The Riches of Gods Love, Part 2 · Treatise · Type of argument 2 · Section 2

The Riches of Gods Love · Part 2 · Treatise · Type of argument 2 · Section 2

p. 128DISCOURSE. SECT. II. As touching the Firſt Speciall. Gods Mercy.

1. IT oppoſeth Gods mercy. God is mercifull. It is a great part of his Title. Exod. 34. 6. Mercifull and gracious. He is mercy in the abſtract: 1 John 4. 16. God is love. A Father of mercies, and God of all conſolations. 2 Cor. 1. 3. foreign, a Saviour of men. 1 Tim. 4. 10. Two waies is the mercy of God ſpoken of in Scripture, 1. abſolutely, 2. comparatively. 1. Abſolutely; and ſo it is ſet out in lofty and ſtately termes; its called rich mercy. Epheſ. 2. 4. Great kindneſſe. John 4. 2. Abundant mercy. 1 Pet. 1. 3. Love without height or depth, bredth or length, or any dimenſions: love paſſing knowledge. Epheſ. 3. 18, 19.

2. Comparatively. It is compared with his own juſtice, and with the love that dwells in the creatures, and is advanced above both.

1. It is ſometimes compared with his juſtice, and advanced above that, not in reſpect of its eſſence; for all Gods excellencies are infinitely good, and one is not greater then another; but in other things that concerne the expreſſions of it, particularly in theſe,

1. In the naturalneſſe and dearneſſe of it unto God. It is ſaid of mercy, Mich. 7. 18. It pleaſeth him, or he delights in mercy, but juſtice and judgement is called his ſtrange work, alienum a naturâ ſuâ. Iſai. 28. 21. He doth not afflict willingly nor grieve the children of men. Lam. 3. 33.

2. In the frequent exerciſe of it ſelfe, Exod. 34. 6. He is ſlow to anger but abundant in goodneſſe. Mercies are beſtowed every day, judgements inflicted but now and then, ſparingly, and after a long time of forbearance, when there is no remedy. 2 Chron. 36. 15. All the day long have I ſtretched out my hands to a gainſaying and rebellious people. Iſai. 65. 2. that is, I have been patient a long time, and in that long day I have not been idle, but employed in exhortations, promiſes, and many mercies, whereby I might doe you good. God waits long for mens converſion, as the Marriner for the turning of the wind.

3. In its amplitude or objects to whom it is extended. Exod 20. 5. Viſiting the iniquities of Fathers upon their children to the third and fourth generation, but ſhewing mercy to thouſands: implying that his mercy is more largely extended then his juſtice and that look how much three or foure come ſhort of a thouſand, ſo much doth his juſtice come ſhort of his mercy in exerciſe of it.

4. In the occaſions that move God to exerciſe them: It is a great matter that moves God to puniſh, as we may ſee, Gen. 6. 5, 6, 7, 12, 13. When the wickedneſſe of man was great upon the earth, and all fleſh had corrupted his way then God thinks of puniſhment. He would not deſtroy the Amorites, till their wickedneſſe was full, Gen. 15. 16. Quoties volui (ſaith Chriſt to Jeruſalem) Math. 23. 37. How often would I have gathered you, that is, I have not taken advantages againſt you: nor upon the firſt, ſecond, or third unkindneſſe caſt you off, ſmall matters have not moved me to deſtroy thee O Jeruſalem. But how ſmall an occaſion doth God take to ſpare man? When God had examined Sodome, and found their ſinnes to be anſwerable to their crye, yet then for tenne righteous mens ſakes would he have ſpared Sodome. Gen 18. 32. Nay, he would have ſpared Jeruſalem, if the Prophet by ſearching, could have found one man that did execute judgement, and ſeek the truth Jer. 5. 1. What a ſmall and ſlender Humiliation made him to ſpare wicked Ahab and his houſe a long time. 1 King. 21. 29. And the repentance of Neneve, whoſe wickedneſſe cryed to the Lord for vengeance; Jonas …. 2. did eaſily procure her a pardon.

Thus is Gods Mercy advanced above his juſtice.

2. It is alſo compared with the affection of a Father to his Sonne, of a tender mother to her child, and of the moſt affectionate brute creatures to their young ones, and ſet above them all. It goes beyond a Fathers affection to his Sonne. Matth. 7. 11. If you that are evill, can give good gifts to your children, how much more will your heavenly Father give good things to them that aske him? What doth this [quando magis] imply? but that Gods love outſtrips a Fathers? and ſo it doth a Mothers too, Iſai. 49. 15. Can a Woman forget her ſucking child, that ſhe ſhould not have compaſſion on the Sonne of her wombe? yea ſhe may forget, yet will I not forget thee. Women are compaſſionate towards their Children, becauſe they are the fruit of their wombes, and are a part of themſelves: but moſt indulgent are they toward thoſe children to whom they are Nurſes, as well as Mothers, to their ſucking children: and yet Women may forget their children, their ſucking children: but as for God, he can never forget his children. And as if thoſe compariſons were too ſmall to expreſſe Gods affection to his creatures, he proceeds farther, and compares himſelfe, with one of the moſt affectionate Females among unreaſonable Auguſt. Tract. 15. in Joan. p. 16. 18.creatures, the [Hen] Math. 23. 37. O Jeruſalem Jervſalem, how oft would I have gathered thee, as a Hen gathereth her chicken under her wings? No bird (ſaith Auguſt.) expreſſeth ſuch tender love to her p. 129young ones, as the Hen doth. Videmus nidificare Paſſeres quoſlibet, ante oculos noſtros, herundines, circonias, columbas quotidie videmus nidificare, quos niſi quando in nidis videmus, parentes eſſe non agnoſcimus. Gallina vero ſic infirmatur in pullis ſuis, ut etiamſi ipſi pulli non ſequantur, filios non videas, matrem tamen intelliges: Ita fit alis demiſſis, plumis hiſpida, voce rauca, omnibus membris demiſſa & abjecta, ut (quemadmo dum dixi) et ſi filios non videas matrem tamen intelligas. No Fowles diſcover themſelves to be Mothers, ſo much as Hennes doe: others when we ſee them in their neſt with their young, we know them to be Mothers, but no way elſe: but the Hen diſcovers her ſelfe to be ſo, even then when her Chickens doe not follow her, her feathers ſtand up, her wings hang downe, ſhe clocks mournfully, and goes feebly; ſo that we may know her to be a Mother, when yet we cannot ſee her brood. He hath alſo ſuch another ſpeech in another place, and concludes it with theſe Words, Quare ergo Dominus, niſi propter Aug. in Pſal. 58. pag. 212. B. C.Ps 58hoc, Gallina eſſe voluit, in ſanctâ Scripturâ dicens. O Jeruſalem, Jeruſalem, quoties volui te congregare ut gallina, &c. Our Lord and Saviour did therefore compare himſelfe to a Hen, rather then any other creature, becauſe of her ſingular expreſſions of love to her young ones, even when they are out of her ſight.

By theſe things we ſee how highly the Scriptures ſpeak of Gods mercy, eſpecially in the expreſſions of it to Mankind; To which teſtimonies let me adde theſe few more, Pſal. 8. 4. Lord what is man that thou art mindfull of him, &c. Prov. 8. 31. In the children of men did the wiſdome of God delight himſelfe, when the foundations of the earth were appoynted. He took not the nature of Angells but the ſeed of Abraham. Heb. 2. 16. When the bountifulneſſe and love of God our Saviour toward man appeared. Tit. 3. 4. (foreign) the originall word is: where doe we read of foreign or foreign. More mercifull is God to man, then to all other creatures.

With ſuch a mercy cannot ſtand ſuch a decree; abſolute Reprobation being once granted, we may (me thinks) more properly call God a Father of cruelties, then of mercies, and [hatred then of love:] and the Devills names, [Satan and foreign] an adverſary, a deſtroyer may be fitter for him then foreign a Saviour; which I tremble to think. Doth mercy pleaſe him, when he of his own will only hath made ſuch a decree, as ſhewes farre more ſeverity towards poore men, then mercy? Is he ſlow to anger, when he hath taken ſuch a ſmall and ſpeedy occaſion to puniſh the greater part of men in Hell torments for ever, and for one ſinne once committed, hath ſhut up the greater part of men under invincible unbelief and damnation? Is his mercy abundant, doth it extend it ſelfe farther then juſtice, when it is tackt up ſo ſhort, limited to a few choſen ones, when 100 for one at leaſt, (take in all parts of the World) are unavoidably caſt away, out of his only will and pleaſure? Or doth his love paſſe knowledge, when we ſee daily greater love then this in men and other creatures? What Father and Mother (that have not only caſt off Fatherhood and Motherhood, but humanity too) (ſo the Authors Copy hath it) would determine their children to certain death, or to cruell torments worſe then death, for one only offence, and that committed too, not by them in their own perſons, but by ſome other, and only imputed unto them? How much leſſe would they give themſelves to beget Children, and bring them forth, that they might bring them to the rack, fire, gallowes, and ſuch like tortures and deaths?

But to deliver things a little more cloſely. Foure things (in my conceit) being well and diſtinctly conſidered, doe make it apparent, that this decree is incompatible with Gods mercy.

1. That Adams ſinne was the ſinne of mans nature only, and no mans perſonall tranſgreſſion but Adams; it was neither committed, nor conſented to by any of his poſterity in their own perſons.

2. That it was the ſinne of our nature, not by generation, for then the ſinnes of our Grand-fathers and Fathers, would be our ſinnes alſo, becauſe we come from them: and they would be our ſinnes ſo much the more, by how much nearer we are to the ſtock, from which we doe immediatly ſpring, then to the firſt root and common Father of Mankind. It is the ſinne of our nature by imputation only, it was Gods will that he ſhould ſtand up for a publique perſon, and that in him all men ſhould ſtand or fall. This is generally granted by Divines, and particularly by that excellent ſervant of God M. Calvin. Ne que enim factum eſt (ſaith he) ut a ſalute exciderant ommes unius parentis culpâ. And a little after (he ſaith) Hoc cum naturae nequeat aſcribi, ab admirabili Dei conſilio profectum eſſe minimè obſcurum eſt. And a little after, thus: unde factum eſt, ut tot gentes uuà cum earum liberis, infantibus, aeterna morte involveret lapſus Adae abſ que remedio, niſi quia Deo it à viſum eſt.

