The Riches of Gods Love, Part 1 · Treatise · Introduction · Section 1
SECTION I.
SIR,
I Have ſent you here the Reaſons, which have moved me to change my Opipion in ſome Controverſies, of late debated between the Remonſtrants and their Oppoſites, I doe the rather preſent them unto you,
1. That I may ſhew the due reſpect, which I beare your Worſhip, with my forwardnes to anſwer your deſires, as I can, with regard to Conſcience.
2. That you may ſee, I diſſent not without cauſe, but have Reaſon on my ſide.
3. That if I can be convinced, that my Grounds are weake and inſufficient, I may think better of my Opinion, which I have forſaken, then I can for the preſent.
In the delivery of my Motives, I ſhall proceed in this Order,
1 I will ſtate the Opinion which I diſlike.
2 I will lay down my reaſons againſt it.
Touching the firſt your Worſhip knowes theſe two things very well;
1 That the main foreign, and Queſtion in theſe Controverſies, and that on which all the reſt hang, is, What the decrees of God are, touching the everlaſting condition of men, and how they are Ordered.
2. That the Men which have diſputed theſe things may be reduced to two ſorts or ſides.
The firſt ſide affirmes, that there is ſuch an abſolute decree, proceeding from the good pleaſure of God alone, without the conſideration of mens finall Unbeliefe and Impenitency, as, by which he caſteth men off from Grace and Glory, and ſhuts up the farr greater part of men (even of thoſe that are called by the Preaching of the Goſpel to Repentance and Salvation) under invincible and unavoydable ſin and damnation.
The other ſide, diſavowing any ſuch decree, ſay, that the Decree of God to caſt off men for ever, is grounded upon the foreſight of their continuance in ſin and unbeliefe, both avoydable by Grace, and conſequently inferring no mans damnation neceſſary.
TWISSE. Conſideration.
WOrthy Sir, according to your deſire to take into Conſideration this writing directed unto you, at length I have gotten ſome leaſure from other imployments, to addreſſe my ſelfe to give you ſatisfaction in this particular.
1 That I may ſhew my ſelfe anſwerable to that reſpect which you have deſerved at my hands; and not ſo only, but to my zeale of Gods truth, which hath deſerved much more at the hands of us both.
2 That you may the better diſcern which of us two, whom you put to conferre, doth maintain the cauſe of Gods truth, and hath the beſt reaſons on his ſide.
As for the change of Opinion here mentioned, ſuch Profeſſions are nothing ſtrange. But whether ſuch a Profeſſion be in truth, or in pretence, and rather liberty taken to manifeſt that Opinion, which formerly hath been cheriſhed: as alſo with what conſcience voyd of all carnall reſpects, ſuch a change or manifeſtation is made, it belongs not unto us to judge, but to leave that unto God, who tryeth the hearts and reynes. Sure we are, the heart of man is full of deceitfulneſſe, both to deceive others, yea and to deceive our ſelves, the more need there is to be jealous over our ſelves, and to carry a watchfull eye over our own ſoules, and whether we have chang'd a former way, or at the firſt choſe one or other way, and continue to imbrace that, whereof we have been at firſt informed; not to deſpiſe, but in the feare of God, to practice that 2 Cor. 13. 5.holy counſell of the Apoſtle given to the Corinthians, a famous Church, and ſuch as were deſtitute of no ſpirituall gift. Prove your ſelves, whether you are in the Faith, examine your ſelves: know ye not your own ſelves, that Jeſus Chriſt is in you, except ye be Reprobates? as alſo to conſider how indifferently we carry our ſelves, in uſing means to inform our ſelves in the way of truth, and whether they be not ſuch as doe diſcover our chiefe care hath been to bring our judgements about, to the imbracing 1 Cor. 11. 19. 2 Theſ. 2. 10, 11.of that way (whether Truth or Errour) which formerly we did effect. Certaine it is, that Hereſies muſt be, and that to this end, that they that are approved may be made manifeſt. And Illuſions ſhall have their courſe, when the truth of God is not imbraced with love, whatſoever be the pretence of our diſaffecting it, whether harſhnes to affections, or diſcrepancy to carnall reaſon. And when ſuch judgements have their courſe, Who are priviledged from being ſeduced? Let our Saviour ſpeake in this, Matth. 24. 24.So that if it were poſſible men ſhould deceive the very elect. Upon what may we be aſſured to ſtand firme in time of ſuch temptation? Let the Apoſtle anſwer us in this, 2 Theſ. 2. 13.when after the effectuall working of Satan in them that periſh, he comes neere to them to whom he writes in the way of comfort thus, But we ought to give thankes alway to God, for you Brethren beloved of the Lord, becauſe that God hath from the beginning choſen you unto ſalvation through ſanctification of the ſpirit and faith of the truth. Like as before he did conclude unto himſelfe their election, from obſervation of the work of their Faith, the labour of their Love, and the patience of their Hope. And the greater is the comfort which hereby is miniſtred unto us, the greater ſhould be our care, to informe our ſelves aright, in the doctrine thereof, and eſpecially to have an eye unto it, that we doe not ſhape it in ſuch a manner, that like as it is impoſſible we ſhould have any aſſurance thereof, ſo it will prove equally impoſſible we ſhould draw any comfort from thence.
