The Riches of Gods Love, Part 2 · Treatise · Type of argument 5 · Section 2
DISCOURSE. SECT. II.
IT leaves men in temptation: and this it doth two waies, Firſt by making the tempted uncapable of true comfort. 2. By making Miniſters unable to give true comfort. Firſt it maketh the tempted uncapable of true comfort; like a Gorgons head, it doth ſo trouble their fancies, and amaze them, eſpecially in their paroxyſmes and fits, that the ſtrongeſt arguments of comfort, applyed with as much art and cunning as can be, will not faſten upon them. With David they ſay in their feare, that all men are lyars, namely, all ſuch as come to comfort them in their temptation: And the reaſon is, becauſe it is an opinion incompatible with any word of comfort, that can be miniſtred to the diſtreſſed ſoule in this temptation. Gods love to mankind, Chriſts death for all mankind, and the calling of poore ſinners without exception to repentance or ſalvation, with all other grounds of conſolation. the tempted will eaſily elude with the grounds of his opinion: which that we may the better ſee, let us imagine that we heare a Miniſter and a tempted ſoule, reaſoning in this or the like manner.
Tempted.
Woe is me; I am a caſtaway: I am abſolutely rejected from Grace and glory.
Miniſter.
Diſcourage not thy ſelfe thou poore afflicted ſoule; God hath not caſt thee off. For he hateth nothing that he hath made; but bears a love to all men, and to thee amongſt the reſt.
Tempted.
God hateth no man as he is his creature, but he hateth a great many as they are involv'd in the firſt tranſgreſſion, and become guilty of Adams ſinne. And God hath a two-fold love, (as I have learned,) a generall love, which puts forth it ſelfe in outward and temporall bleſſings only, and with this he loved all men: And a ſpeciall love, by which he provideth everlaſting life for men, and with this he loves only a very few, which out of his alone will and pleaſure he ſingled from the reſt. Under this generall love am I, not the ſpeciall.
Miniſter.
God ſo loves all men, as that he deſires their eternall good, for the Apoſtle ſaith, he would have all to be ſaved, and he would have no man periſh, nor thee in particular.
Tempted.
All, is taken two waies: for all ſorts and conditions of men, high and low, rich and poore, bond and free, Jew and Gentile; and for all particular men in thoſe ſeverall ſorts and conditions. God would have all ſorts of men to be ſaved, but not all particular men of theſe ſorts; ſome of my Country, and my calling, &c. but not all; or mee in particular. Or if it be true that God would have all particular men to be ſaved; yet he wills it only with a revealed Will, not with a ſecret will, for with that he will have a great company to be damned abſolutely. Under this revealed will am I, not the ſecret.
Miniſter.
Chriſt came into the World to ſeeke and to ſave what was loſt, and is a propitiation not for our ſinnes only, (ideſt) the ſinnes of a few particular men, or the ſinnes of all ſorts of men, but for the ſinnes of the whole world; therefore he came to ſave thee, for thou waſt loſt, and to be a propitiation for thy ſinnes, for thou art part of the whole world.
Tempted.
The World, as I have heard, is taken two waies in Scripture; largely for all mankind, and ſtrictly in a more reſtrained ſignification, for the elect, or for believers: Or if it be true that he dyed for all mankind, yet he dyed for them but after a ſort, he dyed for them all dignitate pretii, he did enough to have redeemed all, if God would have had it ſo: but he did not dye for all voluntate propoſiti, God never intended that he ſhould ſhed his bloud for all, and every man; but for a few ſelect ones only, with whom it is my lot not to be numbred.
Miniſter.
God hath founded an univerſali Covenant with men, upon the blood of Chriſt thy Mediator, and therefore he intended it ſhould be ſhed for all men univerſally. He hath made a promiſe of ſalvation to every one that will believe, and excludes none, that doe not exclude themſelves.
Tempted.
God purpoſed his Sonne ſhould dye for all men, and that in his name an offer of remiſſion of ſinnes and ſalvation ſhould be made to every one but yet upon this condition, that they will doe that which he meanes the greateſt part of them ſhall never doe, (ideſt) Repent and Believe, nor I among the reſt.
Miniſter.
God hath a true meaning that all men who are called, ſhould repent and believe; that ſo they might be ſaved: as he would have all to be ſaved, ſo to come to the knowledge of the truth; and as he would have no man to periſh, ſo he would have all men to repent; and therefore he calls them in the Preaching of the word to the one, as well as to the other.
Tempted.
God hath a double call; an outward call by the Preaching of the word, an inward call by the irreſiſtible work of the ſpirit in mens hearts. The outward call is a part of Gods outward will, with that he calls every man to believe; the inward and effectuall call is a part of his ſecret will, and with that he doth not call every man to believe, but a very few only whom he hath infallibly and inevitably ordained to eternall life. And therefore by the outward will, which I enjoy among many others, I cannot be aſſured of Gods good will and meaning that I ſhall believe, repent, and be ſaved.
By this we may ſee, that no ſound comfort can be faſtned upon a poore ſoule, rooted in this opinion, when he lyes under this horrible temptation; The example of Francis Spira an Italian Lawyer, will give ſome farther light and proofe to this. This Spira about the yeare 1548, againſt his knowledge and conſcience did openly abjure his religion, and ſubſcribe to Popery; that thereby he might preſerve his life, and goods, and liberty. Not long after he fell into a deep diſtreſſe of Conſcience out of which he could never wreſtle, but ended his woefull daies in deſpaire. To comfort him came many Divines of worth and note; but againſt all the comforts that they applyed unto him, he oppoſed two things eſpecially. 1. The greatneſſe of his ſinne: It was a ſinne of a deep dye, commited with many urging and aggravating circumſtances, and therefore could not be forgiven. This argument they quickly took from him, and convinced him by the example of Peter, that there was nothing in his ſinne, that could make it irremiſſible. Peter that committed the ſame ſinne, and with more odious circumſtances, repented and was pardoned, and ſo (no doubt) might he. 2: He oppoſed his abſolute reprobation; and with that he put off all their comforts. Peter (ſaith he) repented and was pardoned indeed, becauſe he was elected: as for me I was utterly rejected before I was borne; and therefore I cannot poſſibly repent, or be ſaved. If any man be elected he ſhall be ſaved, though he have committed ſinnes, for number many, and haynous in degree: but if he be (ex repudiatis) one of the caſtawaies, neceſſario condemnabitur: though his ſinnes be ſmall and ſew. Nihil intereſt, an multa, an pauca, an magna, an parva ſint, quando nec Dei miſericordia, nec ſanguis Chriſti quicquam ad eos pertinet. A reprobate muſt be damned, be his ſinnes many or few, great or ſmall; becauſe Gods mercy, and Chriſts merits belong not to him. In this very ſtory, (recorded by Coelius Secundus, and Calvin, with ſome others who lived at that time, and wrote of it to their friends;) as in a glaſſe we may ſee the diſconſolate condition of a poore ſoule, that is ſtrongly conceited, that the greateſt part of the world, are abſolute reprobates, and that he is one of them; he ſticketh ſo faſt in the mire and clay, that he can very hardly be drawne out.
TWISSE. Conſideration.
