The Riches of Gods Love, Part 2 · Treatise · Type of argument 5 · Section 4
DISCOURSE. SECT. IV.
SEcondly, it leaves a Miniſter weake grounds only, and inſufficient to quiet the tempted, and therefore it makes him unable to comfort. His grounds that are left him are inſufficient, becauſe they cannot convince, and make it evident to the underſtanding of the tempted, that he is not that which he feares (i. e.) a Reprobate: out of temptation probabilities will uphold a mans hopes, (as they did Manoahs wife: Judg. 13. 22, 23. If the Lord would kill us he would not have received a burnt offering at our hands, nor ſhewed us all theſe things;) becauſe men are not ſo miſtruſtfull then: but in temptation men are very ſuſpitious and incredulous, like Jacob, who would not be perſwaded that Joſeph was alive, and a great man in Egypt, till he ſaw the Chariots that were ſent to fetch him thither, Gen. 45. 25. And like Thomas, who would not believe that Chriſt was riſen till he ſaw the print of the nailes and ſpeare. Iohn 20. 25. They will not believe any thing that is ſaid for their comfort, till it be made ſo apparent, that they have nothing to ſay to the contrary. My ſelfe have known ſome, who in their temptations have often put their comforters to their proofes, to their proteſtations, nay to their oathes too, before they would believe their words of comfort. And in this temptation, men are ſo ſtrongly poſſeſt with a feare of the greateſt evill in the World, eternall rejection from God, that they will not eaſily, without manifeſt conviction, believe the contrary. But ſuch grounds as theſe, a Miniſter that holds abſolute reprobation hath not, he can ſay nothing that is able to make it appeare infallibly, and unavoydably to the tempted, that he is no abſolute reprobate.
All that he can ſay is, Be of good comfort, you are a believer, you are a true repenting ſinner; therefore no reprobate; for faith and repentance are fruits of election, and arguments of a ſtate contrary to that which you feare. But this the tempted will deny, he will ſay that he is no believer, &c. And how will the Miniſter convince him that he is? He muſt prove to him by the outward acts of faith and repentance, (for they are only apparent to him,) that he doth repent and believe, but this proofe is not demonſtrative, doth not convince him, becauſe opera virtutum ſimulari poſſunt, the externall acts of ſaith, repentance or any other grace, may be counterfeited; The Devill may ſeeme to be an Angell of light, Wolves may goe in Sheepes cloathing; Judas may make the World believe by his Preaching and following Chriſt, that he is a true Apoſtle; And Simon Magus (though he remaine in the gall of bitterneſſe, and bond of iniquity,) may be thought by his receiving of Baptiſme, to be a true believer; And ſo may any Hypocrite by ſome exterior act, of faith and repentance, coſen the beſt diſcerner of ſpirits among men, and gaine the opinion and eſteeme of a true penitent and believer. Actions externally good or good in appearance, may be evill indeed for want of a good rule, a good manner, a good end, & ſome other good circumſtances, with which an action which is good muſt be cloathed [For bonum non oritur niſi ex integris.] and ſo by conſequence cannot certainly prove the man that doth them to be a good man, or to have the grace of faith, repentance, or any other, truly planted in his heart.
Which being ſo (I ſay) that the Miniſter cannot, by the eternall acts and fruits of faith and repentance, which he ſeeth come from him, make it evident to the tempted (for the ſilencing of all replies) that he is (without doubt) a true believer, and a true repentant, and conſequently no reprobate. For ſtill the tempted may ſay, You may be deceived in me, for you can ſee not a whit more in me, then hath been ſeen in many a Reprobate; If this be all you can ſay to prove me to be none, I am not ſatisfied, I may be a Reprobate, nay I am a Reprobate, and you are but a miſerable comforter, a Phyſitian of no value.
This that I ſay Piſeator doth ingeniouſly confeſſe, where he ſaith, that no comfort can poſſibly be Piſcat. contra Shafman de praedeſt. Theſ. 85.inſtilled into the ſoules of Reprobates afflicted with this temptation; Whence it followes, that the greateſt part of men, muſt beare their burthen (if they fall into this trouble) as wel as they can; the Goſpell cannot afford them any ſound comfort.