1. But is it ſo, as here it is put upon you, that you knew very well indeed, that the main foreign, and Queſtion in theſe Controverſies, and that on which all the reſt hang, is, What the decrees of God are, touching the everlaſting condition of men, and how they are ordered?
I aſſure you, if you knew this, you know more then I doe. I had thought rather that the reſolution of the Point concerning Predeſtination, had depended upon the reſolution of the Point touching Grace efficacious, then the contrary. As namely, if Faith be confeſſed to be the gift of God, and that not with reſpect to any thing in man, it followeth herehence, that Predeſtination unto faith, and reprobation from faith, muſt proceed mecrely upon the good pleaſure of God, and not upon foreſight of ought in man.
There was a time when Auſtin thought, that God elected ſome to beſtow the Holy Ghoſt upon Auguſt. de Praed. Sanctc. 3. Fidem elegit Deus in praeſcientia ut quem crediturum eſſe praeſcivit, ipſum eligeret cui Sp. ſanctum daret ut bona operando vitam aeternam conſequeretur. Retract. lib. 1. cap. 23.them, that by working that which is good, they might obtain everlaſting life: and who were thoſe whom he thus elected? namely ſuch as whom he foreſaw would believe: and what was his reaſon for it? ſurely this; Quod ergo credimus noſtrum eſt, quod autem bona operamur, Illius eſt, qui Credentibus dat Spiritum Sanctum; quod profeciò non dicerem, ſi jam ſcirem, etiam ipſam fidem inter dei munera reperiri quae dantur in eodem ſpiritu. Marke I pray the manner of his Retractation, I would not have ſaid (ſo) if at that time I had known Faith to have been amongſt the gifts of God, which are given in the ſame ſpirit. So then as ſoon as Auſtin came to acknowledg, that Faith it ſelfe was the gift of God, he therewithall came off from affirming, that Quem ſibi crediturum eſſe praeſcivit, ipſum elegit, cui Spiritum Sanctum daret ut bona operando etiam vitam aeternam conſequeretur. And like as before he maintained, that God elected ſome (to wit, Believers) to beſtow the Holy ſpirit upon them, that by working good workes, they might obtain alſo everlaſting life; ſo now having found that Faith alſo, is the gift of God, he was accordingly to maintain, that God elected ſome to beſtow the Holy ſpirit upon them, that both by believing, and working good workes, they might obtain everlaſting life: ſo that no longer was the foreſight of Faith, to precede election in Auſtins opinion, to wit, after once he knew Faith to be the gift of God. And accordingly in his Book De Praedeſtin. Sanctorum, addreſſing himſelfe to the rectifying of the Maſſilienſes in the poynt of Predeſtination, wherein they did not as yet diſcerne the truth of God: Adhuc in quaeſtione caligant de Praedeſtinatione ſanctorum. Cap. 1. And againe, Si quid de Praedeſtinatione Sanctorum aliter ſapiunt (Deus) illis hoc quo que revelabit. Ibid. Marke I pray you what courſe he takes to rectify them herein. cap. 2. Priùs ita que fidem quâ Chriſtiani ſumus donum dei eſſe debemus oſtendere: and whereas he had performed this task very ſufficiently before, manifeſting by divers pregnant paſſages of holy Scripture, that Faith was the gift of God, and the Maſſilienſes did elude them by ſuch a diſtinction as this, Faith may be conſidered two waies, either as touching Initium, the firſt beginning of it; or as touching Incrementum the augmentation thereof; and accommodating this diſtinction ſaid, The paſſages of Scripture alleadged by Auſtin proceeded as touching the Augmentation of it, which they willingly granted to be the work of God; but not as touching the initiation of it, which they ſtill maintained to be the work of man. Therefore Auſtin addreſſeth himſelfe in that diſcourſe of his, to prove that the very Initiation of Faith, is the work of God, and not the Augmentation only. His words are theſe, Sed nunc iis reſpondendum eſſe video, qui divina teſtimonia, quae de hâc re adhibuïmus, ad hoc dicunt valere, ut noverimus ex nobis quidem nos habere ipſam fidem, ſed incrementum ejus ex Deo: tanquam fides non ab ipſo donetur nobis, ſed ab ipſo tantum augeatur in nobis ex merito quo coepit à nobis. And likewiſe in the 19. cap. of the ſame Book, having propounded the opinion of the Pelagians, namely that becauſe God foreſaw that we would be holy and unblameable before him in love, therefore he elected and predestinated us in Chriſt, before the foundation of the World; and ſhew'd how this opinion, contradicts that of the Apoſtle Epheſ. 