The Doctrine of the Synod of Dort, Treatise · Part 2 – Part 3

The Doctrine of the Synod of Dort · Treatise · Part 2 – Part 3

p. 86The SECOND PART.

The first Section.

Sect. 1.LEt us now see whether the practise of this doctrine hath more power over a debauched Christian, to bring him to repentance and amendment of life.

To him then, he will shew the filthines of his sinne, the scandall to his neighbour, the ingratitude to his Creator and redeemer, the menaces of the law, and the vengeance of God prepared for all impenitents, &c.

Whereupon this man having more knowledge of our Doctrine of the Synods, then of a good conscience, will send his Censurer to the Maximes and Principles thereof, and will much muse how the other should be ignorant, that every thing which is done by men on Earth, be it good or evill, commeth not to passe but by the most efficacious decree and ordinance of God, which doth all in all. That the first cause doth in such manner moove and direct the second, among which is the will of man, that they cannot otherwise stirre then they are stirred. That he is very sure, that he is given to such a vice; but his comfort p. 87is that God would have it so by his secret will; that God hath predestinated him thereunto, having as much willed and procured the treason of Iudas, as the conversion of Paul. That he hath no power to reteyne grace, when he that gave it, will take it away. That the Spirit bloweth where it listeth, inspireth whom it will, withdraweth when it pleaseth, & when it pleaseth, returns again. And if it be with an intention for his amendment, it shall be as impossible for him, to withstand, or else delay it, as it is now to worke or hasten it.

Consid. We have considered how well this Author ha…h instructed an infidell to play his part in opposing the doctrin of the Synod of Dort and Arles, Now, we are to consider how a debaucht Christian is fashioned by him to play his part in the same humour of opposition.

To such a one it is fitt we should apply the hamm…r of the law, which hath power to breake the bones, we will labour to bring him thereby to the knowledge of sinne, not onelyonly of the nature of it, but of the power of it; Even of the power of that sinne, which as the Apostle speaketh, Rom. 7.8. takes occasion by the law to worke in man all manner of concupiscence; and withall we will endeavour to bring him acquainted with the wrath of God, and how in the course therof a fire is kindled, that burneth to the bottom of hell. Against this how he strengtheneth his Disciple from our doctrine, we are to consider in the next place.

Now, here first he supposeth his Factor to have more knowledge of the doctrine of the Synods then of a good conscience. So that all debaucht Christians throughout the world, he packs them together, and makes them very judiciously to be of our side; This is to hold up the enterlude of his owne making.

p. 88He is no Darby-shire man belike, for their tales commonly ende with woodcocke on the one side, as well as with woodcocke on the other side. And we willingly confesse, that our doctrine teacheth men not to trust to their selves, for the doing of ought that is good, but merely to the grace of God, & to give it the glory of working us to every thing that is pleasing in the sight of our heavenly Father; Now this, our adversary conceaves, is it which makes us dissolute, because we have learnt of S. Paul that God is he who makes us perfect to every good work,Hebr. 13.21.Heb 13:21 & workes in us that which is pleasing in his sight through Iesus Christ. As for these olde Evangelists, they have a better opinion of their sufficiency then so, and Aristotle hath taught them another lesson, and it stands them upon to maynteyne their credite and reputation in this point, by the exercise of their moralitie in a very accurate manner; least otherwise they shoulde seeme to vaunt much in wordes, but to preforme litle or nothing when they come to deedes. Therfore they provide accordingly to holde up the credite of their Tenets, and very artificially and histrionically they turne over all the debaucht Christians in the world on our side; we must father them, or at least our parishe must keepe them, and that for good reason, because they can no where be maynteyned so conveniently as by our trenchers. For we must not be ignorant, that every thing which is done by men on earth, be it good or evill, commeth not to passe but by the most efficacious decree and ordinance of God, which doth all in all. Now what followes here hence, by this Authors artifice, but that therfore there is eyther no filthines in sinne, no scandall therby to our neighbour, no ingratitude to our creator and redeemer, and that the menaces of the law and vengeance of God are represented in vayne; or at least that they are not to be reproved for their sinne. Now since, by this Authors confession, we maynteyne that good comes to passe by Gods efficacious decree as well as evill, it followeth as well, eyther that there is no beautie in goodnes or obedience, no benefite therby redoundes to our neighbour, p. 89no thākfulnes manifested therby to our creator & redeemer, or at least no man is to be commended for it, and that the promises of the law and the rewards of God are represented in vayne, eyther to be mooved therby unto obedience, or to be comforted, and reioyce therin upon obedience.

To avoyde which inconvenience, if we will be advised by this old Evangelist, it were very fitt that we deny eyther evill or good to come to passe by Gods efficacious decree, but left to the wills of men, namely, to believe, if they will, and repent if they will; and that a man is as well able to repent with Paul, as to committ treason with Iudas. And albeit to obteyne mercy be clearely to believe Rom. 11.30. and the Apostle as clearly professeth that God hath mercy on whom he will, and whom he will he hardeneth; yet Aristotle doth not, neyther doe these old Evangelists, seeme to acknowledge any such oracle; neyther doth that give any satisfaction to their argument.

Now, Peter dealt with the Iewes in convicting them of crucifying the Sonne of God Act. 2. But this Author did not appeare in that assembly or any of his Spirit; But if they had bene indoctrinated by this Author, they might have sayde, being better seene in Saint Peters doctrine then in maynteyning a good conscience, & they would have sent S. Peter to his owne principles, and maximes, and woulde much muse how Saint Peter shoulde be ignorant of his owne faith, namely, that Both Herod and Pontius Pilate, together with the Gentiles and People of Israel, were gathered together against the holy Sonne of God, to doe what Gods hand and Gods counsayle had predetermined to be done. Act 4.28,

And, indeede, Peter feared no such colours, nay he was so farre from fearinge it, that he tells them as much to their face in that very sermon of his, verse 22.13. Ye men of Israel (sayth he) heare these wordes, Iesus of Nazareth a man approoved of God among you with great workes and wonders, and signes, which God did by him in the midst of you, as ye your selves allso know.

p. 90Him being delivered by the determinate Counsell and foreknowledge of God after you had taken with wicked hands, you have crucified & slayne; In the same breath, both convicting them of crucifying Christ, and withall acknowledging that he was delivered by the determinate Counsell and foreknowledge of God: The meaning whereof is fully sett downe, Act. 4.28. To this effect, namely, that what contumelious outrages soever they committed upon the person of the Sonne of God, in all this they did but that which Gods hand, and Gods counsell had praedetermined to be done.

In like sort, Moses feared not the like colours of opposition, which are so plausible to this old Evangelist, who derives his Gospell from antiquitie, beyond eyther Paul or Moses, seeing such as concurre with them, he accoumpts no better then new Evangelists. For, Moses reprooving the Iewes for their unprofitablenesse and hardnesse of heart; as who neyther by Gods word, nor by Gods workes, were hitherto brought unto repentance, unto obedience; feared not at all, least some of them should answer him in the like manner, & say: Good Syr, remember your self, what doe you meane to blame us for this? Doe you expect that they should heare who have no eares, or that they should see who have no eyes, or that they should perceave, who have no hearts? Or can you be ignorant, that hitherto God hath given us none of all these? And as he hath given us none of all these, so he determined by his efficacious decree, to give us none of all these, which is, in affect, as much as by his efficacious decree, to determine that we should neyther heare nor see, nor perceave hitherunto.

I say, Moses was so farre from fearing any such opposition, that he seemed rather to feare, least they would not take notice of the hand of God in this; And therefore acquaints them with it particularly in this manner: Ye have seene all that the Lord did before your eyes in the Land of Aegypt, unto Pharaoh, and unto all his Servents, and unto all his Land.

p. 91The great temtations which thine eyes have seene, those great miracles and wonders, yet the Lord hath not given you an heart to perceave, and eyes to see, and eare to heare unto this day, Deut. 24, 2, 3, 4. Yet let us not suffer this Author to passe unconvicted of his ignorance and vnlearnednes. First that nothing comes to passe, which God did not decree shoulde come to passe, we are ready to enter the lists of disputation herabouts with this Author, which he declines throughout, taking the contrary for principles, and laying them as foundations of his cause most congruosly (for fitt it is that a rott…n cause shoulde have a rotten foundation) and to proove our Tenet by cleere and invincible demonstration, and make it appeare, that, in respect of whatsoever future thinge they deny the decree, in respect therof they must withall be driven to deny the foreknowledge of God and turne direct Atheistes.

But furthermore, we discourse not of this decree of God, as this Author supposeth, as if it passed upon all things, without distinction. For first, we distinguish betweene good and evill; Good things, we say, God decreed, should come to passe by his effection: but evill things he decreed they should com to passe onelyonly by his permission. And therefore he deales falsely in imputing unto us, that God workes all in all: by all that he workes, understanding both good and evill.

We teach with Austin, that, Malum, non habet causam efficientem, but deficientem; If God will not worke a man unto faith, or to that which is good, this is enough to prostitute him to infidelitie, or unto any thing that is evill.

Further, we distinguish of things that are good: For, either they are good naturally, or good spiritually. Such things as are good onelyonly naturally, Gods decrees shall come to passe by his effection, and that onelyonly by a single influence, which we call influence generall, unto the act of every thing. But as for such things as are good spiritually, we say, God decrees such things shall come to passe by his effection, and that by a double influence, one generall unto the substance of the act, p. 92another speciall, as touching the manner of performing it.

Lastly, as touching the manner how all things shall come to passe, by vertue of Gods decree, this Author lurkes purposely under a miserable confusion; which we cleere thus. All things come to passe we say by Gods decree, whether they are such things as come to passe necessarily by second causes working necessarily; Or such, as come to passe contingently by second causes, working contingently and freely.

And accordingly upon supposition of Gods decree, we say, it is necessary that such things as God hath decreed shall com to passe, but how? Not necessarily allwayes, but eyther necessarily or contingently and freely, according to the condition of second causes, some of them onelyonly working necessarily, but others working contingently & freely.

