The Riches of Gods Love, Part 2 · Treatise · Type of argument 5 · Section 3

The Riches of Gods Love · Part 2 · Treatise · Type of argument 5 · Section 3

p. 279DISCOURSE. SECT. III.

It makes Miniſters unable to afford true comfort to the tempted; and this it doth, becauſe it

1. Takes from them all ſolid grounds of comfort.

2. Leaves them only weake and inſufficient grounds.

1. It bereaves them of the ſolid grounds of comfort; which are theſe. 1. The univerſality of Gods love. 2. Of Chriſts death. 3. And of the covenant of grace. That Miniſter which doth explaine and apply theſe three things ſoundly, and wiſely to him that is tempted in this kind, doth that which is abundantly enough for the relieving and releaſing of him from his temptation, and he that doth not apply theſe, leaves him as he found him in the midſt of his temptation ſtill, whatſoever may be ſaid to the contrary in the hear of diſputation.

Etſi multa diſputantur durius (ſaith Melancthon) tamen neceſſe eſt in vero agone ad hanc arcem confugere, Melanct. loc. com. p. 525. c. de Praedeſt.videlicet, quod de voluntate Dei indicandum ſit ex verbo expreſſo, & quod promiſſio ſit univerſalis, & quod ſit mandatum Dei aeternum & immutabile audire filium & aſſentiri promiſſioni. Though there be many things diſputed in this poynt more harſhly, yet when all is done, the univerſall promiſe of grace, and ſalvation, is a Chriſtians only Bulwarke in this temptation, and combate. Obtemperemus igitur (ſaith he) ne vagentur animi quaerentes electionem extra verbum, & relicto Chriſto, & omiſſo mandato de amplectenda promiſſione; ſed teneamus certa eſt indubitata fide promiſſionem gratiae non inanem eſſe fabulam; ſed Deum vere patefeciſſe voluntatem ſuam in promiſſione, & verè praeſtare quod promiſit. Let us not therefore leave Chriſt and looke for an election out of the word, but let us judge of Gods will, in ſaving men by the promiſe, and commandement, which are both univerſall. And in another place of the ſame booke, he hath theſe words. Sicut eſt neceſſe ſcire Evangelium promiſſionem eſſe gratuitam, ita eſt neceſſe ſcire Evangelium promiſſionem univerſalem eſſe, hanc univerſalem tenere neceſſe eſt, adverſus periculoſas imaginationes de praedeſtinatione, ne diſputemus hanc promiſſionem ad paucos quoſdam alios pertinere, non pertinere ad nos. Non enim dubium eſt, quin omnium animos haec cogitatio exerceat. As it is needfull to know that the promiſe of ſalvation is free, ſo it is needfull to know and hold, that it is univerſall, againſt ſome dangerous conceits of predeſtination, &c. By theſe ſpeeches we ſee clearely, what this learned man thought to be the true balme of Gilead, whereby a wounded ſcule ſhould be cured, viz. the univerſality of the promiſe (and of Gods love and Chriſts death too, for they all hang together, and cannot be diſjoyned.) The reaſon why theſe grounds are able to help a man in this caſe, is twofold.

1. Becauſe they are directly contradictory to the temptation; a will to ſave all, a giving of Chriſt to death for all, and an offer of grace to all, cannot poſſibly ſtand with an abſolute antecedent will, and intent of caſting away the greateſt part of mankind, or indeed any one man in the world. Upon this followes the ſecond reaſon.

2. Becauſe they ſerve to convict the tempted, that he cannot be in that condition in which he ſuppoſeth himſelfe to be. For if two contradictories cannot be true, he that evinceth the truth of the one, convinceth the underſtanding of the untruth of the other: and he that makes it appeare that this contradictory, [God would have all to be ſaved, redeemed, and called to repent and believe,] is true, puts it out of doubt to the underſtanding, that the other contradictory, [God will have moſt men to be abſolutely, and inevitably damned,] muſt needs be falſe, and ſo raiſeth up that poore ſoule that was preſſed downe with an erroneous conceit and feare that it was true. In this manner did Junius (though not in the ſame temptation) relieve a Woman perplexed exceedingly with a ſtrong perſwaſion, that ſhee and all her Children ſhould be damned; becauſe ſhe was buſied about her Children at a certain time, when ſhe ſhould have been at Maſſe. Junius maketh ſhort work with her, tells her that her employment about her Children, was a duty pleaſing unto God, but the Maſſe was a meere Will-worſhip: and ſo delivering her of her errour, (upon which the temptation was built,) gives her preſent eaſe and comfort. In like manner tell a man that feares he is an abſolute reprobate, that there are no ſuch abſolute Reprobates, and that his feare is but a meere fancy, and his doubt a dreame; convince him once by contradictory grounds that there is no man in the World in that ſtate in which he thinkes himſelfe to be, and you drive out one naile by another, and expell the temptation. Theſe are the Sword of Alexander, which will cut aſunder the Gordian knot of abſolute Reprobation, and theſe are the true Nepenthes of a ſicke ſoule.

p. 280Now theſe true Grounds of hope and comfort, a Miniſter cannot make uſe of, that holds abſolute Reprobation; if he doe uſurpe them, he cannot maintaine them againſt the replyes of the tempted, unleſſe he relinquiſh his opinion; becauſe (as I have ſaid) there is a plain contradiction between them, and no man is able to maintaine two propoſitions; which ſpeake contrary things, to be both true, any more then he can make it good, that the ſame thing may have a being, and yet not have a being at the ſame time. For example, a Miniſter comes to comfort a man, that thinkes himſelfe to be an abſolute Reprobate; and how doth he ſet about it? He tells him, that God would have all to be ſaved, that Chriſt dyed for all, &c. But what right hath he to theſe grounds of comfort, holding the contrary concluſions. viz. That God will have a great many to be damned, and to have no part in Chriſt? Well he uſurpes them notwithſtanding, but is he able to maintaine them againſt the anſwer of the tempted, can he make a good reply? No: for thus the tempted anſwers, God would have all to be ſaved with a revealed will, and, Chriſt died for all ſufficiently, not intentionally: Or if God did intend that he ſhould dye for all, yet he intended it upon a condition, which he purpoſeth, the moſt ſhould never performe; What can the Miniſter reply upon this? If he will make a direct reply, that ſhall take away the anſwer, he muſt deny that God hath two wills contrary to each other; a ſecret will, that many ſhall be unavoydably damned, and a revealed will that all may be poſſibly ſaved; and he muſt alſo deny that God hath an intent, that Chriſt ſhould not dye for a great many; or that he intended he ſhould dye for all, upon condition they ſhould believe and repent; and yet intend that the moſt ſhould never believe and repent. But can he deny theſe things? He cannot, except he deny his own concluſion, and opinion, which is, that there are many thouſands, eternally and unavoydably rejected in Gods abſolute purpoſe, from grace and glory for ever: For that concluſion is all one, with the anſwer of the tempted, and contradictory to thoſe arguments of comfort, which he is glad to make uſe of. Abſolute reprobation therefore, bereaves that Miniſter, who believes it, of the ſolid grounds of conſolation, and ſo makes him unable to recover a poore ſoule wounded with this temptation.