3. That God did pardon it in Adam, who did actually and voluntarily commit it in his own perſon.

4. That Chriſt came into the World to take away peccatum mundi, the ſinne of the World. Ioh. 1. 29. That God either did or might have ſatisfied his wronged juſtice in the blood of the Covenant for all man kind, and without any impeachment to juſtice, might have opened a way of Salvation to all and every man.

Theſe things being well conſidered, will make no man (I think) to conclude in his thoughts, that if there be any ſuch decree, God is not mercifull to man at all: much leſſe is he more mercifull (ſuppoſing this decree) to men, then he is to other creatures, but more ſharpe and ſevere then he is to other creatures, to the Devills themſelves.

1. To other creatures, becauſe the moſt of men are determined by his omnipotent decree, to ſuch a being, as is a thouſand times worſe then no being at all; whereas other creatures, even the baſeſt of them, though they perhaps have but a contemptible being, yet they have ſuch a beeing as is much better then no being at all: it is farre better not to be at all, then to be eternally miſerable without any poſſibility of the contrary: for ſo ſaith our Saviour ſpeaking of Judas: It had been good for that man if he never had been borne. Men would not have accepted of life and being, when firſt they entred Math. 26. 24.Matt 26:24upon poſſeſſion of it, if they had known upon what hard conditions it was to be tendred, and that it was to be charged with ſuch an intereſt, as can no waies be recompenſed by the benefits of life; or (did men firmely believe this decree) they would at adventure, with Job, curſe their birth-day, be willingly releaſed from the right of creatures, and deſire that their immortall ſoules might vaniſh into nothing. What Minutius ſaith of Pagans, might be truly affirmed of men in generall; Malunt extingui Minut. Faelix p. 113.penitus, quam ad ſupplicia reparari. Nay Parents out of pitty to their Children, would wiſh that p. 130they might be borne Snakes and Toads, rather then men; and creatures, whoſe being ſhall at laſt be reſolved into nothing, rather then immortall Spirits.

2. Then to the very Devills alſo, who are ſet forth in Scripture, to be the greateſt ſpectacles of Gods wrath, and irefull ſeverity. In one thing this decree makes moſt men and Devills equall, Utriſ que deſperata ſalus, they are both ſure to be damned; but in three things men are in a farre worſe condition by it.

1. In their appoyntment to Hell, not for their own proper perſonall ſinnes, for which the Devills ſuffer, but for the ſinnes of another man, made theirs only By Gods order and pleaſure.

2. In their inevitable deſtination to deſtruction, under a ſhew of the contrary. The Devills, as they are decreed to damnation, ſo they know it, they expect it, they look for no other: but men, even thoſe that are appoynted unto wrath, are yet fed up with hopes of Salvation, and made to believe that the whole buſineſſe is put into their hands; ſo as that if they doe periſh, it is not [defectu miſericordiae] becauſe God hath no mercy on them, but [defeclu voluntatis propriae,] becauſe they will not be ſaved, when yet there is no ſuch mercy. Now if it be worſe to be deluded in miſery, then ſimply to be miſerable, then the condition of men in this reſpect, is made by this decree to be worſe then the ſtate of Devills.

3. In their obligation to believe, and the aggravation of their puniſhment by not believing. The Devills, becauſe they muſt be damned, are not commanded to believe in Chriſt, nor is their puniſhment encreaſed by not believing: but poore men, who (by this decree) can ſcape Hell no more then the Devills, muſt yet be tied to believe in Chriſt, and muſt have their torments encreaſed if they believe not. Theſe things being ſo (I think) I may conclude that this decree of abſolute reprobation overthrowes the mercy of God in generall, and toward mankind.

Nor doth that quiet my mind, which is uſually anſwered to theſe objections; viz. That God by this decree, doth fully manifeſt his juſtice and his mercy too; his juſtice towards the Reprobates, and his mercy toward the choſen veſſells: and that it is neceſſary that his decrees ſhall be ſo ordered, as that both theſe may be clearly manifeſted by them. This (I ſay) doth not ſatisfy; for,

1. Gods mercy is revealed to be rich mercy, abundant, long ſuffering, beyond apprehenſion, and ſurmounting his juſtice, in its objects and expreſſions. Now ſuch a mercy as this, ſet forth with ſuch glorious titles, cloathed with ſuch lovely properties, and exceeding the ability of any mans conception, ſuch a mercy (I ſay) is not manifeſted by this decree.

2. Neither is the pure and ſpotleſſe juſtice of God ſet forth by this abſolute decree, as I now come to ſhew. this being my ſecond argument, drawn from the Attributes of God, againſt abſolute reprobation.

TWISSE. Conſideration.

HEre we have a great deale of noyſe, and the moſt waſtfull diſcourſe that ever I yet met withall, in the enlarging of a moſt hungry argument; the anſwer whereunto himſelfe perceives, and ſets down (as he thinks good) in a few words, after three large leaves ſpent in the enlarging of his oppoſition; namely to this effect; that whatſoever he can ſay, in the advancing of Gods mercy we willingly acknowledge: but withall we ſay, this mercy of God which makes God ſo glorious, is peculiarly manifeſted towards the veſſells of mercy, whom God hath prepared unto glory, in diſtinction from the veſſells of wrath, as we read Rom. 9. 23. and that in a higher degree then he hath mentioned; this being one ſpeciall end, why God ſuffereth with long patience, the veſſells of wrath prepared to deſtruction, Rom. 9. 22. namely, That he might declare the riches of his glory upon the veſſells of mercy, which he hath prepared unto glory, v. 23. And after ſo much froth of words ſpent to no purpoſe unleſſe to beguile his reader, and dull him with verboſity, that he might not attend, and obſerve how accurately he performes in the iſſue, that which he intends. Conſider (I beſeech you) what a meager and ſtarveling reply he puts to this. Gods mercy (ſaith he) is revealed to be rich mercy, abundant, long ſuffering, beyond apppehenſion; we grant all this, and adde that it is glorious alſo; and makes the partakers of it to rejoyce, with joy unſpeakable and glorious; but this belongs only to them that believe, and to certain who are called veſſells of mercy, in diſtinction from veſſells of wrath, Rom. 9. 22, 23. which veſſells of mercy, in diſtinction from veſſells of wrath, muſt needs be the elect only, in diſtinction from Reprobates: with what face can he deny, that ſuch a mercy is manifeſted on the Elect by our Doctrine?

2. I farther adde that ſuch a mercy is not manifeſted by his Doctrine as by ours, for the glory of Gods mercy conſiſts in this, that it is of free grace pardoning our ſinnes, regenerating us, changing our hearts, giving faith and repentance to ſome, p. 131when he denies it to others; all this I ſay is of meere grace, by our Doctrine without reſpect to any preparation or qualification in man; according to that of the Apoſtle, He hath mercy on whom he will, and whom he will he hardneth: this is not their Doctrine, if it were, I ſee no cauſe of any materiall difference between us.

3. And I find it ſtrange, that men ſhould grow to ſuch a degree of immodeſty, as to affect ſingularity, and to ſhew a dexterity, in ſuch ſort to advance Gods mercy, as to obſcure and deface his grace, as this Author doth; for all along you ſhall not find him to magnify Gods free grace: whereas Mercy ſhewed to one rather then to another, in reſpect of his being better diſpoſed for the receiving of it more then another, is rather of the nature of juſtice, then of Mercy diſtinct from juſtice.

4. And to this purpoſe he takes no pains to ſet down, wherein this mercy conſiſts, which he ſo much amplifies, but carryeth it throughout in hugger mugger, and in the clouds of generality, that it might appeare the more likely, to be indifferently extended to all; and albeit ſometimes he expreſſeth it, to be the love of a Father towards his children, yet it is too too probable, that he extends this to all and every one, as the children of God by creation; And therefore particulates not wherein it conſiſts, as namely whether in mercy temporall or ſpirituall; and as touching mercy ſpirituall, whether this be not the pardoning of mens ſinnes, together with the illumination of the mind, ſanctification of the will, change of the heart, and giving of faith, repentance, obedience, and finall perſeverance therein. For had he particulated thoſe, he had apparently marred his own market, and been driven to looſe that in retaile, which he hoped to gaine in groſſe; For theſe mercies are not extended to all. But their meaning is, God offers theſe to all, and that any faile of them, it is becauſe man diſpoſeth not himſelfe for the receiving of them. This is the iſſue of his advancing Gods mercy, utterly to diſparage the freedome of Gods grace. Now of the Divine mercy in this ſenſe, to wit, as freely extended to all, he hath not one word throughout, as I can remember, in ſo vaſt premiſes; all that he ſpeaks of the extention of Gods mercy to variety of objects, is diſpatched in three lines of theſe his three large leaves; as where he ſaith, his mercy is more largely extended then his juſtice, and that look how much three or foure come ſhort of a thouſand, ſo much doth his juſtice come ſhort of his mercy in the exerciſe of it; And upon this poore interpretation, he grounds the only ſubſtantiall part of his reply, to our anſwer to this his argument. For to ſay that Gods mercy is rich, abundant, long ſuffering, beyond apprehenſion, is nothing to the purpoſe. For all this hinders not, but that the application of it may be, and is, made only to certain veſſells, who are called veſſells of mercy, in diſtinction from veſſells of wrath, Rom. 9. 22. 23. Therefore he addes, That it ſurmounts his juſtice in its objects and expreſſions: wherein what he means by its expreſſions, I know not. For I find no compariſon made by him between Gods mercy and his juſtice in its expreſſions; but only in reſpect of the objects, and there the expreſſion of juſtice, ſeems more quick then the expreſſion of mercy: And as for the extention of mercy, to more then juſtice is extended to, he diſpatcheth in three lines, as I ſaid, of theſe three leaves of his diſcourſe. But let us ſee what force he finds in that compariſon to ſerve his turne. Firſt he ſaieth the compariſon is between three and foure on the one ſide, and a thouſand on the other, as if the odds were a thouſand to three or foure: but how doth he prove that? The Text compares three or foure generations to thouſands; not to a thouſand generations, but to thouſands: and he boldly conceives it to be underſtood of thouſands of generations; though it be much more then the World conſiſts of, from the beginning of the World to the end of it: For ſuppoſe the World ſhall laſt ſeaven or eight thouſand years; how many years will he allow to a generation? Suppoſe he allow but twenty, to explode the cuſtome of the Germans of whom Tacitus writes, that Sera virginum venus, which to this day is continued: yet a thouſand of ſuch generations muſt make the World to conſiſt of twenty thouſand years: But if it conſiſt but of ſeaven or eight thouſand years, you muſt allow but ſeaven or eight years to a generation, to make up one thouſand generations. Then againe the World was now two thouſand years old when this was delivered, ſo that it had not above ſix thouſand years to continue, and accordingly but ſix years was from thenceforth to be allowed to a generation; And all this liberality of allowance, is no more then will make the child a coat, to compleat one thouſand generations; whereas the Text ſpeaks of thouſands in the plural number, and the leaſt of plurality is two thouſand; ſo that to help this, we muſt allow but three years to a generation, by which account p. 132they had need be married at two, and have a child at three, and who then ſhould rock the cradle? But leave we theſe fooleries, and content our ſelves with the plain Text, and not piece it out with our brainſick additions. We know that for Abrahams ſake who feared him, and for the covenants ſake he made with him, he had mercy on thouſands of his poſterity, to bring them out of Egypt, ſix hundred thouſand men from twenty years old to threeſcore, and take them unto him to be his peculiar people, which continued for the ſpace of about 1600 years; and now for 1600 years they have been caſt off from being his people. And of the goodneſſe of God towards Abraham, in chooſing his ſeed after him, even many thouſands of them, the Jewes had ſenſible experience that very day he ſpake unto them from Mount Sinai; he did not mean to trouble their braines with any Algebra in counting up a thouſand generations. But ſuppoſe this were granted him; yet theſe that feare him, being only within the pale of his Church, what a ſmall handfull were theſe, in compariſon to all the world of heathens beſides, that hated him? Marke what difference S. Paul puts between the Jewes and the Gentiles, when he ſaith, we Jewes by nature, not ſinners of the Gentiles. Gal. 2. And the Pſalmiſt before him Pſal. 147. He ſheweth his word unto Jacob, his ſtatutes and ordinances to Iſrael, he hath not dealt ſo with every nation, neither have they known his judgements. According whereunto the Apoſtle having demanded, ſaying, What is then the preferment of the Jew? or what is the profit of circumciſion? Anſwereth thus, Much every way, and chiefly becauſe unto them were committed the Oracles of God. Rom. 3. 1, 2. And the ſame Apoſtle doth not acknowledge the Gentiles to have obtained mercy at the hands of God, untill the time of their calling by the Miniſtry of the Goſpell. Rom. 11. 30. in theſe words: Ye in times paſt have not believed God, yet have now obtained mercy through their unbeliefe. This might ſuffice for anſwer to this argument, taking it in the full ſtrength thereof. But I am content to runne over the whole diſcourſe, and to take every part of it into conſideration.

