The Riches of Gods Love, Part 2 · Treatise · Type of argument 3 · Section 6
DISCOURSE. SECT. VI.
BUt there are ſome Scripturs which ſeem to ſay the contrary. v: g. Rom. 1. 20. Where God is ſaid to reveale himſelfe to the Gentiles by the creatures foreign that they might be without excuſe. Luke 2. 34. Simeon ſaid of Chriſt, that he is appointed for the falling, and riſing againe of many in Iſraell; and. 1 Cor. 1. 23. I preach Chriſt (ſayth Paul) to the Jewes a ſtumbling blocke. 2 Cor. 2. 16. We are the ſweet ſavor of death unto death: and it ſeems by theſe places, that God gives theſe things to ſome, that they may ſtumble, and be left without excuſe; What ſhall we ſay therefore to theſe places? Of all theſe Scriptures in generall, I may ſay this, that they are to be underſtood of the end, which is many times effected by theſe gifts of God, and not of the end that is primarily intended in them; and they ſhew what Chriſt, the Word Preached, and the gifts of nature and grace, are (occaſionally) to ſome men through their voluntary rebellion againſt God, and his Ordinances; and not what they are (intentionally) in Gods firſt thoughts and reſolutions. He intends them for them, for their good, though many times they receive them to their hurt: it is with Gods Ordinances and gifts (and that very often too) as it is ſometimes with Phyſick, it is given by the Phyſitian for the Patients good, many times through the diſtemper of his body, it doth him hurt. And as it is with the Sunne, God intends by the ſhining of it, the enlightning and clearing of men, and other creatures in this inferior World, others are hurt by the light of it, (accidentally) by reaſon of the climates wherein they live, or the ill affectedneſſe of their eyes and bodies. So the bleſſings of God, which out of his abundant goodneſſe, are beſtowed upon men for their eternall good, through the ill frame and temper of their heart, doe effect their hurt; partly becauſe lighting upon naughty hearts, they looſe their force and edge, (for quicquid recipitur, recipitur ad modum recipientis;) and partly becauſe of the ſeverity of God, who as he hath an antecedent and gratious will to doe men good, ſo he hath a conſequent and judiciary will of giving up wicked men to the luſts of their hearts, and of permitting them to daſh againſt Chriſt, and other means of eternall life, and ſo to fall into endleſſe miſery and miſchiefe, as we may ſee, Pſal. 101. 11, 12. and Rev. 22. 11. He that is filthy let him be filthy ſtill.
Now if this be the meaning of thoſe Scriptures, then they thwart nothing that hath been ſaid of Gods gracious intent of promoting the eternall good of men, by his bleſſings beſtowed upon them. For argumentum ab eventu ad intentionem Dei non valet; becauſe no ſinfull event is properly under Gods will and decree, but his preſcience only, or at moſt under a permiſſive decree, and many things happen in the World, which are beſides the antecedent and principall purpoſe of God, not becauſe there is any want of power in God, but becauſe his will is oftentimes conditionall, and therefore not effected, becauſe the condition is not performed.
TWISSE. Conſideration.