2. That the elect in this caſe may be comforted, but it muſt be this way, viz. by their feeling of the burthen of ſinne, and their deſire to be freed from it by Chriſt; which proofs (as I have ſaid) are but only probable not infallible arguments of a mans election, and therefore unſufficient comforts.
And in the end of the ſame Theſis, where he ſaith, That a man ſhould reaſon thus with himſelfe, Grace is offered to ſome, with a mind of communicating it to them, therefore it may be that I am in that number; he implyes that the doctrine of abſolute Reprobation, which teacheth this communication of grace to ſome few only, affords but [a fieri poteſt] a peradventure I am elected, for a poore ſoule to comfort himſelfe withall.
TWISSE. Conſideration.
IN the laſt place we are to conſider how truly he affirmeth that our doctrine leaveth a Miniſter none but weake grounds, and thoſe inſufficient to quiet the tempted.
And whereas he ſaith We cannot conceive, and make it evident to the underſtanding of the tempted that he is not (that which he feares) a Reprobate; we willingly acknowledge it. For not to be a reprobate is to be an elect. Now how can any Arminian convince and make it evident to the underſtanding (I doe not ſay of the tempted, but) of one that is a believer, and walkes on comfortablely in the wayes of Godlineſſe; is he (I ſay) able to convince ſuch a one, and make it evident unto him that he is one of Gods elect? I doe not think they dare profeſſe that they preſume they can; or make it evident to their owne underſtanding, that themſelves are of the number of Gods elect. How unreaſonable then is this courſe, to require of us to convince a man, that acknowledgeth neither faith nor repentance in him, (for this is the condition of a man tempted, as himſelfe faſhioneth it;) and to make it evident to his underſtanding that he is an elect and no reprobate; when himſelfe cannot convict him that believeth of this; no nor their owne conſciences neither, notwithſtanding all their confidence, that they alone are in the right way of ſalvation. Was there ever heard a more unreaſonable courſe then this? Againe, to feare to be a reprobate, or leaſt he be a Reprobate, is one thing, to perſwade himſelfe that he is a Reprobate, and to deſpaire thereupon, is another thing. We ſay, and that according to our Doctrine, that there is no cauſe why any man (who hath not ſinned the ſinne unto death, the ſinne againſt the Holy Ghoſt) ſhould perſwade himſelfe that he is a Reprobate and deſpaire thereupon; we doe not ſay there is no cauſe of feare. In as much as he hath no evidence of his election, there is juſt cauſe to feare; but then againe, ſeeing he neither hath nor can have any evidence of his reprobation (excepting the guilt of the ſinne againſt the Holy Ghoſt) he hath every way as good cauſe to hope. And for the comforting of ſuch a one, I would make bold to tell him that there is more hope of ſuch a one as himſelfe, then of thoſe who goe on in the wayes of their owne heart, and in the light of their owne eyes without all remorſe and check of conſcience, without feare or wit, not conſidering that for all theſe things God will bring them to judgment. And towards ſuch I would think it fit to uſe all meanes and motives to make them feare. The Apoſtle ſeemes to me to take the like courſe with better men then ſuch, even with ſuch as went on in a faire and comfortable profeſſion of Goſpell; namely to make them feare and ſuſpect themſelves, as when he ſaith, Prove youre ſelves whether you are in the faith, examine your ſelves. Know ye not that Christ is in you except ye be Reprobates. 2 Cor. 13. 5. And for good reaſon; for as Paul was jealous over the Corinthians with a Godly jealouſy, for feare, leaſt as the Serpent beguilde Eve through his ſubtilty, ſo their minds ſhould be corrupt from that ſimplicity which is in Chriſt. 2 Cor. 11. 2, 3. And in like manner entertained feare, leaſt when he came he ſhould not find them ſuch as he would, and that he ſhould be found unto them ſuch as they would not &c. 2 Cor. 12. In like manner I ſhould think it is good for a man to be jealous over himſelfe with a godly jealouſy, leaſt their minds ſhould be corrupt, their wayes corrupt, more then they are a ware of, and there upon give themſelves to the examining of themſelves and to the ſearching and trying of their wayes whereunto the Holy Ghoſt exhorts us, Lament. 3. 40. And there is good comfort to be taken in ſuch a jealouſy, ſuch a feare, ſuch a courſe; For we find that the ſpirit of bondage making us to feare, is the forerunner of the ſpirit of adoption, whereby we cry Abba Father, Rom. 8. 