THis Section I may fitly divide into two parts. The firſt whereof is a pretty Comedy. The ſecond a Tragedy. The firſt is practiſed by this Authour in a dialogue, ſhaped by himſelfe and accordingly accomodated to his owne ſtage, as an Enterlude of his owne making. The Tragedy is related only of Francis Spira; and I willingly confeſſe, It is the ſtrangeſt that ever, I heard or read, of a man going on ſoberly to the utter undoing of himſelfe both body and ſoule. But the relation of it is moſt hungryly performed by this Authour as if his care were only to ſerve his owne turne, and then cares not what becomes of the maine condition of the ſtory, which indeed is moſt remarkable: I have but touched upon it in former paſſages, but here I ſhall inſiſt upon it more at large; and the rather, becauſe it is here propoſed not more unfaithfully then impiouſly, to deface or out-face the precious truth of God concerning his abſoluteneſſe in making whom he will a veſſell of wrath. But firſt I muſt diſpatch my anſwer to the Antegredients of thoſe two parts. And let it be remembred what formerly I have delivered, that ſtill he confounds reprobation from grace, with reprobation from glory; as if we maintained the abſoluteneſſe of the one, as well as we do maintain the abſoluteneſſe of the other; which is moſt untrue. For albeit, we maintaine that God hath decreed abſolutely to beſtow grace upon ſome, (which are Gods elect,) and abſolutely to deny grace unto others, (whom we account Reprobates here upon,) not conditionally; for if grace were ordayned to be beſtowed conditionally, to wit, upon condition of ſome worke performed by man; then ſhould grace be beſtowed according unto workes, which in the phraſe of the Ancients is all one, with ſaying, that grace is beſtowed according unto merits. And this was condemned above 1200 yeares agoe in the Synod of Paleſtine, & Pelagius driven to ſubſcribe unto it, leſt otherwiſe himſelfe had bin excommunicated. But we, doe not maintain that God hath ordayned that damnation ſhall be abſolutely inflicted on any but only conditionally, to wit, in caſe they dye in ſin. Yet it became this Authors wiſdom to confound them, leaſt diſtinguiſhing them as they ought to be diſtinguiſhed, & carrying himſelfe fairly in oppoſing the abſolutenes of reprobation there alone, where alone it is maintained by his adverſaries, to wit, in the particular of reprobation from grace, he ſhould at firſt daſh manifeſt himſelfe to maintain, that grace is beſtowed not according to the good pleaſure of God, but according to the workes of men; and that upon this ground it is, that he buildeth the comfortable condition of his doctrine, concerning predeſtination, which indeed makes no difference in Gods proceedings between the elect and reprobate, but reſpects them all alike; For their power to believe and repent is their grace univerſall, which they ſay is given to all alike. So exciting grace in the miniſtry of the Word is equally made to all that heare it, whether elect or reprobate. And theſe are the kinds of grace prevenient: Then as for grace ſubſequent, that conſiſts only in Gods concurrence unto the act of faith and repentance which depends meerely upon mans will (in their opinion) and God is as ready to concurre to the working of it as well in one as in another, in caſe man will. On the other ſide it would appeare that our doctrine is cenſured as uncomfortable, only becauſe it teacheth man for the obtaining of true comfort to depend meerely upon the grace of God, and not upon his owne free-will.
Againe, obſerve how that like as Gregory obſerves that the ſame ſpirit of Antichriſt might be found in them that are farre diſtant in time, ſo an Arminian ſpirit ſavoreth the ſame things one with an other, and perhaps at unawars, though they in whom it is found be much diſtant in place. Voſſius in his laſt booke of his Hiſtory of the Pelagian hereſy ſayth, That our Divines doe aleadge that place of St Paul againſt their adverſaries in the poynt of predeſtination, as the head of Meduſa; a place indeed that clearely juſtifies Gods abſoluteneſſe both in predeſtination and reprobation: And this Authour ſayeth that our doctrine on the ſame poynt is like to Gorgons head: Now the Learned well know that Gorgon and Meduſas head have no difference. Now whether our doctrine be ſo uncomfortable as this Authour objects, it will appeare when we come to examine the paroxyſme and fit of temptation, eſpecially the kind of it being ſuch, as this Authour out of his fruitfull invention hath made choyce of to repreſent, as able to elude the ſtrongeſt arguments of comfort, and they applyed with as much art and cunning as canne be; ſuppoſing that of this art and cunning alſo, he hath given plentifull teſtimony in the ſucceeding dialogue; which is a very remarkeable paſſage of this Authours ſufficiency, eſpecially comming out of his owne mouth; Of the integrity whereof there ſeemes no cauſe to doubt, conſidering that Arminian ingenuity and modeſty whereunto he hath lately arrived.
He further addes as much weight to his former aſſertions as words can, which though they be but wind, yet with ſome, who Camelion like live by the ayre, may prove very weighty, ſaying, that this doctrine of ours is incompatable with any word of comfort (which is very much, though a word and any word be very little) that can be miniſtred to a diſtreſſed ſoule in this temptation. Now it is very likely that in his dialogue following he brings in as potent arguments of conſolation, as our doctrine will afford. The heads or placss of conſolation he reckons up, Gods love to mankind, Chriſts death for all mankind, and the calling of poore ſinners without exception to repentance and Salvation with all other grounds of comfort, and all arguments (he ſayeth) drawne from hence our opinion will elude and preclude all conſolation from the diſtreſſed ſoule. But give me leave to make a faire motion as touching the ſpeciall heades of conſolation here particulated. If it ſhall be found that theſe heads of conſolation doe admit a double ſenſe, one of the Arminian making, an other of our interpreting; if conſolations drawne therefrom in an Arminian ſence be eluded by our Tenet, will any diſparagement thereby ariſe to our tenet, provided we find ſtore of conſolatiō from them taken in our ſenſe, eſpecially being ready to admit any indifferent tryal concerning the ſenſe thereof, whether theirs or ours prove moſt agreeable to the word of God; But Ecce Rhodus, ecce Saltus, we are come to the Dialogue it ſelfe, where he undertakes to make good, that which he ſaith And here begins the Enterlude.
Tempted.
Woe is me; I am a Caſtaway; I am utterly rejected from grace and Glory.
CONSIDERATION.
Let me take liberty to ſet down what I ſhould think fit to anſwer unto ſuch a complaint, Now my Anſwer is this, Who hath revealed this unto thee? Art thou privy Councellour to the Almighty? We are taught that ſecret things belong to the Lord our God, Deut. 29:but the things revealed are for us and for our Children to doe them. Now where, and when, and how hath God revealed this his counſell unto thee, namely, concerning thy rejection from Grace, & Glory? We know no other revelations divine then are contayned in his Word: Now hath God in his word revealed unto thee more then unto me that thou art a reprobate. The word ſaith unto thee, If thou ſhalt confeſſe with thy mouth the Lord Jeſus: and believe in thy heart that God raiſed him from the dead, thou ſhalt be ſaved, Rom: 10. 9. Now how canſt thou make it appeare that this belongs leſſe unto thee then to any Martyr that ever was content to lay downe his life for Chriſt? Wilt thou ſay, Thy ſinnes make thee to conceive ſo: I anſwer, are thy ſinnes greater then were the ſinnes of Manaſſes, who made his ſonnes paſſe through the fire to Molech, gave himſelfe to witchcraft and ſorcery, and filled Jeruſalem with bloud from corner to corner? If his ſinns were not ſufficient to conclude that he was a Reprobate, why ſhould thy ſins be thought ſufficient to conclude that thou art a Caſt-away? Are thy ſinnes greater then Sauls were, who was a Blaſphemer, a Perſecutor of the Saints of God from Citty to Citty; Yet was he received unto mercy. Wilt thou ſay, Thy ſinnes have been committed ſince thy calling? Yet are they greater then was the ſinne of Peter, in denying Chriſt his Maſter, with execrations and oathes? And theſe ſinns were committed not only after his calling; but even within his Maſters hearing too. Yet he went out and wept bitterly. And Chriſt as ſoone as he was riſen, ſent word of his reſurrection by name to Peter to comfort him. Nay hath not God taught us in his word, that the bloud of Jeſus Chriſt cleanſeth us from all ſinne, 1 John. 1.? And how canſt thou make it appeare, that any one that ever was or is, hath greater intereſt therein then thy ſelfe? wilt thou ſay this remedy belongs unto none, but ſuch as believe and repent; but I doe not. I anſwere, in like ſort there was a time when Paul believed not, and when every one believed not; yet at length they believed, and ſo maiſt thou: wilt thou ſay, But I cannot believe and repent? I anſwer, this is the condition of all till God takes away the ſtony heart out of their bowells, and gives them a heart of fleſh, and puts his owne ſpirit within them; wilt thou ſay God gives grace to others, but not to thee? I anſwer, there was a time when God had not mercy on them, at length an houre came wherin he called them: ſo an houre may come wherin he may call thee. And thou haſt no more cauſe to conclude that he hath rejected thee, then every Child of God had before his calling, that God had rejected him: without grace neither thou canſt, nor they could believe; but grace can bring all to faith and repentance; and thou haſt no more cauſe to think that God will not bring thee to faith, then any elect had, before his calling, to think that God would not bring him to faith. Now ſeeing this grace is given in the Word, doe thou wait upon God in his owne ordinance, (which any naturall man hath power to doe; as namely, to goe heare a ſermon) thou knoweſt not how it may worke upon thee, yea though thou commeſt thither with a wicked mind. For we read of ſome that comming to take Chriſt were taken Ioh. 7. 32, 45, 46.by him. And Father Latimer taking notice of ſome that come to Church to take a nap, yet never the leſſe (ſaith he) let them come, they may be taken napping.
