiae Dei est, quae humanas adjuvat voluntates. But, to prosecute this argument farther then this Author dreames of, we say there are but three sorts of supernaturall acts, and they are eyther faith devine, or hope devine, or charitie divine, all other acts are naturall and performable by a naturall man, whether they be the acts of all morall vertues, or an …xterior conformitie to the meanes of grace, wherby it comes to passe that some doe proficere ad exteriorem vitae emendationem; but none of these acts are acceptable with God unles they proceede from, and are rightly qualified by those three theologicall vertues, faith, hope, and love, all which are divine and supernaturall; the love of God being such as is joyned with the contempt of our selfes; as for faith and hope it appears how supernaturall they are, by the supernaturall condition of theire objects. Now suppose that a man were so exact, both in naturall moralitie, and in an outward conformitie to the meanes of grace, as not to fayle in any particular, as he hath power to performe any particular hereof naturally; in this case, I say, if there were any such, he shoulde be in the same case with those that are guilty of no sinne, but sinne originall, which yet the word of God teacheth us to be sufficient to make all men to be borne children of wrath; though, as Austin speaketh, their poena be omnium mitissima; and that such perhaps (for so as remember he proposeth it) ut mallent paenamillam subire, quam non esse: As for the necessitie of sinning, which, he p. 49saith, God hath imposed upon them, Corvinus confesseth that all men, by the sinne of Adam, are conjecti in necessitatem peccandi, and that out of the opinion of Arminius; his wordes are these;Defens. Armin. p. 394. Fatetur Arminius hominem sub statu peccati necessariò peccare, nisi Deus istam necessitatem gratiose tollat. And this he calls, a litle after, necessitatem peccandi. But yet, to cleare this necessitie, which he doth not, we doe not say that any man sinnes any particular sinne, as the sinne of lying, whoring, swearing, stealing, necessarily; for undoubtedly it is in the power of man to absteyne from any of these; but this we say, whatsoever they doe, they sinne in some sort or other; whether they committ fornication, or whether they absteyne from fornication, or from any other act forbidden, in as much as they doe not absteyne from it in a gracious manner and acceptable unto God. For they that are in the flesh cannot please God; as in not absteyning from it, for Gods sake, in conscience of his word, in reference to his glory, out of the sence of his love towards them in Christ, in acknowledgment that all power of doing things pleasing in his sight proceedes from him, &c. As for the imposing of this necessitie of sinning upon man▪ When a man, by defiling his body through incontinency, bringes some filthy disease upon him which he propagates to his posteritie, shall we say God imposeth this disease upon him and his? though it cannot be denyed, but even the course of nature is the worke of God; in the like sort, when Adam, by sinning against God, corrupted his owne nature, and therewithall his whole posterity, shall we lay the blame of this on God, and call him the imposer of it, and not on Adam, yea on our selves, who sinned in Adam, as the Holy Ghost teacheth us to speake? We speake plainly, in saying that the love of God to the contempt of our selves, is not naturall to any man, unlesse he be indued with the Spirit of God, but Adam was created, (and we in him) in the state of grace, and indued with the Spirit of God; by vertue whereof the soule of man was fixed upon God, as upon his end, to enjoy him, and to use all other things even our selves, and all for him, and in reference to his glory.

p. 50But whan man, by the practise of Satan circumvented, did voluntarily avert himself from God, and converted himself first inordinately to the love of himself, and then to the eating of the forbidden fruite for the acquiring of a state of better perfection; It was just with God to withdraw his Spirit from him, and leave him in that condition wherein he found him, that is averted from God as his end, and convert to the love of himself, and to the creature, …o use, not for Gods sake, but for his owne sake, and for the satisfying of his owne lusts, 1. Thus were we all in Adam averted from the love of God to the contempt of our selves, unto the love of our selves joyned with the contempt of God, and, consequently, in an inordinate manner converted to the creature, which is the originall corruption, wherein we are all borne, bereaved, and that justly, of the Spirit of God. Wherefore let us not blaspheme God, and blame him as the imposer of this necessity upon us, but blame our selues, as the corrupters of our selves; Or, at least, if we cannot concoct this, yet let us deale plainly, and deny originall sinne, and give Paul the lye to his face, in saying we were all bo…ne children of wrath. Yet know and consider, that Gods power, in thus abandoning all mankinde for their sinne … Adam, is farre inferior to that power he shewed in cruciating his owne Sonne, his most innocent and holy Sonne, in making his soule an offering for our sinne. And that God hath power, not only to annihilate the holiest, (which is without all question) but to inflict upon him any payne. Medina is bolde to professe, Ex concordi omn…um Theologorum Sententia; And Vasques the Iesuite acknowledgeth as much, though herein, they say, he should not cary himself as Iudex, but as Dominus vitae & mortis.

What that Zanchy is, who is here mentioned, as one of the principall Doctors of that Synod of Arles (for so I presume is his meaning, and not of the Synod of Dort) I know not; but had he alleaged the booke, and quoted the place, I would have returned my answer thereunto, and shall be ready to doe as much, as soone as I shall be made acquainted with the particulars, p. 51out of the Author Zanchy himself.

It is as cleare as the Sunne, that God in his word makes himself the lover of Iacob,Rom. 9.11.12.Rom 9:11Rom 9:12 and the hater of Esau before they were borne; and that as the Potter at his pleasure makes of the same lumpe vessells, some to honour, some to dishonour, so God takes power unto himself of the same lumpe,20.21.22. to make some vessells of mercy, other vessells of wrath, and in many places is this acknowledged by Austin.

And no more is required to this then to shew mercy on some,V. 1…. and deny mercy unto others; and the scripture is expresse in testifying that God hath mercy on whom he will, & whom he will he hardeneth.

No such text of scripture is to be found, that God would have all to be saved; and none to perish. And, if this were true, then all should be saved, or his will altered; For, none can resist his will, Rom. 9.19. And Austin hath long ago professed,Enchirid. cap. 96. that, to say as this Author doth, is to deny the first Article of our Creede, concerning Gods omnipotency.

The Apostle sayth, indeed, that God will all to be saved, and come to the knowledge of his truth, which is given as a reason, why we must pray for all even for kings, and such as are in authority; Now, this speciall, is a speciall condition of men, and therefore the generall terme All must be understood suitably of all conditions of men, that is, of all sorts some, like as Peter saw in the vessell let down unto him foreign, that is of all sorts some; and thus omne animal was in Noahs Arke; And in the same sense, it is sayd, that all Ierusalem, and all Iudea went forth to Iohn, that is of all parts som; & this is enough to animate every Christian to pray for their owne King; For why may not he be of the number of Gods elect as well as an other▪

As for reprobats, if they were known unto us, we should by Austins advise no more pray for thē then for the devils thē selvs.De civit. Dei. l. 21. c. 24. Si de aliquibus ita Ecclesia certa esset, ut qui sunt illi etiam nosset, qui licet adhuc in hac vita sint constituti, tamen praedestinati sunt in aeternum ignem ire cum diabolo: tam pro ijs non oraret p. 52quam proipso. And as Paul, as afore sayde, so Peter professeth of God, that he is foreign not willing that any of us shall perishe; is this to be the lover of all mankinde? then let that place also witnesse God to be a lover of all mankinde, where it is sayde:1. Ioh. 2, 19.1 John 2:19 They went from us but they were not of u…; for had they bene of us, they had continued with us. Yet because we doe not love to cary our selves (this Author like) th…ough aequivocation, in hugger mugger. We consider the common doctrine, that passions are not attributed unto God quoad affectum, but quoad effectum. And accordingly we distinguishe of the effects of Gods love in respect wherof he is sayde to love his creature. For they may be considered eyther in respect of life temporall, or of life spirituall, or of life aeternall. The first effects of love, as touching life temporall, God communicates to all that have life; thus he is …ayde to save both man & beast, and the eyes of all are sayde to wayte upon him; he heares the cry of ravens; the sparrowes fall not to the ground without the providence divine; The very Lyons roaring after their prey, doe seeke their meate at God.