TWISSE. Conſideration.

1. HEre in this Section the queſtion is, Whether our Doctrine of abſolute Reprobation, bereaves a Miniſter of the ſolid grounds of comfort? Still wee muſt remember how magnificently this Author goes on, to confound things that differ. For whereas we maintaine that God hath decreed to proceed abſolutely with men, only in the giving and denying of grace, not abſolutely in the giving of ſalvation, or inflicting of damnation. And this Author, though he ſo carrieth the matter all along, as if we maintained Gods proceeding to be abſolute herein, to wit, in granting ſalvation to ſome, and inflicting damnation upon others, yet hath he no meanes to help himſelfe herein, and caſt a ſhew of a true crimination, but by flying to Gods abſolute proceedings, in giving or denying grace. And albeit in this poynt, wholly conſiſts the Criſis of this Controverſy, yet this Author utterly declines the ſifting thereof, as ſome precipice and breake-neck unto his cauſe; to wit, Whether God gives and denyes grace according to the meere pleaſure of his will, or according to mens workes; albeit the iſſue of all his comforts comes to this, namely, that either God is not the Author of our faith, (which now adaies the Remonſtrants with open mouth profeſſe, that Chriſt merited for none,) or if to juggle with the World they pretend an acknowledgement, that God is the Author of it, yet they plainly profeſſe, that he diſpenſeth it to ſome, and denyes it to others, according to ſome good condition, or diſpoſition, he findes in the one, and which he findes not in another. But let us take into conſideration what theſe ſolid grounds of comfort are, whereof a Miniſter is bereaved by our Doctrine; Three I find here mentioned; A treble Univerſality. 1. of Gods love. 2. Of Chriſts death. 3. Of the Covenant of grace. As if univerſality now adayes were a better Character of the Arminian faith, then of the Roman Religion. I may take liberty to equivocate a little, when this Authour equivocates throughout, and that in a caſe, wherein i… is moſt intollerable, in a caſe of conſolation to be miniſtred to conſcientia timorata, as Nider calls it, a poore afflicted ſoule as this Authour expreſſeth it. To the diſcovery whereof I will now proceed, having ſignified in the firſt place, that all theſe conſolations are no other, but ſuch as every Reprobate is capable of, as well as the Children of God, which is ſo apparent as needs no proofe; only in the iſſue of their Tenet, the faith of them freeth a man from the conceit of being an abſolute Reprobate. p. 281So that in effect it comes to this; Thou poore afflicted ſoul, be of good comfort, for if thou wilt hearken unto me, and imbrace thoſe ſolid grounds of comfort which I will reveale unto thee, aſſure thy ſelfe they ſhall be as the Balme of Gilead unto thy ſoule; whereby thou maiſt be confident, that albeit it may be thou art a Reprobate, and that God from everlaſting hath ordained thee unto damnation, that yet certainly thou art no abſolute Reprobate, no more then Cain, or Eſau, Saul, or Judas, or the Devills were; For theſe my principles will aſſure thee that there never was, nor is, nor ſhall be any abſolute Reprobate throughout the world.

