The Riches of Gods Love, Part 2 · Treatise · Type of argument 4 · Section 3
DISCOURSE. SECT. III.
TO be exerciſed in fruitleſſe affaires, it is both a folly and a miſery. 1. A folly, for, de neceſſari is nemo ſapiens deliberat, ſaith the Philoſopher. And our Saviour ſpeaking of things above our power; Cur eſtis ſolliciti? ſaith he to his Diſciples, Mat. 6. 27. Luke 12. 25, 26. Why take ye thought about ſuch things? Which is as much as if he had ſaid, It is an argument of folly in you, to trouble your ſelves about ſuch things, as lye not in your liberty. 2. A miſery in the opinions of all men, as the fable of Syſiphus implies, who (as the Poets feigne) is puniſhed for his robberies in hell, with the rolling of a great ſtone to the top of a ſharpe hill, where it cannot reſt, but preſently comes tumbling downe againe. The Morall of that fable is, that it is a torment, and a torment fit for Hell; for a man to be ſet about any worke that is fruitleſſe and vaine. Men will rather be exerciſed in high and hard imployments, that produce proportionable ends; then pick ſtrawes, play with feathers, or with Domitian, ſpend their time in flapping or killing of flies, or doe any other eaſy workes, which end in nothing but ayre and emptineſſe, except they be fooles or ſelfe-tormentors. And therefore when Balaam once ſaw that the Lord had fully determined to bleſſe Iſraell, and that all his Sorceries could not effect the contrary; he preſently gave over, and ſet no more enchantments; And reaſon teacheth every man to doe the like.
If any man were fully poſſeſt with a perſwaſion that this temporall eſtate were determined in Heaven, and that he ſhould be worth juſt ſo much, neither more nor leſſe; he would conclude, that his care and paines could not profit him, nor his idleneſſe impoveriſh him: and ſo would be quickly perſwaded to take his eaſe. And if it were evident, that every Common-wealth had a fatall period, beyond which it could not paſſe, and ſhort of which it could not come, and that all occurrences good or bad, were abſolutely preordained by the Almighty, then the King would call no Parliament, uſe no Privy Counſell: for there would be no uſe of them at all. As once a famous Privy-Councellor told our late Queene Elizabeth, men would neither make lawes nor obey them, but would take the Councell of the Poet.
Solvite mortales ammos, curiſ que levate,
Tot que ſupervacuis animum deplete querelis:
Fata regunt orbem, certa ſtant omnia lege.
From theſe three premiſes laid together, it followes directly, that the doctrine of an abſolute decree, which determines mens ends preciſely; is no friend to a Godly life. For if events abſolutely decreed be unavoydable; if mens actions about unavoydable ends be unprofitable; it in unprofitable imployments men will have no hand willingly: men that know and conſider this, will have nothing to doe with the practice of Godlineſſe. For their ends being abſolutely pitched and therefore unavoydable; they will conclude, that their labour in Religion will be unprofitable, and ſo will not labour in it at all.
That which hath been ſaid, may be yet farther confirmed by two witneſſes. The one of them is by two witneſſes. The one of them is our Calvin, who in his Inſtitutions hath theſe words: Si quis it a plebem compellet; ſi non cred it is, ideo fit, quia jam divinitus exitio praedeſtinati eſtis; is non modo ignaviam Inſtit. lib. 3. c. 23. Sect. 14.fovet: ſed etiam in dulget malitiae. If any man (ſaith he) ſhould ſpeake thus to people; If there be any among you that believe not, it is becauſe ye are ordained to deſtruction; this man would not only cheriſh ſlothfulneſſe, but wickedneſſe alſo. Which is as much to ſay (me thinkes) as this; If a man ſhould ſet out the doctrine of abſolute reprobation in its colours, and explaine it to a people in a cleare and lively faſhion, he would hereby open a doore to liberty and prophaneneſſe.
The other witneſſe is a man of another ſtampe, the miſerable Landgrave of Turing, of whom it is recorded by Heiſterbachius, that being admoniſhed by his friends, of his vitious and dangerous converſation Hiſt. lib. 1. de memor. hiſt. c. 27. p. 38.and condition, he made them this anſwer: Si praedeſtinatus ſum nulla peccata poterunt mihi Regnum Coelorum auferre: ſi praeſcitus nulla bona mihi illud valebunt conferre. If I be elected no ſinnes can bereave me of heaven; if I be a reprobate, no good deeds can help me to heaven. I conclude therefore that by this opinion (which is taught for one of Gods principall truths;) Religion is, or may be made a very great looſer, which is my fourth generall reaſon againſt it.
TWISSE. Conſideration.
