The Riches of Gods Love, Part 4 · Section 3

The Riches of Gods Love · Part 4 · Section 3

p. 143Sect: 3.

3. God both decreeth and executeth this leaving of men to themſelves, of his alone abſolute will and Suffr-Brit. art. 1. de Repr. explic. theſ. 1. Orthodox Ibid. theſ. 3. heterodox.pleaſure, This is the third branch

1 That they ſay ſo; witneſſe the ſuffrage of our Engliſh Divines. We affirme that this non election is founded in the moſt free pleaſure of God. And that no man lying in the fall is paſt over by the meere will of God, is numbred by the ſame Divines among the heterodox poſitions; To this purpoſe alſo ſpeake The Palatinate Miniſters. The cauſe of Reprobation is the moſt free and juſt will of God. p. 144Act. Synod. Palat. theſ. 3. Ibid, theſ: 4.That God paſſeth over ſome and denyeth them the grace of the Goſpell, the cauſe is the ſame free pleaſure of God.

Thus the Divines of Heſſen; God decreed to leave ſome in the fall, of his own good pleaſure; The proofe of this they fetch from the execution of this decree in time. God doth in time leave ſome of mankind fallen, and doth Judic Theol. Haſſiac.not beſtow upon them meanes neceſſary to beleive &c. and this out of his moſt free pleaſure; This they joyntly affirme and prove it by this reaſon eſpecially. All men, were lookt on as ſinners. If ſinne therefore were the cauſe, that moved God to reprobate, he ſhould have reprobated or rejected all; But he did not Reprobate all; therefore for ſinne he reprobated none, but for his owne pleaſure, in which we muſt reſt wthout ſeeking any other cauſe.

1. Now from theſe two things layd together, viz. 1. That God did bring men into a neceſſity of ſinning.

2. That he hath left the Reprobates under this neceſſity, it will follow that he is the Authour of the reprobates ſinnes.

1. Becauſe (Cauſae cauſae eſt cauſa cauſati) the Cauſe of a cauſe is the cauſe of its effect (if there be a neceſſary ſubordination betweene the cauſes and the effect) whether it be a cauſe by acts negative, or poſitive. But God is the cheife or ſole cauſe (by their doctrine) of that, which is the neceſſary and immediate cauſe of the ſinnes of reprobates, namely their impotency and want of ſupernaturall grace; therefore he is (by the ſame doctrine) the true and proper cauſe of their ſinnes.

2. Becauſe Removens prohibens, that which withdraweth and withholdeth a thing, which being preſent would hinder an event, is the cauſe of that event. As for example he that cutteth a ſtring in which a ſtone hangs, is the cauſe of the falling of that ſtone; And he that withdraweth a pillar which being put to uphold a houſe; is the true cauſe in mens account of the falling of that houſe. But God by their opinion withholdeth from reprobates that power, which being granted them, might keep thē from falling into ſinne: therefore he becometh a true morall cauſe of their ſinnes, In whoſe power it is that a thing be not done, to him it is imputed, when it is done, ſayth Tertullian, In cuius manu eſt quid ne fiat, ei deputatur, cum iam fit.

It will not ſuffice to ſay that God by withholding grace from reprobates becometh only an accidentall, Tertul: l. 1. contr. Maccion. c. 22.not a proper and direct cauſe of their ſinnes. For a cauſe is then only accidentall in relation to the effect, when the effect is beſide the intention and expectation of the cauſe. For example; Digging in a feild is then an accidentall cauſe of the finding a bag of gold, when that event is neither expected not intended by the husbandman in digging; But when the event is lookt for, and aymed at, then the cauſe (though it be the cauſe only by withholding the impediment) is not accidentall. As a Pilot who withholdeth his care and skill from a ſhip in a ſtorme; foreſeeing that by his neglect the ſhip will be drowned; is not to be reputed an accidentall, but a direct, and proper cauſe of the loſſe of this ſhip. This being ſo it followeth that God by this act and decree of removing and detaining grace neceſſary to the avoyding of ſinne, from reprobates, not as one ignorant and careleſſe what will or ſhall follow, but knowing infallibly what miſcheife will follow, and determining preciſely that which doth follow, viz: their impenitency and damnation, becomes the proper and direct cauſe of their ſinnes.

That God of his meere pleaſure ſheweth mercy on ſome, and hardeneth others is the Anſwer. Ro. 9. 18.Rom 9:18expreſſe word of God. Therefore he hath mercy on whom he will, and whom he will he hardneth. Now to ſhew mercy is to give the grace of faith and obedience, as appeares by the oppoſition of it to obduration, which is ſuch as whereupon followeth diſobedience; as appeares by the objection following hereupon; Thou wilt ſay then why doth yet cōplaine, For who hath reſiſted his will? Now God complaineth of nothing but diſobedience. Againe to give faith, is to ſhew mercy. For to have faith is to obtaine mercy. Heretofore ye have Ro. 11. 30.Rom 11:30not believed, but now have obtained mercy through their unbeliefe. Where to believe & to obtaine mercy are made equipollent, & of the ſame ſignification. And in reaſon, if God did deny faith, becauſe of ſome unpreparedneſſe in the creature, then God did expect that the creature ſhould firſt prepare himſelfe, and make himſelfe fit for faith, that ſo God might beſtow it upon him; & ſo grace ſhould be conferr'd according to workes; which is contradictious to expreſſe teſtimony of holy ſcripture, teſtifying that God hath ſaved us & called us with an holy calling, not according to our workes but according to his owne purpoſe and grace; & all along hath beene condened in the Church of God for Pelagianiſme. Thus we have beene entertained with a diſcourſe containing nothing, but the opinion of our Divines, which none of us deny: Yet in the propoſing hereof he hath waſted a whole leafe and more Now he comes to his argument drawen from theſe two layd together.

1. That God did bring men into a neceſſity of ſinning.

2. That he hath left the reprobates under this neceſſity. Hence he concludes that God is the Author of the reprobates ſins; But this we utterly deny. Therefore this he undertakes to prove by two reaſons.

1. Becauſe the cauſe of the cauſe is the cauſe of its effect, if there be a neceſſary ſubordination betweene the cauſes and the effect. But God is the cheife or ſole cauſe (by their doctrine) of that which is the neceſſary and immediate cauſe of the ſinnes of Reprobates, namely their impotency and want of ſupernaturall grace. For anſwer whereunto I ſay, firſt begining with the minor. 1. That the want of ſupernaturall grace is not the immediate cauſe of the ſinnes of Reprobates, nor the cheife cauſe; much leſſe the ſole cauſe. And I prove it evidently. Let inſtance be given in any ſinne committed by a Reprobate; let it be the ſinne of murther, or of fornication, or of theft, or of lying! For if it were, then every reprobate ſhould be guilty of murther, of fornication, of lying, of ſtealing p. 145For, poſitâ cauſâ principali & immediatâ ponitur effectus; Where a principall and immediate cauſe doth exiſt, there the effect muſt needs exiſt. But it is apparent, that albeit every reprobate doth want ſupernaturall grace, yet every reprobate is not guilty of murther, of fornication, lying, and ſtealing. Secondly, If the want of ſupernaturall grace were the immediate and principall cauſe of all the ſinnes of reprobates; then not only every Reprobate ſhould be guilty of committing all the ſinnes formerly mentioned, but at all times every one of theſe ſinnes ſhould be committed by them; Becauſe at all times they want ſupernaturall grace. And the truth is, every one of theſe ſinnes may be abſtained from without ſupernaturall grace, and for carnall reſpects: Only without ſupernaturall grace they cannot be abſtained from, in a gracious manner; as namely out of faith in God, and love to God. He that hath neither faith nor love cannot abſtaine from theſe vile courſes out of faith and love. In like ſort, heathen men in their generations have beene exceeding vertuous, according to the worlds account of vertue, in moderating their paſſions, and ordering their converſation aright one towards another; and all this hath beene performed by them without ſupernaturall grace. Thirdly, The immediate cauſe of all their ſinnes rather of the two, is their naturall corruption, whereby they are habitually turned away from God; and converted unto the creature in an inordinate manner. Like as the immediate cauſe actionis laeſae, of a naturall function of the body imperfect, is the diſeaſe or infirmity that hath ſeiſed upon ſome part of the body; And the Phyſitian who is able to cure it, and will not; is the cauſe why it continueth uncured: But no wiſe man will ſay, he is the cauſe why this or that member in a ſicke mans body doth not performe its operation as it ſhould. In like manner as touching the vicious actions of the ſoule, the want of ſupernaturall grace is the cauſe, why thoſe vicious actions continue uncured, becauſe God alone by his grace can cure them; but no ſober man that is well in his wits, ſhould ſay that is the cauſe of vicious actions; but acknowledge rather the corruption thereof to be the cauſe of theſe vicious actions. And indeed all morall philoſophy referres the cauſe of every vicious action, unto the vicious habit depraving the will, and inclining it to vicious courſes. Fourthly, Yet farther to repreſent the wildneſſe of this Authours diſcourſe. The vicious habit it ſelfe is not the ſole cauſe; no nor the principall and immediate cauſe of a vicious action in particular. For if it were, then that particular vicious action ſhould alwayes be committed by it; So that an impure perſon ſhould alwayes commit fornication; a Lyar ſhould alwayes lye; a Theife ſhould alwayes ſteale; a Murtheret ſhould alwayes commit murther. For it is a rule generally received, that the immediate and principall cauſe being exiſtent, the effect muſt needs exiſt alſo. And indeed albeit, habits, whether good or evill, do worke after the manner of nature inclining and ſwaying the will to the accompliſhment of them; Yet the will of man being a free, and not neceſſary Agent, proceeds not to worke, but according unto judgement and occaſions and opportunityes from without. And albeit a purſer that maintaine himſelfe by robbery hath a faire opportunity offered him to advantage himſelfe to take a purſe; yet if upon conſideration he finds himſelfe too weake to goe through with it, or that he cannot do it ſafely, he will forbeare. For albeit a vicious habit doth naturally, and neceſſarily incline him to a naughty end, yet in the choice of the meanes conducing to this end, he is free. How much more plainely doth it appeare, that the want of ſupernaturall grace is farre off from being either the ſole cauſe, or the immediate, or the principall cauſe of any ſinne committed by a Reprobate. Rather of the two the inteſtine corruption of the Reprobate is the cauſe of his ſinnes, and the want of grace is the cauſe why this corruption is not cured. Now albeit a Phyſitian may ſinne in not curing a ſicke perſon, when it lyes in his power to cure him: For we are in charity bound to do to others, as we would have others do unto us; yet God is bound to none, I will ſhew mercy on whom I will ſhew mercy, Exod. 33. 19.Exod 33:19and I will have compaſſion on whom I will have compaſſion.

2. Obſerve how ſluttiſhly he carryeth himſelfe in the next reaſon taken from removens prohibens. His rule proceeds both of withdrawing and withholding a thing which being preſent would hinder an event. But he gives inſtance only in withdrawing, as in cutting a ſtring whereon a ſtone… hangs; which who ſo doth, is the cauſe of the falling of the ſtone: And in withdrawing a pillar upholding an houſe, which who ſo doth, is the cauſe of the fall of that houſe: which is moſt true in naturall things, yet not the immediate cauſe, that is to be referred to the nature of the ſtone, and houſe; which being heavy things do naturally move downwards. But this Authour contents not himſelfe with conforming the condition of Agents voluntary to the conditions of Agents naturall and neceſſary; but changeth his termes alſo, and puts the phraſs of withdrawing, p. 146into the place of the former phraſe, which was withholding. Now it is true God withholds that grace from Reprobates, which he gives to his Elect; but he withdrawes and takes no inward grace from them. Yet this phraſe of withholding is very improper; For it ſignifies a forcible reſtraint of that which was going; Whereas God being Maſter of his owne grace, gives it to whom he will, and denyes it to whom he will; For he is bound to none. And is it not lawfull for him to doe what he will with his owne? But albeit he carry himſelfe very ſluttiſhly in oppoſing us, yet I willingly confeſſe he carryeth the matter very clearely in contradicting himſelfe; as when he concludeth, that God in withholding that power (that is that grace) which would keep them from ſinne (for this alone is our Tenet) hereby becomes a true morall cauſe of their ſinne. I ſay, herein he contradicts himſelfe very handſomely. For himſelfe confeſſeth that God could hinder any man from ſinne, but he doth not: And doth it not herehence evidently follow, that God hereby becomes the Authour of ſinne, yea of every ſinne that is committed in the world? But I ſee what he will reply by the face of his diſcourſe, namely this; He ſayth not that God by withholding that grace which would keep him from ſinne, becomes the Authour of ſinne; but only by withholding that grace which might keep him from ſinne. And indeed ſo he doth; but marke therewithall how ſluttiſhly he carryeth himſelfe in 2 particulars. 1. In deviating from his confirmity to his owne inſtances. For each inſtance given is in ſuch a thing withdrawen whereupon the event abſolutely followeth; and which not being withdrawen the contrary event not only might be, but would be; as if a ſtring holding a ſtone being not broken, the ſtone not only might be held, but would be held. So if the not beene withdrawen, not only the houſe might have beene held up, but would have pillar had been held up. But upon granting grace he doth not ſay the creature would have beene kept from ſinne, but might have beene kept from falling into ſinne. Now what Legerdeimaine is this? And could he preſume his Reader would prove ſo ſimple and Sottiſh, as not to obſerve this incongruity? 2. He deviates from our tenet. For we do not ſay, that upon granting grace ſupernaturall the creature may abſtaine from ſinne, if he will, but that hereby is wrought in him a will to abſtaine from ſinne, a deſire to do that which is pleaſing in the ſight of God, though not in ſuch perfection, as to worke out all naturall corruption that is found within us; but that ſtill there is ſinne dwelling in us; ſtill there is a fleſh fighting againſt the ſpirit; Yea, a law in our members rebelling againſt the law of our mind, and leading us captive to the law of ſinne. Hence proceed the manifold and dayly ſinnes even of the children of God; but Gods ſpirit is prevalent with them to renew their repentance, even for ſinnes of weakneſſe, and ſinnes of improvidence and inconſideratneſſe; and to keep from preſumptuous ſinnes, that they may not prevaile over them; That it may not be ſaid of them, as it was of too many among the Iſraelites, in the wilderneſſe, Pſal. 19.Ps 19Their ſpots are not the ſpots of thy children. Nay, which is more, conſider; Arminius confeſſeth that God doth hinder ſinne in ſuch a manner, as by granting ſuch a grace, Deut. 32.Deut 32whereupon they not only may, but will and do abſtaine from ſinne; but he doth not thus hinder it in all. What therefore? ſhall he be accounted the Authour of ſuch ſinnes. Yet I willingly confeſſe, Arminius and this Authour ſhake hands in this, that the Reprobates have ſuch a grace, as whereby they may abſtaine from ſinne, if they will. Yet holy Paul confeſſeth of himſelfe, even then, when he was in a better condition (I trowe) then that of Reprobates, to wit, when he wrote the Epiſtle to the Romans, ſaying, What I would that do I not, but what I hate that do I. And againe, To will is preſent with me, but I Rom. 7. 15, 18, 19. Rom 6Rom 7:15Rom 7:18Rom 7:19Rom 6find no meanes to performe that which is good: For I do not the good thing which I would; but the evill which I would not, that do I. But we deny that a Reprobate hath ſo much as a will to do good; For ſuch a will undoutedly pleaſeth God. But they that are in the fleſh cannot pleaſe God.

As for the ſolution which he feignes to himſelfe of his owne argument, by diſtinction of an accidentall cauſe, and a proper and direct cauſe; that is none of ours. This is a gambell of his owne, to delude his reader. God we ſay is the direct and proper cauſe of that ſanctification which is found in his children to the ſubduing of their luſts, an inordinate affections; and as direct and proper a cauſe of leaving their naturall corruption uncured in others: Nor ſo only but of proſtituting men unto their luſts, and giving them over to their vile affections, to committ abominable things, not affording them ſo much as a naturall reſtraint from ſuch vicious courſes, which he could, and that without any ſupernaturall grace. And by this poſtitution of them, he knowes how to pay them home for their other ungodly courſes, in ſuch ſort, as they ſhall receive thereby ſuch recompence of their errour as is meet; as Saint Paul hath told us Rom. 1. But this Authour takes little notice of Gods word thereby to informe himſelfe of Gods providence; but p. 147roves whithin the ſpheare of his owne imagination, and rationall diſcourſe, (yet as corrupt as well beſeemes him who oppoſeth the free grace of God) as if he would coyne unto us new oracles, the deviſes of his owne addle braines. And as for Tertullians rule, which this Authour inſiſts upon. In whoſe power it is that a thing be not done, to him it is imputed, when it is done. Obſerve whether this Authour doth not make God the Authour of every ſinne that is committed in the world, as well as we. For himſelfe, in the 6. Sect. of the ſecond inconvenience, confeſſeth that if God had not decreed to ſuffer ſinne, there would be none; and addes Who can bring forth that which God will abſolutely hinder. So then undoubtedly it is in Gods power, that ſinne be not done. For he can hinder it; what followeth then? but that to him ſinne is to be imputed, when it is done, by Tertullians rule, approved by this Authour, quite contrary to the judgment and doctrine of Auſtin, putting Aug: cont: Jul: Pelag: l. 5. c. 4.this difference betweene man and God, the creature and the Creator; that if we ſuffer others to ſinne, when we can hinder them, rei cum ipſis erimus; but how many ſinnes (ſayth he) do we ſee committed in the world, which could never come to paſſe if God would hinder them.