All this, this Author most judiciously confoundes, as whose ende is to serve his owne turne, and the advantage of his owne cause, but not the cause of God in the sincere and faithfull investigation of his truth. As in the very next sentence he manifesteth himself deep in this confusion, as when he saith:

That the first cause doth in such manner moove and direct the second, among which is the will of man, that they cannot otherwise stirre then they are stirred. For here he confoundes the different manner of Gods mooving and directing second causes, as if there were no difference herin, wheras indeede there is a very vast difference. For wheras of second causes some worke necessarily, some contingently, God mooves them all not after one manner, but differently, that is, agreably to their different conditions.

Second causes working necessarily he mooves and directs to worke necessarily in such sort as they cannot otherwise stirre then they are stirred; but as for second causes working contingently and freely, he mooves and directs them to p. 93worke accordingly, that is, contingently and freely, to witt so, as they have power eyther to suspende their operation, which is their libertie quoad exercitium, or to produce another operation, which is their libertie quoad specificationem; Thus he mooved Cyrus to builde his cittie, and lett goe his captives, as he had foretolde long before; thus he mooved Iosiah to burne the prophets bones upon the altar, which was foretold in the dayes of Ieroboam many hundred yeares before: and no sober man makes doubt but that these workes of theirs, though predetermined by God, yet were performed as freely by them as any other workes of theirs. In like manner he mooved the souldiers to absteyne from breaking of Christs bones, prophecyed of about a thousand yeares before; and the bordering nations to forbeare to invade the land of Israel, when all the males came up thrise in the yeare before the Lord in Ierusalem, according to the promise made unto them, Exod. 34.24. I will cast out the nations before thee, & enlarge thy coasts, so that no man shall desire thy land, when thou shalt come up to appeare before the Lord thy God thris… in the yeare. Yet who doubts but they did as freely forbeare this as ought els, and that the souldiours as freely absteyned from breaking Christs bones, as they did freely breake the bones of them who were crucified with him: But these Lucifugae delight in confusion, like owles that are in love with darkenes, that is their best time for prey.

In that which followes I confesse he deales clearly, saying, that though a man be given to sinne, yet in case he knowes God would have it so by his secret will, and that God hath predestinated him therunto, this is a comfort unto him; and truly I doe not envy him such a comfort, and I see no reason but in the midst of the torments of hell it shoulde be likewise a comfort unto him, that God did predestinate him therunto by his secret will. Only he is pleased to speake in his owne phrase, when he talkes of predestinating unto sinne. Of predestinating unto damnation the Ancients spake, acknowledging such a predestination.

p. 94But they acknowledged no predestinating unto sinne, for as much as they tooke predestination to be only of those things which were wrought by God, not of sinnes which are only permitted by God. Yet these, even as foule sinnes, as were committed Herod and Pilate together, with the Gentiles and people of Israel, when they were gathered together against the holy Sonne of God, are in the mouthes of the Apostles confessed to have bene foredetermined by the hand and counsel of God; which wee understand thus, God did foredetermine they should come to passe by his permission as touching the sinfulnes of them: Now as for the Spirit of this Author, how well it suiteth with the Spirit of Gods Saints, we may easily judge by the word of God. For when they doe expostulate with God in this manner, Lord why hast thou caused us to erre from thy ways, and hardned our hearts against thy feare? it seemes apparantly that they tooke no comfort at all in this that God hardned their hearts against his feare,Esa. 63.18Isa 63:18 and caused them to erre from his wayes. And when the Lord revealed unto Moses that he would harden Pharaohs heart, wherupon he should not let Israel goe for a long time; I never perceaved that herby any comfortable condition was denoted, that shoulde be unto Pharao, in case he had known so much.Rom. 9.28.19.Rom 9:28Rom 9:19 It seemes allso S. Paul tooke no notice of any such comfortable condition, when having taught that God hath mercy on whom he will, and whom he will he hardeneth, he bring…s in one herupon expostulating thus, why then doth he yet complayne? For who hath resisted his will? Neyther doth the Apostle take any such course to pacifie him, as by representing any cōfortable condition redounding unto him hereby, namely, in as much as God it is who hath hardned him unto disobedience. But the course he takes to stop his mouth is of another nature, thus; O man who art thou that disputest with God? Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay, of the same lumpe to make one a vessell unto honour, and another unto dishonour? And whatsoever a debaucht p. 95Christian may be feigned to conceave; for mine owne part (and so I thinke I may be bold to say of every one of our profession, whose hearts God hath seasoned with his feare,) I may be bolde to professe a truth, that albeit I take notice of Gods hand sometimes hardening me against his feare, yet God knowes I take no comfort in it: but rather in this, that God knowes how to worke it for my good; according to that of Austin; Audeo dicere, vtile est superbis in aliquod apertum manisestum que cadere peccatū, &c. & when I find that my sinnes doe not make a finall or a totall separation betweene my soule & God, this may well tende to the corrobaration of my faith, and persuade my soule that nothing shall be able to separate me from the love of God in Christ Iesus our Lord; and I have good cause to take comfort in this. But it is unt…ue that God hath as much willed the treason of Iudas, as the conversion of Paul, though Bellarmine hath so calumnated us longe agoe. For albeit the treason of Iudas in betraying his mayster, is one of the thinges meant by the Apostle, which Iewes and Gentiles did against the holy Sonne of God, and which, they say, were foredetermined by the hand and counsell of God: And Austin is bolde to professe that Iuda… electus est ad prodendum sanguinem Dominisui; notwithstanding which, as another Father speaketh, etiam Iudas potuisset consequi remedium, si non festinasset ad laqueum, yet there is a vast difference betweene Gods willing Iudas his treason and Pauls conversion. For as for Iudas his treason, his will was, that should come to passe onelyonly by Gods permission; And Arminius is bold to profes, that, Voluit Deus Achabum m…nsuram scelerum implere; but as for Pauls conversion, that was not only willed by God, but wrought by God, and that in an extraordinary manner, appearing unto him in the way, and striking him downe with a light from heaven, so with a strong hand taking him off from his persecuting courses, when Ferox scelerum quia primò provenerat, and flesht in the blood of Steven, Iehu like, he ma…ched fu…iously against the Church of God. As for no power in man to retain grace, when God will take it away; p. 96First, where man is found willing to reteyne grace, I know no just cause to complaine of the want of power for this. And where there is no will to reteyne it, I see no likelyhood that any man should complaine of want of power to reteyne it. Yet like as man is not Lord of his owne Spirit, nor able to reteyne it, so I wonder it should seeme strange, that men should have no power to reteyne the Spirit of God, in case God should withdraw it from them. And as for grace of sanctification, which God should take away from man, we know none, as who mainteyn that God will deliver his children from every evill work, and preserve them unto his heavenly Kingdom; and that they are kept by the power of God through faith unto salvation. That the Spirit bloweth where it listeth, is the doctrine of our Saviour to Nicodemus, Ioh. 3. That God inspireth whom he will with the Spirit of faith & repentance, we take to be all one with that, Rom. 9.18. He hath mercy on whom he will; And accordingly he denyes this inspiration to whom he will, as much as to say: He hardeneth whom he will. But as for any actuall withdrawing of the Spirit of sanctification, we acknowledge not. It is true, even his owne Servants he hardneth sometimes against his feare, as the Scripture speaketh, Esa. 63.17. Whereupon their peace of conscience is disturbed, and they have cause to pray unto God, to restore them to the joye of his salvation, Psal. 51. as David there did; But David did not pray that God would restore him to his Spirit, but rather that he would not take it from him: And Bertius professeth that he will not say, that David by those foule sinnes of his, was wholy bereaved of Gods Spirit, and that propter graves causas. As for Gods permission of men to sinne for their amendment, Arminius himself acknowledgeth in effect in the particular case of David; His words are these: Permisit Deus ut ille in negligentiam istud incideret, Exam. 166.167.& peccatum istud illa occasione perpetraret, quò diligentiùs seipsum observaret, peccatum suum exemplo aliorum defler…, egregium humilitatis resipiscentiaeque specimen & Exemplar praestaret, & gloriosiùs ex peccato resurgeret. p. 97As for the impossibilitie to withstand Gods operation, the Scripture doth expressely justifie, Eze. 20.32.33.37. Neyther shall that be done which commeth into your minde: For ye say, we will be as the Heathen, & as the families of the countries, and serve wood and stone. As I live, sayth the Lord God, I will surely rule you with a mightie hand, & a stretched our arme, &c. And the issue followeth, which is this: I will cause you to passe under the rod, and bring you into the bond of the covenant. Yet what is the issue of this impossibilitie? Is it only in respect of the thing, which God will bring to passe, as these Arminians most superficially conceave? and not as well in respect of the manner how it shall come to passe? Nothing lesse, but as God will have it come to passe, and come to passe contingently, and voluntarily, and freely, So it is impossible, upon this supposition, but that it shall come to passe, but how? not necessarily, but contingently, & voluntarily and freely. And as it thus comes to passe, and no otherwise, when the time, which God hath appointed is come; So before that time, it shall not come to passe, but how? contingently also, and voluntarilly and freely, and impossible it is, that it should be otherwise.

The second Section.Sect. 2.

THat it is not for him to prescribe the time and houre of his conversion, Treat.wherein a living man doth no more then a dead man in his resurrection. That God is able to quicken him, & endue him with his Spirit, though he were allready dead 4 dayes, as stinking in the grave as Lazarus: yea and that perhaps it shall not be untill the last houre of the day. That as yet God giveth him not the grace to cry Abba Father. That he so abhorreth the p. 98doctrine of those that are stiled Arminians, that he dares not use the least endeavour to doe well, for feare of obscuring that grace, which worketh irresis…ibly, and attributing of any thing …o the will of man. Yet he remembreth that he had sometimes good motions, proceeding doubtlesse from the spirit of God, which hath given him the true faith, which can never faile, and that for the present, he is like the Trees in Winter, which seem dead, though they are alive. That being of the number of the Elect, as every one is bound to beleeve by the two Synods, if he will not be declared perjured, by that at Arles, his sinne it self (how enormous soever) worketh together to his salvation, yea and that he hath allready obteyned pardon for it.

That his Censurer cannot deny it, seeing that he instructeth him unto repentance, which is nothing worth without faith no more then faith it self, if it beleeve not the remission of all sinns, both done, and to be done. And though he were of the number of the Reprobates (a thing which he will not affirme, for …are of being so held indeed by the Synod) yet notwithstanding his Censurer would gayne nothing by it, who by his exhortings and threatnings could not any way alter the decree of Heaven, but onelyonly molest him with the torments of Hell, and stirre up a w…rme in his conscience to gnawe him to no purpose.