DE neceſſari is nemo ſapiens deliberat; This is true of things neceſſary by courſe of nature, not of things neceſſary meerely upon ſuppoſition of Gods decree. For ſuch things are as often contingent as neceſſary; For as he decreeth that ſome things ſhall come to paſſe neceſſarily, ſo he decreeth that other things ſhall be brought to paſſe contingently: As the buying of the Prophets bones by Joſiah, Cyrus his dimiſſion of the Jews out of Babylon to goe to their own Country: the contumelious uſages of Chriſt by Herod and Pontius Pilate, together with the Gentiles and people of Iſrael, were neceſſary in reſpect of Gods decree; it being expreſſely teſtified by the Apoſtles with one mouth, that all theſe were gathered together againſt the holy Sonne of God, to doe what Gods hand, and Gods Counſell predetermined to be done. Act. 4. 28. Yet who is ſo impudent as to deny, that all theſe did freely, whatſoever they did againſt Chriſt. In like ſort you know what was the courſe of proceedings againſt Proteſtants in Queene Maries daies, when they were convicted by Eccleſiaſtiques of ſuch opinions, which they accounted hereticall, and which were made capitall by Law of the Land: then they were delivered over unto the ſecular power, to be put to death. So that herein, to wit, firſt in making ſuch bloudy Lawes. Secondly, in executing them for the eſtabliſhment of Popiſh Religion: The Kings gave their power to the Beaſt, that is, implyed their Regall power and authority to the countenancing of Romiſh Religion: this undoubtedly was a contingent thing. Yet was this determined by God (as the Scripture teſtifies Revel. 17. 17.) God hath put in their hearts (that is in the hearts of the tenne Kings) to fulfill his decree, and to be of one conſent, and to give their Kingdome unto the Beaſt, untill the word of God be fulfilled. Againe, ſuppoſe God hath determined my ſalvation; yet if he hath determined to ſave me no other way then is revealed in his word, namely, by growing in 1 Pet. 3. Gal. 6.grace, and in the knowledge of our Lord Jeſus Chriſt: If he hath made known unto us that, without holineſſe no man ſhall ſee God. That a man in good time ſhall reape, provided that he faint not, nor be weary of well doing. Who ſeeth not that a neceſſity of Godly life is laid upon all that will be ſaved. Now God hath revealed this latter expreſſely unto us in his word, but as for the ſalvation of particular perſons; we have no ſuch revelation at all ſet downe unto us in Gods word, but in generall thus. Whoſoever believeth ſhall be ſaved, whoſoever believeth not ſhall be damned. Be thou faithfull unto the death, and thou ſhalt receive a Crowne of life. Whoſoever continueth unto the end ſhall be ſaved. And good workes (as Bernard ſaith) are via Regni, though not cauſa regnandi. Therefore if any man deſire to come to the Kingdome of Heaven, he muſt be carefull to walke in the way that leadeth thither. The Word ſaith not to any man in particular. Thou ſhalt be Rom. 10.ſaved, but, If thou ſhalt confeſſe with thy mouth the Lord Jeſus, and ſhalt believe in thine heart, that God hath raiſed him from the dead, thou ſhalt be ſaved. Such was not the promiſe made to Paul concerning the ſaving of them, who were in the ſhip with him, but it proceeded in an anſolute forme. Acts 27. 23, 24. There ſtood by me this night the Angell of God whoſe I am, and whom I ſerve, ſaying. Feare not Paul, for thou muſt be brought before Caeſar: and loe God hath given unto thee freely, all that ſaile with thee. Here is a manifeſt ſignification of Gods decree and determination to ſave all that were in the ſhip: yet did this make Paul or the reſt negligent in uſing ſuch meanes whereby they might ſave themſelves? It is apparent that it did not: For the Mariners they thought to fly out of the ſhip; and to that purpoſe had let downe the boat into the Sea, under colour as though they would caſt anchor out of the foreſhip, meaning to provide for themſelves, and leaving others to ſhift for themſelves. But Paul perceiving this, and the dangerous condition of it unto the reſt, as that which would bereave them of the ordinary meanes of preſervation, he ſaid to the Centurion and the Souldiers, except theſe abide in the ſhip, ye cannot be ſafe. Did not Paul feare the failing af his own credit and reputation? Who having before aſſured them, and that by the meſſage of an Angell of their ſafe coming to land; now on the other ſide tells them, that unleſſe the Marriners abide in the ſhip, they could not be ſafe? Nothing leſſe; neither did the Captaine and Souldiers fly in his face, as an impoſtor, and one that had abuſed them; as by this Authors dictates they might, eſpecially if he had had the Catechiſing of them; but rather of themſelves conceiving it an unreaſonable thing ſo to depend upon the promiſe of man or Angell, as not to uſe the beſt meanes that lay in their power: Forth with the Souldiers cut off the ropes of the boat, and let it fall away, chooſing rather to looſe their boat (which yet was of good uſe too) then their Marriners. This was not all, but Paul uſeth ſpirituall meanes, and by exhortation comforteth them, that ſo they might take heart, and the better ſet themſelves to the uſe of the beſt meanes, not weakely but couragiouſly for their preſervation. This is the Fourteenth day that y e have tarried, and continued faſting receiving nothing. Wherefore I exhort you to take meat, for this is for your ſafeguard, for there ſhall not an hayre fall from the head of any of you. And when he had thus ſpoken he tooke bread, and gave thankes to God in preſence of them all, and brake it, and began to eate. Then were they all of good courage and they alſo tooke meat. Well at length the ſhip brake, and the Centurion commanded, that they that could ſwim ſhould caſt themſelves first into the Sea, and goe out to Land; and the others ſome on boards, and ſome on certaine pieces of the Ship. Here to the end we ſee no meanes neglected; And ſo it came to paſſe (to wit by uſe of ſuch meanes) that they all eſcaped to Land. Yet was the promiſe of their Salvation made to Paul in an abſolute forme, ſo is not the promiſe of Salvation made to us. Now I leave it to the indifferent to judge of the wiſdome of this Authors diſcourſe. Yet non deliberation is no ſuffitient evidence of the needleſſe condition of meanes. For Aristotle ſayth that Ars non deliberat, not becauſe he uſeth no meanes to bring about his ends, but becauſe the Artificer which is his crafts-maſter, is not to ſeeke of the meanes. For the ſame reaſon deliberation is not incident unto God, his wiſdome is nothing the leſſe in diſcerning congruous meanes to bring about his intended ends. As for that of our Saviour Cur eſtis ſolliciti de veſtitu? Surely tis not of any thing above our power