Shewing how our doctrine oppoſeth Gods mercy according to his conceit, and coming pag: 63.to deliver things more cloſely, as he ſayth, and comprehending that which he hath to ſay under 4. particulars: The 2. whereof this; That it was the ſinne of our nature, not by generation, as I have ſhewed, but by Gods owne voluntary imputation. The proofe whereof and the confirmation of it out of M. Calvin being ſet downe at large in ſome 13. lines or more in M. Hords diſcourſe, is here utterly left out, which will be the more remarkable by comparing it with what he delivers, concerning another attribute of God here inſerted; and which he pretends, alſo to be impugned by our doctrine, p. 54. where he ſeemes to ſup up that which here he delivered.

Num. 3. Theſe words are inſerted. I thinke I may conclude with the words of Proſper, He which ſayth M. Maſon Addit. p. 64. Senten: ſuper 8. c. Gall:that God would not have all men to be ſaved but a certaine ſet number of predeſtinate perſons only, he ſpeaketh more harſhly, then he ſhould of the height of Gods unſearchable grace. Nay he ſpeakes that which cannot ſtand with his infinite grace and mercy, eſpecially to the ſonnes of men.

The 8. objection of the Galles was this That God will not have all men to be ſaved, but a certaine number of perſons predeſtinate. Now Proſpers anſwer hereunto is very large, and Anſwer.it begines thus, If about the ſalvation of all mankind, and calling them unto the knowledge of his truth, the will of God is maintained to be ſo indifferent throughout all ages, that God may be ſhewed to have neglected no man altogether; the unſearchable depth of Gods judgement is hereby aſſaulted. For why did God ſuffer all nations in ages paſt, to walke in their owne wayes when the Lord choſe Iacob to himſelfe, and dealt not ſo with every nation? And why are they now become Gods people, which before were no people of God, &c? All this makes nothing for this Authour. The next is directly againſt him, not only at large; but in this very particular, wherein he alleadeth Proſper not in his anſwer to this 8. objection, but in his ſentence propoſed afterwards upon it. For what is this Authours meaning, (in citeing him to affirme, that God not only willeth their ſalvation whom he hath predeſtinated, but all men alſo; or at leaſt that ſuch as ſay the contrary, do ſpeake more harſhly then we ought to ſpeaks of the depth of Gods inſcrutable grace) but to caſt a colour that Proſper concurres with him; and judgeth that God is indifferunt to ſave all. But the reaſon why he only ſaves ſome, and not others, is, becauſe ſome prepare themſelves for grace, and accordingly he beſtowes it upon them: Others do not prepare themſelves, and accordingly God doth not beſtow it upon them. Now proſper directly conteſts againſt all ſuch, as maintaine this opinion, and that in two particulars. 1. In taking upon them to give the reaſon of Gods judgements, and that drawen from the wills and actions of men; and which is no leſſe impiety, in thinking that grace is beſtowed by way of reward for good workes; Or reſtrayned from men by reaſon of their evill workes. His words tranſlated run thus, But whoſoever referreth the cauſes of Gods workes and judgements throughout to the wills and actions of men, and will have Gods diſpenſations varied according to the changeable condition of mans free will; ſuch a one profeſſeth the judgements of God to be ſcrutable, and his wayes ſuch, as may be found out. And that which Paul the Doctor of the Gentiles durſt not touch, this man thinkes he can unlock and make known. And that which is a fruit of no leſſe impiety, the very grace of God whereby we are ſaved, is given by the way of reward for good workes, and denyed, or reſtrained for evill workes. So that in each particular Proſper is directly contrary this Authours tenet. Now ſeeing the moſt part of men have not the grace of ſalvation, that is, ſuch a grace as is of ſaving nature. And the reaſon by God doth not give p. 148it them, is not in conſideration of their evill workes; let any other ſober and judicious Aminian be judge, whether God can be ſayd to will their ſalvation (in ſuch a ſenſe as we ſpeake of it) when he denyeth them the grace of ſalvation, and that not for their evill workes ſake, but (which neceſſarily followeth hereupon) meerely according to the good pleaſure of his will. And indeed in Proſpers large anſwer to this eighth objectionto the Galles, which taketh up almoſt a whole columne in Auſtin, this Authour finds nothing at all to faſten upon for his advantage. But yet you will ſay in his eighth ſentence which he propoſeth, it is as this authour alleadgeth: I grant it; but obſerve his cenſure well; The inſcrutable depth of Gods grace may ſuffice to keep us from ſpeaking ſo raſhly, as to ſay that God wills not all to be ſaved, but only a certaine number of perſons predeſtinate. Where obſerve, firſt, he counts it an harſh ſpeech to ſay, that God willeth not, that all men ſhall be ſaved; the reaſon whereof undoutedly is this, becauſe it is expreſly contradictory 1 Tim: 2.to a text in Scripture. But then if we object, how can God be ſayd to will their ſalvation whom he hath not predeſtinated, to whom he will not give the grace of ſalvation, & that not for their evill workes ſake; but according to the meere pleaſure of his will. Now Proſpers anſwer in my judgement is this, The depth of Gods inſcrutable grace will beare us out in it; ſo that we need not caſt our ſelves upon ſo harſh an expreſſion, as to deny that God will have all men to be ſaved, which is contradictious to the letter of Gods word. In effect it is, as if he ſhould ſay; It is a ſecret. This I take to be Proſpers meaning, and herein I remit my ſelfe to the judicious; But ſure I am that Proſper is directly contrary to that opinion whereunto this Authour, by vertue of this ſentence of his, deſires to draw him. In like manner the Authour of the booke, De vocatione Gentium, which is commonly thought to be Prospers, though Voſſius affects to entitle it unto another upon no other ground, but becauſe he conceits that Authour, not to be ſo rigorous in the doctrine of predeſtination, as Proſper. But let the judicious compare Proſpers cariage in this particular, with that Authours, and obſerve whether they do not exactly agree For that Authour holds up that text of Paul, God will have all to be ſaved, as Prosper doth, without aſſaying to cleare it by interpretation as Auſtin doth, and will have it goe for a ſecret; and withall he expreſly concurres with Proſper in expreſſing firſt, that God doth not give grace for mens good workes ſake, nor denyes it for their evill workes. For the ages wherein God ſo plentifully communicated his grace were no better then the former. Obſerve farther that Auſtin himſelfe in his Enchiridion treating of this place of Paul, God will have all to be ſaved, after he hath given two interpretations thereof, the laſt whereof interpreting it of genera ſingulorum, 1 Tim: 2.not ſingula generum, is moſt generally received, as moſt congruous both to Scripture phraſe in generall, and in ſpeciall unto this very text of Paul, as Piſcator obſerves, and Voſſius againſt himſelfe improvidently confeſſeth. Yet ſee the ingenuity of this great light in Gods Church. If any man can give any other convenient interpretation, let him, provided we be not driven to deny the firſt article of Creed, whereby we confeſſe that God is omnipotent. And this I conceive proceeded out of a deſire to hold up the meaning of that text to the uttermoſt, that the very letter of it may be applyed ſo we might not be driwen to ſo foule an inconvenience, as to ſay that God willeth that mans ſalvation, which is never ſaved; which is as much as to ſay, that ſuch a one therefore is not ſaved, becauſe God cannot ſave him. Obſerve farther; in the dayes of Hincmarus and Remigius, theſe controverſies being revived in the cauſe of Goteſchalk, the church of Lyons writes a booke wherein it treats of the meaning of this place of Paul, whereof he gives fower expoſitions according to the antient fathers. Firſt, That it is to be underſtood of genera ſingulorum, not ſingula generum; of all ſorts of men, not of all men of all ſorts. Secondly, That none is ſaved but by the will of God. Thirdly, That God workes in us a will or a deſire that all may be ſaved. Fourthly, That God will have all men to be ſaved, if they will; Then they propoſe their judgement concerning theſe fower expoſitions diſtinguiſhing betweene the three, firſt, and the laſt, thus, In the three firſt expoſitions of theſe words, wherein it is ſayd, that God willeth all men to be ſaved, no abſurdity is to be found, no repugnancy unto faith. But as touching the fourth and the laſt; here we are to take heed, for it gives occaſion to the Pelegian pravity, in as much as it affirmes, that God, that he may ſave men; doth exſpect the wills of men: (Now this Pelagian pravity, is the very ſubſtance of our Authours orthodoxy whom I deale with.) Againſt this errour, (ſayth the Church of Lyons) we read Definitions have beene made in the antient counſels of the fathers. This I take out of the extracts, which Voſſius hath made out of that booke, which goes under the name of the Church of Lyons, in his Pelagian hiſtory. l. 7. c. 4. p. 755, 756. p. 149there is an addition of ſome few lines in the third Sect: concerning Gods juſtice, but P 65. Sect. 3. ſub. ſect. P. 66. & 67.they adde noe moment at all to the reſt; and therefore the anſwer made in that third Sect: to M. Hord may ſuffice. And in the ſame ſect: and ſubſection ſubordinate to the ſecond aſſertion, which he obtrudes upon the maintainers of the lower way; which was this, God hath determined for the ſinne of Adam to caſt away the greateſt part of mankind for ever; this Interpolation is inſerted.

This is ſo cleare a caſe that Calvin with ſome others have not ſtickt to ſay, that God may with as much M. Maſon Addit.juſtice determine men to hell the firſt way, as the latter. See Inſtit: l. 3. cap. 23. ſ. 7. Where againſt thoſe who deny that Adam fell by Gods decree, he reaſoneth thus; All men are made guilty of Adams ſinne by Gods abſolute decree alone, Adam therefore ſinned by this only decree. What lets them it grāt, that of one man, which they muſt grant of all men? And a little after he ſaith It is too abſurd that theſe kind patrons of Gods juſtice. ſhould thus ſtumble at a ſtraw, and leap over a blocke. God may with as much juſtice decree Adams ſinne and mens damnation, out of his only will and pleaſure, as out of that will and pleaſure the involving of men in the guilt of the firſt ſinne, at and their damnation for it; That is the ſubſtance of his reaſoning. To the ſame purpoſe ſpeaketh Maccovius; Fromhence we may ſee, ſayth he, what to judge of that opinion of our adverſaryes viz. That God cannot juſtly ordaine men to deſtruction without he conſideration of ſinne. Let them tell me which is greater to impute to one man the ſinne of another, and puniſh him for it with eternall death, or to ordaine ſimply, without looking at ſinne, to deſtruction? Surely no man will deny the firſt of theſe to be greater. But this God may do without any wrong to iuſtice, much more therefore may he do the other.

As touching the aſſertion it ſelfe here charged upon our Divines, namely that God hath determined for the ſinne of Adame to caſt away the greateſt part of mankind. I have Anſwer.thereunto anſwered at large in my conſideration of M. Hords diſcourſe: Yet let me adde ſomething by way of an apt accommodation of that before delivered to cleare the ambiguous phraſe of this Authour, as touching the phraſe of caſting away. For it may well be doubted whether by caſting away (which he makes the Object of Gods determination) he meanes the act of damnation, or the act of denying grace. If the act of damnation, it is moſt untrue. For Reprobates are not damned for originall ſinne only, but for all the actuall ſinnes that have beene committed by them; And as they are, and ſhall be damned for them; So God from everlaſting decreed they ſhould be damned for them. Secondly, According to my Tenet, in noe moment of nature is Gods decree of damning reprobates, before the preſcience, not of originall ſinne only, but alſo of all their actuall ſinnes. Indeed I do not make the preſcience of ſinne to go before the decree of damnation; Nor do I make the decree of damnation to go before the preſcience of ſinne, but I conceive them to be ſimultaneous. It is true many infants we ſay periſh in originall ſinne only, not living to be guilty of any actuall ſinne of their perſons; why ſhould this ſeeme ſtrange, when M. Hord himſelfe profeſſeth in his preface ſect. 4. That all mankind are involved in the guilt of eternall death? If all are guilty of eternall death, then it were juſt with God to inflict eternall death upon all for originall ſinne; How much more is it juſt to inflict eternall death upon ſome few, being guilty of it. Therefore obſerve the foxlike cariage of this Authour. For this former free acknowledgement of the guilt of eternall death adherent to originall ſinne in M Hords diſcourſe, is quite left out in this, though there it was profeſſed with this aſſeveration, I confidently believe it. For he well perceived, that this poſition utterly infatuates the ſtrength of his diſcourſe in this place. And I have ſtill looked when theſe men will come to a plaine denyall of Originall ſinne. Now if God may juſtly caſt all mankind away for ſinne originall, and that as touching the inflicting of damnation upon them for it; how much more evident is it to be juſt with God to caſt away all mankind for originall ſinne, as touching the denyall of grace unto them? Now let us proceed to that which is here inſerted out of Calvin and Maccovius. Now Calvin ſayth not that God may with as much juſtice determine men to hell the firſt way, as the latter; He ſpeakes not at all of Gods decree of damnation, he ſpeaks only of Gods decree that Adam ſuâ defectione periret, by his fall ſhould be obnoxious to deſtruction And he proves it by their acknowledgment, that it was by the counſell of God, that all à ſalute exciderent unius parentis culpâ, ſhould incurre the loſſe of ſalvation by the fault of one parent. Hereupon he demands ſaying, What lets them to grant that of one man, which they muſt grant of all men. And a little after, It is too abſurd that thoſe kind patrons of Gods juſtice ſhould thus ſtick at a ſtraw and leap… over a blocke And whereas Calvin ſayth, as he relates him, that All men are made guilty of Adams ſinne by Gods abſolute decree alone. Firſt, This is untrue; No where doth he ſay, that this came to paſſe by Gods abſolute decree alone. If he had, I had thought this Authour would have juſtifyed him, as well as M. Hord, who in this very place profeſſeth that Originall ſinne is a ſinne made ours only by Gods appointment. Indeed as M. Hord is now p. 150ſet forth in print, this paſſage is not found: but in M. Hord's own copy thus it ranne; M. Maſon belike hath gelded him; Yet that of M. Hord's was accounted the quinteſſence of M. Maſon's ſtrength in this argument; and he took upon him the propagating of the manuſcripts thereof as my ſelfe know in ſome particulars. Likewiſe the involving of men in the guilt of Adam's ſinne and of eternall death, is M. Hord's phraſe in one place, as before I have ſhewed out of the fourth Section of his preface; and that by the only decree of God, did he expreſſe in this place. The ſame argument is uſed by Maccovius applyed to purpoſe (ſo was not that of Calvin's. As for that ſaying of Maccovius, that God may ordaine men to deſtruction without reſpect to any ſinne of his that is ſo ordained, is not this manifeſt. 1. In the caſe of annihilation? For doth not Arminius confeſſe that God can annihilate the holieſt creature that is? 2ly, As touching the ſuffering of hell paines. For did not Chriſt ſuffer them by the ordinance of his Father? Or was this ſuffering of his for any ſinne of his own? This have I proved more then once in my Vindiciae to be in the power of God: And Medina profeſſeth as much, and that ex concordi omnium Theologorum ſententiâ; And Vaſquez the Jeſuite concurres with Medina in the ſame opinion. And lately Raynaudus in his juſtification of Valerianus; who proves this to have been the confeſſion of many of the antient Fathers, and particularly of Fulgentius in that booke of his De praedeſtinatione & gratiâ, which goes under Auſtin's name. And is it not evident by M. Hord's acknowledgment, when he ſaith that men are made guilty of Adam's ſin, and of eternall death only by God's decree? Which paſſage of M. Hord's this Authour hath razed out, and wipeth his lips, as if he had done no iniquity with his Index expurgatorius; not that he hath changed his opinion, as I verily thinke; but becauſe he ſaw what a funeſtous blow it gave unto his cauſe in this particular: Yet is he magnified as a man unanſwerable, none daring to take the bucklers againſt ſuch a Don Quixot; But let the judicious conſider this his practiſe well, & whether he be a man of ſuch authority, as deſerving that they ſhould pin their faith on his ſleeve, eſpecially conſidering that he takes no notice of what I have anſwered to M. Hord, to reply thereupon; and that there is ſcarce any thing in all this which I have not anſwered in my Vindiciae; Yet he continues to clamour ſtill; at leaſt by other Jack a Lents whom he ſets up, but anſwers nothing, but that which is of his own ſhaping, that making his own bed he may lye the more ſoftly. But let The Reader ſeriouſly conſider this, that will not be gulled and cheated of his faith, as Pope Caeleſtinus was of his Popedome; and remember what Auſtin ſometimes ſayd, Si lupi concilium fecerunt, ut paſtoribus non reſponderent cur oves conſilium perdiderunt, ut ad luporum ſpeluncas accederent? If the wolves have conſulted together, Aug: Ep: 171.and reſolved not to make anſwer to the ſhepheards; why have the ſheep ſo farre loſt all good counſell, as to come to the dens of wolves?

