The Riches of Gods Love, Part 2 · Treatise · Type of argument 5 · Section 1

The Riches of Gods Love · Part 2 · Treatise · Type of argument 5 · Section 1

p. 255SECT. I.

I Am come to my laſt reaſon againſt it, drawn from the Vncomfortableneſſe of it: It is a doctrine full of deſperation, both to them that ſtand, and to them that are fallen, to men out of temptation, and in it.

It

1. Leads men into temptation.

2. Leaves men in it.

And therefore it is no part of Gods word, for that is foreign, good newes to men, a ſtore-houſe of ſweet conſolations for them that ſtand, and ſuch as are fallen. Theſe things are written (ſaith the Apoſtle) Rom. 15. 4. That by patience and conſolation of the Scriptures we might have hope; implying that therefore was the word written, and left to the Church, that by the comforts contained in it, thoſe poore ſoules that look towards heaven, might never want in any changes or chances of this mortall life, a ſweet gale of hope to refreſh them, and carry on their ſhip full merrily towards the Haven. It leads men into temptation, and into ſuch a one too, as is as ſharpe and dangerous as any the tempter hath. The Devill can eaſily perſwade any man that makes abſolute reprobation a part of his creed, that he is one of thoſe abſolute Reprobates; becauſe there are more abſolute Reprobates (even an hundred for one,) then abſolute choſen ones: and a man hath a great deale more reaſon to think that he is one of the moſt, then one of the leaſt, one of the huge multitude of inevitable caſtawaies, then one of the little flock, for whom God hath abſolutely prepared a Kingdome. Such a man is not only capable of, but framed and faſhioned by his opinion for this ſuggeſtion; which is a very ſore one, if we may believe Calvin, Bucer, and Zanchius.

Calvin tells us, Quod nulla tentatione vel gravius, vel periculoſius fideles percellit Satan, that the Devill cannot aſſault a believer with a temptation more dangerous. And a little after he ſaith, It is ſo much Inſtit: l: 3. c: 24. Sect: 4.the deadlier, by how much commoner it is then any other, Rariſſimus eſt cujus non interdum animus hac cogitatione feriatur, unde tibi ſalus niſi ex Dei electione? Electionis autem quae tibi revelatio? Quae ſi apud quempiam ſemel invaluit, aut diris tormentis miſerum perpetuo exeruciat, aut reddit penitus attonitum. So ordinary is the temptation, that he who is at all times free from it is a rare man (we are to conceive that he ſpeakes of thoſe that believe abſolute reprobation:) and ſo dangerous it is, that if it get ſtrength, he which is under it, is either miſerably tormented, or mightily aſtoniſhed. And a little after this, he ſaith againe. Ergo ſi naufragium timemus, ſollicité ab hoc ſcopulo cavendum, in quem nunquam ſine exitio impingitur, He that will not wrack his ſoule muſt keep from this rock.

Bucer alſo hath a paſſage like to this, Vt caput omnis noxiae tentationis (ſaith he) repellenda eſt quaeſtio, ſumuſnè praedeſtinati? Nam qui de hoc dubitat, nec vocatumſe, nec juſtificatum eſſe credere poterit, hoc eſt, nequit In 8 Rom: q. 2. de praedeſt:eſſe Chriſtianus: This doubt whether we are predeſtinated or no? Muſt be repelled as the head of every pernitious temptation: for he that doubts of this cannot be a Chriſtian. Praeſumendum igitur ut principium fidei nos omnes eſſe a Deo praeſcitos. Every man therefore muſt preſume it as a principle of faith that he is elected.

This very ſpeech of Bucers Zanchy makes uſe of to the ſame purpoſe. We ſee then by the reſtimony of theſe worthy men, that this temptation is very dangerous and ordinary too, to ſuch as think Zanch: lib: 5: de natura Dei. Quaeſt: de Praedeſt. Georg. Major in 2 Tim. 2. Fol.. 1109.2 Tim 2there are abſolute reprobates. The truth of both will farther appeare by the example of Petrus Hoſuanus a Schoolemaſter in Hungary, who intending to hang himſelfe, ſignified in a letter which he left in his ſtudy for the ſatisfaction of his friends and Countrymen, the cauſe of it, in that writing he delivered theſe three things.

1. That he was of Calvins and S. Auſtins opinion, that men are not dealt withall, ſecundum bona, or mala opera, according to their works good or evill, but that there are occultiores cauſae more hidden cauſes of mens eternall condition.

2. That he was one of that woefull company of abſolute caſtawaies, Vas formatum in ignominiam, a veſſell prepared to diſhonour: and that therefore (though his life had been none of the worſt) he could not poſſibly be ſaved.

3. That being unable to beare the dreadfull apprehenſions of wrath, with which he was affrighted he hanged himſelfe. For theſe are ſome of his laſt words there recorded, Diſcedo igitur ad Lacus Infernales aeternum dedecus patriae meae, Deo vos commendo, cujus miſericordia mihi negata eſt. I goe to thoſe infernall lakes, a perpetuall reproach to my Country, commending you to God whoſe mercy is denyed mee.

Out of this example we may eaſily collect two things.

1. That men who think that there are many, whom God hath utterly rejected out of his only will and pleaſure, may be eaſily brought to think by Satans ſuggeſtion, that they are of that company: And

2. That this temptation is very dangerous; I conclude therefore the firſt part of my laſt Reaſon, that abſolute Reprobation leads men into temptation.

p. 256TWISSE. Conſideration.