1. He ſaith, God is mercy in the abſtract, and Love. By this it is apparent that the Attributes Divine, are the very Eſſence Divine, otherwiſe they could not be predicated thereof in the abſtract, and conſequently, they can no more be of the ſame nature with vertues Morall in us, then the Divine Eſſence can be of the ſame nature with an accident.

2. He is a Saviour of men; true, and it is as true: that he ſaveth both man and beaſt: and as for men, though he be a Saviour of them all, yet in ſpeciall ſort of them that believe.

3. When he ſaith of the love of Chriſt, that it is without height, and depth, and length, and breadth, he doth overlaſh: for the Apoſtles prayer is in the place quoted by him on the behalfe of the Epheſians, that Chriſt may dwell in their hearts by Faith, that being rooted and grounded in love, they may be able to comprehend with all Saints, what is the breadth and length, and depth, & height. For though the height of it be ſuch, as is incomprehenſible by us in this World, yet the Apoſtle ſuppoſeth an height, depth, length, and breadth thereof, rather then denies it.

4. He ſaith Gods Mercy is advanced above his Juſtice; not in reſpect of its eſſence, for all Gods excellencies are infinitely good, and one is not greater then another; but in things that concerne the expreſſions of it. Here we have words, but can any wiſe man draw it to any ſober ſenſe? What I pray is it to advance mercy above juſtice, in things that concerne the expreſſions of it?

He ſaith it is more naturall and deare to God then his juſtice: what reaſon is there for this, if the one be equally as excellent as the other? To make this good with ſome colour at leaſt; he alleadgeth Mich. 7. 18. Mercy pleaſeth him, or he delights in it. The like we read Jer. 9 24. namely, that God delights in mercy: and in the ſame place the Lord profeſſeth joyntly, that he delights in judgement. But Iſaiah 28. 21. Judgement is called his ſtrange worke; Now three ſeverall times, have I received this, from three ſeverall hands of Arminians; each giving the ſame interpretation of it, as if it were called a ſtrange work, becauſe it is alienum a naturâ Dei. I know none but Papiſts doe juſtify them in this interpretation; in my judgement a moſt unreaſonable expoſition; the Lord taking unto himſelfe the execution of judgement, as his peculiar, ſaying, vengeance is mine and I will repay; And Magiſtrates are but Gods Miniſters for this; And he Rom. 12. 19.Rom 12:19profeſſeth his delight in this as well as in the execution of mercy. It is true he doth not inflict judgement without cauſe, for that were not a work of judgement in proper ſpeech, but of power, and abſoluteneſſe rather, as in turning a holy and innocent p. 133creature into nothing. And in that reſpect he is ſaid not to afflict willingly; ſinne alwaies deſerving it. Mercy is of another nature, and ſuppoſeth free grace, though I Lamen. 3.find little or no notice this Author takes of this, throughout his diſcourſe; Neither doe I find that he or any Arminian acknowledge, that the change of a mans heart is wrought in a man of the meere grace of God, without any motive cauſe in the creature. Neither doe all Papiſts concurre in this interpretation, for Lyra and Burgenſis are together by the eares hereabouts; and our Divines as Junius and Piſcator doe render it, opus inſolens & terribile, an unuſuall and terrible judgement, interpreting it of bringing the Babylonians upon them; ſo ſtrange a worke, that they ſhould wonder at it. And as Moſes foretold, that God ſhould bring upon them Wonderfull judgements. Deut. 28. So the Prophet Abakuk ſets it forth in like manner. Abak. 1. 5. Behold among the Heathen, and regard and wonder and marvaile, for I will worke a worke in your daies; you will not believe it, though it be told you. For loe, I raiſe up the Caldeans, that bitter and furious nation, which ſhall goe upon the breadth of the Land to poſſeſſe the dwelling places that are not theirs. And, Jer. 19. 3. Behold I will bring a plague upon this place which whoſoever heareth his eares ſhall …ingle. For ſeeing Gods lawes are ſtrange things unto them. Hoſ. 8. 12. God would bring ſuch judgements upon them, that ſhould be as ſtrange unto them. And in the ſame phraſe it is ſaid that deſtruction is to the wicked, and ſtrange puniſhment to the workers of iniquity. Job. 31. 3. Yet be this granted him, it is nothing to the purpoſe. For be it never ſo deere unto God, yet if he reſtraineth his chiefe mercy which conſiſts in changing the heart (whereof this Author ſeems unwilling to take any diſtinct notice) only to the Elect, called accordingly in Scripture veſſells of mercy, in diſtinction from veſſells of wrath, which are the Reprobates, this nothing prejudiceth the abſoluteneſſe of reprobation.

And as for the frequent exerciſe thereof; we read, Zeph. 3. 5. That every morning God bringeth his judgements to light: and as for the mercy which conſiſts in regenerating man, which alone is to the preſent purpoſe; it is apparent, that it is farre leſſe frequently ſhewed, then the contrary judgement in obduration; And certainly the veſſells of mercy are by farre fewer then the veſſells of wrath: and as for temporall mercies, the more frequent they are, the worſe, where the ſpirit of regeneration is wanting, through the corruption of man, that makes him thereupon the more obdurate.

The vanity of the next, as touching the amplitude of the objects whereto mercy is extended (though this alone is to the preſent purpoſe) I have already ſufficiently diſcovered; it being apparent that in Scripture phraſe, only the Elect are counted veſſells of mercy, and all the reſt veſſells of wrath.

As there be examples of Gods long ſuffering and patience, ſo we have fearfull examples of the ſuddaineſſe of Gods judgements, taking Men and Women away in the very act of ſinne. Thus the Iſraelites in the Wilderneſſe, when the fleſh of Quailes was in their mouth, the heavy wrath of God came upon them, and ſent them to the graves of luſt. Zimri and Cozbi periſhed in their inceſtuous act, and gave up both luſt and ghoſt together. Balſhazzar a King, cut off in his drunken revells, to make good the Prophecy of Iſaiah, The night of my pleaſures hath he turned into feare unto me. And in like manner the wrath of God ſeazed upon Herod in his pride. But above all, this appears in Gods dealings with his Angells, who ſinned once, and fell for ever without all hope of recovery. And as for Gods ſparing a man in caſe God gives not repentance, what will be the iſſue, but filling up of the meaſure of their ſinnes? For to ſpeak in Auſtins language, Contra Julian. Pelag. lib. 5. cap. 4. Quantamlibet praebuerit patientiam, niſi Deus dederit, quis agit paenitentiam? Now the caſe is cleare, God gives repentance to a very few, who are in Scripture called veſſells of mercy; which nothing at all prejudiceth the abſoluteneſſe of reprobation.

5. Of the riches of Gods mercies to his children, we nothing doubt: but what doth this prejudice the abſoluteneſſe of reprobating thoſe whom he never meaneth to make his children? But here it is to be ſuſpected, that this Author accounts all and every one the children of God; for forthwith he confounds this notion with the notion of creatures, quite contrary to the moſt generall current of Scripture, not of the New Teſtament only, which teacheth us, that we are the children of God by faith in Chriſt Jeſus. Gal. 3. and if children then heires, even heirs of God, and heirs annext with Chriſt. Rom. 8. But of the old Teſtament alſo. Gen. 6: 2. The ſonnes of God ſaw the daughters p. 134of men that they were faire, &c. Exod. 4. 22. Thou ſhalt ſay to Pharaoh, thus ſaith thè Lord, Iſrael is my Sonne, my firſt borne; wherefore I ſay, let my Sonne goe that he may ſerve me: if thou refuſe to let him goe, behold I will viſit thy Sonne, even thy firſt borne. Deut. 14. 1. Ye are the children of the Lord your God. 2. Thou art an holy people to the Lord thy God, and the Lord hath choſen thee to be a precious people to himſelfe, above all the people that are upon the earth.