Pag: 67. Sub-Sect: 2: concerning God's juſtice there is a paſſage inſerted out of M. Perkins, but it is of no more moment then the reſt. In the ſame ſub-ſection, the three cauſes why repobates cannot in juſtice be bound to believe, are much changed from that they were in M. Hord's diſcourſe, ſent unto his freind, which Copy was ſent unto me. Yet upon better conſideration I find it is not ſo much changed, as at firſt ſight I conceived. The order of the two firſt reaſons is changed; only in the firſt here ſome ſimilies of exageration are wanting, which are not wanting in the ſecond of M. Hord's.

The ſecond here is moſt altered. For wheras in M. Hord's firſt diſcourſe which he tendred to a Freind of his, the reaſon ranne thus; Becauſe it is God's will they ſhall not believe; To wit, in our opinion it is altered here thus, from an affirmative to a negative, It is not God's unfeigned will they ſhall believe; Yet himſelfe layes the ſame thing to our charge in an affirmative manner pag: 78: treating of God's truth ſub-ſect: 2: the very laſt words which I anſwer apart, all that page almoſt not being found in M. Hord's firſt diſcourſe. The words are theſe, Can God ſpeak thus to Reprobates, who by his own decree ſhall never repent? &c. And in this very place at length he riſeth to this affirmative, thus, It may rather be ſaid, it is God's unfeigned will they ſhall not believe, becauſe it is his will they ſhall want power to believe. So that I need not to trouble my ſelfe with adding any farther anſwer to this, more then I have to M. Hord and to that page 78 concerning God's truth, Sub-ſect: 3.

Pag: 69, and Sub-ſect: 4. In dealing on God's attribute of juſtice; After the Authour had propoſed his reaſons which moved him to thinke that our doctrine of God▪s abſolute decree is repugnant to God's juſtice; he propoſeth our anſwers thereunto, which formerly were but two; but now are inlarged with the addition of a third. The firſt whereof is, for the forme of it, changed throughout. The compariſon of the waies of God with the myſterious attributes of God is changed, not only as touching the forme, but as touching p. 151the matter; here is no pleading for a reaſonable ſervice of God, as there was.

His making man's underſtanding purged from prejudice and falſe principles, as it was propoſed there, purged from prejudices, corrupt affections, and cuſtomes, as it is propoſed, to be the Tribunall, according to whoſe judgment interpretations of Scripture concerning what is juſt in the courſes of God muſt be allowed or diſallowed, I have ſufficiently canvaſed there; Let the Reader be pleaſed to turne to it, and compare my anſwer to this Sub-ſection, and obſerve how little ſpirit he had, ſo much as to queſtion againſt any one peece of my anſwer. Here he addes a reaſon of his former uncouth paradoxe, to wit that, Iuſtice in men and God are for ſubſtance but one, and the ſame thing, though different in degree, as the greater and leſſer light. I have ſufficiently profligated this in the firſt Section concerning God's attributes. For this very rule he premiſeth in generall to the enſuing diſcourſe of his, moſt congruouſly; wilde premiſes and grounds to wild diſcourſes.

The difference he puts between the wayes of God & the myſteries of godlineſſe I have there alſo refuted, ſhewing that albeit ſome wayes of God's juſtice are agreable to the judgment of man, as theſe mentioned, Eſ: 5. and Ezek: 18, yet all are not, as there I ſhew at large.

And laſtly becauſe he likes rationall diſcourſe ſo well, I am contented to deale with him at his own weapon, by ſix rationall demonſtrations juſtifying the abſoluteneſſe of God's decrees, in anſwer whereunto, he is content to carry himſelfe very judiciouſly, even as mute as a fiſh.

The ſecond anſwer of ours which he brings in to reply upon, is inſerted a new, & that I come to conſider in the next place as I find it ſet down pag. 10. 71. 72.M. Maſons Additions.

It is anſwered that theſe decrees are ſet down in Scripture to be the will of God, and therefore they muſt needs be juſt. For God's will is the rule of all righteouſneſſe. To this anſwer I have theſe things to reply. 1. This rule in divinity is much abuſed by the maintainers of abſolute reprobation, and may not be admitted in their ſenſe and meaning. For God's will is not a rule of juſtice to himſelfe, as if things were therefore juſt, becauſe he willeth and worketh them; but his juſtice rather is a rule of his will & workes, which are the expreſſions of his will He therefore maketh decrees and executeth them, becauſe they are agreable to that juſtice which dwells in the Divine nature: as he maketh nothing which hath not pot…nitam objectivam, a power of being created without implying contradiction to himſelfe, or any thing in him; So he willeth and doth nothing, but that which may be willed and done ſalvá juſtiti…, without wrong to his juſtice, St. Hierome ſpeaking of the Prophet Hoſeas taking a wife of fornication. Hoſ. 1. 2. Saith it was done in typo, typically, not … …ally Hieron. Proem. in Hoſea.quia ſi ſiat, turpiſſimii eſt, becauſe if it had been d…ne indeed it had been a moſt foule thing. But thou wilt anſwer, ſaith he, Deo …ubente, nihil turpe eſt, God commanding it nothing is diſhoneſt. Thus much we ſay, ſaith the father, that God commandeth nothing but what is honeſt, but he doth not by commanding diſhoneſt things, make thoſe things honeſt which are abominable, plainly giving us to ſee what he thought viz: that God doth not will a thing & of make it good; but willeth it becauſe it is in it ſelfe good antecedently, & before the act of God's will about it.

And thus much doth Zanchy (though a rigid maintainer of abſolute reprobation) not obſcurely confeſſe Zanch. l. 3. de nat. Dei c. 4. q. 9 theſ: 2.in his treatiſe De naturá Dei; where he letteth …all ſuch ſpeeches as make God's juſtice antecedent to his will and therefore the rule of it, rather then a thing regulated by it. Neither can God will any thing, ſaith he, which is not juſt. And againe, The Princes pleaſure hath the ſtrength of a law, is a Rule ſaith he, among the Canoniſts. But this is true where the King is juſt and a … nothing but what is juſt. In which words he plainly maketh the juſtice of the King am…edent to that will of his, which muſt be a law. Many more ſpeeches he uſeth there to the ſame purpoſe. God's will therefore is not a rule of juſtice to himſelfe. To whom then? To us. For by it we are firſt to …qua…e all our thoughts, words, and deeds. Secondly to examine them when they are ſpoken, and done. Primum in aliq…o … regula …oſtcricrum, & ſupremum inferiorum.

2ly. I reply that the… abſolute accrces of mens in…vitable ſalvation and damnation are no parts of Gods revealed will. The ſcriptures teache us no ſuch matter. And therefore to ſay that they are, is but a mere begging of the queſtion. It hath alwaies been ordinary with falſe teachers, to make Gods word a father to their falſe opinions, that they may ſtand the faſter and winne the greater credit. The Papiſts ground their Tranſubſtantiation, & the Lutherans their con…ubſtantiation and obiquity upon the Scripture, Hoc eſt corpus meū, This is my body. And the defenders of abſolute reprobation doe ſo too. They make their cauſe to be Gods and entitle his word to it; becauſe they ſee it is the ſureſt way to defend it, being herein like to ſome contentious Mat: 26.people, who being in law and having a bad cauſe which they are like to looſe, they entitle the King to it, that they may the better uphold it.

3ly Abſolute Reprobation can be no part of Gods revealed will. The reaſon is, becauſe it is odious to right reaſon, & begetteth abſurdities. For nulla veritas parit abſurda; no truth begetteth abſurdities. Divers truths are revealed in Scripture, which are above, but not contrary to right reaſon, whether they be matters of faith or life: Faith and reaſon nature and Scripture are both Gods excellent gifts. And therefore though there may be a diſproportion, ye… there can be no repugnancy between them. The worſhip which God requireth is Cultus foreign, a reaſonable …. And the word of God is, foreign, milke reaſonable and without guile.Ro: 12. 2. 1 Pet: 2. 2.

Theſe things therefore, being laid together, it will appeare to be but a mere ſhift and evaſion, when abſolute reprobation is pr…ved to be unjuſt, and therefore unworthy of God; to ſay Gods will is the rule of juſtice; this is part of Gods revealed will, and therefore moſt juſt, whatſoever reaſon may cavill, and ſay to the contrary.

p. 152Doth not this Authour obſerve the contradictious nature of this propoſition Gods will is a rule of juſtice to himſelfe. For a rule of juſtice to any one is a rule to his will, to be reguſated thereby; & can the will be ſaid to be the rule of juſtice to the will without contradiction? The rule propounded was this, God's will is the rule of all righteouſneſſe; but the other rule is the rule corrupted by this Authour, when he talks of a will, as a rule of juſtice to the will. 2. But whether things are therefore juſt, becauſe God wills them; or that therefore God willeth them, becauſe they are juſt; undoubtedly that which here is propoſed is a truth, namely that whatſoever the Scripture ſets downe to be the will of God, that muſt needs be juſt. Neither have we any need to improve it any farther then thus. For it is well known, that our Divines in their doctrine of predeſtination, and reprobation doe depend on nothing ſo much, as the evidence of God's word; As this Author throughout this diſcourſe of his depends on nothing leſſe. And therefore he hath caſt himſelfe upon a ſtrange practice in the former paſſage, namely to evacuate all our reaſons drawn out of the word of God to confirme our doctrine, pleading that the interpretations we make of Scripture are all falſe, becauſe the contrary doctrine which he maintaines, is juſtified before the tribunall of humane reaſon purged from prejudice, and falſe principles, corrupt affections and cuſtomes; Which is as much as to profeſſe in plaine termes, that to find out the truth concerning the decrees of predeſtination and reprobation, we muſt leave the oracles of God, and hearken to the oracles of reaſon, provided that it be purged from prejudice and falſe principles; from corrupt affections and cuſtomes. Now I had thought that the ſpirit of God alone could purge us from ſuch prejudice and falſe principles; corrupt affections and cuſtomes; And that this ſpirit of God worketh only by the word herein, which is called in Scripture the ſword of the ſpirit; Yet this Author Eph: 6.tells us not, where this reaſon thus purged is to be found; ſave that in generall he ſaith; that is juſt or unjuſt which is ſo eſteemed in the judgment both of beſt and worſt that ſtand indifferent to the entertainment of any truth, as is to be ſeen in the former reaſon according to M. Hord's diſcourſe. Now who theſe beſt are but the Arminians in this Authours fancy; & the worſt, but Anabaptiſts or heathens; or both I know not; Sure we are none of them in his underſtanding purged from falſe principles and prejudice, from corrupt affections and cuſtomes; becauſe we doe not ſtand indifferent to the entertainment of his tenets, which he calls Truths. 3. Where can he ſhew that I have made uſe of any ſuch principles to anſwer any argument of his againſt us. I doe not find that any where he can drive me to this though this be the Apoſtles courſe, as we may ſee Ro: 9. Is there any injuſtice with God? God forbid, how doth he prove it, but thus, becauſe the Scripture attributes ſuch a courſe to God; I will ſhew mercy on whom I will ſhew mercy, and I will have compaſſion, on whome I will have compaſſion. 4. But where hath he learnt to be ſo audacious as to ſay that, Things are not therefore juſt becauſe God wills them, but that his juſtice is rather a rule of his will and works? Before he told us, that juſtice in man, and God were of the ſame nature; Now that juſtice which is the rule of our will is, Juſtitia obligans, juſtice binding us to doe this or that; and is Gods juſtice obligatory likewiſe to bind him? In making the world, I doe not doubt, but God did that which was juſt; but was there any juſtice in God obliging him to the making of the world? who ſeeth not, what an Atheiſticall concluſion followeth herehence, namely that the world was from everlaſting, if not neceſſarily by neceſſity of nature; yet neceſſarily by obligation of juſtice? otherwiſe for an infinite ſpace of time wherein the world was not made (which muſt needs have been if the world were not, from everlaſting) God had been and continued to be unjuſt. The Schooles have taught me that there is a juſtice of condecency conſequent to all the actions of God, noe juſtice of obligation precedent to it. And whereas St. Paul tells us that God works all things according to the counſell of his will, both Alvarez and Suarez though School, Divines of oppoſite families, yet concurre in this that this Counſell is, à libera voluntate acceptum, accepted of Gods free will. And it is obſervable, that the Apoſtle calls it not the Counſell of his underſtanding, but the counſell of his will And Vaſqu…z and Suarez both Jeſuites, but very oppoſite about the nature of juſtice in God; yet both concurre, that there is no juſtice in God towards his creature, but upon ſuppoſition of the determination of God's will. It is moſt true that ſuppoſing the end which God intends, the wiſedome of God directs in the right uſe of congruous meanes; and no other juſtice then this his wiſedome doth Aquinas acknowledge in the Divine nature. And great is the wiſedome which God manifeſts in the p. 153goverment of this world, yet the ſame wiſedome as great as it is doth not equall the infinite wiſdome of God. But of this I have diſputed more at large in my Vindiciae. Where l. 1. part. 3. de reprob. digr: 1.this queſtion is diſcuſſed. Whether the will of God be circumſcribed or regulated by juſtice? To no parcell whereof doe I find the leaſt ſavour of an anſwer in this Authour. But let us examine how well he proves his own Tenet; And that is firſt by the authority of Hierome in his preface to his commentaries on Hoſea. 2. By the authority of Zanchy; whereto I anſwer. 1. That if the interpretations of Scripture muſt be judged of before the Tribunall of reaſon purged from prejudice and falſe principles, from corrupt affections and cuſtomes; muſt not the opinions of ſuch as Hierome and Zanchy be judged of before the ſame tribunall alſo? 2ly, touching Hierome himſelfe. 1. It is true Hierome in that preface underſtands that command given Hoſea to be only in a Type, and for the reaſon here mentioned; but in his Commentary he interpreteth it ſecundum hiſtoriam, litterally. Neither was the Prophet as he ſaith, to be blamed in this. For he was not the worſe, but he made her the better. Praeſertim eſpecially he was not to be blamed, becauſe he did this not luxuriouſly or luſtfully, or of his own will, but in obedience to the command of God. Now let the indifferent judge whether Hierome be not as much for us upon the text, as for our adverſary in the preface. 2. Obſerve that Hierome is nothing for him in the preface. For Hierome ſpeakes there of God's will of command, but we treate of God's will as it ſignifies not his command given to man, but his own purpoſe and decree to doe this or that himſelfe. Judge of the extravagancy of this Author by this, and whether his underſtanding be ſufficiently purged from prejudice and falſe principles, from corrupt affections and cuſtomes; as to make the laſt reſolution of our faith concerning the waies of God thereunto, or the underſtanding of ſuch as he is, whether beſt or worſt, or of both ſizes upon a mere pretence of their indifferency for the entertainement of truths.

We willingly grant with Zanchy that God can will nothing which is not juſt; Not that hereby we make any juſtice to precede the will of God; but becauſe he hath a lawfull power to doe what he will; And there is a juſtice of condency conſequent to all his actions. It is otherwiſe, I confeſſe, with a man though the greateſt of men, as wiſe as Solomon; though veſſells after God's own heart, as David: But hence it followeth not, that becauſe in an earthly King there is a juſtice antecedent to his will, therefore it is ſo in the King of heaven and earth. If this Authour thinke otherwiſe, let him know I am not yet ſufficiently convicted of the purity of his underſtanding purged from prejudice and falſe principles &c. as thereinto to make the laſt reſolution of my faith.

Yet I confeſſe he carrieth himſelfe magnificently as if he had attained to this purgation, as when he ſaith, That theſe abſolute decrees of ſalvation and damnation, are not part of God's revealed will; But where hath he proved the conditionall decrees that he ſtands for, are any part of God's revealed will. Where doth he find that God decreed to beſtow faith and repentance upon a man, becauſe of ſome good works of his, or deny it to others for failing of ſome good worke? As for ſalvation and damnation we plainly profeſſe, that God intended not to damne any man, but for ſinne, nor to beſtow ſalvation on any man of ripe yeares, but by way of reward of his faith, repentance, obedience and good works. Doth not he begge the queſtion all along, whē he carrieth his conditionall decrees in a confidentiary manner, without once offering to prove thè by any one place of Scripture? Here Iexpected he would not begge the queſtion, when he chargeth us to begge the queſtion moſt inſipidly; When it is well known that our Divines are frequent in proving their doctrine out of Scripture; which if it faile of ſound proofe in the judgment of his underſtanding purged from prejudice and falſe principles; yet with no modeſty; whatſoever their judgment be) can he taxe them for begging the queſtion. For to begge the queſtion is not once to offer to prove what they ſay; which is this Authour's diſcourſe all along. But to ſupply the place of arguments, he uſually foiſt's in a phraſe at pleaſure in expreſſing our Tenet of God's decrees; as of Decreeing immutably and unavoidably; Or as here he ſpeakes of Damnation and ſalvation inevitable; whereas we doe not uſe to clogge our own expreſſions, or our Readers apprehenſions with any ſuch bugheares. We rather ſay that God decrees all things to come to paſſe, that do come to paſſe, and that agreably to their natures, as neceſſary things neceſſarily; and contingent things to come to paſſe contingently. And ſurely for doctrines of faith, I thinke every ſober Chriſtian hath cauſe to entitle the King to be the Authour of them, this Authour doth not ſo much for his: Nay the Scripture to him ſeemed ſo evidently to make for us (which I deſire every wiſe Reader well to obſerve) that this drave him to ſuch a ſluttiſh ſhift, as to except againſt our interpretations of Scripture p. 154upon noe other ground but this, that the Doctrine confirmed thereby is not conſonant to the underſtanding of men purged from prejudice and falſe principles, corrupt affections and cuſtomes, in the deſigning of what is juſt, and what is unjuſt; And let every indifferent man judge whether this be not a deſperate courſe, carying with it a ſecret acknowledgment that the Scripture indeed doth favour the way we take in the Doctrine of predeſtination and reprobation. And indeed the ninth to the Romans Gerardus Voſſius calls Gorgons head whereby we thinke (ſo evident is the Apoſtles meaning on our ſide) to turne all our oppoſites into ſtones, though ſuch vants are none of ours; but himſelfe it ſeemes had been ſtupified by it, had he not timely taken hold of Scientia media, the Jeſuites invention, and as vile an invention as ever reaſonable men conceived.