AS I remember, when this Author firſt had reſort unto ſome prime ſtickler for the Arminian way to conferre with him there about, it was told me that this Authour ſhould alledge, that our doctrine of election was a comfortable doctrine: but then on the other ſide, it was alledged, that granting that, yet with all it did expoſe to deſſolutenes of life. And therefore I little expect any ſuch argument as this to be propoſed, leaſt of all to be ranged amonſt the nūber of thoſe that are taken to be of a convincing nature. Yet is it the leſſe ſtrange, becauſe the Apoſtle telleth us of ſome, that their courſe is proficere in pejus, to growe worſe and worſe. But let us conſider, whether he ſpeeds any better in this then in the former. And whereas he ſaith, It is a doctrine full of deſperation both to them that ſtand, and to them that are fallen. I doe not find that in the accommodation of this argument, he takes any more notice of this diſtinction throughout this Section. The Goſpell is foreign, and the power of God unto Salvation; but to whom? Surely to them that believe. Rom. 1. 16. and preſerve: Be faithfull unto death and I will give thee a Crowne of Life. Revel. 2. 10. He that believeth in him is not condemned, but he that believeth not is condemned alredy, becauſe he hath not believed in the name of that only begotten Sonne of God John 3. 18. Likewiſe the comfort which the Scripture miniſtreth to ſtrengthen men with patience to hold out in the promiſe of Everlaſting Life, though it be long in comming; as which is the portion only of ſuch as are not weary of well-doing, & faint not for according to that of the Apoſtle, Be not weary of well-doing, ſo in good time yee ſhall reape if you faint not. Gal. 6. 9. And as for poore ſoules, if they be poore in ſpirit, undoubtedly they are bleſſed, for theirs is the Kingdome of Heaven: And whoſe doctrine, the Arminian or ours, doth beſt maintaine poverty of ſpirit, I am very willing the different may judge Yet of the poore of the world and moſt diſpiſed, God doth chooſe to be rich in faith, and (in this poverty of ſpirit) heires of the Kingdome which God hath prepared for them that love him. And Gods Kingdome doth moſt conſiſt of ſuch poore and diſpiſed creatures. Iac. 2. 5.Jas 2:51 Cor: 1. 27, 28. And as for this love of God, we acknowledge that God doth not leave it in his elect to the liberty of their wills, but rather that he workes it in them by the circumciſion of the heart: Deut: 30. 6. The Lord thy God will circumciſe thine heart and the heart of thy ſeed to love the Lord thy God with all thine heart, and withall thy ſoule that thou mayſt live. And indeed the Kingdom is promiſed to none but ſuch as love him. Jac: 2. 5. It is a ſingular conſolation that all things work together for the good of man; but this conſolation is applyed only to them that love God, which are called according to his purpoſe. Rom: 8. 28. And as for the phraſe of looking towards Heaven, if thereby be meant their waiting for Christs comming, I make no queſtion but ſuch alſo ſhall be delivered from the wrath to come. 1 Theſſ: 1. 10. It being not poſſible they ſhould waite for him, unleſſe they love his appearing: and the Apoſtle hath aſſured ſuch that the Lord hath a Crowne of Righteouſneſſe in ſtore to beſtowe upon them 2 Tim: 4. 8. And I take the like phraiſe to ſignify no leſſe then the converſion of their hearts to God. Jer: 50. 4. In thoſe dayes and in that time ſayth the Lord, the children of Iſraell ſhall come, they and the children of Judah together going, and weeping ſhall they goe, and ſeeke the Lord their God, v. 5: They ſhall aske the way to Sion with their faces thither-wards ſaying, come let us joyne our ſelves to the Lord in a perpetuall Covenant that ſhall not be forgotten.