Consid. Were it in the power of man to change his owne heart, who is not able to change one hayre of his head; he might well prescribe the time and houre of his conversion. But seeing it is Gods worke alone to circumcise our heartes, Deut. 30.6. to take away the stony heart, and give us p. 99an heart of flesh, and put his owne spirit within us, Ezech. 36, 27. to quicken us when we are dead in trespasses and sinnes, Eph. 2.15. Surely, it belongs to God alone, to prescribe the time and houre when a man shallbe converted. And accordingly our Saviour gives us to understand, that some are called at the first houre of the day, some at the third, some not untill the last.

And the Apostle exhorts Timothy, in effect by his meeke cariage, to wayte when God will give them repentance that are without, that so they may acknowledge his truth, and come out of the snare of the devill, by whom they are led captive to doe his will, 2. Tim. 2. last.

And albeit men are living as beasts, why should they be thought to have any more power to rayse themselves, or quicken themselves unto life spirituall, then a dead man hath to quicken himself to life naturall. Now, that men are dead in sinne; the scripture teacheth evidently, and that the worke of conversion is called regeneration; but the Scriptures are a strange Language to these Arminians; They are diserti lingua sua; And they discourse amongst Christians, as if they should discourse among Cannibals. Yet there is a difference betweene him that is dead naturally, and him that is dead spiritually. For he that is dead naturally, can performe no naturall action at all; but he that is dead only spiritually, is able enough to perform any action naturall. And some naturall actions are required, without which a man cannot be converted. As for Example, it is requisite a man should be acquainted with Gods word, which alone is the ordinary means whereby the Spirit workes in mans conversion. Now, it is in the power of man to heare the word: And albeit he cannot hearken unto it in a gracious manner pleasing unto God, yet shall not that hinder the efficacy of Gods word, if God be pleased to shew mercy on him; No, though he comes to the hearing of it with a wicked minde. As they that came to take Christ, Iohn. 7. yet when they heard him, were taken by him, and returned without him, saying: Never man spake p. 100as this man speaketh. So is it in the power of a man to reade the word. Now, suppose he exercise this power, and that with a minde averse from it; yet may this word proove a word of power to the changing of his heart. As Vergetius tooke Melanthons writings, to reade with a purpose to confute them, yet in the reading, himself was confuted by them, and this was a meanes of h…s conversion from Popery to the Protestant confession.

This Author discourseth in such sort, as if the power of God to quicken a man though 4 dayes dead, and stinking in the grave as Lazarus, were taken up in his mouth in scorne; For such is the manner and streng…h of his discourse, in the most hungry fashion that ever I thinke proceeded from a reasonable man; Our Saviour hath given us to understand, that some are not called till the last houre; & we have an example of it in the thiefe upon the crosse: If God hath not givē him as yet the grace to cry Abba Father, that Spirit of adoption, requiring a spirit of bondage to precede it, Rom. 8.15. Yet this houre, and that by our admoni…ion and conviction of his sinnes, God may humble him, and make him feare, and thereby prepare him to the Spirit of adoption. For his word is as a fire & as an hammat that breaketh the bones; the Infidell findes this by good experience, when hearing one prophecy, he is rebuked of all, judged of all; the thoughts of his heart are made manifest, and he falls downe on his face, and confesseth tha… God is in his ministers of a truth, 1. Cor. 14.24.

The Iewes did finde this power of the word, when hearing Peter discoursing how God made him both Lord and Christ, whom they had crucified, they were pricked in their hearts, and sayd: Men and Bretheren what shall we doe? Act. 2. When in the course of his histrionicall fictions, he feignes his Factor, not daring to endeavour to doe well; He supposeth and insinuateth that he would endeavour it, but dares not for his hatred to the Arminian doctrine, which is nothing answerable to our doctrine, who deny, that there is any such p. 101will in a carnall man. We say the maine reformation of man consists in the change of the will from evill to good; & we know that God accepteth the will for the deede. And the Saints of God commend themselves in this manner unto God: We that desire to feare thy name, Nehem. 1. And the desire of our hearts is towards thy name, Esa. 26. And we desire to live honestly, Heb. 13.

And Austin mainteynes, as I remember, that the Saints of God no otherwise fullfill the Law of God then desiderio & conatu.

And albeit this Author at pleasure feigneth his prolocutor to embrace our Tenets, yet if he be but a carnall Christian, he cannot embrace them, or any doctrine of faith, Fide vera & infusa, but onelyonly fide acquisita.

Yet againe, it is in the power of any man not onelyonly to desire and endeavour to doe well, but also to doe indeed, quoad exteriorem vitae emendationem; All the morall vertues, as they were found in Heathen men, so are they atteynable by a naturall man; For even Heathens were famous and renowned, some of them, not onelyonly for their good rules, but for their vertuous practise of moralitie, which yet nothing hindered Austin from passing his censure upon their best actions, professing them to be no better then splendida peccata, and for a rule of direction, to judge aright herein, he tells us, non officijs sed finibus discernendas esse virtutes.

And therefore there is no cause of so superficiary a conceyte forged in this Authors braines, as if endeavours to such moralitie should any way obscure the prerogative of Gods grace, as only effectuall to the working of that which is pleasing in the sight of God.

Such moralitie shall nothing at all commend the will for any goodnesse in the sight of God, any more th…n Socrates or Plato, or Aristides their moralitie did, though their damnation shalbe farre lesse then the damnation of such, who among the Heathens have bene given to a debaucht life and conversation.

p. 102Good motions undoubtedly God can rayse by his Spirit in the heart of the most wicked in the Church of God; but like as the devills suggestions are not our fault if we resist them, so such good motions of God doe nothing commend us in the sight of God, if we doe not give way unto them, but rather one day rise up in judgment against us to our greater and more inexcusable condemnation. But that a carnall man is here brought-in conceyted of true faith in him, that shall never faile is that part which this Comedian hath put in his Actors mouth to play: For it is fitt his care shoulde be according to his Art populo ut placerent quas fecisset fabulas. Yet I nothing doubt but a carnall Christian may be orthodoxe throughout, and persuade himselfe of a true faith. But if his life be not answerable, we will be bolde to tell him that his faith is vayne: For true faith worketh by love Gal. 5. and faith working by love, is as much as a newe creature Gal. 6. and whosoever is in Christ, is a newe creature, 2. Cor. 5. and they that are Christs have crucified the fleshe with the affections and lusts:Gal. 5.24.Gal 5:24 therfore where such a newe creature is wanting, where the fleshe is not crucified with the affections and lusts, they are not Christs, nor in Christ, nor have any faith working by love. Nay we know not how soone, if such an houre of …entation shall once come, such a one will turne Turke or Atheist. For whosoever heareth Christs wordes & doth them not, our Saviour likeneth him to a foolish man▪ which hath builded his house upon the sand, and the rayn felt, and the floods came, and …he winde blewe, & beate upon that house and it fell, and the fall therof was great, Matth. 7. 26, 27. The Corinthians were renowned professors, yet S. Paul calls upon them to prove themselves, whether they were in the faith & to examine thēselves, saying, know ye not your selves, how that Iesus Christ is in you except ye be reprobates? There is a secret hypocrisie wherby a man may deceave himselfe, (as indeede the heart of man is a decei…full thing) all may seeme fayre, no reygning sinne appearing, wherby the conversation is defiled; and yet good cause for men to put p. 103themselves to the triall of their faith. It is true the children of God may sometimes be overtaken with some foule sinne, as David was, and they may continue in it too longe, without bringing forth so cleere and full evidence of repentance and satisfaction to the Church of God, as the condition of their sinne requires; and in this case they may be for a time as trees in the winter: but to apply this to every carnall Christian that lives in sinne, and goes on in a debaucht course of l…fe, and conversation may be very suitable to the scope of such a Comedian as we have to deale with, who is merely Scenicall throughout, but it is intolerable in a sober divine, whose ayme shoulde be to dispute truth, and not to enterteyne his Readers or hearers with Enterludes of his owne making and poeticall fiction? That every one is bound, to believe that he is elect, I no where finde in the Synod of Dort, and this Author loves to discourse at large as if he had nothing to doe but to tell a tale, as for the Synod of Arles I am utterly unacquainted with the Acts therof.

But I have reade such a doctrine related out of Z…nchy, and Bucer; and I conceave the meaning to be this, that every one in the Church of God is bounde to believe, that God hath elected him to obteyne salvation, in case he believe; And indeede as God hath ordeyned none of ripe yeares to obteyne salvation unles he believe; so on the other side God hath ordeyned that every one who believeth shall obteyne salvation. But as God hath not ordeyned to bestow faith on every one eyther absolutely or conditionally; so did I never reade it layde to the charge of any one of our divines, that he should maynteyne, that every one is bounde to believe that God hath elected him, to the obteyning of faith eyther absolutely or conditionally. But such like confusion of things that differ, is very agreable, I confesse, with the learning and judgment of this Author, who seemes much better fitted to make a play, then to handle a controversie in divinitie. That all thinges work together for the good of them that love God, is as true as the Apostle Pauls epistle to the Romans is the word of God.

p. 104And Bishop Cooper a Scottish Bishop, applyes this to mens sinnes amongst other thinges, shewing how they allso doe worke for a mans good. But that the sinnes of a carnall man, a debaucht Christian, workes for his good, a Poet may faigne such a conceyte, I deny not, & pinne it upon the confession of whom he will for Pictoribus atque Poetis, quidlibet audendi semper fuit aequa potestas; and by the illusions of Satan it is possible, like enough, that a carnall person may be so farre transported; but if this Author thinke good to justifie any such persuasion, he may take his course; surely we and our doctrine doe not. No more then his persuasion of obteyning the pardon of his sinne, while yet he liveth in sinne.