3. Laſtly he tells us like a reſolute Sir, that abſolute reprobation can be no part of God's revealed will; and his reaſon is; becauſe it is odious to right reaſon. He doth not ſhew how it is contrariant to God's word; but bravely preſumes that his reaſon is right, as if he were of the number of that ſynedrion whoſe underſtandings are purged from prejudice and falſe principles, from corrupt affections and cuſtomes; and ere he is aware bewraies what he meanes by reaſon, when he attributes hatred unto it; And I verily believe his beſt reaſon is the ſtrength of his affection. By the way let the Reader obſerve, that he is as oppoſite to abſolute election, as to abſolute reprobation; only he diſchargeth his right reaſon and the ſpleen thereof againſt abſolute reprobation, not againſt abſolute election. We may eaſily gueſſe the true notion of his right reaſon in this; his whole diſcourſe ſavouring farre more throughout of the foxes, then of the Lyons skin. Now I have given him ſix reaſons for the abſoluteneſſe of reprobation, becauſe he appeales to reaſon purged from prejudice and falſe principles, and not one of them hath he anſwered, though they went out of my hands now full three yeares agoe. I will adventure to give him ſome reaſons for it alſo out of God's word. For I deſire to follow the crooked ſerpent which way ſoever he winds and turnes. Therefore thus I diſpute, Predeſtination is abſolute, therefore reprobation is abſolute. For if reprobation be not abſolute, but proceeds according to mens evill works, then predeſtination is not abſolute, but proceeds according to mens good works, whether faith or other obedience; according to that of Auſtin. If Eſau be hated for the merit of unrighteouſneſſe, incipit & Iacob juſtitiae merito deligi, Iacob beginnes to be beloved Aug: adSimplician. l. 1. q. 2.for the merit of his righteouſneſſe; and a little before. Si enim quia praeſciebat Deus futura Eſaui opera mala, propterea eum praedeſtinavit, ut ſerviret minori; propterea praedeſtinavit & Iacob ut ei major ſerviret, quia futura ejus bona opera praeſciebat, & falſum eſt jam quod ait, non ex operibus. For if therefore the Lord praedeſtinated Eſau that he ſhould ſerve the younger, becauſe he foreſaw his evill works. For the ſame reaſon he predeſtinated Iacob that he ſhould rule over the Elder becauſe he foreſaw his good works; and ſo falſe is that which the Apoſtle ſaith, not of works. Now that predeſtination is abſolute I prove thus. It is not upon the foreſight of faith, much leſſe of works, therefore it is abſolute. The anteceedent I prove Rom. 9. 11.Rom 9:11thus; That which proceeds according to the good pleaſure of the Lord's will, is not upon the foreſight of faith; But predeſtination proceeds upon the good pleaſure of God's will; ergo, The Major propoſition I prove thus. This phraſe, according to the pleaſure of God's will excludes all outward cauſes; And no wiſe man will referre the cauſe of a man's abſolution Eph: 1. 5.to the good pleaſure of the judge, when a man's innocency is the cauſe of it. For that is the cauſe of a thing, whereby anſwere is made to the queſtion, why ſuch a thing is done; And this is the perpetuall phraſe of Scripture; as, Is it not lawfull for me to doe what I will with mine own? And, All theſe things worketh the ſame ſpirit, diſtributing to every man ſeverally as he will; and, He hath mercy on whom he will, and whom he will he hardneth. Mat: 20. 15. 1 Co. 12. 11. Rom: 9. 18. Col. 1. 19. Mat: 11. 26. Phil: 2, 13. Pſ: 44. 3.1 Cor 12:11Col 1:19It pleaſed the father that in him ſhould all fulneſſe dwell. It is ſo ô father becauſe thy good pleaſure was ſuch. It is God that worketh in you both the will and the deed according to his good, pleaſure. The Lord loved you becauſe he loved you. Deut: 7. 7. They inherited not the land by their own ſword, neither did their own arme ſave them, but thy right hand, and thine arme. and the light of they countenance becauſe thou diddeſt favour them.

2. My ſecond argument is, Therefore God gives faith becauſe he did predeſtinate them; As many believed as were ordained to everlaſting life; and God added daily to the Church Act: 13. 48. Act: 2. laſt.ſuch as ſhould be ſaved. foreign in this place is as much as, foreign; as appeares by the equipollency of both ſentences. Now hence I inferre; Therefore God gives not faith becauſe he hath not ordained them to everlaſting life. For if the affirmation be cauſe of the affirmation; the negation is cauſe of the negation. And the Scripture as ordinarily ſubjoyneth the deniall of grace to reprobation, as the granting of grace to predeſtination. For as foreign, ſuch as periſh, is oppoſite to foreign, ſuch as ſhall be ſaved; p. 155And as the conſequent of the one is ſaid to be Faith; ſo the conſequent to the other is the deniall of the ſame or like grace. As for example, All they that are of God heare God's Jo: 1. 47. Act: 2. ult. & 13. 48, 2 Co: 4. 3. 2 Theſ. 2, 10. 132 Thess 2:102 Thess 2:13word; ſo others heare them not becauſe they are not of God; as foreign, Such as ſhall be ſaved are added to God's Church: ſo in whom is the Goſpell hid? only foreign, in them that periſh. Among whom doth Antichriſt prevaile by all deceivableneſſe? only in them that periſh. Like as for the Elect on the contrary 'tis not poſſible they ſhould be ſeduced. Mat: 24. 24, and 2 Theſ: 2. 13

3. If predeſtination were upon the foreſight of faith, then it ſhould be only upon the foreſight of ſuch a faith as perſeveres to the end; whence two inconveniences follow 1. That no man can be aſſured of his election untill his death, which is quite contrary unto Scripture. For Paul was aſſured of the election of the Theſſalonians by obſervation of the works of their faith, the labour of their love, and the patience of their hope, 2. In this 1 Theſ: 3, 4.caſe none can be ſtrengthened againſt the power of temptation by the aſſurance of their election; But thus we are ſtrengthned by Chiſt. Mat: 24. 24. by St. Paul. Rom: 8. 29. 2 Theſ: 2. 13.

4. Election is abſolute, therefore reprobation is abſolute. The antecedent I prove; If it be neither of faith nor of works, then it is abſolute, but it is neither of faith, nor works. Rom. 9, 11.Rom 9:11Not of works, expreſly; Not of faith as appeates by the ſame reaſon whereby Paul proves it is not of works. For the reaſon is this, Before the children were borne or had done good or evill, it was ſaid the Elder ſhall ſerve the younger; Therefore election is not of works. Now ſay I we may as well conclude therehence, therefore it is not of faith; foraſmuch as before they were borne, they were as uncapable of faith as of works. The conſequence I prove thus; Looke by what reaſon St. Paul proves, that the election of Iacob was not of good works, becauſe before they were borne 'twas ſaid, The Elder ſhall ſerve the younger; by the ſame reaſon it is evident that the reprobation of Eſau was not of evill works; the ſubjection of Eſau unto his younger brother, as lively repreſenting his reprobation, as the dominion of Iacob over his elder brother repreſents his election.

5. Predeſtination is defined by Auſtin to be Praeparatio gratiae, the preparation of grace, therefore reprobation which is oppoſite thereunto muſt be the not preparation of grace; that is God's decree not to give grace, like as the oppoſite is Gods decree to give grace. Now God gives grace not according to works. For he hath mercy on whom he will And hereupon Aug: de bono perſever. c. 15.Auſtin builds his doctrine of predeſtination. Now by his doctrine predeſtination is abſolute as Gerardus Voſſius confeſſeth in his preface to his hiſtory of the hereſy of Pelagius; How can it be otherwiſe? For if God conferres grace not according to mens works; but according to his own purpoſe and grace. How much more did he decree to give it 2 Tim: 1. 9. Rom: 9. 18.not upon any foreſight of works, but of his mere pleaſure. And the Scripture as clearely teſtifies, that as God hath mercy on whom he will; ſo whom he will he hardneth; that is of mere pleaſure he denieth grace to ſome, as of mere pleaſure he grants it unto others; And therefore reprobation grounded hereupon muſt needs be as abſolute, as predeſtination grounded upon the other.

6. Like as in Scripture phraſe Faith is ſaid to be the faith of God's elect, election is not ſaid to be of thoſe that are foreſeen to to believe; So the worſhippers of the Beaſt are Tit: 1. 1.ſaid to be thoſe. Whoſe names are not written in the booke of life; They that are not written Rev: 13. 8 & 17. 8.in the booke of life, are deſcribed to be ſuch that admire and worſhip the beaſt. And the not writing of mens names in the booke of life doth as ſignificantly repreſent their reprobation; as the writing of mens names in heaven. Luc: 10. 20. Rev: 20. 12: doth repreſent their election. Thus as formerly I gave ſix reaſons to juſtifie the abſoluteneſſe of reprobation, becauſe he pretended the abſoluteneſſe thereof was repugnant to reaſon; ſo here I have given ſix more derived out of the word of God, to prove that this doctrine is the revealed will of God, to ſtop his empty mouth that clamoureth and only clamoureth that it is no part of God's revealed will. And that this doctrine is not only conformable to right reaſon, but by convincing arguments in right reaſon demonſtrable I have already ſhewed; And that all the abſurdities this Authour blatters of, they prove to be no better then the mere imagination of a vaine thing. That which here he diſcourſeth of a reaſonable ſervice, comes out of it's place, it belonged to the former reaſon in M. Hord's treatiſe, and there I have anſwered it, and ſhewed the abſurd interpretation that he makes of it.

He vaunts that he hath proved reprobation abſolute to be unjuſt, when he hath performed no thing leſſe; But making only a greate cracke, he goes out like a ſquib; and throughout meddles not with one argument that our Divines bring out of Scripture, or reaſon to juſtifie their doctrine concerning the abſoluteneſſe of reprobation. And it is apparent p. 156that he denies the abſoluteneſſe of election, as well as the abſoluteneſſe of reprobation, and conſequently muſt neceſſarily maintaine that grace is given according to works; whereupon it was that Auſtin grounded his doctrine concerning the abſoluteneſſe of Predeſtination: And upon the like ground have we as good cauſe to ground our doctrine concerning the abſoluteneſſe of reprobation, it being every way as evident, that Grace is not denied according unto works, as that it is not granted according to mens works; And the Scripture is equally as expreſſe concerning both, where it is ſaid that as God hath mercy on whom he will, ſo alſo whom he will he hardneth.

Pag: 75. 76. Treating of God's ſincerity Sub-ſect: 1. There are two paſſages inſerted Ro: 9. 18.taken out of Piſcator, before the paſſages alleadged out of Zanchy and Bucer. For having ſaid that, Now God's meaning is (by this doctrine) that the moſt of thoſe to whom he offereth his grace and glory, ſhall have neither; forthwith he gives inſtance in Piſcator thus.

And ſo Piſcator ſaith, Grace is not offered by God, even to thoſe who are called with a meaning to give it, but to the Elect only, Gratia non offertur à Deo ſingulis …licet vocatis, animo communicandi eam, ſed ſolis electis. In the ſame booke he hath ſuch an other ſpeech; Non vult Deus reprobos credere li…etli…gua profiteatur M. Maſon's Additions, Lib. de praedeſt. contra Schafin. p. 74. pag. 143.ſe velle. Though God in words proteſt he would have reprobates to believe, yet indeed he will not have them. they make God to deale with men in matters of ſalvation, as the Poets feigne the Gods to have dealt with poore Tantalus. They placed him in a cleare and goodly river up to the very chin, and under a tree which bare much ſweet and pleaſant fruit that did almoſt touch his lips, but this they did with a purpoſe that he ſhould taſt of neither. For when he put his mouth to the water to drinke, it waved away from him; And when he reached his hand to the fruit to have eaten of it, it withdrew it ſelfe preſently out of his reach; ſo as he could neither eate nor drinke. Juſt ſo dealeth God with reprobates; (by their doctrine) He placeth them under the plentifull meanes of ſalvation, offereth it to them ſo plainly, that men would thinke they might have it when they will, & yet intendeth fully they ſhall never have it, withholding from them either the firſt grace that they cannot believe, or the ſecond grace that they cannot perſevere. Did not thoſe gods delude Tantalus? yes doubtleſſe. And if God doe ſo with reprobates, what did he but delude them, and diſſenible with them in his faireſt and likelieſt offers of ſalvation that he makes them? And this doe Zanchius and Bucer grant by evident conſequence, as appeareth by a ſpeech or two of theirs, which cannot ſtand with their concluſion; and therefore I ſuppoſe fell unwarily from them.

This treatiſe of Piſcator De praedeſtinatione againſt Schaffman I have the ſecond editition printed at Herborne Anno 1598. But theſe words according to their quotations Anſwer.here, are not to be found; the ſeverall diſtinct paſſages are diſtinguiſhed by numbers, which in all editions hold the ſame, not ſo the pages. Yet the latter paſſage quoted p. 143. I meet with in mine p. 128. According to the like difference I try whether I can find out the other, but in vaine. But yet I meet with ſuch matter of diſcourſe as whereunto this paſſage is very congruous to be there delivered if any where; yet no ſuch thing is there delivered as num: 74. Schaffman's argument is this, If God calls all to ſalvation then he will ſave all. To this Piſcator anſwereth, The propoſition is falſe; But he calls with, animo ſimplici atque vero, a ſimple mind and true. Sane ſaith Piſcator, as much as to ſay, I grant that; but ſo as that he calls them with condition of repentance and faith; Therefore as he promiſeth ſalvation ſeriouſly unto them that performe this condition, and therefore performes this promiſe. So on the contrary he doth ſeriouſly threaten death and damnation to them who doe not fulfill the condition, and performes unto him that commination. Then, though God be not capable of hypocriſy yet he doth not alwaies will that what he commands ſhall be alwaies performed by him to whom he gives that command; Whether by commanding he meanes to prove a man; as to prove Abraham, he commanded him to ſacrifice his Son; or becauſe to him whom he commandeth, he will not give grace to performe that command, as he deales with reprobates. And num: 120. To Schaffman's objection which was this; God is no hypocrite, he anſwers thus; But yet he gives not grace to all to performe what he commands thē. For promiſcuouſly he commands as well reprobates as elect to believe; as many as he calls by the preaching of the goſpell; but he gives this grace to his elect alone according to that, To you it is given to know the myſteries of the kingdome of heaven, but to them it is not given. So that undoubtedly God offers grace (to wit pardon of ſinne) with a purpoſe to communicate it to all that ſhall believe, according to Mat. 13. 11.Matt 13:11the judgment of Piſcator, neither doth he offer it with a purpoſe to communicate it to any unleſſe they believe. But the grace of faith is not offered to any with a purpoſe to communicate it upon a condition. For then grace ſhould be conferred according unto works, which is manifeſt Pelagianiſme. As for the other which I meete with p: 128. num: 120: take it at full, and not as it is diſmembred by this Authour, who cares not how he calumniates, ſo he might advantage his own cauſe. Schaffman's objection was, Deus eſt unius & linguae & voluntatis, God is both of the ſame tongue and will. Whereto Piſcator anſwers thus, Your meaning is that God, look what he profeſſeth with his tongue, that he willeth; p. 157But this (ſaith he) is not alwaies true, nor in all particulars. For by his tongue that is by ſpeech uttered, he profeſſed that he would have Abraham to ſacrifice his Son Iſaac; yet he would not have him ſacrificed. With his tongue he profeſſed by his ſervant Ionas that he would deſtroy Nineveh within forty dayes, yet he would not ſo doe. With his tongue by the miniſters of the Goſpell he profeſſeth that he would have the reprobates to whom he ſpeaketh among his Elect, to believe the Goſpell, in as much as he commands them ſo to doe; yet he would not have them to believe, in as much as he will not give them the grace of believing, without will no man can believe. What therefore is God an Hypocrite? Away with ſuch a blaſphemy. He alone is to be accounted an Hypocrite, who counterfeits holineſſe when he has none; Such counterfeiting is not incident to God. And let the Reader obſerve well the immodeſt cariage of this Authour. Piſcator when he ſaith that God in words profeſſeth he will have Reprobates to believe, he ſhewes withall in what reſpect he doth ſo, to wit, quatenus mandat ut credant, in as much as he commands them to believe. And indeed God's command is uſually called God's will, and by none more then by theſe our oppoſites. But this Authour drawes this to the ſignification of God's will ſimply ſo called, which is the will of purpoſe; And to that purpoſe leaves out the words whereby Piſcator explicates himſelfe. Who knowes not that God commanded Pharaoh by his ſervant Moſes to let Iſrael goe? this is to profeſſe with the tongue in Piſcator's phraſe, that God would have Pharaoh to let Iſrael goe. And God's commandement is called God's will in Scripture. This is the will of God even your ſanctification. 1 Theſ; 4. 3.But to ſpeake properly it is but the ſignification of God's will of good pleaſure (properly called the will of God) that it ſhould be Pharaoh's duty to let Iſrael goe, but withall he revealed to Moſes that he would harden Pharaoh▪s heart, that he ſhould not let Iſrael goe. Now let the indifferent judge what this Authour hath gotten by theſe paſſages of Piſcator, ſave only the diſplaying of his own immodeſt and calumniating courſes▪ then he thinks to pleaſe his Reader with the ſtory of Tantalus; wherein there is no congruity to that whereunto it is applyed, For Tantalus à labris ſitiens fugientia captat Flumina,—He was an hungred, and would faine eate but could not: He was a thirſt, and would faine drinke but could not. God deales ſo with no man; neither reprobate Jewes, nor Gentiles had any deſire to be partakers of the mercies of God offered them in Chriſt. The Goſpell was a ſcandall to the one, and fooliſhneſſe to the other; But to them that are called it is the power of God and wiſedome of God And as they hunger and thirſt after God's righteouſneſſe in his deare Son; ſo are they ſatiſfied therewith, Let him that is a thirſt come and drinke of the water of life freely. And He every one that is a thirſt, come ye to the waters, Rev: 22. 17: Eſa: 55. v. 1. 2. 3.and ye that have no ſilver, come buy and eate; come I ſay buy wine and milke without ſilver and without money: Wherefore doe ye lay out your ſilver, and not for bread? and your labour without being ſatisfied? Hearken diligently unto me, heare and your ſoules ſhall live; and I will make an everlaſting covenant with you, even the ſure mercies of David. Here is no ſending of them away empty, which thirſt after theſe waters of life; They all ſhall draw waters Eſ: 12. 3.of the wells of ſalvation. So that here is no ſuch dealing with them, as the Poets feigne was their Gods dealing with Tantalus. My anſwer to that which he produceth out of Zanchy and Bucer the Reader ſhall find in my anſwer to M. Hord.