15. Certainely they are in better caſe, and nearer to the Kingdome of God, then ſuch as feare not, yet is their no cauſe of deſpaire, for as much as the elect of God had no evidence of their election before their calling; Nay, after their calling they may be much afflicted with the feares and terrours of God, thinking themſelves to be in worſe caſe, then indeed they are. David found cauſe to pray that God would reſtore him to the joy of his Salvation; yet Bertius would not ſay that David was fallen from grace, and that propter graves cauſas; yet who hath written more eagarly to maintaine that Saints may fall away from grace then Bertius? But this Author beares before him ſuch a ſpirit of confidence, as if he would have all men ordered by his rules. When Manoahs Wife, Judg. 13. 22, 23. diſcourſeth thus, If the Lord would kill us he would not have received a burnt offering at our hands, nor ſhewed us theſe things; He doth obtrude upon us that Manoahs Wife had no faith, but only a probability of this; that is his gloſſe; yet this acceptation of a burnt offering at their hands was manifeſted by no leſſe then a miracle; and the difference between Abels offering and Caines offering is laid downe to be this, that The Lord had reſpect to Abel, and to his offering; but unto Cain and to his offering he had no regard. Gen. 4. 4, 5. And Davids prayer for acceptation, and finding favour at the hands of God is ſet downe in this manner, amongſt other particulars, Let him remember all thine offerings, and turne thy burnt offerings into aſhes, Pſal, 20. 3. Yet why ſhould he conceive that Manoah and his Wife were not in temptation, and that a very ſore one, ſtrēgthened with the expres word of God, namely, that No man can ſee God & live; which in theſe days was generally received amongſt thē & applyed by thē in this particular. For Manoah ſaid unto his Wife, we ſhall ſurely dye becauſe we have ſeen God; & could a probability to the contrary put by ſuch a temptation as this? How was the great Prophet Eſay exerciſed with this when he cryed out, Woe is me, for I am undone, becauſe Eſay 6.I am a man of polluted lipps, and dwell in the midſt of a people of polluted lipps, for mine eyes have ſeen the King and Lord of Hoſts. What temptation hath he that thinkes himſelfe a reprobate like unto this, excepting ſtill the guilte of that ſinne which is unto death? What ground of Scripture can they repreſent to prove that they are reprobates; as thoſe Ancients had ground for this, that they muſt dye who had ſeen God? It is one thing to be in temptation, it is an other thing to yeeld to the temptation, and to be overcome with it; and that upon no ground, which yet this Author confounds, as a courſe very propitious for his turne, and ſuitable with the part that he acteth. As for Jacob, the cauſe was this, he that now enjoyed as it were, the death of Joſeph for many yeares; his ſonnes pretending they knew not what became of him; yet brought his Coat imbrued with bloud unto their old Father, who there upon conceived ſome evill beaſt had devoured him; and who could expect that at the firſt hearing he ſhould believe now the report of the ſame ſonnes to the contrary; eſpecially conſidering how thoſe brethren of Ioſeph were aſtoniſhed when Joſeph himſelfe told them, ſaying, I am Joſeph, doth my father yet live? for the text ſaith, his brethren could not anſwer him, for they were astoniſhed Gen. 45. 3.at his preſence. And though Iacob at the firſt believed not the report, they made to be true, yet neither is it ſaid, or likely, that he believed it to be falſe. But the Text ſaith, his heart failed him, denoting a condition betweene hope and feare, as the Geneva noteth in the Margent. As for Thomas his incredulity, which he aſcribeth unto a temptation; v. 26.he may as well aſcribe the infidelity of Turkes & Jewes unto a temptation. The perſon tempted here repreſented doth not ſay (I hope) as Thomas did, Except I ſee in his hands the print of the nailes, and put my finger into the print of the nayles, and put my hand into Ioh. 20.his ſide I will not believe it. And what power doe Arminians attribute unto temptation, doe they aſcribe more unto it, then to the operation of God which with them extends no farther then this, as touching grace, then to excite them to believe, which yet they may reſiſt if they will? And may they not alſo reſiſt the Divells temptations if they will? Eſpecially conſidering that in perſwading them that