The Riches of Gods Love, Part 2 · Treatise · Type of argument 2 · Section 4
DISCOURSE. SECT. IV. Which I divide into Three Subſections.
SUBSECT. I.
THe Third Attribute which it oppugneth, is the truth of God. God is a God of truth, Deut. 32. 4. Truth it ſelfe. Ioh. 14. 6. So called becauſe he is the fountain of truth, and the perfection of truth, without the leaſt mixture of falſe-hood; the ſtrength of Iſraell cannot lye. 1 Sam. 15. 29. Never could any man juſtly charge him with diſſembling; Let God be true and every man a lyar, (ſaith the Apoſtle) that he might be juſtified in his ſayings, and overcome when he is judged. Rom. 3. 4. That is, men may lye, (for all men are lyars) but God cannot lye, (for God is true:) if any man ſhould goe about to challenge him of untruth, his challenge would eaſily appeare to be a calumny. The truth of God, like a glorious Sunne, will break through all thoſe clouds of accuſations which ſeek to obſcure and hide it. Simile gaudet Simili; God loves ſuch as are of a true heart. Pſal. 51 6. And hath an hypocrite in utter deteſtation, and therefore he muſt needs be true himſelfe. No man (for ought I know) doubts of it.
But by this decree is God made untrue, and hypocriticall in his dealing with all men, and in all matters that concerne their eternall eſtate; particularly, in his commands, in his offers of grace and glory, in his threats, in his paſſionate wiſhes and deſires of mens chiefeſt good, and in his expoſtulations and commiſerations alſo.
1. In his commands; for by this doctrine God commands thoſe men to repent and believe, whom he ſecretly purpoſeth ſhall never believe. Now whom God commands to believe and repent, thoſe he outwardly willes ſhould believe and repent. For by his commandements he ſignifies his will and pleaſure, and he muſt inwardly and heartily will it too, or elſe he diſſembles: For words if they be true, are an interpretation of the mind, when they are not, are meere impoſtures, and ſimulations.
2. In his offers of grace and glory: theſe offers he makes to ſuch as refuſe them, and periſh for refuſing them, as well as unto thoſe who doe accept them to their ſalvation. This is evident Math. 22. where thoſe were invited to the wedding that came not. And Acts 3. 26. Where tis ſaid, To you hath God ſent his Sonne Jeſus to bleſſe you, in turning every one of you from your iniquities. Math. 23. 37. How oft would I have gathered of you, ſaith Chriſt, ſpeaking of ſuch as neglect the day of their viſitation, and ſo loſt their ſalvation: This is evident alſo by reaſon, for as many as are under the commandement, are under the promiſe too, as we may ſee, Acts 2. 38, 39. Repent and be Baptized every one of you, and you ſhall receive the gift of the holy Ghoſt; for to you, and to your Children is the promiſe made. In which words Peter makes the command and the promiſe of equall extent, both univerſall: And there is reaſon for it, for he makes the promiſe his motive to perſwade obedience to the command; and it would not have reacht home, if it had not reſpected all thoſe, to whom he gives the command.
No man, Reprobate or other, thinks any leſſe; every man that hears the Goſpell Preached, takes himſelfe to be under the gratious offer of eternall life; and upon theſe thoughts hath ſome deſires, ſome hopes of it, and ſtirres up himſelfe to forſake ſome pleaſing ſinnes, which otherwiſe he would not part with, and to doe ſome unpleaſing duties, which otherwiſe he would not doe; Now, if God doth not meane that moſt of thoſe to whom he offers his grace and glory ſhall have either, will he not be found halting in his offers?
Zanchy tells us roundly, that every man that is called, is bound to think that he is elected; otherwiſe L. 5. de nat. Dei cap. 2.he doth offer great injury unto God, and doth perſtringere Deum mendacii, qui illi in verbo dicit ſe velle ſalutem ejus, & in hunc finem ad Chriſtum vocaſſe. In which ſpeech he plainly implies, that if God call a man, whom he hath abſolutely rejected, he doth but delude him when he calls him. The like ſpeech hath Bucer; Primum quod Deo debes, eſt ut credas eſſe te ab eo praedeſtinatum, nam id ni credas, facis eum tibi, cum te ad ſalutem vocat per evangelium, illudere. A man muſt believe that he is predeſtinated, Bucer in cap. 8. ad Rom. q. de praedeſt.or elſe he makes God to mock him when he calls him. A man therefore that is not predeſtinate, but an abſolute reprobate, when he is called to ſalvation, is but deluded; it is the neceſſary reſult of their ſpeeches. If a creditor ſhould reſolve upon no termes to forgive his debtor one farthing of the debt, and yet make him offers to remit the whole upon ſome conditions, and bind the offers which he makes, with a deep and ſolemne oath, Would we not ſay that he is a ranke diſſembler, and a meer deluder of his poor debtor? We can ſay no leſſe of God, if it be true that he hath irrevocably decreed, at no hand to ſave ſuch particular men, and yet promiſeth, and ſweareth, that he will ſave them if they will believe his promiſes and repent. What can ſuch promiſes be but meere deluſions of miſerable men?
3. In his threats and commination alſo (by this doctrine) is God made to be hollow and unſincere, for, Againſt what ſinnes are they denounced? Alwaies againſt actuall ſinnes: we never read that they are denounced againſt us for originall ſinnes, for the tranſgreſſion of Adam, or for that corruption ot nature, which we brought with us into the world; and conſequently they import that the ſinnes for which men goe to hell, are their actuall tranſgreſſions. But if it be true that God decreed man to hell for originall ſinne, that which thoſe threatnings import and ſignify is not true, and ſo God is not ſincere to them. Beſides; all threatnings imply, that evills threatned may be avoyded, for therefore are they denounced, that men by them might come to repentance, and ſo eſcape the evill that are threatned: but if ſome men be peremptorily ordained to deſtruction, then their deſtruction cannot be prevented, and ſo the threatning of damnation (in this reſpect alſo) doth ſignify an untruth, and God in them deales not plainly with men.
TWISSE Conſideration.
THat God is true, we make no more doubt than that there is a God at all: and that God is as farre from hypocriſy as hypocrites are farre from him. They that beat their fellow ſervants, and eate and drinke with the drunken, we are taught ſhall hauehave there portion with hypocrites: and we judge it impoſſible that God ſhould cheriſh any ſuch diſpoſition in himſelfe, which he ſo hates in others. But how God is made untrue and hypocriticall in his dealings with men in all (or in any) matters, that concerne their eternall eſtate by our doctrine of Reprobation, more than by our doctrine of election, it is a myſtery unto me; whether we conſider his commands, his offers of grace and glory, his threats, his paſſionate wiſhes and deſires of mens chiefeſt good, and in his expoſtulations and commiſerations alſo. But come we to examine how learnedly and judiciouſly this is carryed throughout in the particulars.
1. That God commands by his Miniſters many to believe and repent, whom he ſecretly purpoſeth ſhall never believe we willingly grant; like as he comanded Abraham to ſacrifice Iſaack, and yet ſecretly purpoſed that he ſhould not ſacrifice him. This is evident by the word of God, for both his command given to Abraham to this purpoſe is there expreſſed, as alſo his effectuall hindering of Abraham, when he came to the point of ſacrifyſing him; and looke what God did, that he ſecretly purpoſed to to doe: For he doth all things according to the counſell of his will Epheſ. 1. 11. Only here is the difference, God commanding Abraham to ſacrifice his Sonne, did poſitively hinder him from ſacrificing Iſaack, but God commanding all to heare the Goſpell to believe, doth not hinder them from believing, when they are willing to beleive. But only refuſeth to give them that grace whereby alone their naturall infidelity might be cured; according to thoſe words of our Saviour, Yee therefore heare them (my wordes) not, becauſe yee are not of God. Iohn. 8. 47.