Pag. 76. 77. In the point of threats and comminations; after theſe words, We never read that threats are thundred out againſt us for originall ſinne. In M. Hord's diſcourſe it is added, Or for that corruption of nature which we brought with us into the world: But this Authour leaves it quite out, with what mind let the Reader judge, and whether he can well brook that originall ſinne ſhould be ſtiled a corruption of nature which we bring with us into the world.

Pag. 78. In the ſame ſecond ſub-ſection after that of Abſlaon's feaſt, Ioab's congy, the kiſſe of Iudas, and the Hyaena's teares &c. There is a good paſſage left out which followeth in M. Hord; and in the place thereof this, which here followeth, foyſted in; Let the Reader conſider with himſelfe, wherefore that was left out; it ſeemes he was aſham'd of that calumniation. But thus it followes here.

Nay the whole miniſtry (wherein God commandeth, offereth, chideth, entreateth, lamenteth &c.) if this M. Maſon's Additions.be true, is but a mere impoſture; a giving of words without any meaning of anſwerable deeds; And an impoſture ſo much the greater, by how much the ſhew of kindneſſe is the heartier. For how can a good thing be offered with ſtronger ſhewes of a good meaning, then when it is offered with exhortations and entreaties to accept it, with cleare demonſtrations of the excellency of it, unfeigned wiſhes, that the parties to whom it is offered would accept it; and bitter lamentations for their folly in refuſing it? With all theſe enforcements i… Gods tenderof ſalvation to Reprobates accompanyed; and therefore in ſhew moſt hearty and ſerious. In a word thusſpeaks God, by this doctrine, to Reprobates in the miniſtery.

p. 158O ye Reprobates (once moſt dearely beloved of me in your father Adam but now extreamly, and implacably hated; and by mine eternall & uncontroulable order ſcaled up under invincible ſinne and miſery) amend your lives and believe in the name of mine only begotten Son. If you repent, and believe not, there is no remedy, you muſt be damned; but if you repent and believe ye ſhall be ſaved; Though your ſins be as red as ſcarlet, I will make them to be as white as wooll. Thinke not that I would have you dye. For I ſweare, as I live, I will not the death of him that dyeth. I would have no man to periſh, but all to come to repentance. I beſeech you therefore be reconciled. I have cryed and called unto you; I have a long time waited upon you, that you might repent; And ſtill am I knocking at the doores of your hearts for entrance. O that there were an heart in you to feare me and keep my commandements, that it might goe well with you for ever. What ſhall I doe unto you; how ſhall I intreate you? will you not be made cleane, when ſhall it once be? Can God ſpeake thus to reprobates, who by his own decree, ſhall never repent, nor be ſaved, without the deepeſt diſſimulation?

Judge indifferent Reader whether ever more paſſion were ſhewed with leſſe common Anſwer.ſenſe. For let the enforcements be never ſo great and ſerious in the miniſtry of the word, under which all the expreſſions here mentioned are comprehended, yet is it poſſible, that men can yeild unto them obedience by faith and repentance, unleſſe God gives faith and repentance? For doth not the Scripture clearely teſtifie that faith is the gift of God. To you it is given both to believe in him, & to ſuffer for him: that it is the worke of grace. Act. Eph: 2. 8. Phil: 1. 29. 1 Col. 4. 7. Eph: 6. 23. Act: 5. 31. Act: 11. 18.Col 4:718. 27. What haſt thou that thou haſt not received? And doth not the Apoſtle accordingly pray on the behalfe of the Epheſians, not for peace only, but for faith and love alſo from God the father and our Lord Jeſus Chriſt? Is not repentance alſo the gift of God? Him God raiſed to be a Prince and a Saviour to give repentance unto Iſrael & forgiveneſſe of ſins. Then hath God alſo unto the Gentiles given repentance unto life. If ſo be God may give them repentance. What then? Shall this Authour's not Logick, but Rhetoricke whereinto his 2 Tim: 2. laſtLogick is transform'd to the wonder of all that know him in the Univerſity, like ſome Meduſa's head, turne us into ſtones, and in ſpight of Scripture evidence drive us to deny, that either faith, or repentance, is the gift of God? For if it be the gift of God, is not ſomewhat elſe required to the working of faith in us over and above all theſe enforcements? Not one Arminian hitherto have I found daring to deny that faith is the gift of God: Yet ever ſince I read them in their Cenſura Cenſurae to deny that Chriſt hath merited faith and regeneration for us, I looked when they would come to deale ſeriouſly and ſincerely; And if they have any ſuch meaning, clearely to profeſſe as much, namely that faith is not the gift of God. But if this Authour's meaning be that God gives it to all that have it, and is alſo ready to give it to them that have it not, próvided, that they will doe their own part, ſeing he chargeth us to make God's waies void of truth and ſyncerity, how comes it to paſſe that this Authour carrieth himſelfe ſo ſubdolouſly & ſhewes ſo little ſincerity and cleareneſſe in dealing plainly, & telling us that this is his meaning? Is it becauſe we are ready to conclude upon him that he is as errand a Pelagian, as ever was, in maintaining that grace is conferred according to works? Why doth he carry himſelfe and his opinions in huggar muggar if he be of that mind, and doth not plainly ſhew himſelfe to be a Pelagian, and prove to the world that Pelagianiſmus eſt verus Chriſtianiſmus, Pelagianiſme is true Chriſtianity? and in the next place oppoſe Paul alſo in ſaying that God ſaved us and called us with an holy calling not according to our works, but according to his own purpoſe and grace; and that he hath mercy on whom he will, and whom he will he 2 Tim: 1. 9. Ro. 9. 18.Rom 9:18hardneth?

2ly, Conſider further the ſtrange infatuation of this Author, more waies then one. For 1, inquire of him, whether after all this worke of the miniſtery performed by him unto reprobates, he thinks not himſelfe bound to pray unto God for a bleſſing upon his labours, whereby it may become effectuall unto them, and that upon this ground, becauſe Paul may plant, and Apollo may water, but God is he who gives the encreaſe. And let him expreſſe what the encreaſe is, which he beggeth at the hand of God, whether it be not the performance of thoſe duties whereunto he hath exhorted them in the moſt emphaticall manner, that the word of God doth afford any example of. And if no more be required for the working of man's will to that which is good (having as this Authour ſuppoſeth a power to performe obedience if they will) then theſe enforcements which he ſo much amplifies; whereto tend his prayers after all theſe enforcements are uſed? is it that God will afford his concourſe to the act? Why is this a worke of grace? Doth not God afford this to the moſt ſinfull act that is, without all prayers? And is it decent to maintaine that God of himſelfe is forward enough to afford concourſe to ſuch acts as are evill, be they never ſo abominable; but to concurre with us to that which is good, he ſtands off and muſt be entreated and ſollicited by our prayers earneſt and fervent, p. 159otherwiſe he will be ſlacke to concurre to that which is good, though nothing ſlack to concurre to that which is evill? Nay is it poſſible that man ſhould will ought, or doe ought, and God not concurre with him, to the producing both of the will and the deed? Now I had thought prayers tended to the procuring of works of grace, ſuch as concourſe is not, as which is performed of God 1. To ſinfull acts, as well as to pious acts. 2. And that neceſſarily upon ſuppoſition that the reaſonable creature doth ought. Conſider farther, if his prayers tend only to the procuring of God's concurrence, and this concurrence is upon ſuppoſition of mans concurrence; let the indifferent, I ſay, conſider the genius of this man's prayers. For albeit the forme of them runnes thus, that God will convert his hearers to faith, to repentance, and to work in them that which is pleaſing in his ſight through Jeſus Chriſt; yea to worke in them both the will, and the deed, according to his good pleaſure, to circumciſe their hearts, to love the Lord their God with all their hearts, & with all their ſouls, to heal their backſlidings; yea as he ſeeth all their waies, ſo to heale them, to cauſe them to walke in his ſtatutes, and to keep his judgments, and to doe them; yea to put his feare in their hearts, that they may never depart away from him. (For thus he muſt pray, if he pray in faith built upon God's promiſes, we having ſpeciall promiſes for all theſe particulars;) yet his meaning is no more then this, that as many of his Auditors as he findes willing to doe ought of this, that God will concurre with them to make them willing; And as many as doe performe it, he will concurre to the performance of it; as for thoſe that are unwilling, he will not pray that God will make them willing, though that hath been ever the Lords courſe towards ſome, as Auſtin often profeſſeth, And as for that prayer of Auſtin, Da Domine quod jubes & jube quid vis, Lord give me to doe what thou commandeſt, and then command what thou will. Like enough he ſpights it as much as ever Pelagius did. But if any are forward to hate & to deſpite God's word, or the profeſſours of his truth, he will not pray unto God to concurre with them thereunto. For he knowes God's forwardneſſe to concurre to the performance of every abominable act without his prayers: Nay in deſpite of any prayers to the contrary: And doth he not thinke it in vaine for the holieſt man that ever was to pray for this? 3. Againe obſerve he ſaith that by our doctrine the whole miniſtery is a mere impoſture, & why? becauſe it is in ſhew hearty and ſerious, but in truth nothing ſo. But what moves him to ſay this, doth not God procure hereby the converſion & ſalvation of millions? vea of many of thoſe who have crucified the Son of God; who have perſecuted his Church? Do we not believe that a time ſhall come wherin the Jews ſhall be cōverted in ſpight of all their former obſtinacy, & in deſpight of all their blaſphemies powred ſorth againſt the Son of God? But he will ſay, that grace is ſhewed only to the Elect by our opinion. But here let every indifferēt perſon judg between us of the equity of this his diſcourſe. The whole miniſtery is a mere impoſture; becauſe all the inforcements wherewith the tender of ſalvation unto Reprobates is accompanied is in ſhew moſt hearty & ſerious, but indued nothing ſo. For what? have the elect of God no part in the miniſtery? Or dates he ſay that by our doctrin theſe inſorcements are nothing hearty & ſerious to them? Thou wilt ſay the Authour's meaning is, that the whole miniſtery is a mere impoſture towards reprobates; but he ſaith not ſo; but thus, The whole miniſtery is a mere impoſture; and afterwards in giving his reaſon for it, he pleads, that inforcements in ſhew hearty & ſerious made to reprobates are nothing ſo; & hence he concludes that the whole miniſtery is a mere impoſture without any diſtinctiō of perſons, to whom it is a mere impoſture 4. Yet I willingly confeſſe that it is foul enough, that God's courſes ſhould be courſes of impoſture towards any even towards reprobates. But how doth he prove, that God takes any ſuch courſe with reprobates? To whom hath God ſent his word & vouchſafed the miniſtery hereof according to all the enforcements mē tioned accompanying his tender of ſalvation unto them? is it not unto his Church? What is the preſerment of the Jew above the Gentile? much every way, ſaith Paul, chiefly becauſe unto thē were committed the Oracles of God. And was the Church of Jewes, a Church of reprobates, Were they not the City of God, but the city of the Devill? If theſe enforcements had been uſed to the Nativites, there had been ſome colour for ſuch an imputation; but ſeing … of God's word in all theſe enforcements is uſed to the people of God, his pretious people, choſen out of the world to put his name among'ſt them; ſhall this miniſtery be ſo carryed, as concerning reprobates? All that he hath to ſay for this is no other, but that a great part, or the moſt part of the people to whom he ſends his prophets are reprobates. Be it ſo, but how doth he prove that God intends this miniſtery; for the ſalvation of reprobates; or that he intends it at all for them? If God commands them, as he commanded Ieremiah ſaying, Goe & cry in the eares of Jeruſalem, Thus ſaith the Lord; they muſt doe ſo without difference. For they are not able to put a difference between the Elect and Reprobate, to know who are the one, and who are the other. Auſtin was willing to pray for all, but yet he profeſſeth, p. 160that if they knew who they were, whō God had ordained unto damnation, they would pray no more for them, then for the Devill himſelf; ſo that either the Prophets were not Aug: de civi: Dei lib. 21. c: 24. ſi Ecleſia noſſet qui praedeſtinati ſin… ire in aeternum ignem cum diabo lotam pro …is non magis oraret quam pro diaboloof Auſtin's mind, or elſe that they thought that their miniſtery in God's purpoſe and appointment tended to the ſalvatiō only of Gods elect: But becauſe they knew not, who they are, therefore they prayed for all, and uſed their miniſteriall enforcements indifferently towards all. But like enough this Authour will deny, that the Prophets were of Auſtin's mind; Therefore I will prove they were in this; The Prophets were undoubtedly of St. Paul's mind; but St. Paul was of St. Auſtin's mind in this therefore the Prophets alſo were of St. Auſtin's mind. Now that St. Paul was of St. Auſtin's mind, and that his miniſtery, though performed towards all, yet was intended for the ſalvation only of God's elect, I 1 Co: 9. 19. verſ: 22. 2 Tim: 2. 10.prove thus, Though I be free from all men, yet have I made my ſelfe a ſervant unto all men that I might winne the more. Obſerve, he doth not ſay that he might winne all; Againe, I became all things to all men that I might ſave ſome. Who are theſe ſome at whoſe ſalvation he aimes? I anſwer they are God's elect, and none but they; and this I prove out of thoſe words of his where he ſaith, Therefore I ſuffer all things for the elects ſake that they might alſo obtaine ſalvation which is in Chriſt Ieſus with eternall glory. Now if his ſufferings were for their ſakes, undoubtedly his whole miniſtery was for their ſakes; for this alone Act: 20. 23. 24.brought his ſufferings upon him. The holy Ghoſt witneſſeth in every City ſaying, that bonds and afflictions abide me; But I paſſe not at all, neither is my life deare unto my ſelfe, ſo that I may fulfill my courſe with joy and the miniſtration that I have received to teſtifie the Goſpell of the grace of God. 5. But be it, that God intends it for Reprobates alſo, yet not for their ſalvation; But firſt to take away excuſe from them, as to this purpoſe he ſent Ezechiel. Ezek: 2. 3. 4. 5.Son of man I ſend thee to a rebellious nation For they are impudent children; I doe ſend thee unto them, and thou ſhalt ſay unto them, Thus ſaith the Lord God; but ſurely they will not heare neither indeed will they ceaſe; for they are a rebellious houſe, yet ſhall they know that there hath been a Prophet among them. Or otherwiſe as Auſtin hath obſerved, ut proficiant ad exteriorem vitae emendationem, quo mitius puniantur, that they may profit to an outward amendment of their lives, that their puniſhment may be the leſſe. And conſider whether in all this he doth not openly invade, not ſo muchour doctrine, as the manifeſt evidence of God's word. For it is apparent that God gives commands to thoſe whoſe hearts he means to harden, that they ſhall not obey thoſe commands, though thoſe commands were not made in a cold manner Ex: 4. 22. 23. v. 21.but with ſtrongeſt enforcements. Thou ſhalt ſay to Praraoh, thus ſaith the Lord, Iſrael is my ſon, even my firſt borne, wherefore I ſay to thee, let my ſon goe that he may ſerve me. If thou refuſe to let him goe, behold I will ſlay thy ſon, even, thy firſt borne. Yet before this he told Moſes ſaying, I will harden his heart, and he ſhall not let the people goe. And after this, The Lord Ex: 9. 12.hardned the heart of Pharaoh, and he hearkned not unto them, as the Lord had ſaid to Moſes. And hereupon the Lord deales with him in the way of greater enforcement then before. v: 13.For the Lord ſaid unto Moſes, Riſe up early in the morning, and ſtand before Pharaoh and tell him, Thus ſaith the Lord God of the Hebrews, let my people goe that they may ſerve me, For I v: 14.will at this time ſend all mine plagues upon thine heart, and upon thy ſervants, and upon thy people, that thou maieſt know that there is none like me in all the earth. For now will I ſtretch 15.out mine hand, that I may ſmite thee, and thy people with peſtilence, and thou ſhalt periſh from 16.the earth. And indeed for this cauſe have I appointed thee to ſhew my power in thee, & to declare my name thoroughout all the world; Yet thou exalteſt thy ſelfe againſt my people, and letteſt thē not goe. Behold tomorrow this time I will cauſe to raine, a mighty great hayle, ſuch as was Ex: 10. 1.not in Egypt ſince the foundation of it was laid. And The lord ſaid unto Moſes, Goe to Pharach; for I have hardned his heart, and the heart of his ſervants, that I might worke theſe my miracles in the middeſt of his realme. Here we have plaine enforcements & thoſe of great power uſed by the Lord, yet ſtill the Lord continues to harden Pharaoh's heart, and profeſſeth as much, not fearing the cenſure of any vile wretch to caſt upon him the imputation of impoſture throughout the whole courſe of his miniſtery. And the truth is all the learned concurre in diſtinguiſhing between, Voluntas praecepti, & voluntas propoſiti; and count it abſurd to inferre the purpoſe of God, or his will to have ſuch a thing done from his commanding it, though this command be joyned with exhortation, expoſtulations, wiſhes, or whatſoever other emphaticall expreſſions; all which the learned conclude under Praeceptum, as a ſigne of God's will: And the Pelagians of old urged it no farther then as God's precept backt with what exhortations and enforcements ſoever, thence to conclude that man had power to yeild obedience, but not to conclude, it was God's will it ſhould come to paſſe; and to impute deſires unto God in proper ſpeech, which never are accompliſhed, what an unſcholaſticall courſe is it? even as much as to deny him to be God, and to bereave him of his bleſſed condition, by fruſtrating him of his deſires: Whereas the time ſhall come, that the Elect of God ſhall be ſo bleſſed, as to have no deſire of theirs in vaine. Neither doth the objectour introduced by St. Paul p. 161breake forth into any ſuch blaſphemy, as to charge God with any impoſture in hardning Ro. 9. 19.Rom 9:19whom he will; when nevertheleſſe the miniſtery of the word hath courſe with them as well as with any other; but rather propoſeth it as a thing unreaſonable, that God ſhould complaine of mens diſobedince, when himſelfe hath hardned their hearts, whereby it comes to paſſe that it cannot be that they ſhould obey God as they ought. For who hath reſiſted his will. Yet we know what anſwer the Apoſtle maketh to ſtop the mouthes of all ſuch, as call God to an account for his procedings. But ô man who art thou who diſputeſt with God? Shall the thing formed ſay to him that formed it, why haſt thou made me thus? Hath not the potter power over the clay of the ſame lumpe, to make one veſſell unto honour and another unto diſhonour? And wilt not thou allow as much power unto God over thee, or over the matter whereof thou waſt made, as the Potter hath power over the clay? Proud man thinks himſelfe able enough to believe, to repent. Now God by his paſſionate expreſſions in the Prophets diſcovereth the vanity of this proud conceit, and laboureth by their little profiting by all theſe patheticall moving courſes to manifeſt the ſtrength of man's corruption; And when they will not learne and receive this inſtruction by his workes; he tells them the plaine truth of it to their faces. Ye have ſeen all that the Lord did before your eyes in the land of Egypt, to Pharaoh and all his ſervants, Deut: 29. 2.and unto all his land. The great temptations which thine eyes have ſeen, thoſe great verſ. 3.miracles and wonders: Yet the Lord hath not given you an heart to perceive, nor eyes to ſee, nor eares to heare unto this day. Is this the courſe of impoſture, when he tells them to their faces, that albeit he commands them, exhorts them, expoſtulates with them, and expreſſes formes of deſire of their obedience in his word; yet except God gives them an heart, they cannot perceive; except God gives them eyes, they cannot ſee; except the Lord gives them eares they cannot heare: What can be more plaine dealing then this? Like as our Saviour no leſſe plainly told the Jewes to their face; He that is of God heareth God's words; ye therefore heare them not, becauſe ye are not of God; Yet was he earneſt and patheticall enough in exhorting them to repentance by the miniſtery of Iohn the Baptiſt; by his own miniſtery. Ieruſalem, Ieruſalem that killeſt the Prophets, and ſtoneſt them which are ſent unto thee; how often would I have gathered thy children together as an hen gathereth her chicken under her wings, and ye would not. Behold your habitation is left unto you deſolate. For I ſay unto you ye ſhall not ſee me henceforth, till that ye ſay, Bleſſed is he that commeth in the name of the Lord. I come to this Author's Proſopopey; for the truth is his Rhetorick ſurmounts his Logicke, whereat I wonder not a little.