they are Reprobates the Divell proceeds upon no ground, which is not common to every one of Gods elect, when he ſaith They will not believe any thing that is ſaid for their comfort, till it be made ſo apparent that they have nothing to ſay to the contrary. It ſeemes this Author hath had ſome extraordinary experience of the condition of perſons tempted, I had thought the condition of perſons (not tempted only, but) giving way to the temptation, had been for the moſt part unreaſonable, untill it pleaſeth God to bring them to their right wits: and like as feares property is to betray the ſuccours that reaſon offereth; ſo is the Devills practice to take them off from attending that to they cannot anſwer, and holding them to their uncomfortable concluſions, in deſpight of the weakneſſe of their own premiſes and ſtrength of contrary principles; Excepting the caſe of finning againſt the Holy Ghoſt, which was the caſe of Francis Sptra, and accordingly his concluſions were moſt true as his premiſes ſtrong; and his comforters had little or nothing to ſay to the contrary. And in ſuch a caſe the only courſe to quench the fiery darts of deſperation, is to enquire diligently about the matter of fact, whether he hath committed any ſuch ſinne as he layeth to his charge; and thereupon to diſcourſe of the nature of that ſinne, which is commonly called a ſinne unto death, and not only ſo, but a ſinne againſt the Holy Ghoſt, which our Saviour pronounceth to be unpardonable; and the Apoſtle ſignifieth as much, when he ſaith that in ſuch a caſe, there is no more ſacrifice for ſinne, but a fearfull expectation of fire. And it may be, this Authors diſcourſe, runneth with reference to ſuch examples as this of Spira, but faſhioned at pleaſure to ſerve his turne, as formerly he did ſet down the ſtory out of Coelius Secundus & Calvin as he ſaid, but without any quotation of the place where. But to enter upon a compariſon between their doctrine and ours, and that upon ſuppoſition of this rule delivered by him. I ſay firſt, that by our doctrine, we can make it ſo evidently appeare, that the tempted hath no ground at all to conceive himſelfe to be a reprobate, whatſoever his condition be, (except guiltineſſe of the ſinne againſt the Holy Ghoſt) I ſay we can make it ſo evident, that neither he, nor any Arminian, can ſay any reaſonable thing to the contrary; not denying but that they may ſay enough to the contrary in an unreaſonable manner. And my reaſon is, becauſe whatſoever his condition be, it is no other then is incident to one of Gods elect. Secondly, I ſay, as touching the Arminian doctrine, two things; The firſt is this, There is no condition of man ſo holy in this life, as whereby any man can have any aſſurance, by Arminian doctrine, that he is an elect of God, and conſequently no reprobate, much leſſe can they give any aſſurance to any man in the time of temptation (as this Author ſpeakes of it) that he is no reprobate. The Second is this, Arminians can give aſſurance to no man that he is no reprobate; for as much as all their grounds of comfort are common to the reprobate as well as to the elect: wherehence it manifeſtly followeth, that their doctrine can afford no better comfort then a reprobate is capable of. For their grounds are univerſall as they profeſſe, that is common to all, to wit, as touching the love of God, that it is common to all; as touching the death of Chriſt, that he dyed for all; as touching the Covenant of grace, that it alſo is common to all. And if this will comfort any man, namely, to be aſſured, that he is in as good a caſe as any Turke or Saracen, or any reprobate in the World, I find this Author is ready to aſſure them hereof, and rather then faile he will ſweare it, though I never heard matter of faith put to be tryed by mans Oath till now: I had thought only matters of fact, had been tryable and aſſurable by Oath, not matter of faith. Yet I will not ſpare to profeſſe, that though they ſhould ſweare either of theſe univerſalities to be true, I would no more believe them then I would believe the Divell. For the Apoſtle adviſeth, ſaying, Though that wee or an Angell from Heaven Preach unto you otherwiſe then that which we have Preached unto you, let him be accurſed. Gal 1. 