Miniſter.
Diſcourage not thy ſelfe thou poore afflicted ſoule, God hath not caſt thee off, for he hateth nothing that he hath made, but bears a love to all men, and to thee amongſt the reſt.
CONSIDERATION.
And not only poore, but miſerable alſo is that afflicted ſoule that hath no better comforter; whether we conſider the nature of the conſolation, or the warrant of it. For firſt, hath not God made Froggs, and Toades, and Devills, as well as man; And hath an Arminian that boaſts ſo much of ſtrongeſt arguments of comfort, no better comfort to an afflicted ſoule, then that ſhe is Gods creature, which is the condition of a Frogge, and a Divill, and a damned ſpirit. 2. Then as touching the warrant of it; Is the booke of Wiſdome the beſt ſtore-houſe of comfort for an afflicted ſoule, a booke writen by Philo the Jew that living after Chriſts paſſion, reſurrection and aſcention, yet never believed in him. Againe ſpeake out and tell us what is the fruit of that love, which God beares to all men; Hath he ordained to give Salvation unto all, & to this afflicted ſoule in particular? If he hath not, but damnation rather unto ſome, and particularly to this ſoule; (for upon what ground dareſt thou ſay, or canſt aſſure he hath not:) art not thou as miſerable a comforter to her, as ever Jobs friends were to him? Or hath God ordained to give all men the grace of regeneration, the grace of faith and repentance; if ſo, then either abſolutely or conditionally; if abſolutely, then all muſt be regenerate, all muſt believe and repent. If conditionally, ſpeake it out, and let thy Patient know what condition that is, on performance whereof by man, God will give him faith; ſay what thou wilt, the comfortable iſſue ſhall be this, That grace is given according to workes; and this indeed is the only Arminian conſolation.
Tempted.
1. God hateth no man as he is his creature, but he hates a great many as they are involved in the firſt tranſgreſſion, and become guilty of Adams ſinne.
CONSIDERATION.
Pooreſoule, ſuffer not thy ſelfe to be inſtructed by them that labour to deprive thee not only of the comfort of Gods grace, but of the comfort of common ſence: Doſt thou well underſtand what it is to hate a man as a ſinner, and not as a man? If hatred be no more then diſpleaſure; ſurely whatſoever be the cauſe of it, in hating thee he is diſpleaſed with thee, as thou art his creature, and that in thy proper kind of man; if withall it ſignify puniſhment, whatſoever the cauſe thereof be, ſurely he puniſheth thee as man, though not for thy natures ſake, for that is the worke of God, but for ſome corruption he finds in thee. And we ſhould prove very ſorry comforters; if on ſuch a diſtinction as this, we ſhould ground any true conſolation; which hath his courſe not only with the Devills, but even with them that are already under the torments of Hell fire. But let not the authority of the booke of Wiſdome, with thee weigh up and elevate the authority of Scriptures; nor Philo the Jew be preferred before St Paul, or the Prophet Malachy, by whom wee are taught that as God loved Jacob before he was borne, ſo he hated Eſau; and before they were borne, what difference was there betweene them? Yet this paſſage out of the booke of Wiſdome is in a Collect of the Papiſts Liturgy; I conceive a good ſence may be made thereof without any prejudice to abſolute reprobation, (for of Papiſts we ate ſayd to have learnt it and are reproached for it.) And what is that good ſenſe they make of it? Take it if thou wilt from Aquinas 1. q: 23. art 3: ad. 1. Dicendum quod Deus omnes homines diligit, & etiam omnes creaturas in quantum omnibus vult aliquod bonum: non tamen quodcun que bonum vult omnibus; In quantum igitur quibusdam non vult hoc bonum, quod eſt vita aeterna, dicitur eos habere odio, vel reprobare: Now if we take this Colect from them, let us take alſo their good meaning with it; and if we can, let us make it better and not worſe. We commonly ſay, that paſſions are attributed to God not quoad affectum, but quoad effectum: Now the effect of hatred is either the denyall of grace, or the denyall of glory, or the inflicting of damnation; The two latter are executed only according to mens ſinnes; but the firſt, to wit, the denyall of grace, proceeds meerely according to the good pleaſure of Gods will; like as the giving of grace (as the Apoſtle (not Philo) ſignifies, that God hath mercy on whom he will, and whom he will he hardneth; Now to ſhew mercy is to bring a man to faith. Rom. 11. 30. And if grace be not given according to the meere pleaſure of Gods will, it muſt be given according unto workes, which is as much as to ſay in the phraſe of the ancients, according unto merits, which all along hath been condemned in the Church of God, as meere Pelagianiſme. Yet hitherto tends all the conſolation that Arminianiſme can reach forth unto thee; which is to afford thee no better conſolation then can be afforded to a Reprobate.
2. As for Adams tranſgreſſion, let not that affright thee, who art borne within the pale of the Church, and of Chriſtian parents; for the children of ſuch are holy. 1 Cor. 7. when all others are uncleane. Yet why ſhould any man find it ſtrange, that ſome of them who are guilty of eternall death, ſhould ſuffer eternall death? And this Author hath formerly confeſſed, that Adams ſinne hath made all his poſterity guilty of eternall death. Now albeit God hates many, whether as involved in Adams tranſgreſſion, or no, what matters that to thy diſcomfort, if he hate not thee. And what ground haſt thou to conceive, that thou art in the number of them whom he hates, rather then of thoſe whom he loves? He is no good Phyſitian, that lookes not into the cauſe of the deſeaſe, to remoove that; nor he any good comforter that lookes not into the cauſe of thy diſcomfort, to remoove them; It is to be thought that ſuch an one deſires rather to feed thy diſcomfort, then to cure it. Such is the practice of this comforter, otherwiſe he ſhould not apply his arguments of comfort (which he magnifies as the ſtrongeſt) with as much art and cunning as can be: But underſtand him aright, this art and cunning tends not to the furtherance of thy conſolation, but to the advantage of his owne Arminian cauſe;; and to this end, I confeſſe, he doth apply them with as much art and cunning as he can.
2. And God hath a two-fold love, a generall love, which puts forth it ſelfe in outward and temporall bleſſings only, and with this he loves all men. And a ſpeciall, by which he provides everlaſting life for men, and with this only he loves a very few, which out of his alone will and pleaſure he ſingled from the reſt. Under this generall love am I, not the ſpeciall.
CONSIDERATION.