Now let every ſober man judge, whether Gods courſe be not to be cenſured for hypocriſy, as well in the one as in the other: yet is this a moſt triviall argument, and thus uſually anſwered by our Divines, and particularly by Maſter Perkins. But this author takes no notice of this our common anſwer, to reply againſt it, but is content to pretermit it in ſilence; a manifeſt evidence that he hath nothing of worth to ſay againſt it: for I cannot conceive him to be ſo ignorant, as not to know this uſuall anſwer of our Divines. But let we him proceed in his courſe. Whom God commands to believe and repent, thoſe he outwardly wills ſhould believe and repent; for by his commands he ſignifies his will and pleaſure, and he muſt inwardly and heartily will it too, or elſe he diſſembles. All this is as congruouſly appliable to Gods commandement given unto Abraham for the ſacrificing of Iſaack, as to the commandement of believing and repenting given unto any; although there is a vaſt difference between Gods commandement of Sacrificing Iſaack, and his commandement of believing. For God himſelfe gave the one immediately, and that to a particular perſon, Abraham: But God commands his Miniſters to preach his Goſpell unto all, that are preſent to heare them, and why? But as he tells Paul. Acts 18. 9. becauſe he hath much people, in the place whereto he ſends them, and yet tells them not who thoſe people are, who his elect are and who are not. But they, though thereupon they proceed to Preach unto all without difference, yet ſo, as aiming at the ſalvation of the elect. I doe all things for all men, ſaith Saint Paul, 1 Cor. 6. 22. That I may ſave ſome; and who are they? Let himſelfe anſwere, where he ſaith, I ſuffer all things for the elects ſake; and by the way where he diſtinguiſheth of Gods willing outwardly and inwardly, I willingly profeſſe I never 2 Tim. 2. 10.read nor heard of it before. Gods words and commandements are outward, and uttered by him, but his will is alwaies inward, though it may be, and is ſignified by his words, and ſo is his will ſignified alwaies by his commandements; But what will? Not that ſuch a thing as God commands ſhall be done, as this Author ignorantly conceives, but that it ſhall be their duty, (to whom the commandement is given) to doe that which is commanded: for if Gods will were that ſuch a thing ſhould be done de facto, undoubtedly it ſhould be done and come to paſſe de facto, for who hath reſiſted his will? So that here we have Rom. 9. 19.a true interpretation of the mind of God by his commandement, to wit, quid ab homine fieri debeat, but no interpretation of any ſuch mind in God, as if fieri vellet, whatſoever he commands. For the caſe is cleare and undeniable that Gods will was, that Iſaack ſhould not be ſacrificed, as well as by his command, to make it Abrahams duty to ſacrifice him. The like was the caſe of Pharaoh to whom the Lord ſent a meſſage by Moſes to let Iſraell goe: hereupon it was Pharaohs duty to let Iſraell goe, and that upon Gods command, God thereby ſignifying his will to make this act Pharaohs duty; But was it Gods will alſo that Pharaoh ſhould de facto obey, and let Iſraell goe upon this command? If ſo, why doth God tell Moſes that he will harden Pharaohs heart, and that he ſhall not let Iſraell goe.
Where we have a manifeſt example of the great difference of the objects of Gods will; the one what Gods will was, that Pharaoh ought to doe; and the other what his will was ſhould be done by him: the letting of Iſraell goe, was that which Pharaoh ought to doe by the will of God, but the not letting of Iſraell goe by Pharaoh, was that which God willed ſhould come to paſſe; And why doth not this Author take boldneſſe to cenſure theſe proceedings of the Lord with Pharaoh as hypocriticall proceedings? The ſame ſpirit will ſerve the turne for both, though not without betraying as much judgement as honeſty. In the like ſort, it might be urged of the very elect, as of the reprobate, for the very elect are not alwaies converted at the firſt hearing of the Goſpell, nor till the time God hath appoynted for their effectuall vocation: yet from their firſt hearing of the Goſpell, this command is made unto them, and thereby is ſignified Gods will that they ought to believe it, yet is it not Gods will that they ſhall believe, and be converted untill the time that God hath appoynted. That which in my judgement is more to the purpoſe is this, that by commanding to believe, he ſuppoſeth them at leaſt in pretence to be indued with a power to believe; but then ſay I in like manner, he ſuppoſeth them to be indifferent to believe or not to believe, as they will, that is either to yeeld or elſe to reſiſt; now this is indifferent to be objected as well againſt election, as againſt reprobation: For like as wee ſay it cannot be that the reprobate ſhould believe de facto, ſo wee ſay it cannot be, that the elect ſhould not beliefe at that time, de facto, which God hath appoynted for their effectuall converſion. And what advantage this Author can hence worke to himſelfe, I will be ready to take into conſideration, as ſoone as it is offered. So that hitherto I hope, I have freed the divine courſe maintained by us, from all juſt imputation of impoſture and diſſimulation: let him looke to it how he can cleare his conſcience from the impiety of his crimination. I come to the Second.
2. Here thoſe offers of grace and glory, which wee aſcribe to God, he chargeth with impoſture and ſimulation. But he contents himſelfe with the generality of grace, that is for his beſt advantage. I will anſwere to each part. As for glory or ſalvation, wee offer it unto none, (neither doe we teach that God makes offer of it unto any) but to ſuch as finally perſevere in faith and repentance, according to that, Revelations 3. To him that overcometh, I will give to ſit with mee in my throne, even as I alſo overcame, and am ſet downe with my Father in his Throne. And be thou faithfull unto the death, and I will give thee a Crowne of life. And Gal. 6. Be not weary of well doing, for in good time ye ſhall reape if ye faint not. And accordingly we teach, that it is the will of God, that as many as believe & repent and perſevere therein, ſhall be ſaved: & no other will of God is ſignified herein. And if this be true, that God doth will this, and no other thing then this is ſignified in his offers of glory and ſalvation.
What colour of impoſture and diſſimulation, doth appeare in all this? For glory and ſalvation, God doth not will that it ſhall be the portion of any one of ripe yeares, abſolutely but conditionally, to wit, if he repent and believe. And in caſe all and every one of the World ſhould believe and repent, all and every one (how notorious ſinners ſoever they be found) ſhall be ſaved; ſuch is the ſufficiency of Chriſts merits. I ſay this is true, not of them only, who are invited to the Wedding. Math. 22. Nor of them only, to whom Saint Peter ſpeaketh, Acts 3. 26. Or to them only, of whom our Saviour ſpeaketh, Math. 23. 37. But of all and every one throughout the World: and it is as true, that none of them ſhall be ſaved, if they dye in infidelity and impenitency, this God himſelfe ſignifyeth to be his will by his promiſe, Acts 2. 28, 29. on the one part, and on both parts, Mark 16. 16. And as God ſignifieth this to be his will, ſo indeed is his will according to our doctrine, and there is no colour of impoſture or ſimulation in all this. In like ſort as touching the grace of pardon of ſinne, this alſo God offers unto all that heare the Goſpell, but how? Not abſolutely but conditionally, in caſe they believe and repent; and it is Gods will that every one who believeth, ſhall have his ſinne pardoned; none that I know either thinketh or teacheth otherwiſe, whether he falleth out either to be elect or reprobate; though how to diſtinguiſh men according unto this difference I know not, I leave that unto God.
And accordingly as touching the deſire and hopes, that hereupon ariſe in the thoughts of Reprobates, I am nothing acquainted with them, any more than I am with their perſons: as likewiſe neither am I private to their ſtirring up of themſelves to forſake ſome pleaſing ſinnes, which otherwiſe they would not part with; and to doe ſome unpleaſing duties, which otherwiſe they would not doe: But in generall I have read in Auſtin, that God calleth ſome (though Reprobates) ut proficiant ad exteriorem vitae emendationem quo mitius puniantur. But I can hardly believe, that Herod was any one of them, though he did many things at his admonition, becauſe I ſee a ſhamefull iſſue, giving way to the cutting off Iohn Baptiſts head, for the gratifying of a wanton damſell.
Now like as we ſay, God doth ſignify his meaning to be, that as many as believe and repent ſhall have their ſinnes pardoned, and their ſoules ſaved: So if it can be proved that there is no ſuch meaning in God, then in my poore judgement it cannot be avoyded, but that God muſt be found halting in his offers. But for my part, I acknowledge ſuch a meaning in God, neither have I to this houre, found any one of our Divines either by word or writing to have denyed this to be the meaning of God: and I wonder what this Author means after this manner to carry himſelfe in the cloudes of generalities; and whether it be through ſillineſſe, or malitiouſneſſe I am to ſeeke: but if I may be ſo bold as to gueſſe, I think the root of all this his ſuperficiary diſcourſe is the confounding of abſolute Reprobation with abſolute Damnation, and in like ſort abſolute election with ſalvation abſolute: for as for pardon of ſinne, and ſalvation, we acknowledge them to be beſtowed on men of ripe years conditionally; and as God beſtowes them, ſo alſo he decreed to beſtow them (we ſay) conditionally, to wit, in caſe they believe and repent: but in caſe they believe and repent not, damnation is their portion, and that by the decree of God. But as touching the gift of faith and repentance, theſe we maintain to be given of God abſolutely, according to the meere pleaſure of his will: and accordingly denyed unto others, as the Apoſtle ſignifieth, ſaying, He hath mercy on whom he will, and whom he will he hardneth. But this Author meddles not hither to with theſe gifts, but keeps Rom. 9. 18.himſelfe to the graces of pardon of ſinne, and of ſalvation, which God beſtowes conditionally; and ſignifies his meaning to be, to beſtow them conditionally, namely, in caſe they believe and repent, and not otherwiſe, and ſuch indeed we maintaine to have been his meaning, and that from everlaſting. So that in all this there is no colour of impoſture or ſimulation. But in that which followeth, he ſtealeth upon the grace of faith it ſelfe; let us ſee how clearely, and with what felicity he carryeth himſelfe, and whether it be not anſwerable to his former carriage which he continueth throughout.
