The Doctrine of the Synod of Dort, Title page – Treatise
The Doctrine of the SYNOD OF DORT And ARLES, reduced to the practise.
With a consideration thereof, and representation with what sobriety it proceeds.
I devide This discourse into two parts
1. Preface.
2. Treatise.
1. The preface likewise hath two parts.
1. A rule of Tryall, to wit, by reference to practise in 3 cases.
1. The converting of a stranger.
2. The correcting of a leud Christian.
3. The comforting of the afflicted.
2. The doctrine to bet tryed.
2. The treatise is the tryall it self of the former doctrine, according unto the former rule, & accordingly divides it self into 3 parts, and ech of them I devide into several sections.
Praeface.SEing the doctrine of the Gospell, tyeth not the disciples unto bare speculation and mere knowledge of the history, but allso bindeth them to the practise & aedification of their ne…ghbours, every man will say that the use therof consisteth principally in these 3 things, which every Christian, but more especially a faithfull Pastor, ought to procure so farre forth as in him lieth; where The
1. Is the conversion of a stranger to the faith.
2. The amendment of a bad-living Christian.
3. The consolation of the sick or otherwise afflicted.
2. If then that doctrine established and canonized in the two Synods, the one held at Do…t in Holland 1618. 1619. the other at Arles in Cevenes in France in 1620. cannot serve to any of these. 3. endes; nay, if they are directly contrary therunto, no Christian can doubt but that it is quite different from the doctrine of the holy Scripture, which is given by inspiration of God, and is profitable for reproofe, for correction, for i…struction in righteousnes. 2. Tim. 3.16.
Consid.What this Author is I knowe not▪ but by conjecture he seems by certeyne passages mentioned in this discourse, more naturally to speake French then Englishe. Neyth…r can I well tell in what …āke to place him of the three here mētioned, for whose aed…fication principally he pretendes the doctrine of the Gospell to be usefull. For first he seemes not to be a stranger vntounto Christian faith, for as much as here at the first he mentioneth a passage out of 2 Tim. 3.16▪ concerninge the profitablenes of holy scripture; though thencefoorth he quotes not one place of scripture throughout: no, nor a stranger to Calvins doctrine, for he quotes one passage allso out of him; & not one more throughout (as I remember) out of any author ancient or modern. But he takes libertie to cry out upon a prodigious Labyrinth of Divinitye, belike of those who desire to mould their faith in conformitie to the word of God in the first place, and then also to take notice of what hath bene the most receaved doctrine of the Church of God in the severall ages therof. And to take such a course in this authors judgment, belike, is for a man to cast himselfe into a Labyrinthe or maze. I confesse it is a sweete thinge to wanton wits coelo liberiore frui. And it may be the nature of man repines more aga…nst limits of faith, then against limits of life and conversation. Yet Adam found more room… when he was cast out of Paradise, then within; but his condition I suppose was nothing more comfortable for that. Neyther is it likely this Author is of the ranke of bad-living Christians, for it is not their course to trouble their braynes about points of faithe: well they may rayle against religion, but they doe not use to dispute divinitie. Neyther doth he seeme to stand in neede of a physician, he seemes rather to feele the pulses of others, and to professe out of deepe judgment the dangerous condition wherin others are, through errour of faithe in tender points, and in this censure of his, he caryeth himselfe like a very confident divine all alonge: whence it followeth that the doctrine of the Gospell is not so principally usefull for the aedification of such as himselfe: For if it were, I see no reason why such a condition shoulde be omitted, for, I praesume, he will not say that every doctrine of the Gospell shoulde be alike usefull to all conditions of men. There is good use to be made of terrors, good use to be made of comforts. But comforts are not fitt to terrifie, nor can terrors be of use for consolation. And truly our Church of England in her articles of religion, artic. 17, teacheth us that the godly consideration of Predestination & our election in Christ is full of sweet, pleasant, & vnspeakeable cōforts to godly persons & such as feele in thēselves the working of the Spirit of Christ, mortifying the works of the fleshe, & their earthly members, and drawing up their minde to high and Heavenly thinges; As well because it doth greatly establish & confirme their faith of aeternall salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: But that for curious & carnall persōs, lacking the Spirite of Christ, to have continually before their eyes the sentence of Gods praedestination, is a most dangerous downe fall, wherby …he divill doth thrust them into desperation, or into …chlesnes of most vncleane living, no lesse perilous then desperation. And I r…member to have read in the History of the Councell of Trent, that the first opinion there mentioned concerning praedestination, whith was the opinion of the Swinglians, as there it is reported, as it is mysticall & hidden, keeping the minde humble and relying on God, without confidence in it selfe, knowing the deformitie of of sinne and the excellency of divine grace (which vndoubtedly are excellent uses for aedification in an eminent d…gree) so the second opinion (contrary to the former) was plausible and popular cherishing humane praesumption and making a great shewe; & it pleased more the preaching fryars, then the vnderstanding Divines. And the courtiours thought it p…obable, as, consonant to polit…que reason: …t was maynteyned by the Bishop of Bi…on…o, and the Bishop of Salpi shewed himselfe very partiall. The defenders of this, vsing humane reasons, praevayled against the others, but comming to the testimonies of scripture, they were manyfestly overcome. But to returne, I had thought the written word of God had principally concerned believers, and tended to the aedification of the body of Christ; according to that we reade Eph. 4.11, 12. that Christ gave some to be Apostles, and some Prophets, & some Evangelists, and som Pastors and Teachers, now observe the ende of their ministery in the wordes followinge, for the …epayring of the Saints, for the worke of the ministery, and for the aedification of the body of Christ. As for Bad living Christians; they have no delight in Gods word at all; the ministery of the word is but a vexation vntounto such; and Gods ministers are accoumpted by such, as Elias was, no better then troublers of Israel, and why? But because they can prophecy no good vntounto such but evil. And as for the sicke, though weak in body, yet if not weak in faith, we can affoord them abundance of consolation in God even to the assurance of their election. If weake in faith, and oppressed vnderunder the burthen of their sinnes; yet is there no cause why they should despayre by reason of any doctrine of ours; but rather good hope that these troubles of minde may proove as panges of childbirth to deliver their soules into the world of grace.
2. Of any doctrine Canonized eyther in the Synod of Dort, which we knowe; or in the Synod of Arles which I knowe not; I am utte…l… ignorant. The course of comprehending the doctrine of the Church concerning certeyne points, in severall theses, and denominating them canons, hath bene anciently of use, in Councells and Synods; but of canonizing any doctrine therby▪ I never heard, nor read till now. But if the Church be the pillar and butteresse of truthe; the authoritie therof is of no small force for the establishment therof; albeit we acknowledge no infallible rule of faith but the word of God.