And indeede so it is, he takes upon him to justifie these persuasions, and that with a face of confidence, saying, that his censurer cannot deny it: what doe I heare! cannot we denye, but that he who lives in sinne, and goes on in fulfilling the lusts of the fleshe, cannot but be persuaded, or may nevertheles be justly persuaded, that his sinnes (how enormous soever) worke together to his salvation, and that he hath allready obteyned pardon for them? I had thought impudency it selfe could not have bene so brazen face… as to impute this unto us. But, it may be, he hath some trickes of witt, and feates of activitie that way to discharge upon us, though contrary to his owne conscience.

And what are they? surely therfore his Censurer cannot deny, but that the sinnes of a debaucht Christian (how enormous soever) worke together to his salvation, and that he hath obteyned already pardon for them, because forsooth he exhorteth him unto repentance, which is nothing worth without faith, no more▪ then faith, if it believe not the remission of all sinnes both done & to be don. Here we have an hobgoblin discourse, yet it is well we meete with some shewe of argumentation to cope withall: I doubt this Author is yet to learne what it is to obteyne pardon of sinne, we exhort such men unto repentance, that they may obteyne remission p. 105of their sinnes; we doe not suppose such wicked persons to have allready obteyned the pardon of their sinnes. It is true, repentance determines not upon obteyning the pardon of our sinnes, but the sense of that love of God in giving his Sonne to dye for our sinnes, and for his sake pardoning them unto us, of his free grace renewes our repentance; like as David never repented more fervently then after Nathan had sayde unto him from the Lord, the Lord hath put away thy sinne, witnesse the Psal. 51. Therfore we utterly deny this consequence, we exhort a wicked wretch to repentance, therfore we acknowledge him to have obteyned the pardon of his sinnes. But he insinuates a proofe of this, after this manner. Whom we exhort unto repentance, him we suppose to have faith allready, wherby he believes the remission of his sinnes. But this consequence agayne we utterly deny; we suppose not any such faith in him, nay we have it rather most probable that in case of his debaucht course of life, and conversation that such a one hath no true faith at all. For if the Apostle exhorts such as the Corinthians were to proove, and examine themselves, whether they were in the faith, writing to the best of them; why shoulde we conceave a wicked person that lives in manifest profanenesse, and uncleanes, to have any true faith at all? Perhaps he may reply; why then doe you exhort him to repentance, seing without faith he cannot repent? I answere, why did Peter exhort the Iewes to repentance, who had killed the Lord of life as he tells them, Act. 3.14.15. and desired a murtherer to be given them: But, saith he, v. 18. those thinges which God before had shewed by the mouth of his Prophets, that Christ should suffer he hath thus fulfilled. Amend your lives therfore, and turn, that your sins may be put away, when the time of refreshing shall come from the presence of the Lord. Did Peter suppose them to have any faith in Christ, when thus he exhorted them to amendment? Surely he did not, and no more doe wee: but by Peters ministery God might be pleased to worke them both to faith, and to repentance, & so he did, for many that p. 106heard the word believed, and the number was about 5000▪ and the like he may, and doth usually worke by our ministery allso.

Then agayne there is a legall repentance, and there is an Evangelicall repentance. And that legall repentance may be unto desperation, as Iudas his repentance was. Agayne that legall repentance may be a fruite of the Spirit of bondage, which praepares for the hearing of the Gospell, and for the receaving of the Spirit of adoption by the Gospell. Then in the preaching of the Gospell the tender mercies of God displayed unto us, and how ready he is to pardon sinne in generall, and that of free grace, may better our repentance; and when we are thus by degrees brought to the Spirit of adoption, to cry Abba Father then our repentance shall be most perfect, as before I sayde; and when we looke upon him whom we have pearced, and can in assurance of faith professe with the Apostle saying: I live by faith in him who loved me, and gave himselfe for me, this is of power to pricke a Master veyne, and make us bleede out our repentance in the sight of our gracious God (whom we have offended, and who yet in despight of our sinnes hath loved us) more devoutly, and affectionately then ever before. Yet is it true, as he saith, that repentance is nothing worth without faith? What thinkes he of Ahabs repentance, when he put on sackcloth and wallowed in ashes, upon the word of judgment against his house brought unto him by the Prophet Eliah? Doe we not know what the Lord sayde herupon unto Eliah, seest thou how Ahab is humbled before me? because he submitteth himselfe before me, I will not bring that evill in his dayes. The uttermost of the Ninivites faith was but this, that we reade of, who can tell if God will turne, and repent, & turne from his feirce wrath that we perish not? yet their repentance was such, that when God sawe their workes, that they turned from their evill wayes: he repented of the evill that he had sayde, that he woulde doe unto them, and he did it not, Ion. 3.9.10. And certienly the moralitie of some Heathens was such, p. 107that their damnation will be easier then the damnation of those that lived in all manner of impuritie, and vncleanes.

By faith, we say, the children of God are assured of the love of God towards them, which was aeternall, and is unchangeable; and, consequently, that God will never forsake them, but will from time to time pardon their sinnes, according to that faith of Paul; The Lord will deliver me from every evill worke, and preserve me to his heavenly Kingdom 2. Tim. 4.18. And no other faith of remission of sinnes doe we teach or any of our divines, that I know, and this Author foreseing it likely enough, that his Synodicall adversary will except against such a ones election, much more against his effectual vocation, who walkes not after the Spirit, but after the fleshe; yet, to shewe his confidence of holding to hardmeate his wilde adversary, being in some degree wilder himselfe; though he were, sayth he, of the number of reprobates, yet his censurer shoulde gayne nothing by it, for as much as his exhortations and threanings coulde not any way alter the decree of heaven, but only molest him with the torments of hell, and stirre up a worme in his conscience to gnawe him to no purpose. Wherto I answere, that, by our doctrine, as we have no encouragement to conceave such a person as here is brought in to play the part appointed for him, and wherto this Author promts him to be an elect of God; so neyther have we any reason to conceave him, to be a reprobate; for as much as there neyther is, nor can be any ordinary evidence of any mans reprobation, but, eyther finall impaenitency, or guiltines of sinning against the holy Ghost. So that albeit where we observe the worke of a mans faith, the labour of his love, the patience of his hope, we have good reason to conceave of such a one, that he is an elect of God, as Paul did of the Thessalonians, 1. Thes. 1 3.4. Yet where we finde these to be wanting, and a carnall walking, and sensuall conversation in the steede therof, we have no cause to conclude herupon, that such a one is certeynly a man rejected, and reprobated of God. For we were carnall, and sensuall before p. 108God visited us with his grace, and quickned us by his holy Spirit: What a strange race did Manasses runne for a long time in a most si…nefull course, in the way of idolatry, blood, sorcery? yet God brought him to repentance before he died. Paul, likewise for a time was a bloody persecutor of Gods Church, yet even then was he a chosen vessell; not only to be a professor, but a preacher allso of that way which formerly he had opposed, and persecuted even unto blood; whether a man be an elect or reprobate, we leave that as a secret unto God, only considering that Gods long suffering is sayde to be salvation, we hope the best; and it is our duty to become all thinges to all men that we may save some, as Paul professeth of himselfe, 2. Cor. 6. and those some whose salvation he aymed at, he professeth to be Gods elect. 2. Tim. 2.10. wherfore we enterteyne no such thought as of altering the decrees of heaven, as this Author in his scenicall imagination shapeth the matter, but we endeavour therby to take him off from his ungodly courses, and worke him to godly sorrowe, that bringes forth salvation never to be repented of, as in case he may proove to be one of Gods elect, which may be for ought we know to the contrary;Esa. 49.Isa 49 And if it proove otherwise, and we have cause to complayne, that we have laboured in vayne, and that we have spent our strenght in vayne; this ought to be nothing strange to us, seing it hath bene the condition of better, and more eminent servants of God then we are; neyther are we to seeke how to comfort our selves but in the Prophets language: Yet my labour is with the Lord, and my judgment with my God, though we have laboured all night, yea, and many dayes also, and caught nothinge;2. Cor. 2.15.16.2 Cor 2:152 Cor 2:16 & in S. Pauls language we are unto God the sweete savour of Christ, in them that are saved, and in them that perishe. To the one we are the Savour of death unto death: and to the other a Savour of life unto life; and herby we doe God service in bereaving them of excuse; for they cannot but by these meanes know that a Prophet hath bene amongst them;Ezech. 2.Ezek 2 yea, and by molesting them with the torments of p. 109hell, and stirring up a worme in their conscience, to gnawe them, we may (as it were) throwe water in their faces, and quash their furious courses, in satisfying their lusts, so that hereby they may proficere ad exteriorem vitae emendationem quo mitiùs puniantur.

Now, judge of the soliditie of this Authors discourse, who conscious of giving litle satisfaction in good earnest, affects to refresh the spirit of his propitious reader with a jest, saying that his personate Actor will not affirme himself to be a Reprobate, for feare of being held so indeed by the Synods.

But where doth eyther of these Synods teach, that who so conceaves himself to be a reprobate, is to be held by them to be such a one indeed? For albeit eyther of them did affirme every Christian to be bound to beleeve that he is an elect, for which we have no stronger evidence then the honesty of this Authors word, which of what price it deserves to be, let the indifferent judge, yet that they should hold every one to be a reprobate indeed, who conceaves himself to be such a one, is altogether incredible. Yet notwithstanding these and such like immodest and shamelesse pretences, this Author will not want some to applaude him herein, as a resolute champion of their cause. And albeit he shapes his Actor such as feare not God, yet to serve his turne, he must shape him so, as to stand in feare of the censure of Arles, and of their hard opinion of him.

p. 110Sect. 3.The third Section.

Treat.IF hereupon the Censurer proceede. That allthough the Spirit alone doth produce repentance in the heart of a sinner; yet notwithstanding, that exhortations and threatnings are the meanes and instruments, which it useth in the worke; The other will demaund further of him the explication of his saying therein, observing a most manifest contradiction, in that, on the one side, repentance is immediately attributed to the holy Ghost, and, on the other side, these exhortations and threatnings are held as means and instruments of this worke, the operation not being there immediate, where the meanes are used. That, if these meanes of exhortation be necessary, or, at least, if it be ordinarily required in the operation, how can it be that they who resist it, and reject the instrument, doe not, nay cannot likewise resist the principall cause, which is the holy Ghost? He that will not suffer the rasour, the instrument of his cure, doth he not therein also reject the Chirurgeon?