Zanchy (he ſaith) tells us roundly, that every man that is called, is bound to think he is elected; but why doth he not ſpeake out and ſay, that every one is bound (in the opinion of Zanchy) to believe that he is elected, as formerly he related it. I grant that to believe is to think, for credere, is defined to be cum aſſenſione cogitare, but thoughts he knows are very wild, they have their courſe in dreames; as a hungry man may dreame that he eateth and drinketh, but when he awaketh, his ſoule is empty. And as for that doctrine of Zanchy, I have already given a faire interpretation of it, upon conſideration that he ſpeaks it of election not unto faith, but unto ſalvation: and ſeeing God hath manifeſted in his word his determination to give ſalvation to every one that believeth, it followeth herehence, that every one is bound to believe, that as many as doe believe ſhall be ſaved: and conſequently every one that heareth the Goſpell is bound to believe, That God hath determined to beſtow Salvation on him, in caſe hee be found to believe. The like conſtruction may be given of Bucers Doctrine; namely, that God hath predeſtinated him to obtain Salvation in caſe he believe, not otherwiſe. For God hath not predeſtinated any man of ripe years to obtain Salvation, whether he believe or not. And ſeeing God hath plainly profeſſed that whoſoever believeth ſhall be ſaved. Mar. 16. 16. If I doe not accordingly believe, that God hath predeſtinated me to obtain ſalvation in caſe I doe believe, I doe hereby make God to delude me in ſaying Whoſoever believeth ſhall be ſaved. And whereas this Author upon the back of this addeth, that a man therefore that is not predeſtinate, but an abſolute reprobate, when he is called to ſalvation is but deluded; and that this is the neceſſary reſult of our ſpeeches. All the colour of this his inference, depends meerely upon confuſion of things that differ. For he diſtinguiſheth not between abſolute predeſtination unto ſalvation, and predeſtination unto ſalvation abſolute: likewiſe he diſtinguiſheth not between abſolute reprobation unto damnation, and reprobation unto damnation abſolute: neither doth he diſtinguiſh between predeſtination unto faith, and predeſtination unto ſalvation; nor between reprobation from faith, and reprobation unto damnation. And the abſoluteneſſe of predeſtination appears only in predeſtination unto faith, not in predeſtination unto ſalvation. For ſalvation being beſtowed on none of ripe years, but by way of reward of their faith, repentance and good works; hence it followes, that God predeſtinates none unto ſalvation of ripe years, but by way of reward of their obedience. But as for predeſtination unto faith, it is cleare, that God purpoſeth abſolutely to beſtow faith on whom he will. So on the other ſide damnation being inflicted on none, but for ſinne God hath deſtinated no man unto damnation but for ſinne. But as touching obduration, like as God hardneth whom he will, ſo he decreed to proceed herein, to wit, in hardening of men according to the meere pleaſure of his will, that is, abſolutely. Now let us not ſuffer a cauteriate conſcience, to ſmother a plain truth, with the confuſion of thoſe things which are to be diſtinguiſhed. Abſolute is oppoſed to conditionate; and this diſtinction applied to Gods will is to be underſtood not quoad actum volentis, ſed quoad res volitas; as for example, God decrees that a man ſhall be ſaved upon condition of faith, this is called voluntas conditionata, ſo oVſſius expounds it. Hiſt. Pelag. lib. 7. p. 638. his words are theſe, Aliqua vult cum conditione, quae idcirco in effectum non prodeunt niſi conditione impletâ. Some things (God) willeth with a condition, which come not unto effect, but upon the fulfilling of the condition; this is plainly underſtood, not of the act of willing, but of the things willed, which he calls aliqua, and the inſtance he gives us is this, quo modo omnes homines ſalvari 1 Tim. 2. 4:vult, ſed per & propter Chriſtum fide apprehenſum, after which manner he will have all to be ſaved, but by and for Chriſt apprehended by faith; where faith is plainly made the condition of ſalvation, not of Gods will; yet this will of God, he calls forthwith a conditionate will, and that according to the ancients, in theſe words, de hac conditionatâ illâ Dei voluntate extant longe plurima apud veteres Scriptores. By which it is manifeſt, that voluntas conditionata, is by Voſſius ſo called, and in his opinion by the ancients, not on the part of God willing, as if there were any condition thereof, which Bradwardine hath diſproved as a thing impoſſible well neere 200 years agoe; but on the part of the things willed by God; now the things willed by God are either abſolutely ſo willed, or conditionally; as for example, pardon of ſinne and ſalvation, are only conditionally willed by God: to wit, upon the condition of faith and repentance, but as for the gift of faith and repentance, they are willed by God to be beſtowed abſolutely, to wit, according to the meer pleaſure of Gods will, hence it followeth that the will of God to conferre ſalvation, is only voluntas coditionata, and denominates not a man abſolutely predeſtinated, but only conditionally, ſtill underſtanding it not quod actum volentis, but quoad res volitas, as Voſſius himſelfe interprets it, and that according to the ancients. In like ſort the will of God to inflict damnation, is a conditionate will according to the ſame conſtruction that Voſſius makes of a will conditionate, according to the Fathers; and denominates not a man abſolutely reprobated, but only conditionally. Now this being the will that Zanchy and Bucer ſpeak of, moſt prepoſterouſly doth this Author ſhape a man hereupon, to be termed an abſolute predeſtinate, or an abſolute reprobate: For in this reſpect, like as the will of God in this caſe, is accounted not abſoluta but conditionata, ſo the perſon denominated hereby, in all equity is to be accounted, not predeſtinated abſolutely, but conditionally, nor reprobated abſolutely but conditionally. But in reſpect of another will of God, I willingly confeſſe, one may be accounted predeſtinate abſolutely, and another reprobated abſolutely, to wit, in reſpect of the will of giving the grace of faith and repentance unto one, and denying it to another: And that becauſe faith and repentance are not given and denied upon any condition, but abſolutely, according to the meer pleaſure of God; as we are ready to maintaine. But herehence no ſpecies of contradiction ariſeth, for like as it is no contradiction to ſay that God willeth abſolutely unto Paul the grace of faith and repentance, and conditionally willeth unto him and every one ſalvation, to wit, upon condition of faith and repentance: In like ſort, there is no contradiction to ſay, that the ſame man is predeſtinated abſolutely unto faith, and conditionally unto ſalvation: In like ſort it may be ſaid without all contradiction, that the ſame man is both reprobated abſolutely from faith, and yet reprobated conditionally from glory unto condemnation. And laſtly, in like manner, there is no contradiction to ſay, that the ſame man is predeſtinated conditionally to obtain ſalvation; and yet abſolutely reprobated from faith: eſpecially ſeeing it is all one, to be predeſtinated conditionally to obtain ſalvation, and conditionally to obtain damnation: For he that is ordained to be ſaved in caſe he believe, is therewithall ordained to be damned in caſe he believe not: The ground whereof is, that of our Saviour Whoſoever believeth ſhall be ſaved, whoſoever believeth not ſhall be damned. Now if God may both will unto a man ſalvation conditionally, Mar. 15. 16.to wit, upon condition he believeth, and yet withall will the deniall of faith abſolutely unto him, without all contradiction, (as I have already proved) it followeth, that without all contradiction, a man may be ſaid both to be predeſtinated to obtain ſalvation conditionally, viz. In caſe he doe believe, and ſo to be predeſtinated abſolutely, to be hardned, or to have the grace of faith denyed him. So that this Authors concluſion depends meerely upon confuſion of different denominations of a man ſaid to be abſolutely, or conditionally predeſtinated: which may be in reſpect of different things whereto he is predeſtinated, to the one abſolutly, to the other conditionally, and conſequently without all contradiction. For he that is abſolutely reprobated from the grace of faith, may yet be conditionally predeſtinated unto ſalvation. For to be conditionally predeſtinated unto ſalvation, is to be conditionally predeſtinated unto damnation, and what ſober man will ſay, that there is any contradiction in this, to ſay, that the ſame man is both conditionally reprobated unto damnation, and abſolutely reprobated from faith. Faith being ſuch a gift of God, that like as God abſolutely beſtowes it on ſome, ſo as abſolutely he denies it to others. But as for condemnation, that is inflicted on none but for ſinne, like as ſalvation is beſtowed on none of ripe years, but as a reward of obedience. In like manner God decreed not either to beſtow the one, or inflict the other but conditionally, to wit, upon condition of faith on the one ſide, and upon condition of infidelity on the other. Now if ſuch confuſion be committed in theſe denominations of the predeſtinate and reprobate, abſolutely and conditionally, on the part of things willed by God, as namely in reſpect of grace and glory on the one ſide, and in reſpect of the denyall of grace and glory, together with inflicting of damnation on the other; How much more muſt this confuſion be augmented, if not only different things willed by God (as before mentioned) are confounded, but over and above the act of Gods will is confounded with things willed by him. For as for the act of Gods will, that it admitts no condition, I have formerly demonſtrated by diverſe arguments; one whereof, and that invincible, is this; If ſinne be the cauſe or condition of Gods will, or decree of damnation, then either by neceſſity of nature, or by the conſtitution of God; not by neceſſity of nature (as all confeſſe,) nor (ſay I) can it be by any conſtitution of God, as I prove thus; If by the conſtitution of God, then God hath ordained that upon the foreſight of ſinne, he will ordaine men unto ſalvation; where the eternall ordination of God, is made the object of Gods eternall ordination; a thing utterly impoſſible, it being apparent that nothing can be the object of Gods eternall ordination or decree, but things temporall. The ſimilitude whereby he illuſtrates, not his concluſion, but the pretended abſurdity of our doctrine, is moſt aliene. For God is not like unto a creditor, Who reſolves upon no termes to forgive his debtor one farthing of his debt, and yet makes offer to remit the whole debt upon ſome conditions. For as God hath profeſſed that whoſoever believeth ſhall be ſaved, ſo; Hath not God reſolved that Mar. 16. 