1. As touching the diſtinction, hold thee to it, leaſt otherwiſe thou never proove capable of more comfort then a Reprobate is capable of. No Arminian hath the face to deny that God ſaves but a very few; And the reaſon is, becauſe very few doe believe and repent: in this we all agree. Againe, no Arminian denies that very few doe believe and repent, and finally perſevere therein. Againe, no Arminian denies faith and repentance to be the gift of God, and that hereby alone men are ſingled out from the reſt. Now the queſtion is, Whether God ſingleth out ſome men from the reſt by giving them faith and repentance according to the meere pleaſure of his will, or according to their workes? We ſay, according to the meere pleaſure of Gods will, for he hath mercy on whom he will. Rom: 9. 18. Arminians ſay according to mens workes; and hereupon in the iſſue comes all their conſolations to be grounded, that is upon a notorious Hereſy condemned above 1200 yeare agoe.
2. But as touching the accommodation of this diſtinction unto thy ſelfe, ſaing thou art under Gods generall love not under his ſpeciall: I pray the tell me what ground thou haſt for that? what one of Gods elect, while they were in the ſtate of nature, had not as greate cauſe to be as uncomfortable as thy ſelfe; and why maiſt not thou be in Gods good time in as comfortable a condition as any of them, and to ſay as John doth, ſee what love the father hath ſhewed us that we ſhould be called the ſonnes of God? doſt thou mourne for thy ſinne or no? if thou doſt not, Why ſhouldeſt thou looke to be partaker of thoſe comforts which are peculiar to them that mourne? If thou doſt, thy Saviour hath ſaid, Bleſſed are they that mourne for they ſhall be comforted. Doſt thou hunger and thirſt after the favour of God, and to be made partaker of the righteouſneſſe of Chriſt which alone can give thee aſſurance of thine election? If thou doeſt not hunger and thirſt after this, why ſhouldeſt thou be caſt downe, becauſe thou haſt not this aſſurance? If thou doeſt deſire this aſſurance, and to that purpoſe haſt an hungry appetite after the righteouſneſſe of Chriſt; thy Saviour ſaith, Bleſſed are they that hunger and thirſt after righteouſneſſe, for they ſhall be filled. Or haſt thou a deſire to have thy ſinnes pardoned, and thy ſoule ſaved; but not any deſire that thy ſoule may be ſanctified; what comfort ſhouldeſt thou or any ſuch expect at the hands of God? Thou wouldeſt ſerve the Devill, but thou, wouldeſt not goe to hell with the Devill. But I tell thee, God hath decreed the contrary, namely, that all ſuch ſhall have this doome; Goe ye curſed into everlaſting fire prepared for the Devill and his Angells. Yet I will not leave thee, nor give over all hope of thee; for I am glad to heare thee confeſſe, that though thou deſireſt thy ſinne may be pardoned, and thy ſoule ſaved, yet thou haſt no deſire that thy ſoule ſhould be ſanctified; therefore anſwer me but to one thing more, and I have done with thee; Is it thy griefe and ſorrow, that thou haſt no deſire, that thy nature may be ſanctified, or is it no griefe at all unto thee? If it be no griefe unto thee, then ſtill thou takeſt delight in ſinne; and how can delight in ſinne, ſtand with the feare of Gods judgements, and if thou feareſt not God, how canſt thou breake out into ſuch complaints, Woe is me for I am a Caſt-away: Theſe motions uſually proceed from the terrours of God; And if thou art once acquainted with Gods terrours, in conſideration of thy ſinnefull condition; then be of good cheere, for theſe ſymptomes are commonly as the pangs of Child-birth, whereby it comes to paſſe, that a Chriſtian ſoule is at length brought forth into the world of grace. And therefore the ſpirit of bondage, to make us feare, doth prepare, and make way for the ſpirit of adoption, whereby we cry Abba Father. And by experience I have known ſome, being Rom. 8.thus caſt downe, and ſtricken with feares of being caſt-awayes, when they have been demanded which condition they have thought better of, either this preſent condition of feare and terrour, or the former condition of their prophaneneſſe, when they were without all remorſe or check of conſciences; they have readily profeſſed, that this preſent condition of feare and terrour, was the better of the two. Now let us heare how well the comforter plaies his part.
Miniſter.
God ſo loves all men, as that he deſires their eternall good; for the Apoſtle ſaith, he would have all to be ſaved, and he would have no man periſh, nor thee in particular.
CONSIDERATION.
He proceeds very judiciouſly I confeſſe, by way of gradation from the Apocryphall, to the Canonicall; but at once he makes uſe both of corruptor ſtilus, and adulter ſenſus. The very words of the Apoſtle he corrupts; for the Apoſtle no where ſaith that God would have all to be ſaved, that God would have none to periſh; 'tis foreign who will have all to be ſaved in the one; and foreign, not willing any to periſh in the other. Men would doe many things that they cannot; it is not ſo with God. And if it be not adulter ſenſus, to apply this to all and every one, here is comfort indeed with a witneſſe; For if God will ſave every one; and withall can ſave them, whereof there is no doubt to be made, then there are no Reprobates at all; every one is predeſtinate to ſalvation by the will, that is, by the decree of God; And who hath reſisted his will, ſaith S. Paul. And will he not have all & every one to believe & repent? If not, then ſeeing he will have all to be ſaved, it follows that God, wil have all men to be ſaved, whether they believe or no, repent or no; But if he will have all to believe & repent, by that will whereby he will have all to be ſaved; ſeeing God can give all men faith and repentance; what followes but that all and every one ſhall believe and repent, & be ſaved, and conſequently, there are no Reprobates at all? But I know full well what their interpretation of this is, namely, that God is ready to give faith and repentance unto all, to wit, in caſe they will; but doth not God give the very will to believe and repent? Yes in caſe they will. Take this comfort then into thy boſome, and make the beſt uſe of it to perſwade thee that thou art no caſt-away; For if thou believeſt and repenteſt, all is ſafe, thou haſt as good aſſurance of thy ſalvation as Gods word can give thee. And though faith and repentance be the gift of God, yet this comforter doth aſſure thee, that if thou wilt believe thou ſhalt believe, if thou wilt repent thou ſhalt repent. For God doth not give the grace of faith and repentance, according to the meere pleaſure of his own will, but according to mens workes; for albeit the Apoſtle ſaith, God hath mercy on whom he will, and whom he will he hardneth; yet that is not to be underſtood of vocation, but rather of juſtification. And let it not ſtartle thee, that juſtification in Scripture phraſe, is oppoſed to condemnation, and not to obduration, but to thy comfort be it ſpoken, it muſt be oppoſed to obduration here; leaſt otherwiſe faith and repentance ſhould not be given according to mens workes, but according to the meere pleaſure of God; which is a very uncomfortable doctrine. But be thou aſſured, that if thou wilt believe and repent, thou ſhalt believe and repent, ſuch is Gods grace; and though it be as true, I confeſſe, on the other ſide, that if thou wilt not believe and repent, thou ſhalt not believe and repent; yet that is not to be accounted Gods grace, leaſt ſo we ſhould ſay, that Gods grace is as active to evill, as it is unto good. So that hereby thou maiſt ſtill perceive, that all thy comfort depends on this, that the grace of faith and repentance is given according to mens works.
Tempted.
All, is taken two waies: for all ſorts and conditions of men, and for all particular men: God would have all ſorts of men to be ſaved, but not all, or mee in particular.
2. Or if he will have all particular men to be ſaved; yet he wills it only with a revealed Will, but not with a ſecret will, for with that he will have a great company damned. Under his revealed will am I, not the ſecret.
CONSIDERATION.
1. That All is taken after theſe two waies in Scripture, and that in this place 1 Tim. 2. it is to be taken of genera ſingulorum, I have formerly proved, both by the circumſtances of the Text, and by the analogy of faith, for otherwiſe we ſhould trench upon Gods omnipotency and unchangeableneſſe; and laſtly by the judgement of Auſtin. But take the meaning aright, not that God would, but that God will have all men, that is, of all ſorts, even of Kings and Princes, ſome to be ſaved; but not all and every one.