Now I come to the particular accommodation of this argument againſt our doctrine. And of this he ſayth, that It leads men into temptation, and into ſuch a one as is as ſharpe and dangerous as any the tempter hath. Now the temptation here ſpoken of conſiſts in this, that The Divell can eaſily perſwade a man that makes abſolute reprobation a part of his Creed, that he is one of thoſe abſolute reprobates becauſe thoſe are more abſolute reprobates (even an hundred for one) then abſolute choſen ons, and a man hath a greatdeale more reaſon to thinke that he is one of the moſt then one of the leaſt, one of the huge multitude of inevitable caſtawayes, then on of that little flock, for whom God hath abſolutely prepared a Kingdome. And this he pretends to prove out of Calvin, Bucer, and Zanchius; p. 257and this togither with a ſtory related out of Georgius Major a Lutheran concerning Petrus Gloſuanus, a Schoole-maſter in Hungary is all his proofe. Now in anſwer hereunto I will proceed by degrees. Firſt he continueth ſtill to ſerve his turne with the equivocation of this phraiſe of abſolute reprobation without diſtinguiſhing: And albeit, it may be gathered by his diſcourſe, that as Others doe, ſo he himſelfe conſiders it not quoad actum volentis, as touching the act of God willing, but quoad res volitas, as touching the things willed. Yet he is well pleaſed to confound the things willed into one, as if they had no difference as touching their abſoluteneſſe, whereas the deniall of grace together with the inflicting of damnation, (which are the things willed by reprobation which accordingly is diſtinguiſhed into Roprobation from grace, & reprobation from glory, or unto damnation) are ſo different, that God doth decree indeed the abſoluteneſſe of the one, but he doth not at all decree the abſoluteneſſe of the other, but meerly the conditionall nature thereof. For grace he denieth and purpoſeth to deny abſolutely. For the Apoſtle plainly profeſſeth, That as God hath mercy on whom he will Rom: 9. 18. By bringing them unto faith. Rom. 11. 30. So he hardeneth whom he will by denying faith unto them. But as for Glory and damnation, like as God doth not abſolutely, ſo neither did he decree abſolutely to deny the one & inflict the other, but only conditionally, to wit, in caſe of finall perſeverance in ſin. Therefore I have reaſon to underſtand him of reprobation from grace, as often as he ſpeaks of abſolute reprobation, & cōſequently his meaning muſt be that God doth not deny grace, but upon condition of mans doing or not doing ſome thing, ſo that if either man did ſomething or leave undon ſome thing, thē God would give him grace, which for want thereof he doth not; which is as good, as in plain termes to profeſſe, That grace is given according to works. Then againe conſider, what is that grace, which is given upon condition, and not abſolutely by theſe mens opinion; Is it which thy call univerſall, and wherein conſiſts the enlivening of mans will, & the enabling of him to will any ſpirituall good whereto, he ſhall be excited? This cannot be given any otherwiſe then abſolutely; for as much as they make it to be given when a man commeth into the world: and to that purpoſe doe alleadge that, John 1. 9. This is that true light which enlightens every man that commeth into the world. Or Is it exciting grace, that is not given abſolutely? This cannot be neither; For this exciting grace is in the miniſtry of the Word. Now when the Goſpell is brought unto a Nation, not only the civill ſort; but the moſt prophane are made partakers of it indifferently; ſo that predeſtination hereunto muſt be acknowledged even by the Arminians themſeves to be abſolute, as it ſignifies predeſtination unto grace prevenient. So that if any predeſtination unto grace, be not abſolute but conditionall, it muſt needs be predeſtination unto grace ſubſequent. As for example, God doth decree to worke in man the act of willing that which is good; this decree (ſay they) is not abſolute but conditionall. Now I pray conſider what is, or can be the condition hereof, but the act of willing? And this indeed is their doctrine, as I have ſeen it under the hand of one of them, namely, that God doth work in us foreign velle modo velimus, as much as to ſay, If we will make our ſelves willing to believe, to repent, to doe any good work, then God will make us willing hereunto. This is the iſſue of the comfortable doctrine of theſe Arminians; and unleſſe we concurre with them in ſuch unſober expreſſions, we expoſe our ſelves to the temptations of Satan (yea the foreſt temptations if we believe this Author;) and bereave our ſoules of all comfort from the Scriptures; As if divine conſolations were like to their argumentations, the one as unſober as the other. But let us conſider the force of his Argument; If it be ſo eaſy a matter for the Divell to perſwade a man of this, how came it to paſſe that he did not perſwade Auſtin hereof, or Proſper, or Fulgentius, or any of thoſe ancient writers, in this argument againſt the Pelagians: How is it that he could not performe ſo eaſy a matter upon Calvin, Bucer, Beza, Zanchy, Junius, Piſcator, or any other of thoſe famous writers in this argument? How is it that he prevailes over ſo few in compariſon? Nay, conſider was there ever any that was perſwaded, or can this Author produce any evidence to prove, that ever any was perſwaded that himſelfe was a Reprobate upon this ground, to wit, becauſe the number of Reprobates are by farre fewer then the number of Gods elect. though (as he ſpeakes) an hundred for one? I have read of diverſe, collected by Goulartius within that century of yeares next preceding his worke, that have caſt themſelves away in deſpaire; yet not all neither upon conceit of their abſolute reprobation: And of them that have ſo conceived, not one doe I find that hath entertained this conceit upon the ground here mentioned by this p. 258Authour Francis Spira is a ſtrange preſident, but the ground of this deſperate condition is manifeſted to have bin this, that he cōceived himſelf to have ſined the ſin againſt the Holy Ghoſt. Many in our dayes have been knowne to have made themſelues a way, and this very yeare 1632, hath brought forth many ſtrange examples in this kind; but hitherto I have not heard that the ground of this their deſperate reſolutions was this, that the Devill had perſwaded them they were abſolute Reprobates, much leſſe that they were perſwaded hereunto by ſo ſorry a ground, as that which this Authour alledgeth. And as before I ſignified, all this muſt proceed of reprobation from grace; And if God deny grace upon the meere pleaſure of his will, and not according to mens workes, the way is open to deſperation, and it is an eaſy matter for the Devill to perſwade us that we are abſolute Reprobates; as this Authour with great zeale of his cauſe, belike upon the ſingular comfort he finds in his owne way, diſputeth. But over whom hath the Divell this power? Not over Heathens, for they are nothing acquainted with the doctrine of election, and reprobation; but over Chriſtians; Yet conſider I pray, who are Chriſtians, but ſuch as believe in Chriſt? And is it an eaſy matter for the Devill to perſwade ſuch as believe in Chriſt that they are Reprobates? If ſo then either as it is reprobation from grace, or as it ſignifies reprobation from glory, not as it ſignifies reprobation from grace; for it is ſuppoſed they are in the ſtate of grace, to wit, in the ſtate of faith, which is the prime grace. As for reprobation from glory, we doe not maintaine that God doth abſolutely deny that, or that he decreed abſolutely to deny that, but only to ſuch as ſhould be found to dye in ſinne. Againe, as many as maintaine abſolute reprobation, they doe withall maintain that faith is a fruit of election and conſequently by the Genius of their doctrine muſt conclude that they are elect and not Reprobates. Againe, they according to their doctrine doe maintaine, that who is once in the ſtate of regeneration connot fall a way totally or finally: Therefore they are not ſo eaſy to be perſwaded that they are Reprobates at all, but elect rather. Let them, that is our adverſaries, looke to this, and that they are not eaſily perſwaded by the Devill that they are reprobates, at leaſt, that they neither have or can have any aſſurance of their election, for as much as they deny faith to be a fruit of election; and whatſoever their faith be, yet are of opinion that they may totally and finally fall from it, and be damned. Farther conſider, ſeeing this Authour denies not, but the damnation of every Reprobate is decreed by God everlaſtingly, and that irrevocably, though upon foreſight of finall perſeverance in ſinne. I pray what comfort is it for any man that he is not an abſolute Reprobate, if ſo be he is perſwaded that he is a Reprobate, and from everlaſting ordained to condemnation? Now I will prove that it is an eaſy matter for the Devill to perſwade any Arminian that he is a Reprobate, by the ſame argument which this Authour uſeth againſt us. For ſeeing the Reprobates are more by farre then the elect, even an hundered for one, and withall that it is an eaſy thing for the Devill to perſwade any man that he is rather of that number which is greateſt then of that which is leaſt, hence it followes by his owne forme of argumentation that it is an eaſy matter for the Devill to perſwade any Arminian that he is a Reprobate. Yet the vanity of this argumentation I have formerly ſhewed by repreſenting firſt the vaſt number of Heathens in all ages in compariſon unto Chriſtians. Secondly the variety of Sects in Chriſtian Religion, and that moſt of them miſerably corrupt, together with the vaſt number of prophane perſons on the on ſide, and of Hypocrites on the other, why ſhould any man that is privy to his owne heart, as looking towards Heaven, be carried away with ſo baſe a pretence, as to conceive himſelfe to be a Reprobate, eſpecially conſidering the nature of man to hope the beſt of his fortunes, and that upon no ground to ſpeake of, as it appeares in thoſe who venture in Lotteries. Whereas every true Chriſtian believing in the Chriſt hath a certaine ground for the aſſurance of his election by our doctrine. And truly I am verily perſwaded the Devill is more wiſe then to think ſo baſe an illuſion as this, is likely to prevaile; Save that in caſe this Author or his Informator doe believe as they pretend, hereupon he may take advantage to work upon them according to their own rules to perſwade them thereby, that they are Reprobates: and 'till we find he hath prevailed ſo with them, we have no reaſon to conceive that it is an eaſy matter for him to perſwade us that we are abſolute Reprobates; no nor then neither conſidering that we make no ſuch rules, but rather conceive them to be the fancies of crackt or crazed braines. And the Devill had need be more wiſe then ſo, if he p. 259practice to prevaile with us, which undoubtedly, ſo long as God be pleaſed by his grace to keepe us in our right wits, he never ſhall: Certainly if they deſire to bring this rule into our faith, they muſt firſt manifeſt that the Devill hath ſo prevailed with them to make them conceive themſelues to be Reprobates; otherwiſe it cannot be they ſhould conceive ſo eaſy a matter for the Devill to perſwade any of us upon ſo ſorry a ground as this, that we are abſolute Reprobates. As for them that are fallen, (to proſecute that diſtinction this Authour gives according to the parts of it, which the Authour himſelfe doth not) Chriſtians fallen may be underſtood two manner of wayes, either as fallen from the ſtate of grace, or as fallen only into ſinne, but ſtill ſtanding in the ſtate of grace. As touching the firſt we acknowledge no ſuch falling away, St John profeſſing of certaine Apoſtates ſaying, They went 1 Ioh. 2. 19.1 John 2:19out from us, but they were not of us; for had they beene of us, they had continued with us. As for ſuch as fall into ſinne, we that maintaine abſolute election and reprobation, doe withall maintaine with King James in the conference at Hampton Court, that all ſuch ſhall ariſe againe by repentance. And therfore there is no reaſon we ſhould conceive, upon the committing of any ſuch ſinne, that we are Reprobates; leaſt of all upon ſo baſe grounds as here are ſpecified by this Authour. Now I come to his proofe of this by his three teſtimonies.