8. But let us examine the comfortable nature of theſe univerſalities, whether they be ſuch as a ſober man can ſay nothing to the contrary. I begin with the univerſality of Gods love; the comfort herehence proceeds thus, as I conceive; God loves all, willes all to be ſaved, therefore thou art no reprobate. Now conſider whether I may not ſoberly ſay to the contrary, that by the ſame reaſon there is no reprobate in the World, or ever was; whence it followes, that I have no more comfortable aſſurance that I am no reprobate, then I have aſſurance that there is no Reprobate at all in the World. Secondly, would you have mee believe hand over head, that God would have all to be ſaved without diſtinction; may not I ſoberly inquire, whether your meaning be, that God will have all and every one to be ſaved, whether they believe or no, whether they repent or no; or only thus, That God will have all to be ſaved in caſe they believe and repent, not otherwiſe. Now this is our doctrine, as well as yours, grounded upon this Scripture, Whoſoever believeth ſhall be ſaved. Now doth this doctrine aſſure any man that he is no Reprobate, nor of the number of thoſe whom God hath rejected from ſalvation? Perhaps you will ſay, it is ſufficient to aſſure him, that he is no abſolute reprobate, and that ſo this Author is to be underſtood, though hitherto in this Section he delivered it ſimply. Admit this, Now judge I pray you, whether I may ſoberly oppoſe againſt it thus; Although I am no abſolute reprobate, yet if I am a reprobate, and may be as much aſſured of it, as that there is any reprobate in the World, what comfort can ariſe to my poore afflicted ſoule from hence. Againe conſider, that neither we who oppoſe Arminians, doe maintaine that God hath ordained to deny any man ſalvation abſolutely, but only conditionally, to wit, in caſe he dye in ſinne without faith, without repentance. But ſuppoſe I am perſwaded, that God hath rejected mee from the grace of faith and of repentance, what comfort can you Arminians adminiſter to my ſick ſoule in this caſe? For dare you deny faith and repentance to be a gift of God? So then if I conceive my ſelfe to be a reprobate from grace, will you comfort me by ſaying, that I am no abſolute reprobate from grace? Then belike God hath determined to give or deny grace, not according to the meere pleaſure of his will, but according to mens workes; And have you no better balme of Gilead to adminiſter to a ſick ſoule, then to take ſanctuary in ſuch a Doctrine as is direct and flat Pelagianiſme? In the ſame ſober manner we ſhall have ſomewhat to ſay againſt that comfort that is reached forth to an afflicted ſoule, from the univerſality of Chriſts death; Thou doubteſt thou art a reprobate, but be of good cheere, for Chriſt dyed for all and every one; as much as to ſay, thou haſt no more cauſe to believe that thou art a reprobate, then to believe that there is any reprobate in the world. Secondly, be of good cheere, for albeit thou art a reprobate, and God foreſeeing thou wilt dye in ſinne, hath from everlaſting ordained thee to condemnation, as well a Judas that betrayed Chriſt; yet I can aſſure thee, thou art no abſolute reprobate no more then Judas was. And whereas it may be thou art verily perſwaded, that he that believes and repents, and perſeveres herein, ſhall not be damned, for as much as all confeſſe, that God hath not ordained that damnation ſhall be inflicted abſolutely, according to the meere pleaſure of God, but meerely according to mens workes; but all thy feare is, leaſt thou art reprobated from grace, and that abſolutely; conſidering that God (as it ſeemes) in the giving and denying of grace proceeds meerely according to the meere pleaſure of his will, becauſe the Apoſtle ſaith, He hath mercy on whom he will, and whom he will he hardneth. Rom. 9. 18. Yet be of good cheere, for I can aſſure thee, that is nothing ſo; but as there are no abſolute reprobates from glory, and unto damnation, ſo there are no abſolute reprobates from grace, but meerely conditionally it is that men are reprobated from grace, like as meerely conditionally God doth elect men unto grace: And to ſpeake in plaine termes without diſſimulation; God gives faith and repentance unto men, according as they diſpoſe themſelves thereunto, for want of which diſpoſition, he denyes it unto others. And if thou deſireſt to be more particularly informed in this miſtery for thine unſpeakable conſolation; know for certain, that if thou wilt believe and repent, thou ſhalt believe and repent. And albeit in the Synod of Paleſtine, anno 415. it was concluded, That grace is not given according unto merits, and Pelagius was driven to ſubſcribe thereto, for feare of excommunication too, in caſe he had refuſed it; yet take this comfortable myſtery along with thee; that this was but a fruit of the