The Censurer will say, that the elect reject, neither the one, nor the other, the holy Ghost pearcing the eare to make it heare, and opening the heart, to make it receave those admonitions, which are alltogether vaine & unprofitable, untill the holy Ghost doth so worke in them. Thereupon the other will make him confesse, that the word preached for the most part, is destitute of that operation of the holy Ghost, as it appeareth by the misprise, that the most part make of it, which cannot be, when the efficacy of the Spirit doth accompany it, it followeth then, that the whole p. 111ministery is but a dance, no more cooperating with mans conversion, then the clay which our Saviour, applyed to the eyes of the blind, did unto his sight, or the sole voyce calling upon Lazarus made him to rise out of his grave. He will also demand of him, why it is (seing nature doth nothing in vayne) that the Author of nature did appoynt the ministery of the word, and why those things which the Censurer attributeth onelyonly to the Holy Spirit, are yet notwithstanding in the Scripture attributed likewise to the word preached, and how it is that thereby we are said to be begotten, renued, edified, nourished, and purified, &c. whereas the new doctrine of the Synod leaveth it no other function then to serve as an object, and to represent that, (without which the Holy Spirit hath already wrought within, as well in the will as in the understanding, without any cooperation of the word) not onelyonly unprofitable without the Spirit, but also dangerous, and aggravating the damnation of its contemners, although it were impossible to receave and cherish it even as it is unpossib…e for them to adde the efficacy of the Spirit, which is not in their power.

Consid. Here the Censurer is brought in, without any decent occasion, to discourse of the Spirits operation alone, in producing repentance, and yet, notwithstanding, that exhortations and threatnings are the meanes and instruments, which it useth in the worke: so to make way for the discharging of some shot he hath in readinesse against this.

By the way I observe, that howsoever he puts upon his Actor in this seene the name of a Censurer, yet he might be called as well an exhorter and threatner; The word of God S. Paul tels us, is profitable to teach, to cōvince, to correct, to instruct in righteousnesse, but no where doe I finde any such p. 112act, as censuring attributed unto it. But as for the mayne, we acknowledge, that it is the Spirits operation alone, that changeth the heart, and yet notwithstanding that exhortations backt with promises upon our obedience, & threatnings upon our disobedience are the meanes; for as much as God worketh in all agreably to their natures.

Now, having made man after his owne image, indued with an understanding heart and rationall affections, wherby he is fitt to be wrought upon unto that which is good, and from that which is evill, by way of instruction, exhortation, persuasion; therfore it pleaseth God accordingly to bring him unto faith, repentance, and obedience. Now let us consider what he hath to say against this; herupon he saith, the other will demaund further of him the explication of his sayings, therin objecting a most manifest contradiction, in that on the one side repentance is immediately attributed to the holy Ghost, and on the other side these exhortations, and threatnings, are helde as meanes & instruments of this worke, the operation not being there immediate, where the meanes are used.1. Sam. 18.4.1 Sam 18:4 We reade of Ionathan, that he put off the robe that was upon him, and gave it David, and his garments, even to his sword and to his bowe, and to his girdle. And the reason was,V. 3. because he loved him as his owne soule, In like sort, this bad living Christian whom here this Author represents to play a part for him, is such a one as with whom, he is in love for somewhat, though not for his fa…th; For I see he is willing to aray him with his owne sufficiency, and to bestowe his owne armour upon him (the best armour of his witt) even to his sword and to his bowe, and to his girdle; and the truth is, he playes his part for him, though the scene requires, that another should make shewe to personate him; and so the Arminian takes upon him the shape, and vizard of a debaucht Christian on our side. Now I willingly professe he makes the most of his wares in the utterance of them, that words can, and delivers himselfe with very great confidence; which though it be no to pick place, yet usually it is his best p. 113strength. And I have heard of a French Gentleman who in the troubles of France, when it behooved every man to stand upon his guard, having unadvisedly lett into his house certeyn freebooters, & perceaving his error too late, sett himselfe to seeke to help it with his witt, & caryed himself with such freenes, and confidence in the enterteyning of them, that therby he overcame them; and they parted without doing him any wrong, and, at parting, bid him thanke his confidence that he escaped so well. And truly coulde the matter beare it, we might suffer him to en…oy the benefite, and comfort of his confidence. But we are upon the point of investigation of divine truth, and, to spare him herin, were to undoe him, and others with him. More profitable it is for him by much, to be beaten quite out of his fools paradise then to suffer him to enioy his errours, and so lace himselfe with them, and to corrupt others allso. Now as for explication of what was delivered as he requires, we see no neede therof at all, the playne truth therof is so visible, that he, who will not shutt his eyes against it, cannot but take notice of it, this is to requite confidence with confidence: for is it not fitt to pay him in his owne coyne?

And consider, I pray; let exhortation be made unto repentance, let this exhortation be backt with the most forcible motives therunto drawne from promises divine, of no lesse reward then aeternall life, from menaces divine, to the impenitent, and that of the wrath of God, and that of such a condition, as wherin a fire is kindled which burneth unto the bottome of hell. Yet is it not in the power of man to assent to this exhortation or dissent from it? And in case he doe assent; after a while, as he shall thinke good, and take time to deliberate; shall not he be accoumpted, and his will the sole cause, yea, and immediate also in producing this operation? I say, the sole cause, in reference to the exhortation premised, which still leaves a man indifferent, whether he will yeelde thereunto, or no? I should thinke, the exhortation hinders not the will of man at all from being the sole, yea, and immediate p. 114cause of willinge, which if it cannot be denyed as I should thinke, it cannot; if withall the Spirit of God doth worke the will sooner or later to yeilde unto it, why should not that be accoumpted the sole cause therof? yea, and immediate allso, though that terme was not specified in the premises. And as for the clearing of the contradiction, the shew whereof is brought in afterwards, by foysting in the terme immediate, into the place of the word sole.

I answere, that man, being a rationall agent, and working upon deliberation: the judgement must first be informed before he can worke deliberately; Now, the immediate work of exhortation tendes no farther then to the information of the judgement.

And as reasons are given on the one side out of Gods word, to urge the necessitie of repentance, so reasons are given on the other sid, partly by flesh and blood, partly by the suggestions of Satan, to represent the needelesse condition thereof, eyther alltogether, or at least for the present. And the will freely makes choyse, to follow the one or the other, sometimes giving way to exhortations divine, sometimes to contrariant suggestions, carnall or diabolicall.

And if God be pleased to rebuke Satan, and to dashe out of countenance the motions of the flesh, and make the will to yeelde to the ministers exhortations unto repentance, what shall hinder him from being the sole and immediate cause hereof?

Againe, this Author considers not, or wilfully dissembles, that exhortations are onelyonly a cause morall, but Gods working immediately upō the will, after that the judgment is wrought uppon by exhortations & instructions (for Austin comprehends these under one, saying, that if there be any difference between docere & suadere or exhortari, yet evē this doctrinae generalitate cōprehenditur) this he workes as a cause physicall, & therfore albeit ther be a presupposall of a cause preceding, working morally, yet the Spirit of God in striking the stroake, is the sole and immediate cause working physicallie. p. 115Lastly he that persuadeth say the Bellarmine, (and light of nature justifies it) worketh only per modum proponentis objectum, only he setts it foorth in the most alluring manner that he can; Now the object proposed is well knowne to work only in genere causae finalis, the motion wherof is commonly called motus metaphoricus, or metaphoricè so called. But Gods operation immediate in working upon the will is in genere causae efficientis; so that albeit a cause working in genere causae finalis be presupposed, yet still it is cleere, that the Spirit of God, works immediatly upon the will in converting it, in genere causae efficientis. Now the ignorance herof is it, that makes this Author so bold and confident, in talking of manifest contradiction; and who so bold as blinde bayard; but I woulde the scales might at lenght fall from their eyes, that they might see upon what rotten grounds they proceede in impugning the precious truth of God; we willingly grant, that information of the understanding is necessarily required both to faith, and to repentance, otherwise they were not acts rationall; but that this information shoulde be made by the minister, that is I confesse ordinarily required by the vertue of Gods ordinance, but not necessarily; which whether this Author takes notice of or no, I knowe not; I finde him litle s…nsible of any such distinction; And we willingly confesse that as often as men are found to resist these exhortat…ons divine, though delivered by Gods minister; they may justly be sayde to resist God working morally, and bes…eching them as the Apostle speaketh, 2. Cor. 5.20. as though God through us did beseeche you. So the Iewes with their Fathers resisted the holy Ghost, Act. 7.51. For as much as the wordes delivered unto thē & which they resisted, were sent by the Lord of hosts in his Spirit by the ministery of his prophets Zach. 7.12. & accordingly God is sayde to have protested among them by his Spirit, by the handes of the prophets but they would not heare Nehem. 9.30. But they doe not resist nor can resist the holy Ghost, working immediately, and physically upon their wills the act of conversion, and physicall or rather hyperphysicall transmutation.

p. 116We willingly confesse, that the elect resist neyther, tending to their first conversion, provided the time be come, which God hath appoynted for their conversion; till then they resist all exhortations, tending thereunto, as well as others; but as for any divine act for a physicall transmutation of their wills, they are not made pertakers thereof; till the time of their effectuall calling. Yet, after their effectuall calling, as they doe too often disobey God in his particular exhortations; So likewise they have cause sometimes to expostulate with God, for hardning their hearts against his feare.

But in their first conversion he doth not only pierce their eares, (the word of the minister being able enough for that,) but he gives them eares to heare, & so also he gives them eyes to see; and as for the opening of the heart, that also I take to be all one, with giving them an heart, Deut. 29.4.

Now, hereupon this Author tells us, we must be driven to confesse, that the word preached, for the most part, is destitute of that operation of the Holy Ghost, (as it appeares by the misprise, that the most part make of it, which cannot be when the efficacy of the spirit doth accompany it) but this is untrue, we are not driven, nor neede to be driven hereunto, we must willingly acknowledge it, rightly understood, namely, that God …nto the outward ministery of the word, doth not, for the …ost part, adde the efficacy of his Spirit to worke men unto faith and repentance; as it is most evident by experience, and our Saviour in the parable of the sower, that went forth to sowe his seede, teacheth us as much; And the Prophet Esay also, when, prophecying of the times of the Gospell, he beginnes thus: Who hath beleeved our report? and giving the cause hereof in the next words, addeth: And to whom is the arme of the Lord revealed?