1. 4, 5. where it is ſaid, that, God elected us in Chriſt, and predeſtinated us before the foundation of the World, that we ſhould be holy and unblameable before him in love: and perceiving withall how the Maſſilians did avoid this as nothing contrary to their Tenent (though contrary to the Pelagian Tenent) foraſmuch as they maintained not, that God foreſaw any thing but our Faith, and therefore God elected us before the foundation of the World, that we ſhould be holy and unblameable before him in love, (for theſe were their words) Nos autem dicimus nostram Deum non praeſciſſe niſi fidem & ideo nos elegiſſe—ut etiam ſancti & immaculati gratia atquè opere ejus eſſemus; what courſe doth Auſtin take to beat them off but this, namely to prove, that, Like as Holines ſo Faith alſo, and that as touching the Initiation thereof, is the work of God. thus: Sed audiant ipſi in hoc teſtimonio, ubi dicit, ſortem conſecuti ſimus, praedeſtinati ſecundum propoſitum qui univerſa operatur. Ipſe ergo ut credere incipiamus operatur qui univerſa operatur. So that it is cleer in the opinion of Auſtin, that to take both himſelfe and others off from premiſing the foreſight of Faith unto Gods election, it is ſufficient to prove that Faith is the gift of God, the work of God both touching the augmentation, and touching the firſt introduction thereof. And thus evincing the condition of Predeſtination, as excluding all foreſight of Faith, from the condition of Predeſtination, as being throughout the work of God in man, rather then taking a contrary courſe, as if the main foreign were, what is the condition of Gods decree of Predeſtination, as here it is pretended and ſuppoſed. And albeit it is commonly received of all ſides (as if it were without queſtion) that Faith is the gift of God: yet we find practiſes on foot, for the working of a manifeſt innovation herein. For not to ſpeak of their interpretations of their own meanings, as, in what ſence they ſay God workes Faith in us; it is apparent the Remonſtrants now a daies, doe as good as profeſſe, that Faith is not beſtowed upon us for Chriſts ſake, in as much as they deny that Chriſt merited Faith for us. For when the Author of the Cenſure paſſed upon the Remonſtrants Confeſſion, diſputeth thus, At ſi hoc tantum meritus eſt Chriſtus tum Chriſtus nobis non eſt meritus fidem nec regenerationem: the Remonſtrants in the Anſwer hereunto, forthwith confeſſe it in theſe Apol. pro Confeſ. Remonſt. Fol. 95. p. 1.words, Sanè ita eſt. Nihil ineptius, nihil vanius eſt quàm hoc Chriſti merito tribuere. Si enim Chriſtus nobis meritus dicatur fidem & regenerationem, tum fides conditio eſſe non poterit, quam a peccatoribus Deus ſub comminatione mortis aeternae exigeret. And by the way marke, I pray, that not any difference is put between Faith and Regeneration; manifeſtly ſignifying thereby, that as they grant it to be the work of man to believe, ſo we are commanded to make our ſelves a new heart.Ezech. 18. 31
And as for ordering of the decrees, which here is added to compleat the main foreign, as here is pretended that in my opinion, is ſo farr off from being the main foreign, as that it is not to be accounted any foreign at all Theologicall, but meerly Logicall. Let the condition of the decrees be rightly explicated according to Divinity, and we ſhall have no need at all of Divinity for the right ordering of them. A meer Logicall faculty by light of nature, will ſerve for this. For the decrees whereof we treat, are meerely Intentiones rerum gerendarum. Now for the ordering of theſe in what kind ſoever, we have received Rules of the Schooles, never yet that I know contradicted by any; namely, that they are to be ordered according to the condition of the things intended, which are but two, to wit, the end and the means; and all doe attribute priority to the intention of the end, and poſteriority to the intention of the means. It is true, men may erre, in deſigning the right end, as alſo, in deſigning the right means, and theſe errours are to be diſcovered, and the truth cleered by that ſcience, whereunto the conſideration of the end and means belong, and not by Logick. But agreement being made concerning the end and means, there is no doubt to be made, but that according to the moſt received Rules of Schooles, the end muſt be acknowledged both firſt in intention, and laſt in execution, and contrarily the means laſt in intention and firſt in execution.