The quaestion in praesent is, whether election be upon the foresight of mans obedience, or according to the meere pleasure of God? and in the issue it comes to this (as in due place I will shewe,) whether God hath mercy on whom he will, by giving faith and repentance vntounto them, and whom he will he hardeneth by denying faith and repentance? Or rather in the dispensation & distribution of these graces proceedeth according to mens workes? Now to me it seemes a strange course, when a quaestion is moved as touching two contrary opinions, which of them is true and to be embraced; to drawe the resolution herof to the consideration of the usefulnes of the opinions or doctrines quaestioned. As if because an opinion is usefull, therfore it is to be cōcluded that it is true; and not rather in case it be founde to be true, yea the very truthe of God, the rule wherof alone is Gods word, therfore we ought to conclude that it is vsefull; and be carefull to make such use of it, as it doth bespeake. Nay is it not most indecent for man to presume, …o ob…rude opinions upon Gods word, upon a bare praetence of the usefulnes of them in mans iudgment, to serve turnes as he thinkes good? And doe not as many as take such courses for the mayntenance of their owne way, manifest hereby that their cause is desperate, and that it seemes they have very litle or no ground for their opinions out of the word of God, when they runne out vntounto such divinations as these, for the supporting of their labouring and wavering cause? As for example, if the Apostle shall playnly professe that election is not of workes; shall not we embrace this for truth, unles we finde it to be more usefull to the purposes here specified then the contrary; and if we seeme to finde the contrary doctrine more usefull then this in our phantasy; shall we therfore contradict the Apostle in expresse termes, or set our wits on worke so to fashion the Apostles meaninge by a forced interpretation as to make him to contradict his owne wordes? In like sort, if the Apostle sayth, God hath mercy on whom he will, and whom he will he hardeneth, Rom. 9.18. And withall manifests that by obteyning mercy at Gods handes he understandeth the obteyning of faith, Rom. 11.30. that, even in the former place being manifest enough by the antithesis of it unto obduration; Shall we hang still in suspense as touching the acknowledging of S. Pauls meaninge, untill we have well weighed and considered the usefulnes of this doctrine, in comparison, with the usefulnes of the contrary doctrine; and according to the weight of each, by such weights, and in the scale of our judgment, pronounce judicially eyther for Paul, or against him; or at least make the holy Apostle by some practise or other to eate his owne wordes, as Saturne did his children?
And verily in the cause of such a triall, a good witt will serve a disputant in good steade; who can, if he list, bring forth pleasant ejaculations in commendation of a bald head, or of folly with Erasmus, or of a louse with Daniel Heinsius; and with our English Sonnetters of a st…awe… to witnesse th… songe: O the strawe the strawe! and then let them take forth and singe: Now here is a jolly cou…se, quoth the minstrill. And others, like e…ough, will be furnished with as good witt to the contrary, in displaying the unnecessary condition of ought; …ike him, who having f…st made an excellent speech in the commendation of justice; afterwards spake as wi…ily to the contrary, shewing that there was no justice at all in the World. And I have heard of a Gentleman, that would discourse against any neede we have at all of fire; saying that at the end he was driven to a non plus, for as much as he could not devise how his horse could be shod without it. And, in like manner, I have with admiration receaved a relation concerning a Gentleman in an Assembly of States, such as we call Parliaments; namely, that he was absolutely the best speaker, yet nothing respected; and that for a most sufficient reason, which was this: They knew full well, that he could speake as well, and as movingly to that which was quite contrary. And I willingly professe, the Author of this discourse seemes to be a wit…y Gentleman, and to enterteyne his readers in the following treatise with a pretty enterlude; & no mervail if he makes choyse of a fi…t scene, wherein to shew the feates of his activitie: Wherein how well he caryeth himselfe, when he comes to the triall of our Doctrine, by the serviceablenes thereof to the three endes here proposed, we shall by Gods helpe inquire in due place. But surely, though it be not serviceable to any of these ends, yet if it be as serviceable to other ends, above specified out of the history of the Counsell of Trēt; as also out of the 17. article of our church of Englād, as also to the glorifying of God, in acknowledging the prerogative of his grace, as onelyonly effectuall to every thinge that is good, & the prerogative of Gods soveraintie over his Creatures, in making whom he will Vessells of mercy, and whom he will Vessells of wrath, …o witt, by shewing mercy on whom he will, and hardening whom he will; This I hope shall be sufficient to uphold the reputatiō of it, yea albeit it be found contrary to other endes (which yet I deny) like as comforts are contrary to the use of terrifying, and terrours are contrary to the use of comfortinge; and yet Gods word co…taines both kindes of discipline. Like as Martin Luther and Melancthon were of different dispositions, and Erasmus his censure of them was this, that Melancthon followed Luther, as Litae followeth Atae in Homer, yet Chytraeus in his Historiae confessionis Augustanae, as I remember, professeth, that God in his gracious providence made good use of both, for the service of his Church, and propagation of the Gospell in these latter dayes. And I well observe as touching S. Pauls testimony here alleaged concerning the profitablenesse of Scripture Doctrine, (which is the more considerable I confesse, because this whole treatise is like an Henne with one chicke, having not any one quotation out of holy scripture besides) that he takes no such course as this divine doth, from the profitablenesse of a doctrine, to conclude it to be the doctrine of holy scripture, but rather supposing a doctrine to be a doctrine of holy scripture concludes the…hence that it is proffitable for reproofe, for correction, for instruction in righteousnesse. Hovv can it be othervvise, as touching the doctrine here impugned, but that if it be the doctrine of holy scripture, instruction therein must be instruction in righteousnesse, and shall be a just reproofe to them that refuse to receave instruction, as in the vvhole Counsell of God, so in this particular among the rest, and lastly serve for the correction of thē that do not live ansvverably unto their profession, as in other things so in reference unto this, as namely, whē professing of God worketh in us the will and the deede of every good worke, and that not according to the good pleasure of man, but according to his owne good pleasure, they are not so carefull hereupon, as they should be to worke out their salvation, with feare and trembling, in conformitie to the holy Apostles exhortation, Phil. 2.12.13. worke out your salvation, with feare and trembling. For God it is that worketh in you both the will and the deede even of his good pleasure.
Thus I have considered the rule of Triall: I come to the consideration of the doctrine to be tryed, whether it be in a right manner proposed.
The second Section.
THe principall points & doctrines of which Synods are conteyned in these 5. Articles.Praeface. Sect. 2.
1. That God, by an absolute decree, hath elected and chosen to life a very small number of persons, without the least regard, either of their faith and obedience; and excluded the rest of mankind from all saving grace, destined by the same decree, unto aeternall damnation, without the consideration of their incredulitie or impaenitencie.