in reſpect of uſe of meanes; Indeed to ad one Cubit to our ſtature is not in our power, neither doe I know any that take thought thereof, But it is no more in mans power to bleſſe his owne cares and labours for the procuring of himſelfe meat, drinke, rayment, then it is in his power to adde a cubit or two unto his ſtature. Therefore it becomes us not foreign that is, to diſtract our ſelves with carking cares, as touching the end of our affaires, but he forbids us not to be carefull in the uſe of means. For to this purpoſe God would not have Adam to be idle in Paradiſe, he muſt dreſſe the Garden, though the thriving of ought thereby was not ſo much by his care as by Gods providence. And therefore he hath given us ſix dayes to worke and commands us to doe all our works therein; but as for the iſſue of our labours, leave that to God & his bleſſing; And whether our labours are ſucceſſefull or not ſucceſſefull, not to trouble our ſelves there abouts. It was ſpoken to the ſingular cōmendation of Dr Raynolds by him that Preached his funerall Sermon, that he was most carfull of the means, moſt careleſſe of the end. Thus I have endevored to diſtinguiſh thoſe things which this Authours very judiciouſly confounds. And as it was no folly for Paul to doe as he did that all good meanes might be uſed for their preſervation; ſo much leſſe was miſery, nay they had bene in amiſerable caſe, had they neglected any due meanes to preſerve themſelves: for St Paul (notwithhanding the meſſage delivered unto him by an Angell, and his promiſe therupon made unto the Centution) ſpared not to profeſſe that unleſse the Mariners staid in the ſhip they could not be Saved: ſo that this Authours fable of Syſiphus, is no better accommodated then the reſt, ſave that herein he may refreſh his reader, & thank him for his curteſie, for repreſenting unto him as in a glaſſe the nature of his proceedings. For in this his diſcourſe he doth very accuratly play the part of Syſiphus for he takes great paines inkindeling a fire, but alaſſe he cannot warme himſelfe thereby; he muſt blow his nails ſtill; there is no remedy. And truly I ſee noe reaſon to the contrary, but that a man as profitably beſtowes his paines in picking ſtrawes, or playing with feathers, as this Authour doth in ſuch maner of discourſes. Domitian killed flyes, but this Author doth not ſo much as flap a flye; only I confeſſe he doth very energetically diſcover the nakedneſſe of his owne diſcourſe. And ſuch be the iſſue of thoſe that affect a name by becomming Arminian Proſelits; and ſhew as litle grace in their writings, as it becomes them whoſe growth in perfection (by their owne account) is to appoſe the grace of God Pelagian like, whom Austin was bould to call the enemyes of Gods graee; Indeed it was high tyme for Balaam to leave his ſorceries when he ſaw the Lord was determined to bleſſe Iſrael. For his ſorceries were no meanes to bleſſe them, but to curſe them rather. In like ſort, if I am perſwaded that God hath appoynted me unto Salvation, it will be high tyme for me to leave off all care of faith repentance and good workes, when this Author ſhall make it appeare, that theſe ſtudies are no more conducent (in Gods ordination) unto ſalvation, then Balaams ſorceries were to the bleſſing of Iſrael, but rather the high-way unto damnation, as his ſorceries were to the curſing of the Lords people.
I make no doubt (what this Authors creed is to the contrary I care not) but that every mans temporall eſtate is determined in heaven, as well as Pauls eſcaping ſafe out of ſhipwrack, and all that were in the ſame ſhip, to the number of two hundred threſcore and ſixteen ſoules, yet both Paul and all the reſt did not take their eaſe, but were vigilant to take all opportunity, to uſe the beſt meanes for their ſafe arrivall at the land; ſome by ſwimming, ſome by ſitting on bords, ſome on one piece of the ſhip ſome on another, and ſo (and not but ſo) they came all ſafe to land. And as our Divines in the Synod of Dort obſerve, albeit the Lord had promiſed Ezechiah, he ſhould recover, and fifteen years more ſhould be added to his life, yet he refuſed not the counſaile of the Prophet Eſay, in laying a plaſter of figges unto his ſore. We know what was the forme of Ionahs Preaching to the Ninivites Ion. 3. 4. Yet forty daies and Niniveh ſhall be deſtroyed. Here we have an abſolute forme of ſentence denounced againſt them. And the people of Niniveh believed God, Yet did they not give over all courſes for the pacifying v. 5.of the wrath of God, but proclaimed a faſt, and put on ſack-cloath, from the greateſt of them to the leaſt of them; the King himſelfe ariſing from his throne, and laying his robe from him, and covering himſelfe with ſack-cloath, and ſitting in aſhes, and commanding others to doe the like. And mark their reaſon. Who can tell if God will turne and repent, and turne from his fierce wrath that we periſh not. In like ſort damnation being determined to none, but to ſuch as are v. 9.finally impenitent: and this being not doubtfully or obſcurely, but clearely revealed unto us in Gods word, ſhall our endeavours to turne unto God by Godly ſorow and repentance, be accounted vaine and fruitleſſe in the judgement of any ſober man? And let this Author look unto it, that theſe Ninivites doe not one day riſe in judgement againſt him; And not the Ninivites only, but the Stoicks alſo, who as they acknowledged ſome things fatalia, ſo they confeſſed there were ſome things confatalia; And this very argument here uſed they commonly called foreign, an idle argumentation; becauſe it tended to the humouring of men in their idle courſes: And thus is it cenſured above 1500 yeares agoe by Cicero in his Booke De fato. It is the bleſſing of God that makes men fat, and if God hath determined this, and man knows it, will he therefore ſit ſtill and ſtarve himſelfe? It is the bleſſing of God that makes men rich. God promiſed as much to the Iſraelites, in caſe they kept his Commandements, which commandements did not inſtruct them in good husbandry; but where they inſtigated hereby to neglect any uſuall meanes of making themſelves rich? Nothing leſſe, nay God was jealous leaſt in preſumption of their owne wiſe and thriftie courſes they ſhould give the glory of it to themſelves and not to God. Deut. 8. 17. Beware leaſt thou ſay in thy heart, My power and the strength of mine owne hand hath prepared me this abundance. But remember the Lord thy God: for it is he which giveth thee power to get ſubſtance. If it be ſayd that God hath not determined to make any man fat, but by feeding; nor any man rich but by labouring in ſome vocation, or other, I anſwer, That neither hath God determined to bring any man to Salvation, but by Sanctification of the ſpirit and faith of the truth 2 Theſſ. 