As for the diſtinction of a revealed will, and ſecret will applyed to ſalvation, thou maiſt learne that ſomewhere of Papiſts, but not of us. For the revealed will is Gods commandement; now that which God commands is a part of his Law, ſo is not ſalvation, but rather a reward of obedience. Yet they apply this diſtinction only in reference to faith and repentance, whereunto God hath annexed ſalvation. And it is Gods revealed will that all who heare the Goſpell ſhould believe and repent ex officio; but it is not Gods will to give every one of them grace to believe and repent, as we find by manifeſt experience. It was Gods will in like manner to command Abraham to ſacrifice his ſonne, but it was not Gods determination that Iſaack ſhould be ſacrificed. In like ſort he commanded Pharaoh to let Iſrael goe, but withall he told Moſes, he would harden Pharaohs heart, that he ſhould not let them goe for a long time.
2. But in the accommodation of theſe diſtinctions unto thy ſelfe, What ground haſt thou to affirme, that God willeth not thy ſalvation in particular? If thou believeſt, Gods word aſſureth thee thou ſhalt be ſaved; if thou believeſt not, yet thou maiſt believe; and Gods word hath power to bring thee unto faith, as formerly I have diſcourſed. And as for the beſt of Gods Children who doe believe, to the great comfort of their ſoules, rejoycing with joy unſpeakable and glorious. 1 Pet. 1. They were ſometimes in as uncomfortable a condition as thou now art. And the rather I put thee upon this, becauſe I ſee he that takes upon him to comfort thee, doth take a courſe rather to feed thy humour, then to remove it, in as much as he never enquires into the cauſe thereof. For albeit he gave to underſtand, he would apply his argument with as much art and cunning as could be, yet it may be, that was rather with reſpect to the advantage of his own cauſe, then to thy conſolation. But let us ſee whether he mends it in the next.
Miniſter.
Chriſt came into the World to ſeeke and to ſave what was loſt; and is a propitiation, not for our ſinnes only, i. e. the ſinnes of a few particular men, or the ſinnes of all ſorts of men, but for the ſinnes of the whole World; therefore he came to ſave thee, for thou waſt loſt; and to be a propitiation for thy ſinnes, for thou art part of the whole World.
CONSIDERATION.
Still he continues to afford thee as much comfort as any Reprobate in the world; and if thou deſireſt no more, thou maiſt reſt ſatisfied with this; but withall I confeſſe, he affords thee as much comfort, as he can afford any of Gods elect, for he maketh elect and Reprobate all alike in receiving comfort from Gods Word. Chriſt came into the world to ſave that which was loſt, but unleſſe he came to ſave all that is loſt, it will not follow that he came to ſave thee. We know that pardon of ſinne and ſalvation is procured by Chriſt, for none but ſuch as believe; and therefore be not deceived, without faith looke for neither; by faith be aſſured of both, and that thou art one of Gods elect and no Reprobate. And obſerve well he tells thee nothing of Chriſt meriting faith and repentance; this now a dayes is plainly denyed by the Remonſtrants; and this Authour is content to ſay nothing of it; when he is put to it we know what muſt be the iſſue of it; if he ſayeth Chriſt hath merited faith and repentance Cenſura Cenſurae. p. 59.for thee, the meaning is but this; Chriſt hath merited that if thou wilt believe thou ſhalt believe, if thou wilt repent, thou ſhalt repent. And that Chriſt hath merited that God ſhould beſtow faith and repentance not on whom he will according to the meere pleaſure of his will, but according to mens workes.
The comfort that our doctrine miniſters unto thee, is this, If thou doſt believe in Chriſt, thou maiſt be aſſured thou art an elect of God, if thou doſt not believe, there is no cauſe why thou ſhouldeſt thinke thy ſelfe a Caſt-away; for albeit thou haſt not faith to day, yet thou maiſt have faith to morrow. Give thy ſelfe to Gods Word: and waite upon him in his ordinances, thou maiſt be ſo wrought upon as that unbeliever was, 1 Cor: 14. Who is there repreſented falling downe on his face, and confeſſing that God was in the Preacher of a truth. And though at firſt thou attendeſt to it, but in a carnall manner, yet God may open thy heart as he opened the heart of Lidia, and make thee attend unto it in a gracious manner.Act. 16. 14.
Tempted.
The World (as I have heard) is taken two waies in Scripture, Largely for all mankind; and ſtrictly for the elect, or believers: In this latter ſenſe Chriſt dyed for the World. Or if for all, yet it was only dignitate pretii, not voluntate propoſiti; thus only for a few ſelected ones, with whom it is not my lot to be numbred.
CONSIDERATION.
Suffer not thy ſelfe to be abuſed by them, who pretending thy comfort, yet ſeeke nothing leſſe, but only the promoting of their owne cauſe. And obſerve how he takes notice of no other benefits of Chriſts death, then ſuch as belong unto men upon the condition of faith, to wit, pardon of ſinne and Salvation; in which caſe the mention of Gods elect comes in very unſeaſonably. And thus is the love of God ſet forth unto us; ſo God loved the world, that he gave his only begotten Sonne, that whoſoever believeth in him ſhould not periſh but have everlasting life: And if it be not thy lot to be numbred amongſt believers, then we can give thee, by Gods Word, no aſſurance of thy Salvation. But if thou art not a believer yet, thou maiſt be in good time as formerly I have ſpoken more at large; and therefore no reaſon to think thou art a Reprobate. And if once thou doſt believe in Chriſt, our doctrine gives thee aſſurance of Juſtification, Salvation, and Election; the Arminan doctrine doth not.
As for faith and repentance, we ſay Chriſt hath merited them alſo, but to be beſtowed how? According to mens workes ſay our Arminians, though forraine Arminians profeſſe plainly that Chriſt merited not faith and regeneration for any. And if thou reliſheſt this comfort, be ſatisfied with it; we ſay faith and repentance are beſtowed abſolutely according to the meere pleaſure of Gods will, and accordingly Chriſt merited them, but not for all, for then all ſhould believe and repent and be ſaved; but only for ſome, and who can theſe be but Gods elect; whence it followeth clearly that whoſoever believes may by our doctrine be aſſured of his election, not ſo by the doctrine of Arminians; but if thou believeſt not thou art in no worſe caſe then the beſt of Gods childern have been; for there was a time when they believed not; therefore thou haſt no more cauſe to think thy ſelfe a caſt-away then they had.
Miniſter.
God hath founded an univerſall Covenant with men upon the bloud of Chriſt, and therefore he intended it ſhould be ſhed for all men univerſally; he hath made a promiſe of ſalvation to every one that will believe, and excludes none that will not believe.
CONSIDERATION.
This I confeſſe is to adminiſter as much comfort, as is adminiſtred to any Reprobate; but how can this qualify thy diſcomfort, and diſcontent, which riſeth from this conceit, that thou art a Reprobate. And the truth is, that by our Doctrine, wee were all in a miſerable caſe, if Gods Covenant of grace extended no farther then this. But hath not God promiſed to be our Lord, and our God that ſanctifyeth us, to circumciſe our hearts, and the hearts of our Children, to love the Lord our God Ezek. 20. 12. Deut. 30. 6. Ezek. 36. 27, 28. Eſ. 57. 18. Hoſ. 14. 5.with all our hearts: to take the ſtony heart out of our bowells, and give us an heart of fleſh, and to put his own ſpirit within us; as he ſeeth our waies, ſo to heale them, yea, to heale our back-ſlidings, to heale our rebellions. All this, this ſweet comforter takes no notice of, contenting himſelfe with ſuch a grace to be merited for him by Chriſt as this, if he will believe he ſhall believe; if he will repent he ſhall repent; if he will love God with all his heart, he ſhall love him with all his heart. Yet when a man doth believe, they are able to give him no aſſurance of his ſalvation, or of his election; becauſe they maintaine, that a man may totally and finally fall away from grace: And all becauſe their doctrine is, that Gods effectuall grace in working the act of faith and repentance, is given meerely according to mens works.