2. But come we to the Decrees themſelves, & the different opinions thereabouts, which follow in the next place. Now here I looked for different opinions about decrees, in the plural number, but I find the relation extends no farther then to one decree, and that of Reprobation. So at the firſt entrance reaſons are promiſed, even in this writing, to be exhibited of chang of opinion in certain controverſies in the plurall number, when in the iſſue, all comes but to one controverſy, and that about Reprobation. Yet the Scripture ſpeaketh fully of Election, ſparingly of Reprobation in moſt places, leaving us to judge thereof, by conſequence from the doctrine of Election Yet ſome paſſages we have (I confeſſe) that give light and evidence to both alike. For like as it is ſaid Acts 2. laſt. that God added daily to the Church ſuch as ſhould be ſaved. ſo 2 Cor. 4. 3. it is ſaid, If our Goſpell be hid, it is hid to them that are loſt, and as it is ſignified Math. 24 24. that Tis impoſſible ſeducers ſhould prevaile over the elect. ſo 2 Theſ. 2. both as much is ſignified ver. 13. and alſo expreſſed ver. 10. 11. that they ſhall prevaile among them that periſh: and the 1 Cor. 1. 18. we are given to underſtand joyntly, that the preaching of the Croſſe is to them that periſh fooliſhneſſe: but unto us which are ſaved it is the power of God. and Rom. 9. 18. that as God hath mercy on whom he will, ſo alſo he hardneth whom he will. And like as Acts 13. 48. we read that, as many believed as were ordained to eternall life; which phraſe of ordaining to eternall life, I conceive (under correction) to be all one with the phraſe of Writing our names in Heaven. Luke 10. 20. and writing us in heaven. Hebr. 12. 23. and this phraſe I take to be all one with the writing of us in the Book of life. So on the other ſide we read, that Whoſe names were not written in the Book of Life from the foundation of the World ſhould wonder when they beheld the Be…ſt, and not ſo only but Revel. 17. 8. Revel. 13. 8.worſhip him alſo. But give we every veſſel leave to vent that liquor whereof it is full.
I come to the conſideration of the different opinions here propoſed, concerning the decree of Reprobation; and herein, I will endeavour to open a clear way to the right underſtanding of the truth, that your judgement may have the more free courſe in diſcerning it, and withall, to repreſent unto you, the unreaſonable carriage of our Adverſaries in the ſetting downe of our Tenent, whereby you may gueſſe, what you are to expect from them proſecuting againſt it. And herein I will inſiſt upon theſe particulars. The firſt ſhall be the Things Decreed. The ſecond the Cauſe of this decree. The third, the Perſons on whom this Decree doth paſſe. The fourth ſhall be that claw of Unavoydable Sin, and Damnation.
1. The Things Decreed are here ſaid to be, The caſting off from grace and glory, and the ſhutting of men up under Damnation.
Now I pray obſerve here in the firſt place, that, by caſting off from grace and glory, we mean no other thing, then the not giving of grace and glory; and by grace, we mean the grace of Faith and Repentance, the grace of Regeneration. For like as in Election God purpoſeth (we ſay) to give this grace unto ſome, which is the ſame with ſhewing mercy on them. Rom. 9. 18. as we ſuppoſe; ſo on the other ſide, God purpoſeth to deny this grace unto others, which in Scripture phraſe is to harden them, that being made oppoſite to Gods ſhewing mercy. Rom. 9. 18. And for the farther clearing of the termes we ſay, that God by giving Faith and Repentance, doth cure that infidelity and impenitency, which is naturall unto all, as being borne in ſin: and by not giving this grace of Faith and Repentance unto others, God leaves their naturall infidelity and impenitency uncured. And if this Author means ought elſe by ſhutting up under ſin, then the not curing of their naturall infidelity and impenitency, he doth us wrong, and what he means thereby I know not. As for ſhutting up under damnation, that is not our phraſe, but we love to ſpeak in plain tearmes, and ſay, that God doth purpoſe to inflict damnation on them whom he Reprobates.
Thus much for the cleering of the tearmes, as touching the things Decreed.