2. I come to the examining of them particularly, & to ſhew that every one of them is as it were againſt the haire. So evident are the teſtimonies of Scripture againſt them all; and they are obtruded upon a ſuperficiary and moſt moſt unſound interpretation of Scripture in ſome places. For 1. as touching the firſt, the univerſality of Gods love; For hereby Gods love is made indifferent unto all, and conſequently towards Eſau as well as to Jacob, whereas the Scripture profeſſeth that God loved Jocob and hated Eſau; and this the Apoſtle makes equivalent to the Oracle dilivered to Rebekah concerning them before they were borne. 2. He might as well have propoſed it, of the univerſallity of Gods mercy; whereas the Scripture expreſſely diſtinguiſheth between veſſels of mercy & veſſells of wrath. 3. This love is explicated by them to conſiſt in a will to ſave all. Now election is but Gods will to ſave; and the Scripture plainly teacheth, and it is confeſſed by all that I know (excepting Coelius Secundus to whom this Authour it ſeemes is moſt beholding for his ſtory of Spira) that though Many are called yet but few are choſen. And whereas it is confeſſed, that the moſt part of men are Reprobates, that is, from everlaſting willed unto condemnation; yet never the leſſe they beare us in hand that all men even Cain and Judas, yea and (as I think) the Devills and all were willed by God unto Salvation. And that there is no contradiction in all this. And every poore afflicted ſoule muſt believe hand over head that all this is true (what ſpecies of contradiction ſoever be found therein which this Authour from the begining of his diſcourſe to the end hath taken no paines to cleare) leaſt otherwiſe he forfaits all hopes of comfort, upon ſuch ſoveraine grounds as are here propoſed, by faith wherein aman may be as well aſſured of his Salvation and freedome from damnation, as any Reprobate in the World. For albeit he be a Reprobate, and God ſhould reveale this unto him, yet upon theſe grounds he may be confident that he is no abſolute Reprobate. 2. I come to the Second comfortable ſuppoſition, and that is, the univerſality of Chriſts death, namely, that he died for all. Now this is oppoſite to Scripture evidence, as the former; yea and to Chriſtian reaſon, if not more: For albeit God ſo loved the World, even the whole World, that he gave his only begotten Son that whoſoever believes in him ſhould not periſh but have Life Everlaſting: which gives a fair light of expoſition to thoſe places where Chriſt is ſaid to have dyed for the ſins of the World, yea of the whole world, to wit, in this manner, that whoſoever believes in him ſhal not periſh but have everlaſting life. yet the Scripture ſpeaks as often of Chriſts death in a reſtrained ſenſe, as where it is ſaid Chriſt gave himſelfe a ranſome for many. And that his bloud was ſhed for his Apoſtles, and for many, for the remiſſion of their ſinnes. And that Chriſt ſhould ſave Gods people from their ſinnes. And that God hath purchaſed his Church with his bloud; And Chriſt gave himſelfe for his Church. And that he is ſaviour of his body; And that he dyed for the elect. And in the 17 of John, our Saviour would not pray for the World, but only for thoſe whom God had at that time given unto him; and who afterward ſhould believe in him through their word; And look for whom he prayed with excluſion of the reſt for their ſakes he ſanctified himſelf: Now that this is ſpoken in reference to the offering of himſelfe up unto God, upon the croſſe, it was the joynt interpretation of all the Fathers whom Maldonate had read as he profeſſeth on that place, and there reckons up a multitude of them. Then againe, Chriſts death and paſſion (we know) was of a ſatisfactory nature; and therefore if he dyed for all, he ſatisfied for all the ſinnes of all men; why then are not all ſaved? Why is any damned? Is it juſt with God to torment with everlaſting fire, for thoſe ſinnes, for which he hath received ſatisfaction; and that a more ample one, then mans ſatisfaction can be, by ſuffering the torments of Hell fire? For therefore it ſhall never end, becauſe it ſhall never ſatisfie. Againe, how many millions were at that time dead and in hell fire; and did Chriſt ſatisfy for their ſinnes by his death upon the Croſſe, and they continue ſtill to be tormented? Againe, the obedience of Chriſt in generall, is of a meritorious nature, even meritorious of everlaſting life; Now if Chriſt hath merited everlaſting life for all and every p. 282one, how comes it that all and every one doe not enjoy Everlaſting Life? Shall not God the Father deale with his owne Sonne according to the exigency of his merits, whether it be that they are ſo meritorious in their owne nature; or by the conſtitution of God; either meerely, or joyntly with the dignity of their nature, in reference to the dignity of the perſon who performed them, as being not only man but God, even the eternall Son of God one & the ſame God with his Father, Bleſſed for ever. Now it can be made good that all ſins of all men are fully ſatisfied for, by the death of Chriſt, & that Chriſt hath merited in better manner Everlaſting Life for all & every one, then they could have done for themſelves, although they had paſſed the whole courſe of their lives, as free from ſinne as the very elect Angells; this I confeſſe is a comfortable doctrine with a witneſſe; though God leave men to themſelves and to the power of their owne free wills to doe what they liſt. And I ſee noe reaſon, but that in the midſt of all Ryot and exceſſe, they may be as confident of their Salvation, as if they had all faith; as of certaine Lutherans it is written, as I ſaw in a letter of an Engliſh Divine writen from Rome. I make no queſtion but their anſwer will be, that albeit Chriſt hath thus ſatisfied for all ſinnes of all and every one, and merited Eternall Life for all and every one, yet the benefit of his merits and ſatiſfaction by Gods Ordinance ſhall redound to none, but ſuch as believe, and repent, and perſevere therein unto death. And what comfort can herehence ariſe to an afflicted ſoule, unleſſe ſhe doe believe and repent? If ſhe doe believe and repent, our Doctrine gives aſſurance to ſuch of their election, the Arminian doth not. Here I preſume they will ſay, that every one may believe if he will, repent if he will; and may they not as well ſay, that every ſoule afflicted with deſpaire, may leave of to deſpaire if they will, and conſequently leave of to be afflicted if they will? And I confeſſe this way of conſolation hath a very ſhort cut, if the afflicted ſoul would harken unto them. Eſpecially conſidering that I doe not find, that in theſe their diſcourſes they take any notice of any ſinne to hinder this, no not ſo much as of the ſinne againſt the Holy Ghoſt, or of that ſinne which S^t John calleth a ſinne unto death. But I doe much doubt whether this were the manner of comfort which the Prophet Eſay thought himſelfe enabled for by Gods grace, when he ſayd, The Lord God hath given me the Eſ. 50. 4.Isa 50:4tongue of the Learned, that I ſhould know how to ſpeake a word in ſeaſon to him that is weary: he wakeneth Morning by Morning, he wakeneth mine eare to heare as the learned. Wherefore let me make bold in behalfe of the Patient, to move unto you a queſtion: Doth not the Scripture teach us that faith is the gift of God, that repentance is the gift of God? Eph. 2. 8. Phil. 1. 29.Eph 2:8Phil 1:29Act: 11. 18. 2 Tim: 2. 25, How then is it poſſible for me to believe and repent, unleſſe God give me the grace of faith and repentance? I preſume you will anſwer, that God gives faith and repentance, firſt, in as much as he gives all men power to believe and repent, And ſecondly, in as much as he concurres with them to the act of faith and repentance in caſe they will. But I pray thee tell me, is not the will to repent alſo the gift of God? And if I have not as yet the will to repent, how is it poſſible I ſhould repent? Can any man repent without a will to repent? Is not repentance chiefly the charge of the will? But you will ſay (I ſuppoſe) that even this will to repent God is ready to worke in me, if I will repent. But in caſe a man will repent, what need hath he of any Divine aſſiſtance to cauſe in him this will to repent, ſeeing he hath it already? Laſtly, doth not God give a man a power to refuſe to believe, to refuſe to repent if he will? And is he not as ready to concurre with him to any ſinfull act if he will, and to worke the very will alſo of doing it in caſe he will? And are not theſe then the gifts of God as well as others? To conclude, what think you of the gift of faith, hath Chriſt merited it for us or no? It ſeemes by your Doctrine he hath not; as when you teach that albeit Chriſt hath ſatisfied for all, merited Everlaſting life for all; yet the benefit of Chriſt obedience and death, is by the ordinance of God applyable to none, but ſuch as have faith: wherby it appears, that you do not make faith to be any of thoſe benefits, which redound unto us by the obedience of Chriſt. For though it be decent to ſay, that ſalvation as a benefit procured by Chriſts obedience, can redound to none but to ſuch as believe; yet it is very indecent to ſay, that faith it ſelfe, as a benefit of Chriſts death, ſhall by the ordinance of God redound to none but to ſuch as believe. And indeed the Remonſtrants now adaies, doe openly profeſſe, that Chriſt merited faith for none. And they are to be commended In Cenſura Cenſurae. p. 56.for dealing ingenuouſly, and confeſſing that, whereunto the Genius of their Tenet doth carry them. Our Arminians deale not ſo plainly: but as they pretend p. 283that faith and repentance are the gifts of God; ſo they pretend that Chriſt merited them for us, to wit, he merited univerſall grace for all and every one, whereby every man may believe if he will, and repent if he will. And how comfortable this particular is, I have already ſhewed; for it is as much as to ſay, you may ceaſe to deſpaire if you will, you may ceaſe to be afflicted if you will. Secondly, Chriſt merited, that God ſhould concurre to the working of faith and repentance in them, provided that they would worke it in them ſelves. Yea the very will to believe and repent, God will worke in them modo velint. So that ſtill the reſolution of all comfort, is into a mans owne free-will; For God gives not faith and repentance to whom he will, or according to the meere pleaſure of his will, but rather according to mens workes. And this direct Pelagianiſme, condemned ſo many hundred years agoe, is that moſt comfortable doctrine of Chriſtianity, which our Arminians doe afford. And this diſcourſe as touching the univerſality of Chriſts death, may be applyed alſo to the univerſality of Gods love, which ends in this, that all men ſhall be ſaved if they doe believe; and that every man may believe if he will; and that God is ready to worke faith and repentance in them, provided that they will be as ready to worke it in themſelves.