That of the Hen, though we give him liberty to amplify her naturall affections, as one of the moſt affectionate Females among unreaſonable creatures, yet doth it nothing profit him for it repreſents Gods love appropriated to his Children, which nothing prejudiceth the abſoluteneſſe of his power reprobating others. Nay rather as it juſtifies his abſoluteneſſe in electing them, if we conſider the meere grace of God to have made the difference, as the Scripture ſheweth. Deut. 7. 7. The Lord loved you becauſe he loved you; and Deut. 9. at large he beats them out of all conceit of any righteouſneſſe in them, moving the Lord to plant them in the Land of Canaan; ſo by conſequent it juſtifies the Doctrine of abſolute reprobation alſo: for as much as the Apoſtle profeſſeth, that like as God hath mercy on whom he will, ſo alſo he hardneth whom he will. Yet hereis much matter made of the Hen; like as D. Jackſon hath done it before him, but he betrayes no ſuch authority for it out of Auſtin as this Author doth: to whom he is beholding for it, himſelfe beſt knoweth; If the pedegree be enquired into, their conceits may be found to be of kinne; yet give me leave to ſay ſomewhat of this ſimilitude alſo.

And firſt, this Author commits a very great Anomaly, in entring upon it with ſuch ſtate, as proves nothing anſwerable to his own profeſſion anon after, almoſt in the ſame breath. Marke the ſtate (I pray) of his entrance hereupon, thus: And as if theſe compariſons were too ſmall too expreſſe Gods affection to his creatures, he proceeds farther: now the compariſons preceding were taken from reaſonable creatures, as namely from Fatherly and Motherly affections (amongſt men) towards their children; and theſe compariſons he ſignifies to have been to ſmall, to expreſſe Gods affections to his creatures: and that therefore the Lord proceeds farther, and compares himſelfe to a Hen, which he ſaith is one of the moſt affectionate females among unreaſonable creatures; not daring to ſay, tis more affectionate then creatures reaſonable; yet moſt improvidently carried away with affectation of a Rhetoricall flouriſh, he faignes a gradation from creatures leſſe affectionate, to creatures more affectionate, and preſently himſelfe beats out the braines of his invention, (before he is aware) as ſoon as it is borne.

As for Auſtins amplification of the affectionate nature of an Hen above other creatures; we may conſider that Auſtins Tractates on John, are of the nature of Sermons, and therein the ancients doe accommodate themſelves to popular amplifications. It is true we doe not know Sparrowes, Swallowes, Storkes, Doves, to be Mothers, but when we ſee them in their neſts; but what is the true reaſon hereof? Is it not becauſe their young ones are wild, and as ſoon as they are apt to fly, one flies one way, and another flies another way, they come together no more; it is not ſo with chickens which are tame creatures, and we ſee the carriage of the Hen towards them, we doe not ſee the carriage of other fowles towards their young ones.

Yet we read not the like of a Hen, as of a Storke, that when her neſt was on fire, out of a deſire to ſave them with her wings from the fire, hath not forſaken her young ones till ſhee was burnt her ſelfe; And we have ſeen alſo how a Hen hath ſometimes peckt her young ones, and driven them from her, when they would have rooſted under her.

And in my judgement our Saviour doth not repreſent his tender affection to the Jewes, by the generall affection of an Hen to hers, but to that particular carriage of hers in deſiring to gather her chickens under her wings. **The Doctor here alludes unto a known ſong.Neither doe I think that he who invited thoſe mighty men, but unto what? unto a Hen, was to expreſſe his ſingularity of affection towards them: be it that God is more mercifull to man then to all other creatures; whence I pray proceeds this? is it not meerly from the good pleaſure of his own will? and if ſo, why may he not, out of the meere pleaſure of his own will reſtraine his ſaving mercy to ſome few, who are accordingly called in Scripture expreſſely veſſells of mercy; diſtinguiſhed from all the reſt who are called veſſells of wrath.

p. 135Whereas he ſaith, that with ſuch a mercy cannot ſtand ſuch a Decree, as abſolute reprobation. We anſwer; neither doe we ſay any ſuch decree doth ſtand with ſuch a mercy; it is rather abſolute election ſtands with ſuch a mercy, then any reprobation. The Scripture plainly giving us to underſtand, that they on whom reprobation paſſeth, are not veſſells of mercy, but veſſells of wrath. But like as God though he ſpared not Angells when they fell, nor left any way open unto them for repentance, whereby to returne to his grace and favour, yet he ſpared man, and left a way open unto him, to returne to his grace and favour by faith in Chriſt. In like ſort, though God were pleaſed abſolutely to elect ſome amongſt men, yet this nothing precludes him from dealing as abſolutely in reprobating others, that is, in purpoſing to deny them the ſpirit of faith and repentance, whereby they might riſe after they were fallen; which grace moſt freely and abſolutely he decreed to beſtow, and as freely and abſolutely he doth beſtow on others, according to that of the Apoſtle, Rom. 9. 18. he hath mercy on whom he will, and whom he will he hardneth. By this I pray judge of the inſipid nature of this diſcourſe, yet ſee the fouleneſſe of his mouth; unleſſe God be indifferent unto all, and make all veſſells of mercy, he is a Father of Cruelty, and more properly ſo to be called, then a Father of mercies, and the very name of the Devill (for ſo he takes upon him to interpret that name in the Revelation foreign a Deſtroyer) is good enough for him. And the conſcience of his own piety, no doubt expert in Paraphraſing, and ſhaping ſome Rhetoricall flouriſhes, and paſſionate expreſſions, bears him out with ſuch confidence as to feare no Blaſphemy. It is very likely he hath a high conceit of theſe performances, that he is ſo bold, as to profeſſe in effect, that if the contrary be true, then will he be guilty of as great Blaſphemy, as to have called God Satan; yet ſee the abſurdity (that throughout he may be like himſelfe) of his diſcourſe; whatſoever God be accounted by him in reſpect of reprobates, doth this any way hinder him from being the Father of mercies towards his elect, who alone in Scripture phraſe are called veſſells of mercy? His hatred of Eſau, doth it any way hinder his love to Jacob? If to damne be to deſtroy, and no creature hath power to damne but God only, can any be a deſtroyer in this kind but God, as the efficient cauſe of Damnation and deſtruction? But in caſe our Doctrine holds, doth he damne any but for ſinne? and ſhall he in this caſe be ſtiled foreign, in the ſenſe it is delivered in the Revelation? What thinks he? If many thouſands, even all the Infants of Turkes and Sarazens dying in originall ſinne, are tormented by him in Hell fire, is he to be accounted the father of cruelties for this? And I profeſſe I cannot deviſe a greater ſhew and appearance of cruelty, then in this. Now I beſeech you conſider the ſpirit that breatheth in this man; dares he cenſure God, as a Father of cruelties for executing eternall death upon them that are guilty of it? Now hath not he himſelfe profeſſed, that all borne in originall ſinne, are borne guilty of eternall death? his words are theſe, Fol. 2. p. 2. That all mankind is involved in the firſt ſinne, and the fruits thereof, which are corruption of nature, and the guilt of eternall death. And this he confidently believes. Now I ſhould think, that there is no ſhew of cruelty in executing eternall death on them that are guilty of it: For if God were cruell herein, then alſo he were cruell in damning each one whom he doth damne both Men and Angells. Now I pray, let every ſober reader judge, which is the greater cruelty of the two, to execute eternall death on him that is guilty of it, or to make him by meere imputation guilty of eternall death, who otherwiſe is not guilty of it? Is not this latter farre greater cruelty then the former? Or indeed the only cruelty; there being no cruelty in the other at all? (like as Cicero ſaid, for a Mule to bring forth having conceived, is no ſtrange thing, but for a Mule to conceive that indeed is prodigious.) Now this latter is this Authors doctrine, expreſſely profeſſing in the next page to that where now we are, that the ſinne of Adam (the fruit whereof he makes to be the guilt of eternall death.) is the ſinne of our nature by imputation only: whence it followeth, that God makes all men guilty of eternall death by imputation only. Now judge I pray which of us makes God the Father of cruelties, he or wee? This is the fruit of oppoſition to Gods grace; for how can they taſt of that grace of God which they impugne, and in impugning it, how can it be but that they ſhould be given over to p. 136the curſe of Gods wrath, to fill up the meaſure of their ſinne, as it is ſaid of the Jewes, to fulfill their ſinne alway, for the wrath of God is come upon them to the uttermoſt; yea and to be ſtricken with the ſpirit of giddineſſe alſo; and become like a drunken man, that erreth in his vomit, the iſſue whereof is to defile himſelfe, and thoſe that are neareſt to him. Yet he trembles to think of theſe blaſphemies; for in all this you muſt think his zeale is very warme, and his piety reakes. So Saul perſecuted the Saints of God as blaſpheamers; but when God did ſtrike him downe with a light from Heaven, that he found that himſelfe only was the blaſpheamer. 1 Tim. 1. Well, I am contented to conſider his reaking fit.