2. 13. By feeding on Gods Word, which is the word of grace able to ſave Act. 20. 32.our Soules. Iam. 1. and to build further and to give us an inheritance among them that are ſanctified through faith in him. In like ſort if God hath appoynted every Commonwealth a fatall period, yet if he hath appointed to bring them to flouriſhing eſtate by certaine meanes, or to deſolation no otherwiſe then by neglecting the meanes of proſperitie, as it is aparent he doth not, would any wiſe man conclude hence, that it were bootleſſe either to call Parliaments or to make uſe of privy Councelors? But this Author perhaps will reply, that this is not abſolutely to ordaine a period to a ſtate, for as much as the period is brought to paſſe by meanes. Be it ſo; Now let the indifferernt conſider whether we doe maintaine, that the periods of men, to wit Salvation on the one ſide and damnation on the other, are by God brought to paſſe without meanes. Doe we maintaine that God damnes or decreeth to damne any man but for finall perſeverance in ſinne? Doe we maintaine that God brings any man to Salvation (if he come to the uſe of reaſon) but by faith repentance and good-workes? But the truth is this Authors ignorance in part, and in part a dexterity that this Sect hath to confound things that differ, is his beſt armour of proofe, to hold up his confidence in ſpending his powder liberally, but without ſhot. For ſalvation is not beſtowed, or damnation inflicted abſolutely, but that meerely upon the foregoing of faith and repentance; this meerely upon finall perſeverance in ſinne. Only regeneration together with the grace of faith and repentance, is beſtowed abſolutely by God upon whom he will, and denyed to whom he will, according to that of Paul, He hath mercy on whom he will, and whom he will he hardneth. And it is very ſtrange that this being the criticall poynt, and the moſt momentous poynt of controverſy, and ſuch, the deciſion whereof carryeth with it the deciſion of all the reſt, this Author ſhould unſhamefacedly decline it. But ſome there be that hate the light becauſe their workes are evill; but doth it become him to taxe others for declining the triall, when none ſheweth more vile carriage this way then himſelfe? What that Privy-Councellor was, I know not, nor have I any evidence of the truth of the ſtory, but as it lyeth dictated at pleaſure; I have ſhewed how it nothing diſadvantageth our cauſe, though the Author of that ſpeech were not only a Privy-Councellor but a great Divine too. Yet amongſt many good, there might be ſome bad in Queen Elizabeths dayes. If that were true which is reported to have been mentioned by Dr Lively in a Lecture of his in Cambridge, namely that a certaine Booke was found under a Privy-Councellors pillow, whoſe inſcription was this De tribus Mundi impoſtoribus, Moſe, Chriſto, Mahumite. As for fate ſtoicall (to give the Divell his right) I no where find it maintained by any of them ſo as to prejudice mens wills, but by many great ones I find this expreſly denyed and hereof I have already ſpoken more at large.
Still he keepes his courſe in impugning an abſolute decree determining mens ends preciſely: What ſecret miſteries he conceales in the Word, preciſely. I know not; but it is aparent, we maintaine no ſuch determining the Salvation of any man, ſo as to exclude a Godly life. We both know and teach that without Holineſſe (as much as to ſay without a Godly life) no man ſhall ſee God. But we further ſay, that this is not wholy the decree of predeſtination, though this Author with his Remonſtrants would faine reſt here: but we farther ſay, that a Godly life is the gift of Gods grace, and that God beſtowes this gift on whom he will; but this Author hath no great luſt to oppoſe us here. The more Equivocall a phraiſe is, the fitter it is to ſerve his turne, that lyes upon advantages, to promote error and obſcure truth. And therefore keepes himſelfe to the abſolute decree and preciſe determinations; either not underſtanding or not conſidering, that an abſolute decree may be takendivers waies, either quoad actum volentis as touching the act of God willing, or quoad res volitas, as touching the things willed, the decree properly ſignifies the act of God willing; but this Author in conſideratly takes it quoad res volitas as touching the things willed all along, as appeares by his oppoſſing it to decree or will conditionall; And will conditionall with him is ſuch, as when the thing willed is not effected becauſe the condition is not performed. They are his owne words in the laſt Section ſave one of his former ſorts of reaſons, the very laſt words. As for example, the will of Saving men is not accompliſhed, becauſe men doe not believe. Then as touching the things willed Gods decrees being conſidered, here alſo ariſe different conſiderations; for as much as the things willed are different Grace and Glory; As for Glory and Salvation we doe not ſay that God hath decreed to confer that abſolutly, but only conditionally; yet thereupon he ſtiks throughout. ſuppoſing his adverſaries to maintaine an abſolute decree concerning the conferring of Salvation abolutely, which is moſt untrue, wherein he fights without any adverſary; yet there he diſchargeth himſelfe very ſtrenuouſly, and layes about him like a mad man. But as for grace, to wit, the grace of regeneration, the grace of faith and repentance; this we readily profeſſe that God doth beſtow it abſolutly, to wit, on whom he will, according to the meere pleaſure of his will. All this, It is the glory of this Author in his diſcourſe moſt juditiouſly to confound; which made him the more to abound in matter, that he might ſeem to ſay ſome thing, when indeed it is nothing, ſupple to the purpoſe. And to meet with him in every particular of his concluſion; The events (to wit of Salvation or damnation) are not at all decreed by God to come to paſſe abſolutely, but meerely conditionally, and conſequently not unavoydably, but avoydably rather; like as things that come to paſſe contingently doe come to paſſe with a poſſibility not to come to paſſe, and accordingly God decreed they ſhould came to paſſe contingently; And conſequently mens actions hereabouts are not unprofitable, nay they are both neceſſary for obtayning the ends here intimated, & ſuch as never faile of obtayning them. As for example. Sanctification of the ſpirit, and faith of the truth, never faile of procuring Salvation; for as much as God ordained by theſe meanes to bring men unto Salvation 2 Theſſ. 2. 13. And by no meanes elſe. And therefore moſt abſurd it is to conceive, that the practiſe of Godlineſſe proves unprofitable, and from ſuch wild promiſes the unprofitable nature of the prctiſe of Godlineſſe, can prove no better then a wild concluſion.