Secondly, obſerve I pray, which is of principall conſideration, that here we have no cauſe at all ſpecified, why he refuſeth to give them grace; cunningly leaving it to an improvident Reader to conceive, that the cauſe of the decree, which is here ſpecified, to be the meer pleaſure of Gods will, is indifferently applyable to the not giving of grace and glory, and to the ſhutting up under damnation as the cauſe thereof, which is a notorious impoſture, yet I doe not think this Author guilty of it, but others rather, who abuſe their witts by cunning courſes, to deceive the hearts of the ſimple. Amongſt the Fallacies obſerved by Ariſtotle, there is one called Fallacia plurium interrogationum, as when many things are put together, and an anſwer is required to be made, either affirmatively or negatively to them all, as if they were but one; when indeed the anſwer cannot be made aright, without diſtinction of the things demanded, the one whereof perhaps requires an anſwer affirmative, the other negative. As for example, to inſtance as touching one of the Controverſies here declined: We are often demanded, whether every one that heareth the Goſpell, be not bound to believe that Chriſt died for him? Now I ſay this phraſe Chriſt died for me includes many things, as the benefits which ariſe unto me by the death of Chriſt, may be conceived to be many. But let theſe benefits be diſtinguiſhed, and we ſhall readily anſwer to the queſtion made, and that perhaps differently, as namely, affirmatively to ſome, negatively to others; as thus. Doe you ſpeak of Chriſts dying for me, that is, for the pardon of my ſins, and for the ſalvation of my ſoule: I anſwer affirmatively and ſay, I am bound to believe that Chriſt died for the procuring of theſe benefits unto me in ſuch manner, as God hath ordained, to wit, not abſolutely but conditionally, to wit, in caſe I doe believe and repent. For God hath not otherwiſe ordained, that I ſhould reap the benefit of pardon and ſalvation, by vertue of Chriſts Death and Paſſion, unleſſe I believe in him and repent. But if queſtion be made, whether I am bound to believe that Chriſt died for me, to procure faith and repentance unto me; I doe not ſay, that I am bound, or that every one who hears the Goſpel, is bound to believe this.
Nay the Remonſtrants now a daies, deny in expreſſe tearmes, that Chriſt merited Cenſura Cenſurae.this for any at all. I am not of their opinion in this; but I ſee clearly a reaſon manifeſting, that Chriſt merited not this for all, no not for all and every one, that hears the Goſpel. For if he had, then either he hath merited it for them abſolutely or conditionally. Not abſolutely, for then all and every one of them ſhould believe de facto, which is untrue; for the Apoſtle ſaith, Fides non eſt Omnium: Nor conditionally, for 2 Theſ. 3.what condition I pray can be deviſed, upon the performance whereof, God for Chriſts ſake ſhould give us faith, and repentance? In like ſort, if I am demanded whether God did decree, of the meer pleaſure of his will, to refuſe to give grace and glory unto ſome, and to inflict upon them damnation. To this I cannot anſwer at once, there being a Fallacy in the demand. But diſtinguiſh them, I anſwer and ſay, that, as touching the poynt of denying grace, God doth that of his meer pleaſure; but as touching the denyall of glory, and the inflicting of damnation, he doth not decree to doe theſe of meer pleaſure, but rather meerly for ſin, to wit, for their infidelity and impenitency, and all the bitter fruits that ſhall proceed from them. So that Reprobation according to our Tenent rightly ſtated, is the decree of God partly to deny unto ſome, and that of his meer pleaſure, the grace of Faith and Repentance, for the curing of that infidelity and hardnes of heart, which is naturall unto all, and partly to deprive them of glory, and to inflict damnation upon them, not of his meer pleaſure, but meerly for their finall continuance in ſin, to wit, in infidelity and impenitency, and all the fruits that proceed therehence.
2. Now as for the cauſe of this decree, as likewiſe of all the decrees of God, when any of our Divines ſay, that it is the meer pleaſure of God, as in ſome places it is expreſſed of ſome decrees, let them be underſtood aright; not as if they diſtinguiſhed between the decree of God, and the good pleaſure of his will; for we know full well, that the decree of God is the good pleaſure of his Will, what decree ſoever it be: but hereby we only exclude, all cauſes from without, moving God to make any ſuch decree; like as when it is ſaid, Deuteron. 7. 