2. That Iesus Christ dyed for no other then the elect only, not having the least intention of his owne, or commandement of his Father, to make a propitiation for the sinnes of the whole world.
3. That by the sinne of Adam, his whole posterity hath lost their free will, being subject by an inevitable necessitie to do or leave undone, that which every man acteth or omitteth, being good or evill, being thereunto predestinated by the aeternall and efficacious decree of God.
4. That God, to draw his elect out of that, produceth a faith in them by a power aequall to that, whereby he created the world, and raysed up the dead, so that they, to whom he giveth grace, are not able to reject it, and that the reprobates cannot obtaine it, although it be offered unto them, in the preaching of the Gospell.
5. That they who have once receaved this grace by faith, can never fall totally or finally, notwithstanding the most enormous sinns they can committ.
2. That this is the doctrine of the Synods, they who have beene, and still are persecuted for ref…sing to subscribe, have so plainly and sufficiently demonstrated by their publique writings, that none of their persecutors durst hitherto undertake to …fute or answer them; yea, and who are allwayes ready, before impartiall judges, to make it good, that the Articles, above mentioned, are to be found in the writings of their chiefest Doctors, even in the selfe same termes, nay farre more scandalous.
Consid. When the Apostle sayth, that Election is not of works, and prooveth it by this, that before Esau and Iacob were borne &c. it was said of them, the elder shall serve the younger; Let every sober Reader judge, whether it be not more agreeable to the Apostle, to professe, that election proceedes rather without any regard had to mans faith and obedience, then with any respect thereunto: as also whether by the same reason, which the Apostle useth, it be not apparent, that as election is not of good workes, so likewise reprobation is not of evill workes.
Yet that God did decree to damne no man, but for sinne is the unanimous confession of all our divines. Neyther is there any of them that I know, who denyes that God did ordaine to bestow salvation on none of ripe yeares, but, by way of reward of their obedience. And accordingly Tilenus himself, when he was on our side, took exception against Arminius his stating the decree of predestination and reprobation, according to our opinion, to proceede citra omnem considerationem resipiscentiae & fidei in illis, aut impenitentiae & infidelitatis in hisce. For marke, I pray, how he excepts against it, At postrema haec particula perperam & praeter menternostram hvic sentētiae adjicitur; And he gives his reason on both parts: on the part of reprobation thus: Quandoquidem quoscun que damnat Deus, Consid. sentent. I. Armin. cap. 1. p. 6.7.non aliam ob causam, quam propter impaenitentiam & infidelitatē atqu… adeopropter peccatum damnat, ac proinde ne que damnare decrevit sene hujus rei intuitu. On the part of election thus: Sicuti neminem in tempore serv… nisi resipiscentem & credentem (which yet is untrue, unlesse understood onelyonly of men of ripe yeares); Ita neminē ab aeterno servar… decrevit nisi resipiscentem & credentem. In like sort, Piscator denyes not, but that there is such a will of God revealed in the Gospell, as namely to save such as persevere in faith, & damne them that persevere in infidelitie and impenitency;Resp. ad Apologet. Berti…. p. 150. only he denyes this to be the whole will of God revealed in the Gospell, as touching the salvation of some, and damnation of others. And accordingly in the conference at the Haghe, when the first Article of the Remonstrants came to be discussed, which was: Deum ab aeterno decrevisse fideles perseverantes salv…s facere; Their adversaries denyed not this, nay they professed, that no Christian denyes this, Praefat. ad Synod. Dordrac. fol. 10. p. 1. And therfore they urged them to declare, whether this Article of theirs contained the whole decree of predestination; which when they affirmed, herein their adversaries thought good to oppose them, and to encounter with them upon that point. But let us distinguish that which such, as this Author is, affect to confound. The absolutenesse of Gods decree may be considered two wayes, either on the part of the act it self of Gods decree, or on the part of the the things decreed. According to this distinction: Aquinas professeth, that no cause can be assigned of the will of God, quoad actū volentis, 1. q. 23. art. 5.1. cap▪but there may be assigned a cause thereof, quoad res volitas; His words are these: Dictum est supra quod non est assignare causam divinae voluntatis ex parte actus volendi, sed potest assignari ratio ex parte volitorum. And applying this doctrine to predest…nation in speciall addeth, saying: Nullus fuit ita insanae mentis qui diceret merita esse causam divinae praedestinationis ex parte actus praedestinantis. Sed hoc sub question… ver…itur, vtrum ex parte effectus pr…destinatio habeat aliquam causam. And whereas the distinction of voluntas absoluta & condition…lis, is interpreted by Vossius, as all one with voluntus antecedens & consequens; both Vossius himselfe interpreteth voluntas conditionalis, as making the cause thereof to be only quoad res volitas. Hist. Pelag. p. 368.For he defi…es a conditionall will in this manner: A…iqua vult cum cond…tione▪ que id…ir… in effectum non prodeunt, nisi conditione impleta. Qu…modo …nes …om…nes salvari vult, sed per, & propter Christum fide approhensum. And doctor Iackson, in his last booke of providence, acknowledgeth that the distinction of voluntas antecedens & consequens is to be understood quoad res volitas; Now the consequent will is such a will as derives the cause therof from man. But this, sayth he, is to be understood as touching, the things willed; which we willingly grant, and accordingly acknowledge that some things willed by God have the cause of their being from m…n. As namely, faith, we …ay, is the d… sposing cause of salvation; finall infidelitie or impaenitency are the meritorious causes of damnation. Yet some thing there is willed by God which hath no cause from man, but … the cause therof is from the mere pleasure of God, and that is the giving or denying of grace, according to that of the Apostle: He hath mercy on whom he will and whom he will he hardeneth. Rom. 9.18. As for the decree of God considered as touching the act of God willinge, that it can have no cause from man, I proove, both as touching the decree of salvation, and touching the decree of damnation. And I willingly challenge all the nation of Arminians to answere it. And the argument is this; If faith be the cause why God ordeynes a man to salvation; then, eyther by … necessitie of nature it is the cause herof, or by the mere constitution of God. Not by necessitie of nature, as appeares manifestly, (and I have founde by experience that Arminians themselves have confessed as much) therfor if any way it be admitted to be the cause herof, this must be only by the constitution of God. Now marke the absurditie herof; for herence it followeth that God did constitute, that is, ordeyne, that, upon the foresight of faith, he woulde ordeyne men unto salvation; where the very aeternall act of Gods ordination, is made the object of Gods ordina…ion, a thing utterly impossible; and every man knowes that the objects of Gods ordination are thinges temporall only, and by no meanes, things aeternall. In like sort, if sinne be the cause why God ordeynes men unto damnation; then eyther by necessitie of nature, or by divine constitution; not by necessitie of nature, for surely God is not necessitated to damne any man for sinne If therfore by constitution divine, marke the absurditie unavoydably following hereupon, namely, that God did ordeyn that upon the foresight of … he would ordeyne men unto condemnation; where agayne Gods aeternall ordination is made the object of his ordination. Yet doe not I affirme, that in any moment of nature doth the decree of salvation goe before the consideration of mens faith and obedience; or the decree of damnation before the consideration of finall incredulitie or i… poenitencie. For as much, as the decrees of giving faith and crowning it with salvation; and, in like sort, the decrees of permitting finall incredulitie and impenitency▪ I make to be, not subordinate one to another, bu…, simultan…ous and coordinate one with another. I proceede to the second.