16.whoſoever believeth ſhall be ſaved? Was ever any of our Divines known to deny this? But herein they joyne iſſue with their adverſaries, as the Contra-Remonſtrants did with the Remonſtrants, namely, in maintaining that this is not the whole decree of predeſtination; But that there is another decree of predeſtination beſides this; namely, that God over and above hath determined to beſtow faith on ſome. So on the other ſide, none of our Divines were ever known to deny, that God hath decreed, that whoſoever believes not ſhall be damned; but further they profeſſe, that this is not the whole decree of reprobation, but that there is another decree concerning reprobation beſides this, namely, that God hath over and above decreed to deny ſome the grace of faith, and that abſolutely. Now whereas he ſaith, we maintain that God hath irrevocably decreed not to ſave ſome, whom he promiſeth that he will ſave if they believe; Is he well in his witts, for charging us with that, by way of crimination, which no underſtanding Divine among the Arminians themſelves dare deny? I mean as touching the poynt of Gods irrevocable decree. For what Arminian hath dared in plain tearmes to profeſſe, that Gods decrees are of a revocable nature? Whereas the meere preſcience of God, is ſufficient to make them irrevocable; How much more if Gods preſcience be grounded upon his decree? as indeed there is no other ground imaginable, without falling upon manifeſt Atheiſme. But whereas he faſhioneth our Doctrine, ſo as if we ſaid, that God hath decreed at no hand to ſave them, to whom he promiſeth ſalvation upon condition of faith; this is a notorious untruth, and ſuch as implyeth manifeſt contradiction: For to ſay he hath reſolved at no hand to ſave them, is as much as to ſay, that he hath reſolved to ſave them on no condition. But if he hath promiſed to ſave them in caſe they believe, undoubtedly he hath reſolved, to ſave them upon condition of faith. Only Gods reſolution to ſave them, is not held in ſuſpence, conſidering that from everlaſting, he well knew who would believe, and who would not; and therefore he knew this, becauſe he purpoſed to grant faith unto the one, and deny it unto the other. So that in all this cry, we have little wooll, no ſubſtance of any ſound proofe, but meere clamours and miſerable confuſion; as God ſees how well it becomes him to ſmite them with the ſpirit of confuſion, that build Babell of their own invention, and oppoſe the truth, the precious truth of his ſoveraignty over his creatures, and of the prerogative of his free grace, to have mercy on whom he will, like as he ſhewes his power in hardening whom he will, and in ſmiting with giddineſſe whom he will.
3. In the next place, we are to heare how God, by our Doctrine in his threats and comminations is hollow, and unſincere. I willingly grant theſe are alwaies denounced againſt actuall ſinnes, as alſo that the ſinnes for which men goe to hell, are actuall ſinnes, if they live to be conſcious of actuall tranſgreſſions. But if God have decreed men to hell for originall ſinne, then God (ſaith he) is not true, and ſo not ſincere. This is utterly unconſequent; For God can manifeſt his pleaſure otherwiſe than by his threatnings. Of the Sodomites it is ſaid, they ſuffer the vengeance of eternall fire; and Infants periſhed therein, as well as men of ripe years: And the Apoſtle plainly ſaith, that we have all ſinned in Adam, and that the wages of ſinne is death, without diſtinction; and that all are Rom. 5. 12. Rom. 6. 22. Epheſ. 2. 3.borne children of wrath, and therefore as many as dye in that condition, dye children of wrath. And whence hath this Author learned, that the ſinne of Adam hath brought upon us the guilt of eternall death, as formerly he hath profeſſed: but if I be not deceived, this extends farther than to Infants, and in as much as ſome of our Divines conceive the corrupt maſſe, to be the object of reprobation, hereupon he conceits, they make God to damne all Reprobates for originall ſinne; whereas their doctrine is no other than this, that God determines to damne every man for no other ſinnes, but ſuch wherein they dye unrepented of, whether they be originall or actuall. Threatnings are denounced unto all to this end, that men may know, that by continuing in ſinne without repentance there is no hope of mercy, and therefore as they deſire to be ſaved, it is there duty to breake them off by repentance: And in particular unto ſome that by this conſideration, God may bring them unto repentance. But theſe are only Gods elect, but as for others God never brings unto them true repentance, according to that of S. Auſtin, Iſtorum neminem adducit Deus ad ſalubrem ſpiriitalem que poenitentiam qua homo reconciliatur Deo in Chriſto ſive illis ampliorum patientiam Contra Julian Pelag. l. 5. c. 4.ſive non imparem praebeat. Yet God ordaines no man of ripe yeares unto deſtruction but for ſinne finally continued in, without repentance; and the threatning of damnation ſignifyes no other thing but this, that if they repent not, they ſhall be damned, which is moſt true to whomſoever it is pronounced; and this dealing of God is plain enough. But theſe Divines would not have faith and repentance to be the gifts of God, but the workes of mens free-wills, that ſo they might be their own crafts-men of their ſalvation.
DISCOURSE. SUBSECT. II.
4. GOd is alſo full of guile in the other things before named, by this opinion, viz. in his paſſionate wiſhes, that even thoſe men might repent, that repent not, and might be Saved that through their impenitency are not Saved. Of theſe we read Deuter. 5. 29. Oh that there were ſuch a heart in them to feare me, that it might goe well with them.
And in Pſal. 18. 13. O that my people had harkened unto mee, and Iſraell had walked in my wayes. And Iſaiah. 48 18. Oh that thou hadſt hearkened unto my commandements. &c.
2. In his expoſtulations. Iſai. 5. 3. judge I pray you between me and my vineyard, what could I have done more for my vineyard? Ier. 2. throughout. Eſpecially v. 5. and 31. Have I been a wilderneſſe unto Iſraell, or a land of darkneſſe? And …. 32. Can a maid forget her ornaments, or a bride her attire, yet my people have forgotten mee dayes without number. Ezek. 33. 11. Turne yee, turne yee, O yee houſe of Iſraell why will ye dye?
3. In his commiſerations alſo of the woefull condition of fooliſh men, that would not be reclaymed. Hoſ. 11. 8. How ſhall I give thee up Ephraim, how ſhall I deliver thee O Iſraell? My repentings are kindled together, my heart is turned within me, and Math. 23. 37. O Jeruſalem Jeruſalem which killeſt the Prophets, and ſtoneſt them that are ſent unto thee. In all theſe there is but little ſincerity, if there be a ſetled reſolution that the moſt of thoſe, towards whom thoſe wiſhes, chidings, and melting conſiderations are uſed, ſhall be unavoydable damned Gods faireſt offers, his ſweeteſt invitations, his greateſt ſympathies, and ampleſt curteſies, (if this doctrine be true) come very little ſhort I think of Abſolons feaſt, Ioabs congie, the kiſſe of Iudas, and the Hyaenaes teares, for in all theſe, aliud animo vult, aliud verbis ſignificat; he ſayeth one thing and meanes another, and therefore diſſembles. This is ſo evident, that ſome maintainers of abſolute reprobation doe not deny it, but aſcribe unto God Sanctam Simulationem, duplicem perſonam, duplicem voluntatem a Holy counterfeiting a double face, a double will, by which they offer extreame injury unto God, for tolerabilius eſt (ſaith Tertullian) duos diviſos quam unum verſipellem Deum praedicare. It is more tolerable to ſet up two Gods then a double and deceitfull God. If this be granted, Ieſuits have no cauſe to be aſhamed of their Tertul. lib. cont. praxeam.equivocations: nor Polititians of their Holy water, and crafty diſſimulations; men need not be afraid to cogge and lye, and deale deceitfully one with another, but are …ather to be commended for their courtſhip and complements, and falſe-heartedneſſe, becauſe in this they doe but imitate God, to whom whoſoever they be that come neareſt, they are the beſt. But howſoever ſome doe inconſideratly aſcribe ſuch things to God, the moſt (I know) would tremble to entertaine ſuch thoughts: and therefore the more horrible it is; to lay ſuch things to the charge of the Almighty, the farther I take this opinion to be from all truth and honeſty.
TWISSE Conſideration.