Thus he may be sayde to be as the Saviour, so the lover of all men; 1. q 23. art. 2. ad 1.but especially of them that beleeve, to witt, both in respect of the comforts of life spirituall, and the ioyes of life aeternall which he affoordes unto them. Thus in effect, Aquinas answerd long ago, Deus omnes homines diligit & etiam omnes creaturas, in quantum omnibus vult aliquod bonum, non tamen quodcunque bonum vult omnibus. In quantum igitur quibusdam non vult hoc bonum quod est vita aeterna, dicitur …os habere odio vel reprobare. As for that of swearing by himselfe, that he will not the death of a sinner, there is no such text at all; or if in France there be any such text receaved, yet it becomes not our universities to followe outlādishe translations before the most authenticall translation of our owne Church; who reade it thus; I have no pleasure in the death of a sinner. And as Piscator observes, a man may will that, wherin he takes no pleasure; like as a sicke man takes no pleasure in a bitter potion, yet he is willing to take it to recover his health. So p. 53…s man willing to loose a limme, (though he takes no pleasure in it) to save his life. And then agayne as the words lye, they are directly contrary to Christian reason; For doth not God inflict death on thousandes and doth not the scripture expressely testifie, that God workes all thinges according to the counsayle of his will, Eph. 1.11. And allbeit he takes no pleasure in the death of the sinner, yet the scripture is as expresse in acknowledging that God delights in the execution of judgement,Ier. 9.24Jer 9:24 as well as in the execution of mercy. I am the Lord which sheweth mercy, judgement, & righteousnesse in the earth, for in these things I delight, sayth the Lord. Indeed he is said not to punish willingly, or to grieve the Children of men; but understand it aright, this is as much as to say, he doth not these things animi causa, for mere pleasure sake, but being provoked thereunto by somewhat, even by the sinnes of men, whereas favours he many times distributes according to the meere pleasure of his will, not so punishments: but therein he caryeth himself as a tender Father, chastising his Sonne, who is deare unto him. And, albeit Earthly Fathers sometimes chasten their children after their owne pleasure.Heb. 1….10.Heb 1:10 Yet God alwayes chasteneth us for our pro…ite, that we might be partakers of his holinesse. Yet this dealing of God is with his children onelyonly Father like, not with others.

Indeed, God takes pleasure in a mans repentance, but not in his death. As for the double will which he pretends, we make in God; we, to the contrary, acknowledge but one will in God in proper speech; and that is voluntas propositi, his purpose or decree; in which sense the Apostle speaketh, in saying who hath resisted his will, Rom. 9.10. And the Psalmist, whatsoever the Lord will, that he doth both in Heaven and in Earth: but we finde in scripture phrase, that his commandements are also called his will. But the object of the one is farre different from the object of the other; which this Author, and such like, desire to confound throughout; and no mervail, if an evill conscience maketh them to hate the light.

p. 54Now, we say, even Gods commandment notes the will o… God also in proper speach, to wit, what shall be our duety to doe; for undoubtedly whatsoever God commands us, it is his will in proper speech, that it shall be our duetie to doe it. But by the will of God in distinction from that will which is signified by his commandement, we understand his purpose to have this or that to be brought to passe. As for example, God commanded Abraham to sacrifice Isaac, therfore it is Gods will to binde him to the doing hereof, and to make it his duetie to doe it; But it appeares by the sequel, that it was Gods purpose, that Isaac should not be sacrificed. In like sort he commanded Pharaoh to let Israel goe; this then was Pharaohs duety; & it was Gods will to oblige him hereunto, and to make it his duety to let Israell goe; but withall he revealed to Moses, that he would harden Pharaohs heart, the consequent whereof was this, that he should not let Israel goe for a long time.

Now, let every sober man judge whether there be any double dealing in this▪ or if it be double dealing, whether the Scripture it self doe not attribute it unto God; and whether they may not as well charge the scriptures for attributing double dealing unto God, as they doe charge us with the like.

As for desires and velleities, we acknowledge no such imperfections in God, being such as are incompatible with his omnipotency.

As for Gods invitation of a sinner unto grace, we know not what he meanes by grace, unlesse it be faith and repentance; and by grace heretofore he meant nothing lesse, for ought I could perceave, but the more aequivocall a terme is, the fitter it is for their turne, that desire to play fast and loose. Now, Gods invitation hereunto is no other thē by professing, that by faith and repentance they shallbe saved, without faith and repentance they shallbe damned. And hereupon by his ministers he commands them, entreats them, beseecheth them, that they will beleeve and repent, that they p. 55may be reconciled unto God and saved. But what is the ministers ayme in this? Surely, though they become all things to all men,1 Cor. 9.22.1 Cor 9:22 yet their scope is only to save some by all meanes, even by entreating, obt…sting, beseeching. And who are these some? None but the elect, 2. Tim. 2, 10. I suffer all things for the elects sake.

And this he learnt of the Lord Iesus, when he came to Corinth,Act. 18.9.10.Acts 18:9Acts 18:10 for there the Lord spake unto him in a vision by night, saying: Feare not, but speake and hold not thy peace, for I am with thee, and no man shall lay hands on thee, for I have much people in this ci…te. And indeed, therfore Christ dyed, not for the Iewes only, but that he should gather together into one the children of God,Ioh. 11.52 Ioh 10.16John 11:52John 10:16 which were scattered, all the world over. According to that profession of his formerly made: Other sheepe have I, which are not of this folde, them also must I bring, and they shall heare my voyce: and there shalbe one sheepefolde and one sheepheard.

And indeed, how could it be otherwise, then that Gods ministers should cary themselves indifferently towards all, inviting all, entreating all, beseeching all; For can they d…stinguish betweene elect and reprobate? … was God bound to reveale unto them, who were elect, and who were not?

Then againe,Gratia & de lib. arbit. cap. 2 we know full well, that man is of a presumptuous nature, presuming of the power and liberty of their wills, Dicere solet humana superbia Sifecissem fecissem, & accordingly they are as apt to say, Si audivissem Evangelium &c didissem Evangelio.

The Arminians are acquain…ed with this full well. What then can they expect more at the hands of God then to cause his Gospell to be preached unto them. But if withall God revealeth unto us the naturall impotency that is in man, contracted unto him by the sinne of Adam, to the end he might beate out such presumptuous thoughts out of the hearts of man, that so as many as to whom he is pleased to affoord the grace of faith, and repentance might give him the glory of it. Shall proud mā take advātage of the ministry of the word, as p. 56Proceeding indifferently towards all that heare it, therby to outface the prerogative of Gods grace only effectuall to the working in us both faith and repentance; and to nourishe the presumption of their owne workes, concerning the power and libertie of their owne wills to that which is good; wheras those revelations of our naturall impotency should rather humble us, and move us to waite upon God for the curing of it, not by heating only, but by the sweete irradiation and inspiration of his holy Spirit.