2. The holy scripture, in designing unto us those for whome Christ dyed, useth different formes, Matth. 20, 28. it is sayde that the sonne of man came not to be served but to serve and give his life a ransome for many, and 26, 28. This is my blood in the New Testament, which is shed for you and for many for the remission of sinnes. This is a very indefinite notion, yet nothing so prone to signifie a comprehension of all, as an opposition to such an universality. But in other places these Many are defined, and therewith all the benefite of Christs death confined to some, as namely the people of Christ, Mat. 1.21. to the Church, Act. 20.28. Ephes. 5.25. Christs sheepe, Ioh. 10.15. the Children of …, Ioh. 11.51. Christs freindes, Ioh. 15.8. to Israel, Act. 13.23. to the body of Christ, Ephes. 5.23. And accordingly our Saviour prayed for those onelyonly that his Father had given him, Ioh. 17.9. and for those whom hereafter he should give unto him, v. 20. and that with exclusion, from the world, v. 9. and for their sakes he sanctified himself, v. 19. which, in like manner, is to be understood with exclusion of the world. Now, by sanctifying himselfe, is understood the offering up of himselfe upon the Crosse, by the unanimous consent of all the Fathers, whom Ma…o…ate had read, as himselfe professeth in his Commentaries on that passage in Iohn. Yet we are willing to take notice of those places also, which extend the benefite of Christs death unto all, as Rom. 5.18. As by the offence of one the fault came upon all unto condemnation; so by the justifying of one, the benefite abounded toward all men, to justification of life; But for the clearing of this, observe but the limitation, going immediately before, v. 17. If by the offense of one, death reigned through one; Much more shall they, who receave the abundante of grace of the gift of righteousnesse reigne in life through one, Iesus Christ. It is further said that God was in Christ reconciling the world unto himselfe, 2. Cor. 5.19. That he is the Lambe of God that taketh away the sinnes of the world, Ioh. 1.29. That he gave his life for the life of the world, Ioh. 6.51. That he is the Saviour of the world, Ioh 4.42. and 1. Ioh. 4.14. Yet this admits a faire exposition, without all contradiction to the former limitation, namely, of men in the world, which being an indefinite terme, is to be expounded by other places, where it is defined who they are, as Ioh. 13.1. He loved his owne that were in the world, to the end he loved them; Now, who are Christs owne but those of whom he speaketh, Ioh. 17.9. For they are thine, 10.11. and all mine are thine, and thine are mine, and thou art glorifyed in them. Now, these are proposed with an exclusion of the world in that very 9. verse: I pray for them, I pray not for the VVorld, for they are thine.
It is further said, that Christ is the reconciliation for our sinnes, and not for ours only, but for the sinnes of the whole world; which may fairely admitt this construction, for the sinnes of men dispersed throughout all the world, which is most true of Gods Elect, like as Ioh. 11.50. They are called the Children of God, which were scattered; and Matth. 24.31. God shall sende his Angells with a great sound of a Trumpet, who shall gather together his Elect from the foure Windes, and from the one ende of the Heavens to the other. But suppose it be understood of all and every one, yet that place, Ioh. 3.19. gives a faire exposition of this also, whence it is said: So God loved the world, that he gave his only begotten Sonne, that whosoever beleeveth in him, shall not perish; And we willingly confesse, that Christ dyed to obtaine salvation for all and every one that beleeve in him.
And indeede our Adversaries doe usually please themselves in the confounding things that d…ffer.
And in the stating of this thesis we have a miserable confusion, as if these men delighted to fish in troubled waters. For whē we say Christ dyed for us, our meaning is that Christ dyed for our good, and a benefite redoundes unto us by the deathe of Christ, now, it may be, there are diverse benefites redounding unto us by the deathe of Christ, and they of so different nature, that, in respect of some, wee spare not to professe, that Christ dyed for all, and, in respect of others, the Arminians themselves are so farre from granting that he dyed to obteyn any such benefite for all, as that they utterly deny them to be any benefites at all redounding to any by the deathe of Christ. Though we willingly acknowledge them to be benefites redounding to us by the death of Christ, albeit not redounding unto all, but only to Gods elect. Now if this be true, is it not a proper course which this author takes in confounding things so extreamely different? And that it is so as I have sayde, I now proceede to shewe in this manner. We say, that pardon of sinne and salvation of soules are benefites purchased by the deathe of Christ, to be enjoyed by men, but how? not absolutely, but conditionally, to witt, in case they believe, and only in case they believe. For like as God doth not conferre these on any of ripe yeares vnles they believe, so Christ hath not merited that they should be conferred on any but such as believe. And accordingly professe that Christ dyed for all, that is, to obteyne pardon of sinne and salvation of soule for all, but how? not absolutely whether they believe or no, but only conditionally, to witt provided they doe believe in Christ. So that we willingly professe, that Christ had both a full intention of his owne, and commandement of his Father to make a propitiation for the sinnes of the whole world, so farre as therby to procure both pardon of sinne and salvation of soule to all that doe believe, and to none other being of ripe yeares, according to that Rom. 3, 24. we are justified freely by his grace, through the redemption that is in Christ Iesus. v. 25. Whome God hath sett forth to be a propitiation (or reconciliation) through faith in his blood. But we further say, that there are other benefites redounding to us by the death of Christ, to witt, the grace of faith and of repentance. For like as these are the gifts of God wrought in us by his holy Spirit, so they are wrought in us for Christ his sake, according to that of the Apostle, praying for the Hebrewes, namely, that God will make them perfect to every good worke, working in them that which is pleasing in his sight through Iesus Christ. Now, as touching these benefites, we willingly professe, that Christ dyed not for all, that is, he dyed not to obtaine the grace of faith and repentance for all, but only for Gods elect; In as much as these graces are bestowed by God, not conditionally, least so grace should be given according to mens workes, but absolutely, And if Christ dyed to obteyne these for all absolutely, it would follow her hence that all should beleeve & re… & consequently all shoulde be saved. And doe our adversaries blame us for denying that Christ dyed to procure faith and repentance unto all? Nothing lesse; nay it is apparant that the Remonstrants nowadayes openly professe that Christ hath not merited faith & regeneratiō for any. For whē this is layd to their charg as themselvs profess in these words: At (inquit censor) si hoc tantum meritus est Christus, Censura Censura p. 59.tum Christus nobis non est meritus fidem nec regenerationem, marke their answeare following, Sanè ita est. Nihil ineptius, nihil vanius est quàm hoc Christi merito tribuere. So that their playne meaning is that Iesus Christ dyed for none, so as to obteyne the grace of faith and regeneration for them, no, not for Gods elect, not having the least intention of his owne, or commandement of his Father to purchase these gifts these blessings for any. Proceede we to the third.