I come to his two witneſſes; the firſt is Calv. Inſt. l. 3. c. 23. ſect. 14. Si quis ita plebem compellet; ſi non creditis, ideo fit, quia jam divinitus exitio deſtinati eſtis, is non modo ignaviam fovet, ſed indulget malitiae. This (ſaith this Author) is as much to ſay as this; If a man ſhould ſet downe the doctrine of Reprobation in its colours, and explaine it to people in a cleare and lively faſhion, he would hereby open a doore to liberty and prophaneneſſe. Now this Calvin delivereth as out of Auſtin; as appeareth both by his entrance hereunto, and by his ſhutting up of it; His entrance into it is this. Et tamen ut ſingulare aedificationis ſtudium ſancto viro fuit, (that is Auſtin) ſic docendi veri rationem temperat ut prudenter caveatur, quoad licet, offenſio. Nam iquae vere dicuntur congruenter ſimul poſſe dici admonet; The man he ſpeakes of ſtill is Austin, as is apparent to him that ſhall conſider the coherence of this Section with the former. Then he ſets downe the inconvenient manner of Preaching this truth, as Auſtin doth, though not in Auſtins words but in his owne. Si quis ita plebem compellet; ſi non creditis, ideo fit, quia jam divinitus exitio deſtinati eſtis. &c. And ſhutting the whole up he expreſſely names Auſtin, miſliking ſuch manner of Preaching thus; Tales ita que Auguſtinus non immerito tanquam vel inſulſos Doctores, vel ſiniſtros & ominoſos Prophetas ab Eccleſia jubet faceſſere. What is the myſtery then of this, that Calvin is here brought in for a witneſſe, in making a relation of Austins diſcourſe, and Auſtin himſelfe whoſe judgement Calvin doth but relate is pretermitted, eſpecially conſidering that Auſtins teſtimony, where it ſerves his turne, would give farre more credit to his cauſe then Calvins: you will give me leave to gueſſe at the miſtery, which I take to be this; Calvin is well known to be oppoſite unto him in the doctrine of reprobation; but Calvin acknowledging that this Doctrine might be delivered in a harſh manner, which yet nothing moved him from entertaining it: this harſh manner of propounding it, is enough to ſerve this Authors turne, to defame it both in his own conceit, and in the conceit of others, ſuch as himſelfe. For as for Calvins opinion to the contrary, that is of no conſideration with him, yea though Luther alſo joyne with him in this. Hee is eſpecially in theſe daies, and with ſome perſons ſo contemptible, as never was honeſt man more. But to bring in Auſtin acknowledging this Doctrine, and taking notice of ſome harſh manners in propounding it, and yet notwithſtanding embracing it in deſpight of the harſhneſſe thereof, and ſhewing withall, how this harſh manner of propounding the ſame truth may be tempered; his Authority this Author well knew, and conſidered would be of greater Authority to ſway for it, then ſome harſhneſſe in the propounder, or this Authors Me thinks, would ſway againſt it: And therefore he thought fit to ſpare the bringing in of Auſtin to teſtify for him, and contents himſelfe to bring Calvin only upon the ſtage, though he doth but relate in effect the diſcourſe of Austin; Thus as formerly I ſaid, this Treatiſe ſavours more of the Fox then of the Lyon. But let us bring him unto Auſtin De bono perſeverantioe. cap. 16. Where the objection made by them of Marſeiles againſt Auſtins Doctrine of Predeſtination is propoſed thus. Sed aiunt ut ſcribitis neminem poſſe correptionis ſtimulis excitari, ſi dicatur in conventu Eccleſiae audientibus multis. Ita ſe habet de praedeſtinatione definita ſententia voluntatis Dei, ut alii ex vobis de infidelitate, accepta obediendi voluntate veneritis ad fidem, vel accepta maneatis in fide: caeteri verò qui in peccatorum delectatione remoramini, ideo nondum ſurrexiſtis, quia nec dum vos adjutorium gratiae miſerantis erexit. Veruntamen ſi qui eſtis nondum vocati, quos gratia ſua praedestinaverit elegendos, accipietis eandem gratiam, qua velitis & ſitis electi: Et ſi qui obeditis ſi praedeſtinati eſtis rejiciendi, ſubtrahentur obediendi vires, ut obedire ceſſitis. But they ſay (as you write) that no man can be excited by the good of reprehenſion, if in the congregation before many, the Preacher ſhall thus diſcourſe. Such is the ſentence of Gods will determined as touching predeſtination, that ſome of you receiving the will of obedience, ſhall come from infidelity unto faith, or receiving the gift of perſeverance ſhall continue therein. But if there be any among you who are not called, whom God hath through his grace predeſtinated to be elected, they ſhall receive the ſame grace, whereby to will to be, & to become elect. And if there be any of you, who obey the Goſpell, that are predeſtinated to be rejected, the ſtrength of obeying ſhall be taken from you, that you may ceaſe to obey. Here is the objection againſt it, Auſtins doctrine of predeſtination, and reprobation at full; his anſwer to it followeth at full; but how? Not in denying ought that hereby is implyed concerning his doctrine of Predeſtination, but to the contrary; Firſt ſhewing that this harſh propoſition of things, muſt not deterre us from the embracing of it; Secondly, ſhewing how the ſame truth may be delivered in a more temperate manner. Ita cum dicuntur (ſaith he) ita nos a confitenda Dei gratia, i. e. quae non ſecundum merita nostra datur, & a confitenda ſecundum eam praedeſtinatione Sanctorum; that is, Theſe things thus delivered, muſt not deterre us from confeſſing Gods grace, which is not given according unto workes, and