But let Arminians continue to abhorre this doctrine, we by Gods grace shall continue to abhorre the contrary; and why should their abhorring of ou…s be any better argument on their side; then our abhorring of theirs is an argument on our side; yet our cause, God be thanked, is not so desperate, as that we shoulde be provoked to make use of so base argumentations; much lesse of running unto Infidells to begge their approbation; though commonly on the contrary we are charged, to have too great correspondency herin with the Stoickes of ancient times, and with the Turkes in these dayes; And indeede I reade in Busbequins, that when the Turkes hea…d him discourse of Gods loving Iacob and hating Esau, they herupon conceaved a good opinion of him, as likely to embrace their opinion; and indeede we are nothing ashamed to embrace the doctrine of S. Paul in that, not for the Turkes sake, but for the word of Gods sake, we discourse with the Apostle of leading men unto repentance, but where doe any of our divines discourse of leading men unto damnation? As for meanes of damnation; we knowe none; we knowe God hath given us meanes of grace. Meanes of damnation on mans part can be none but sinnes, yet these cannot be called his meanes, or intended by him as meanes, for as much as the intention of meanes ariseth from the intention of the ende; but no man or divell intends to bring upon himselfe damnation as the ende wherunto he intends to sinne. Agayne, the sinne of man cannot be any meanes intended by God; For as much as meanes are intended but by him who is the Author of them: p. 57but God neyther is nor can be the Author of any sinne, for sinne, as Austin long agoe professed of Malum, hath not causam efficientem, but only deficientem; and the cause of sinne deficient, is deficient culpabiliter, which is not incident unto God. He coulde I confesse keepe any creature from sinne if it pleased him, but if he will not, and doth not, herin he committs not any culpable defect, for he is not bounde to preserve any man from sinne. The permission of sinne, I willingly confesse is Gods worke, and this he may and doth intende, and that as a meanes to his owne glorious endes, which is the manifestation eyther of his mercy or his justice, and not the damnation of any. For the damnation of the creature neyther is nor can be Gods ende, but his owne glory;Prov. 16.4Prov 16:4 and accordingly Solomon tells us God made all things for himselfe, even the wicked against the day of evill. So he hath created some, both Angells and men, & permitted them to sinne, and will damne them for their sinne, to the declaration of his glory in the way of justice vindicative. Much lesse is the sinne of man Gods ende that by certeyne meanes he should leade them herunto which meanes this Author disembles throughout, contentinge himselfe (as I suppose) with his owne ignorance herin, or which is worse, dissembling what he meanes herby, by the generalitie and indefinitenes of the terme, giving way to the affections of his propitious readers to shape them and specifie them as they please▪ and so it be with a congruous accommodation to their owne Tenet, it shall be accepted with him, though their conceytes proove never so contrariant one to another.

The cause of sinne I know none, but the will of the creature; occasions herof are many, all which (as Arminius confesseth) are brought to passe and administred by Gods providence; and these God makes the matter of exercising the vertue of his children ordinarily; strengthening them against the temtations of Satan, who laboureth to corrupt their soules by such occasions, with others he deales not in like manner, but leaves them unto themselves eyther according to the p. 58mere pleasure of his will, who is not bound to give strength to any, whereby he shall resist temptation; Or, as in some cases, most deservedly, namely, when out of the pride of their hearts, they thinke themselves able enough both to resist occasions unto sinne, and to keep themselvs undefiled by them; and also the temptations of Satan.

And it is just with God to deale in like manner with his owne Children, when they growe wanton, and the feare of God is not so quicke in them, as it should be to wayte upon God, and committ themselves and their wayes, to Gods good providence, to be protected and ordered by him.

What Homer sayd in the person of Achilles, speaking to Vlysses, as concerning Agamemnon, we are reasonably well acquainted with.

foreign.

foreign.

But wherein can we be justly taxed for imputing any such hypocrisie to God? By his cōmandement he signifies what is our duetie to doe, but by his purpose he decrees what shall be done or not done, God commanded Abraham to sacrifice his Sonne Isaak, and therby made it his duetie to offer Isaak; but withall he determined that Isaak shoulde not be sacrificed, but when Abraham came to the point to sacrifice him, to hold his hande: doe we reade that Abraham complayned of any hypocrisie in God herupon, or of his double dealinge herin? Nothing but grosse ignorance hindreth our adversaries in not discerninge so playne a difference and that most just without any colour of doublenes or hypocrisie; or nothing but grosse dissimulation is performed by them in not taking notice of it.

p. 59The second Section.

NOw, Sect. 2.if this new Evangelist doe tell him, that the passages of Scripture, which say, that God would have all men to be saved, ought to be understood of some of every nation and condition; the Infidell will reply, that then the Scripture ought with much more reason to say, that God would have all men to be damned, because that in every nation there are farr more of these then of them, and how that in all reason the denomination should be taken from the greatest number. But then the Catechist perchance may say, that God indeed willeth the conversion of all men, yet onelyonly so, as he approoveth of those things in themselves, and not that he gives all men the meanes necessary to obteyne them, whereupon our Catechumenist will be the more astonied, and demaund how it is possible that God by any absolute and irrevocable decree, should have ordeyned, that those things which he naturally detesteth and hateth, should come to passe, and yet that those things, which he loves and likes, should not, And if it were possible, his Catechist would make him turn Manichee, and thinke that this evill God, or evill beginning, that is the Author of all evill, hath continuall warr with that good God, which loveth righteousnesse, and hateth wickednesse. And that an honest man should have just reason to be angry with him that did interpret his words in that manner, that this Catechist interpreteth those of holy Scripture, whereby it followeth, that God is the Author of all the wickednesse, that hath beene, is, or shall be in the world. But then againe the other will reply, that he confoundeth the sinne with the act, and that p. 60God causeth the second, but not the first: Whereas the other, perceaving the mystery will againe tell him, that the greatest Doctors of both the Synods have written, that God hath praedestinated men as well to the meanes as unto the end, and that the act is not the cause of damnation, as it is the act, but as it is the sinne; and that those miserable men, that are under the decree of reprobation, are no more able to absteyne from sinne, then shun their damnation.

Consid. I have read, that some in Scotland, about the beginning of Reformation, hearing speach of the New Testament, suspected it to have beene Erasmus making, and rejecting it, called for the old, but this Author, who termes us new Evangelists, caryeth himself so, as if he cared not much, either for new or old: His writing throughout, savoureth so litle of the word of God. Yet here he mentioneth passages of scripture at large, and all that he imputeth hereunto, is to say, that God would have all men to be saved: He alleageth or quoteth none, neyther doe I know any passage of Scripture that affirmeth this.

That God will have all to be saved S. Paul sayth, 1. Tim. 2. but no where that I know doth it say, that God would have all men to be saved.

And as for that passage, 1. Tim. 2. S. Austin, 1200 yeares agoe, interpreted it of genera singulorum, and prooved it to be according to the analogy of scripture phrase, and disproved the sense which this Author embraceth, as overthrowing the first article of our Creed, as touching Gods omnipotencye. So then S. Austin by this Authors Criticisme is the new Evangelist, and this Author is the old Evangelist, if any Evangelist at all. And what sober Christian would not affect to be accoumpted a new Evangelist with Austin (if to concurre with him be to be a new Evangelist) then to be an old Evangelist, or none at all, such as this Author.

p. 61Nay, Gerardus Vossius, who is conceaved to have laboured most in communicating unto us the new Doctrine of Antiquitie on these points;Vossius in trist. Pelag. p. 638. interprets this will of God, touching the salvation of all, of voluntas conditionata thus, God will have all to be saved, to witt, in case they beleeve. Which voluntas conditionata in this sense neyther Austin did; nor doe we deny. Though we thinke it nothing agreeable to this place of Paul, who attributes unto this will of God not onelyonly the saving of all, but their comming also to the knowledge of his truth; The condition whereof Vossius (for ought I remember) doth not explicate. But the same Vossius confesseth that the Apostle in that place, in saying▪ I will that prayers be made for all men, for Kings, &c. doth herein subijcere speciem generi, as much as to say, that by the word Kings, he setts downe the specialty of that generall (all men) which formerly he mentioned, Now, the specialtie, here mentioned, is clearly a speciall condition, and consequently by the generall (all men) is to be understood all conditions of men, as Pisca…or a…gu…th. And so when giving a reason of this his exhortation, he addeth, that God will have all to be saved; in congruitie to the former we may very well understand thereby all conditions of men, which is enough to just…fie, that it is the duetie of every Christian congregation to pray for their rulers and governours, because even amongst Kings, God hath some that belong unto him, and therefore their owne Kings may be some of them, for any thing they know to the contrary.

So foreign, which Peter in the Linnen Vessell let downe unto him, at the farthest extent, could but signifie of all sorts of fourefooted beasts some. And if we extend S. Pauls words to signifie all and every one, we must be necessarily cast upon one of these two manifest absurdities, as eyther to maintaine that Gods will is changed, or to deny that God is omnipotent, seeing he can be resisted; for most certeyn it is, that all are not saved, most certeyn that all doe not come to the knowledge of his truth.

p. 62Now, God cannot be changed, Mal. 3.6. I the Lord am not changed, Iac. …. With him is no variablenesse, nor shadow of change, neither can his will be resisted, Rom. 9.19.

And if this Author thinke good to mainteyne the contrary, let the indifferent judge, which of us is to be accoumpted the new Evangelist, this Author, or we; or rather whether he be not to be reckoned a plaine Atheist rather then any Evangelist.