3. And now I come to this Authors third Topick place of conſolation, drawn from the univerſality of the Covenant of grace. Now this is as ſtrange as any of the former, or rather much more, and when the Covenant of grace is ſo much enlarged, we have cauſe to feare that it is confounded with the Covenant of Workes. And indeed if it were true, as ſome of this ſect profeſſe, namely, that there is an univerſall grace given to al for the enlivening of their wills, wherby they are enabled to will any ſpirituall good whereunto they ſhall be excited; and to believe if they will, and from the love of temporall things to convert themſelves to the keeping of Gods Commandements if they will; I ſee no reaſon but that the Law is able to give life, though the Apoſtle ſuppoſeth the contrary; and the way is as open unto man for juſtification by the workes of the Law as it was unto Adam in the ſtate of innocency. And if the Covenant of grace be univerſall, and ever was, for that I take to be this Authours meaning, then God was no more the God of Abraham, and of his ſeed, then of all the World; nether was the people of Iſrael more the Lords portion then any other Nation of the World: yet Moſes was ſent unto Pharaoh in their behalfe with this Meſſage; Thus ſayth the Lord, Iſraell is my ſonne, my firſt borne, wherefore I ſay unto thee, Let my ſonne goe that he may ſerve mee; if thou refuſe to let him goe, Behold I will ſlay thy ſonne even thy firſt borne Ex: 4. 22, 23. Thus God accounts them albeit they were miſerably corrupted with Idolatry; as it appeares. Ez: 20. 6. In the day that I lift up my hand upon them, to bring them forth of the Land of Egypt; 7. Then ſayd I unto them, Let every one caſt a way the abominations of his eies, and defile not your ſelves with the Idolls of Egypt; for I am the Lord your God. 8. But they rebelled against me, and would not heare me; for none caſt away the abominations of their eyes; neither did they forſake the Idolls of Egypt: then I thought to poure out mine Indignation upon them and to accompliſh my wrath againſt them in the midst of the Land of Egypt; 9. But I had reſpect unto my name that it ſhould not be polluted of the Heathen. So he proceded in deſpite of their ſinnes, to carry them out of the Land of Egypt; and brought them into the wilderneſſe and gave them Statutes, and Judgments, and his Sabaths; v: 10, 11, 12. But they rebelled againſt him in the Wilderneſſe, whereupon he thought againe to poure out his indignation upon them in the Wilderneſſe to conſume them v. 13. But he had reſpect unto his name, v. 14. amd his eie ſpared them and would not deſtroy them v. 17. And againe, when their Children provoked him by rebelling againſt him, whereupon he thought of powring out his Indignation upon them v. 21. Nevertheleſse he withdrew his hand, and had reſpect unto his name v. 22. Then as touching the generation of that preſent time he profeſſeth he will rule them with a mighty hand v. 33. And the iſſue thereof is no worſe then this, I will cauſe you to paſſe under the rod, and bring you into the bond of the Covenant v. 37, And againe, marke with what a gratious promiſe he concludes v. 43. There ſhall ye remember your wayes and all the workes wherein ye have been defiled, and ye ſhall judge yourſelves worthy to be caſt of for all your evills, which you have committed 44. And ye ſhall know that I am the Lord, when I have reſpect unto you for my names ſake and not after your wicked waies, nor according to your corrupt worke, O yee houſe of Iſrael, ſaith the Lord God. Here is the peculiar fruit of the Covenant of grace, to maſter their iniquities, to bring them unto repentance, and to deliver them, from the dominion of ſinne and Satan. If God performe this Grace to all and every one throughout the World, then is the Covenant of grace univerſall, and all and every one are under it, but if there be p. 284few, very few, over whom ſinne hath not the dominion, then certainly very few are under the Covenant of grace. For the Apoſtle plainly ſignifyeth this, to be the fruit of the Covenant of grace; where he ſaith, Sinne ſhall not have dominion over you, for ye are not under the Law but under grace, Rom: 6. 14. And the like we have, Heb. 8. 8. I will make with the Houſe of Judah a new Testament. 9. Not like the Teſtament that I made with their fathers, in the day that I tooke them by the hands to lead them out of the Land of Egypt: For they continued not in my Teſtament, and I regarded them not, ſaith the Lord. 10. For this is the Testament that I will make with the Houſe of Iſraell, after thoſe dayes, ſaith the Lord, I will put my Lawes in their mind, and in their heart I will write them, and I will be their God, and they ſhall be my people. 11. And they ſhall not teach every man his neighbour, and every man his brother ſaying, Know the Lord: for all ſhall know me from the leaſt of them to the greateſt of them. 12. For I will be mercyfull unto their unrighteouſneſſe, and I will remember their ſinnes, and their iniquities no more. According to this Covnant proceed thoſe gratious promiſes, whereof the Scriptures are full. I have ſeen his wayes, and I will heale them. Eſ: 57. 18. I will heale their rebellions. Hoſ. 14. 5. The Lord will ſubdue our iniquities. Mich. 7. I will circumciſe your hearts, and the hearts of your children, to love me with all your heart, and with all your ſoule Deut 30. 6. I am the Lord your God which ſanctify you, &c: And therefore theſe comforts which here are ſo much magnified, as only and fully ſufficient for the releeving of an afflicted ſoul in the hour of temptation, are but ſo many lies (to ſpeake in the Prophets phraſe) that this Author holds in his right hand; and if through the illuſions of Satan he take hold of them, they may caſt him into a dreame, like unto the dreame of an hungry man, who eateth and drinketh and maketh merry, but when he awaketh his ſoule is empty. For all theſe comforts ſo magnificently ſet forth, have no force, ſave in caſe a man believe them now, if a man believeth, our doctrine can aſſure him of Everlaſting Life; and ſo of his election, which the Arminian cannot. For we teach that which our Saviour hath taught us, He that believeth in the Son hath Everlaſting Life; and he that obayeth not the Sonne ſhall not ſee life, but the wrath of God abideth upon him: But as for the performing of faith, they leave that unto man, together with Gods concurrence. And in like ſort for the maintenance of their faith, they teach a man to put his truſt in himſelf with Gods concurrence, as if otherwiſe a mans condition were uncomfortable, and the way were open to deſperation. But what doth Auſtin anſwer to ſuch like diſcourſes of old, de Predeſt: ſanct: cap: 22. An vero timendum eſt, ne nunc de ſe homo deſperet, quando ſpes ejus demonſtratur ponenda in Deo, non autem deſperaret ſi eam in ſe ipſo ſuperbiſſimus & infeliciſſimus poneret? Is it to be feared, leaſt a man deſpaire, when it is proved, that a mans hope is to be placed in God, and that he is free from deſpaire, in caſe he place his hope in himſelfe, moſt proudly, and moſt unhappily?