But as touching the consequence herhence deduced, namely, that the whole ministery is but a dance, no more cooperating w…th mans conversion, then the clay which our Saviour applyed to the eyes of the blind, did unto his sight, or the sole voyce, calling upon Lazarus, made him to rise out of his p. 117grave: Here this great master of ceremonies is miserably out in his formalities as well as in his realities. It followeth not herehence that the ministery is a dance but a piping rather, as our Saviour signifies in the Gospell, when he sayth, wherunto shall I liken this generation? they are like to litle Ch…ldren sitting in the market place, and saying, we have piped unto you, but ye have not danced we have mourned unto you, but you have not wept; yet piping is a naturall provocation to dance; but the exhortation of the word without a more speciall operation of Gods Spirit, is no provocat on at all to believe; how can it be to naturall man to whom it seemes foolishnes; and witt wisdome is naturally more affected by men, then honestie: For qui velit ingenio cedere rariu erit; and the Italians have a proverbe, that witt is aequally divided; and the instance is given thus; Let a proclamation be made that all Taylers, appearing in an assembly, stand up; in this case Taylers will stand up, and none but Taylers; so of shoemakers, so of other …ades. But if a proclamation be made that all wise men should stand up, every one will be ready enough to stand up; men of the meanest trade, being apt to conceave that they are likely enough to be as wise as they who are of the best. Yet, by this Authors leave, the minist…ry of the word confers more to a mans conversion then the clay did (for ought I know) to the curing of the blinde mans eyes, &c. For the word informes what is to be beleeved, and likewise what is to be practised, though to discerne the wisedom of God in the one, and to be in love with the other, and to feele the power of God in both▪ requires another operation of the Spirit o… God, to the inlightning of the minde, and renewing of the will. He that said, nature doth nothing in vaine, sa…de, God and nature doe nothing in vayne, so that there was litle neede of such a gradation, as here is made. N…yther is the ministery of the word in vayne, though all, or the most part are not converted by it; For it informes all, it takes away excuse from all; they cannot say, si audivissem credid…ssem, they know hereby a Prophet hath beene amongst p. 118them, though they who yeelde obedience to it, have no need of any such excuse: and for their sakes it is principally intended, as appeares, both by the revelation made to Paul, Act. 18. Feare not, and holde not thy peace, for no man shall lay holde on thee; to hurt thee, for I have much people in this city; And accordingly by the Apostles scope in his ministery. For albeit he professeth that he became all things to all men, that he might save some, 2. Cor. 6. Yet he manifests who those some were, whose salvation he sought, where he sayth, I suffer all things for the elects sake, 2. Tim. 2.10.

And lastly, it is not in vayne towards any, for as much as the ministers thereof are the sweete savour of God, both in thē that are saved,2. Cor. 2.15.16.2 Cor 2:152 Cor 2:16 & in them that perish. To them that perish, a savour of death unto death, to them that are saved, a savour of life unto life, in both a sweete savour unto God in Christ.

As for the things, which we ascribe onelyonly to the Spirit of God, we ascribe them to that Spirit of God onelyonly, in the way of a cause physicall, we ascribe them to the word also in the way of a cause mo…all, as both informing the understanding concerning them, and persuading thereunto. But the Spirit of God alone both opens the eyes to discerne them, and the heart to embrace them, as the things of God.

And for the cause, fore-mentioned, to witt, because the Spirit of God doth not inlighten, to discerne the things of God, but as revealed in his word, nor to incline to any thing, as to the will of God, but as proposed in his word, therefore is the word called the sword of the Spirit, Eph. 6. Thus & justly, are we said to be begotten by the word, renued by the word, aedified by the word, fed by the word, clensed by the word.

And I finde it very strange, that when these men will have all that is preached in the word, in the issue left to the free will of man, to beleeve or no, to repent or no, to obey or no; and yet notwithstanding give out, that the word it is, which converts them, brings them to faith, repentance, and obedience; p. 119and yet cavill at our ascribing those effects to the word of God in one kinde of operation, which yet we ascribe solely and immediately to Gods spirit in another kind of operation; …specially considering that it is Gods word, & not their word; and sent by God in his Spirit, by the ministery of the Prophets, and not sent by them in their Spirits; and it is the meanes whereby Gods Spirit workes, as before I have shewed, and not a meanes, appoynted by them, whereby their Spirit worketh.

But it is nothing strange, that they, who oppose Gods grace, should in the end fayle even of common sense.

The Synod (sayth this Au…hor) leaveth it no other function, then to serve as an object, and to represent it. When Bellarmine sayth, that, Suadens agit per modum proponentis objectum; He delivereth this as a dictate of common sense, knowne by the very light of nature.

I say a litle more, that he who persuades ought, his office is to rep…esent that wh…reunto he persuades in the most alluring manner, …o draw the partie whom he persuades to like it, and to labour for it.

Farther, I say, we doe ascribe to the word, as much as they doe, or can doe in truth. In pretence I deny not, but they may deale w…th it as they deale with Gods grace, mak…ng shew, as if …hey ascribed thereunto their faith, their repentance; When indeed they impute it to their owne free wills, not fearing to mocke God, if he would be mocked; And as the Iewes sometimes crowned Christ with thornes, so do these crowne the grace of God with scornes.

But the true difference betweene us is, not in ascribing or denying ought to Gods word; but in that we ascribe that to the Spirit of God, which they ascribe to the freedome of their wills.

p. 120I say, the difference between us is, whether it be not so indeede as here I professe, and am ready to make good. But wheras he saith, we make the word of God only to represent that, without which the holy Spirit hath allready wrought within, as well in the will, as in the unde…standing, without any cooperation of the word, this passage is, eyther falsely copyed, or falsely translated out of the French: For the first (without) comes out of his place, the sense it beares being afterwards represented at full in these wordes, without any cooperation of the word, and besides, it marres altogether the sense of the wordes following: therfore I leave it quite out, and reade the passage thus, to represent that which the holy Spirit hath allready wrought within, as well in the will as in the understanding, without the cooperation of the word; Now here is a prety mystery woorth the opening: For he imputes unto us, as if we should say, that the word persuades, and exhorts to that, which the Spirit hath allready wrought both in the will, and in the understanding. Now, I desire to knowe, what that is, which the Spirit hath allready wrought, and when it was wrought, according to our opinion, as he saith; for I willingly professe, it is a myste…y unto me; namely, that we should maynteyne that God sends his ministers unto us to persuade us to that, which God hath wrought in us, and that perhaps, long before we heard the word; And, I willingly confesse, in this case, we might well seeme to make the ministery of Gods word to be very unprofitable, and vayne. Now, as I sayd, so I say still; this is very mysterious unto me. But I must fishe it out as well as I can, by Interrogation. And what is it, trowe we, that this Author meanes by this? Is it the worke of regeneration, consisting in the renovation of all the rationall faculties of man, both the understanding, and the will? Vndoubtedly, this is his meaning, though the Au…hor caryeth himselfe obscurely, without particulating what he meaneth, and wherin it consists. Then agayne, when was this wrought? If before we are pertakers of the word preached as he playnly signifi…th, is it p. 121not cleare that it must be before we come to the use of reason? being as we are, brought up in the Church of God, and accordingly made pertakers of Gods word, as soone as we come to the use of reason? And what time of infancy is more likely to be conceaved as most congruous herunto, than the time of our admittance unto the Sacrament of Baptisme. I am out of doubt that this is his meaninge; wherby it appeares that these Arminians, are of a contrary opinion, utterly denying that the grace of regeneration is conferd in Baptisme. Yet master Hooker, hath maynteyned that the grace of regeneration is conferd in Baptisme against master Cartwright, and one I knewe in my time (a favourer of his) that maynteynd in the divinitie schooles, that Baptisme is necessary unto salvation. And nowadayes our Arminians are eager in the mayntenance therof, which our Arminians beyond the Seas (as it seemes) doe utterly deny; yet they hugge one another in the armes of love, in opposing o…hers. But to make short, let our Englishe Arm…nians looke how they answeare this; For my part, I maynteyne no such opinion; and albeit master Montacute would put such an opinion upon our Church, out of the booke of common prayer, where it is sayde. Now this childe is regenerate; though the same Author professeth, that all that we reade in the homilies is not to be receaved as the doctrine of the Church of England. Yet Bishop Carleton hath answeared master Montacute upon the same point; and hath shewed out of Austin, that it is one thinge to be truly regenerate, and another thing to regenerate Sacramento tenus. I willingly confesse that the Sacrament of Baptisme, is the seale of the righteousnes of faith unto us Christians, as Circumcision was unto the Iewes, Rom. 4. which is as much as to say, that it assures us of the remissiō of our sinnes, as many as believe; and that as a Sacrament in generall is defined in the smaller catechisme of our Church to be an outward, and a visible signe of an inward and invisible grace. And so I conceave baptisme to be, and that not of justification only unto them that believe, but of the grace of p. 122regeneration allso, but how? not at that instant collatae; but suo tempore conferendae. To witt when God shall effectually call a man; and it is very strange unto me, that regeneration shoulde goe before vocation. And therfore we are free from maynteyning any such unprofitablenes, and vaynes of the ministery of the word, as to persuade us to that which God hath wrought in us allready, yea long before both in our understandings, & in our wills, as here it is charged upō us, but causelesly, for ought I knowe; And if the Synod of Dort or Arl…s, maynt…ynes any such doctrine it is more then hithe…to I have learned, or can justifie. It is untrue that the word is dangerous by our doctrine▪ but rather that it is dangerous for any man to contemne or despise the goodnes of God therin; their cond…mnation it agg…avates only occasionally; it is a mans owne co…ruption causally that aggravates his damnation, when the Lord calls unto them, and they will not hea…e, admonisheth them, but they will not hearken. It is true that it is not in the power of man to adde unto the word the efficacy of Gods Spirit, and it is as true that a carnall man hath no desire that God would adde the efficacy of his Spirit therunto.

The discipline of Christs Kingdom is as cords, and bonds unto them, they desire to breake them, and to cast off the yoke of ob…dience unto him. And agayne it is as true, that no man is damned for not adding the efficacy of Gods Spirit unto his word.