But then, sayth he: The Infidell will reply, that the scripture ought with much more reason to say, that God would have all men to be damned, because that in every nation and condition there are farre more of these, then of them, and how that in all reason the denomination should be taken from the greatest number. Whereto I answer, that the Infidell here mē tioned, is this Author, for he alleageth none that thus disputed before him, either Infidell or other; But I deny, that the scripture ought with much more reason, or with any reason to say, that God would have all men to be damned; although put the case that in every nation & condition, there be more of these then of them. And his reason drawne from the denomination to be taken from the Major part, is nothing to the present purpose.

For the question here about the interpretation of S. Pauls phrase, is onelyonly this, whether the word All be to be interpreted of all sorts, or of all and every one; so that the rule of denomination taken from the Major part, is nothing pertinent to this. The question being only, whether genera singulorum, or singula generum, be here meant; not whether some of all sorts, or all of every one of all sorts. Which being resolved, and that hereby is meant genera singulorum; It may be farther quest…oned, whether genera singulorum doe imply every particular of these kindes, or onelyonly some of them; For it is well knowne, that the phrase is ind…fferent to the one as well as the other: and that genera singulorum, are aequally preserved inti…e in some particulars, as in many, or most, or all. Like as the Species of the Sunne is mainteyned exactly as well in p. 63that one Sunne, which shines by day in the Firmament, as if there were twenty Sunnes.

Secondly, though the reason here given from the denomination to be taken from the greater part, were pertinent, yet were it nothing pertinent to the Apostles purpose in this place, to say, that God would have all men to be damned; For, this were no agreeable reason to moove them, to pray for all, for Kings, and all tha… are in authoritie. As if the Apostle should say thus: I will have you to pray for all, for God will have all to be damned;Austin. d… civit. Dei. l. 21, c. 24. For, sayth Austin, if Gods Church knewe who were predestinated to be sent into aeternall fire with the devill and his Angells, they would no more pray for such then they would pray for the devill himself; so that this Author doth miserably overlashe in this his subtiltye, and betrayes more nakednesse then any sober and wise Infidell were like to doe. Then againe, the Instances of scripture are clearly against him. For, when every footed beast, (as the scripture speakes) was seene by Peter in a vision; In all likelyhood, they were not the most part of every kinde, but the smallest ra…her of eueryevery kinde; and accordingly this Author might conclude, that considering denominations are taken from the Major part, therfore it is rather to be sayd, that every fowre-footed beast was not seene by Peter, for certeynely the Major part of every kinde was not; Yet in this sense to speake of it, in that case was nothing pertinent, but rather contrariant to that which followeth: Rise Peter, kill, and eate.

In like sort, seeing in all likelyhood more people stayde at home, both in Ierusalem and in Iudea, then were they who went out to Iohn, and according to this Authors rule it were more fitt to say, all Ierusalem, and all Iudea stayde at home, when Iohn the Baptist preached: Yet was it nothing congruous, but contrariant rather to the Evangelists scope to write so; his purpose being to sett downe of what aestimamation was the Authoritie of Iohn by the confluence of people from all parts unto him, and therefore when he writes p. 64that all Iudea and all Ierusalem went forth unto him; the meaning can be no more then this, namely, that from all parts, of Iudea and of Ierusalem some flocked unto him; thus wee see how this Authors Spirit affecting to transforme himselfe into an Infidels opposition of the grace of God, becomes in the issue destitute of common sense, such be the successe of those, that preferre the dictates of their owne brayne before the oracles of God.

In the next place he desires to meete with a distinction of our divines concerning voluntas approbans, & voluntas decernens, which distinction this Author eyther understands not, at least the right accommodation of it, as touching that member he insists upon, or dissembles it, so that partly the ignorance of his minde partly the corruption of his will, is that leprosie wherewith this his writing is defiled throughout. For, voluntas approbans in our sense, is subordinate to voluntas praecipiens; looke what God commandes to be done, the same God approves when it is done, and would approve of it in any, if it were done by him; and thus the will of approbation is in like manner distinguished from the will of Gods decree as the will of Gods commandement; Only here is the difference betweene the will approving, and the will commanding; For Gods commandement precedes the doing of that which is commanded, but Gods approbation followeth the doing of it. But this Author takes voluntas approbans in a different sense presupposing it to precede the doing of a thinge as if it were all one with that will, which the Schoolemen call voluntas beneplaciti; which is nothing so, for that voluntas beneplaciti is all one with voluntas propositi, or voluntas decernens. the will of Gods decree, denoting that which God thinkes good shall come to passe whether it be good or evill: good by his effection, evill by his permission; For even the Iewes and Gentiles, Herod and Pilate when they were gathered together against the holy Sonne of God, did but that which Gods hande and Gods counsayle had foredetermined to be done. So that taking Gods will of approbation as this Author p. 65takes it, to witt, preceding the thing done, it is all one with Gods decree, and therfore cannot make a member distinct from it. Vndoubtedly the sacrificing of Isaake had bene accepted with God, and Abrahams obedience therin, had not God restrayned Abraham from execution of that which God commanded him; albeit by Gods restraint it appeares that God had determined, that, when it came to the issue, he shoulde not sacrifice him, which will of God was voluntas beneplaciti, as Schoolemen call it: In like sort had Pharaoh let Israel goe in obedience to Gods commande, God had approved it; albeit it appeares, by the revelatiō made to Moses, that God hardened Pharaohs heart, that he should not let Israel goe; this with us is as true as the oracles of God, whatsoever this Author conceytes, newe Euangelist like, out of the oracles and dictates of his owne brayne. In like sort, that God ordeyneth that many thinges which he naturally detesteth and hateth, shall nevertheles come to passe, is no newe Gospell of ours, but the very doctrine of the newe testament; For the ignominious usages of the Sonne of God and Saviour of the world, wrought by Herod and Pontius Pilate, together with the Gentiles and people of Israel, were as naturally detested & hated by God, as ever any courses were from the beginning of the world unto this day; yet the holy Apostles with one consent professe, that both Herod & Pōtius Pilate together with the Gentiles & people of Israel, were gathered together against the holy Sonne of God, to doe that which Gods hande & Gods counsayle had (not only determined, but) predetermined to be don. What courses are more naturally detested & hated by God, then for Kings to use their power to the supporting of Antichrist? O what bloody courses were these! take but a scantling of them by the martyrdomes of Gods Saincts in the dayes of Queen Mary, when this land was made another Aceldama, a field of blood. Yet hath the holy Ghost testified that God it was who put into the hearts of those Kings to fulfill his will (not his will of commandement, but only his decree) & to doe with one consent, for to give their p. 66professe, that Non aliquid sit nisi omnipotens fieri velit (he doth not say, nisi quod omnipotens fieri praecipit) and, because amongst such things as come to passe, some are evill & some are good, and in this saying of his he comprehendes them all, therfore he addes, by way of explication, vel sinendo ut fiat, vel ipse faciendo. Therfore even evill thinges God will have come to passe in Austins judgment. But how? Only by suffering them; and good things by effecting them. So that this doctrine of ours is as old as the doctrine of Austin, yea, as the doctrine of the holy Ghost. And let this Author looke unto it how he will cleare himselfe from coyning a newe Gospell, and that neyther out of the new Testament, nor out of the old, nor out of any tolerable monument of Antiquitie so much as pretended by him, but merely out of the invention of his owne brayne.