As for that which he cites out of Melancthon, it is every way as much to the purpoſe as that which he cited out of Calvin in the firſt Section. Melancthon ſayeth we muſt judge of Gods will by his Word; ſo ſaith Calvin, his words are theſe; Qui recte at que ordine electionem investigant qualiter in verbo continetur, eximium inde referunt conſolationis fructum. To enquire after a mans election in the Word is the way to reape ſingular conſolation; But they that enquire after the eternall counſell of God without the Word in exitialem abyſſum ſe ingurgitant; they plung themſelves into a gulfe of perdition. Yet when Melancthon ſayeth, multa diſput antur durius, the comparative there is not to be rendred as this Authour renders it more harſhly, but rather thus, ſomwhat harſhly. And of Melancthons concurrence with Calvin, in the doctrine of predeſtination, as touching the ſubſtance of the doctrine, I have formerly ſhewed out of his owne Epiſtle, who profeſſeth that he differeth only tradendi ratione in the manner of delivering it; and of his owne, profeſſeth that they are of a popular nature, thus, Mea ſunt foreign & aduſum accommodata; as it were woven with a thicker thred, and fited to uſe and practiſe. No man doubts but that as Melanchton ſaith it is Gods immutable commandement to heare the Son, and to aſſent to the promiſe; and the promiſe is univerſall, to wit, that, whoſoever believeth ſhall be ſaved: Therefore let us not ſeeke election beſides the Word; it is a grave counſell, and well becomming Melancthon; and Calvin gives the very ſame councell, in the very Booke, Chapter, and Section laſt related by this Author. But he ſaw it fitter for his turne to repreſent Melancthon profeſſing as much, rather then Calvin. We nothing doubt but God will performe that he hath promiſed; and therefore whoſoever believeth ſhall be ſaved according to our doctrine, not ſo according to the doctrine of Arminians; who maintaine that a man may totally and finally fall p. 285away from faith. Rogers upon the Articles of the Church of England, Art. 17. Not only acknowledgeth this univerſality of Gods promiſes, according to the Tenor of that Article; but concludeth herehence That they are not to be heard that ſay, that the number of the elect is but ſmall; and ſeeing we are uncertaine whether we be of that company or no, we will proceed in our courſe as we have begunne; and accompts all ſuch adverſaries of this truth, touching the univerſality of Gods promiſes: and let every ſober man judge whether this Author doth not juſtify this their diſcourſe, whom he accompts adverſaries to the truth of that Article in that particular. The ſame Rogers in his 8 propoſition, as touching the comfortable nature of predeſtination, writs thus, This doctrine of predeſtination is to the Godly, ful ſweet, pleaſant, and comfortable, becauſe it greatly confirmeth their faith in Chriſt, and encreaſeth their love towards God. But (ſaith he) to the wicked and reprobate the conſideration hereof is very ſower, unſavory, and moſt uncomfortable, as that which they think (though very untruly and ſinfully) cauſeth them either to deſpaire of his mercy being without faith; or not to feare his juſtice being extreamely wicked; whereas neither from the Word of God, nor any confeſſion of the Church can man gather that he is a veſſell of wrath, prepared to damnation. What more contradictions to this Authors diſcourſe of the uncomfortable condition of predeſtination, according to our way; yet who was this Authour? was he at any time accompted an innovatour in this Church? His books dedicated to Arch-Biſhop Bancroft, writing upon the Articles of the Church of England; peruſed, and by the lawfull authority of the Church of England allowed to be publick. And becauſe ſome chooſing to play at ſmall game rather then ſit out, may ſay, that he ſpeakes not a word of abſolute election, or abſolute reprobation; let his 5. Propoſition be obſerved, which is this, Of the meere pleaſure of God, ſome men in Christ Jeſus are elected, and not others unto ſalvation: this he prooves by that Rom. 9. 11. That the purpoſe of God might remaine according to election. And that Eph. 1. 5. Who doth predeſtinate us according to the good pleaſure of his will: And that 2 Tim. 1. 9. Not according to our workes, but according to his owne purpoſe and grace: And that Exod. 33. 19. And Rom. 9. 15. I will ſhew mercy to whom I will ſhew mercy: And as touching the other part of not chooſing others, that of Solomon Prov. 16. 4. The Lord hath made all things for his owne ſake, yea even the wicked againſt the day of evill. And Rom. 9. 21. Hath not the Potter power over the clay to make of the ſame lumpe one veſſell unto honour, and an other unto diſhonour. And comming unto the Errours, and adverſaries of this truth. Hereby (ſaith he) is diſcovered the impiety of thoſe men which think that, 1. Man doth make himſelfe elegible for the Kingdome of Heaven, by his owne good workes and merits; ſo teach the Papists. 2. God beheld in every man whether he would uſe his grace well, and believe the Goſpell or no, and as he ſaw man, ſo he did predeſtinate chooſe or refuſe him. 3. Beſides his will, there was ſome other cauſe in God, why he choſe one man, and caſt off another, but this cauſe is hidden from us. 4. God is partiall and unjuſt for chooſing ſome, and refuſing others; calling many and electing but few. The other place alleadged by this Author of Melancthon, partly repeates the ſame matter concerning the univerſality of the promiſes, (no mention at all with him either of the univerſality of Gods love, or of the univerſality of Chriſts death, or of the univerſality of the Covenant of grace) partly oppoſeth it to dangerous imaginations of predeſtination; & what are theſe but ſuch as proceed without the word. For without doubt it is to be underſtood in oppoſition to that which he formerly delivered, adviſing us to judge of the will of God by his expreſſe Word; and all one with ſeeking election extra verbum formerly ſpecified: of both which Calvin ſpeakes more at large in that very place aleadged by this Author in the firſt Section of this laſt ſort of Arguments; And there Calvin commends the one as a moſt comfortable courſe, and ſets forth the danger of the other in farre more emphaticall manner then Melancthon doth, and therewithall diſcovereth the true Balme of Gilead, wherein it conſiſts, in the ſame manner that Melancthon doth, and more fully: but it ſerved not this Authors turne to repreſent Calvin thus diſcourſing, though he could not be ignorant there of, if himſelfe read the place, which he alleadgeth out of Calvin and tooke it not upon truſt at anothers hand. By the way I obſerve he makes the univerſality of the promiſe, mentioned by Melancthon, all one with the univerſality of the Covenant of grace mentioned by him. As if the Covenant of grace conſiſted only in this, Whoſoever believes ſhall be ſaved; and accordingly you may gueſſe of his meaning as touching the univerſality of Chriſts death, namely, that the benefit thereof ſhall redound to all that believe; as good as in plaine termes to profeſſe, that Chriſt dyed not to procure and merit faith for us, which the Remonſtrants doe now adaies openly profeſſe; but I doe p. 286not find that our Arminians hitherto dare to concurre with them therein. And in like manner the univerſality of Gods love is to be underſtood; namely, of willing ſalvation to as many as believe, not of willing grace unto them, at leaſt not of any meaning to beſtow faith and repentance upon them. Yet not any will yet ſhew themſelves ſo ingenuous as to confeſſe in plain termes, that God gives not faith and repentance to any man, but leaves that to be wrought by the power of their wills, pretending that God hath enabled all men with a power to believe. And indeed if faith and repentance be a gift, and ſpeciall gift of God; it is ſtrange that God ſhould beſtow them upon us extra Chriſtum, not for Chriſt ſake; And whence it followeth that thoſe gratious promiſes of circumciſing our hearts, of ſanctifying us, of writing his law in our mind and inward parts, and his feare in our hearts; never to depart from him, of healing our wayes, our backslidings, our rebellions; of taking away the stony heart out of our bowels and giving us a heart of fleſh; and cauſing us to walke in his ſtatutes, and keepe his judgements, and doe them, are nothing belonging to the Covenant of grace in this Authors judicious conſideration. And to conclude, if all men be under the Covenant of grace, what force or ſubſtance at all is there in that promiſe which God makes unto his people of Iſraell, namely, that he will cauſe them to paſſe under the rodde, and bring them unto the bond of the Covenant. As alſo in that Ezek. 16. 60. I will remember my Covenant made with thee in the dayes of thy youth, and I will confirme unto thee an everlasting Covenant. 61. Then ſhalt thou remember thy wayes and be aſhamed, when thou ſhalt receive thy ſiſters, both thy elder and thy younger and I will give them unto thee for Daughters, but not by thy Covenant. 62. And I will eſtabliſh my Covenant with thee, and thou ſhalt know that I am the Lord. I come to the conſideration of the reaſons why theſe grounds are (pretended to be) able to healpe in ſuch a caſe, 1. Becauſe they are directly contradictory to the temptation; a will to ſave all, a givinig of Chriſt to death for all, and an offer of grace to all, cannot poſſibly ſtand with an abſolute anticedent will, and intent of casting a way the greateſt part of mankind, or indeed any one man in the world.