Predeſtinarian Hereſy; which that very yeare if thou markeſt the ſtory well, had his originall, and was brought forth into the World. And laſtly, as touching the univerſality of the Covenant of grace, that is as comfortable as the former; for all are under it, and therefore thou amongſt the reſt, and conſequently thou art no more a reprobate then any other; certainly no abſolute reprobate, for there are none ſuch; Iudas was not, and therefore thou maiſt aſſure thy ſelfe thou art not. And indeed there are none that maintaine, that God decreed, that any man ſhould be denyed glory or damned abſolutely, but only conditionally, to wit, in caſe he finally perſevere in infidelity or impenitency: And whereas thou maiſt feare leaſt thou art abſolutely reprobated from grace, to wit, from the grace of faith and repentance; take heart and feare no colours. For albeit it be fit to confeſſe, conſidering the times that faith and repentance are the gifts of God, yet know that God doth not diſpenſe them, according to the meere pleaſure of his will, but according to mens workes, whatſoever ſome men cry out to the contrary, charging us with Pelagianiſme; but if thou art wiſe thou wilt take comfort in this, as in true Chriſtianiſme. As for thoſe that maintaine abſolute reprobation, none of them is able to make it appeare unto thee, that thou art no abſolute reprobate. And I willingly confeſſe, that if faith and repentance be not evidences hereof, we are not able to make it appeare, either to others that they are not, or to our ſelves that we are not Reprobates. But by the way it is manifeſt, that this Author by his grounds, can give no aſſurance of election, no not to a believer no certainty of ſalvation; and yet he pretends to be a comforter, when he leaves him in doubt whether he ſhall be ſaved or damned; yet upon this pillow Arminians ſleepe ſweetly, and preſume that others may ſleepe ſweetly alſo, that they are not abſolutely reprobates; And no marvaile; for even in the courſe of the holieſt converſation, their doctrine can adminiſter no aſſurance either of election or ſalvation. But perhaps they will ſay, though they can give no aſſurance of election abſolute by their doctrine, yet they can give aſſurance of election conditionall. But wherein I pray doth this conſiſt? Forſooth in this, that if they finally perſevere in this their holy converſation, they ſhall be ſaved. But I pray conſider, Doth not our doctrine afford the ſame aſſurance as well as theirs? It cannot be denied, but that it doth, and more then ſo; for our doctrine gives aſſurance of perſeverance in the ſtate of grace, to them that are once in the ſtate of grace; the Arminian doth not. And the Apoſtle aſſures the Theſſalonians, that upon his knowledge they were the elect of God, and that from the worke of their faith, the labour of their love, and the patience of their hope. 1 Theſſ. 1. 3. 4. And that the man of ſinne ſhall not prevaile over them. 2 Theſſ. 2. 13. Becauſe they are elect; whereof alſo he was aſſured (as there he ſignifies) by their ſanctification and faith.
It is true the outward acts of faith and repentance may be counterfited: And it is as true, that whether they be counterfeited or no, it may be diſcerned; otherwiſe why ſhould the Apoſtle be ſo bold as to profeſſe, and that by obſervation of their workes, that he knew they were elect of God. 1 Theſs. 1. 4. The Devill may tranſforme himſelfe into an Angell of light, but yet we have a ſure Word of God, whereby to diſcerne his practiſes to corrupt either our faith, or our manners, otherwiſe we poore Creatures were but in a very evill caſe: ſo his Miniſters alſo transforme themſelves, crafty workers as they are, into Miniſters of righteouſneſſe; but St Paul diſcovered them and warned the Corinthians of them; Wolves may goe in ſheepes clothing, but our Saviour aſſures us that we ſhall know them by their fruites; none more proper fruite of a falſe Prophet then his falſe doctrine; And we have a true touch-ſtone to diſcover that, and make the Devills clawes to appeare in their proper forme and colours. And we know how ſoone Simon Magus diſcovered himſelfe to be in the very gall of betterneſſe, and bond of iniquity. Yet I nothing doubt but we may be deceived; but moſt commonly it comes to paſſe that Hypocrites are the greateſt deceivers and coſeners of themſelves; and it is not their condition to be exerciſed with feares leaſt they be Reprobates, and to confeſſe that their faith, their repentance is counterfit. It is moſt likely they deale without Hypocriſy in this.