from confeſſing the predeſtination of Saints, according thereunto. Where obſerve I beſeech you how farre he joynes together the doctrine of Gods free grace, with his doctrine of predeſtination according to his Tenet, which here was oppoſed by the ſame Argument, wherewith the Author in this place oppugneth ours. Manifeſtly giving to underſtand, that his doctrine of Predeſtination could not be impugned as there it is, but withall they that impugne it, muſt deny the freeneſſe of Gods grace, & maintain that it is given according unto works or merits. So that as he anſwers them, ſo we may take liberty to anſwer this Author, and ſay that this argument of his muſt not deterre us from confeſſing predeſtination according to Gods free grace; leaſt ſo we be driven to maintaine that Grace is given according unto works. And the reaſon is manifeſt; For if it be not of the meere pleaſure of God, that he beſtowes faith on one, & denyes it unto another, then the reaſon hereof muſt be becauſe God findes ſome better diſpoſition in one then in another, and therefore he gives him, that is better diſpoſed, the grace of faith which he denyes unto another. Now this both in Auſtins judgement & in cleare reaſon appears to be the maintaining, that grace is given according unto workes, which is condemned in the Synod of Paleſtine above 1200 years agoe. Yet Auſtin reſts not here, but ſhewes how the ſame objection may have place, as well for the overthrowing of preſcience divine, as for the overthrowing of predeſtination divine. We (ſaith he) muſt no more be deterred by this objection from confeſſing, the freeneſſe of Gods grace, and predeſtination divine ſuitable thereunto, then we are hereby deterred from acknowledging Gods fore-knowledge, and ſhewes how the ſame objection may be accommodated againſt Gods fore-knowledge, thus. Sive nunc recte vivatis ſive non recte; tales vos eritis poſtea quales vos deus futuros eſſe praeſcivit, vel boni ſi bonos vel mali ſi malos. That is, Whether at this time you live well or not well, ſuch you ſhall be as God foreſeeth you will be; either good if he foreſeeth it will come to paſſe, or evill if he foreſeeth you will be evill. Now (ſaith he) if upon the hearing of this, ſome are converted unto ſlothfulneſſe (this is the very objection propoſed by Calvin for the matter of it, but the forme is different. For Calvin ſaith the Preacher, doth cheriſh ſlothfulneſſe, &c. Auſtin ſignifieth only, that by ſuch kind of Preaching, men take occaſion of ſlothfulneſſe, and therefore it is fit that Calvin ſhould in that ſenſe only be interpreted, ſeeing he only relates in effect that which he findes in Auſtin,) ſuppoſe (ſaith Auſtin going on) That hereupon they runne after their luſt, ſhall we therefore thinke, that to be falſe, which was delivered as concerning Gods fore-knowledge? Then he tells a Hiſtory of his own experience, namely how one in the ſame monaſtery whereof he was, abuſed in this manner the doctrine of fore-knowledge. For when his brethren reproved him he would ſtubbornly anſwer, Whatſoever I am now, ſurely I ſhall goe out of the World, ſuch as God foreſeeth I will be. Wherein ſaith Auſtin, he ſpeakes truth, but he was ſo farre from profiting by it unto good, that at length he utterly forſooke our ſociety, returning as a dog to his vomit; and yet what he will be, ſaith he, the Lord knoweth. Now who doubts but that our doctrine of juſtification by faith, and not by workes, may be an occaſion to ſome, to abuſe the grace of God unto wantonneſſe; ſuch there were even in the Apoſtles daies: but what? Shall we therefore renounce that doctrine? I am not yet come to the tempering of the manner of propoſing this doctrine, I have more to ſay before I come to that. What difference is there in harſhneſſe between theſe doctrines, If ye doe not believe, therefore ye doe not believe, becauſe God hath ordained you to deſtruction, and this, If ye doe not believe, therefore ye doe not believe becauſe God hath not regenerated you: Let any man ſhew how a doore is open to ſlothfulneſſe, more by the one, then by the other; eſpecially conſidering the ground of all, is mans inability to believe, without this grace of God effectually preventing and working him unto faith. Now this doctine is plainly taught, and that particularly of certain perſons, to their faces: Ioh 8.. He that is of God heareth Gods word, ye therefore heare them not, becauſe ye are not of God. The phraſe, to be of God, I interpret here of regeneration, but both Auſtin of old, and our Divines of late, doe interpret of election; and ſo it is preciſely the ſame with the Preaching of reprobation in his true colours, as this Author interprets it, and paſſeth this cenſure upon it, as opening a doore to liberty and profaneneſſe; which may I confeſſe well be occaſionally to carnall men, or to men poſſeſt with prejudicate opinions, yet here it appears plainly, to be in effect the ſame with that which our Saviour himſelfe Preached. But take this withall; as it may be an occaſion of ſlothfulneſſe, ſo it may be a meanes to humble men, and beat them out of the preſumptuous conceit of their own ſufficiency to heare Gods word, to believe, to repent, and the like; and thereby to prepare them to look up unto God, and to waite for him in his ordinances, if ſo be as the Angell came downe to move the waters in the poole of Betheſda, to make them medicinable; ſo Gods ſpirit may come downe and make his word powerfull to the regenerating of them, to the working of faith, and repentance in them. And I appeale to every ſober mans judgement, whether to this end tended not the very like Doctrine and admonition propoſed by Moſes to the Children of Iſrael in the Wilderneſſe. Deut. 29. 