Doth his mercy pleaſe him, when he hath made ſuch a decree, as ſhewes farre more ſeverity towards men then mercy? Why (holy Sir) Gods ſeverity towards ſome, who in Scripture are called veſſells of wrath, what doth it hinder Gods mercy towards his elect? Gods ſeverity towards the Jewes, did it any whit qualify Gods bountifulneſſe towards the Gentiles? I marvaile not, he holds up his diſcourſe of Gods mercy in generall, that ſo it might be appliable to all; this was a pretty dogge-trick of his. But if Gods mercy hath his courſe towards his children only, as himſelfe makes the accommodation, if God be ſevere towards thoſe who are none of his, ſhall this any way prejudice his mercy towards them? or if he take liberty to account all Gods creatures his children by reaſon of creation, why doth he not extend the mercy of God to Devills alſo, and for ſhame leave off his former diſtinction of foreign, and foreign, and confeſſe ingeniouſly, that tis not worth a ruſh. But whether he will acknowledge it or no, the Apoſtle plainly ſpeaks of veſſells of mercy, in diſtinction from veſſels of wrath, and ſurely the courſe of his wrath on them, doth nothing impaire the free courſe of his mercy toward others. But give we him leave, to breath on: Is he ſlow to anger, when he hath taken ſuch a ſmall and ſpeedy occaſion to puniſh the greater part of men in Hell torments for ever, and for one ſinne once committed, hath ſhut up the greater part of men under invincible unbeliefe and damnation? Now, I pray, apply this his devout interrogation unto the Angells that fell, who upon the firſt ſinne committed by them, have ever ſince been ſhut up under invincible hardneſſe of heart, and damnation. Yet what doth this hinder his ſlowneſſe of anger, which is to be underſtood of the execution of his wrath; not of his decree. For all the decrees of God are everlaſting, nor can be otherwiſe. And as for the execution of wrath, the Devills themſelves feele it not yet; they are reſerved to the judgement of the great day; they believe and tremble; they cryed out to our Saviour, art thou come to torment us before our time? Nay ſuppoſe all were to be damned to eternall death as ſoon as they were borne, what injuſtice were there in this, if ſo be all be found guilty of eternall death, which this Author denies not? Nay farther, he ſaith it is God that hath made them guilty of it by meere imputation: yet as for the corruption of nature, which he makes to be the other fruit of Adams ſinne, I doe not find that he aſcribes that to divine imputation. Now what is the nature of this corruption, is it invincible unbeliefe or no? if it be, then he diſputes againſt himſelfe, as well as againſt us; if it be not, what unbeliefe doth he call it, or is it no unbeliefe at all? So I demand whether it be invincible hardneſſe of heart or no? if not, whether at all it is to be called hardneſſe of heart? if notwithſtanding this corruption a man hath power to believe, to obay, power to yeeld to any ſpirituall good whereto he ſhall be excited, why doth he call it naturall corruption? The Apoſtle plainly profeſſeth of them that are in the fleſh, that they cannot pleaſe God; that the naturall man perceiveth not the things of God, and that he cannot know them: of ſome, that they could not believe: of others, that they cannot repent. But be all this granted, he is never a whit the leſſe ſlow to anger, that is, to puniſh; the Devills themſelves as yet doe rather feare then feele his wrath.

Laſtly, touching puniſhing in hell, it is either ſpoken of Infants, or Men of ripe years, if of Infants departing in infancy; if guilty of eternall death, tis no injuſtice to inflict it; and though he be ſlow to anger towards ſome, yet it is not neceſſary he ſhould be ſo to others. The Scriptures witneſſe the contrary, in the flood where Infants periſhed as well as others; and in the deſtruction of Sodome by fire, where none were ſpared ſave Lot and his two Daughters. As for men of ripe years, their damnation is not for originall ſinne only, but for actuall ſinnes unrepented of. The Angells fell irrecoverably upon one actuall ſinne; I know not the like condition of any beſides. And as for the ſmallneſſe of Adams ſinne, which this Author is pleaſed to extenuate, by calling it a ſmall occaſion, as if he were of his ſpirit that ſaid, If God turned p. 137Adam out of Paradiſe for eating an Apple, ſhall not I turne thee out of my ſervice for purloyning a fat Capon? Why doth he not charge God rather, for making all men hereupon guilty of eternall death by meere imputation, as himſelfe ſaith; then for inflicting eternall death only on them that are guilty of it, as we ſay? But let we him finiſh the Declamation he hath begunne. Is his mercy abundant, doth it extend it ſelfe farther then juſtice, when it is tackt up ſo ſhort, limited to a very few choſen ones, when a hundred for one at leaſt are unavoidably caſt away, out of his only will and pleaſure. As touching this I have already ſhewed, how much he is out in his Algebra, but let that paſſe, unleſſe this Divine take upon him to deliver truer Oracles then Saint Paul, we are bound to believe, that the elect only are veſſells of mercy, diſtinguiſhed from reprobates, as veſſells of wrath. Rom. 9. 22, 23. and toward theſe alone it is, that his mercy is abundant, in the way of beſtowing ſaving and ſpirituall graces. It is untrue, that he hath proved any ſuch thing as he pretends, namely that Gods mercy is extended to more perſons then his juſtice. And applied aright, namely as touching mercy ſeen in pardoning ſinnes, in changing the heart, and ſaving ſoules, which are peculiar to Gods elect, the moſt brazen faced oppoſite to Gods holy truth that liveth cannot deny, but that they to whom theſe are granted, are farre fewer then they to whom they are denied. And if within the Church only (for there only are found ſuch as feare God) his mercy extends to thouſands of them that feare him, when but to the third and fourth generation he puniſheth the ſinnes of the Father upon the Children, (which is all the proofe this Author brings to this purpoſe) it followeth not herehence, that his mercy extendeth any whit to more then doth his juſtice, conſidering the ſmall proportion of thoſe within the Church, and therein of them that feare him, in compariſon to thoſe without the Church. And like as viſiting the ſinne of Fathers, which is commonly underſtood of temporall puniſhments, ſo in proportion the mercy is to be underſtood of temporall mercy. And we well know that it is nothing neceſſary, that a man that fears God, ſhould have children. And like as God doth not alwaies thus viſit the ſinnes of Fathers upon the Children; in like ſort it is not alwaies neceſſary, that God ſhould ſhew mercy to thouſands of every one of them that feare him. He dealt ſo with Abraham, Iſaack, and Iacob; they to whom the Law was delivered, knew this full well; then again, muſt not they who look to have an intereſt in this gracious promiſe, look unto it, that they walk in the ſteps of their Forefathers that feared God? By all which may appeare, the ſuperficiary nature of this Diſputants argumentation, even then, when the zeale of his cauſe makes him, as moſt confident, ſo alſo moſt luxuriant. Laſtly, doe we ſay that God damnes any man out of his only will and pleaſure? Doe we not profeſſe that he damnes no man but for ſinne? And as he damnes no man but for ſinne, ſo likewiſe that he decreed to damne no man but for ſinne, though there could be no cauſe of this his decree, but of his meere will and pleaſure he made this decree, namely, to damne many thouſands for their ſinnes. But let him come to an end of this his roaving diſcourſe, when he thinks good and not before. Or doth his love paſſe knowledge, when we ſee daily greater love then this in men, and other creatures. What Father or Mother, would determine their children to certain death, or to cruell torments worſe then death, for one only offence, and that committed too, not by them in their own perſons, but by ſome other, and only imputed unto them? How much leſſe would they give themſelves to beget Children, and bring them forth, that they might bring them to the rack, fire, gallowes, and ſuch like tortures and deaths; What doe I heare? Doth man or any creature, ſhew more love to their Children, then God doth towards his Elect? Did they ever provide ſuch a ſacrifice to make ſatisfaction for their Childrens ſinnes, as God did provide for his? Yea but reprobates alſo are Gods Children, this muſt needs be his meaning, though in plain termes he ſpared to expreſſe ſo much. How unnaturall then was Chriſt, who would not pray for the World if they were all his children? And what meant he to profeſſe, that he ſanctified himſelfe only for them for whom he prayed? Which ſanctification of himſelfe, was in reſpect of the offering up of himſelfe upon the croſſe, as Maldonate confeſſeth, was the interpretation of all the Fathers whom he had read. And in that prayer profeſſeth of them ſaying, they are thine, and thou gavest them unto me, as much as to ſay; the World was not his. And farther conſider; Is it ſafe to meaſure out Gods proceedings, by the proceedings of men? What Father or Mother would be content to execute a Child of theirs upon the Gallowes, when by ſome capitall crime he hath deſerved it? How much leſſe hold them upon the rack of continuall tortures; what then? muſt not God be allowed to inflict eternall death upon his creatures? And p. 138what hath an earthly Father or Mother to doe, either to determine or execute death on any? This belongs to God not to man, unleſſe he make choyce of them, as of his Miniſters for the execution of vengeance. But this Author is nothing yet awaked out of his dreames, or his Arminian Lethargy. Yet I hope he will grant that God did foreſee all this, even the ſinnes of Judas in betraying, and of the Jewes in crucifying the Sonne of God; yet nevertheleſſe, he was content to bring forth both him and them into the World. Now what earthly Father and Mother, would not make choyce rather to be Childleſſe, then to bring forth ſuch children as ſhould deale with them, as Nero dealt with his Mother? Proceed then: and as from the affections of earthly Fathers and Mothers, he diſputes againſt the abſoluteneſſe of Gods decrees, ſo alſo in the next place, let him conclude the like, to the utter overthrowing of Gods foreknowledge. Yet who of our Divine ſaith, that God for one offence hath determined death and tortures to any reprobate of ripe years? Doe they not all profeſſe, that as many as dye in actuall ſinnes unrepented of, God determined to damne them for thoſe actuall ſinnes unrepented of? I doe not think he can alleadge any that denies this. Againe, what one of our Divines maintaines that Infants periſhing in originall ſinne, are damned for that ſinne, which is made theirs only by imputation? What a ſhameleſſe habit hath he gotten to himſelfe to deliver untruths? yet will he not (I warrant you) be accounted a Pelagian, neither will he plainly deny originall ſinne as Grevincovius is ſaid to have done, and that testibus convinci potuit. Their Tenets are nothing leſſe ſhamefull, then Pelagius his Tenets were, only they have not that ingenuity which Pelagius had, in profeſſing plainly, that there was no originall ſinne conveyed unto us by propagation.

Now he comes more cloſely unto the matter, yet but a little neither; a looſe and diſſolute diſcourſe is moſt ſuitable with his Genius.

1. Adams ſinne was no mans perſonall ſinne but Adams; true, for there was no man then but Adam; but all men being the poſterity of Adam, were then in Adam, in that one perſon of Adam, and in him all have ſinned, ſaith the Apoſtle, Rom. 5. and without conſent to ſinne they could not ſinne.