But when any doe lay ſuch ſinnes to their own charge, we will not take them at their word, but we will inquire upon what grounds they deliver this & we will inquire whether now they are well pleaſed with this their former Hypocriſy; If ſo, what cauſe is there, why they ſhould be diſquieted in themſelves upon the conſideration of that wherein they are well pleaſed? But if it be their ſorrow, if this cauſe heavineſſe of heart unto them; here we have a double evidence of ſome ſparkes of grace in them; Firſt in confeſſing their former Hypocriſy. Secondly in being humbled with ſorrow in the conſideration of it; Now God hath promiſed, that if we confeſſe our ſinnes, God as he is faithfull and juſt will forgive them. And if they are humbled in the conſideration of it, and tremble at the apprehenſion of Gods judgements againſt Hypocrites, they are ſo much the fitter for God to take up his habitation in their contrite heart and humble ſpirit Eſ. 57. 15. And Eſ. 63. 2. I hope there is no miſerable conſolation in all this; To miniſter this Phyſicke is to be a Phiſitian of ſome value. And certainly whatſoever was our former courſe, whether in the way of profaneſſe, or the way of hypocriſy, when God brings us to conſider it and to confeſſe it, and to be acquainted with his feares, and terrours here upon, we have cauſe to conceive good hope, that God is now in a gratious way to draw them neerer unto him, who before were ſtrangers from him. Certainly we will be bold to tell them, that there is no juſt cauſe why they ſhould deſpaire.
I come to the laſt particular he inſiſteth upon; and that is Piſcators confeſſion; which becauſe he conceives it ſerves his turne, therefore he aſcribes unto him ingenuity in this. But what ſaith Piſcator? That no comfort can poſſibly be inſtilled into the ſoules of Reprobates. Piſcators words are theſe, Reproborum anxiis animis nulla conſolatio inſtillari poteſt. This Author addes Poſſibly to make it the more waighty as he thinkes. We acknowledg God to be the God of conſolation, and his ſpirit alone to be the comforter, and if God will not give them Chriſt, ſurely they can have no true conſolation in Chriſt; which yet depends meerely upon ſuppoſition of the will of God; like as none but God can give raine; and if it be his will it ſhall raine to morrow or not raine, either ſhall come to paſſe according to his will, and it is impoſſible it ſhould be otherwiſe then he willeth; yet is raine a contingent thing, and God will have it come to paſſe contingently, that is, ſo as with a poſſibility to the contrary. Now that God gives not all unto Chriſt, our Saviour profeſſeth, John. 17. Thine they were and thou hast given them unto me; and afterwards, for their ſakes I ſanctify my ſelfe, This is ſpoken in reference unto the offering up of himſelf unto his Father upon the Croſſe, as Maldonate acknowledgeth to be the interpretation of all the Fathers, whom he he had read. He dyed we confeſſe to procure Salvation for all that believe; but did he dye to procure faith for all? If ſo, then either abſolutely or conditionally. If abſolutly, then all muſt believe and be ſaved. If conditionally, to wit, upon condition of ſome diſpoſition of man, then it followes that Chriſt hath merited that faith ſhould be conferred on men according to their workes, which is manifeſt Pelagianiſme. But what is this to the purpoſe, namely, that comfort cannot be inſtilled into the ſoules of Reprobates? The queſtion is of comforting the Tempted, not ſuppoſing them to be reprobates. For what ground have we to ſuppoſe any man to be a Reprobate, conſidering that there is no evidence hereof, but either the committing of ſinne againſt the Holy Ghoſt or finall perſeverance in infidelity or impenitency; and is it to be expected that Chriſtian doctrine ſhould afford any conſolation unto theſe? But out of the caſe of ſinne committed againſt the Holy Ghoſt there is no cauſe why any man, living in the Church of God, ſhould deſpaire, or conceive him ſelfe to be Reprobate; albeit, untill he believe in Chriſt, we can aſſure him that he is one of Gods elect; whereof the Arminian doctrine can give no aſſurance albeit men doe believe, and albeit an Angell from Heaven ſhould aſſure them that their faith is a true faith. It is true Reprobates muſt beare their burthen of diſcomfort that know themſelves to be Reprobates; but who are they? For my part I know none, nor doe I know any reaſon why any man ſhould conceive himſelfe to be of that number, unleſſe he hath ſinned againſt the Holy Ghoſt, and let them looke to that who oppoſe the truth of God, and blaſpheme it againſt their conſcience. Therefore to talke of a burthen that is to be borne by we know not whom in particular, no nor they themſelves who are of that number, is a very vaine diſcourſe.