1. The firſt whereof is the teſtimony of Calvin: whereto I anſwer firſt in generall, That not one of theſe Authours here mentioned take any notice of the ground whereupon this Authour builds, namely, of the paucity of the elect in compariſon to Reprobates, therehence to conclude, That it is an eaſy matter for the Devill to perſwade them that they are Reprobates, if they ſhould have beene ſure to have received ſo much from the pen of this Authour. More particularly I acknowledge the words of Calvin here alledged, namely, that the Devill doth not aſſault the believer with a temptation more dangerous: But why doth not this Authour goe on to tell, what the temptation is which as it were in a breath Calvin ſets downe thus, Quam dum ipſos ſuae electionis dubitatione inquietans, ſimul prava ejus extra viam inquirendae cupitate ſolicitat. It conſiſts of two parts. The firſt is diſquieting of them with doubting of their election. The ſecond is, his ſolliciting of them with an ill deſire of inquiring about it, after a wrong way. Both theſe Calvin ſo compounds, as to make up but one tentation: In the next place, Calvin ſhewes what it is for a man to inquire of his election a wrong way. Extra viam inquirere voco, ubi in abditos divinae ſapientiae receſſus perrumpere homuncio conatur, & quo intelligat quid de ſe ſit conſtitutum apud Dei tribunal, ad ſupremam us que aeternitatem penetrare. To inquire after it out of the way, is, when a vile man endeavoureth to breake into the ſecrets of divine wiſdome, and to pierce into the higheſt eternity, to know what God hath ordained of him there. This he ſayeth is for a man to cast himſelfe into a deep, to be ſwallowed up of a bottomleſſe gulfe, and to throw himſelfe into innumerable ſnares, ſuch as he can never wind himſelfe out off. And to this he ſayeth we are very prone; and hereupon comes in the next ſentence alledged by this Authour, Rariſſimus enim eſt few there be whoſe minds are not taken up with this contemplation, Whence doth Salvation come unto thee, but from Gods election? Now what revelation haſt thou of thine election? And if theſe thoughts doe once take hold of a man, either in cruell manner it torments miſerable man continually, or makes him altogether ſtand aſtoniſhed. All this is delivered by Calvin of them who enquire about their election a wrong way; the very ſame way being condemned alſo by King James in the conference at Hampton Court, or that which he there delivereth much at one. And all this, this Authour very judiciouſly conceales, thinking ſuch a dog-trick well becomes his free will, and his grace alſo. But then Calvin diſcovereth alſo another way, in ea luſtranda, that is, in diſcovering a mans election; and ſuch as wherein, tuta eſt pacata, addo etiam jucunda, navigatio a man may ſaile ſafely, peaceably, and ſweetly: and that they who ſearch after their election in a due order, as it is contained in Gods Word, they are like to reape thence ſingular conſolation, eximium inde referent conſolationis fructtum. Then he ſhewes what this way is, and that we muſt beginne from our vocation (to wit, unto faith and unto repentance) and thence aſcend to our election, in this way he profeſſeth no uncomfortable condition, but moſt comfortable is likely to accrue unto him. The wrong way he warnes us to avoyd carefully: but withall profeſſeth, that no rocke at all is likely to be met withall in this right way. By this I deſire every indifferent perſon will judge aright of this Authours carriage.