2. When he ſaith this ſinne of Adam, was not the ſinne of our nature by generation; it is ſo wild an expreſſion, that I profeſſe I cannot deviſe any tolerable ſenſe of it. That we were in Adam when he ſinned, it was fully ſufficient to bring upon us that corruption, that depth of corruption wherein we are all conceived and borne, and not by imputation. What Divine amongſt Papiſts or Proteſtants is he, that maintains, that Adams ſinne, was the ſinne of our nature by imputation? This is undoubtedly one of Arminius his flowers, which this Author takes up among the reſt, to make himſelfe a noſegay to ſmell unto. It was Gods will that all ſhould ſtand or fall in him. For if it had pleaſed him, he could have deſtroyed Adam for his tranſgreſſion, and made a new ſtock, from whom to derive the World of Mankind: But reſolving all ſhould deſcend from him, he muſt withall reſolve, that upon the ſinne of Adam, and of them all in him, they muſt take from him ſuch natures as Adams nature, and therein all our natures were made corrupt by ſinne; excepting Gods grace to provide better, both for Adam and his poſterity, as he thought good. So that look in what ſort Adams nature was corrupted by ſinne, in ſuch ſort muſt we receive corrupt natures from him. Here Calvin is brought in with a robe of commendation, as an excellent ſervant of God: But God knowes his heart, and the hearts of all that oppoſe Gods truth in theſe poynts. Tis true that Calvin ſaith, both in reſpect of Gods power, to have propagated Mankind from another originall then from Adam as alſo in reſpect of his power, to reforme corrupt nature, in whomſoever it pleaſed him. But did Calvin think it poſſible, for corrupt nature, to propagate any other nature then it ſelfe is? God made man after his Image and likeneſſe; but afterwards we read that Adam brought forth a ſonne, after his Image and likeneſſe; who can bring a clean thing out of that which is uncleane, ſaith the book of Job? And that which is borne of fleſh is fleſh, ſaith our Saviour. But doth it herehence follow, or doth Calvin, or any Calviniſt, or Lutheran, or Papiſt, ſay, that Adams ſinne is made ours only by imputation? The caſe is not alike of other parents. For Adam was created in grace, and endued with the ſpirit of God: this holy condition was loſt by the ſinne of Adam, and we receiving our natures from him, in the ſtate of his corruption, muſt therewithall receive, natures bereaved of grace, and of the ſpirit of God. No ſuch detriment to our pure nature was wrought, or could be wrought, by the tranſgreſſion of any other progenitor, p. 139no, nor by any other ſinne of Adam beſides the firſt.

3. God did pardon it in Adam upon his repentance, ſo is he ready to pardon it, and all actuall ſinnes alſo of all men upon their repentance. And God renewed Adam too, of his free grace after he was corrupt, and regenerated him by ſhewing mercy upon him; But this work proceeds according to the meer pleaſure of Gods will, as the Apoſtle witneſſeth ſaying, He hath mercy on whom he will, and whom he will he hardneth.

4. Chriſt came into the World, to take away the ſinnes of the World, that is by ſatisfaction for ſinne, to merit the pardon of it, nor pardon of ſinne only, but ſalvation of ſoule alſo; but for whom? ſurely for none but ſuch as ſhould ſooner or latter believe in him; for God hath ordained that theſe benefits of Chriſts death and obedience, ſhould not be diſtributed abſolutely, but conditionally, to wit, upon the condition of faith. But as for the benefits of faith and repentance, theſe are not benefits communicable upon a condition; for what condition can precede them but a worke of man? and it was condemned 1200 years agoe: to ſay grace is given according unto merits, that Bellarmine interprets ſimply of works; though Papiſts are apt enough to ſtand for merits, and the Apoſtle ſaith in plain tearmes, that God doth not call us 2 Tim. 1. 9.2 Tim 1:9according unto works; theſe therefore are communicated according to the meere pleaſure of Gods will: He might have given faith to all, but he would not, I will ſhew mercy on whom I will ſhew mercy, and I will have compaſſion on whom I will have compaſſion. Exod. 33.

Theſe things (he ſaith) being well conſidered, will make any man (as he thinks) to conclude in his thoughts, that if there be any ſuch decree, God is not mercifull to men at all. A moſt unſhamefac't pretence, and ſavouring of a ſpirit that hath expectorated all naturall ingenuity: doth not every one perceive, that all this nothing at all hinders the incomprehenſible nature of Gods mercy towards his Elect? Dares he himſelfe in plain termes deny this, namely that it nothing prejudiceth the courſe of Gods mercy towards his Elect? For what if by the ſinne wherein they are borne, they be made guilty of eternall death, yet if God be pleaſed to pardon this ſinne, nor this only, but all actuall tranſgreſſions of theirs; yea, and break the yoake of their corruption, and as he ſeeth their wayes ſo to heale them, yea to heale their rebellions, and backſlidings, to ſubdue their iniquities, to rule them with a mighty hand, to make them paſſe under the rod, and bring them unto the bond of the covenant, and when he hath brought them thither, to hold them there, to perfect the good work he hath begun in them; As he hath laid the foundation of his temple in their hearts, ſo to finiſh it, to be the Author and finiſher of their faith, and as of their faith, ſo of their repentance, to hold them in his hands, ſo that none ſhall take them therehence, to keep them by the power of God through faith unto ſalvation, to build them upon a rock that the gates of hell ſhall not prevaile againſt them; either to deliver them from the howre of temptation, or to deliver them out of it, or ſo to order it, that it ſhall not be above their ſtrength, to be with them when they goe through the water, and through the fire, that the floods ſhall not overwhelme them, the fire ſhall not burne them, but as he leads them into it, ſo he will ſupport them in it, and lead them through it, as he led the Children of Iſrael into the red ſea, and in the red ſea (as an horſe in the Wilderneſſe, that they ſhould not ſtumble) and out of the red ſea, into the Wilderneſſe, and in the Wilderneſſe, and out of the Wilderneſſe; In a word, to fulfill the good pleaſure of his goodneſſe towards them, his grace in them, and every good work that he hath appoynted for them; in ſuch ſort that the beaſt ſhall not prevaile over them, untill they have finiſhed their teſtimony: and in which reſpect Saint Stephen, even when the ſtones flew about his eares as thick as haile, ſeems to have gone to his death, as compoſedly as a man goes to his bed; having ended his Sermon firſt, his prayer for them in the next place, and laſtly the commending of his own ſpirit into the hands of God: this mercy, this rich mercy, this unſpeakable mercy, this Author moſt virulently, and moſt unconſcionably, in cunning and crafty carriage, labours to obſcure and deface, and to diſpute us out of the faith of it, if it lay in his power (which lies not in the power of the Devills themſelves) as much as himſelfe, and his informers ſcorne to apprehend any hope of it; And all this as unſipidly and unſcholaſtically, as profanely, by generall and indefinite termes, ſaying, by this Doctrine of ours God is not mercifull to men at all; wherein I gueſſe his lurking hole is, in the indefinite condition of the terme Men; for dares he ſay, that by this doctrine of ours p. 140we make God unmercifull to all men, even to the very Elect? Yet when he ſaith, to men at all, the face of his diſcourſe in the common underſtanding of it, ſhould look this way. But if his meaning be, that he is not made mercifull to all, hath himſelfe any farther improved the mercy of God, then by enlarging of it unto the children of God? And if he by children of God, underſtand all men created by him, and we, only thoſe, whom God hath adopted in Chriſt and regenerated, I pray conſider, which of us, delivereth himſelfe in beſt congruity to the Scripture phraſe and meaning? Can he be ignorant, who they be whom the Scripture ſtiles veſſells of mercy? Or that theſe are ſet in oppoſition to veſſells of wrath; and would he have us as brainſick as himſelfe to put no difference in the accommodation of Gods mercy; between veſſells of mercy, and veſſells of wrath? As for the compariſon between men and other creatures, he is like himſelfe throughout in the execution thereof.

1. He undertakes to ſhew, that God is not ſo mercifull to men as to bruit creatures; moſt men are determined by Gods omnipotent decree, to ſuch a being as is a thouſand times worſe then no being at all. To let paſſe the abſurdity of the compariſon, comparing things incomparable, to wit, being with no being; and aſcribing a betterneſſe to no being, which is as much as to aſcribe a better being to no being. Doth not he himſelfe acknowledge that as the elect are but few amongſt them that are called, ſo the number of Reprobates, is farre greater then the number of the Elect? Doth not himſelfe maintaine, that God hath determined all reprobates (that is the moſt of men) by his omnipotent decree, to ſuch a being as is a thouſand times worſe then no being at all, according to his judgement, and that this determination Divine is everlaſting? or though he dare not in plain tearmes deny, that God hath determined moſt of men to damnation. Doth he not here bewray the diſpoſition of his heart, namely, either to maintaine that Gods decrees are not everlaſting, nor determined concerning men, untill their deaths, or that they are of a revocable nature? Or will he fly to the qualification of the Divine decree here mentioned, and ſay that albeit the moſt part of men are deſtinated to damnation by the decree divine, yet not by an omnipotent decree? I gueſſe his meaning is not by an abſolute, but by a conditionall decree; for as for any diſtinction of Divine decrees, into decrees omnipotent, I never yet read or heard; but this Gentleman being of a phraſifying ſpirit, we muſt permit him ſometimes to overlaſh, otherwiſe we ſhall not have occaſion to ſay of him, as Auguſtus ſaid ſometimes of Haterius, Haterius noſter ſufflaminandus eſt. But if by a conditionall decree only, God hath reprobated thoſe whom he hath reprobated, then the decrees of reprobation cannot be eternall, but muſt needs be temporall; for res conditionata, the thing conditionated cannot exſiſt before the condition it ſelfe (whereupon it depends) hath exſiſtence. Now the condition of reprobation is meerly temporall, to wit, finall perſeverance in infidelity or impenitency.

2. What if the condition of other creatures, be better then the condition of reprobates? For what ſober man ſhould expect that the condition of impenitent ſinners ſhould be better in the end, then the condition of beaſts, who have made themſelves worſe then beaſts? But then he will ſay, what ſhall become of all thoſe amplifications of Gods mercy towards men, commended to us in holy Scripture? I anſwere they all have place concerning Gods children, Gods elect, the Scripture phraſe acknowledging no other veſſells of mercy, and counting all others in diſtinction from them veſſell of wrath; and one end whereto tends Gods providence towards theſe veſſells, the Apoſtle ſignifies plainly to be the amplification of his mercy towards the veſſells of mercy. Rom. 9. 22, 23. Which may be unfolded thus, that by ſeeing the miſerable conditions of veſſells of wrath, they may be more ſenſible of Gods mercy towards them, in putting ſo gracious a difference between them.

3. It cannot be denied, but God foreſaw what the condition of moſt men would be, if they were brought forth into the World; What then did God mean to bring them forth? Where was his mercy in this? Were it not a thouſand times better for them not to be borne? And by being borne, was it not infallible that their condition would be a thouſand times worſe then the condition of beaſts, according to this Authors grave and Philoſophicall diſcourſe?