THe gifts of grace he ſpeakes of are three. 1. The knowledge of God revealed in his workes, 2. Chriſt, 3. The Goſpell; for theſe alone are they, whereof the objection proceeds, which he propoſeth to be anſwered. Of the firſt: it is moſt true, that the end thereof repreſented in the objection, is effected by it, to wit, the bereaving men of excuſe, as namely in a certain kind, which Auſtin interpreteth, De grat. & lib. arb. c. 2. in this manner, Quomodo dicit inexcuſabiles niſi de illa excuſatione, qua dicere ſolet humana ſuperbia ſi ſciſſem feciſſem, ideo non feci, quia neſcivi. How doth he call them inexcuſable, but in reſpect of ſuch an excuſe, which the pride of man moveth him to uſe, ſaying, had I known it I would have done it, therefore I did it not, becauſe I knew it not: thus the Gentiles were left without excuſe, in turning the glory of the incorruptible God, to the ſimilitude of the image of a corruptible man, &c. And for as much as he had ſufficiently manifeſted himſelfe by his workes, to be eternall, and conſequently uncorruptible. So that knowledge ſufficiently revealed, doth alwaies take away the pretence of ignorance for a mans excuſe, whether a man have any need of excuſe, as in caſe he lives not anſwerable to his knowledge, or no need at all to excuſe himſelfe, as in caſe he doth conforme himſelfe to that knowledge which God hath given him, in which caſe he is not ſaid to be inexcuſable, though pretence of ignorance by way of excuſe is taken from him, as well as from others; but becauſe he hath no need of any ſuch excuſe, as depends upon pretence of ignorance, therefore he is not denominated inexcuſable, but ſuch only who would excuſe themſelves by ſuch a pretence, but cannot. But as touching the other gifts of grace mentioned, to wit, 1. Chriſt, 2. The Goſpell, 'tis moſt untrue that the end ſpecified, is effected by them: for Chriſt doth not effect the falling of any; neither is the ſetting of him up, any cauſe of any mans falling, neither is the ſtumbling of any, effected by the Preaching of the Goſpell; for what is mens ſtumbling thereat, but their diſobedience thereunto. 1 Pet. 2. 8. Now the Goſpell doth not effect any mans diſobedience, but the corrupt heart of man alone is the efficient cauſe thereof. And I cannot ſufficiently wonder, at ſo crude a conceit as this Author manifeſteth, by ſo inconſiderate an expreſſion. I grant the end primarily intended, was no other then Gods glory: But as for the ſalvation of Reprobates, that is neither primarily nor ſecondarily, nor at all intended by God, as I have often demonſtrated; both in as much as God hath from everlaſting intended their damnation, and therefore cannot without contradiction intend their ſalvation. And withall God is unchangeable and omnipotent, and therefore as he can procure the Salvation of any, if withall he intends and wills to procure it, undoubtedly ſuch a one ſhall be ſaved. Againſt all which, this Author proceeds without taking any courſe to charme thoſe foule abſurdities whereinto he precipitates himſelfe. And when he ſaith of the ſtumbling of many at the Goſpell, that it is not primarily intended, he doth moſt inconſiderately confeſſe, that it is intended by God, though not primarily, which is enough for us; and the Apoſtle is expreſſe, profeſſing of ſuch who ſtumble at the word through diſobedience, That thereunto they were ordained. 1 Pet. 2. 8. Neither doe we ſay that the Goſpell or Chriſt, is the cauſe of any mans falling; but onelyonly the occaſion thereof: mans corrupt heart alone (as formerly I ſaid) being the cauſe thereof. But God intends their ſtumbling ſhall come to paſſe, which muſt needs be, in caſe it is through diſobedience that they ſtumble, and God hath purpoſed to deny them the grace of obedience, as indeed he hath to many, like as he doth deny it to many; as appeareth by his hardening of many, even whom he will, like as on the other ſide, he hath mercy on whom he will. So Chriſts carriage was not the cauſe, but the occaſion only of the Jewes plotting againſt him, becauſe they obſerved that he did many miracles, and if they let him alone, all men would believe in him, and the Romans would come and take away both their place, and the Nation. Ioh. 11. 47, 48. Yet look what they did againſt him, God had before intended and determined to be done; For both Herod, and Pontius Pilate together with the Gentiles, and people of Iſraell, were gathered together, to doe what Gods hand and counſell had determined before to be done. Acts 4. 