3. Of freedome of will in the creature we may dispute, and divines doe uswally dispute different wayes, and upon different considerations; as namely in respect, eyther of the state of the creature from within, as under corruption, or free from it; or in respect of the divine decree from without. This author very judiciously, Arminian like, confoundes these into one.
It is utterly untrue that any of our divines, of my knowledge, say that by the sinne of Adam, his whole posteritie hath lost their free will; In the time of my minoritie in the Vniversitie, in divinitie disputations we heard concerning free will such a distinction as this of common course. The actions of men are eyther naturall or morall, or spirituall; the resolution of the truth, as touching free will, according to the foresayde distinction, was this; we have not lost our free will, in actions naturall, nor in actions morall, but only in actions spirituall,1. Cor. 2.14. So that the naturall man perceaveth not the things of God, for they are foolishnes unto him, neyther can he knowe them because they are spiritually discerned. And the affection of the fleshe is enmitie unto God,Rom. 8.7.8. for it is not subject to the law of God no… can be. So that they which are in the fleshe cannot please God. Of heathen men the Apostle professeth that their mindes are blinded, their hearts hardned,2. Tim. 2. last. and they estranged from the life of God Eph. 4.18. that they are in the snare of the divill, led captive by him to doe his will. That the Ephesians were dead in trespasses and sins before the time of their calling by the Gospell;Eph. 2.1. and the like is affirmed of the Colossians Col. 2.11. Yet that which followeth in this Author is more unt…e imputing unto us, as if we maynteyned that every m…n is subject by inevitable necessitie to doe or leave undone that which every man acteth or omitteth, being good or evill. This imputation, I say, is utterly untrue; we say that every one doth freely whatsoever he doth, and omitteth freely whatsoever …e leaveth undone. Only this is to be understood aright, to witt, in respect of meanes tending unto endes, wherin alone and in the election therof consisteth the libertie of mans will, and not in the appetition of the ende; it being naturall to a man to be caryed to the liking of his ende necessarily; according to that of Aristotle.E…hic. 4. cap. 5. Qualis quisque est, ita finis apparet. And doth it become these men to dictate unto us, not only a new divinitie, but also a new Philosophy at pleasure? As for the reason here added, fetched from the aeternall and efficatious decree of God, this is so farre from confirming their premises as that it utterly overthrowes them, and confirmeth ours. For we say, with Aquinas, that the efficacions will of God, is the cause why some things come to pas…e contingently and freely, as well as it is the cause why other things come to passe necessarily. Was the burning of the Prophets bones by Iosiah performed any whit lesse freely by him, then any other action of his? O… the proclamation that Cyrus made for the returne of the Iewes out of the captivitie, was not this as freely done by him as ought else? Yet both these were praedetermined by God. Nay I say more; that every thing which cometh to passe, in the revolution of times, was decreed by God, I proove by such an argument, for answeare wherunto, I chalenge the whole nations both of Arminians and Iesuits. It cannot be denyed but God foresawe from every lastinge whatsoever in time should come to passe; therfore every thinge was future, fro… everlasting, otherwise God could not foresee it as future. Now let us soberly inquire, how these thinges which we call future, came to be future, being in their owne nature merely possible and indifferent, as well not at all to be future as to be future. Of this transmigration of things out of the condition of things merely possible (such as they were of themselves) into the condition of things future, there must needes be some outward cause. Now I demand, what was the cause of this transmigration? And seing nothing, without the nature of God, could be the cause hereof; (for this transmigration was from everlasting, but nothing without God was everlasting,) therfore some thing within the nature of God must be founde fitt to be the cause herof.
And what may that be? not the knowledge of God: for that rather presupposeth things future, and so knowable … in the kinde of things future, then makes them future. Therefore it remaines, that the meere decree & will of God is that which makes them future. If, to shift off this, it be said, that the essence of God is the cause hereof, I further demaunde, whether the essence of God be the cause hereof, as working necessarily, or as working freely. If as working necessarily, then the most contingent thinges became future by necessitie of the divine nature, and consequently he produceth whatsoever he produceth by necessitie of nature, which is Atheisticall: Therefore it remaines, that the essence of God hath made them future, by working freely, and consequently the meere will and decree of God, is the cause of the futurition of all things.Act. 4.24. And why should we doubt hereof, when the most foule sinnes that have beene committed in the World, are in scripture phrase professed to have beene predetermined by God himself? VponUpon supposition of which will and decree divine, we confesse it necessary, that things determined by him shall come to passe, but how? not necessarily, but, either necessarily, or contingently and freely; to witt, necessarie things necessarily, contingent things, and free things, contingently and freely. So that contingent things, upon supposition of the will divine, have a necessitie secundum quid, but simply a contingencye; and that the same thing may come to passe, both necessarily secundum quid, and simply in a contingent manner, ought to be nothing strange to men of understanding, considering that the very foreknowledge of God is sufficient to denominate the most contingent things, as comming to passe necessarily secundum quid.
I come to the consideration of the fourth.