4. Conſider though God foreſaw, that being ſo dealt withall, as God meant they ſhould be, they would never repent nor believe; yet ſeeing God had other means and motives in ſtore, which he knew full well would prove effectuall, to bring them to faith and repentance, were he pleaſed to uſe them; (as Arminius acknowledgeth, p. 141as I have often cited him, and it cannot be denied by the maintainers of ſcientia media.) Where was Gods mercy, that would both have them brought forth, and uſe only ſuch means to bring them to faith and repentance, which he knew would prove ineffectuall, and reſolved not to uſe ſuch means with them, which hee knew would prove effectuall thereunto? I appeale to the judgement of every ſober man, whether this proceeded not meerely from Gods abſolute decree to make them veſſells of Wrath, that is fit veſſells in whom ſhould ſhine the glory of his vindicative juſtice; even to ſhew the riches of his glory towards the veſſells of mercy, whom he had prepared unto glory, as on whom he was pleaſed to beſtow ſuch means of grace, as he knew full well would prove effectuall to bring them to faith and repentance, and finall preſeverance, that ſo their ſoules might be ſaved in the day of our Lord Jeſus Chriſt: Marke I beſeech you an evident demonſtration from invincible grounds of the truth, which this Author by baſe and ſuperficiary conſiderations, labours to deface and exſtinguiſh if he could. For what if in the ſtate of nothing, they were ſo intelligent as this Author faines them, as to know to what end God made them, and thereupon, would not accept of life? What if afterwards they ſhould curſe the day of their birth, and wiſh they had been made Toads or Snakes? What ſhall God be therefore ſtraitned in the exerciſe of his power, to make what creatures he will, and to what end he will? For qui dedit eſſe, good reaſon, quo fine ſint habeat poteſtatem: What if the clay were ſo intelligent as to know, that it ſhould be faſhioned into a veſſell for a cloſe-ſtoole or chamberpot, when his neighbour clay ſhall be faſhioned into a drinking cup to ſerve at the table of King Agathocles, and it, out of the clayey ſtomack and pride thereof, ſhall repine and grudge to be ſo baſely uſed, and ſay (in one of Aeſops Fables) that it had rather continue clay ſtill; ſhall therefore the potter forgoe his ſoveraignty in making of the ſame lumpe one veſſell unto honour, and another unto diſhonour? What if God ſhould tell Nebuchodonoſor that after he is dead, his ſcull ſhould be turned to ſome ſuch baſe uſe, and that ſome common jakes ſhould have the bottome of it pitcht with his bones; and he thereupon ſhould wiſh he had never been rather; ſhall this be ſufficient to derogate from the Soveraigne power of God, or reſtrain him from the like, or from giving Jehoiakims body no better burying then the buriall of an Aſſe? Or cauſe ſtately and proud Jezabells body to be eaten of doggs? O what baſe manner of diſcourſes are theſe to deflower the Power and Soveraignty of the Almighty! but I wonder not if after men have proſtituted all honeſty in oppoſing the grace of God, they are ſoon found to looſe their witts alſo. Yet I have not done, I muſt not pretermit to anſwer his Scripture paſſage. What if it had been good for Iudas he had never been borne; it were as true if there were no abſolute decree of God for his damnation, but foreknowledge only that he would be demned; but ſhall God therefore be forbidden upon the forfeiture of the reputation of his goodneſſe, to bring forth Iudas into the World? But by the way our Saviours words doe not import hereby, that it were better for him he had not been; for a being he might have had though never borne into life, as many a one hath had, that never ſaw the light of the Sunne, their wombe being their grave. But becauſe ſome mens tongues runne ryot againſt me, for the interpretation of this paſſage, which I make in my Vindiciae, not ſparing to profeſſe they will turne Atheiſts, when that is true, and as ready they have been to profeſſe under their hand, that they will ſooner deny there is a God then concurre with the Contra-Remonſtrants in their Doctrine of Reprobation: I pray let them be enquired of, whether they, or any wiſe man elſe, was ever known after ſuch a manner to outface the interpretation that Maldonate gives of that very place, which here I will ſubjoyne for ſpeciall reaſon: thus then Maldonate, De quo verbo nimis fortaſſe ſubtiliter quidam diſputant, quomodo melius Iudae fuiſſet, natum non eſſe, cum non eſſe, nullum, damnatum eſſe, aliquod bonum ſit; aliquid enim eſt, qui damnatus eſt; omne autem quod eſt, qua est, bonum eſt. Hieronymus judicat exiſtimaſſe aliquos, Iudam fuiſſe, antequam naſceretur, Chriſtum que certo conſilio non dixiſſe, melius fuiſſet homini illi, ſi numquam fuiſſet, ſed ſi natus non eſſet, quaſi, etiamſi non naſceretur, futurus fuiſſet, ideo que naturalia bona ſine malis habiturus. Suſpicor D. Hieronymum Originiſtas notare voluiſſe, qui omnes animas initio creatas fuiſſe crediderunt & pro ſuo quamque merito aut expertem manere corporis, aut in corpus tanquam in carcerem mitti; & vero Origines ipſe ita hoc loco p. 142ſcribere videtur, ut non longe ab eâ ſententiâ abhorrere videatur. Eodem fere modo, Enthymius interpretatur: at length he addes his own interpretation of the place in the words following, Sed non ſunt hujuſmodi, Scripturae locutiones ad Scholarum excutiendae ſubtilitatem: ſunt enim proverbiales, & ſumptae de vulgo, in quibus quidam plerum que hyperbolicum eſſe ſolet, ut apud Job. cap. 3. 11. Quare non in vulvâ mortuus ſum? Egreſſus ex utero non ſaltem perii? Et cap. 10. 18, 19. Quare de vulvâ aduxiſti me? Qui utinam conſumptus eſſem ne oculus me videret, fuiſſem, quaſi non eſſem, de utero tranſlatus ad tumulum. Et cap. 3. 3. Et Jer. 20. 14. Pereat dies in qua natus ſum. Haec enim omnia non tam deliberato animi judicio, quam per querimoniam quae mala ſua amplificare ſolet, dicta ſunt. Chriſtus ergo ita de Juda loquitur, quemadmodum credibile erat, ipſum de ſe in ſuppliciis poſitum eſſe loquuturum. Erat autem credibile eum dicturum eſſe utinam nunquam natus eſſem, melius mihi fuiſſet non naſci, quam iſta pati; cum Job & Jeremias viri ſanctiſſimi multo minor a paſſi idem dixerint. Adde quod Chriſtus non dicit melius futurum fuiſſe, ut Judas non naſcitur, ſed melius futurum illi eſſe, id eſt, ejus opinione, & judicio: quemadmodum multis res adverſas patientibus accidere videmus, ut corrupto dolore judicio mortem vitae anteponant, cum dubium non ſit melius eſſe vivere quam mori.

2. I come to the compariſon he makes between men and Devills, objecting that our Doctrine makes God leſſe mercifull to men then to Devills. In one thing (ſaith he) this decree makes moſt men and Devills equall, utriſ que deſperata ſalus, they are both ſure to be damned. Now I ſay, this is moſt untrue. What man living is in a worſe ſtate then Manaſſes was, when he made his Children paſſe through the fire to Devills, gave himſelfe to Witchcraft and Sorcery, and filled Jeruſalem with bloud? On Saul when fleſh'd with the bloud of Stephen, and Ferox ſcelerum quia prima provenerant, he got a commiſſion from the High Prieſt to goe to Damaſcus, and bind all that called on the name of the Lord Jeſus; yet it appeared in the iſſue that both theſe were the elect of God. Doe not they themſelves profeſſe that reprobation is upon finall perſeverance in infidelity or impenitency? So that there is no ſufficient evidence of reprobation, but this finall perſeverance in ſinne. In like ſort by their Doctrine, none can be ſure of his election untill he be dead, becauſe they conſtitute it upon foreſight of finall perſeverance in faith and repentance. It is true if God ſhould reveale to any that he is a reprobate, he might be ſure he ſhould be damned, and that as well according to their ſhaping of reprobation, as according unto our.

But in three things he ſaith men are in a farre worſe condition by it; let us conſider them.

1. The firſt is, In their appoyntment unto Hell, not for their own proper perſonall ſinnes, but for the ſinnes of another, made theirs only by Gods order and pleaſure.

Now I ſee why he pretends to oppoſe the Sublapſarian way (keeping his liberty upon every occaſion to ejaculate what his malice can ſuggeſt unto him againſt the Sublapſarian.) For only againſt the Sublapſarian way this objection hath place; and that not juſtly, but moſt unjuſtly, moſt untruely. For not one of them that I know, doth maintain that God by reprobation intended to damne, either Cain, or Judas, or Eſau, but for their actuall ſinnes and tranſgreſſions unrepented of. And as for thoſe Heathen Infants who periſh in originall ſinne, they periſh for that corruption wherein they are borne, which is as naturall unto them as the Leproſy of the Father, or any hereditary diſeaſe is naturally derived to the Child; by vertue whereof they are borne children of wrath, as the Apoſtle expreſſeth, and if to be borne children of wrath, be to be in a worſe condition then Devills, ſeeing to be borne children of wrath, is not our making; if it be of Gods making, and that according to Gods meer pleaſure; it muſt be acknowledged, that this is a worſe condition, and nevertheleſſe God is to be juſtified herein: and wiſdome is juſtified of her Children: and if Arminius will not concurre with us herein, ſure I am Papiſts will. For thus Bellarmine diſcourſeth, De lib. arbit. lib. 2. cap. ult. Longe major juſtitiae rigor apparet in reprobatione hominum quam Angelorum, tum quia maximam partem hominum, minimam Angelorum reprobavit, tum! etiam quoniam Angelorum nullum De us paenae ſempiternae addicit, niſi propter culpam propriâ voluntate comiſſam, hominum autem plurimos damnat propter ſolum Originale peccatum, quod alienâ voluntate commiſſum fuiſſe non dubium eſt. And yet though in this reſpect, the rigor be greater, nevertheles conſidering the puniſhments of Infants, which Auſtin profeſſeth to be mitiſſimam, thus it is qualified that undoubtedly it is better for thē to be as they are then to be Devills. Though as touching the kinds & degrees of puniſhmēt, that is of a myſterious nature, the Scripture cōcealling p. 143it, and we have no help of reaſon to ſuccour us in the inveſtigation thereof. Farre better, our care be to avoid it, both as well by orthodoxy of Faith, as by holineſſe of life. And him that looks for ſalvation by grace it behooves, to look unto it, how he ſhapes this grace of God, leaſt if he be found to mock God, giving the main ſtock of his converſion to his own Free will, rather then unto God, he may be mocked in the end, and meet with no better Salvation, then the liberty of his will can procure him, which will prove condemnation rather then ſalvation. See (I pray) what giddineſſe of ſpirit he betrayes, in laying ſuch a crimination to our charge, whereunto himſelfe is obnoxious in an equall degree, or in a higher degree then wee. For he hath confeſſed, that God of his meer pleaſure, makes all Infants guilty of eternall death; now where appears the greater rigour? on our ſide, who ſay, God inflicts eternall death on none, but ſuch as are guilty of eternall death? or rather on his ſide who ſaith, that God of his meer pleaſure, makes men guilty of eternall death?