28. Yet not primarily intended neither, for all this was to a farther end, namely, to procure the redemption of the World, yea of ſome of them who crucified him. Yet there was a farther end than all this, namely, the glory of God, in the way of mercy mixt with juſtice, and that brought to paſſe by admirable power and wiſdome. This was firſt in Gods thoughts and reſolutions, as the ſupreame end, all the reſt were but as meanes tending thereunto: yet doe we not ſay this was intentionally in Gods firſt thoughts and reſolutions, which is as if he ſhould ſay, intentionally in Gods intentions; and with the like genius of ſobriety, he diſtinguiſheth between occaſionally and intentionally, incloſing the tearmes with a parentheſis, as if there were ſome great judgement, though little wit, in this diſtinction, and therefore would have it obſerveable. Occaſion is juſtly diſtinguiſhed from a cauſe, but I never found it diſtinguiſhed from intention, till now. It ſeemes he would ſay accidentally or caſually, for ſuch alone are praeter intentionem, if any, and ſo fit to be oppoſed to intentionally; but this diſtinction ſticks in his teeth, he was loath in plaine tearmes to expreſſe ſo ſhamefull an opinion, as to profeſſe that any thing comes to paſſe in the World, beſides Gods intention, which is the diſtinction of things fortuitous in Ariſtotle. Nay, he leaves place for Gods intention of them ſecondarily, denying only that he intends them primarily. But ſtill he keepes this concluſion, and holds that up, whatſoever becomes of his premiſes, as when he ſaith God intends them for them, for their good, that is his Oracle; but Saint Pauls Oracle is, that the inviſible things of God, that is his eternall power and Godhead, are ſeen by the Creation of the World being conſidered in his workes, foreign, that they may be without excuſe, and that the Preachers of the Goſpell, were unto God a ſweet ſavour of Chriſt in them that are ſaved, and in them that periſh; without putting any difference according to this Authors Gemora, that this is to be underſtood of the one occaſionally, of the other intentionally. But to ranſack this alſo, and to ſpeake diſtinctly, What is the good that God hereby intended them? Was it Salvation? And how did he intend that unto them? Was it intended to be their portion, whether they believed in Chriſt or no? Undoubtedly his meaning can be no other then this, he intended they ſhould be ſaved by him, provided they did believe in him: Now what Chriſtian was there ever known to deny this, namely, that as many as believed in Chriſt, ſhould be ſaved by him? But let me aske another queſtion, Did God intend they ſhould believe in him? Yes ſurely in the opinion of this Author: but is not faith the gift of God? They are aſhamed to deny this, at leaſt in concione populi, whatſoever they doe conſeſſu familiari. Why then did not God give them faith? Why ſurely becauſe they refuſed to believe in him, ſo that had they believed in him, then God would have given them faith; as much as to ſay, had they beſtowed faith on themſelves, then God would have beſtowed faith on them: this is their ſobriety that oppoſe the grace of God, and ſuch be their ſobriety ſtill that fall away from the truth of God. If Phyſick doe the Patients harme through the diſtemper of their bodies, this muſt be through the ignorance of the Phyſitian, who either knowes not the diſtemper of their body, or elſe knowes not how to maſter it. But ſpare, I pray, to make God obnoxious to the like ignorance or impotency, when the Lord ſaith, I have ſeen his wayes and will heale them, Iſai. 57. 18. When was it ever known that ſuch a patient was not healed? What greater diſtemper of the ſoule than back-ſliding or Rebellion? Yet when God ſaith I will heale their back-ſliding, and I will heale their Rebellions. Hoſea 14. verſ. 4. When was it ever knowne, that any of his Patients, were not the better for his operation, but the worſe rather? At length, that breakes out of this Author, that formerly ſtuck in the way, like a burre in his throat, as when he ſaith that God intends the chearing of men by the ſhining of the Sunne, but that ſome are ſcorched by the heat of it, ſome hurt by the light of it, is accidentally, as if theſe effects were not intended by God; as much as to ſay, that God doth not intend, that the ſunne ſhould ſcorch in Zona torrida, though the ſunne works by neceſſity of nature, and cannot but ſcorch there, as the Abiſſines felt to their ſmart, who were wont to pray unto the ſunne as he was riſing to ſpare them, but after he was paſſed, and going downe, to curſe as faſt for his ſcorching of them, whence it is conceived that proverbe came, plures adorant ſolem orientem quam occidentem: as naturall it is to the light to ſcatter the ſight, and if by ſcattering the eye be ill affected, this is as naturall to the ſunne; like as to make ſweet flowers ſend forth