2. The next is Bucer in 8. ad Rom: q: de praedeſt: Now Bucers diſcourſe, as it is related p. 260by this Authour himſelfe appeares to tend to no other end but this, that Chriſtians ſhould not diſquiet themſelues with doubting, whether they are predeſtinate or no, but rather without doubt perſwade themſelues that they are of the number of thoſe whom God hath predeſtinate. And by this I perceive what is his meaning here in, which formerly I underſtood not, when this of Bucer was alleadged by this Authour to an other purpoſe. And his meaning ſeemes to be this, whoſoever is called and believes in Chriſt, ought to believe that he is predeſtinate. For indeed faith in his opinion is the fruit of our election, and from the like in the Theſſal: Paul was perſwaded of their election 1 Theſſ: 1. 3, 4. Remembring the worke of your faith and labour of your love, knowing that you are elected of God. Now ſhall others hereby be drawne to be confident of our election, and ſhall not we our ſelves who alone are privy to the ſecret paſſages of our hearts, when others are not. Now I pray conſider, whether this be ſo much as to intimate that it is a farre eaſier matter for a man to be perſwaded that he is a Reprobate, then that he is of the number of Gods elect.

3. By this I perceive the meaning of Zanchy alſo, in ſaying, That every Chriſtian is bound to believe that he is elect: Let us in the name of God examine our faith whether it be true faith or no; but ſurely ſo farre as we are perſwaded of the truth of our faith, ſo farre have we no cauſe to doubt of our election. But this of Zanchius is no more to the purpoſe, whereunto this Authour alleadgeth it, than that of Bucers.

4. In the laſt place, I come to the relation of Georgius Major of a certaine Schoole-Maſter in Hungary, Petrus Hoſuanus by name, for ſo I find him called in Dietricus, though this Authour calls him Iloſuanus, miſtaking belike the copy which he tranſcribed. Now Dietricus relates it as out of Georgius Major as this Author doth. But I wonder not a little that Oſiander in his laſt Century makes no mention of it, that I can find, though I have ſearched after it, as the Woman in the Goſpell did after her loſt groat: Whether he gave any credit to Georgius Major his relation, I know not; or whether any thing came to his knowledge afterwards, as touching the unfaithfullneſſe thereof. But take we it as it lyes in this Authours relation.