2. The ſecond is, that their inevitable deſtination to deſtruction, is under ſhew of the contrary: the Devills as they are decreed to damnation, ſo they know it, but men even thoſe that are appointed unto wrath, are yet fed up with hopes of ſalvation. Is it poſſible that a man in his right witts ſhould ſo miſerably forget, and ſo ſhamefully carry himſelfe? Doth not he himſelfe maintain that all reprobates are from everlaſting appoynted to eternall death? It may be his meaning is, that no reprobate is appoynted to eternall death untill his death; ſo making Gods decrees temporall, and denying them to be eternall. But if this be his opinion, what Arminian or Remonſtrant concurres with him in this? But if reprobation and election be eternall; how doe we feed reprobates up with the hope of ſalvation, more then he himſelfe? Doth he think none but the elect are his heares? (for I doe not know whether he may run, and whether his ſhallow witts may carry him: whether to the dreaming of an univerſall election with Huberus.) And doth he not feed up all his hearers with hope of ſalvation as well as we? And how doe wee feed them up with hopes of ſalvation? Doe we feed our hearers with any other hopes of ſalvation, then are builded upon faith and repentance, and finall perſeverance therein? And doe we not ſtrike them as well with the terrours of God, and fears of damnation, in caſe they doe not believe in Chriſt, or not break off their ſinnes by repentance? And doth not he the like? Or if he hath good grounds of hope, that all and every one that hears him, is or may be an elect of God, why may not we or any other Miniſter, have as good grounds as he for ſuch an hope? But what doth he mean ſo ſuperficially to preſume, that we teach that men doe not periſh, defectu miſericordiae divinae, but defectu voluntatis propriae? Why ſhould he ſo confidently preſume, that we ſhould teach ſuch contradiction to the doctrine of Auguſtine, who profeſſeth expreſſely of many, that they periſh non tam quia ipſi ſervari nolint, This is alleadged alſo by our Brittiſh Divines in the Synod of Dort: Rom. 9. 18. Iohn 8. 47. Rom. 9. 23.Rom 9:18John 8:47Rom 9:23quam quia Deus non vult. As is apparent of all Infants that periſh in originall ſinne, out of the Church of God: Nay why ſhould he preſume of all us to be ſtricken with the ſame ſpirit either of infatuation or obſtinacy, as to Preach a Doctrine ſo directly contrary to the holy doctrine of Saint Paul, profeſſing, that God hath mercy on whom he will, &c. And to our Saviour whoſe profeſſion is, that therefore men heare not Gods word becauſe they are not of God. How otherwiſe could the damnation of the veſſells of wrath, tend to the augmentation of the riches of Gods glory towards the veſſells of mercy; namely, when they ſhall conſider, that it was the meer grace of God to put ſo mercifull a difference between them and others; regenerating them, and beſtowing faith and repentance on them, the beſtowing whereof he denyed to many thouſand others, yet withall it is true that men therefore doe not believe and repent, becauſe they will not: but if you aske quare nolunt, ſaith Auſtin, imus in longum; yet to this he accommodates his anſwer thus, men will not many things either quia latet, they know not the benefit of it, or quia non delectat, it is not pleaſing to them. At (ſaith he) ut innoteſcat quod latebat, & ſuave fiat quod non delectabat, Dei gratia eſt, quae humanas adjuvat voluntates: We doe not ſmother this truth of God, that we may delude men, we rather repreſent how all fleſh are obnoxious and endangered unto God; that all are borne in ſinne, and therewithall children of wrath, and ſuch as deſerve to be made the generation of Gods curſe; and that it is at his pleaſure to ſhew mercy on any: only the word of God hath power to raiſe us from the dead, his voyce pierceth the graves, and makes dead Lazarus heare it, and it is his courſe to call ſome at the firſt, ſome at the laſt hower of the day; Thus we deſire to bring them acquainted firſt with the ſpirit of p. 144bondage, to make them feare, that ſo they may be prepared for the ſpirit of Adoption, whereby they ſhall cry Abba father: neither doe we deſpaire of any that are humbled with feare, we count rather their caſe moſt deſperate, who are nothing moved hereby, or that perſwade themſelves they have power to believe when they will, and repent when they will; we account no greater illuſions of Satan then theſe; yet theſe abominable opinions may be foſtered by ſome, and masked with a pretence of great piety forſooth, and a ſhew of holineſſe, and a zeale of defending Gods glory, and ſalving the honour of his mercy, juſtice and truth.

3. The third is, in their obligation to believe, and the aggravation of their puniſhment by not believing. The Divells, becauſe they must be damned, are not commanded to believe in Chriſt, yet poore men muſt be tied to believe in Christ, and their torments muſt be encreaſed if they believe not. I make no doubt but this Author is as confident of his learned and judicious carriage in ſhaping this compariſon, as that the fruit of Adams ſinne is the guilt of eternall death in all mankind. But none ſo bold (we commonly ſay) as blind Bayard: and it ſeems either he knowes not, or conſiders not, that the firſt ſinne of Angells was unto them as death unto man; that ſinne placed them extra viam, and in termino incur abilis miſeriae, as death only placeth wicked men in the like caſe. Now we doe not ſay that God commands man after he is dead to believe in Chriſt, any more then he commands obedience unto Angells, ſince their caſe is become deſperate. The Divells are not commanded to believe or repent, becauſe God doth not, nor never did purpoſe to damne any of them for want of faith, or of repentance, but for their firſt Apoſtacy from God. But it is otherwiſe with man, for God doth not purpoſe to damne any of them but for ſinne unrepented of. And therefore as good reaſon there is, why their damnation ſhould be encreaſed, for want of repentance and acknowledging of Gods truth, as why the Devills ſhould be damned for their firſt Apoſtacy. If perhaps (as it is likely enough) this Author to hold up his compariſon, ſhall fly to God decree of reprobation, upon ſuppoſition whereof, it was impoſſible that men ſhould either believe or repent; I anſwere firſt, that in like ſort upon ſuppoſition of Gods foreknowledge, that they would neither believe nor repent, it followeth as neceſſarily, as it is neceſſary that Gods knowledge ſhould be infallible, that it was impoſſible they ſhould believe and repent: and the like followeth as neceſſarily of the Apoſtacy of Angells, as of the infidelity and impenitency of man. And as men are pretended to harden themſelves in vitious courſes upon ſuppoſition of the unalterable nature of Gods decree; So Auſtin gives inſtance in like manner of one that hardened himſelfe upon pretence of Gods infallible knowledge. De bono perſever. cap. 15. Fuit quidem in noſtro Monaſterio, qui corripientibus fratribus, our quaedam nonfacienda faceret, & facienda non faceret, reſpondebat, quali…cun que nunc ſim, talis ero, qualem me Deus eſſe futurum praeſcivit. Qui profecto & verum dic…hat, & hoc vero, non proficiebat in …onum, ſed vſus que adeo profecit in malum, ut deſerta Monaſterii ſociet…te, fieret canis reverſus ad …uum vonutum, & tamen adbuc qualis ſit futurus, incertum eſt Secondly I anſwer, that the like may be ſaid of Angells upon preſuppoſition of Gods decree to deny the grace of ſtanding unto them, which Auſtin profeſſeth expreſſely, namely, that either in their creation minorem acceperunt amoris divini grattam; or that afterwards, the reaſon why the one ſort ſtood when the other fell was this, to wit, becauſe they were amplius adjuti then their fellowes, and conſequently the other minus adjuti. And as God gave grace to the elect Angells, which he denyed to others: So it cannot be denied, but that from everlaſting he decreed, both to beſtow it upon the one, and deny it unto the other. Now howſoever I know the Arminian party cannot ſwallow this morſell; yet by this it appears how ſuperſiciary is that augmentation of the difference between Men and Angells, wherewith this Author contents himſelfe: yet notwithſtanding it is not want of faith alone that condemneth any man; by want of Faith man is leſt to the covenant of works, to ſtand or fall according to his own righteouſneſſe or unrighteouſneſſe: whereof if he faile, and withall deſpiſeth the counſell or God offered him in his Goſpell, is there noe good reaſon, his condemnation ſhould be the greater? For certainly it is in the power of a naturall man, to afford as much faith to this, as to many a vile and fabulous relation, which is farre leſſe credible by judgement naturall: we ſee both prophane perſons and hypocrites, ſo farre to believe the Goſpell, as to embrace a formall profeſſion thereof, and ſometimes proceed ſo farre therein, as that 'tis a hard matter to diſtinguiſh them from ſincere profeſſors: yet we ſay a true faith is only ſuch as is infuſed into the heart of man, by the ſpirit of God in regeneration. p. 145Now, what one of our Divines can be repreſented, that ever was known to affirme, that the damnation of any man ſhall be encreaſed, becauſe God did not regenerate him, and in regeneration inſpire a Divine faith into him? As for our anſwer in generall to this argument conſidered in briefe, and this Authors reply; my refutation thereof I diſpatcht in the firſt place. Although he carrieth himſelfe not fairely in relating the anſwer on our part; in as much as therein he mixeth the conſideration of juſtice divine, which is aliene from the preſent purpoſe, with the conſideration of mercy divine, which alone is congruous; that ſo while he puts off the plenary juſtification of his reply, to that which is aliene, he may ſeem to undertake a full juſtification of his reply to the whole. But I hope we ſhall be as able by Gods aſſiſtance, to manifeſt his ſiniſter carriage in the interpretation of Gods juſtice, as we have done already, as touching his accommodation of Gods mercy.