their odoriferous ſavours, as a dung-mixen, to exhale an unſavoury ſmell: but ſuppoſe a man ſhould looſe his ſight by the light, as ſome have by the light of the ſunne, being kept long in ſome darke place before, ſhall this be accidentall unto God, wheras the Prophet profeſſeth, there is no evill in the City which the Lord hath not done? Like as Gods bleſſing it is, that neither the ſun ſcorcheth him by day, nor the influence of the Moon, or any other planet, hurt him by night. But come we to the Apodoſis of the ſimile, He renewes his cocciſmes of Gods bleſſings out of his abundant goodneſſe, beſtowed on men for their good; which is a generall ſpeech, and in the generality nothing to the preſent purpoſe, we know God ſaveth both man and beaſt, he makes his ſunne to ſhine, and his raine to fall on the juſt and on the unjuſt, but as for the knowledge of God revealed in his creature, whatſoever is brought forth according to it, we doubt not but God intended it, as civill ſociety, and ſome naturall feare of God, and civill converſation; where any thing is done contrary unto it, the Apoſtle hath diſcovered unto us, the end of naturall revelation is, that they might be without excuſe; they connot ſay, ſi ſciſſem feciſſem, that excuſe is taken from them. As for the dictates of ſupernumerary Apoſtles, we have no cauſe to regard them, eſpecially when they are cantradictitions to the word of God, and Chriſtian reaſon, the Goſpell is unto God throughout a ſweet ſavour in Chriſt, both in them that are ſaved, and in them that periſh; It is true, that it is through the corruptions of mens hearts, that men doe not yeeld obedience to it, but that corruption God can cure, and doth cure where it pleaſeth him; that men doe obey, 'tis alſo through the good temper of their hearts, but through the grace of God, curing that corruption in them, that he leaves uncured in others; And we willingly grant, that he intends their ſalvation in whom he means to cure this corruption, to bring them to the obedience of faith: but moſt abſurd it is to ſay, that he intends their ſalvation, on whom he never meant to ſhew any ſuch mercy, but rather to harden them; where the honeſt and good heart is wanting, the word proves not fruitfull, but only where ſuch an heart is found. Now it is Gods work, (I know) alone to take away the ſtony heart, and to give an heart of fleſh. But this Author carryeth himſelfe ſo throughout, that he would have this worke to be the work of mans free will, not of God, any other way than by perſwaſion, admonition, exhortation, and concourſe; many talke of Robin Hood that never ſhot in his Bow; and this Author talkes of the anticedent will of God, which I doubt whether he underſtands either the meaning of Damaſcen herein, or of Cryſoſtom either Voſſius reduceth it as I have ſhewed before, to Voluntas conditionata, thus, God willeth that men ſhould be ſaved if they believe, is it not as true, that his will is, they ſhall be damned if they doe not believe? this is the only gratious will this Author magnifyes; but God give me experience of another manner of his gratious will towards me, namely, as he ſeeth my wayes, ſo to heale them, yea, and to rule me with a mighty hand, ſo he make me to paſſe under the rod, and bring me unto the bond of his covenant. But yet ſee I pray whether this Author be yet come to the ſobriety of his ſences, in ſpeaking here of Gods ſeverity in the way of a will judiciary; as when he gives wicked men up to the luſt of their hearts, and permits them to daſh againſt Chriſt, and other meanes of eternall life, Now I pray conſider, who are thoſe wicked men whom God thus gives over to their luſts? Were we not all ſuch? Did not God find us all weltering in our bloud. Ezek. 16.? Had not we all ſtony hearts. Ezek. 36.? Were we not all blind, lame, deafe, nay were we not dead in ſinnes. Epheſ. 2. 1.? Did not the Goſpell find the Epheſians ſo? Did not the Word of truth find the Jewes ſo? James, 1. 18. How then comes this difference that Chriſt is a ſtumbling blocke to ſome and not to others? We ſay the difference is, becauſe God hath mercy on ſome, and hardens others. Rom. 9. 18. Becauſe ſome are borne of God, therefore they heare Gods Word, others are not borne of God, and therefore they heare not Gods word. Ioh. 8. 