1. That he profeſſed himſelfe of Calvins and Austins opinion: I hope this makes no more againſt Calvin and us, then it doth againſt Auſtin and all thoſe that tooke part with him, againſt the Pelagians in his dayes, and the remnants of them afterwards. But if his opinion was, that men are not dealt withall ſecundum bona or mala opera, but that there are occultiores cauſae of mens Eternall conditions, will any ſober Arminian impute this unto us? Doe we ſay that God damnes any man but for ſinne, or that God rewards any man of ripe yeares with Salvation but by way of reward, of theire faith repentance and good-workes? When the Remonſtrants at the Hague conference propoſed their doctrine of predeſtination and reprobation, after this manner, namely, That God from eternity did ordaine to ſave believers and to damne unbelievers, (to this effect), Did any of the Contra-Remonſtrants, or any of the Synod of Dort except againſt the truth of this? But whereas the Remonſtrants and Arminians did acknowledge this to be the whole decree of predeſtination and reprobation: Againſt this exception was tooke both in the Hague conference, and in the Synod of Dort, and Theſes alſo by divers forraine Divines laid downe againſt it, & particularly by our Brittayne Divines amongſt others; All of them maintaining that there was an other decree concerning the giving of the grace of regeneration, of the grace of faith and repentance unto ſome, and denying it unto others. And this decree, we willingly maintain, proceeds not, no not in the execution thereof, according to mens workes good or evill, whatſoever be the end of any that maintaine it. The contrary, namely, that grace is given according unto workes, being a doctrine generally condemned in the Church from the yeare 415, at that time it was condemned in the Synod of Paleſtine, and Pelagius himſelfe driven to ſubcribe unto it, otherwiſe himſelf had been anathematized. But this Authour delivers it as the opinion of Hoſuanus concerning mens Eternall conditions, whereby I take to be meant Salvation and Damnation. And indeed as here the doctrine is expreſſed, it is more agreable with the doctrine of the Predeſtinarians, as Sigebert relates it, then with the doctrine either of Auſtin or Calvin: and the ſame Sigebert writes not that it was Austins doctrine, but that it roſe out of the miſunderſtanding of Auſtins writings: Yet I confeſſe that Tyro Proſper before Sigebert ſpares not to profeſſe, of that Predeſtinarian hereby, that it roſe from Austin; as Dr Vſher obſerveth. But this was a meere practice p. 261of the Semi-Pelagians, corrupting the doctrine of Auſtin, the better to expoſe it to obloquy and reproach. 2. As for the ſecond, that he was one of the woefull company of abſolute caſtawayes. Herein the Author of this diſcourſe accomodates himſelfe to his own ſtage; Throughout Dietricus his relation, I find no mention of any ſuch diſtinction as of reprobates and abſolute reprobates, but an acknowledgement, certum eſſe numerum ſalvandorum, & praedeſtinatorum vel ad vitam, vel ad mortem; And of himſelfe, that he was ex numero damnatorum, but I doe not find the word abſolute throughout. That his life was none of the worſt, himſelfe was no competent judge: yet I confeſſe there are degrees of prophaneneſſe and hypocriſy, and the very reprobates are not equall in ſinne. And withall a morall life is eſteemed in the world in reſpect of their converſation towards men; but we know that to deny Gods truth, and to oppoſe it againſt the light of conſcience, is of an higher nature in the ſight of God, and uſually is of more fearfull conſequence. Of Francis Spira I find no complaints made in reſpect of his morality towards men, but he laid unto his own charge, That he had ſinned againſt the holy Ghoſt. Yet neither this Hoſuanus, nor Spira doe I find to have broken forth into any blaſphemy againſt Gods juſtice in reprobating them. Nay, this latter was heard ſtrangely to diſcourſe of the juſtice of God, without any murmuring againſt his power. And in our time we have heard of ſtrange examples, of ſome that have gone ſoberly on to the deſtroying of themſelves, in a very devout acknowledgement of Gods juſtice in giving them over.

3. As touching the dreadfull apprehenſions of Gods wrath, I nothing doubt, but when God gives men over to the power of Satan, they may be ſo improved by him, as to make a man weary of his life, though I find not this ſpecified in Dietricus, who yet relates this ſtory out of Georgius Major. But I read the like in Goulartius his collections of a deſperate man in his time dying, that ſaid (among many other horrible ſpeeches) that he wiſhed to be already in Hell. And being demanded the cauſe of ſo wicked a deſire: For that (ſaid he) the apprehenſion of torments which doe attend me, cauſe me preſently to feele a double Hell; when I ſhall feele it at the full, I ſhall not exſpect it any more. But no mention throughout of any opinion of his concerning Divine reprobation that moved him thereunto. The words here alleadged, Diſcedo ad lacus infernales, Deo vos commendo, cujus miſericordia mihi negata eſt. Theſe, I ſay, and the matter of theſe alone, I find in Dietericus his relation out of Georgius Major on 2 Tym. c. 2. p. 59. 6. It runs thus. Ait in Hungaria & multis aliis locis notiſſimum eſſe de homine quodam Calviniano, Petro Hoſuano Rectore Scholae Gengerinae, qui ex deſperatione ſibi ipſi laqueo injecto vitam finivit, Anno 1562. die 22. Julii; relicto manuſcripto, in quo (praeter alia) haec exſtitere. O me infaeliciſſimum omnium, quia ſatius fuiſſet me nunquam natum. Verum eſt certum eſſe numerum ſalvandorum; hoc ex me, ſed quid ad me? Hoc ità neceſſariò fieri debuit. Nemo igitur argumentetur, Deus omnes vocat; longe ſecùs ſe res habet. Calvini ſententiam de certo praedeſtinatorum numero, item Auguſtini, quiſque teneat. De me intelligo quemlibet ante uterum matris pradeſtinatum, vel ad vitam, vel ad mortem, quod nunquam quiſquam niſi in horâ mortis cognoſcere poteſt. Ego ſum ex numero damnatorum, ergo Deo nunquam aſſcribi poſſum. Hoc certo credatis rectum eſſe quod Paulus Rom. 9. ſcribit. Miſereor cujus miſereor. Diſcedo ad lacus infernales. Deo vos commendo, cujus miſericordia mihi negata eſt. Et addit Major haec verba, Hic eſt fructus perverſae doctrinae de praedeſtinatione hominum. Concerning which relation give me leave to obſerve ſomewhat.

1. Here is no ſuch thing as this Author relates, that Hoſuanus ſhould ſay that man by Calvin and Auſtins opinion, is not dealt withall, ſecundum bona or mala opera, (and indeed this deciphering out of Auſtins and Calvins opinion, is notoriouſly untrue;) neither as touching occultiores cauſae, of mens eternall conditions, as indeed it is apparent, that in the way of a cauſe meritorious, there is no other cauſe of damnation then ſinne, and in the way of a diſpoſing cauſe no other cauſe of ſalvation then faith, repentance, and good workes; And as touching the efficient cauſe of both, none is or can be the cauſe thereof but God. But as touching the cauſe why God gives grace to one, and denyes it to another, wee willingly confeſſe there is no cauſe thereof, but the meere good pleaſure of God. In like ſort, of abſolute caſt-awayes here is no mention, no nor of Vas formatum ad ignominiam, nor any ſuch ſaying of himſelfe, that he was none of the worſt.