O ye Reprobates, once moſt dearely beloved in your father Adam. But where hath he found in any of our Divines that Reprobates were at all beloved in our father Adam? We all hold Reprobation to be as antient as election, which St. Paul teſtifies to have been before the foundation of the world. And to ordaine to damnation I ſhould think is to hate rather then to love; and this ordination divine was from everlaſting. And the Scripture hath taught us that the divine nature is without variableneſſe or ſhadow of change. He ſpeakes in the language of his own Court, when he talkes of ſealing up Eph: 4. 30. 1 Pet: 1. 5. 2 Tim: 4. 18.under invincible ſinne and miſery. The Scripture ſpeaks of ſealing unto the day of redemption by God's holy ſpirit which gives them aſſurance, that they are kept by the power of God through faith unto ſalvation; That God will deliver them from every evill work, & preſerve them to his heavenly kinngdome. But no ſuch ſpirit is given to Reprobates to aſſure them of their damnation, ſo to ſeale them up under invincible ſin & miſery. They are under the power of Satan; but he hath neither power nor authority to aſſure them of their damnation. And albeit this Authour faſhions a diſcourſe to reprobates, as if they were a ſect well known; Yet we are ſo farre from knowing who they are, that they are (in our opinion) neither known to themſelves, nor known to Satan, no nor to God's holy Angells, unleſſe he reveale it unto them. If we ſhould have any cauſe to addreſſe our ſelves to Reprobates (which kind of caſe and occaſion is incomprehenſible by me) we ſhould deſcribe them no otherwiſe then thus; O ye who are not only for the preſent under the power of Satan (and ſo are all God's elect before the time of regeneration) but will continue vaſſalls unto him, even unto death, going on from ſinne, to ſinne and never breaking them off by repentance, but continuing to deſpiſe the goodneſſe of God leading thereunto. Now this being only in reference to the time to come; I cannot ſpeake to any in preſent under this forme abſolutely, but hypothetically. For none are Reprobates to us, but ſuch who finally perſevere in impenitency; Therefore I cannot exhort them to amend their lives under the ſtile of Reprobates, but as ſuch, who although they are under the power of ſinne and p. 162Satan, may for ought I know belong to God's election, and in good time come out of the ſnare of Satan; And becauſe the miniſtry of the word is the only meanes whereby God brings men unto repentance, and that by inſtruction, admonition and exhortation; therefore I doe inſtruct them in the knowledge of God that made them after his own Image; and how this image of God came to be defaced in them, to wit, by the ſinne of our firſt parents, and how hereupon we became to be ſhapen in ſinne, and borne in ſinne, and therewithall children of wrath, and ſuch as deſerve to be made the generation of God's curſe; then I repreſent unto them the mercy of God towards man in giving us his Son to beare our ſins in his body upon the tree, and ſuffer a ſhamefull and bitter death upon the croſſe for them; and that for this his Son's ſake he offers unto us the pardon of all our ſins upon our repentance, and faith in Chriſt, and thereupon I exhort them unto repentance: We farther ſay that God takes no pleaſure in the death of him that dieth, but takes pleaſure in a man's repentance. We doe not ſay, neither doth the word of God ſay, that he willeth not the death of him that dyeth. For undoubtedly he willeth the damnation of all them that dye in their ſins without repentance. We doe not ſay that God would have no man to periſh, but all come to repentance. Neither doth the Scripture ſay any ſuch thing; For that were to deny God's omnipotency. For ſeing many there be that periſh; if this were contrary to God's will, then God's will ſhould be reſiſtible, and we ſhould be driven to deny the firſt Article of our Creed; As Auſtine hath long agoe argued the caſe. But indeed Peter writing to them, who had obtained like pretious faith with 2 Pet: 1. 1. 1 Pet: 1. 23.the Apoſtles themſelves; and ſuch as were Elect unto ſanctification of the ſpirit; and were begotten againe to a lively hope by the reſurection of Jeſus Chriſt from the dead; to them he writes ſaying, The Lord of that promiſe is not ſlack, but is patient towards us (not to us Reprobates; God forbid that we ſhould ſo corrupt the interpretation of his words; but rather to us Elect, to us called, to us begotten of God) not willing any to periſh (to wit of us) but all come to repentance, to wit all of us, whenſoever through our frailty we turne out of the good wayes of the Lord. God cries unto you by us, and calls upon you by us; and hath along time ſhewed great patience, and long ſuffering, and hereby led you unto repentance; & by his word ſtands knocking at the doores of your hearts, and calling upon you to open unto him. And the more to move you, he is pleaſed to expreſſe himſelf in the affections of a weake man, who is not able to accompliſh his deſires, O that there were an heart in you to feare me and keep my commandements; and with great paſſionatneſſe cryeth out unto you, What ſhall I doe unto you, how ſhall I intreat you? As if he were to ſeek what courſe to take, and willing to uſe every provocation to excite you and ſtirre you up, ſometimes by gracious promiſes, as Come and let us reaſon together, though thy ſins were Eſa: 1. Jer: 13. 27.as ſcarlet &c. Sometimes by threatnings, Woe unto thee ô Jeruſalem, wilt thou not be made cleane, when ſhall it once be. And withall he gives us to underſtand, & requires us to preach as much unto you alſo, even to acquaint you with the whole counſell of God, & tell you, that as many as are ordained unto eternall life, as many as to whom the arme of the Lord is revealed; Act: 13. 48. Eſ: 53. 1. Jo: 8. 27.as many as are of God, they obey this calling, they believe, they heare God's words, and turne unto him by true repentance ſooner or later; They that doe not, it is becauſe they are not of God. And albeit thoſe words are the words of Moſes, O that there were an Deut: 5. 29.heart in you to feare me! ſpeaking to them in the name of the Lord; yet the ſame Moſes tells the ſame people plainly that The Lord had not given them an heart to perceive, nor eyes Deut: 29. 4.to ſee, nor eares to heare unto that Day. And albeit the Lord profeſſeth in like manner by his Prophet Eſay, O that thou hadſt hearkned unto my commandements, then had thy proſperity Eſ: 48. 18.been as the flood, and thy righteouſneſſe as the waves of the ſea. Yet this very diſobedience of theirs was conſequent to the Lord's obduration of them, as appeares Eſ: 6. 9. Goe ſay unto this people ye ſhall heare indeed, but ye ſhall not underſtand; ye ſhall plainly ſee & not perceive. Make the heart of this people fat, make their eares heavy and ſhut their eyes; leaſt they ſee with their eyes, and heare with their eares, and convert, and he heale them. Then ſaid the Lord how long? (ſhould this obduration continue) And he anſwered untill the Cityes be waſted without inhabitant, and the houſes without man, and the land be utterly deſolate; And the Lord have removed men farre away, and there be a great deſolation in the midſt of the land; Yet I dare not ſay of any of you, that ye are Reprobates. For God may open your eyes before you dye to ſee your ſins, and touch your hearts that ye may bewaile them. And whenſoever this bleſſed condition doth befall you, I will ſtirre you up to give God the glory of it, who alone it is, that worketh in us that, which is pleaſing in his ſight; Yea both the will and the deed according to his good pleaſure. If he never workes any ſuch thing in you, the more inexcuſable are you, who preſuming of your own power to believe, p. 163Heb: 13. 21. Phil: 2. 13.to repent; yet are nothing moved with ſuch paſſionate expreſſions, unto repentance. If you doe believe there is ſuch impotency in you to good, and that it muſt needs continue in you, while God continueth to harden you by denying his grace, and thereupon ye except againſt Gods courſe in complaining of their diſobedience, whom he hath hardned ſaying Why then doth he complaine; For who hath reſiſted his will? I put all ſuch over to St. Paul to receive anſwer from him Rom: 9. 20. 21. 22. As touching this Author's concluſion; Dares he himſelfe ſay that by God's decree Reprobates ſhall ever repent or be ſaved? What then is his meaning? why doth he not expreſſe himſelfe in this particular; but moſt unſhamefaſtly earthes himſelfe like a foxe, unwilling to bring his vile opinion to the light, which I take to be no other then this, that God's decree of giving faith is not abſolute but conditionall; namely to give faith to as many, as ſhall prepare themſelves for it; And to deny it to none, but ſuch as faile to prepare for it; as much as in plaine termes to profeſſe that Grace is given according unto workes, The very filth of Pelagianiſme: Yet hath he no where diſcovered wherein this preparation conſiſts; that he keeps to himſelfe, and to his own Muſes.

P. 80. I find another addition to the third Sub-ſection in theſe words.

To offer ſalvation under a condition not poſſible is in circumſtance a great deale worſe. For it is a deniall M. Maſon's Additions. 2 Sam. 5. 6.2 Sam 5:6under colour of the contrary; a deniall joyned with a ſcoffe and deriſion; as was that of the Jebuſites, who told David that he ſhould not enter into the fort of Sion, except he took away the blind and the lame. Their meaning was they would never deliver it up unto him; and becauſe they thought it impoſſible for him to take away the blind and the lame, they told him if he did ſo, then they would yeeld it up. It was an Ironicall & ſcoffing denyall of his demand. If the King ſhould make an unrepealable law that no German ſhould be made a Citizen of London or free Denizon of the kingdome, & then make a decree to give ſome bountifull gratuities, but to the Citizens of London, or to the ſubjects of the kingdome only, & to none but them; And yet for all this ſhould command it to be proclaimed, that he will give them to the Germans upon concondition they will be made free men of London, or be incorporated into the Kingdome; would not any man ſay that the King in this caſe did diſſemble and delude the poore Dutchmen? And if any ſhould ſay there would be no diſſembling in it; For if they would become Citizens or ſubjects, they ſhould have the promiſed gratuities, a man might truely anſwer, that therefore the King doth counterfeit and couſen them, becauſe he makes a tender of them upon a condition not poſſible by his own decree. In like manner if God have made a decree, that ſuch men ſhall never believe, and yet offer them heaven upon condition, they will believe, it may moſt truly be ſayd that God doth not only deny them heaven but deny it with a bitter deriſion, which is farre from that candor and goodneſſe that dwelleth in him.