2. As for that which Piſcator ſaith of the elect, it is to be underſtood only at ſuch a time as when they beginne to feele the burthen of ſinne; which is not alwaies with the firſt, nor at the ſame time in all. As for that he ſaith of feeling the burthen of ſinne, and a deſire to be freed from it by Chriſt, that they are only probable not infallible arguments of election. I anſwer, Firſt it is better to have probable arguments of election then none at all; neither am I privy to any probable argument of a mans election that may be attained to by the doctrine of Arminians. Secondly a man may have good ground of conſolation, though he hath not yet any infallible argument of his election; Firſt in as much as Chriſt calleth and encourageth ſuch a one to come unto him, ſaying, Come unto me all ye that travaile, and are heavy laden. Blind Bartimeus was not a little comforted when it was told him, that Chriſt called him; how much more when we heare him calling us; Secondly in as much as he doth not only bid us to come unto him, but promiſeth that he will eaſe us, and what is that but that he will comfort us. And it is no ſmall comfort to be in the way to the obtaining infallible arguments of a mans election. Laſtly, to deſire to be freed from ſinne by Chriſts, is it any leſſe then to hunger and thirſt after righteouſneſſe; And hath not our Saviour pronounced all ſuch bleſſed, and promiſed they ſhall be filled? That the grace of Salvation is communicated to ſome few is a thing with out queſtion; For if but few be choſen as our Saviour profeſſeth, undoubtedly there are but few that are ſaved. And directly our Saviour ſignifies as much, when he anſwers to the queſtion propoſed by his Diſciples (whether but few ſhall be ſaved) in this maner, ſtrive to enter in at the ſtreight gate &c: & for a man to conceive that it may be he is one of the number of Gods elect, is enough to keepe him from deſpaire, and from conceiving that he is a Reprobate. Secondly, this is ſpoken of him that is yet but in the way to the ſtate of grace: Whereas by the Arminian doctrine he can have no better aſurance, though he be in the ſtate of grace. Laſtly, Piſcator gives to underſtand that this doctrine doth afford this comfort, to wit, in the apprehenſion of a poſſibility that he is elect; he doth not ſay that it affords but this: Nay, by his doctrine he manifeſteth how the way is open to a farre better conſolation then this, to every one that groanes under the burthen of ſinne, and deſires to be freed from it by Chriſt, which he expreſſeth and concludeth in this manner, Whoſoever feeles the burthen of his ſin deſiring to be freed from it by Christ, and craving the grace of God, him Chriſt will eaſe and ſave. Mat. 11. laſt. But thou feeleſt the burthen of thy ſinnes, and deſireſt to be freed from it by Chriſt, and craveſt the grace of God, &c. For in this caſe he conceives there is a difference betweene ſuch a one and a Reprobate. For Reprobates in ſuch a caſe, feeling the burthen of their ſinnes, doe not ſeeke the grace of God, but rather fly from him as from a ſevere judge; as he ſhewes by the inſtances of Cain and Judas. And indeed untill there be in man ſome better condition wrought then in a Reprobate, what ground have we to conceive better of him then of a Reprobate, Nor that he is to be concluded to be a Reprobate, but both our judgement concering him and his judgement concerning himſelfe is to be ſuſpended; conſidering that there was a time when the beſt of Gods children were in ſuch a caſe, yet afterwards it hath appeared that even in that former uncomfortable condition, they were the very elect of God, and in like manner as comfortable may be the condition of theſe, we know not how ſoone; For God calls ſome ſooner, others latter.