GOD (he ſaith) by our Doctrine, is made full of guile in his paſſionate wiſhes, that even theſe men might repent, that repent not. The guile I gueſſe conſiſts in this, that God hereby makes ſhew, that he would have them to repent, when yet indeed, he hath no ſuch will. To this I anſwer, that by the ſame reaſon he might conclude, that God carrieth himſelfe with guile, in taking unto himſelfe eyes, and eares, and hands, and heart, for hereby he makes ſhew that he hath the members of a man. But to this we anſwer, that this ſhew is only unto them that underſtand that properly, which is to be taken figuratively: ſo that it is not the word of God, ſo much as the weakneſſe of men in underſtanding it, that caſts this colour. For theſe things indeed, are ſpoken only per foreign, which is a metaphoricall kind of ſpeech. And if God takes liberty to conforme himſelfe to the members of our body, may not he take as great liberty to conforme himſelfe to the paſſions of our minds, and to aſſume unto him, the paſſions of feare, wrath, and jealouſy, joy, ſorrow, and ſuch like? Iſai. 63. 8. For he ſaid ſurely they are my people, Children that will not lye, ſo he was their Saviour: yet what followeth in the next verſe ſave one: But they rebelled and vexed his holy ſpirit. According to the courſe of this Divines ſuperficiall conſideration, a man might conceive, that God is ſubject to errour, and improvidence, as well as man; for God ſaid ſurely they will not lye, but it appeared by the event, that they did lye. So that hereupon we are driven to conclude, that the former paſſage is delivered per foreign, in conformity to a mans judgement, who promiſeth unto himſelfe better obedience from his child for the time to come, then afterwards he finds. In like ſort, God in his paſſionate wiſhes, conformes himſelfe to the condition of man, who uſeth this ſometimes, as a means to worke impreſſion upon his child, to be more carefull to order his converſation towards his parents. And this being apt to work upon a child, though but naturally ingenuous, why may not God uſe this courſe? nay if he ſhould not uſe this courſe, he could not be ſaid to doe all for his vineyard, that could be done, in the way of outward husbandry. So that paſſionate wiſhes, are but a paſſionate kind of exhortation; God through us doth beſeech you (ſaith Paul) we pray you in Christs ſtead, to be reconciled unto God. 2 Cor. 5. 20. Yet nevertheleſſe the ſame Apoſtle profeſſeth that the Goſpell was a ſavour of death unto death to ſome, 2 Cor. 2. 15. Now the Goſpell includes all theſe and ſuch like patheticall admonitions; And hereby God doth effectually ſignify, how much he delights in the obedience of the creature, and in the glorifying of his mercy in their ſalvation. But yet this mercy of God, in giving the grace of obedience, is not ſhewed indifferently towards all, but only to ſome, even whom the Lord will. Rom. 9. 18. And this conſideration drives us to interpret ſuch paſſionate wiſhes not properly, but figuratively. For whereas the Lord ſaith, Deut. 5. 29. Oh that there were ſuch an heart in them to feare me. Who can deny but that God could give them ſuch an heart, if it pleaſed him? And the ſame Moſes profeſſeth of theſe very people of Iſraell, that God had not given them ſuch an heart for the ſpace of 40 years. Deut. 29. 4. you have ſeen the great temptations and ſignes; But the Lord hath not given you an heart to perceive, nor eyes to ſee, nor eares to heare unto this day, and Jerem. 32. 40. He makes promiſe of giving it to ſome; I will put my feare in their heart, that they ſhall never depart away from me. In like ſort whereas the Lord ſaith, Iſai. 48. 18. Oh that thou hadſt hearkened unto my commandements. Pſal. 81. 13. Oh that my people had hearkened unto me, and Iſrael had walked in my waies! who doubts but that it was in the power of God, to work them hereunto, by boaring their eares, and circumciſing them, by regenerating them, and ſo making them to be borne of God; that ſo being of God, they might heare his words. Iohn 8. 47. As alſo to put his own ſpirit within them, and cauſe them to walke in his ſtatutes, and keep his judgements and doe them: Ezek. 36. 27.
2. In his expoſtulations, in that, Iſai. 5. 3. What could I have done more for my vineyard? What doth this ſignify more, than that more could not be done? But how? In the way of outward Husbandry, conforming himſelfe to an husbandman, that hath planted a vineyard. For can it be denied, but that God could have made them fruitfull, had it pleaſed him: and though Paul plants and Apollo watereth, yet, Is it not Gods peculiar office to give the encreaſe? Is it not he that worketh in us every good thing that is pleaſing in Heb. 12. 2.his ſight through Jeſus Chriſt. Heb. 13. 21. Is not he both the Author and finiſher of our faith? Was it not he that gave repentance unto Iſraell; Acts 5. 31. And to the Gentiles. Acts 11. 18. And muſt we not waite with our hearers, if ſo be God may give them repentance? 2 Tim. 2. 25. And as for that of Jerem. 2. 32. Can a Maid forget her Ornament, or a Bride her attire, yet my people have forgotten mee. And have I been a Wilderneſſe unto Iſraell, or a land of darkneſſe. Is not this exprobration of their unthankfulneſſe juſt, and without v. 31.guile, unleſſe God doe actually change all their hearts. Yet this might be a means and alſo was, and is, and ever ſhall continue to be a means to bring Gods people to repentance. And undoubtedly the worſt of them, had power to have abſtained from many of thoſe foule ſinnes, yea from all of them, wherewith God doth upbraid them; albeit to abſtaine from any ſinne in a gracious manner, be a worke of Gods ſpeciall grace, which he affords not, according to mens workes (which way tends all this eager but ſuperficiary diſcourſe) but according to his own purpoſe and grace. 3. Hoſea 11. 8. God repreſents as it were a conflict within him, between his mercy and juſtice; and his mercy hath the glory of the day; But wherein? To ſpare them, though their ſinnes deſerved at his hands, that he ſhould make them as Adma and Zeboim, as Sodome and Gomorrah. He would rather ſhew himſelfe to be as he is, God, and and not Man; And wherein? But in this, man may pardon his enemy, but cannot change his heart, it is otherwiſe with God, he can both pardon our ſinnes, and change our hearts, and to this purpoſe he becomes our Lord and our God, and walkes in the midſt of us, as the holy one of Iſraell, to ſanctify us, as it followeth in the ſame place of Hoſea, v. 10. They ſhall walk after the Lord, he ſhall roare like a Lyon, viz. In ſuch expoſtulations, comminations, &c. but the iſſue ſhall be gracious; for when he ſhall reare, then the children of the Weſt ſhall feare, that is feare unto him, as Hoſ. 3. 5. That is, come flying unto him, and to his goodneſſe with feare: like Birds ſcared from one place, fly with greater ſpeed to another: ſo conſcience affrighted with ſenſe of ſinne, and apprehenſion of Gods wrath, ſhall fly from his wrath, unto his mercy, to his goodneſſe: whereof God ſhall make unto them a full repreſentation in David their King, that is in Chriſt, as in whom we behold the glory of Gods grace with open face, and trepidare in Latine, is found to be of the ſame ſignification with feſtinare. And v. 11. Is manifeſted as much, as where it is ſaid, They ſhall feare as a ſparrow out of Egypt, and as a Dove out of the land of Egypt; and I will place them in their houſes, ſaith the Lord. That is, come flying unto the Lord with feare. As for that Math. 23. 37. O Jeruſalem, how oft would I: &c. This is of another nature, as being delivered by Chriſt the ſonne of God, made under the Law, who, as in his manhood, he might entertaine ſuch deſires in proper ſpeech, ſo by the Law of God, was bound to deſire the converſion of his brethren, as well as any other Prophet, or man of God, or miniſter of his word. But ſuch confuſion becomes this diſcourſe right well.