Tempted.
God purpoſed that his Sonne ſhould dye for all men, and that in his name an offer of remiſſion of ſinnes, and ſalvation ſhould be made to every one, but yet upon this condition, that they will doe that which he meanes the greateſt part ſhall never doe (i. e. Repent and believe) nor I among the reſt.
CONSIDERATION.
How doth God meane that the greateſt part of men ſhall never believe and repent, by our opinion? Is it in this ſence, that they ſhall not believe and repent if they will? When was it ever knowne that any of our Divines ever wrote or taught this? We think rather it is impoſſible it ſhould be otherwiſe, & therefore ſay it is a very abſurd thing to call this [Grace] as the Arminians doe. Indeed we ſay that God doth not meane by his preventing grace to work the wills of the greateſt part of men to believe & repent: Doe not the Arminians ſay ſo too? Yes verily, and a great deale more: for they deny that he workes any mans will to believe and repent in this manner; but we ſay God purchaſeth thus to worke the wills of all his choſen ones, and when he hath wrought them, to keepe them by his power through faith unto Salvation; and put his feare in their hearts, that they ſhall never depart a way from him. Jer 32. 40. And upon this 1 Pet. 1. Ier. 32. 40.ground we can aſſure believers of their election which Arminians cannot; And them that believe not, keepe from diſpaire in better manner then the Arminians can, for they leave them to themſelves to believe; whereas the Scriptures ſhew that to be impoſſible: ſo that they take upon them to comfort ſuch quite againſt the haire. But we comfort them with a poſſibility. of being converted unto God by repreſenting his allmighty power, whoſe voyce is able to pierce into the graves and make dead Lazarus heare it. This power he ſhewed in converting Saul, when he marched furiouſly (Jehu like) againſt the Church of God. Therfore be thou of good comfort, eſpecially conſidering thou art as it were under the wings of God, thou heareſt his voyce; many come out of their graves at his call; ſome at one time, ſome at another, and ſo maiſt thou God knowes how ſoone; then ſhalt thou be aſſured of thine election, which by Arminianiſme thou canſt not be; in the meane time thou haſt no cauſe to conclude that thou art a Reprobate.
Minister.
God hath a true meaning, that all men who are called ſhould repent and believe, that ſo they might be ſaved; as he would have all to be ſaved, ſo to come to the knowledge of the truth; and as he would have no man to periſh, ſo he would have all men to repent, and therefore he calls them in the Preaching of the word to the one, as well as to the other.
CONSIDERATION.
He keepes his courſe to afford thee the beſt comfort his doctrine yeelds, which is as much as is incident to a Reprobate, and how that ſhould make thee conceive better of thy ſelfe, then as of a Reprobate, I doe not perceive, Gods meaning is that as many as heare the Goſpell ſhould believe and repent ex officio; that is, that it ſhall be their duty, for he commands it: but he hath no meaning to beſtow on all and every one the grace of faith and repentance, as appeares by experience. And if God did will they ſhould de facto believe and be ſaved, then either God is not able to bring them to faith and to ſave them, or elſe his will is changed. In like ſort if it were his will that all and every one ſhould know his truth, then God is not able to make all and every one know his truth, for it is apparent that all doe not; it is apparent that all have not the Goſpell; The Apoſtle ſaith, That God will not have any of us to periſh but all to come to repentance: he doth not ſay he would but he will: And this is true of foreign, ſuch as the Apoſtle ſpeakes of, believers and elect. But as for others, the Scriptures plainly profeſſe, that God blinds them, hardens them; and of Iſraell in the wilderneſſe, The Lord (ſaith Moſes) hath not given you an heart to perceive, nor eyes to ſee, nor eares to heare unto this day. Deut: 29. 4. He calls all that heare the Goſpell indifferently by the Miniſtry of the Word, but he openeth not the heart of all to attend unto it, as to the Word of God, like as we read he opened the heart of …idia. Acts. 16. 14.
Tempted.
God hath a double call, outward by his word, inward by the irreſiſtible work of his ſpirit; with this he doth not call every man to believe, but a very few only, whom he hath infallibly, and inevitably, ordained to eternall life, and therefore by the outward call, which I enjoy among many others, I cannot be aſſured of Gods good will and meaning, that I ſhall believe, repent, and be ſaved.
CONSIDERATION.
Our Doctrine teacheth not that God calls every one by his Word, that is an Arminian interjection. But the outward call belongs to many more then are choſen, as our Saviour ſayth, many are called but few are choſen; Indeed he gives faith and repentance to a very few, which no Arminian denyes; only the Queſtion is, Whether God gives faith and repentance to whom he will, or according to mens works. We ſaytis to whom he will, proceeding herein according to the meere pleaſure of his will; and not according to mens workes; which to affirme is manifeſt Pelagianiſme, and publikely condemned many hundred yeares agoe. It is true, if thou doſt not believe, Gods Word doth not aſſure thee that he will make thee believe; that were to aſſure thee of thine election before thy vocation; a moſt unreaſonable thing to be expected. But God by his word aſſures thee, that tis his meaning that without faith thou ſhalt not be ſaved. Yet there is no cauſe thou ſhouldeſt think thy ſelfe a Reprobate; for this was the condition of every one of Gods elect before their calling. It may be thou maiſt have experience of the ſame power of divine grace, to bring thee to faith alſo, and to repentance; therefore ſeeing Gods Word is the only meanes to worke faith, waite daily at his Gates and give attendance at the poſts of his doores; and doe not preſcribe unto him, or ſay with 2 King: 6.Joram, Shall I wait upon the Lord any longer? though it be longere he calls thee, yet it may goe never a whit the worſe with thee for that, for ſometimes it falleth out that the laſt are firſt, and the firſt laſt: and the commendation that Austin makes, of the Theef's faith upon the Croſſe, is remarkeable, De orig, animae, lib. 1. cap. 9. Tanto pondere appenſum eſt, tantum que valuit ap ud eum qui haec novit appendere, quod confeſſus eſt dominum crucifixum, quantum ſi fuiſset pro Domino crucifixus. Tunc enim fides ejus de ligno floruit, quando diſcipulorum marcuit, niſi cujus mortis terrore marcuerunt ejus reſurrectione revireſceret. Illi enim deſperaverunt de moriente, ille ſperavit in commorientem. Refugerunt illi authorem vitae, rogavit ille conſortem poenae. Doluerunt illi tanquam homines mortem, credidit ille regnaturum eſſe poſt mortem, Deſeruerunt illi ſponſorem ſalutis, honoravit ille ſocium crucis. Inventa eſt in eo menſura Martyris, qui tunc in Chriſtum credidit, quando defecerunt, qui futuri erant Martyres.