2. Here is no mention made of the cauſe moving him hereunto, as this Author p. 262pretends, but only 'tis ſaid, that it proceeded of deſperation. And though Major adds as a Coronis his cenſure, that, Hic eſt fructus perverſae doctrinae de praedestinatione hominum; yet I hope his cenſure is no Oracle with us, no nor with Lutherans neither; for I find him branded by Oſiander in his Eccleſiaſticall Hiſtory. And though he were of Austins and Calvins opinion in this poynt of predeſtination, and did deſpaire, yet it followes not, that this doctrine moved him to deſpaire. Suppoſe the conceit of being a reprobate moved him hereunto; might it not move him hereunto according to the Arminian tenet, as well, and according to any tenet, provided they doe not believe that God hath as yet decreed nothing, or if he hath, that his decrees may be recalled? And then again by our Doctrine of Predeſtination it cannot be concluded of any man that he is a reprobate while he lives. Nay, this ſeems contrary to his own opinion, which was this, that no man can know whether he be predeſtinate to life or death, till the houre of his death; and his death was not brought upon him, but wrought by him. And as it was in his power not to have killed himſelfe, ſo was it in his power not to believe that he was a reprobate by this opinion of his. Then again, what moved him to conceive that he was a reprobate, is concealed all along. Now the conſcience of ſinne committed againſt the Holy Ghoſt, may make a man conceive he is a reprobate, of what opinion ſo ever he be concerning reprobation. And as I take it, That famous Doctor of Germany, whom Goulartius mentioneth remaining then at Hall in Swabe, was no Calviniſt; of whom he reports out of the Hiſtory of Germany, That having oftentimes turned his Conſcience, ſome times toward God, ſome times toward the World, having inclined in the end to the worſer part, ſaid and confeſt publiquely, that he was undone, and fell ſo deepe into deſpaire, as he could neither receive, nor take any comfort or conſolation, ſo as in this miſerable and wretched eſtate of his ſoule, he ſlew himſelfe moſt miſerably. It was not the doctrine of Predeſtination or Reprobation brought him unto this. And though a man hath not ſinned againſt the holy Ghoſt, yet a conceit of ſuch a ſinne may drive a man unto this; or of blaſphemies in an inferior degree, when God gives a man over unto the power of Satan, as Gaulartius makes mention by his own experience of another deſperate man, whom he had heard, who being exhorted to turne from the too vehement apprehenſion of Gods juſtice unto his mercy, which was open unto him: He anſwered very coldly, you ſay true, God is God, but of his children, not for me, his mercy is certain for his elect, but I am a reprobate, a veſſell of wrath and curſing, and I doe already feele the torments of Hell: When they did exhort him to call God his Father, and Jeſus Chriſt his Sonne, My mouth (ſaith he) doth ſpeake it, but my heart hath horrour of it, I believe that he is the Father of others, but not of mee: When they did lay before him that he had known God, heard his word, and received his Sacrament; yea but (he added) I was an hypocrite, and guilty of many blaſphemies againſt God; And then he returned to his ordinary diſcourſes; I am a veſſell prepared to wrath and damnation, I am damned, I burne. The ſame Goulartius reports out of the Hiſtory of the times of a Learned man at Lovaine, called Maſter Gerlach, Who had profited ſo well in his ſtudies, as he was one of the firſt amongſt the learned of that time. And that being touched with a grievous ſickneſſe, he ſighed continually; and feeling himſelfe to draw neer his end, he began to diſcover the ground of his ſighes, ſpeaking ſuch fearfull words, as deſperate men are accuſtomed to utter; crying out and lamenting that he had lived very wickedly, and that he could not endure the judgement of God, for that he knew his ſinnes were ſo great, as he ſhould never obtain pardon, ſo as in this diſtreſſe he dyed, oppreſſed with grievous and horrible deſpaire. What this wickedneſſe of his was in ſpeciall it ſeems he concealed; it might be horrible enough, though done in ſecret, yet no juſt cauſe of deſpaire, unleſſe it were the ſinne againſt the holy Ghoſt. The like is recorded of M. Iames Latomus one of the chiefe Doctors of the Univerſity of Lovaine, being one day out of countenance in a Sermon before the Emperour Charles the Fift, returning aſhamed and confounded from Bruſſells to Lovaine, and did ſo apprehend the diſhonour, that he fell ſuddainly into deſpaire, whereof he gave many teſtimonies in publique; the which did move his friends to keepe him cloſe in his houſe, from that time unto his laſt gaſp. Poore Latomus had no other ſpeech then that he was rejected of God, that he was damned, and that he hoped for no mercy nor ſalvation, as having malitiouſly made warre againſt the grace and truth of God. He dyed in this deſpaire, neither was it poſſible for any friends, or Phyſitians to make him change his opinion.

p. 2633. If this ſtory of Hoſuanus be a truth, I like his condition the worſe for not giving any reaſon moving him to this deſperation, and making him to conceive that he was a caſtaway. For it is apparent that by our Doctrine the way is open, (namely by faith in Chriſt) to be perſwaded that he is an elect of God, but no way open to conceive that he is a reprobate. Not any ſinne before faith, for faith in Chriſt gives ſufficient aſſurance of the pardon of all former ſinnes, nor yet want of faith, for though a man want faith to day, yet he may enjoy it to morrow, as Palmer told the Sheriffe that executed him, ſaying, As it hath pleaſed God to call me to day, ſo it may pleaſe him to call you to morrow. Leaſt of all was the conſideration of the great number of Reprobates in compariſon with the ſmall number of Gods elect, likely to be the cauſe thereof; neither is any ſuch mentioned either of Hoſuanus or of Spira, or of Latomus, or of Krans, or of any other that ever I heard or read, which is ſufficient to diſcredit this Authors diſcourſe in this place.