In all this (he ſaith) there is little ſincerity, if there be a ſecret reſolution, that the moſt of theſe, towards whom thoſe wiſhes, chidings, and commiſerations are uſed, ſhall be unavoydably damned. But what if but one of them, towards whom theſe are uſed, by a ſecret reſolution ſhall be unavoydably damned, is there ſincerity enough in theſe courſes divine? Sureif this reſolution, concerning the unavoydable damnation of the one, doth not prejudice Gods ſincerity, neither ſhall ſuch a reſolution concerning the damnation of two, or of two hundred, or thouſands, or the moſt, any way prejudice ſincerity divine. But this kind of diſcourſe, is ſpread all over this Treatiſe, like a ſcab only to worke upon vulgar affection, where judgement is wanting to obſerve the frothy condition of it. And whereas he ſaith that in all this God aliud animo vult aliud verbis ſignificat, its moſt untrue, as to every one ſhould be made manifeſt, according to the right underſtanding of it, had he been pleaſed to accommodate it ſeverally, and ſhew what that is, which God ſignifies by his word, and what that is, which he willeth in his heart. And indeed, as in the poynt of Gods commandement, I have ſhewed there is no colour of contradiction between it, and Gods purpoſe, but only according to this Authors ſuperficiary interpretation. For to command a thing, is only to will, that it ſhall be our duty to doe it: notwithſtanding which, it is apparent, God may purpoſe not to give grace to worke the doing of it. So in every one of the reſt, had he inſtanced as it became him, and ſhewed wherein the guile conſiſted, the abſurdity of this crimination might have been made as manifeſt as in this. That which he conceales, and which he would have his readers rather take to themſelves, than ſhew himſelfe clearely to ſtand to the maintainance thereof, ſeems to be this; that every one hath power given him to believe, to repent, to change his heart, yea to regenerate himſelfe, but it ſticks in his teeth, and he dares not ſpeake it out plainly. Only he keepes himſelfe to Gods reſolution, concerning mans unavoydable damnation; yet we maintaine not that any contingent things come to paſſe unavoydably, that were utterly againſt the nature of a contingent thing, which is to come to paſſe, ſo as joyned with a poſſibility of not coming to paſſe. And as for damnation in particular, we acknowledge it throughout, to be avoydable by repentance, and not otherwiſe, unto men of ripe years: And as for repentance, we ſay, that there is no man but may repent as long as he lives, through grace: ſo that in the iſſue the maine poynt to be debated herein is, whether every man living hath ſuch a grace given him as whereby he may repent. But upon this poynt though his whole diſcourſe be grounded thereupon, yet is he content to ſay juſt nothing; leaſt their ſhamefull and moſt unconſcionable courſes in diſhonouring the grace of God, ſhould be diſcovered and brought to light. But conſider in a word or two as touching this univerſall grace, which they make to conſiſt in the inabling of the will, to will any goodthing whereunto they ſhall be excited. If ſuch a grace be univerſall, then every one hath power to believe, and power to repent. But this is untrue, for the Apoſtle telleth us of ſome, that they cannot repent. Rom. 2. 4. of the naturall man, that he cannot diſcerne the things of God; and that they are fooliſhneſſe unto him; and while they ſeeme fooliſhneſſe unto him, is it poſſible that therein he ſhould diſcerne the wiſdome of God? 1 Cor. 2. 14. our Saviour tells us of ſome, that they cannot believe: Ioh. 12. 46. and tells others to their face, ſaying, How can you believe, when ye receive honour one of another, and ſeeke not the honour that comes from God only, Ioh. 5. 44. Likewiſe of them that are in the fleſh Saint Paul ſaith, They cannot pleaſe God. Rom. 8. 8. 2. It is the habit of faith that inables us to believe, ſo that if all men have power to believe, it muſt be confeſſed, that all men have faith, but the Apoſtle ſaith, Fides non eſt omnium; 2 Theſ. 3. 2. Tit. 1. 1. he ſaith it is electorum; like as Auſtin profeſſeth Habere fidem, ſicut & habere charitatem gratiae eſt fidelium: de praedeſt. Sanct. cap. 5. 3. Whoſoever hath power to prduce a vitall act, hath life in him; and conſequently, whoſoever hath power to produce any act of the life of grace, hath the life of grace in him: But the acts of faith and repentance, are the acts of the life of grace, therefore whoſoever hath power to produce theſe, hath in him the life of grace. But this is not true of all, for the Scripture teſtifies of ſome, that they are dead in ſinne. Epheſ. 2. 1. Are ſtrangers from the life of God. Epheſ. 4. 18. Againe, then all ſhould be regenerated, but that is untrue, for regeneration is ſignified, Pſal. 19. in Scripture to be wrought by the word of God. 1 Peter. 1. 23. Iam. 1. 17. But all have not the word of God. 4. If a man hath power to believe and repent, then the reaſon why a man doth not believe and repent, is not becauſe he cannot, but becauſe he will not; ſo that in the iſſue it comes to this, that a man may believe if he will, repent if he will; But ſuch a power is not grace, but nature rather, as appears by Auſtin. l. 1. de Gtneſi contra Manich. cap. 3. where he profeſſeth, that omnes poſſunt credere ſi velint: now compare this, with that he hath in the ſame place, where though he ſaith that omnes credere poſſint ſi velint, yet poſſe credere, ſimply taken, ariſeth meerely out of the gift of charity; which he profeſſeth to be gratiae fidelium, de praedeſt. Sanct. c. 5. But there he profeſſeth that poſſe habere fidem, is naturae hominum, the very naturall condition of all men. I farther prove it by reaſon thus; Look by what power I can believe if I will, by the ſame power I can refuſe to believe if I will; Now ſuch a power is no other, then whereby a man is indifferent to doe good or evill: but ſuch a condition is not grace; for grace is goodneſſe, now goodneſſe doth not diſpoſe any, either to good or evill indifferently, but preciſely to that which is good; like as naughtineſſe diſpoſeth a man only to that which is evill.
He ſleepes ſo ſweetly upon his Arminian pillow, that his very dreames make him confident of the evidence of his deductions. And he gives reaſons for it, and that of moſt force for conviction, namely the confeſſion of his adverſaries; the maintainers of abſolute reprobation, for even they, he ſaith, doe not deny this, but aſcribe unto God ſanctam ſimulationem, duplicem perſonam, duplicem voluntatem. But he names none, content to ſing to himſelf & his Muſes throughout, when he relats what our ſides anſwer to his profound diſcourſes. And I commend his wiſdome more then his honeſty in this, for if he had quoted his Authors herein, it may be ſomething might have bin diſcovered that would be little pleaſing unto him: yet herein he confounds things much different; for as for a double will aſcribed unto God, all the Learned doe acknowledge ſo much, and the Scriptures teſtify it; as namely, that his decree is called the will of God: as, what the Lord willeth, that hath he done, both in heaven and in earth, and who hath reſiſted his will? as alſo that Gods commandement is called uſually the will of God, as, This is the will of God, even your ſanctification, that every one ſhould know how to poſſeſſe his veſſell in holineſſe, and honour, and not in the luſt of concupiſcence, as the Gentiles doe which know not God. 1 Theſ. 4. 4, 5. as for duplicem perſonam, that is a phraſe which I never read before, yet the phraſe of foreign, is uſually in the Holy Scripture, as when God takes unto him both the members of a mans body, and the paſſions of his mind; and ſo ſpeakes in the way of condeſcenſion to our infirmities, as to put upon himſelfe the perſon of a man: and this is undenyable by all that are not Anthropomorphites. And as touching our bleſſed Saviour, we acknowledge in him duplicem naturam, a double nature, though not duplicem perſonam, a double perſon, and accordingly ſometimes, he both ſpeakes of himſelfe, and is ſpoken of, as touching the nature of his God-head, and ſometimes as touching the nature of his Man-hood. As for the firſt, that alone is materiall to his preſent purpoſe, namely, as touching Sancta Simulatio, aſcribed unto God by our Divines. Now it were worth the while to know who is his Author in this, and that of the paſſages alleadged by this Author, doth profeſſe that they doe repreſent in God an holy kind of ſimulation: How could he exſpect that this ſhould give any ſatiſfaction, ſeeing he conceales the Author of it? And what reader would not be moved, with a very greedy deſire to know the Author of ſuch an interpretation of the paſſages alleadged by this. Divine, that he might conſider whether it be rightly alleadged or no; and if rightly, with what ſobriety they deliver it? Now I remember well to have read in Piſcator, that the Scripture attributes in a certaine place Simulation unto Chriſt, not in any paſſage of this nature wee treat of, as namely, Luke 24. 