Yet we want not cleere demonstration of the truth of this, manifestly provinge that, eyther they must deny Gods fore-knowledge of evill, or be driven to acknowledge that God decrees it shall come to passe by his permission: For it cannot be foreknowne by God as future, and that from everlasting, v…les it were future, & that from everlasting, as all confesse. Now let us soberly inquire how the crucifying of the Sonne of God became future, and that from everlasting; Not of its owne nature; for, if so, then shoulde all things even the most contingent things become future by necessitie of nature. But if of their owne nature, they were thinges merely possible, their transmigration out of the condition of things merely possible, into the cōdition of things future, coulde not be wrought without a cause. And what coulde be the cause herof? Not any thing without God, for as much as this transmigration was made from everlastinge; for, from everlasting they were foreknowne by God as future, therfore from everlasting they were future. But without God nothing was from everlastinge, and consequently coulde not be the cause of that▪ which was from everlastinge. Therfore the cause of this transmigration must be found within the nature p. 67of God, or no where. Inquire we therfore, what that is within the nature of God that may be a fitt cause here of; Now the knowledge of God alone cannot be the cause herof, as which rather supposeth things future, then makes them so; It remaynes then that the decree of God, and that alone, is the cause of this transmigration. If to avoyde this, they fly to the essence of God as the cause herof; I farther urge, that if the essence of God be the cause herof; then, eyther, as working necessarily, or as working freely. Not as workinge necessarily, for then all things shall proceede frō God working by necessitie of nature, which is Atheisticall utterly overthrowing all divine providence: if as working freely; this is as much as to confesse that Gods free will is the cause herof, which indeede is most true. But this Author, like his fellowes, is very cautious, for he doth not deny that God hath ordeyned that those thinges shall come to passe which he naturally detesteth and hateth; but only seemes to deny that God hath ordeyned it by an absolute and irrevocable decree. So that he seemes willing to confesse, that what evill soever was, or is, or shallbe found in the world, comes to passe by Gods decree; only he denyes that this decree wherby he decreed the crucifying of Christ, and such like abominable courses was an absolute and irrevocable decree. So that the question betweene us, according to this Authors judicious stating of it, is, not, whether evill thinges are decreed by God or no; but rather, supposing on both sides that they are decreed by God, the question betweene us is only about the manner of this decree, or about the nature of it; as whether it be absolute or conditionall (for what other member they devise in this case contradistinct to decree absolute, I understand not) and, in like sort, whether the decree be irrevocable or of a revocable nature.

Now, as for this latter distinction, to justifie some decrees of God to be of a revokable nature, he must be driven to coyne, not onelyonly a new Gospell, but a new word of God throughout. For, if Gods decrees be revocable, then is he p. 68also changeable, which is contrary to the testimony, both of the old Testament, and of the new, as before hath beene shewed.

In like sort, Bradwardine hath long agoe demonstrated, that no will of God is conditionall, but absolute throughout, which I understand quoad actum volentis, or decernentis. And his demonstration is this. If there be any conditionall will in God; he condition of that will of God, is eyther willed by God, or no. If not willed by him, then that must be acknowledged to come to passe in the world, without the will of God, which he holdes for a great absurditie; but if that condition be also in some sort willed by God, then eyther absolutely, or conditionally; If absolutely, then allso the thing conditionated shallbe absolutely willed by God.

As for Example. if God doth will that a man shall be saved in case he beleeve, & withall doth absolutely resolve to give him faith, and make him beleeve, this is in effect absolutely to resolve to save him

But if it be said, that the condition spoken of, is willed by God, not absolutely, but conditionally: then a way is open to a progresse in infinitum, which all disclayme. For, as touching that second condition, I will renew the former argument, inquiring whether that be also willed at all by God or no, and if it be, whether it be willed absolutely or conditionally, so that, eyther we must subsist in some thing that is absolutely willed by God, and, consequently, all that depend thereupon, as conditionated, shall in like manner be absolutely willed by God, or a progresse from one condition to another, and that without end, cannot be avoyded.

Lastly, if any will of God be not absolute, but conditionall, then surely the decrees of salvation and damnation are conditionall, even as touching the very acts of Gods decrees; but I will evidently demonstrate, that, in Christian reason, this can not be. For if any thing be the condition of the decree of salvation, then, eyther by necessitie of nature, or by the p. 69constitution of God: not by necessitie of nature, as is evident of it self, and all confesse; but neyther by the constitution of God, as I proove thus. If by the constitution of God; then God did constitute, that is ordeyne, that upon the position of such a condition (to witt faith, &c.) he would ordeyne men unto salvation.

Marke, I pray, the notorious absurditie hereof. God did ordeyne that he would ordeyne, or God did decree that he would decree. Where the aeternall act … of Gods decree and ordination, is made the object of his decree or ordination; whereas it is well knowne, that the objects of Gods decrees, are onelyonly things temporall, and not things aeternall.

The same argument may, with the same evidence, be applyed to the disprooving of the conditionall decree of condemnation. As for this Authors reason, wherein he rests, namely, that thus the things, which God hates, shall come to passe, and the things he loves, shall not com to passe: Observe the vanitie of this argumentation, plausible only to ignorants, or such as shutt their eyes against truths evidence. For the things here spoken of, are not things considered in their kinde, but onelyonly in the particulars of certeyne kindes.

God will have obedience to every commandement of h…s come to passe, but not every particular obedience possible, For, if God would prolong the lifes of his Children, more particular acts of obedience should come to passe then now there doe.

In like sort, if Saul had beene converted many yeares sooner, which undoubtedly was not impossible unto God, many gracious acts had beene performed by him more then were.

In like sort, if God had cutt shorter the lifes of wicked men, many evill actions of theirs had beene praevented.

But will any wise men hereupon chalenge God, for suffering those things to come to passe, which he hateth, or for decreeing them to come to passe by his suffering; or for hindering many good acts in particular which he loveth? Especially p. 70considering that the evill actions, he is able to make them fitt matter for the demonstration of his glory, eyther in the way of mercy, or in the way of justice. And, on the other side, his glory is sufficiently manifested by that obedience, which is performed by his children.

Lastly, if God loves obedience, doth he not most of all love perfect obedience? Yet it is not his pleasure to give any of his children, in this life, such a measure of grace as to keep them from all sinne. And, if he gives them not longer life, they cannot perform more, though, as long as they live, they want not the meanes of grace, no, nor reprobates, neyther, living in the Church of God, where the Gospell is preached: and other meanes of performing obedience …nto God I knowe none.

Now, will any wise and sober man finde this any thing strange in the course of Gods providence? But such like are the argumentations of this Arminian sect, right like unto the fruite of Sodome, faire to see to without, but, if you crushe them, in cineres abeunt, & vagam fuliginem, as Solinus writeth. Yet this Author is so in love with this his Iuno of invention, like as Ixion was with his cloude, that he addes furthermore, that, if it were possible (and why not possible for an Infidell to turne Manichee, and an Arminian to turne Atheist, if so be he be not one allready?) His Catechist will make him turne Manichee, and thinke that this evill God, or evill beginning, that is the Author of all evill, hath continuall warre with that good God, which loveth righteousnesse. This is like the cogging of a dye, which he foysts in, when substantiall matter fayles him, to cheate his reader, when he cannot informe him; and to humour his proselyte, when he wants all good meanes to strengthen his faith. He supposeth an evill God, as the Author of all evill mainteyned on our side, and that he warreth with the good God that loveth righteousnesse; whereas no mention was made of any such imputation before, yet here he brings it in, as though it had beene, not onelyonly mentioned before, but prooved. This is the frothe of his p. 71affection, whereby he is in love with his former argumentation, though as vile a one, as ever sober man breathed. Belike Austin was a Manichee, when, considering all things that come to passe throughout the world, he was bolde to professe that, Non aliquid fit, nisi omnipotens fieri velit, vel sinendo ut fiat, vel ipse faciendo. The Apostles were all Manichees, when, with one consent, they professed that both Herod & Pontius Pilate together with the Gentiles & people of Israel, were gathered together against the holy Sonne of God, to doe that which Gods hand and Gods counsell had foredetermined to be done. Belike Arminius himself was a Manichee in this shallow caps judgement, when he said: Deus voluit Achabum mensuram scelerum suorum implere; and that, when God permits a man to will ought, whether good or evill, necesse est ut nullo argumentorum genere persuadeatur ad nolendum. Brad wardine; no doubt, shall, in th…s Authors deepe and judicious censure, be reckoned for a Manichee; where he professeth, that, Circa quodcunque versatur Dei permissio, circa idem versatur eius volitio actualis. Yet the Manichees denyed the books of the old Testament to be the word of God, at least of the good God; and indeed they doe affoord plentifull testimony of the secret providence of God in evill; and, to my judgement, the Nation of Arminians are farre more likely to concurre with the Manichees, in this particular, then we. As for the interpretation of that passage of Scripture intimated by him, but untruly represented, I have already spoken thereof, and justifyed our interpretation by the analogy of the Text of Scripture Phrase, by cleare reason, and by the authoritie of Austin concurring with us herein. As for his argument, here intimated, that an honest man might be angry to have his words so interpreted, I willingly grāt it. For truly my desire is, that all, and every one in my congregation would beleeve and repent, that he might be saved; but I have no power to worke this; but God is armed with power to effect this; and therefore vvere it his vvill or desire to save all, all should be saved; For who hath resisteth his vvill?

p. 72But this is the usuall course of Arminians, to compare man with God; and not so only, but to build arguments upon such a comparison, as if the weake desires of man were very decently to be attributed unto God. Yet this Author comes not directly to obtrude upon us such consequences, but cunningly insinuates them, so to creepe serpentlike upon a mans affections to infect them.