2. From the Comedy I come to the Tragedy, I meane the ſtory of Spira. Sleidan ſaith of him, that Incredibili ardore caepit complecti puriorem doctrinam: & cum indies magis magis que proficeret, non domi tantum apud amicos quid ſentiret de ſingulis dogmatis, verum etiam paſſim apud omnes explicabat. Tidings hereof coming to the Popes Legat then at Venice John Caſa Arch-Biſhop of Beneventum, he convents Spira, who confeſſeth his errour before him, intreats pardon, and promiſeth obedience for time to come. The Legat not contented with this, commands him to goe home, and publiquely to revoke his errour. Sleidan writes no more here of but this, Accipit ille conditionem, & licet etiam tum inciperet ipſum paenitere facti, tamen urgentibus amicis, qui non ipſius modo, ſed conjugis etiam & liberorum & facultatum ipſius ſpem totam in eo poſitam dicerent, obtemperavit. Oſiander writes that peſſimo conſilio obſecutus, abnegando veritatem caeleſtem perrexit, eam que publice ut haereſin blaſphemavit & abjuravit. The diſtreſſe of conſcience which overtooke him hereupon is notorious, the iſſue whereof was to end his woefull dayes more woefully in deſpaire. But nothing more ſtrange then his diſcourſes and meditations in the midſt of this his deſperate condition. As for the particulars following, 1: Touching the greatneſſe of his ſinne, and that he was taken off from that by the example of Peter, I find no ſuch thing neither in Sleidan, nor Oſiander, nor in Goulartius; but rather in this latter, who makes the largeſt relation thereof taken out of the diſcourſe of one Henry Scringer, a learned Lawyer who was then at Padua, who did ſee, and many times talke with this poore Spira; I find that which makes to the contrary, namely, that the ſinne which he laid to his owne charge was the ſinne againſt the Holy Ghoſt. And no example I truſt neither of Peter, nor any other was ſufficient to take him off from deſpaire in ſuch a caſe. 2. And as for the diſcourſe here ſuggeſted of his abſolute reprobation, which he oppoſed againſt their comforts miniſtred unto him, no mention thereof, neither in Sleidan, nor in Oſiander; nay Oſiander writes that he was wiſh'd to revoke doctrinam Lutheranam, and this was it which he did (as he ſayeth) blaſpheme as an hereſy, and abjure. Goulartius indeed relates how he conceived himſelfe to be reprobated of God, as juſtly he might in caſe he judged himſelfe to have ſinned againſt the Holy Ghoſt; And as for that which is here ſet down in Latin, of him that is a Reprobate, namely, that neceſſario condemnabitur, though his ſins be ſmall & few, & that nihil interest multa an pauca, magna an parva ſint; quando nec Dei miſericordia, nec Chriſti ſanguis quicquam ad eos pertinet. Neither Sleidan, nor Oſiander nor Goulartius makes any mention of it. And therefore I wonder not that he neither followeth Sleidan, nor Oſiander much leſſe that he followes not Goulartius. He cites Caelius ſecundus and Calvin as his Authours, and ſome others that wrot thereof to their friends, but names them not; as neither where it is that Caelius ſecundus makes mention of it, or in what booke of Calvin it is found. I imagined it might be in his Epiſtles; I have ſpent ſome houres in ſearching therein from the yeare 1545 to the yeare 1663, and can find nothing concerning it. Now Goulartius wrote ſince Caelius ſecundus, and Calvin and Sleidan, and his relation is large; and it ſemes he inquired in to it ſomewhat better then they that went before him. And thus he relates it out of the diſcourſe of Henry Scringer a Lawyer of Padua, who ſaw Spira at that time, and divers times ſpake with him.
In a ſmall towne of the territory of Padua called Civitelle there was a Learned Lawyer, and advocat, a wiſe and very rich, man and an honourable father of a family, called Francis Spira, who having ſayd and done divers things againſt his conſcience, to maintaine himſelfe and his charge, (obſerve by the way he delivers the cauſe only in generall concealing the ſpeciality, it being ſo ſtrang a teſtimony and evidence againſt the Romiſh Religion) being returned to his houſe, he could never reſt an houre, not a minut, nor have any eaſe of his continuall anguiſh: And even from that night he was ſo terrified and had ſuch horrour of his actions, as he held himſelfe for loſt. For (as he himſelfe did afterward confeſſe) he did ſet plainely before his eyes, all the torments, all the paines of the damned, and in his ſoule did heare the fearfull ſentences, being drawne before the judgment ſeat of Jeſus Chriſt (a fearfull example to all Apoſtates;) The next day and ſo following he was not ſeene to reſume any courage, but his ſpirits were ſtrangely troubled, and the terrour tooke from him all reſt and appetite. This accident was ſo greivous to his friends, as ſome repented them much that they had beene the cauſe of ſo great an inconvenience, by their intreaties. Others, thinking it did proceed from ſome cholerick or melancholy humour, were of opinion to ſend him to Padova to be Phyſicked by the Learned Phyſitians, revived by honorable company, and ſetled by the coference of Learned men there, to ſome of which he was well knowne. His Wife and Children with ſome of his familiar friends did accompany him, and he was lodged in one of the chiefe houſes. Friſimilega Bellocat and Craſſus (famous Phyſitians) did viſit him, and give him Phyſicke with ſingular affection: and ſoone found that he was little ſicke in body, but grievouſly in mind, for in all other things he diſcourſed gravely, and conſtanſtly, ſo as none of his familiar friends could diſcerne that the quickneſſe of his diſcourſe was any thing impaired. Continuing ſtill in his weakneſſe, many were much troubled, and dayly his Chamber was full of People; ſome curious to ſee and heare, others were deſirous to draw him to hope in the mercies of God; I was preſent at many of his ſpeeches, with ſome men of honour and Learning. To deliver that which I could obſerve, I began firſt to note his age and his faſhion. He was about 50 yeares old, free from the violent paſſions of youth, and from the coldneſſe of old age. Nothing came out of his mouth, that was light or fooliſhly ſpoken: or that might diſcover any doting in him; although he did dayly diſcourſe of grave and important matters with the Learned, and that ſome did propound unto him high queſtions eſpecially in Divinity.
2. I will briefly relate ſame ſpeeches they had with him. During his abode at Padua and I will not forget that he declared with a ſetled judgment, that he did ſee the eternall vengeance of God prepared againſt the ſinne, that he had committed: (This was the true cauſe of his diſpaire, and not an ungrounded conceit of his reprobation; but the conſcience of his ſinne caſt him upon this, and made him conceive he was a Reprobate.) For that he did find in him ſelfe that thoſe things which God had given to others to rejoyce their ſpirits, all conſpired againſt him in deſpite of his horrible forfeit: (I doubt the phraſe here in the originall was not well underſtood by the Traſlatour;) For although, ſaid he, that God for a great bleſſing had promiſed to many holy men a goodly iſſue, and a great number of children, in whoſe love and obedience they may repoſe their age; yet in the midſt of his miſeries, The hands and faces of his Children were as horrible unto him as the hangmans (and indeed for the good of his children he renounced Gods truth for meere temporall reſpects.) It cannot well be expreſſed what griefe & vexation he ſeemed to receive when his children brought him meat, forcing him to eat, and threatning him when he refuſed it. He confeſſed his children did their dutyes, and yet he tooke it in ill part, ſaying, that he did not acknowledge God any more for his father, but did feare him as his adverſary armed with judgment. For he had been three weeks in this apprehenſion, when he ſpake these things, without eating or drinking, but what they forced him unto, the which he received with great difficulty, reſiſting with all his power, and ſpitting out that which they forced him to take. Some of the Aſſiſtants were of opinion to make him afraid, to make him the more apt to receive food, firſt for the ſoule, then for the body; asking him if he did not feare greater and ſharper torments after this life then thoſe he then felt. He confeſſed that he expected farre more ſharpe, and had already horror of them: yet he deſired nothing more then to be caſt headlong in to them, that he might not feare other more grevious torments. They asked him againe if he thought his ſinne ſo foule as it could not be pardoned through the bounty and infinite mercy of God? His anſwer was, that he had ſinned againſt the Holy Ghoſt, which was ſo great a ſinne, as is called a ſinne unto death; that is to ſay, ſubject to the eternall vengeance of God, and to the paines of Hell: (now judge I pray whether the example of Peter was ſufficient to take him off from deſperation; for will any ſay that Peter in denying his Maſter ſinned againſt the Holy Ghoſt;) whereof (to wit, the ſinne againſt the Holy Ghoſt) this poore wretch diſcourſed amply, learnedly, and too ſubtilly againſt him ſelfe: Learned and Godly men, which did aſſiſt him, omitted no teſtimonies that might aſſure a wounded conſcience that God is mercifull, gentle and ready to pardon. But all this could not divert him from this opinion, neither could they draw any other thing from him, then that he deſired much that he might returne to ſome hope of pardon. But it fares with me (ſaith he) as with criminall perſons, ſhut up in cloſe priſons, and fettered hand and foot. Sometimes they are ſaluted by their friends paſſing by, who adviſe them to breake Priſon, and to deceive their guards if they can. Such Priſoners would gladly follow their counſell, but it is a vaine deſire: Even ſo is mine, ſaid he.