7. The Lord did not ſet his love upon you, nor chuſe you, becauſe ye were more in number then any people, but becauſe the Lord loved you, as much as to ſay, The Lord loved you, becauſe he loved you. Where we cannot ſoberly deviſe any diſtinction between love and love, as between the cauſe and the effect; only hereby is excluded all cauſe from without. Now we are ready with open face to profeſſe, that of the Will and decree of God, there neither is, nor can be any cauſe from without: all things from without being temporall, and the Will of God being eternall, and the Will of God quoad actum Volentis, being the very Eſſence of God; For God is a pure Act and that indiviſibly One, whereby he is ſaid to Bee whatſoever he is, as wee doe conceive variety of perfections in God, yet all theſe are but one indiviſible Act in God; and by this one indiviſible Act, he both knowes all that he knowes, and willeth and decreeth all that he willeth and decreeth. Man when he willeth any thing, as likewiſe an Angel when he willeth ought, they produce an act of willing paſſing upon this or that object: but it is not ſo with God, in whom there is no accident. And therefore Aquinas was bold to profeſſe, that never any man was ſo mad, as to Aquin. 1. q. 23. art. 5. Nullus fuit ita inſanae mentis ut diceret merita eſſe cauſam Divinae Praedeſtinationis ex parte actus Praedeſtinantis.profeſſe that merits were the cauſe of Predeſtination, as touching the act of God predeſtinating: and why ſo? why ſurely upon this ground, becauſe predeſtination is the will of God: and like as nothing can be the cauſe of the will of God, as touching the act of willing, ſo nothing can be the cauſe of divine predeſtination, as touching the act of God predeſtinating. His words are theſe in the ſame place; Sic inquirenda eſt ratio praedeſtinationis, ſicut inquiritur ratio divinae voluntatis. dictum eſt autem ſuprà, quod non est aſſignare cauſam divinae voluntatis ex parte actus volendi. But becauſe like as the love of God is ſometime taken for the good thing which God beſtowes, like as Janſenius interprets that place Iohn. 14. 21. He that loveth me ſhall be beloved of my Father, to wit, of the effect of the Fathers love; and we commonly ſay, that Paſſions are attributed unto God not quoad Affectum, but quoad Effectum: in like ſort the Will of God is taken for the thing willed, as 1 Theſ. 4. 3. This is the will of God, even your ſanctification, that is, this is willed by him. Therefore Aquinas diſtinguiſheth a double conſideration in the will of God, one quoad actum volentis, and ſo it hath no cauſe from without; another quoad res volitas, and ſo it may have a cauſe. So likewiſe in predeſtination as conſidering it either quoad actum Praedeſtinantis, and ſo it hath no cauſe, or quoad effectum Praedeſtinationis, and ſo it may have a cauſe, as there he profeſſeth, both touching the will of God in generall, and touching Predeſtination in ſpeciall. Of the will of God in generall, thus; Non eſt aſſignare cauſam voluntatis divinae ex parte actus volendi, ſed poteſt aſſignari ratio ex parte volitorum, in quantum ſcilicet Deus vult eſſe aliquid propter aliud. And of predeſtination in ſpeciall, thus; Sed hoc ſub quaeſtione vertitur, utrum ex parte effectus praedeſtinatio habeat aliquam cauſam; & hoc eſt quaerere utrum Deus praeordinaverit ſe daturum effectum praedeſtinationis alicui propter aliqua merita. Now thus we acknowledge of predeſtination, both in the way of a meritorious cauſe on Chriſts part, and in the way of a diſpoſing cauſe on our part. For God we ſay, hath predeſtinated to beſtow upon us, both grace and glory for Chriſts ſake; where Chriſt is made a meritorious cauſe of grace and glory, but not of the act of predeſtination. And farther we ſay, that God hath predeſtinated to beſtow glory upon us, as a reward of grace, as a reward of faith, repentance, and good workes: and to this purpoſe it is ſaid that God by his grace, doth make us meet partakers of the inheritance of the Saints in light, Coloſſ. 1. 12. But as for the beſtowing of grace on any, we ſay there is no cauſe thereof on mans part, For he hath mercy on whom he will. Rom. 9. 18. and he hath called us with an holy calling not according to our workes, but according to his own purpoſe and grace. 2 Timoth. 1. 9.
Now let us apply this to reprobation, which is the will of God, as well as predeſtination, and if there can be no cauſe of predeſtination quoad actum Praedeſtinantis, becauſe there can be no cauſe of the will of God quoad actum volentis; Who ſeeth not, that by the ſame reaſon, there can be no cauſe of reprobation quoad actum reprobantis? And if it be a mad thing to maintain that merits are the cauſe of predeſtination quoad actum praedeſtinantis; it muſt be as mad a thing to maintain, that any merits of the creature, can be the cauſe of reprobation quoad actum reprobantis. And this doctrine Aquinas applies expreſly to Reprobation it ſelfe, upon the 9. Rom. Lect. 2da, at the end of theſe words Praeſcientia peccatorum poteſt eſſe aliqua ratio reprobationis: but how? ex parte actus reprobantis? nothing leſſe, but rather ex parte effectus; and what effect? not the denying of grace, but only as touching the inflicting of puniſhment: thus, Praeſcientia peccatorum poteſt eſſe aliqua ratio reprobationis, ex parte paenae quae praeparatur reprobatis, in quantum ſcilicet Deus proponit ſe puniturum malos propter peccata quae à ſeipſis habent non à Deo.
And farther we prove this, both by cleare evidence of Scripture, and cleare evidence of reaſon, and thirdly by as cleare a repreſentation of their infatuation that oppoſe this doctrine, and particularly of the Author of this diſcourſe.