He talkes, how that it followeth, that God is the Author of all wickednesse, yet gives no premises where hence to conclude it, leaving it to us, to picke them out of his drossy warehouse, be like, from Gods decreee, whereby things are decreed by our opinion, which yet he brought in Musis & Apolline nullo; not so much as mentioning the Author by whom, or place where this is delivered.

And indeed these men are so zealous in opposing Gods decree, as that they have an edge (so farre as we may guesse by the face of their discourse) to deny that foolish repentance and obedience is decreed by God. And some have not blushed to professe, that God decreed contingency, but not the contingent things themselves: which is as good as, in plaine termes, to professe that God decreeth no mans faith and repentance.

But Austin is expresse, Non aliquid fit, nisi omnipotens fieri velit; The Scriptures are expresse concerning the betraying, mocking, scourging, buffeting, crucifying the Sonne of God; to witt,Aug. de civit. Dei, lib. 12. c. 7 Ne quaerat efficientem causam malae voluntatis. Non enim efficiene sed deficiens. that in all these things they did what God had foredetermined to be done.

Hence he inferreth, that God is the Author of all wickednesse. I have mett with many dissolute discourses of this sect, but like to this I have not hitherto mett with any. Of wickednesse we say with Austin, that none can be the Author of it, by way of a cause efficient; the cause therof being only a cause deficient. Now man may thus be the Author of it, to witt, eyther in doing what he ought not to doe, or leaving undone what he ought to doe; but this cannot possibly be incident unto God; namely, that he shoulde, eyther doe what p. 73he ought not to doe, or leave undone what he ought to doe; and, if to determine that the crucifying of the Sonne of God be to be Author of the wickednesse committed, in the crucifying the Sonne of God, the scripture in testifying this, makes God the Author of wickednesse, by the learning of this divine.

That the act which is sinfull and the sinfulnes therof are to be distinguished, & that God is the cause of the one, & only the permitter of the other, is not our doctrine only, but of Arminius allso. As for the exception herunto proposed, of the Doctors of the Synods, namely, that God hath predestinated men as well unto the meanes as to the ende, is of so base a condition, as if this Author came not so much to dispute, as to vent spleene and gall, and therfore cared not much whether he spake sense or non sense, this being the fitter to confounde thinges, and he litle or nothing cares to explicate ought. That he who intends an ende, doth allso intende the meanes, the very light of nature suggesteth unto us; Now the ende that God aymes at, is his owne glory; for he made all thinges for himselfe. And if he meanes to manifest his glory on any, in the way of vindicative justice it stands him upon, both to create them, and permitt them to sinne, and finally to persevere therin, and to damne them for their sinnes. Here we have the ende and the meanes intended by God; this Author talkes of predestinating men to the ende and to the meanes, in his owne language. The sinfull act is the cause of damnation, as wrought freely by them; and thoughe the sinfulnes be only from man, yet the act is not, but as well from God as from man, as all sides now a dayes confesse; even Arminius himselfe; but this Author so caryeth himselfe, as if he woulde deny the act it selfe to be from God, not by any strenght of argument, but merely by a loose discourse; and I have a long time looked that they should come to this; but withall I looke they shoulde bring reason with them, and not in a base manner, (this Author like,) to begge the question. That reprobates have no power p. 74to absteyne from sinne, we grant, as reprobation signifies the denyall of grace; which this Author denying, he must be driven to confesse that men may absteyne from sinne without grace; & that of themselves they are able to regenerate themselfes. Yet the Apostle tells us, that they who are in the flleshe cannot please God, and our Saviour that none can come unto him, except the Father drawe him; and that therfore men heare not his words because they are not of God. And this discourse, in the face of it, tends plainly to the maynteyning that neyther faith nor repentance are the gifts of God, but the workes of mans free will. Yet we doe not like this comparison that a man can no more absteyne from sin, then shunne his damnation; For, though a man would, he cannot shunne his damnation; but, if a man would absteyne from sinne certainly he not only coulde, but, de facto shoulde, in good measure, absteyne from sinne; For as sinne is chiefly in the will; so is the absteyning from sinne; but such aliene comparisons are as frequently seene among Arminians; as lice among beggars.

The third Section.

Sect. 3.THe Cathechumenist will thē further ad. If the Gospell according to the doctrine of the Synods, be preached unto the most, not to any other end but only for their greater damnation, that he will no longer hearken to it, seeing that it is most likely, that he is of the greatest number, and not of the small; that he remembers that he hath read in Calvin, that God directeth his word to them, wherby he makes them more deafe, and sheweth them the light of the Gospell, to blinde their eyes, and that, therfore, they, who never heard the word, are lesse miserable then they who could not therfore believe, because God woulde not p. 63give them grace sufficient to believe. Finally our Catechumenist will say, that, if the decree of God be such as the Catechist proposeth, it must necessarily followe, that they both labour in vayne, seing that every man, before he is come into the world, is allready inrolled in one of the two Registers, eyther of life or death, and that it is no more possible to be blotted out, eyther of the one or other, then it is for God to deny himselfe.

The Catechist then fearing that his proselite will fall from him doth tell him farther, that it is not for us to searche into those secrets; that there is no visible marke wherby to discerne the elect from the Reprobate. That the elect themselfes knowe not their election before their calling which is deferred sometimes; even to the last hower of their lifes, that every man ought to be readie to answere & obey God, when he calleth; that there are none but profane, & reprobates who say, that men labour in vayne, seing that they whome God hath elected to salvation, are likewise elected to faith and good workes.

But these thinges will the more provoke our Catechumenist. For he will not say, or at least thinke, that it is no matter to be able to distinguish in particular the elect from the Reprobates; of that it sufficeth to know in generall, that everyone is necessarily eyther of the one or of the other, seing that no man is able to doe any thing (before his vocation) which may avayle him: that therfore we should deferre all thinges till then, and seing that our saving vocation worketh with such a force, that it is impossible to disobay, it would be extreame folly to hasten the execution of God by mans industry and studye: yea and that our prayers too were likewise hereto vayn, in as much as we cannot make any thing pleasing unto God without p. 76faith, which is never to be had before our calling: that the question is not of the qualitie of him who so speaketh, whether he be profane or no, but of the qualitie of the doctrine, which necessarily makes him so.

Consid.Vniversus mundus exercet histrioniam, sayth one; this was never more true (I thinke) then of the nation of Arminians at this day. And this Author seemes to be his craftsmaster in this kind; great pitie, he is not preferd to be the master of the Revells. Here he feignes his Catechumenist (being an Infidell) to be well studyed in the Synods of Dort and Arles, and well read in Calvins institutions, thus he promotes his present enterlude.