4. As touching this Article here objected unto us, we have no cause to decline the maintenance thereof, but chearfully and resolutely to undergo the defense, as of the truth of God clearly sett downe unto us in the word of God. The illumination of the minde is compared to Gods causing light to shine out of darkenesse in the creatiō, 1 Cor. 4.6. God that commanded the light to shine out of the darknes, is he which hath shined in … heart, to give the light of the knowledge of the glory of God, in the face of Iesus Christ: And for God to say unto Sion, thou art my people, is made aequivalent to the planting of the Heavens, and laying the foundation of the Earth, Es. 51.16. I have putt my wordes in thy mouth, and defended thee in the shadow of my hand, that I may plant the Heavens, and lay the foundation of the Earth, and say unto Sion: Thou art my people▪ Ps. 51.10. Create in me a cleane heart, saith David, and renewe a right spirit within me. Yet was David a regenerate childe of God, but when he fell into foule sinnes, and sought unto God, to restore him, he acknowledgeth this his spirituall restitution, to be a creation; giving thereby to understand, that the very children of God have savage lusts, & wild affections in them, the curing & mastering wherof is no lesse work, then was the work of creation or making of the world, 2 Cor. 5.17. If any man be in Christ, he is a new creature foreign; and Gal. 6.1…. In Christ Iesus, neyther circumcision avayleth any thing, nor uncircumcision, but a new creature. Now, this new creature is all one with faith working by love, Gal. 5.6. For there the Apostle expresseth the comparison antitheticall in this manner: In Iesus Christ, neither circumcision avayleth any thing, nor uncircumcision, but faith working by love. And Eph. 2.10. We are said to be Gods workmanship foreign created in Iesus Christ (marke a new creation) unto good workes, which he hath ordeyned, that we should walke in them. God made the world with a word, but the new making of man cost our Saviour Christ hot water, the very blood of the Sonne of God, agonies in the garden, & agonies upon the Crosse, and he must rise out of his grave, to worke this. The Schoolemen doe acknowledge this, namely, that grace is wrought in man, by way of creation; Otherwise, how could it be accoumpted supernaturall. And, as for the power whereby God raiseth the dead; It is expressely said, Col. 2.12, that faith is foreign, who raised Christ from the dead; whereupon Cornelius de Lapide acknowledgeth, that faith is wrought by the same power, wherby God raysed Christ from the dead. And Eph. 1 19. the Apostle tells us of the exceeding greatnesse of Gods power towards us, which beleeve, adding that this is according to his mightie power, which he wrought in Christ, whom he raysed from the dead. And therefore most congruously doth the Apostle take into consideration that worke of God in raysing Christ, when he prayeth for the Hebrewes, that God would make them perfect to every good worke, working in them that which is pleasing in his sight through Iesus Christ, Heb. 30.20.21. The God of peace that brought again from the dead our Lord Iesus Christ, the great sheapheard of the sheepe, through the blood of the everlasting covenant: Make you perfect in all good workes to doe his will, &c. It is called the worke of faith in power, 2. Thes. 1.11.
And as for perseverance therin with patience, the Apostle requires such a strength as is wrought by Gods glorious power. Col. 1.11. & 2. Pet. 1.3. we are …ayde to be called foreign Piscator, not knowing well what good sense to make of it as it lyes, interprets it unto glory and vertue, as if it were in the original foreign, Daniel Heynsius in the preface to his Aristarchus Sacer, on Nonnus upon Iohn, makes bold to censure this interpretation; and shewes whence it proceedes, to witt, herupon, because he knew no other signification of foreign then vertue, and that in the sense as we usually take it. But, sayth he, in the Greeke Etymologicum we finde that foreign, in the notion therof, is as much as potentia, and accordingly we are called as Saint Peter sayth by glory and power, as much as to say by Gods glorious power. And doth not the scripture clearly professe that God found us dead in sinne, Eph. 2.1. & Col. 2.13? And is not the worke it selfe called regeneration, Ioh. 3. and 1. Pet. 1. and in other places? Is it not a new life wrought in us? we were before estranged from the life of God Eph. 4.18. now we are not. And is not this life the life of faith accord…ng to that Gal. 2.20. The life that I now live in the fleshe is by faith in Christ who loved me and gave himselfe for me? Austin, in playne termes, professeth that God conver…eth men omnipo…ente facilitate; therfore he used his allmightie power therin, though he did it with case, like as he both made the world and shall raise the dead with ease: For he speake the word and they were made, he commanded, and they were created;Ioh. 5. and, in like sort, the time shall come when they that are in the graves shall h…are the voyer of the …one of man, and shall come foorth, some to the resurrection of life, some to the resurrection of condemnation. And power lesse then the power of God is not able to regenerate man; For can an Angell regenerate man, or can man regenerate himselfe, and make himselfe pertaker foreign of the divine nature? Or breath the life of God, the life of grace, or the Spirite of God into him? Consider but soberly the importance of faith that is so much slighted by this generation; Consider it a… touching the object therof, and the things believed; consider it as touching the forme of it; and the confidence of the creature …n his creator; and judge indifferently, whether any created power, can suffice to create faith in man. The thinges believed, are the mystery of the Trinitie; the incarnation of the Sonne of God, God manifested in the flesh, and to what end? that his soule might be made an offering for sinne, the just dye for the unjust, that so God might justifie the ungodly, foreign Rom. 4. What wisedome is there in this, by the judgment of flesh and blood? Are not these thinges of God foolishnes to the naturall man, 1. Cor. 2, 14. then the resurrection of the dead, the aeternall judgment the powers of the world to come; what reason can draw a naturall man to the embracing of these? Then as touching our confidence in God and dependance upon him according to these mysteries. Is it in the power of nature a man should be brought to repose the fortunes of his salvation upon a crucified God? which was a scandall to the Iewes, foolishnes to the Gentiles, but to us that are saved, it is the very power of God and wisedome of God. For a sinner to be assured that God is his Father in Christ, and receaveth us unto him as sonnes and daughters, and, if sonnes, then heyres allso, even heyres of God, and heyres annext with Iesus Christ. To say, with Iob Though he kill me, yet will I put my trust in him, not only mangre his judgments, by which he fights against us, causing his arrowes to st…ck… fast in us, and the venome therof to drinke up our Spirits; but allso, in despight of our owne sinns, wherby the best provoke him, too oft, even the eyes of his glory.
Yet these disputers would not have it thought that they denyed faith to be the woorke of God; but they have come so farre as to deny, in expresse termes, that Christ merited, eyther faith or regeneration for any. Censura Censurae …. 59. A time may come for them to open their mouths, … litle wider, & deal plainly & openly profes that faith is meerly the worke of man, & not the worke of God. But as yet they thinke it not seasonable to divulge this mystery of State. They praetend acknowledgement, that it is the gift of God; only they will have it wrought in such a manner, that man may reject it; and they reproach us for saying that they, to whom God giveth his grace, are not able to reject it. Forsooth, they will have God to work faith in a man, no otherwise then by way of suasion. For Arminius professeth, that there are but two wayes, whereby God workes upon the will,Exam. p. 150. the one, as he expresseth it, is per modum naturae, the other secundum modum voluntatis & libertatis ejus: The former he calleth a Physicall impulsion, the latter he sayth may fitly be called suasion. By the former operation, the effect comes to passe necessarily; and this they cannot brook. So that it remaines, that Gods operatiō, in bestowing faith, is only by way of suasion. Now, here they dash themselves upon a rock of manifest heterodoxy, even in Philosophy. For he that persuades workes immediately upon the understanding, representing the object whereunto he persuades in the most alluring manner that he can; Suadens agit (sayth B…llarmine) per modum proponentis objectum. And consequently leaves it to the object thus sett forth, to worke upon the will. Now, the object works only in genere causae finalis, not in genere causae effi…ientis. And the end is well knowne to moove only motu metaphorice dicto, not vero motu; & herehence it follows, that God while he persuades only, is no efficient cause at all of faith; which indeede is the most genuine doctrine of these divines, though they are loath the world should know so much.