2, 3, 4. Ye have ſeen all that the Lord did before your eyes in the land of Egypt unto Pharaoh and all his ſervants, and unto all his Land. The great temptations which thine eyes have ſeene thoſe great miracles and wonders. Yet the Lord hath not given you a heart to perceive, and eyes to ſee, and eares to heare unto this day. For is it not Moſes his purpoſe to ſet before their eyes how little they have profited in obedience and thankfulneſſe unto God, and amendment of life, by all thoſe great workes of his, in the way of mercy towards them, and in the way of judgement towards the Egyptians? And what was the cauſe of all this, but the hardneſſe of their hearts, and the blindneſſe of their eyes? and to what end doth he tell them, that God alone can take away this hardneſſe of heart, and blindneſſe of mind, which hitherto he had not done? Might he not ſeem to juſtify them, in walking after the hardneſſe of their hearts by this, and harden them therein by this Doctrine of his? like as this Author caſts the like aſperſion in part upon the like Doctrine of ours? Yet Moſes paſſeth not for this, ſo he might ſet them in a right courſe, to be made partakers of Gods grace, and that by the miniſtry of the Law, to humble and prepare them for the grace of God, which is the Evangelicall uſe of the Law. And it is remarkable that in the firſt verſe of this Chapter, theſe words are ſaid to be the words of the Covenant, which the Lord commanded Moſes to make with the Children of Iſrael in the land of Moab, beſide the Covenant which he made with them in Horeb. Wherefore ſeeing the Covenant made in Horeb, was the Covenant of the Law, it followeth that this Covenant is the Covenant of grace, and theſe words are the words of the Covenant of grace, which is plainly expreſſed in the next Chapter v. 6. And the Lord thy God, will circumciſe thine heart, and the heart of thy ſeed, that thou maieſt love the Lord thy God with all thy heart, and with all thy ſoule, that thou maieſt live. And what is the uſuall preparation hereunto but to humble men by convicting them of ſinne, and of their utter inability to help themſelves, and that nothing but Gods grace is able to give them an heart to perceive, and eyes to ſee, and eares to heare. But yet becauſe we doe not ſpeake in the ſame meaſure of the ſpirit, and of power, as Moſes and our Saviour did, therefore we labour to decline all harſhneſſe as much as lyeth in our power, where we ſee occaſion is like to be taken of offence. Therefore firſt as touching this diſcourſe of Calvins. If you believe not, therefore it is, becauſe you are already deſtinated unto damnation. I ſay this is untrue more waies then one. Firſt if he conceives deſtination unto damnation, goes before Gods decree to deny faith: this I utterly deny, and have already proved, that in no moment, of reaſon doth the decree of damnation precede the decree of denying grace. Therefore Gods decree to deny them grace, is rather the cauſe why they believe not then the decree of damnation. Secondly whether we take it of the one or of the other, or of both, yet the propoſition is utterly untrue. For it doth not follow, that becauſe a man doth not as yet believe, therefore God hath decreed to deny him faith; and becauſe he hath ſo decreed, therefore he denies him faith. For he that believes not to day, may believe to morrow. Saul was ſometimes a perſecutor of Gods Church; but was it at that time lawfull to conclude, that becauſe he did not then believe therefore he was deſtinated unto damnation: ſo that the reaſon indeed is, either becauſe God hath not decreed at all to give them faith, or becauſe the time which God hath ordained for their converſion is not yet come. This is ſo cleare that Calvin himſelfe were he alive, would not gainſay upon conſideration. Neither doth he juſtify this diſcourſe, but only ſaith, we muſt be more wiſe, then ſo to diſcourſe to our Auditors. But this Author in ſaying, this is to ſet downe our doctrine of reprobation in its colours, delivers that which is ſhamefully untrue, and nothing ſutable with our doctrine. More necre to the matter we ſhould ſay rather, That like as therefore a man heareth Gods word becauſe he is of God (that is as I interpret it, becauſe he is regenerated of God) ſo therefore men heare them not, becauſe they are not of God, that is not yet regenerated; but yet nevertheleſſe they may be in good time. Yet here alſo there is ſome defect for want of cleare explication of this truth; For will you conclude hence, that non-regeneration is the cauſe of infidelity (as ſome doe in effect)? Why but this is either notoriouſly falſe, or if true it is true in ſuch a ſenſe, as whereby God is no more the cauſe thereof, then a Phyſitian is the cauſe of a diſeaſe, becauſe he will not cure it. For infidelity is a naturall fruit of mans hereditary corruption, and God alone can cure it, but if he will not, God is not to be ſaid to be the cauſe of any diſobedience iſſuing therefrom, otherwiſe then per modum non removentis, by way of not removing the cauſe of it; or per modum non dantis quod prohiberet, by way of not curing the cauſe, that is, by not giving faith. Now what harſhneſſe there is in this, to as many as doe not concurre with the Pelagians, ſo as in plain termes to profeſſe, that Grace is given according to mens works; And the objection framed againſt Austin, and grounded upon that doctrine which he acknowledged ranne thus. Caeteri qui in peccatorum delectatione remoramini ideo nondum ſurrexiſtis, quia nec dum vos adjutorium gratiae miſerantis erexit. Therefore you are not riſen out of that delight you took in ſinne, becauſe the ſuccour of Gods grace hath not raiſed you, not as Calvin expreſſeth it. Therefore you believe not, becauſe ye are ordained to deſtruction. And this very doctrine, as formerly I ſaid, our Saviour ſpares not to apply to ſome particular Ioh. 8.perſons, and Preach it to their faces; like as Moſes Preacheth the very ſame doctrine to the Children of Iſrael, Deut. 29. 