Firſt by cleare evidence of Scripture. Rom. 9. 11. Where the Apoſtle proves, that Election ſtands not of good works, by an argument drawn from the circumſtance of the time, when that Oracle, The elder ſhall ſerve the younger, was delivered; together with the preſent condition of Jacob and Eſau, anſwerable to that time; thus, Before the children were borne, or had done good or evill, it was ſaid to Rebecca, The Elder ſhall ſerve the Younger, Therefore the purpoſe of God according to Election ſtands not of good workes. Now look by what ſtrength of reaſon the Apoſtle concludes this of Election, by the ſame ſtrength of argumentation may I conclude of reprobation, in proportion, thus, Before the Children were borne, or had done Good or Evill, it was ſaid to Rebecca The Elder ſhall ſerve the Younger; therefore the purpoſe of God according to reprobation, ſtands not of evill workes: that is, like as good workes are not the cauſe of Election, ſo evill workes are not the cauſe of Reprobation, to wit, quoad actum reprobantis, as touching the very act and eternall decree of God it ſelfe.
Secondly, obſerve, I pray, whether my reaſon be not as cleare; If God upon the foreſight of ſin, doth ordain a man unto damnation; (thus I am content to propoſe it in the moſt rigorous manner) then this is done either by neceſſity of nature, or by the conſtitution of God: Not by neceſſity of nature, as it is confeſſed; and the cauſe is evident, for undoubtedly he could annihilate them, and ſo he can the holieſt creature that lives, as all ſides confeſſe. Therefore it muſt be by the conſtitution of God: but neither can this hold. For if ſo, then God did conſtitute, that is ordaine, that upon the foreſight of ſin, he would ordaine men unto damnation. Where obſerve that the act of divine ordination, is made the object of divine ordination: as much as to ſay, he did ordaine to ordaine, or he did decree to decree: Whereas the objects of Gods decrees are alwaies things temporall; as for example, We ſay well, God did decree to create the world, to make man out of the earth, to ſend Chriſt into the World, to preſerve us, to redeeme us, ſanctify us, ſave us. But Gods ordination or decree is an act eternall, and cannot be the object of his decree or ordination. I challenge all the Powers of darknes to anſwer this, and to vindicate the Tenent, which I impugne, from that abſurdity, which I charge upon it, if they can.
O but ſome will ſay, it's very harſh to ſay, that God of his meer pleaſure doth ordain men unto damnation.
I am content to doe my endeavour, to remove this ſcandall out of the way of honeſt hearts, yea and out of the way of others alſo.
Firſt therefore conſider, is it fit to reſiſt the evidence of divine truth, becauſe it is harſh to mens affections?
Secondly, Wherein conſiſts this harſhneſſe? Is it in this, that nothing is the cauſe of Gods decree? and will nothing temper the harſhnes of it, unles a thing temporall as ſinne, be made the cauſe of Gods will, which is eternall and even God himſelfe? But let us deale plainly, and tell me in truth, whether the harſhnes doth not conſiſt in this, That the meer pleaſure of Gods will, ſeems to be made the cauſe, not of Gods decree only, but of damnation alſo; as if God did damne men, not for ſin, but of his meer pleaſure. And this I confeſſe is wondrous harſh, and yet no more harſh then it is untrue, though in this jugling world, things are ſo carried by ſome, who will both ſhuffle, and cutt, and deale themſelves, as if we made God of meer pleaſure to damne men, and not for ſin, which is a thing utterly impoſſible: damnation being ſuch a notion, as hath eſſentiall reference unto ſin. But if God damne no man but for ſinne, and decreed to damne no man but for ſinne, what if the meer pleaſure of God be the cauſe of this decree; what harſhnes I ſay is this? As for example, Zimri or Cosby periſhed in their inceſtuous act, and gave up both luſt and ghoſt together, ſo going as it were quick to Hell, never fearing the judgements of God, untill they felt them. If we ſay, God decreed they ſhould be cut off in this ſin of theirs, and be damned for it, What hatſhnes I pray in this, though God made this decree of meer pleaſure? For is it not manifeſt he did? For could he not if it had pleaſed him, have cauſed them to outlive this ſin of theirs, and given them ſpace for repentance, and not ſpace only, but grace alſo for repentance, ſeeing as Auſtin ſaith, Quantamlibet praebuerit Contr. Iulian. Pelag. lib. 5. cap. 4.Patientiam, niſi Deus dederit, quis aget Paenitentiam.