Secondly, observe their language more narrowly; here is mention of Gods giving grace, yet so as they to whom he gives it, are able to reject it; and withall that this abilitie is very often exercised in such sort, that albeit God gives it, yet they, to whom he gives it, doe reject it. Now, this may be understood two wayes, as namely, that after God hath given it, and they receaved it, they doe reject it, or that they so reject it, as not at all receaving it. The first sense includes a sober notion though the truth of it may be questioned. But in that sense it belongs to the next Article, but in the latter sense only it belongs to this present Article; Now, say I, in … this sense there is no sobriety; For it mainteynes some thing to be given, which is not at all receaved; which is clearly non sense, and no merveyl, if in opposing Gods grace, they cary themselves as destitute of common sense. A thing may be offered and rejected; but that cannot, with sobriety, be said to be given, which is not receaved. Especially of gifts given to the soule: For a gift given to the soule, must eyther be a qualitie permanent, or an act immanent, both which are inhaerent in the soule, and unlesse they are made inhaerent in it, and the latter also produced by it, cannot be said …o be given unto the soule: As, for example, the praesent quaestion is of producing faith in the soule of man; Now, this may be understood, either of the habite & qualitie of faith, or of the act of faith; but neither of these can be said to be given, unlesse the one be made the qualitie of the soule, and the other the act of the soule. Which supposed, they are not rejected, nor can be rejected in such sort, as not at all to be receaved. And this inconvenience the Author seemes to have beene sensible of, and accordingly desirous to avoyde; and therefore observe in the third place, he doth not say, that they, to whom God giveth faith, are able to (and accordingly some times doe) reject it, according to our opinion, which would imply that, in his opinion, though God gives faith to men, yet they, to whom he gives it, doe sometimes reject it. But he makes our doctrine to be this, that to whom God gives his grace, they are able to (and accordingly sometimes doe) reject, implying thereby, that the grace, which God gives man, may be, and is sometimes rejected.
And indeed, this grace being not faith it selfe, but an ope…ation tending thereunto, and that no other then suasion, this may in a good sense be said to be rejected, though it be both given by God, and receaved by man, though the like cannot be said of faith, which is not receaved but by beleeving; and unles it be thus receaved by man, it cannot be said to be given by God. In like sort, if God exhort a man to faith, it cannot be said, that that man is not exhorted thereunto; and therefore, to whom God gives exhortation, it cannot be but that the exhortation given, be receaved so farre forth, as the man is justly said to have beene exhorted thereunto. But besides, the receaving of suasion and exhortation in this sense, which cannot possibly be denyed wheresoever it is given; there is another sense hereof, namely, of receaving it so, as to obey it, and yeelde unto it.
And, in this sense, we confesse, that the grace of suasion and exhortation, though it be made by God, yet may it be rejected by man; for though it cannot be denyed but he hath receaved it so farre foorth as wherby he hath heard it, which is sufficient to denominate him a man exhorted unto faith; yet he hath not receaved it in such sort as to embrace it and obey it. And upon this ambiguitie of sense and aequivocation, doe these impostors proceede first willingly cheating themselves, their affections being possessed with a love of errour, which will allwayes to use the judgment from the truth, and afterwards labouring to cheate others, as many, as doe not discerne their juglinge Now we clearely professe, that like as, in case the Sunne doth inlighten the world, it is not possible, but that the world should be inlighteyed: so if God inlighten mens mindes, the minde cannot choose but be inlightened. For the understanding is a power naturall, not free. And consequently, if God make it appeare to a Christian soule that God is his summum bonum, not only summum bonum, but his summum bonum; it is not possible but he shoulde be inlightned with this light of his loving countenance, which is called, in scripture, the glory of the Lord, 2, Cor. 3. last, and it is signified to be the glory of his grace appearing in Christ Ioh. 1.14. which we are sayde to behold in Christ with open face, 2. Cor. 3. last. Agayne, this glory of Gods grace appearing unto us as our chiefest good, it is not possible but we should love it; (For we love him because he loved us first. 1. Ioh. 4.19.) & our wills should be fixed upō him as on our supreame ende. For the libertie of the will consistes not in appetitione finis, but onelyonly in electione mediorum, which is a rule of Schooles, acknowledged by Aristotle, and receaved generally, without controll, sealed unto us by the light of nature. And accordingly we are sayd by the very beholding of the glory of the Lord, with open face, to be transformed into the same image; what is that but the image of Christ (as by the Lord there Christ is meant, in whom appeares the glory of Gods grace, and of his love to man) and that hath two parts, the one Christ crucified, the other Christ raysed from the dead, and ascended into heaven, and there sitting at the right hand of God, to make requests for us. And our transformation into this image, is our regeneration, consisting in mortification, which is a conformity to Christs death, and vivication, which is a conformity to Christs resurrection; thus we feele the power of his resurrection, and the fellowship of his passions, Phil. 3.10. And in this worke of regeneration, consisting in the illumination of our minde, and renovation of our affections, we are meerely passive, and so changed as to discerne our chiefest good, and to have our heart sett upon it, as upon our ende, all which is naturall, not free; Freedome having place onelyonly in the election of meanes unto our ende; wherein we faile often, partly through weaknesse of judgemēt, partly through perversnesse of our affections. For we are regenerate but in part, & both darknes, in part, possesseth the understanding; & in our hearts and affections there is a principle of the flesh, which inclines inordinately to the creature, as well as a principle of the Spirit, which inclines to God our creator.
And whereas, in the last place, it is said, that the Reprobates cannot obtaine this grace of God, although it be offered them in the Gospell; this eyther hath no sobriety, or being brought to a sober sense, is utterly untrue. And nothing but the ambiguous notion of grace serves their turne, and gives them libertie to prate they knowe not what. For as for faith it selfe, that is not offered at all in the Gospell; men are called upon to believe, and promised, that upon theire faith, they shall obteyne the grace of remission of sinnes; & salvation; and these graces may be sayde to be off…red unto all, upon condition of faith; but faith it selfe, in no congruity, can be sayde to be offered; though by the preaching of the Gospell the Lord workes faith in the hears of whom he will; as it is sayde, that he hath mercy on whom he will and whom he will he hardeneth. But as for suasion & exhortation unto faith, this grace the reprobates in the Church of God are pertakers of, as well as Gods elect. I come unto the fift and last.