2, 3, 4. Yet Auſtin to prevent harſhneſſe doth not like this manner of propoſing it ſo well, ſeeing it may be and it is fit it ſhould be delivered coveniently thus. Si qui autem ad huc in peccatorum damnabilium delectatione remoramini apprehenditis ſaluberrimam diſciplinam. Quod tamen cum feceritis, nolite extolli quaſi de operibus veſtris, aut gloriari, quaſi non acceperitis. If any of you doe yet continue in the delightfull courſe of damnable ſinnes take hold of wholeſome diſcipline, which when you have done, be not proud thereof as of your own work, or Glory as if you had not received this grace of God. Now what advantagious ſervice this firſt witneſſe hath done him, I am well content the indifferent may judge. I come to his ſecond witneſſe, that is of the Land-grave of Turing, reported by Hesterbachius; as I remember it is about the Twelfth Century of yeares ſince our Saviours incarnation. This man being admoniſhed by his friends of his dangerous and vitious courſes, made this anſwer. Si praedeſtinatus ſum nulla peccata poterunt mihi Regnum Caelorum auferre; Si praeſcitus, nulla bona mihi illud valebunt conferre. It is not the firſt time I have met with this ſtory; not in Voſsius only, but in an Arminian Manuſcript; it ſeems they make ſome account of it; yet I ſee no cauſe they ſhould make any ſuch account thereof. It is the common voyce of prophane perſons corrupting the doctrine of Predeſtination to ſerve their own turnes. My ſelfe remember an inſtance of it in my minority, when I was little more then a child; and I remember both the Perſon whom, and the place where it was delivered, and it was accounted as a ſigne of a prophane heart; yet this Voſſius makes uſe of, as an inſtance forſooth of a Predeſtination Heretique. And I wonder why they doe not deviſe as well a Praeſcientiarian Hereſy; and that by as good an inſtance as this, of one of Auſtins Monkes, who being reproved by his brethren, made the like anſwer as touching Gods praeſcience, but yet with more ſobriety, ſaying, Whatſoever I am now, I ſhall be ſuch as God foreſeeth I will be. Yet herein as Auſtin profeſſeth, he ſpake nothing but truth; but the ſaying of the Landgrave implyes a notorious untruth, namely, that if he were predeſtinated he ſhould be Saved, though he continued in his ſinfull courſes; Now this I ſay is a groſſe untruth; For predeſtination is the preparation of Grace (as Auſtin deſineth it) and conſequently ſuch as are predeſtinated ſhall be taken off from their ſinfull courſes in good time, and by Grace be brought unto Salvation. In like ſort he ſuppoſeth a Reprobate may be truly righteous; whereas Auſtin profeſſeth of ſuch, as are not predeſtinate that God brings none of them to wholſome and ſpirituall repentance, whereby man is reconciled unto God in Chriſt, what patience ſoever he affords them. Contr. Jul. Pelag. l. 5. c. 4. Nay this kind of Argumentation, drawn from deſtiny Stoicall, wherewith our adverſaries doe uſually reproach our doctrine of Predeſtination, like as the Pelagians did in the ſame manner reproach Saint Auſtins doctrine concerning Predeſtination. I ſay this argument was in courſe, and profligated in the daies of Cicero, and cenſured as foreign, an idle argumentation (as before I mentioned) and it is to be ſeen in Cicero his book De Fato; and thereupon they diſtinguiſhed of ſome things which they called, Fatalia, as victory, and ſome things which they called, Confatalia, as all neceſſary meanes requiſite to the getting of the victory. And Origen though he be accounted a favourer of our adverſaries Doctrine in his writings, yet he ſhewes the vanitie of this Argument applyed to fate, wherby undoubtedly he meanes providence divine. For he propoſeth ſuch a kind of objection, as if a ſicke man ſhould diſpute himſelf from taking Phyſick after this maner. Either by deſtiny is it appointed I ſhall recover or no; If my deſtiny be to recover I ſhall recover though I uſe no Phyſicke, if my destiny be not to recover, all the Phyſitians in the world ſhal doe me no good. And the vanity of this is repreſented by the like argument in another manner thus: If it be thy deſteny to beget children, whether thou uſeſt the company of Woemen or no, thou ſhalt beget children: And concludes thus; Ut enim hic ſi fieri non potest ut quis procreat, niſi cum muliere concubuerit, ſic ſi valetudinis recuperatio medicinae via efficitur neceſſariò adhibetur medicus. The Greeke of Origen is ſet downe at large by Turnebus in his diſputation upon Cicero his book De Fato, againſt Ramus. Now judge you I pray, what colour of detriment to Religion, hath he produced from our doctrine of abſolute Reprobation, and whether his diſcourſe herein is any better then the imagination of a vaine thing.