Now I pray, what is become of the harſhnes of this our Tenent as is pretended? And the truth is, the harſhnes lyeth not here, though our Adverſaries would faine draw it hither, but rather on the other part of reprobation, as it denotes Gods purpoſe for the denying of grace, to wit, the grace of Regeneration, the grace of faith and repentance: but on this part, they are not very forward to cry out upon our Tenent, as ſavouring of harſhnes, but themſelves rather driven to ſuch ſtraites, as either to deny faith and repentaince to be the gift of God (wherein the Remonſtrants now a daies, are come ſo far as cleerely to profeſſe, that Chriſt merited not faith and Regeneration for any; whence it followeth, that if God doth give faith and repentance unto any, yet it is not for Chriſts ſake that he gives it,) Or being demanded how it comes to paſſe, that God gives it not to all, if his meer pleaſure be not the cauſe of this difference, as namely in ſhewing mercy unto ſome, when he hardens others, they are put upon this ſhift to ſay, that if they would believe, God would give them faith, if they would repent God would give them repentance▪ and one that I have had to deale with, on this very argument, ſpares not to profeſſe that God doth work in man foreign Velle, credere, & reſipiſcere, modè Velit.
One thing I had almoſt pretermitted, and that was, to repreſent the infatuate condition of this declaration, to wit, as touching the Authors Tenet in oppoſition to ours, as in ſaying, that Gods decree to caſt off men for ever, is grounded upon the foreſight of their continuance in ſin and unbeliefe; For this continuance muſt be underſtood of finall continuance therein, leaſt otherwiſe the contradiction to our Tenent be not duely expreſſed. Now the foreſight hereof is made to precede Gods caſting men off for ever: but from what? ſurely from grace and glory, in contradiction to our Tenent as here it is ſhaped; and conſequently in election, the foreſight of finall perſeverance in faith and repentance, muſt be ſhaped to precede Gods giving grace, to wit, in another world, as if the other world were appoynted for the giving of grace to ſome, and denying it another; and that the giving of the grace of faith and repentance, and denying it unto others, was after the one hath perſevered in faith and repentance, and the other in infidelity and impenitency unto the end in this World. For this is it we meane by grace, when we ſay, God in Election deſtinates it to one, and in Reprobation decrees to deny it unto the other; and in contradicting us it is fit they ſhould uſe our termes in our meaning, unles they expreſſe the contrary, and give a reaſon of it.
3. As for the Perſons on whom this decree paſſeth, and the aggravation there mentioned, namely of ſhutting up the greater part of men, even of thoſe that are called, under ſinne and damnation, This is confeſſed on all hands, That the greateſt part of men are reprobated, even of thoſe that are called; and our Saviour hath expreſly given us to underſtand, That many are called but few are choſen. And it is without queſtion, that if it be lawfull for God to deale thus with one, it is as lawfull to deale ſo with the greateſt part, yea with all. And experience juſtifieth that the greateſt part of them that are called doe not performe true faith and repentance: and if they did and dye therein, then the greateſt part of them that are called, ſhould be choſen. Whereby it is manifeſt, that God doth not give Faith and Repentance unto the greateſt part of them that are called; and conſequently, it is nothing ſtrange, that he ſhuts up the greateſt part of them that are called under Damnation. So that in true account there is no weight at all of aggravation in this. Like as you have read in Newes from Parnaſſus, that when the French and the Spaniard weighed their powers in the ballance, and the French being found to weigh 25 Millions, and the Spaniard but 20: He thinking to help the matter, and to make himſelfe as weighty as the French, clapped into the ſcale the Kingdome of Naples and the Dukedome of Millan; but beyond his expectation, the ſcale proved never a whit the more weighty then before, but lighter rather.
4. As for the laſt claw, to help the matter with a couple of Epethetes of invincible ſin and unavoidable damnation; one of theſe might have ſufficed to be expreſſed, ſeeing undoubtedly Damnation is no otherwiſe avoidable by man, then by avoiding ſin the cauſe thereof. For it is undenyable that man dying in ſin, his damnation is unavoydable by the whole power of nature.
But as for the avoydablenes of ſin, the Author of this Diſcourſe acknowledgeth it no otherwiſe then by grace; and we willingly profeſſe, that all ſin is avoydable by grace. But by the way it is implied, that ſuch a grace is afforded unto all reprobates, whereby they may avoyd that infidelity and impenitency for which they are damned. But this we deny. For if this were true then all Reprobates were enabled to believe, to repent, to pleaſe God, to diſcerne the things of God, to be ſubject to the Law of God; but to ſay this, is directly to contradict the Word of God, which profeſſeth of ſome, that They could not believe Ioh. 12. 39. of others that They cannot repent, Rom. 2. 5. Of all naturall men, that They cannot diſcern the things of God, as which ſeem fooliſhneſſe unto them, 1 Cor. 2. 14. of them that are in the fleſh, that They cannot pleaſe God, Rom. 8. 8. of foreign the affection of the fleſh, that 'tis enmity againſt God, and it is not ſubject to the Law of God, nor can be, Rom. 8. 7. And of the Iſraelites in the Wilderneſſe for forty years together, God had not given them eyes to ſee, nor eares to heare, nor an heart to perceive, Deutron. 29. 4.