47. The Arminians ſay God giveth power to every one by an univerſall grace to will any good whereto he ſhall be excited. So when the Goſpell is Preached, every one hath power to obey it: if he doth obey it, then Chriſt is a precious ſtone to him, but if it diſobey it, then he is given up to the luſts of his heart, and permitted to daſh againſt Chriſt, and other meanes of eternall life. Here we have a phraſe, but we are to ſeeke of the meaning thereof; what is it to daſh againſt Chriſt? It muſt needs be to commit ſome ſinne or other, for that is the object of Gods permition, for of all other things God is acounted the Author, not the permitter, the object of permition is nothing but ſinne, now what ſinne can that be, whereby we are ſaid to daſh againſt Chriſt, and other meanes of ſalvation, but diſobedience to Chriſt and to the meanes of grace: ſo that from the firſt to the laſt, the ſence comes to this, as many as diſobey Chriſt and the meanes of grace, they are given over to the luſts of their hearts, and permitted to daſh againſt Chriſt and other means of eternall life, that is, are permitted to diſobey Chriſt and to reſiſt other means of eternal life. So that their diſobedience to Chriſt and the Goſpell is very punctually and juditiouſly ſet downe to precede by two degrees their diſobedience to Chriſt, and his Goſpell. Some may thinke that this Arminian proſilite doth not carry himſelfe well in his buſineſſe and for betraying the nakedneſſe of his cauſe may be in dainger to be excommunicated out of their Synagogue. But Sir you muſt believe it, this is the very leproſy of their Doctrine that over ſpreds it from the crowne of the head to the ſole of the foot, and they are in love with it, accounting it not only ſanity, but perfect beauty. God indeed is ſaid in Scripture, to give men over to their luſts, when he forbears either courſes of admonition and reproofe by his word, or by his judgements in his workes, or when he forbears to reſtraine Satan, as formerly he did: but diſobedience to the Goſpell undoubtedly is, hoc ipſo, a daſhing againſt Chriſt, although God may continue to admoniſh and exhort even to the end; as to prophane and hypocriticall perſons in the Church, he gives not over this courſe of his untill the end. I have often repreſented the abſurdity of this Authors conceit, of a gracious intent in God, of promoting the eternall good of Reprobates; whereas it cannot be denied, that God hath from everlaſting intended their damnation: and as for our ſaying, that God intends they ſhall be without excuſe, that Chriſt is ſet up for their falling, that the Goſpell is unto God a ſweet ſavour in Chriſt, not only in them that are ſaved, but in them that periſh. This Author is ſo farre from overthrowing the truth of it, that (beſides other abſurdities delivered by him in the way) the Author himſelfe hath no heart to deny it, only ſaying, that God intends it not primarily, which is rather to grant that he intends it (though not primarily as whereabouts there is no queſtion) than to deny it, and that occaſionally they are ſo; whereas no man but himſelfe hath ſaid (in ſaying that they doe effect this end) that Chriſt or the Goſpell are the cauſe hereof, but only that they are the occaſion. But this hinders not Gods intention of them: For undoubtedly God intends as well things occaſioned as things cauſed, though not in his firſt thoughts and reſolutions, which belongs rather to the end than to the meanes, to wit, to be firſt intended. So that in plaine tearmes, he hath not hitherto dared to deny, that God intends them, though he manifeſts a good mind to maintaine, that they come to paſſe accidentally and caſually in reſpect of God; For he ſpares not to profeſſe, that the ſcorching of men, and the hurting of weake eyes falls out accidentally, and that to God; for he propoſeth this by way of diſtinction, from that which God intends, which he ſaith is the chearing of men by the light of the Sunne: like as here he denies that mens ſtumbling at Chriſt, is a thing intended by God; like as in ſaying a ſinnefull event is not properly under Gods will and decree, but under his preſcience only, or at moſt under a permiſſive decree. And this I confeſſe, is a very plauſible doctrine in the judgement of fleſh and bloud; ſave that this Authors faint carriage in the delivering of it, is enough to make a man ſuſpect it, as plauſible as it is, yet it is hardly true and ſound. For he dares not ſay, that a ſinfull event is not at all under Gods decree, only that he ſaith, it is not properly under Gods decree. But Saint Peter ſpeaking of them that ſtumbled at the word of God through diſobedience, profeſſeth in plaine termes, that hereunto they were ordained, 1 Pet. 2. 6. And all the Apoſtles there aſſembled. Acts 4. 