28. Where it is ſaid, he made as though hee would goe farther: like enough to irritate their devotions, and to provoke their zealous deſire ſo much the more to retaine him a little longer. And I willingly profeſſe not the Simulation, but the Diſſimulation of this Author in this caſe hath ſtirred up a deſire in me to be ſati…fied, as touching the Author of this Sancta Simulatio. Now I find in Piſcator his anſwer to Vorſtius his Paraſc…uen, the firſt part pag. 29. both that place of ſimulation attributed unto Chriſt out of Luke 24. 28. And alſo, how that in the examples of Gods meſſages ſent to Hezekiah, that he ſhould dye and not live; And to the Ninevites by Jonah, Yet forty daies and Nineve ſhall be deſtroyed, his opinion is, that therein God doth ſignify care, ſe velle quod non 2 Kings 20. 1. Ionah. 3. 4.vult. His words are theſe; Adhaec etſi Deus interdum ſignificet ſe velle quod non vult, non tamen propterea hypocriſeos inſimulandus eſt; (for this Vorſtius objected unto him) Sed potius ſapientia ejus agnoſcenda in hominibus ad ſerias preces & ſeriam poenitentiam adducendis; ut liquet in exemplo Begis Ezekiae recuperantis ſanitatem & Ninivitarum conſervatorum: and whereas Vorstius laies to his charge, that in ſaying God commands one thing, and purpoſeth another, he doth impute unto God Hypocriſy, (which is the very ſubſtance of this Authors anſwere in this place.) See I pray how he anſwers it without attributing any holy ſimulation at all unto God in this caſe. Ad praecepta vero quod attinet: non ſtatim ſequitur Deum agere Hipocritam ſi quid praecipiat, quod fieri nolit; etenim hypocritam is demum agit, qui ſimulat pietatem quâ caret. Sane quicquid praecipit Deus, id vult voluntare approbante, ſi fiat, niſi interveniat praeceptum contrarium, ut factum eſt in praecepto quod dederat Abrahamo de mactando Iſaaco. Interim tamen voluntate decernente non vult ut ſinguli ea faciant quae omnibus Geneſ. 22.praecipit, ut liquet in caede Chriſti per Judam & Judaeos perpetratâ. Acts 2. 4. Hereupon I look farther, and conſider what Vorſtius hath anſwered unto this. Now Vorſtius his anſwer hereunto is this. Amic. duplic. p. 137. Non is tantum hypocrita eſt qui pietatem ſimulat quâ caret, ſed & ille qui dolosè alterum ſub blandâ ſpecie decipit, offerens ei ſalutem quam nunquam in animo habuit ipſi dare. Piſcator in his anſwer hereunto, doth not diſtinguiſh between hypocriſy, and a holy ſimulation, as if he denyed the former of God, and affirmed the latter. But Vorſtius himſelfe doth not deny unto God, all kind of ſimulation, but only doloſam, ſuch as is deceitfull, Amic. duplic. p. 135. 138. And withall profeſſeth, that God may ſignify that he willeth ſome thing which indeed he willeth not. I am perſwaded, for feare of ſtarting this, this diſcourſer was loath to name his Author, if ſo be he himſelfe read that which he here ſpeakes of, ſancta ſimulatio in Piſcator, and took it not hand over head from anothers information, without all crime of hypocriſy; his words are theſe. p. 138. Fateor equidem Deum non continuò hypocriſeos inſimulandum eſſe, ſi interdum aliquo modo ſignificet ſe velle quod revera non vult: poſſet enim hoc facere ſi velit ex abſolutâ ſuâ authoritate, nempe cum eis de rebus agitur, quae ne que cum ſanctiſſima ipſius natura, ne que cum voluntate jam in verbo patefacta quicquid pugnant. And whereas he farther urgeth, that nevertheleſſe, we muſt not yeeld eaſily any manner of ſimulation attributed unto God, though it be not deceitfull, laying it to Piſcators charge, that he did attribute ſimulation unto God, in the meſſage he ſent by Iſaiah to Hezekiah, and that other ſent by Jonah to the Ninevites; Piſcator denies that he affirmed any ſuch thing, or that he alleadged the examples of Hezekiah and the Ninevites to any ſuch purpoſe, though he addeth, that in his opinion, it is not diſagreeable to thoſe examples, to acknowledge an holy ſimulation of God therein: take his own words; Tu hic pugnas ſine Adverſario: nam ego ne que affirmavi facile aliquam ſimulationis ſpeciem Deo tribuendam eſſe, ne que exempla illa Ezekiae & Ninivitarum huc retuli: Interim non puto ab exemplis illis alienum eſſe, ut ſanct a Dei ſimulatio in illis ſtatuatur. And this it may be is the only ground of this Authors calumnious pretence in this place; namely, that ſome maintainers of abſolute reprobation, doe not deny that which he inferres concerning Simulation divine, in the paſſages alleadged by him, aſcribing unto God ſanctam ſimulationem: whereas Piſcator acknowledgeth not any ſuch thing, in any paſſages of Scripture alleadged by this Author, but only as touching the examples of Hezekias, and the Ninevites, and that in this modeſt manner only, that albeit he did not alleadge them to any ſuch purpoſe, as to maintaine ſimulation in Gods courſes, yet non puto (ſaith he) ab exemplis illis alienum eſſe ut ſancta Dei ſimulatio in illis statuitur. And Vorſtius himſelfe acknowledgeth that ſimulation may be attributed unto God, and I think he doth not meane it of any unholy ſimulation, and that he thinks God may ſignify, that he willeth ſomething, which indeed he willeth not. Now judge I pray of the ſpirit of this man, that taketh ſuch baſe courſes, to calumniate both the ſervants of God, (who are now at peace with God, but his malice is not at peace with them) and through their ſides, the truth of God alſo. But it may be this Author relates it but from a ſecond hand. But whoſoever be the Author, I pray judge accordingly of his Rhetoricall flouriſh upon the back of this, in comparing this opinion of Gods courſes, which is no more Piſcators, than Vorſtius his, in ſome caſes, with Jeſuites equivocation, and Politicians Holywater and crafty diſſimulations, with Abſolons feaſt, Joabs congie, and Hyaenaes teares; becauſe forſooth, God made ſhew to Hezekiah, that he ſhould live no longer, and to the Ninevites, that their Citty ſhould be deſtroyed, though he had no ſuch meaning, and all to ſtirre them up to turne unto God by hearty prayer and repentance, and that to lay this to the charge of the Almighty, is farre from truth and honeſty.
DISCOURSE. SUBSECT. III.
THat which is uſually ſaid by ſuch as maintaine the abſolute decree, to cleare God from hypocriſy in theſe things, is, That God ſeriouſly wiſheth the ſalvation of the Reprobate, but not abſolutely, he would have them to be ſaved, that are not ſaved; but yet upon condition they will repent and believe; and therefore though they doe periſh, yet is God can did and ſincere in his offers of ſalvation to them; for therefore doe they periſh becauſe they performe not the condition, not becauſe God offers not ſeriouſly ſalvation unto them.
But this anſwer is too ſhort. Tis true indeed, God will have all men to be ſaved only upon condition they will believe and repent; according to the ſpeech of Saint Ambroſe, Deus vult omnes ſalvari ſi & ipſi velint; for if he would abſolutely have it ſo what can hinder it? who hath reſiſted his will? And it is true likewiſe that a conditionall promiſe may be ſeriouſe as well as an abſolute; but then the condition muſt be poſſible unto them, to whom the offer and promiſe is made; and the performance of the condition muſt be a part of Gods will, as well as the ſalvation promiſed; or elſe the promiſe cannot be candid and ſincere. In ſubſtance it is all one, not to offer a curteſy at all and and to offer it under a condition not poſſible, and in circumſtance it is farre better to deny a benefite abſolutly, than ſo to promiſe it. For ſuch a promiſe is a denyall under a colour of the contrary. The Lawyers tell us that a contract Sub conditione impraeſtabili nullus aeſtimatur: And the Logicians, that propoſitio conditionalis quae habet annexam conditionem impoſſibilem, aequipollet ſimpliciter neganti. Any offer which is made upon a condition not performeable by the party is equivalent to a bare negation. It is all one for a man to deny a piece of money flatly to one blind man, and to promiſe it to another blind man upon a condition that he will looke upon it with his eyes, and it is all one for a man that hath a daughter to beſtow in marriage to tell the ſuitor I will giuegive you my daughter if you will but ſpan the earth and touch the heavens with your finger; and to tell him plainly, ſet your heart at reſt I will never beſtow her upon you. And thus have I ſhewed the contrariety of this opinion to the principall attributes of God: which is my ſecond generall reaſon againſt it
TWISSE. Conſideration.