4. Laſtly, obſerve the abſurdity of this ſpeech, Commendo vos Deo, cujus miſericordia mihi negata eſt: Though he had no heart to commend himſelfe to Gods mercy, yet he takes heart to commend others thereunto, as if God though he would ſhew no mercy to him, yet for his ſake, and his prayers, and commendation ſake, he would ſhew mercy unto others.

I find a ſtory in Oſiander of one Adamus Neuſerus, delivered with a farre better grace to diſcredit Calvins doctrine, not in poynt of Predeſtination, but as touching the perſon of Chriſt, in oppoſition to the Ubiquitary Chimera of the Lutherans, as Sir Edwin Sands calls it; and it is this, Neuſerus Pastor Heilderbergenſis ex Calviniſta Arrianus, ex Arriano Mahumetanus, & Eques Turcici Imperatoris factus, & Conſtantinopoli circumciſus eſt, in que deſ peratione Turcica ad Inferos deſcendit. Ante mortem ſuam D. Stephano Gerlachio referens, qua occaſione in Arrianiſmum & Turciſmum incidiſſet, dixit, Qui vult cavere Arrianiſmum caveat Calviniſmum. Yet Dietericus alleadgeth the former ſtory of Hoſuanus, only to requite Lampadius, who gave inſtance of the uncomfortable ends of certain Lutherans, as alſo to ſhew that perſonall faults or unhappineſſes, muſt not prejudice the truth of any cauſe, albeit it be maintained by them. I could in ſome part requite Georgius Major with a ſaying of Auguſtus the Elector of Saxony, concerning his Lutherans, which I find in Melchior Adamus in vita Penceri. This Pencer had been impriſoned by the Duke of Saxony, and in that ſtate had continued many yeares, yet at length being ſet free by the mediation of the Prince of Anhalt. When the Duke found that he continued ſtill in the ſame faith for which he was impriſoned, Laudo (quoth the Duke) Doctorem Pencerum, facit quod viro bono dignum eſt, perſeverat in ſua confeſſione firmiter & conſtanter. Ego quid credam, & in quo acquieſcam incertus ſum prorſus, quod Deus novit. De die enim in diem aliquid novi mei ſacerdotes cudunt, & proferunt, & ex uno me errore in alterum pelliciunt, at que implicant dubitationibus perpetuis.

One ſtory more; for I am compelled unto it by the Genius of this adverſary. The day before I entred upon this Section, a Gentleman of good quality coming to this Towne, ſent unto me, deſiring to enjoy my company with him at his Inne. I had heard well of him before, both of his ſervice in the Low Countries, and at the Iſle of Ree. Amongſt other things, he fell upon diſcourſe of the good diſcipline in the Low Countries, eſpecially as touching the preparation of the people to the Sacrament of the Lords Supper, both by preparatory Sermons before the day comes, as alſo by going to their houſes, to know of their purpoſe to come to the Lords table; and whether any difference between them and their neighbours were any impediment thereunto. In this courſe of theirs one coming to a certain houſe, the Maſter whereof and his Wife were turned Arminians, and making the uſuall motion unto the Wife (for her husband was not within) ſhe beganne to raile upon him, and to defye him, and to profeſſe her diſdaine to come to their Communion at all. The Miniſter uſed not many words, but as ſoone as he heard whereto her ſpeech tended, departed; not long after the Maſter of the houſe coming home, and hearing the Miniſter had been there, and where abouts he beganne to raile much more then his Wife, diſdaining and indignating that the Miniſter ſhould come unto him about ſuch a buſineſſe, and calling him black Devill, with proteſtation that if he had been at home when the other came, he would have had his bloud or trodden out his guts. That night this Arminian Bedlem fell ſick, and in his weakneſſe vomited bloud, which not only came out of his mouth, but out of his noſe, eyes and eares, as it is ſaid. Hereupon he ſent for the Miniſter, who came unto him, when he came he confeſſed his fault and fury p. 264againſt him, beſeeching him to pardon him, The Miniſter exhorted him to make his peace with God, for as for himſelfe he had not offended him, and gave him the beſt comfort he could; never the leſſe the fellow dyed. The Gentleman, that made this relation to my ſelfe and an other with me, upon the noyſe of ſo ſtrange a buiſineſſe, thought good to enquire of the truth; and comming to Leyden (there was this Tragedy acted) he went to his Painter, whom he meant to employ in drawing his picture, and asked him about the matter: This Painter was alſo become an Arminian, and told him, that indeed the Man had raved againſt the Miniſter in the ſtreet, but the manner of his death was nothing ſo as he had heard. After this, the ſame Gentleman paſſing over from Flaunders ſide unto Dort; as he was in the boat, asked the Boatman of the truth of this report. This Boatman alſo was an arminian, and he tells him it was nothing ſo, but that the man dyed by accident, as any other man might; An other in the boat hearing this, turnes to the Gentleman, ſaying, Captaine, believe him not, for the ſtory you have heard is a certaine truth, but this Rogue (ſayeth he poynting to the Boat-man) is an Arminian, and theſe Arminians are like the Egyptians, let God ſhew never ſo many miracles and judgements upon them, yet they will not believe; I proteſt I doe nothing affect them, nor pleaſe my ſelfe in theſe and ſuch like relations, but I am driven to it, to requite the adverſary, who helpes out his hungry diſcourſe with ſuch tales as theſe.