But where I pray is it that these Synods of Dort and Arles doe teache, that the Gospell is preached unto the most, not to any other ende, but only for their greater damnation? For I am utterly to seeke of this in the Synod of Dort; and as for the Synod of Arles this writing hath first caused the noyse therof to sound in mine eares. Had he alleaged their woords, without quoting of the place, we might have had somewhat to woorke upon. The Gospell we all knowe is preached by man, but at the command of God; is the ministers ende in preaching it, the damnation of them to whom they preach it? or doth he deliver this of Gods ende only? Did it become him to confounde these? I cannot believe, that any of our divines are founde to deliver any such thing of Gods ende in preaching the Gospell. Gods ende is so expresse in Scripture to be his owne glory, that even there where he professeth that God made the wicked against the day of evill; he doth no way signifie the dānation of any to be the end he intends, but rather his owne glory; for, in the same place, it is sayde that God made all thinges for himselfe; which is as much as to say for his owne glory. Indeede I finde that Gods manifestation of his aeternall power and Godhead, by his workes, was, that they might be without excuse; and in like sort the preaching of the Gospell, may justly tende to the bereaving p. 77men of all excuse; according to the explication of the former g…vē by Austin de Gra… & lib. arbit. cap. 2. Quomodo dicit inexcusabiles, nisi de illa excusatione, qua solet dicere humana superbia, Si scissem, fecissem, ideò non feci, quia nescivi: In like sort, by preaching the Gospell, the like excuse is taken away, whereby a man might say, si audivissem, credidissem, or refipuissem; ideo non credidi, non resipui, quia non audivi, vel admonitus sui. Now this excuse is not taken away from the most only, but from all and every one that heare the Gospell. For as God sending Ezechiel unto the Iewes sayth; they shall knowe,Ezech. 2.5Ezek 2:5 that there hath bene a prophet amongst them; so by this they cannot be ignorant that some preacher or other hath bene sent unto them. It is true; all have no neede of any such excuse, to witt, as many as doe obey it, but only such, as in the hardnes of their hearts, stand out against it. But the excuse is her by indifferently taken away from all. Agayne, I am of Austins opinion, that the Gospell may be preached to many a reprobate, ut proficiant ad majorem vitae emendationem, quo mitius puniantur. Then agayne I see no reason why we should conceave that in every congregation where the Gospell is preached, the most part of them should be supposed to be reprobates; Nay I see no cause why we should despayre of any in orthodoxe congregations; albeit the most part of them, to whom the Gospell is preached, are reprobates. For consider, how many various sects there are amongst Christians, some of them, if not most of them, maynteyning dangerous, yea damnable heresies.

Christians in Aegypt, and in the Empire of the Abyssines, are all of them Coptites, joyning circumcision with the Gospell of Christ; And S. Paul hath confessed to the Galathians: If ye be circumcised, Christ shall profite you nothing. Then there are Nestorians and Armenians in the East.

The Greeke Church denyes the proceding of the Holy Ghost from the Sonne; Besides, they are full of superstition.

The Church of Rome, how doe they derogate from the p. 78office of Christ? What corruption of the truth of God, with errour & heresie is found amongst them? what corruption of the worship and service of God with superstition & idolatry? Yet amongst them all is the Gospell preached. What colour of reason then is there to conceave, that in joyning with us, any should suspect himself to be of the number of the Reprobates rather then of Gods elect, although, the most part of them, to whom the Gospell is preached, were reprobates? But suppose that in every congregation the most part were reprobates; If they are so allready before the Infidell comes to joyne himself unto us, the number of the most being up allready on the reprobates part, what reason hath he to conceave that he is of the number of them rather then of Gods Elect? Againe, his case is different from all the rest, for all the rest have beene borne and brought up in the Church of God; and therefore it is more hard to distinguish betweene true faith and hypocrisie: But in case an Infidell convert and become a Christian; This alteration is so great, that it is more likely to affoord him better evidence and assurance of his election, then others have, whose conversion hath not beene from Infidelitie to Christianitie. For all that are brought up in the Church of God, whatsoever their hearts be, yet they have alwayes concurred in the profession of Christianitie. Adde to this: why should it be more likely, that he is of the number of Reprobates, then any other, upon this ground, that the most part are Reprobates? And if it be as likely for all and every one; then it were most likely, that all & every one were reprobates, which is contradictious to the suppositiō. Lastly, what if it were more likely, as he speaketh, shall this be a sufficient motive, not to hearkē at all to the doctrine of the Gospell? The cōmon practise of the world doth manifest this to be most untrue; as it appeares by mens forwardnes to venture in lotteryes; where it is most certeyn that the greatest part by farre sit downe with losse. At the poole of Bethesda how many wayted for the mooving of the waters by an Angell, yet but one could be cured, namely he p. 79that prevented all the rest in stepping into the poole. Nay, we reade how that a creeple wayted there amongst the …est; and how unlikely a thing was it that he could get in before the rest, yet there he wayted in hope. And what if some are more hardned upon the hearing of the word? is this any discouragement to us to present our selves before the Lord, and to be humbled at his feete to heare the word? In the course of his fiction, he feignes his proselyte to remember somewhat out of Calvin, namely, that God directeth his word unto them, wherby he makes them more deafe, & sheweth them the light of the Gospell to blinde their eyes; but he tells not where Calvin sayth so. But are not these the words of Calvin which here he shewes his teeth at, Ecce vocem ad eos dirigit, Instit. l. 3. c. 24. num. 13.sed ut magis obsurdescant: lucem accendit sed ut reddantur caeciores. Now Calvin here in speakes, not out of his owne Spirite, but represents the word of God as playnly signifying so much in his judgment; and gives reference to the place immediately related by him; in the first word Ecce; and the places immediately before alleaged by him partly out of Esa. 6 9. and partly out of Ioh. 12.34. His words are these: Sed magis etiamnū premit I saiae prophetia. Sic enim a Domino dimittitur. Vade & dic filijs Israel, Audiendo audite, & ne intelligatis. Videndo videte & nesciatis. Obstina cor populi hujus, & aures eius aggrava, & oculos eius obline: Vt ne fortè videat oculis suis, & corde intelligat, quò conversus sanetur. And hereupon he saith: Ecce vocem ad eos dirigit, sed ut magis absurdescant: lucem accendit, sed ut reddantur caciores.

Now, this Author blames not Calvin, either for false translation of the Prophets, or for false interpretation of them, onelyonly takes his words a part from the place quoted by him, as if he delivered this at large, out of his owne doctrine, without reference to any particular passage of holy scripture; & by concealing the place where Calvin writes this, thought himself safe from having his unconscionable caryage herein discovered.

p. 80Yet Calvin sayth no…, that God, by his word, doth make them more deafe, or blindes their eyes, as this Author forgeth Calvins wordes. He signifies only Gods intention that they shoulde herupon be more deafened and blinded; and Saint Peter as good as in expresse termes professeth as much, where he sayth of some,1. Pet. 2.81 Pet 2:8 that Christ is a stone to stumble at, and a rocke of offense, to witt, to them that stumble at the word being disobedient, and that, to this thing they were even ordeyned. But how come they to be more deafened and blinded upon hearing the word, as Act. 19.9. it is sayde that some herupon were hardned, and disobeyed, speaking evill of the way of God before the multitude; surely after the same manner that Saint Paul sayth, some are the worse for Gods lawe, Sinne, sayth he, tooke occasion by the commandement and wrought in me all manner of concupiscence. Rom. 7.8.Rom 7:8So then their owne corruption is it that blindes them, deafens them, hardens them, more and more, together with the God of this world 2. Cor. 4.3. God only refuseth to cure that natural infidelity & impenitency he finds in them, and in this respect only he is sayde to harden them, to blinde them; that is, in denying mercy, according to that Rom. 9.18. God hath mercy on whom he will, and whom he will he hardeneth. And our Saviour was not ashamed to professe to the faces of the Iewes. Therfore we heare not my woordes, because ye are not of God. And Ioh. 12.39. Therfore they coulde not believe because that Isaias sayth againe. He hath blinded their eyes & hardned their hearts, that they should not see which theyr eyes nor understād with their heart, & should be converted, & I should heale them. Yet this Author, to shewe of what Spirit he is, and how opposi…e to the Spirit of Christ and his Apostles, as if he were neyther new nor old Evangelist, but a very Atheist rather, & woulde as much oppose them all as he opposeth Calvin, if he d…st, repro…heth us with this very doctrine, as namely, that therfore men cannot believe because God would not give them grace sufficient to believe; which is as much as to reproache us, for saying that all men are born in sinne, & that infidelitie and impenitency is naturall unto all; & God alone p. 81can cure it. I wonder they doe not call Moses to a reckoning also, and reproach him for saying as he doth unto the Iewes: Ye have seene all that the Lord did before your eyes in the Land of Aegypt unto Pharaoh, and unto all his Servants, and unto all his Land: The great temptations which thine eyes have seen, those great miracles and wonders. Yet the Lord hath not given you an heart to perceave, and eyes to see, and eares to heare unto this day. And is it possible, that men can see, that have no eyes, or heare that have no eares; And yet, on the other side, it is true as Gods word is true, that, It had beene better for some never to have knowne the way of righteousnesse, then, after they have knowne it, to depart from the holy Commandement given unto them.