They are damned for contemning Gods word, and not hearkning to his gracious admonitions; but they coulde doe no other as this Author intimats; but what impotency is this? is it any where els then in thei… wills? which this Author considers not, nor distinguisheth betweene impotency naturall, and impotency morall; were they willing to hearken hereunto, but coulde not, then indeede their impotency were excusable; but they please themselves in their owne, and … in their obstinate courses; and if they woulde doe otherw…se I make no question, but that they shoulde have no more cause to complayne of their impotency to doe that good which p. 123they would doe, then the servants of God have, yea, and holy Paul himselfe had. How can you believe saith our Saviour, here is a certeyne impotency of believing,Ioh. 5.44John 5:44 which our Saviour takes notice of; but what manner of impotency is it? observe by that which followeth, who receave honour one of another, & regard not the honour that comes of God only. Therfore you heare not my wordes, because ye are not of God, Ioh. 8.47. this is as true as the word of the Sonne of God is true, allthough this Author setts himselfe to impugne this kinde of doctrine all alonge. But withall consider, doe they deplore this impotencye? doth the consideration herof humble them? nay rather they delight in it as the Prophet noteth, Ier. 6.10. Their eares are uncircumcised eares, & they cannot hearken; beholde the word of God is as a reproch unto them, they have no delight in it.

The fourth Section.Sect. 4.

THere now remayneth no other instance for our Censurer thē to exhort this profane fellow to pray unto God that he would be pleased to give him the grace to leave his lewdnes, Treat.promising that if he pray as he ought to doe, that he shallbe heard, and receave what he demaundeth. But herupon this profaner being well instructed in the doctrine of Dort, will demaund of him, how it is possible to pray as we ought, if God give him not the grace before hand, and that allso so effectually, that it shoulde be impossible for him not to pray, & therfore seing that he faileth so to doe, the Censurer must needes see that God will be no more invoked on by him, then he hath given him grace wherby to doe it.

p. 124And that it is no lesse easye to perceave, that God sent this Corrector unto him with an intention (not) to better him by his ministery, when he findes more confusion in the doctrine of the speaker, then amēdment in the practise of the hearer, to whom he bringeth either the pillow of Epicurus, to lull him asleepe in his securitie, or else the haltar of despayre, wherewith he may hange himselfe as Iudas.

But above all, this profaner will finde yet one more singular benefit, to the flattering of his flesh, by the answ…r which the Synodists doe usually make unto those who aske in what case David would have beene, had he dyed in his adultery, whereunto they say, it was impossible for David to have dyed before he had repented, b…cause that after this he was to begett a Sonne, from whom the Messias must descend.

But hereunto our profaner will reply, that the impossibilitie of dying before repentance, according to the doctrine of the Synods, is founded upon the generall promise, made to all the Elect and not on any particular promise, made to David, touching the Messias, whom God had sent into the world, by other meanes had he foreseen the impenitency of David, as he foresaw his repentance. That if the Synod be not deceaved, he is sure to dye never without repentance, as was David: So that following this doctrine, the true meanes, to avoyde death, is to committ, and ever to continue in some mortall sinne, it being impossible for him to be killed in adultery, or perish in any other sin before, having first made his recōciliation with God, who is not angry for ever (to speake in the language of the Synod of Dort) but onelyonly against the Reprobates. See then the invention of immortalitie found out, to satisfye p. 125the Paracelsians, and such like fooles, who search for this remedy, against death in drugs and naturall causes. Our Synods shew the An…idote in a morall cause of so facile and agreable execution to their facile Auditors, that the Poets Ambrasia and Medusaes charmes, are fabulous unto it.

Now then our Corrector will eyther desist his enterprise, in reforming this mans deboisnes, or else forsake his owne principles, and correct the doctrine of his Synods.

Consid. Surely, we have small reason to exhort a profane fellow, to pray unto God, that he would be pleased to give him the grace to leave his lewdnesse, so long as we finde him, to delight in his profanesse, and take pleasure in his unrighteous courses; had he a desire to leave it, but findes himself unable to cast off this yoake of sinne, o… to breake the bonds of iniquitie, then, and in this case, it were seasonable, to admonish him, to cry unto God, that he would be pleased in mercy, to loose him, whom Satan hath bound so many years, and that for his Sonnes sake, whom he sent into the world, to loose the workes of the devill, he would be pleased to sett him free, and give him the libertie of his children; like as the children of Israel cryed unto the Lord, by reason of their sore bondage, and the Lord heard their crye, and considered their sorrowes, and came downe to deliver them. Neyther are we driven to any such course, as this Author feigneth; who all along opposeth the secret providence of God, in shewing mercy to whom he will, & hardning whom he will, in giving hearts to perceave, and eyes to see, and ears to heare, to whom he will, and denying this grace to whom he will, I say this, he opposeth all along, to the very face of it, nothing fearing the judgements of God, nor his power to harden thē, & to make thē feele that powr, which they will not confesse; saving that these, & such like spirituall judgements; are of such a nature, p. 126that they are least felt where they are most suffered.

And as he opposeth this, so doth he impugne the doctrine of Gods word, concerning the impotency that is found in all, to beleeve, to repent, untill God be pleased to cure that infidelitie and impaenitency, which by propagation of nature, is derived unto us all, and made as naturall unto us as flesh and bone.

As where it is sayd, that men cannot beleeve, cannot repent, they that are in the flesh, cannot please God; That the naturall man perceaves not the things of the Spirit of God, for they are foolishnes unto him, neyther can he know 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. That we are all naturally dead in sinne; and that our raysing therehence, is no lesse worke then regeneration or new birth.

All this he setts himself purposely to oppose, and that in a vile manner by base insinuations, to undermine this doctrine rather then by any just argument to overthrow it. But when we deale about the reformation of such a one, we will pray unto God, to accept our endeavours, and to shew his power, in making his word in our mouths powerfull, as to the convicting of his sinne, so to the humbling of him, and bringing him acquainted with the Spirit of bondage, to make him feare, and that he may be pricked in the heart, as the Iewes were, when by Peters Sermon the Lord brought their horrible sinne close home unto them, in crucifying the Sonne of God; If so be, he may finde sinn to be as an heavy burthen unto him; and cry out unto us to minister a word of comfort unto his weary soule; and in this case we will be …old to apply unto him the comforts of God in Christ; because our Saviour calls unto him all such as labour & are heavy laden, promising that he will ease them. Yet if we doe exhort him to pray, it followeth not that this exhortation is in vaine, no more then exhortation to Infidels is in vaine, when we exhort them to faith in Christ. For albeit, neyther the one p. 127nor the other can be performed without grace; Yet upon our exhortation, God can worke this grace in him, if it please him.

Many come to Church with a profane heart, yet in the hearing of it, it pleaseth God to convert some of them; and Ekron may be as the Iebusite; and God is able to turne Lebanon into Carmel, and to make the most wast places finitefull, even as the garden of the Lord. And Saul was converted in his heate, and furious persecution of the Church of God. God can convert not only aversas à vera fide, but adversas verae fidei voluntates, & ex nolentibus volentes facere, and that omnipotente facilitate as Austin hath observed. It is untrue that grace workes a man to pray in such sort as to make it impossible for him not to pray; for that were not to worke him to pray freely. VponUpon supposition that God by his Spirite doth worke a man to pray, it is impossible he shoulde not pray, but how? contingently and freely. So that impossibilitie is not simply an impossibilitie, but only secundum quid; and joyned with a possibilitie, simply so called to the contrary; Otherwise it could not be done contingently and freely. For to produce a thing contingently, is to produce it with a possibility to the contrary; and to worke this or that freely, is so to worke this or that, as joyned with an active power, eyther to forbeare and suspend the action, or to produce a contrary operation. And thus Aquinas most learnedly sheweth, how that the efficacious will of God is the cause, why both necessary things come to passe necessarily, and contingent and free things contingently and freely; and accordingly he hath ordeyned different second causes, some working necessarily others working contingently & freely. But this is more it seemes, then this Author hath hitherto beene acquainted with. And as he hath exercised his Provinciall witt, in opposing the doctrine of Gods word, in the most untheologicall manner, that I thinke was ever knowne to the world; so I wish he would keepe his course, and shew as little scholasticalitie, in refuting Aquinas also in this particular.

p. 128And albeit God gives him not grace to mocke him, yet the dutie of prayer doth no lesse o…lige man, then any other duetie; seing God gave this grace to us all in Adam; and in Adam we all have sinned, and by that sinne our nature is become bankrupt of grace untill God in mercy, and for his sons sake be pleased to have compassion upon us, & to restore it. But he is master of his owne times, and bestowes this grace on some sooner, on others later, on some not at all; When God sent Ezechiel to his people, it seemes by that we read Ezechi. 2.3.4.5. he sent him not to better them; but that they might not say they had no Prophet among th…m, and to cu… of that excuse; yet I hope this Author is not in such a measure obdu…ate as to say, there was any such confusion in Ezechiels doctrine as here he chargeth upon ours; which yet is merely according to his owne shapinge; and with what felicitie he hath succeeded in this a…t…fice of his, I have endeavaured to make it appeare unto the indifferent, and unpartiall Reader. We teache that no man can have evidence of his reprobation but by finall impenitency, or by committing the sinne against the holy Ghost; and in eyther of these cases there is just cause of despayre to Pelagius himselfe, how much more to his disciples that oppose the grace of God after the truth therof is in such sort cleered; let them looke unto it whether not against the voyce, and light of their owne conscience. As for securitie, can the feare of God open a way therunto; or doe we maynteyne any other perseverance in the state of grace then by the feare of God? according to that Ier. 32.40. I will put my feare in their hearts, that they shall never depart away from me? To the question in what state David had bene had he dyed in his adultery, he tells us of an answeare which is usually made by the Synodists, as he saith; namely, that it was impossible for David to have dyed before he had repented, because that after this he was to begett a sonne from whom the Messias must descend.