28. Doe profeſſe, that both Herod and Pontius Pilate, with the Gentiles and people of Iſraell, were gathered together against the Holy Sonne of God, to doe what Gods hand, and Gods counſell had determined before to be done. And ere I part I hope to prove, that any ſinfull act that comes to paſſe in the world, is as properly intended of God, as any good act whatſoever, although there be a vaſt difference in the bringing of them forth: God cauſing the one, & only permitting the other as it is evill. And that becauſe it comes under Gods preſcience, & it is well they are not ſo Atheiſtical as to deny Gods preſcience; but I doubt not to make it good, that either they muſt deny that every thing comes under Gods preſcience, or they muſt grant that every thing comes under Gods decree. For conſider, nothing can be foreknowne of God as future, unleſſe it be future. Now let us quietly enquire how any thing becomes future, and if any cauſe hereof can with reaſon be deviſed without the decree of God, let us all become Arminians, and deny God either at all to be, or to be a free agent, but working by neceſſity of nature: For if future things be future of their own nature, then all things muſt be acknowledged to come to paſſe by neceſſity of their owne nature, which is to deny God. But if things be of their owne nature meerly poſſible, and indifferent to become either future or non-future, then there muſt be acknowledged ſome cauſe whereby they are brought out of the condition of things meerly poſſible, into the condition of things future. And this cauſe muſt exiſt from everlaſting, otherwiſe it ſhould not be ſo ancient as the effect thereof, for it is well knowne that all things future have been future from everlaſting, otherwiſe God could not have foreknown them from everlaſting: but all confeſſe that God from everlaſting foreknew every future thing; Therefore the cauſe making them to paſſe out of the condition of things meerely poſſible (ſuch as they were of their owne nature) into the condition of things future, was alſo from everlaſting. Now conſider where was this cauſe to be found? Not without God: for nothing without God either was or is everlaſting without beginning; therefore is it to be found within God or no where. Conſider in the next place, what is that within God which is fit to be the cauſe hereof. We ſay 'tis his decree, but this Author cannot away with that. Therefore Si quid noviſti rectius iſto candidus imperti. Certainly the knowledge of God cannot be the cauſe; for as Aquinas ſaith, that cauſeth nothing but as joyned with Gods will, and therefore it is commonly conceived that foreknowledge doth rather preſuppoſe things future than make them ſo: nothing then remaines to be the cauſe hereof, but the eſſence of God. Now the eſſence of God may be conſidered two waies, either as working neceſſarily, or as working freely: if it be the cauſe of things future as working neceſſarily, then it followeth that God ſhall produce them by neceſſity of nature, which utterly overthrowes Divine providence. What remaines then but that we muſt be driven to confeſſe that Divine eſſence makes them future, as working freely, which is as much as to profeſſe, that Gods will and decree is that alone, which maketh things to paſſe out of the condition of things meerly poſſible in to the condition of things future. And I challenge the whole Nation of Arminians, and Jeſuites to anſwer this argument. Yet this decree we willingly acknowledge is a permiſſive decree: but look that we underſtand that aright alſo; thus God decreeth this or that evill to come to paſſe by his permiſſion, like as good things he decreeth ſhall come to paſſe by his effection: and that upon Gods permiſſion, it is neceſſary that that which he permits ſhal come to paſſe, is acknowledged not only by our Divines, but by Vorſtius, by Arminians, by Navarettus the Dominican as I have quoted thē in my Vinditiae gratiae Dei, which yet they deliver without clear expreſſing how: which I perform thus, look what God decrees to permit, it is neceſſary that it ſhould come to paſſe, but how? Not neceſſarily but contingently & freely, And the Scripture is expreſſe as before expreſſed, that the moſt barbarous actions cōmited againſt Chriſt by Herod, Pontius Pilate, together with the Gentiles and people of Iſraell, in their contumelious uſages of him, were all predetermined by the hand and counſell of God. Marke the iſſue of this Authors moſt frivolous diſcourſes: for this will whereof he ſpeakes, whereby God is pretended gratiouſly to will mans Salvation, conditionall; as much as to ſay, 'tis Gods will that a man ſhall be Saved in caſe he believe in Chriſt; now what Chriſtian was ever known to deny this. Secondly, conſider whether this deſerves to be called a will to ſave more than a will to damne, for like as 'tis certaine a man ſhall be ſaved if he believe in Chriſt, ſo it is moſt certaine a man ſhall be damned if he believe not, and withall conſider to which of theſe the nature of man is moſt prone, whether to faith or to infidelity.