3. As for the Scriptures which were cited to him, touching the love and affection of God the Father, by reaſon of his Sonne Jeſus Chriſt, he did avow them; adding, that they belonged only to them, whom Jeſus Chriſt did repute his brethren, and his members; but as for him, he had renounced that love, and willingly rejected brotherly alliance, neither was ignorant in how great tranquillity of mind they might be, who had once embraced the promiſes of ſalvation, and did wreſt them continually therein. For confirmation whereof, this his ſad diſaſter (ſaid he) was propounded for an example before all mens eyes: that if they were wiſe they ſhould not hold it light, nor happened by any chance, but to learne by his ruine, how dangerous it is, to fall any thing from that which belongs to the great glory of the Sonne of God: Adding that it was a ſlippery, and very dangerous paſſage, yea moſt fearfull to him that ſtood not carefully on his Guard. Moreover foraſmuch as ſuch evident examples, of the vengeance of Almighty God did ſeldome appeare to the eyes of men, they deſerved to be the more carefully regarded. That amongſt a great number of Reprobates in the World, his calamity was not ſingular; but his only puniſhment and ruine did ſatisfy God, a juſt Judge to admoniſh all others to have a care of themſelves. He added withall, that therein he did acknowledge the ſeverity of Gods judgement, who had choſen him to make him a ſpectacle, rather then any other, and to admoniſh all by one mans mouth, to abſtaine from all iniquity; confeſſing withall, that there was no reproach or puniſhment, which he had not deſerved, by reaſon of his foule offence. After he had diſcourſed thus ſincerely and gravely of the juſtice Divine, he ſaid they ſhould not take it ſtrange, this his long ſpeech touching the true reaſon of the will of God: for that oftentimes God doth wreſt out of the mouthes of Reprobates, moſt aſſured teſtimonies of his Majeſty, his juſtice, and his fearfull vengeance. How ſtrangely doth he plead for Gods juſtice againſt himſelfe as a Reprobate? when our Arminians are like to blaſpheame that juſtice of God againſt Spira, which Spira juſtifies againſt himſelfe, uſing a long diſcourſe upon this ſentence, and deſirous to ſhew the greatneſſe of Gods judgements. There are ſome (ſaith he) who have all things ſo wiſhfully, as they live in all delights, who notwithſtanding are regiſtred for perdition, whereof Jeſus Chriſt propounds an example in the rich man. Luc. 16. That God doth often propound to mankind an hope of reward to draw them to the right beliefe of his holy will, and ofttimes withdrawes them from impieties, by fearfull and prodigious ſignes. And yet as impiety is naturall to men, they make not their profit of ſuch inſtructions, and think not that it concernes them: but impute it to any other thing, rather then to the wiſdome of God, to feare and reverence him: Hereupon he made a bitter invective againſt a certain Philoſopher, whom he had known above twenty years before, for that his Moroſoph had been ſo impudent to deliver in his leſſons, yea to write it, and publiſh it in Print, that all the Miracles that Chriſt had done upon the earth, might well be done by a man that were skilfull in the knowledge of naturall things. It were hard to repreſent the admiration wherewith they were ſurprized, and with what compaſſion they were moved, that came to viſit him, for the diſcourſes which they heard come from his mouth. Every man laboured to reduce this poore man, to ſome hope of his ſalvation. Among others there was one, a Reverend man for his holineſſe of life, who departed not from the Patients bed, it was the Biſhop of Capod' Iſtria in the Venetians Territory; (This was Vergerius, who afterwards renounced Popery, and became a Proteſtant:) He ceaſed not to exhort Spira, and ceaſed not by many teſtimonies of the holy Scriptures, to divert him from that apprehenſion; Adding that he did not think his ſpirit was altogether voyd and deſtitute, of ſome good and heavenly inſpirations, ſeeing he ſpake ſo holily and devoutly of the excellency of Chriſtian Religion.
4. Although the ſick man knew ful well that theſe admonitions proceeded from a ſincere and true heart; yet for that he had diverſe times rejected them, he began to frowne, ſaying to the Biſhop, you believe, as I think, that I doe willingly nouriſh this obſtinacy in my mind, and that I take delight in this vehement paſſion of deſpaire: If you be of that opinion, you are deceived: I will tell you, to the end you may know my reſolution, that if I could be perſwaded that the judgement of God, might by any meanes be changed or mitigated for mee, it ſhould not grieve me to be tormented ten thouſand yeares, with the ſharpeſt paines of hell, ſo as I might have any hope of reſt after this long ſufferance. But even in that whereby you doe exhort me to gather any hope, I ſee all meanes of health and pardon taken from me. For if the teſtimonies of holy Scripture have any authority (as they have) doe you thinke that Jeſus Chriſt hath ſaid in vaine, that he which hath renounced him before men, he will renounce him before his heavenly father? Doe you not ſee that it concernes me, and that it is as it were, particularly verified in my perſon? What ſhall become of him, whom the Sonne hath diſavowed before his Father, when as you ſay, we muſt hope for no ſalvation but in Jeſus Chriſt. Thereupon he did expound certain paſſages of the Epiſtle to the Hebrewes, and of the ſecond Catholique Epiſtle of Saint Peter, out of which he drew terrible concluſions againſt himſelfe. Wee cannot believe with what gravity and vehemency, his words were delivered, neither was there ever heard man pleading better for himſelfe, then Spira did then againſt himſelfe. He did alleadge notable things of Gods juſtice, deteſting his forepaſſed life; admoniſhing all that were about him, very earneſtly, not to think that Chriſtian life was a light thing, and eaſily diſcharged. That it doth not conſiſt only in having the head Baptiſed, in reading certaine verſes and texts of the Goſpell, and to be termed an honeſt man, but it was needfull to live as the word of truth doth command him. Thereupon he repeated a Text out of Saint Peter, exhorting us to ſhew through holineſſe of life, certain ſignes of the love of God towards us, and of the confidence we ſhould have in him: He ſaid moreover, that he had known many who after they had taſted the ſweetneſſe of true felicity, ſuffered themſelves ſo to be carried away, as they had no longer care to performe that which belonged to a child of God.
5. He proteſted that he had ſometimes imagined, that his ſinnes had been hidden, and that he could not be puniſhed, for that Chriſt had made ſatisfaction for them: but then he knew too late, that thoſe things belonged only to the elect, and choſen of God, betwixt whoſe ſinnes, and the celeſtiall Throne, Jeſus Chriſt ſets his precious bloud, and the dignity of his obedience, as a veile and ſhadow to cover them, and doth plant them againſt the Divine vengeance, as an high and ſtrong Rampart, that ſinners repenting them, might not be oppreſt, nor drowned with the deluge and overflowings of their offences and ſinnes. As for himſelfe, ſeeing that he had renounced our Saviour Jeſus Chriſt (here was the true burthen of his ſorrowfull heart) he had, as one ſhould ſay, overthrowne this ſtrong Rampart with his own hands, ſo that after this ruine, and overflowing the deluge of waters of this vengeance, had covered and ſwallowed up his ſoule. One of his moſt familiar friends ſaid unto him, that he did hold the cauſe of this his great torment, proceeded from abundance of Melancholy humours, that did ſo trouble his braine. Spira remembring that he had many times refuted that opinion, and ſeeing they were to begin againe, ſaid unto the other; You may think what you pleaſe, but God in truth hath troubled my ſpirit, and deprived me of judgement; ſeeing it is impoſſible for me to have any hope of my ſalvation. Having continued in ſuch and the like ſpeeches, during his abode at Padua, they carried him back, to his own houſe at Civitelle, where he dyed in this deſpaire.