But who these Syndodists be, whether of Dort or of Arles, he m…ntions not, much lesse the place where. As for the p. 129Synod of Arles, I never heard of it, but by this manuscript. In the Acts of the Synod of Dort I have beene something versed, but I have not mett with this answer there; nor ever heard of it, before I read it in this Pamphlet. And to my judgement, it is imperfect in two particulars, neyther of which this Author takes notice of; the one is, in altering the state of the supposition, without shewing cause, why the supposition is unlawfull; yet such an answer was made by King Iames to D. Overall his interposition in the Conference of Hamton Court, as I receaved from the mouth of one that was an Agent in that Conference; the other is in feigning, that David must begett a sone, after his repentance, from whom the Messias should descend, for which fiction I know no ground. But as for this Authors exception, that is very vaine and frivolous, for certeynly they that make this answer, meant not to accommodate it to any other then to the particular of David; on whose part there might be a particular reason of his repentance, besides the generall ground, which is common unto all. As for the argument it self, I finde it in Arminius in the Theses he wrote, ad Hippolytum de collibus; And I know how our English Arminians doe glory in it; but I answer, that the supposition is most unjust, dividing two decrees of God, which he hath conjoyned, in which case no merveyl if absurdities follow upon such wild suppositions more then enough. For, in case God hath ordeyned both, that no sinn shall cast a regenerate person out of the state of grace; and neverthelesse, that no sinn shall be pardoned without repentance; in this case that a man may be saved, he must not only continue in the state of grace, but repent also; so that upon this feigned supposition it followes not, that David dying in the sinnne of adultery unrepented, shall dye out of the state of grace, onelyonly it followeth, that, notwithstanding his dying in the state of grace, he shall be damned, to witt, by our wilde suppositon this would follow, not by any ordinance or constitution of God.

Yet how can he dye in impenitency, that hath the Spirit of p. 130repentance in him? though upon the fiction here represented repentance actuall is not exercised; The case is all one of any sinne, upon this supposition, vules they will deny every sinne to be mortall.

And to compare this argument of theirs with an argumēt of ours to the contrary; what a worthy act was that of Abrahams in sacrificing his sonne, of the Martyrs in sacrificing thēselves; Nay put all the heroically vertuous, and religious acts together, that have bene at any time performed by the Saincts of God, and suppose them to have bene performed by one child of God, yet coulde not this roote out the fleshe, that is, the part unregenerate. How improbable is it then that one act, to witt of adultery, is able to roote out in the childe of God, the Spirit, that is the part regenerate? But against this doctrine, that a regenerate person shall not dye in any sinne unrepented of, this Author brings an argument wherin he glorieth not a litle; but one of the wildest that (I thinke) was eve… knowne to the world: To my thinking such a wild goose dispute… deserves to be sett in the Stocks in the Parvis, that yong sophisters might gaze upon h…m, as smaller birdes doe at the broad faced foule in the day time. There was a time when wit…s did flourishe in Rome, and as some prooved excellente, and were delivered of materiall expressions to the admiration of their hearers, so others affecting applause, and streyning to surmount the expectation of their Auditors, sometimes d…scovered most absurd conceytes, such Seneca censures in his declamations for corrupta, and corruptissima. And sometimes ba…e floorishes were applaud…d by the people, which Porcius La…o observing: when he came to declayme, gave himselfe purposely to imitate those absurdities; and once concluding an absurde gradation, like unto some mountabanke orators that had bene in the place before him, with this Inter sepulchra monumenta sunt: and the people breakinge foorth into …cclamation or clapping of handes therupon, he leaves the prosecution of his oration, and falles upon the people, discovering the absurditie of that his floorishe, and p. 131reproching them as Audithors of no judgment, but applauding such passages as were nothing woorth, but most insipidly delivered without art or witt or judgment. Now let us see what good mettall there is to be found in this argumentation, and whether it be not of as base an alloy as ever dropped from the mouth of a sober man. And first if this were a course to prolonge a mans life, what neede he affect to sinne, when the corruption of his nature caryeth him to sinne in such sort more or lesse, that he is driven to professe with Paul, what I would that doe I not, but what I hate that doe I; and agayne I finde that when I would doe good, I am thus yoked, that evill is present with me. For I delight in the lawe of God concerning the inner man. But I see another law in my members rebelling against the lawe of my minde, & leading me captive to the law of sinne.

Have we not dayly cause to pray unto God to pardon our sinnes, both morning and eveninge, yea and every houre? yea and as soon as we have done our prayers, to pray unto him to pardon the sinnes of weakenes that have had their course in our very prayers. Abraham when he was sacrificing unto God, was put to drive away the foules that fell upon his sacrifice. This Gregory interprets of evill motions that have their course in us even while we are at our prayers. And in Zach. 3.1. we reade, how while Iehoshuah was standing before the Angel of the Lord, Satan stood at his righthand to resist him. Certeynly if the Lord should be extreame to marke what is done amisse even in our best performances, we should not be able to abide it. Therfore to helpe this flawe in this argument, the Author makes it proceede not of sinne in generall, but of mortall sinne; which if it be delivered only foreign amplificandi causa, accoumpting all sinne mortall, my solution stands still in full force; but if it be delivered foreign distinguendi causa, as if in his opinion all sinne were not mortall, doth it become him to take that for granted, which we generally impugne as an untruth in disputing against Papists?

p. 132Secondly, will he impute unto us by way of exprobration, our doctrine concerning Gods decre…ing all thinges, and will he not suffer us to make use of it? or doth he not, or will he not perceave, that upon this supposition his argument is of no force; nay if we doe but acknowledge, that God hath power to hinder any sinne, it is of no force; For God can hinder them from accomplishing any such vile thought that this Author (very fruitfull of wild inventions) feigneth, and imputeth to a regenerate person. Like as Ezech. 20.32. the Lord professeth that, that shall not be done which came into their mindes: For they sayde we will be as the heathen & serve wood a stone; but the Lord professeth he would rule them with a mightie hande; and the issue v. 37. is this, I will make you passe under the rod, and bring you into the bond of the covenant. Thus the Lord caryeth himselfe towards them in their first conversion, and taking them off from their ungodly and wilfull courses, as he tooke off Saul from his persecuting courses, even then when he breathed out threats against the Saints of God, and had gotten him a commission from the high Priests to goe to Damascus, and bind all that called on the name of Iesus. But when he hath converted them, (which is my third answere) then he putts his feare into their hearts that they shall never depart from him; so that by restrayning them from sinne, and preserving the feete of his Saints, he keepes them unto him, not suffering such wilde thoughts, as these which this Author feigneth, to have place in them. Fourthly, that which here he fitteneth is incompetent to a naturall man, that hath but any sparke of naturall ingenuitie in him. For suppose a Father shall be resolved concerning a debaucht, and lewde sonne, never to disinherit him, though he shoulde continue to the ende in his disobedient, and rebellious courses: if the Sonne should herupon take occasion to be the more riotous, and disobedient, would not the world of naturall men generally condemne such a Sonne as most unnaturall, and voyde of all sparkes of common ingenuitie?

p. 133How much more incompetent is such a disposition to him who is ruled, and governed by the Spirit of God; an earthly Father being not able to change the heart of his rebellious childe; but God our heavenly Father being sufficiently armed with power for this, who hath gifts even for the rebellious, to make them a fitt habitation for him, that so the Lord God may dwell among them. Fiftly, albeit the Spirit of this Author should perhaps serve him to be so much in love with this temporall life as by any vile meames to prolong it, as namely, by committing one mortall sinne (as he calls it) upon the necke of another; yet why shoulde he be so charitable towards us his adversaries as to thinke so well of us as he doth of himselfe, and of those of his owne sect, who coumpt it our duetie to endeavour to be so possessed with the love of Christ, and to enjoy him, as to desire to be dissolved, and to be with Christ in such sort that if he shoulde give us leave to choose, whether we would live Methusalehs yeares in all happines to serve him, & glorifie him, or for the triall of our Christian faith to be burnt at a stake, and as it were in a fiery charet to goe to Christ, we ought to accoumpt that God doth farre more honour us in this, then in the other, and we have good reason to make choyse of this to suffer for him, who was so well content to leave, as it were, the glory he had with his Father, and to empty himselfe for us, and to take upon him the shape of a servant, and be crucified upon the crosse between two theeves, that so he might overcome death, and open the gate to us of everlasting life. Let this, Montabanke of discourse goe then, and applaude himselfe for the subtiltie of his invention, and sacrifice to his witt, and burne incense to his artifice; and cry foreign; and solace himselfe in the sport he makes amongst his consorts, and make themselves merry with their Ambrosia beyond Paracelsian drugges; For these are his inventions, not ours, manifesting withall, how savoury they shoulde be to his affections, but that he wants faith to embrace our doctrine.

p. 134And no mervaile if such, as is their faith, they unadvisedly declare, that such like are their affections. That God is not angry for ever, is for substance the phrase of the Holy Ghost; And it is as true of some that their worme shall never dye, their fire shall never goe out, and there is no greater kinde of Gods anger then that; and consequently his Anger shall never end towards them; and if we devide the world of men into Elect and reprobates, who can these be but reprobates? and consequently they towards whom God is not allwayes angry, must needes be his elect, and not reprobates. Yet I nothing merveyle at this Authors Spirit, who throughout passeth his scoffes and scornes upon that which is the cleere doctrine of the word of God, as on that which he conceaves to be the doctrine of the Synods of Dort and Arles.

And therfore I commende his wisedome, that to avoyde the appearance thereof, medles so litle with taking notice of any passage out of Gods word, alleaged by any of us, to addres any answer thereunto; for if he had, his blasphemous scoffes had been more apparantly terminated upon the doctrine of the Holy Ghost as well as upon the doctrine of Dort and Arles.

I finde, this Author is a very kindhearted Gentleman towards himself, and to the Helena he cherisheth in his bosom. For whatsoever his premises be, he will be sure to be full for his owne cause in the conclusion. Yet will we, neyther forsake our owne principles by the grace of God, nor give over our course of reformation of any that is under our charge, to draw him from his profane courses; taking our president & direction herein from the holy Apostles admonition unto Timothy: The servant of the Lord must instruct them with meeknesse, that are contrary minded foreign, if so be at any time (therfore it becomes us continually to wayt for this time and not to prescribe unto God) God will give them repentance, that they may acknowledge his truth, and come to amendment out of the snare of the devill, of whom they are taken prisoners to doe his will.

p. 135The THIRD PART.3. Part.