M. Hord's diſcourſe at the firſt went no farther then to prove, that In ſubſtance it is all one to offer a curteſie under a condition not poſſible, and not to offer it at all. Here this Author Anſwer.addes that it is in circumſtance a greate deale worſe. For he ſaith it is a deniall joyned with a ſcoffe and deriſion, as was that of the Iebuſites. In my anſwer to the former part in M. 2 Sam: 5. 6.Hord I have ſhewed that the reaſon why Salvation is propoſed in ſcripture to be obtaind upon a condition to be performed by man, is becauſe God intends to ſave thoſe, whom he doth ſave after a manner a greable to their reaſonable natures; Namely by inſtruction, in a law of works, in a law of faith, by admonition and exhortation ſtrengthned with promiſes to the obedient, with threatnings to the diſobedient. And albeit men are not able to performe this obedience of themſelves, being diſabled by that naturall corruption, which they have drawn from the Loynes of our father, in whom our natures received a mortall blow, through his diſobedience, and became diſabled to performe any thing acceptable in the ſight of God (for they that are in the fleſh cannot pleaſe God) therefore the Lord is ready according to the covenant of grace to circumciſe the hearts of ſome, namely of his Elect, To love the Lord with all their hearts, and with all their ſoules, to put his ſpirit within them, to cauſe them to walke in his ſtatutes, to keepe his judgments and doe them. It is true this offer of ſalvation is propoſed to all within the Church, whether Elect or Reprobate; and no marvaile. For the Miniſters of God's word are not acquainted with the counſells of God, as touching the election or reprobation of any man in particular: therefore they preach unto all, but knowing full well that this their miniſtery ſhall be effectuall only to God's elect, as touching their ſalvation. Therefore as they indure all things 2 Tim: 2. 10.for the elect ſake. So for the elects ſake it is that they preach the whole counſell of God, according as the Lord himſelfe inſtructed Paul ſaying, Feare not, but ſpeak & hold not thy peace; Act: 18. 9.for I am with thee, and none ſhall lay hold on thee for to hurt thee. For I have much people in this City. Who are this people but the Elect of God. Yet God makes this uſe of preaching his word to all, that hereby excuſe is taken from thē. For hereby it is made known unto them That a Prophet hath been among them. As for the point of deriſion. Firſt this Authour preſcribes unto God very demurely, that he muſt not deride him. Yet will he thinke it lawfull p. 164Ezech: 2. 5.full for himſelfe to mocke a dogge offering to give ſome what unto him, when he meanes nothing leſſe; but man is growen ſo proud that he will take it in ſcorne to be mocked of any, yea of God himſelfe, little thinking that he may well deſerve to be derided and mocked. Yet the Scripture may teach us this, and that God will mocke ſome, and therein deale with them according to their works; Becauſe I have called and ye refuſed; I have ſtretched out mine hand and none would regard: But ye have deſpiſed all my counſell and would none of my correction, I will alſo laugh at your deſtruction, and mocke when your feare commeth. Prov: 1. 24. 25. 26.Secondly I anſwer that man naturally is preſumptuous of his own ſtrength to believe, to repent; and ſhall God then be cenſured for mocking him, when he calls upon him to believe, to repent? Dicere ſolet humana ſuperbia ſi ſciſſem, feciſſem, ſayth Auſtin, This is the courſe of man's pride to ſay had I known it, I had done it. If they are ſenſible of this Aug. de grat. & lib. arbitr. cap. 2.impotency, can they not ſay with Auſtin, Da Domine quod jubes, & jube quod vis; Lord give what thou biddeſt, and then bid what thou wilt? Againe if God commands nothing, but what he hath power to command, as namely to believe what he ſaith, and to doe what he injoynes; why ſhould this be cenſured mockery in reference to man's diſability to performe it, when this diſability is brought upon him by the ſinne of Adam, in whom we all were, and in him we have all ſinned? And which is more; what meanes this Authour Ro: 5.to carry the matter thus hand over head, as to talke of an impoſſible condition without all diſtinction? Dares he ſay, that faith and repentance are poſſible by power of nature? Or doth any of us deny it to be poſſible by grace? If this be ſo it followeth that all the queſtion between us ſhould be drawen to this iſſue; whether God gives the grace of faith and repentance unto all; Yet indeed the truth herein deſerves to be put out of all queſtion, it being apparent that, Fides non eſt omnium, all men doe not believe. Nay it is called in Scripture the Faith of God's elect: So that the, queſtion is about the nature of that grace, 2 Theſ: 3 Tit: 1. 1.without which faith and repentance cannot be performed. Why doth not this Authour expreſſe his meaning in this, and clearly profeſſe what that grace is whereby the conditions of faith & repentance are made conditions poſſible? His ſubdolous carriage throughout in concealing his Tenet is ſufficient to diſparage his cauſe with all that are indifferent and judicious. The Scripture plainly profeſſeth that faith is the gift of God, repentance is the gift of God; But as he carrieth the matter nothing leſſe appeares, then that this is his opinion. Yet I know he dares not in plaine termes oppoſe the cleare evidence of Scripture in this. Now if faith be the gift of God, & withall he gives it without difference to all thē all muſt believe, which is notoriouſly & palpably untrue. If he gives it only to ſome, thē all the reſt are mocked by God according to this Authours diſcourſe; as often as he ſaith unto them believe, and ye ſhall be ſaved. And to whom he ſaith this, to them he ſaith alſo, Oh that there were ſuch an heart in them to feare me &c. If he ſaith, he gives faith abſolutely to none, but conditionally, and upon the ſame condition he is ready to give to all; this is clearely to confeſſe that the grace of God is given according to man's workes. Againe 'tis God that worketh in us both the will and the deed, and that according to his good pleaſure, Phil: 2. 13.if according to his good pleaſure, How can it be ſaid that it is according to the preparation of the creature? Then what condition can be deviſed whereupon God workes in us the will? If he ſay the grace which God gives to all, and whereby to believe, to repent is made a thing poſſible unto all (For thus we muſt proceed groaping after his meaning, he affecting nothing more then to ſculke and earth himſelfe in his concealements) I anſwer firſt; The Scripture makes no mention of any ſuch power given to any; but to the contrary profeſſeth of all perſons unregenerate, that they cannot pleaſe God; that They cannot diſcerne the things of God. 1 Co: 2. 14: that They cannot believe, that They cannot repent Ro: 8. Jo: 12. 40.Ro: 24: that they are not ſubject to the law of God nor can be. 2ly. The Scripture plainly ſaith that faith is the gift of God, repentance is the gift of God; It doth not ſay that the power to believe if they will is the gift of God. If he ſaith by faith is meant ſuch a power, whereby a man may believe if he will, I prove the contrary; then all men ſhould have faith. For in this mans opinion, all men are indued with this power: But the Apoſtle plainly ſaith that, All men have not faith. Againe faith is deſcribed to be, The faith of God's Elect; but a power to believe if we will, this Authour makes common to the Elect Tit: 1. 1.with Reprobates. Moreover if to give power to believe if a man will, be to give him faith, then in as much as God gives power to ſinne if he will, he may be ſaid as well, that God gives ſinne. Adde to this that to have power to believe, if one will; is rather nature then Aug. de pradeſt. Sanctorum c. 5.grace. For it is no more then poſſe fidem habere; and this is the nature of man as Auſtin teſtifies. Poſſe fidem habere naturae eſt hominum, fidem habere gratiae eſt fidelium; 'Tis the nature of man that he may have faith, but it is of the grace of the faithfull, that a man hath faith. p. 165And indeed if faith given us of God, did only inable us to believe, if we will; it were farre inferiour to a morall vertue, which doth not give man power to be vertuous, if he will; or to performe a vertuous act if he will: but makes him vertuous, and diſpoſeth the will to vertuous acts only, and leaves him not indifferent, whether he will performe vertuous acts, or no. To returne then, if no other grace be required to free God from mocking and deriding his creature; ſurely we are as free as our adverſaries from making God to deride and mocke his creature. For we are ready to grant that all men may believe if they will, repent if they will with Auſtin l. 1. de Gen: cont: Man: cap: 3. & De ſpiritu & liter â ad Marcellin. cap: 32. & De praedeſt. in: Sanct: cap: 5. And our reaſon is this. Not to be able to doe that which a man will doe, is impotency merely naturall; but the impotency that we ſpeake of, which is hereditary to all mankind by reaſon of the fall, is impotency morall, and reſident in the will of man. For who doubts but that the will to believe, is to believe? For credimus ſi volumus: So the will to repent is to repent. For repentance in the root thereof is nothing elſe but the change of the will. And Pelagius of three things propoſed. Poſſe, Velle, & Agere; he willingly granted the firſt, to wit, Poſſe bonum, to be from God; but he denied the other two to be the works of God; but of our free wills; which if he had acknowledged to be the workes of God, as well as the firſt Auſtin tells him that, ab Apoſtolicâ doctrinâ abhorrere non videretur; he ſhould not ſeeme to vary from the doctrine of the Apoſtles. And for ought I ſee this Authour goes not one Aug: de grati â Chriſti. cap. 6.ſtep beyond Pelagius. He acknowledgeth that God doth perſwade and exhort to believe; ſo did Pelagius. ibid. cap. 10. He ſaith alſo that God doth concurre to the act; but ſo he doth in his opinion to every ſinfull act; ſo that this is but a generall concourſe: and what Pelagian was ever known to deny, but that God might have as great an hand in any good act, as in any naturall act? Now ſince we acknowledge all this as well as he; what colour hath he to impute unto us, that we by our doctrine ſo faſhion God's providence, as to make him deride and mock miſerable people. Though the Jebuſites did mock David, as this Authour gives his word for it, (though I doe not find that Ribbi David Kimhi, or Piſcator count it any deriſion, but a plaine repreſentation of their confidence, that David was never able to take it, ſuch was the ſtrength of the tower…, that the weakeſt, even the blind and the lame were ſufficient to defend it.) Though withall Kimhi acquaints us with a ſtrange ſtory out of the Jews Daraſhe, of a Covenant made between Abraham and King Abimelech, and that concerning not him alone, but his Son and his Nephew, to ſuffer them quietly to enjoy their own; And that the Nephew of that Abimelech was alive at that time when David came to beſiege that fort: And that therein the Jebuſites had erected two Images, the one blind to repreſent I ſaack who in his old age was blind; and the other lame repreſenting Jacob, who by wreſtling with God became lame, and in the mouthes of theſe Images was kept the Covenant which was made between Abraham and Abimelech. The inſtance he gives of a proclamation which takes up the greateſt part of this ſupplement (as a great part of this Authour's diſcourſe, is ſpent in ſuch inſicete repreſentations) is moſt incongruous, not only to the matter whereunto it is applyed, but to the parts of it ſelfe. 1. To the matter whereunto it is applyed. For it is propoſed in ſuch a caſe, as men could not obtaine a certaine incorporation, though they much deſired it. Now ſuch a thing is not incident to Reprobates, namely that they cannot believe though they would For had they a will to believe, undoubtedly that would be accepted of God. Then. 2 it is incongruous to the parts of the Simile it ſelfe. For incorporation only is precluded unto Germans by the unrepealable law, he feignes without common underſtanding. For undoubtedly all lawes of men are repealable by the ſame authority, whereby they are made. And afterwards the condition of obtaining certaine bountifull gratuities, by vertue of the foreſaid incorporation, is propoſed moſt undecently, not of their being incorporated into that ſociety, but of their will to be incorporated. Now it is apparent that by the caſe feigned their incorporation only is precluded unto them, not their will to be incorporated. In the accommodation he ſaith, God hath made a decree (by our doctrin) that ſuch men ſhall never believe. Now what one of our Divines can be produce to juſtifie this? We ſay God hath decreed not to give them grace to work them unto faith, but to leave them unto themſelves. And is not this Authour of the ſame opinion? Nay doth he not extend it farther then we doe, even to the Elect, as well as Reprobates? We ſay not ſo, but that his elect he doth not leave unto themſelves to worke out their faith if they can, but workes them by his grace and holy Spirit thereunto. Himſelfe ſeemes to be conſcious of the falſhood of this his imputation dealing upon the point of God's juſtice. Sub-ſect. 2. For having there propoſed three cauſes p. 166why Reprobates cannot juſtly be bound to believe; The ſecond of them was this in M. Hord's diſcourſe, Becauſe it is impoſſible that they ſhould believe; becauſe God hath decreed they ſhall have no power to believe till their dying day. This reaſon is changed in this Authour's refining of that diſcourſe (as indeed all theſe reaſons are changed by him more or leſſe without replying upon ought that I have anſwered thereunto, but only putting out, or putting in at his pleaſure, to caſt a ſhew that the former diſcourſe of M. Hord's is not anſwered; ſuch is his ſubdolous cariage to undermine that truth, which he is not able to oppoſe in a faire manner with any ſound reaſon; leaſt of all by evidence of Scripture, that flying in his face at every turne; and therefore his beſt wiſdome is to ſhut his eyes againſt it.) And here he ſayth not in repreſenting his ſecond reaſon, that God hath decreed they ſhall have no power to believe, to their dying day; but thus rather; Becauſe it is not God's unfeigned will they ſhall believe. But now againe in this ſupplement of his, he returnes to the firſt, and ſaith that by our doctrine, God hath made a decree that ſuch men ſhall never believe. Quo teneam vultus mutantem Protea nodo. But I confeſſe it is an honour to God's truth, that it cannot be oppoſed, but in ſo vile a manner. Yet I have already ſhewed, that we deny not unto reprobates a power to believe if they will. We deny not the miniſtery of the word unto them, exhorting them to believe. We deny not but that whoſoever hath a will to believe, or doth believe, God muſt neceſſarily concurre to the producing of that will, and that act of his. All this we grant, which is the uttermoſt whereunto this Authour comes; but over and above we ſay, that God doth not only give his elect a power to believe if they will, and perſwade them to believe; but that alſo he works them to believe, and not only concurres with them in producing gracious acts, but makes them to concurre with him alſo; this is the grace, and this alone that he denies to reprobates.

Pag. 85. Treating of the uſe and end of God's gifts, the Authour hath an addition of ſome ſeven lines concerning the Lord's ſupper, but nothing at all to purpoſe.

Pag. 87. Of the fift Section next following; The paſſages out of the ſuffrages of our Brittain Divines in the Synod of Dort quoted by M. Hord, here they are expreſſed, namely that there are certaine internall workes preparing a man to juſtification, which by the power of the word and Spirit are wrought in the hearts of men not yet juſtified, ſuch as are the knowledge of God's will, and ſenſe of ſinne, feare of puniſhment. Now I have ſhewed that theſe our Brittiſh Divines goe much farther; and yet in their fift Article and fourth poſition, they profeſſe of all ſuch as are none of Gods Elect, that it is manifeſt they never really and truly attaine that change and renovation of the mind and affections, which accompanieth juſtification; nay nor that which doth immediately prepare, and diſpoſe unto juſtification. And therefore the preparation that this Authour ſpeaks of as out of them, muſt needs be a remote preparation. And withall they adde, that They never ſeriouſly repent, they are never affected with hearty ſorrow for offending God, for ſinning, neither doe they come to any humble contrition of heart, nor conceive a firme reſolution not to offend any more. Now let every ſober perſon judge, whether God proceeding no farther with them then this, can be ſaid to intend their converſion and ſalvation. The other poſition of theirs is this, Thoſe whom God by his word and Spirit affecteth after this manner, thoſe he truly and ſeriouſly calleth and inviteth unto converſion. I make no queſtion, but whom God calleth, he calleth ſeriouſly, and whom he inviteth unto converſion, that is as I take it, unto repentance, he inviteth truly & ſeriouſly thereunto. But that God intendeth either their converſion or ſalvation, I utterly deny. For did he intend it, undoubtedly he would worke it; For certainly this is in his power. Faith is his gift, and repentance is his gift, and perſeverance in both is his gift. And unleſſe he gives faith and repentance we hold it impoſſible that any man ſhould believe or repent. And what a monſter is it in Divinity to maintaine, that God's intentions are fruſtrated, which cannot be maintained without denying God's omnipotency? For no man's intentions are fruſtrated, but becauſe it lyeth not in his power to bring to paſſe the things intended by him.

Pag. 88. In the next ſection following is inſerted a ſentence of Proſper which no man denies. It is this They that have deſpiſed God's inviting will, ſhall feele his revenging will, but it is rightly to be underſtood, namely of deſpiſing his inviting will all along; and finally; Otherwiſe if they break of their contempt by repentance, there is mercy enough in ſtore with God to pardon them, and his revengefull hand ſhall not be felt by them.

Pag. 89. And ſeventh ſection, concerning the uſe and end of God's gifts; divers paſſages of our Divines are mentioned, ſhewing the end of God's providence in affording his word unto reprobates. As firſt out of Calvin, Behold he directs his voice unto them that they may be the more deafe; He kindles a light, but that they may be made more blind; He giveth p. 167Inſtit. l. 3. c. 24. num: 13.them a remedie; that they might not be healed. Now Calvin herein points to that of Eſay. Goe and ſay to the children of Iſrael, hearing heare but underſtand not, ſeeing, ſee Eſay. 6. 9.Isa 6:9but perceive not. Make the heart of this people fat (or obſtinate) and make their eares heavy, and ſhut their eyes; leaſt they ſee with their eyes, and heare with their eares, and underſtand with their hearts, & convert and be healed And Calvin doth but relate what the Lord ſaith to Eſay: Ecce vocem ad eos dirigit. Behold (by this place of the prophet Eſay) to what end the Lord ſends his prophet to ſpeake unto them. Now if Calvin doth herein miſinterpret that place of the prophet Eſay, it became this Author to except againſt his interpretation, and diſcover the unſoundnes of it; But taking no ſuch courſe, and conſequently by his ſilence (being an adverſary) juſtifying his interpretation; while he reproacheth Calvin in this particular, he reproacheth the Holy Ghoſt, whoſe words he repreſents delivered unto his prophet.