5. That they who have once receaved this grace by faith can never fall totally or finally, notwithstanding the most enormous sins that they can committ. Here are three thinges to be considered. first his phrase of a certeyne grace receaved by faith, in reference to the premises, for he calls it this grace by faith; wheras in the premises there is no mention at all of any grace receaved by faith▪ much lesse any such grace particulated; but this is their jugling cariage throughout. First he spake of Gods producing faith, then of Gods giving his grace; now he supposeth he hath spoken of a certeyne grace receaved by faith, this is their cogging course; when no such grace, as receaved by faith, was at all mentioned before. We speake playnly in saying of faith not of a grace (I knowe not what) receaved by faith, that it cannot totally or finally perishe.
The scripture playnly professeth, that it is not possible the elect should be seduced by false Prophets;matth. 24.24. now the practise of false Prophets is to corrupt their faith; but it is not possible they should herin prevaile over Gods elect. Now by the elect are here to be understood the regenerate elect; for before regeneration, it is apparent, they are as obnoxious to errours of faith and errours of life as any other; And the reason why they cannot be thus seduced, our Saviours signifies Ioh. 10.29. to be this, that they are in the handes of God the Father. My Father which gave them me is greater then all; (now to be given to Christ by God the Father, is to be brought unto faith in Christ by God the Father Ioh. 6.37.44. compared with verse 35, and 47. and Ioh. 17.9.20) And none is able to take them out of my Fathers hand. So that, when we say they cannot fall from grace, this is spoken, not in respect of any absolute impossibilitie, but merely upō supposition, to witt, manutenentiae divinae, of Gods upholding of them. And accordingly they are sayd to be kept by the power of God through faith unto salvation. 1. Pet. 1. Now this impossibilitie of falling away from grace, in Scholasticall accoumpt is but an impossibilitie secundum quid; like as we say, tis impossible that Antichrist should fall, or the Iewes be called till the time, which God hath appoynted, is come, for bringing foorthe these great and wonder full workes of his; but the contrary is▪ simply possible on eyther part. As for the last clause; not withstanding the most enormous sinnes which they can committ, this is most calumniosly annexed; as if we maynteyned, that the children of God cannot fall from grace, allbeit they should let the reynes loose to their lusts to committ sinne, & that with greedines; wheras, to the contrary, we teache, that God keepeth them from falling away by putting his feare into their hearts according to that Ierm. 32.40. I will put my feare in their hearts that they shall never depart away from me; so that the right state of our Tenet is not, that God will keepe them from falling away in spight of their praesumptuous courses, but that he will keepe them by him, through an holy feare, which is as much as to say he will holde them fast by him by keeping them from presumtuous courses; and accordingly David after he had prayed that God woulde clense him from his secret faults, he entreates God that as touching presumpt…ous sinnes, he would keepe him from them, that so he might be innocent from the great offense.
And as this was Davids prayer, so answereable hereunto was Pauls faith: He will deliver me from every evill worke, (to witt, eyther by obedience or by repentance,2. Tim. 4.17 or els from every pr… sumptuous course) and preserve me to his heavenly Kingdom; And accordingly the Saints of God, as they are stiled his called ones, his sanctifyed ones, so likewise are they denominated his reserved ones in the Epistle of Iude; For his course is to make them meete pertakers of the inheritance of Saints in light; not to save them in spight of their unfitnes for it, but to make them first sitt for it by holinesse, and then to make them pertakers of it.
Never any of our divines maynteyned any such presumtion in Gods children as to say with them, Deut. 29.19. I shall have peace though I walke according to the stubbornne of mine owne heart, thus adding drunkenes unto thrist; but rather their faith is like unto that of Pauls formerly mentioned. The Lord will delive… me from every evill woorke & preserve me to his heavenly kingdome. It is true, David once committed adultery and that drewe after it a greater sinne, a practise to take away Vriah, that so he might cover the shame and scandall of the first, but we know the first occasion of it was by improvidence hapning to spye Bathsheba from the battellments of his house, going to wash her selfe; but he never committed the like afterwards.
And as for these sinnes of his, Bertius the chiefest maintainer of the Apostacye of Saints, professeth, he will not say that David by these sinnes did expell the Spirit of God, and that for weightie reasons.
Peter likewise sinned fowly in the progresse of the temptation, deny…ng his Master …h…ise, and that in a strange manner; but if we looke into the orig…nall of it, we shall finde how, through improvidence, he cast himself into the devills mouth, ere he was aware, but our Saviour had prayed for him, that his faith should not faile, and remembring his promise, (though Peter remembred not as yet the faire warning our Saviour gave him of Satans desire, to winowe him as wheate) looked back upon him; and he went forth, and wept bitterly; And immediately, upon his resurrection, word was sent hereof to the Apostles, and, by name, to Peter, that he should not thinke the worse of the love of God and of Christ towards him for this. Thus, He that is borne of God sinneth not (to witt the sinn unto death or the sinne of apostacye) for his seede remayneth in him, neyther can he sinne (that sinne) because he is borne of God. But yet as I said this impossibilitie is not absolute or simply so to be called, but only secundum quid, and, upon supposition, to witt, of manutenency divine.
And, as for the true state of our Tenets, and the truth of our Doctrine, I may be bold to say, that it is sufficiently cleered to the world, and that with better authoritie then any they have brought to the contrary. And that as many writings of ours remayne at, this day, unanswered by them, as of theirs, are unanswered by us.
Howsoever, if that were sufficient for this Author, why doth he take penne in hand to write at all? I come to answere what he brings in this, and not to be putt off to the writings of others: I may deale with them, upon their owne ground, one after another, as God shall give opportunitie; and hitherto, God knows, I have enterteyned no thought or purpose, to decline any of their writings, not their Anti. Synod. Dordrac. nor Vossius his history of the Pelagian Heresie; but I have made choyse to beginn with their Goliah first against Perkins, then in his Conference with Iunius, and after that, to sett my self against Corvinus, the chiefest of his Lieutenants, and therein to meete with Arminius, his twenty reasons delivered in the declaration of his opinion before the States, and that in a particular digression at large. Neyther doe I desire, in any greater respect, to live and breath on earth, then to deale with every one of them, as I can. For, I conceave them to be no lesse then mountebankes in Logick, in Philosophy, in divinity, full of ostentation, I confesse, but voyde of all true learning throughout; and it grieves me to see the Christian world nowadayes, to be in da…ger to be cheated of their Christian faith, as Celestinus sometimes was of his Popedom. But it is just with God thus to give us over; For superstition encreaseth with an high hand, and profanenesse hath gotten a whores forehead: and holinesse and sinceritye are sett up as markes to shoote at, and as signes to be spoken against.