Now, this Authors practise is, to sett these doctrines of holy writt together by the eares; because, forsooth, it is not suitable with the Spirit of this old Evangelist.

Indeed, if men would beleeve, but could not, would repent, but could not, would obey, but could not, then this their impotency should not improve their condemnation by resisting the meanes of grace; but we say, this impotency is mee…ely morall, consisting in the corruption of their will, wherein they take such delight, and are so well pleased with it, that they are ready to fly in their faces that tell them of it; they will not be knowne of anie such impotency. They thinke themselves able enough, to discerne the things of God, to be subject to the law of God. For they finde themselves to have will enough in all their courses, I would they had not too much; for Libertas sine gratia non est libertas sed contumatia.

And in all the sinnes that we committ, we finde our selves free enough; yet we have learnt to give God the glory of ruling ou… wills, & keeping us from any sine by his grace. That every one before he comes into the world; is allready enrolled in one of the two registers, either of life or death, I had thought no Christian had the face to deny.

p. 82Doth not the Apostle professe, that God hath chosen us before the foundation of the world, Eph. 1.4? And is not reprobation as ancient as election, which in the formall notion thereof connotates reprobation? But Paul belike, was a new Evangelist, and this Author affects to be an old one, or an Atheist rather; for in disputing against this, what doth he but dispute against the expresse word of God? Surely, it is no more possible that Gods decrees should be changed, then that God should deny himself; neyther yet doth it follow, that labour is in vaine; for God who ordeynes man unto salvation ordeynes him unto faith also, to be wrought by certaine meanes.

Had not God ordained what Children a man should have before he came into the world? What therefore is it vaine for him to k…epe company with a woman; as if by vertue of Gods decree he should have children, whether he companyed with a woman or no?

This vile sophistry was confuted long agoe, as Cicero sheweth in his booke de Fato, acknowledged by Carneades himselfe though, a great stickler against the Stoicks; & by Origen after them, as Turnebus shewes on Cicero de fato. Act. 27.22. Be of good cheare sayth Paul to those that sayled with him: for there shall be no losse of any mans life among you, save of the ship only. This was spoken to heathen men; but did they herupon accoumpt all labour in vayne to save themselves? Nothing lesse; for first the marriners, they practised to provide for themselves, by stealing out of the shippe; and S. Paul professed v. 31. except these men stay in the ship, ye can not be safe, and verse 42. the Centurion commanded that they that could swimme should …ast themselves first into the Sea and goe out to land. And the other, some on boardes and some on certeyne peeces of the ship, and so it came to passe, that they all came safe to the land. These heathens were better acquainted with Gods providence, as it seemes, then this old Evangelist.

p. 83This is our Answeare, and not as this Author feignes it to serve his owne stage. For what secret is there in this that all are enrolled in one of the two registers of life and death, before they come into the world? Who they are that are enrolled in the one or in the other is a secret indeede; Yet that our names are written in heaven is a thing knowable in this life; otherwise to what purpose shoulde our Saviour admonishe his disciples not to reioyce in this that devills were subdued unto them, but in this rather, that their names were written in heaven. And to what purpose should S. Peter exhort us to make our election and vocation sure, if it be not possible for a man to be assured herof, as long as he lives in this world? And the Apostle was assured of the election of the Thessalonians by observation of the worke of their faith, the labour of their love, and the patience of their hope. And the Evangelist professeth Act. 13.48. that as many believed as were ordeyned to everlasting life.

But, as for assurance of reprobation, wee knowe none but finall infidelitie or impenitencye, and the sinne against the holy Ghost.

What the infidell, or the Arminian Catechumenist will say or thinke, we have no reason to regard; but with what judgment and soundnes he cary…th him selfe in his discourse. We say it is very materiall for the confort of a mans conscience, to be able to distinguishe himselfe in particular from a reprobate;Act. 13.48 Act. 11.18 2. Thess. 2.13.Acts 13:48Acts 11:182 Thess 2:13 and this he may be inabled to doe by faith, repentance, and holines, and by no meanes els. Neyther is it sufficient for a mans comfortable walkinge to know in general that everie one is necessarily eyther of the one or of the other. We willingly professe that before God hath called a man out of darkenes unto light, and from the power of Satan unto God, he is able to doe nothing that may please God, or further his salvation: For in that state he is led captive by the devill to doe his will 2. Timo. 2. last, and th… divill workes effectually in the children of unbeliefe Eph. 2.3. and S. Paul hath testified that they that are in the flesh cannot please God;2. Cor. 1.14.2 Cor 1:14 Rom. 8.8. that the p. 84naturall man perceiveth not the things of God, they are foolishnes unto him, neyther can he knowe them, because they are spiritually discerned. That the affection of the flesh is enmitie against God, it is not subject to the law of God, nor can be. As for the deferring of all thinges till thē,Rom. 8.Rom 8 if it be spoken of vocation outward by the word of God, it is a very absurde speech, considering that till such a vocation commeth, man neyther knowes God, nor Christ, nor the powers of the world to come, any more then an infidell doth, no nor so much as the name of Gods election and reprobation. If it be delivered of vocation inward and effectuall (for we are driven to distinguishe for this Author, who affects to walke in the cloudes of confusion, and if confusion be his portion it is nothing strange) it is as absurde in another respect: For doth he know the time of his vocation, that he speakes of deferring his labour till then? Why may not this present be the time, why should, he deferre the hearing of Gods word, wherby alone is our calling wrought, though every one that heares it, is not effectually called unto faith and repentance. And a man may heare it with a purpose to oppose it, eyther in generall or in some particular truth thereof. Yet this humour of opposition cannot hinder Gods word and the operation of his Spirit where he will, in spight of their cōceytes, who thought the Apostles were filled with newe wine when three thousand were converted that day; and Austin acknowledgeth that God converteth not only aversas à vera fide but adversas verae fidei voluntates. We reade in the 7. of Iohn, that some who were sent to take Christ, were taken by him. And Father Latimer observing that some came to Church only to take a nap; yet saith he, let them come, for, it may be, they may be taken napping. If it be impossible for man to disobey, it is as impossible for man, in like manner, not to be industrious, when God will have him to be industrious. Yet I know no industry of man required to his effectuall vocation, but the hearing of Gods word; neyther is the execution of Gods goodnes towards him hastned by his hearkning to Gods word; For p. 85though men doe heare it dayly, yet are they not foorth with brought to faith. As for effectuall vocation, we take it to be all one with regeneration, in effect; and this Author will have God so to worke herein, as to leave it to man whether he will be regenerated or no, this is their sobrietie. Austin, I am sure, professeth, saying: Deus omnipotente facilitate converti…, & ex nolentibus volentes facit. This Author seemes, by his discoursing here of prayers, eyther to be poorely exercised in Antiquitie, or richly exercised in the contemning of it. For he would have men to be effectually called by vertue of their prayers. The Apostle saith how can they call upon him, in whom they have not believed; but this Author is able by his prayers to obteyne faith, nay he makes shewe as if he could obteyne faith allso before his callinge; and feares not to maynteyne that grace is obteynable by mens workes; yet the contrary was condemned in the Synod of Palestine, and Pelagius himselfe driven to subscribe unto it. We nothing regard the qualitie of the person, who speakes, therby to condemne his doctrine; but we judge of his doctrine, and therby of the qualitie of his person. Here he hath runne himselfe out of breathe, as touching the first part of his performance. We come unto the second.