To this I anſwer. 1. Though they be contradictory to the temptation, yet if they carry manifeſt evidence of notorious untruths in their foreheads, delivered as they are without explication, what true comfort ſhall an afflicted ſoule receive therehence, when by embracing them he ſhall but hould a lye in his right hand? For doe not theſe comforters themſelves acknowledge, that God hath from everlaſting decreed the damnation of the greateſt part of men? Yet they would have a poore afflicted ſoule believe that notwithſtanding this he wills the ſalvation of all, even of them whom he hath appointed unto wrath; it is the Apoſtles phraſe 1 Theſſ. 5. 9. To endeavour to perſwade them of this, what is it but to make a ſickly creature to feed on fire, or digeſt Iron, as if that could ever turne into good nouriſhment. In like ſort to perſwade him that Chriſt hath made ſatisfaction for all the ſins of al mē, & merited ſalvatiō for all & every one; when, notwithſtanding Chriſts merits of their ſalvation, the greateſt part of the world ſhall not be ſaved; And notwithſtanding Chriſts ſatisfaction for their ſinne, they muſt be put to ſatisfy for them, & that by ſuffering the torments of hell fire, & that for ever. 2. Let theſe points be explicated, & then no comfort at all will appeare therehence to an afflicted ſoule in ſome caſe; As for example, when they ſhall underſtand that Gods love tends only to the ſaving of them in caſe they believe, & repent, & mortify the deeds of the fleſh, & perſevere in ſuch like gracious courſes unto death: alas what comfort is this to a ſick ſoule, when he feeles in himſelfe no power to believe, no power to repent, no power to any ſpirituall good, contrary wiſe prone to evill, either not taking delight in Gods Word, or nothing profiting by it; Will it ſuffice to out face them herein, & tell thē they have power to believe if they will, to repent if they will to mortify the deeds of the fleſh if they will; to crucify the affections & luſts if they will, yea to have victory over the world if they will, and to quench all the fiery darts of the Devill if they will? And withall that their wills are enlivened to will any of all theſe, yea to will all theſe, and any other ſpirituall good whereunto they ſhall be excited? Whereas the Scripture teacheth us, that men are dead in ſinne, before the time of their effectuall calling; and that ſuch was the condition of the Epheſians, before the Goſpell was Preached to them, and they converted by it; and that till they embrace Eph. 2. 1, 2, 3. 2 Tim. 2. laſt.Eph 2:1Eph 2:2Eph 2:32 Tim 2the Goſpell, all men are led captive by the Divell, to doe his will. 3. What poore comfort is this to perſwade a man, that he is no abſolute Reprobate; when upon the ſame grounds, namely, that the number of Reprobates is farre greater even an p. 279hundred for one, then the number of Gods elect, he may ſtill be perplexed with doubts and feares, yea and with as ſtrong an apprehenſion that he is a Reprobate. And amongſt all the examples that I have lighted upon, of deſperation upon this ground, they have not proceeded according to this diſtinction of reprobats abſolute or not abſolute, but ſimply upon an apprehenſion that they were Reprobates, & that not upon the conſideration of the ſmall number of Gods elect, and the vaſt number of Reprobates, but upon the conſcience of ſome ſinne or other, which they conceived to be unpardonable, a ſinne unto death, a ſinne againſt the Holy Ghoſt, and that particularly conſiſting in oppoſing Gods truth, or blaſpheming it, or making warre againſt it: which I would this Author might be pleaſed well to conſider before his feet be too much faſtned in the mire, and there be no getting out of it. His ſecond reaſon followeth. 2. Becauſe they convince the tempted that he cannot be in that condition in which he ſuppoſeth himſelfe to be, for two contradictoryes cannot be true. This is no new reaſon at all, but a meere application of the reaſon formerly delivered. But this Author conſiders not how he marres his owne courſe of conſolation, caſting his ſpirituall patient to believe hand over head things directly contradictory, as namely, that God wills the Salvation even of thoſe whom he hath from everlaſting ordayned unto damnation; and is not his patient like to take much comfort in this ſpeculation; namely, that albeit he be one of thoſe whom God hathordained to condemnation, yet he wills his Salvation. What a poore comfort is it to conceive that though God will have him to be damned, yet not inevitably; whereas Gods will is as effectuall in bringing contingent things to paſſe contingently, as in bringing neceſſary things to paſſe neceſſarily: ſo raine to morrow is a contingent thing, yet God can bring it to paſſe as infallibly, though in a contingent manner, as he brings to paſſe the riſing of the ſunne. What comfort to a poore afflicted ſoule, that though God wils his condemnation, yet not abſolutely but reſpectivly; (for theſe termes alone doe ſtand in proper oppoſitiō in the judgment of Arminians) to wit, that he will not damne him but for his ſinne. As for the conſolation here miniſtred, that God would have all and every one (for unleſſe it proceed in that ſence it is nothing to the purpoſe,) to be ſaved, redeemed, and called to repent and believe; this is full of colluſion: Firſt in mixing many things together of a different nature; For as for the two firſt, that will, they have to proceed meerly conditionally, to wit, in caſe they believe and repent; manifeſtly implying, that the divine gift of faith and repentance, is no benefit of Chriſts redemption, nor any of thoſe good things which Chriſt hath merited for us. Now as for the reſt he was aſhamed to profeſſe in the ſame Tenor, that God would have all to believe and repent but only called to believe and repent. But ſeeing it is apparent that all are not called, I preſume this calling is to be underſtood alſo not abſolutely but conditionally; Now the condition thereof certainly is not faith and repentance, but ſomewhat elſe, which he expreſſeth not. And is it not requiſite the patient which is to be raiſed and releeved ſhould be acquainted with this condition, which yet is no where mentioned (as I remember) throughout this diſcourſe? But be it that God will have this poore ſoule to be ſaved and redeemed in caſe he believe and repent; Unleſſe God alſo willeth his faith and repentance, what doore of hope or conſolation is opened to the poore, ſoule yet dwelling in the valley of Achor? I wonder not a little what he meant to ſay only, God we will have all to be called, to believe and repent, and not to ſpeake home and ſay, God will have all to believe and repent For what? Doth he not indeed acknowledge faith & repentance to be the gifts of God; and if he doth give them, did he not from everlaſting will to give them? will you give me leave to gueſſe at the miſtery of his meaning in this? Had he ſayd, God will have all to believe and repent, as he ſayeth, God will have all to be ſaved and redeemed; like as their meaning is well knowne as touching Gods will to ſave, namely, upon condition & that condition alſo is well knowne to be faith and repentance: In like ſort had he ſayd God will have all to believe and repent, he ſaw belike this would have brought upon him more trouble then he would well brooke; to wit, by demanding whether God will have all to believe ond repent abſolutely or conditionally: Not abſolutely I preſume, leaſt ſo they ſhould grant election unto faith & repentance to be abſolute; Therefore they muſt be driven to ſhew upon what condition God will have men to believe & repent, that is, upon that condition God doth beſtow faith & repentance upon men. Now they are very loath to come to this. But is it not fit that the ſoule which is to be comforted upon this ground ſhould be throughly acquainted with this condition? For it is a vain thing p. 280to diſcourſe of a power in man to believe and repent, and to ſay it is given them by the grace of God, conſidering that the Scripture is not more pregnantly averſe from countenancing any ſuch power granted unto all; as it is cleare, it profeſſeth faith and repentance to be the gift of God, and conſequently no man can exerciſe that pretended power without a farther grace, whereby God gives faith it ſelfe, and repentance it ſelfe, and not only a power to believe, and a power to repent. Therefore it is very neceſſary for an afflicted ſoule, that is to be comforted upon this ground; to have this miſtery revealed unto her, namely, upon what condition God will give one faith and repentance. But this Author keepes himſelfe cloſe in this poynt, and budgeth not for feare, belike of diſcovering ſome miſtery of iniquity on their part. But whiles he conceales this, doth he not play the part of a proper Mountebanke, when he pretends the ſelling of Balme, and ſoveraigne oyles, when indeed he meanes only to juggle and collude with his ſpectators? And there is good reaſon why he ſhould conceale this, or rather I doubt whether he that ſhewes himſelfe on the ſtage herein, is ſufficiently acquainted with the miſtery himſelfe; For whereas they cannot endure, that God ſhould abſolutely diſpenſe the grace of Faith and repentance to whom he will, but upon a condition to be performed on mans part: Hence it manifeſtly followes, that the grace of faith and repentance is collated by God, according to mens workes, which is plain Pelagianiſme, and condemned above 1200 years agoe, in the Synod of Paleſtine, and in no Orthodoxe Synod or Councell reverſed or retracted ever ſince. Another reaſon there is of this concealement, and that is to prevent the manifeſtation of the ſtrange abſurdity of their Tenet, diſcoverable by the light of nature; For the condition of Gods working faith and repentance in us, is this, modo nos velimus credere & reſipiſcere; as much as to ſay, as many as will believe ſhall believe, which is as true of the moſt ſinfull act that is committed by man, that God gives it in the ſame manner. And more then this they dare not deny, but that foreign velle is the gift of God, but modo velimus, whereby it comes to paſſe, that the act of willing is the condition of it ſelfe, and conſequently, both before and after it ſelfe. And theſe ſhamefull iſſues doe juſtly befall them, becauſe they abhorre to profeſſe, that God cauſeth us to walke in his ſtatutes, and to keepe his judgements, and doe them. The courſe that Junius took to quiet her conſcience, who thought ſhe was damned for neglecting to goe to Maſſe, by proving unto her that the Maſſe was a meere wilworſhip, was faire and reaſonable, but the courſe this Author takes to comfort an afflicted ſoule, I have ſhewed to be moſt unreaſonable. Abſolute reprobate hath a different ſenſe, according as it is differently applyed, If applyed unto damnation, or the denyall of glory; we utterly deny that either the one is inflicted, or glory is denyed abſolutely, but meerely upon ſuppoſition of ſinne. But applyed to grace, we willingly confeſſe, that God doth abſolutely give the grace of regeneration, the grace of faith and repentance, to whom he will, according to that of Saint Paul, He hath mercy on whom he will, and whom he will he hardneth. Rom. 9. 18. compared with Rom. 11. 30. Where to ſhew mercy, is apparently to bring men unto faith; neither can it have any other ſenſe, Rom. 9. 18. being ſet in oppoſition to hardening; and in reference to the objection riſing therehence, in the words following. Thou wilt ſay then, why doth he yet complaine, for who hath reſiſted his will: v. 19. And while this Author denies that faith and repentance are given according to the good pleaſure of Gods will, which is to give them abſolutely; he muſt be driven to confeſſe, that they are given conditionally: and if a man will take any comfort therehence, he muſt be acquainted with the condition, which yet this Author, undertaking the office of conſolation upon this ground, doth from the firſt to the laſt conceale, as if he feared to diſcover the ſhamefull nakedneſſe of his cauſe, which I have adventured to diſplay, and whereof I deſire the indifferent reader would judge. So that indeed this diſcourſe is a new ſnare rather, to entangle a poore ſoule in ſadneſſe and heavineſſe inextricable, fowler-like, then any true office of conſolation, where ſhe may eſcape as a bird, out of the firſt ſnare of the Fowler, by breaking it and delivering her.