THat Salvation, and that by the ordinance of God, is only obtaineable by men of ripe years, by faith and repentance, as alſo, that in caſe every one ſhould believe and repent, every one ſhould be ſaved, is without queſtion. For hath not our Saviour profeſſed, that whoſoever believeth ſhall be ſaved; and doth it not undeniably follow herehence, that it is Gods will, that whoſoever believeth ſhall be Mark. 16. 16.ſaved: Neither is this any wiſh as this Author faigneth, neither doth any of our Divines ſay, that ever I read, or till now heard of, that God wiſheth that all that believe ſhall be ſaved; this being a moſt abſurd ſpeech and contradiction to the ordinance of God. For thoſe things which God or man are ſaid to wiſh, are ſuch which doe not alwaies come to paſſe: but this ordinance of God, whoſoever believeth ſhall be ſaved, is more ſtable than the covenant which God hath made with day and night. Not any Arminian that ever I read, doth expreſſe himſelfe in ſo proſtitute a manner, as to ſay, God ſeriouſly wiſheth the ſalvation of Reprobates, in caſe they believe. For he hath not wiſhed, but ordained, and made it a poſitive law, that whoſoever believeth ſhall be ſaved, and herehence it followeth, that if all and every one, from the beginning of the World to the end, ſhall believe in Chriſt, all and every one of them ſhall be ſaved. But when they ſpeake of velleity in God, or wiſhing, the object thereof they make not to be the ſalvation of men in caſe they repent, but abſolutely the ſalvation of men: which kind of velleity, is reſolved indeed in the iſſue, into a conditionate will, thus; Gods will is, that all ſhall be ſaved in caſe they repent: not thus, I doe wiſh that all may be ſaved in caſe they repent, according to the moſt abſurd fiction of this Author. At length he grants that God will have all men to be ſaved, only upon condition they will believe and repent; and that conditionall promiſe may be ſerious, as well as an abſolute: but then (ſaith he) the condition muſt be poſſible to them, to whom the offer and promiſe is made, and the performance of the condition muſt be a part of Gods will, as well as the ſalvation promiſed, or elſe the promiſe cannot be candid and ſincere. Whereto I anſwer, that it is confeſſed on both ſides, that God hath ordained, that all that believe ſhall be ſaved, and conſequently it muſt be granted, that the promiſe of ſalvation hereupon, to wit, upon faith, muſt needs be candid and ſincere, it being the promiſe of God. Now ſhall we herehence inferre hand over head, that therefore the condition muſt be poſſible unto all, in ſpight of all other evidences to the contrary, though never ſo plainly and expreſſely laid downe unto us in holy Scripture; as namely, that a naturall man perceives not the things of God, they are fooliſhneſſe unto him, neither can he know them, becauſe they are ſpiritually diſcerned. 1 Cor. 2. 14. That they that are in the fleſh cannot pleaſe God. Rom. 8. 8. That they who are accuſtomed to doe evill, can no more doe good, then a Blackemore change his skinne, or the Leopard his ſpots. Jer. 13. 23. This is the immodeſt courſe of this Author, to ſet up one piece of Scripture, by his paltry conſequences, to outface another, nothing leſſe evident. Notwithſtanding this Scripture diſcovereth unto us, how this impotency of doing good, is contracted unto us all, by ſinning in Adam, as whereupon we were bereaved of grace, and of the ſpirit of God: yet if he would deale fairely, and deny originall ſinne, he ſhould erre no more then Pelagius did, and withall, he ſhould have as much ingenuity as Pelagius had: But now though equall to him in the one, yet is he inferiour to him in the other. But come we nearer to him than ſo; What one of our Divines denyeth the performance of this condition to be poſſible to al men? But is it fit that he ſhould talke of poſſibility (as he doth at large,) without any reference to the grace of God? And dares he ſay that it is poſſible to any man, whether elect or reprobate, without grace? I ſay he dares not ſay ſo much, though like enough, he and all the Sect of them, have a good mind to it. What then is the iſſue of all this Controverſy between us, but to enquire what manner of grace that is, without which it cannot be, that any ſhould believe? Is it only ſuch a grace, as gives only power to believe? This is no better than plain Pelagianiſme, as appears by Auſtin de grat. Chriſt. cont. Pelag. & coeleſt. c. 6. and in the end, where he comes to make an overture for the compounding of the Controverſy between them: Or, Is it ſome other grace prevenient, working only Morally by way of perſwaſion? This alſo appears clearely to have been the opinion of Pelagius, in the ſame book of Auſtin cap. 10. And he challengeth him to the acknowledging of another manner of grace, if he will not only be called a Chriſtian, but be indeed a Chriſtian: Or Laſtly, is it only grace ſubſequent, by way of concourſe, as to ſay, that God workes in us the act of believing, provided that we will believe? This, this is that Helena, that our homeborne Arminians are inamoured with, meere Pelagianiſme: for who ſeeth not, that thus the grace of faith is conferred Ro. 9. 18, 19.according to the acts of willing in men, which is as much as to ſay, tis conferred according to works. Then marke yet farther abſurdities; for thus God hath not mercy on whom he will in giving faith, but on whom man will; and what colour is there in this caſe, for any ſuch objection to be made hereupon, as is deviſed by the Apoſtle? Thou wilt ſay then, why doth he yet complaine, for who hath reſiſted his will? Further conſider; Doth not God in this manner concurre to the moſt ſinfull act that is commited in the world? And why then doe we not as well ſay; that the commiſſion of ſinne is not poſſible without grace ſubſequent; for certainly tis not poſſible without divine concourſe. Laſtly ſay farther, what is the grace required to the very act of willing; Doth God work this alſo by grace ſubſequent? As much as to ſay, God works in us the act of willing, provided we worke it in our ſelves. Such morſells as theſe can eaſily goe downe with theſe ſtomacks, which are apt to tumultuate upon the hearing that God hath power to make whom he will veſſells of mercy, or veſſells Rom: 9. 21, 22, 23.of wrath; man muſt be the crafts-maſter of his own fortunes, and it were neither agreeable to Gods mercy, nor to his juſtice, nor to his truth, unleſſe their free-will hath the greateſt glory of their converſion; and God be admitted no more to the working of that act of faith, and of repentance, than to the working of the moſt ſinfull act that is committed in the world. But I find it nothing ſtrange, that as many as refuſe to be in ſubjection unto God, have liberty enough to be made vaſſalls, and be brought in ſubjection unto their own corrupt and unreaſonable fancies. For the word of God forſooth muſt be tempered, and interpreted according to the rules of their reaſon; their reaſon muſt not be ordered, and ſquared according unto the word of God. But to proceed, the Lawyers rule of the nullity of a contract, ſub conditione impraeſtabili, is nothing to the preſent purpoſe: For the caſe is not alike between man and man; and between God and man. God ſtands not at the pleaſure of man, to contract in what manner he thinks good. And when he hath given him power to performe, whatſoever at any time he ſhall command him; if man diſable himſelfe, ſhall God hereby be deprived of his right to command what he thinks good, and to puniſh for diſobedience as he thinks good? We read of ſome, that have cut off their thumbs, to diſable themſelves for military ſervice: is it not juſt with men to puniſh ſuch, as runne away after they have received their preſſe monies? But there is yet another geofaile in the accommodation of this rule of Law. For, conditio impraeſtabilis there, is ſuch as cannot be performed by reaſon of impotency naturall; but the impotency we ſpeake of, in the caſe between God and man, is meerely impotency morall; to wit, therefore they cannot, becauſe they will not, were it not for the corruption of their will, no power were wanting in man to believe, and repent. But as Auſtin ſaith, alleadged by the Brittaine Divines out of Retract. 1. 15. Voluntas ſine charitate eſt tota vitioſa cupiditas; and upon the 3d and 4th artic. De converſione, qua denotat immediatum opus Dei hominem regenerantis. Theſi. 2. They profeſſe that in voluntate lapſa eſt potentia paſſiva ad eſſe hoc ſupernaturale extrinſecus adveniens, recipiendum, non autem activa, ad idem vel per ſe, vel cum alio producendum. Jer. 17. 14. Sana me domine & Sanabor. And out of the Synodicall Epiſtle of the Biſhops of Africa to the ſame purpoſe, they alleadge this paſſage, In vivificandis hominibus Deus nullum initium voluntatis humanae expectat, ſed ipſam voluntatem bonam faciendo vivificat. And alſo that of Auſtin de corep. & gra. cap. 14. Creatio in Chriſto in libertatem voluntatis facta eſt, & ſine nobis: ſi in libertatem, tum non ex libertate: ſi ſine nobis, tum penes nos non eſt hoc Dei opus impedire. Be it all one to deny a piece of mony flatly to a blind man, and to promiſe it upon a condition, that he will looke upon it with his eyes: In like ſort, as touching the Reprobate, God hath no purpoſe to give ſalvation, but to deny it rather; although he give this generall rule, that whoſoever believeth ſhall be ſaved; Mark. 16. 16.and therefore he gives this rule, becauſe he purpoſeth by theſe means, to draw his elect unto Chriſt by faith; ſuch a manner being moſt agreeable to their reaſonable natures. And the reaſon why the rule is propoſed to all, is, becauſe partly Gods Miniſters are not acquainted with Gods counſell ſo farre, as to know whom he hath elected; partly in reſpect that the more carnall men are, the more confident they are of performing any ſuch duties, I meane of power to performe it, as namely to believe, to obey, to repent: partly to the end, that ſome hereby may be brought, ad exteriorem vitae emendationem, quo mitius puniantur, as Auſtin ſometimes ſpeaketh: as alſo becauſe there is a kind of faith, performeable by a naturall man; for we ſee both prophane perſons and Hypocrites, concurre in an outward profeſſion of Chriſtianity, with the children of God: yet there is a great difference between blindneſſe naturall, and blindneſſe ſpirituall; for in the one there is a will and deſire to ſee, not ſo in the other; the one being impotency naturall, the other morall. And in a word, there is no impotency morall in man, that hath not been brought upon him through ſinne, either originall, of actuall. As for the ſpanning of the earth, or touching the heaven with ones finger, this never was in the power of man; but to believe any word of God, I hope this Author will not deny to have been ſometimes in the power of man: nay he ſeems to be of opinion, that it is in the power of all men ſtill, yet he would not be thought to deny originall ſinne. One thing yet remaines to be conſidered; he ſaid to whom the promiſe of ſalvation is made, the performance of the condition, muſt be a part of Gods will, as well as the ſalvation promiſed: But of what will of God muſt this be a part? Of his will as it ſignifies his commandement? We grant it is; for he commands, ſaying, Repent and believe the Goſpell; and by this commandement it is apparent, that it is the will of God, that it ſhall be the duty of every man, that hears this commandement, to obey it. But will he have it a part of Gods will, to worke it effectually in all? And how I pray? Either by way of grace prevenient, or by way of grace ſubſequent? Not by way of grace prevenient, for then all that heare the Goſpell, ſhould believe and be ſaved; for to worke Faith effectually that way, is to worke the will unto Faith. As for the working of it by way of grace ſubſequent; this I have been lately taught by an Arminian, to be no other than the working of it by way of concourſe, and that depends on the will of man: and we doe not deny, but that if any Reprobate will believe, God will concurre to the working of this beliefe; but ſo we ſay, (and no Arminian that I know will deny it) that if man will work any ſinfull act, God will concurre to the working of it; in as much as 'tis generally held, that no acts of the creature, can be performed without Gods concurrence thereunto. Now how well, and how judicially this Author hath plaid his part in ſhewing the contrariety of our opinion to the Attributes of God, I am content the indifferent may judge.