The next paſſage is taken out of Beza in his Praelud. on the 9. to the Rom: p. 434. where he ſayth It ought not to ſeem abſurd, that God unto Reprobates, liuing in his Church, doth offer grace in his word and Sacraments. For he doth it not to this end, that they may be ſaved, but that they may have leſſe excuſe then others, and at length be more greviouſly puniſhed. And indeed why ſhould this ſeeme aliene from the courſe of Gods providence revealed in his word, teſtifying that the inviſible things of God, to wit his eternall power and Ro: 1. 2:Godhead are made manifeſt by his works, to the ena, men might be without excuſe. And what this excuſe is. S. Auſtin tells us ſaying, It is ſpoken of ſuch an excuſe, as men in their pride are wont to pretend ſaying, Si ſciſſem feciſſem; had I knowne it, I would have done it. And Eze: 2. 5. The Lord manifeſts the ſame end of his ſending Ezech: unto the Jewes. For he told him, They would not heare. For they were a rebellious houſe, vet ſaith he, they ſhall know Aug: de grat: & lib. arbit c. 2.that there hath beene a prophet among them. And let every indifferent man judge whether the very place in Iohn. (If I had not come and ſpoken unto them, they ſhould not have had ſin, but now have they noe cloak for their ſin,) doth not juſtifye that concluſion which Maccovius drawes therehence, namely that Therefore God ſent his ſon unto them, that Jo: 15. 22.by the contempt and hatred of his ſonne they might procure unto themſelves the greater damnation. For he profeſſeth that by his comming and ſpeaking unto them, all excuſe was taken from them. And let every one judge whether contempt in ſuch a manner doth not procure greater damnation. And old Simeon profeſſeth that Chriſt ſhould be ſet up, as to the riſing of ſome; ſo to the falling of others: And long before the Lord profeſſeth that he ſhould be as a net, and a ſnare to both houſes of Iſrael. Yet I am not of Maccovius his mind in ſaying, that God propoſeth his word unto Reprobates to noe other end, but this: But certainly he propoſeth it not unto them to the end that they ſhould be ſaved by Eſ: 8, 18.it. And let every ſober man judge whether it be not better to aſcribe ſuch intentions unto the divine nature as are fulfilled, rather then ſuch as are not fullfilled.

P. 94. Where he layes to our charge that our doctrine hinders piety and godly life Sect: 2. he hath this paſſage inſerted.

It is abſolutely decreed that Devills ſhall be damned; were it not a fruitleſſe thing in them by prayers teares and Addit.endeavours to ſeeke to alter it? It is alſo ſimply decreed that the ſoule of man ſhall be immortall: Is it not a labour in vaine for any man to uſe meanes that his ſoule may be annihilated? It is ordained that the ſun ſhall rule the Day and the Moone the Night: that the one ſhall finiſh his proper courſe in a yeare, the other in a month: Would not a mans endeavour to make an alteration in theſe things be unprofitable and ridiculous.

Although that which I have ſaid upon this Section in anſwer to M. Hord be ſufficient to Anſwer:ſhew the abſurditie of this Authors diſcourſe, yet I think good to accommodate what there I have delivered to this alſo, eſpecially to the particular inſtance of Divells. And firſt it is a thing worthy our conſideration that he ſaith. It is abſolutely decreed that Divels ſhall be damned, Now if this be true, then the divine decree concerning the damnation of Divells is an abſolute decree, now this decree is not temporall but eternall. Now if the eternall decree of God concerning the damnation of Divells be abſolute, why ſhould not Gods eternall decree of the damnation of men be abſolute alſo: let him mumble upon this argument and acquaint us with his anſwer thereunto when he thinks good. When he diſcourſeth of the fruitleſſe nature of the Divells prayers and teares and endeavours to alter this decree, he ſeemes to me to ſuppoſe that the Divells are not bereaved of their free-will to pray, and which were more then wonderfull in their ſtate of innocencie, to ſhed teares and to performe holy endeavours; and if this were true it were unreaſonable for us to deny that Arminians had the like power left unto them. But if p. 168they have no ſuch freedome of will, what totter tooke this Author to diſcourſe of the fruitleſſe exerciſe of ſuch a power. Would he not think our braine were crackt, if wee ſhould tell him how fruitleſſe his courſe would be to clamber up into the world of the Moone, ſeeing it is as poſſible for him to be Lunatick here, as well as there. Yet if the Divells have any ſuch freedome of will left them whereby they may attaine to holyneſſe, their endeavours that way though fruitleſſe in reſpect of the altering of Gods decree, yet ſurely would not be fruitleſſe in another reſpect. For better it were by farre, I ſhould think for them to repent and ſubmit to the will of God in ſuffering Hell paines, then to blaſpheme in ſuffering them. But be it ſo, that not only Gods decree be abſolute concerning their damnation; but that their firſt ſinne did put them quite out of the way, and is to them as death to men. Yet ſuch is not the condition of men. And albeit the decree of damnation both of Divells and men be abſolute, yet neither the one nor the other was decreed to be brought upon them abſolutely, but upon the Angells, in caſe they kept not their owne habitation: upon men in caſe they did not only ſinne, but finally perſevere in ſinne without repentance: Though in this reſpect there is no place for the repentance of Angells, yet place there is for the repentance of men, and by repentance to avoid the wrath to come. And laſtly, the Divell knowes his condition to be irrecoverable, No man on earth knowes his eſtate to be ſo. For albeit according to our doctrine a man may be aſſured of his election: yet by our doctrine no man can be aſſured of his reprobation. Adde this hereunto, Although a man did know he were reprobated to damnation, yet not knowing to what degree and meaſure of damnation he is ordained, there is place to uſe his beſt endeavours in the way of civilitie and morality, that his damnation may be the leſſe. In caſe he did know this alſo, yet place ſtill remaines to be as morall as he can. For damnation joyned with a condition of better morallity, is better then damnation joyned with a condition of leſſe morality. This may ſuffice as an anſwer to the other inſtances, which are farre more wild then the firſt: as touching the immortality of the ſoule which he ſaith is ſimply decreed; and it is decreed to be immortall without any courſe to be taken by man to promote the immortality thereof: But doe any of our Divines maintaine that God hath decreed our ſalvation in ſuch ſort, as to be brought to paſſe without any courſe to be taken by men of ripe yeares to promote their ſalvation? What proportion is there beetween immortality & ſalvation. God intends ſalvation to no man of ripe yeares, but by way of reward of faith, repentance, obedience and good works. Doth God beſtow immortality upon the ſoule by way of reward? Was not the ſoule of man immortall aſſoone as it was created? Is ſuch the ſalvation of Gods elect? And what giddineſſe poſſeſt the ſpirit of this Author when he diſcourſeth of the vaine labour of any man, that ſhould uſe meanes that his ſoule ſhould be annihilated? Suppoſing that ſuch meanes there are, and may be uſed, by the forme of his ſpeech, when he ſayth, that it is labour in vaine for any man to uſe ſuch meanes. As for that which followeth of the Sun and Moone. An inſtance of the ſame nature hath been given in this very Section and an anſwer thereunto accommodated in my refutation of M Hords diſcourſe, which this Author could not be ignorant of, as appeares by his altering and changing it almoſt throughout yet takes no notice thereof to reply thereunto, but keeps himſelfe as ſtill as a ſow in beanes, thinking it his ſafeſt courſe to be ſilent. The truth is, God (we ſay) beſtowing ſalvation and inflicting damnation proceeds according to a law, which he hath given unto man: but not ſo in the giving or denying grace, not ſo in ſhewing mercy on ſome and hardning others, but according to the mee…e pleaſure of his will. It were farre more congruous to accommodate the inſtances he gives to the divine proceedings in this particular. But here he dares not budge, leaſt his Pelagian ſpirit ſhould bee manifeſted to all the world, in maintaining that not only in conterring ſalvation, and inflicting damnation, he proceeds according to mens works, but alſo in giving and denying grace.

P. 96. Two lines are inſerted a little above the Latine verſes, but of no moment diſtinct from the reſt.

P. 97. Section the 4. of the crimination laſt ſave one, where he ſaith that three things are uſually anſwered to vindicate our opinion from this crimination, but he conceales who they be, that thus anſwer: yet would not be thought to feigne it. And the firſt of theſe is this That many of them which believe and defend this doctrine are holy and good men, &c. Now here comes in that which he inſerts.

p. 169The like defence to this did the Epicures of old make in favour of their ſenſuall and ſwiniſh doctrine, which was, that happineſſe conſiſted in pleaſure. They ſaid that many of their Sect were honeſt men, and ſo much Tully granted to be true, but with exception ſtill againſt their doctrine. I take, ſaith he Epicurus himſelfe Addit.to be an honeſt man, yea and many Epicures have been and are faithfull in freindſhip, ſquare and conſtant men in all conditions of life, ordering themſelves and their lives, not by pleaſure, but by duty. But ſaith he, this proceeded Cic. de finibus 2. p. 107.not from the principles of their opinion, but frō their own vertuous inclinations; & the force of honeſty by their ſo doing appeared to be more prevailing in them, then the force of pleaſure, which they pleaded for. A little after he hath words to the ſame purpoſe; As other mens doctrines are eſteemed to be better then their deeds; ſo theſe mens deeds ſeem to me to be better then their doctrine. Like to this anſwer of Tully to the defenders of Epicuriſme, will I ſhape mine.

I nothing doubt, but this Authour pleaſed himſelfe well in this compariſon, and others likewiſe of his own ſect. For like lettice, like lips, yet all this is carried with a ſhew Anſw.of charity, in acknowledging the holineſſe forſooth, and goodneſſe of their opoſites; but it ends in this compariſon, right Epicurus like, whoſe morality (forſooth) was pleaded to countenance his ſenſuall and ſwiniſh doctrine. But whatſoever our lifes be, for teſtimony whereof we nothing deſire to be beholding to the charity of our oppoſites; Yet ſurely our doctrin concerning the abſolutenes both of election, grounded upon no other foundation then this, that Grace is not conferred according unto workes, as Auſtin teſtifies; and of reprobation grounded accordingly upon no other foundation then this, that Aug. de bono perſever. 15.grace is not denied according unto workes; ſhall be found no ſwiniſh doctrine, but the very truth of God. And let them that oppoſe it looke well to their waies, leaſt they be not found goatiſh together with their doctrine at the day of judgment. But how comes this Authour to be ſo ſtupid in reading Cicero, and ſo little underſtanding him; as in theſe words to conceive, that he profeſſeth himſelfe to have a good opinion of Epicurus? I confeſſe I marked it the more diligently, becauſe I remember well the compariſon that Plutarch makes between the vertuous gloriation of Epaminondas his mother, and the vile gloriation of Epicurus his mother, profeſſing ſhe never ſaw an happier day, then when ſhe ſaw her Son Epicurus generating, cum Cyzezena meretriculâ, operis cum Polyano diviſis; unleſſe this were the morality of her Son, wherein ſhee gloried that he was not ſo jealous, but that he could admit a corrivall in the ſatisfaction of his filthy luſts. And indeed I had alſo obſerved other where, that he was a very temperate man, but to this end, that he might take the greater pleaſure in the fleſh, his ſenſes being the more quick, when they were not clogged and overcome with ſurfeit. But come we to Cicero his judgment. He takes notice that Epicurus was commended as Comis in amicitiis tuendis, a man of a faire nature in maintaining freindſhip; yet (ſaith he) though theſe things were true (for I affirme nothing) he was not acute enough. I think this is ſpoken in reference to his doctrine nothing anſwerable to this commendation of him. For he meaſured freindſhip by profit, as in that very book Cicero relateth. Then he takes notice of another commendation given of him, in theſe words, At multis ſe probavit, he approved himſelfe to many; Et quidem jure fortaſſe, and truly for good cauſe perhaps. This is Cicero his conceſſion with a perhaps. But obſerve what he brings in upon the back of this; Sed tamen non graviſſimum eſt teſtimonium multitudinis; but the teſtimony of the multitude (the many) is not moſt weighty, or moſt conſiderable. For in every art or ſtudy, or any ſcience, or in vertue it ſelfe, every thing that is beſt, is moſt rare. Then follow the words which this Authour alſeadgeth not, Ac mihi quidem videtur, quòd ipſe vir bonus fuit. And to me truly it ſeemes that he was a good man; This had been to contradict himſelfe, having formerly ſaid, Nihil affirmo, I affirme nothing; he takes into conſideration what others ſaid of him, but as for him, he would ſay nothing of him neither in commendation, nor vituperation. But his words runne thus, Ac mihi quidem, quòd & ipſe bonus vir fuit, & multi epicurei fuerunt, & hodie ſunt, & in amicitiis fideles (For it ſeemes indeed that he and Polyaenus cum Cyziz…n… meretriculà were very faithfull one to the other) & in omni vita conſtantes & graves, nec voluptate ſed conſilio officia moderantes; hoc videtur, (here comes in videtur and not till now) major vis honeſtatis & minor voluptatis. He ſtill affirmes nothing of the life of Epicurus, but taking that which others affirmed of him, and admitting it, ſaith hoc videtur major vis honeſtatis & miner voluptatis: this teſtimony of others concerning theſe particulars did argue more force of honeſty, & leſſe of pleaſure. Ita enim vivunt quidam, ut eorū vita probetur refellatur oratio For ſo ſome doe live, that their life is approved, but their opinions condemned And on this point only (to wit concerning his opinion) had Cicero to deale with Epicurus at this time; Atque ut caeteri exiſtimantur dicere melius, quàm facere: Sic …i mihi videntur facere melius, quàm dicere. And as others are thought to ſpeak better then they live; So theſe ſeeme to me to live better then they ſpeake. By theſe he meanes not Epicurus, p. 170or Epicureans, but thoſe ſome, of whom he ſpake immediatly before. And whether this be not the true meaning of Cicero, I appeale to the judgment of every ſober man, that ſhall conſider his words. And to requite this Authour, and pay him in his own coyne; I will not tell him what one of his own Sect hath given forth concerning one that preached in a great place, namely that his Auditory ſhould profeſſe, that the Authour muſt needs be an Arminian, he preached ſo honeſt a ſermon; Though on the contrary I have heard of a greate Arminian of Cambridge, that he ſhould profeſſe to a friend of his, comming to him to conferre with him, and take him off from his opinion, if it might be, ſaying in the cloſe that it was not for the honeſty of their converſation who maintained the ſame, that he was of the ſame mind; and gave his reaſon for it out of his own experience, which I will not mention. But I will make bold to repreſent what I have read of the Pelagians, to anſwer this Authour, and ſo to recompence him in the way of charity. For Chryſoſtome placeth Pelagius inter viros piè ac ſanctè magna que cum tolerantiâ viventes, amongſt men living piouſly and holily, and with great patience; as Voſſius obſerves cap: 3. hiſt: Pelag: and Claudius Menardus before him in his notes upon Auſtin's book againſt Iulian the Pelagian. Auſtin in his 106 epiſtle acknowledgeth Paulinus to have loved him as the ſervant of God. And in his retractions he profeſſeth ſaying, Pelagii ipſius nomen non ſine laude poſui, quia vita ejus à multis praedicabatur: I made mention of Pelagius his name Auguſt: retract. lib 2. cap. 33.not without commendation; for as much as his life was magnified by many. Amd in his third booke De peccat: meritis & remiſſ: c: 1. he ſayth, the report that went of him was as of an holy man, and one that had profited much in Chriſtianity. I find likewiſe good commendations given of Coeleſtius alſo and Iulian the Pelagian: And I make no queſtion but an honeſt and pious man may be ſowred with the leaven of Pelagianiſme, in that way of Arminianiſme ere he is aware, but God may take them off from it ere they dye: Though the eager oppoſers of God's truth this way, even by ſuch as were termed Semipelagians, Proſper ſpares not to call Vaſa irae, veſſells of wrath, in his Epiſtle to Ruffinus; And the exiled Biſhops of Africa in their Synodicall Epiſtle, ſtile them no better then Vaſa irae, veſſels of wrath. And upon the concluſion of the Synod of Paleſtine what tumults were raiſed, and what abominable acts were committed by the party of Pelagius, is ſet down in part both by Auſtin, in the end of his booke De geſtis Pelagii, and in a certaine epiſtle of Innocentius Pope of Rome.

To conclude; Leviathan God's enemy is repreſented in Scripture, as a crooked Serpent. It pleaſed King Iames to ſtile Arminius ſometimes the enemy of God. And Auſtin I am ſure ſtiles the Pelagians, Inimici gratiae Dei; The enemies of God's grace. And no marvaile if they cary themſelves like crooked Serpents, turning and winding for their advantage. I have laboured to find out the Meanders of this Authour, which I little ſuſpected at the firſt, and to meet with him. every where, and encounter him in his greateſt faſtneſſe: And let the indifferent judge whether every where he be not found to hold a lye in his right hand. I would to God his eyes were opened, that he might ſee how he forſakes his own mercies, by forſaking the fountaine of living waters, to digge unto himſelfe pits, even broken pits that can hold no water. While he looks to be ſaved by no other grace inherent, then ſuch as whereby he hath power to believe if he will, repent if he will. A lamentable condition, that a man of underſtanding, and knowledge, and good morality ſhould be thus blinded, nothing perceiving that this is mere nature, and not grace. But what infatuation hath ſeazed upon the Chriſtian world, when ſuch diſcourſes are magnified as ſound and excellent; yea rare peeces, and unanſwerable? Let us give God the glory of keeping us in our right wits and ſenſes; otherwiſe even Flyes with us ſhall goe for Elephants, and the very illuſions of Satan ſhall be advanced, as ſtrange performances, not only of ſober ſpeculations; when they are equally eſtranged both from ſoundneſſe and ſobriety; ſuch as all along looke a ſquint upon God's word; yet ſeldome take notice thereof, or are conformed thereunto; but rather proceed in manifeſt oppoſition thereunto, and withall are found clearly devoid of all ſound reaſon, though thereof Pelagians have alwaies vaunted moſt, but theſe vaunts are but wind, and prove no more ſubſtantiall, then the imagination of a vaine thing.

FINIS.