Indeed theſe grounds of hope and comfort, a Miniſter cannot make uſe of, that holds abſolute Reprobation. What ſober man would expect he ſhould: but ſuch a one is never a whit the worſe comforter for that; For as for theſe grounds, I have already diſcovered them, to be voyd of all truth, of all ſobriety. For if men be not abſolutely Reprobated from the grace of faith and of repentance, but conditionally, (For as for the denying of glory, or inflicting damnation, we utterly deny that God hath decreed p. 281that they ſhall have their courſe abſolutely according to the meere pleaſure of his will, having made a Law according whereunto he purpoſeth to proceed therein) it became this Author, performing the part of a Comforter on this ground, to make knowne the condition which he utterly declineth. And with all I have ſhewed the reaſons of his carriage thus in Hugger Mugger, to wit, that their ſhamefull Tenets might not breake forth, and be brought to light, We abhorre to ſay that God gives the grace of faith and repentance according to mens workes; Wee abhorre to ſay that God workes in men the act of believing and repenting, provided they will believe and repent; or that he workes in them the foreign velle of every good worke modovelint. But our comſolations proceed, as I have ſhewed, in this manner, If any man man doth believe and repent, we can aſſure ſuch a one by our doctrine that he is an elect of God; this Arminians by their doctrine cannot, as who maintaine that a true believer may fall a way from grace and be damned; which is to hold the ſoules of the beſt children of God upon the rack of feares, and terrours, and tortures continually, and make them walke as it were upon pinacles of the Temple; for they have no aſſurance of ſtedfaſtneſſe, but in their owne wills, to keepe them from dropping into Hell fire, which burneth under them. If men doe not believe and repent; we will enquire into the cauſe of their feares & grounds of their apprehentions that they are Reprobates; and ſhew that they have no juſt cauſe for ſuch apprehenſions whether it be the conſcience of their ſinne; or want of faith that doth affright them; For as much as the holieſt mē living before their calling, had as great cauſe to be affrighted as they; yet had they thereupon conceived themſelves to be Reprobates, this had been but an erronious conceit. If perhaps it be not the conſcience of ſinne in generall, that affrights them, but rather the conſcience of ſome ſinne in ſpeciall, which they conceive to be a ſinne unto death, or a ſinne againſt the Holy Ghoſt, which they conceive to be unpardonable; we will conferre with them thereabouts, and try whether they underſtand aright the nature of that ſinne, and endeavour to ſcatter thoſe miſts of illuſions in this particular, which Satan hath raiſed, deſiring to ſwallow them up in deſperation; if it doe not prove to be a ſinne againſt the Holy Ghoſt, we will ſet them in a courſe to get the ſpirit of faith and of repentance. For albeit God alone can give them, yet ſeeing his Word is a Word of power, even a voyce that pearceth the graves; we willperſwade them to give themſelves to be wrought upon by Gods Word, and we will pray for them who yet want ſpirit to pray for themſelves. And albeit they cannot prepare themſelves in a gratious manner to the hearing of Gods Word, yet let them come; and when they are come let his Word worke; yet if forthwith we have not that comfortable experience of Gods goodneſſe towards us, let us not give over to wait at the lords gates, and to give attendance at the poſts of his doore. Give him leave to be the Maſter of his own times, let us not preſcribe unto him; We know his courſe is to call ſome at one houre of the day ſome at an other, and at the very laſt hour he calleth ſome. This is the way of conſolation that we take. We doe not take any ſuch courſe as this Author at his pleaſure obtrudes upon us, that God would have all to be ſaved, and that Chriſt died for all; I have allready ſet forth this Authors colluſions in his triple univerſality of Gods love, Chriſts death, and and of the Covenant of grace. We rather will exhort him to believe, and herein we will take ſuch courſe as God in his Word hath directed us unto; and we will pray unto God that his Word may be, as the raine that cometh downe, and the ſnow from Heaven & returneth not thither, but watereth the earth, and maketh it bring forth, & bu…d hat it may give ſeed to the ſower, and bread to him that eateth. So his Word may be that goeth out of his mouth, it may not returne unto him voyd, but accompliſh that which he will, and proper in the thing whereto he ſends it, And remove all vaine grounds of apprehenſions of terrible things againſt themſelves; What if a great many be reprobated from grace, and ſhall never have any part in Chriſt? it doth not follow that this afflicted ſoule is any of them; what one is there of the children of God which was not ſometimes dead in ſinne: and if pangs of childbirth goe before the delivering of a child into the world of nature, why ſhould it ſeeme ſtrange that pangs of childbirth are ſuffered before a man be brought forth in to the world of grace? And theſe feares and terrours wherwith this poore ſoule is perplexed, may be unto her as pangs of childbirth, to bring her forth into a new world. We ſay that by Gods Word we are to conceive that ye are elected upon our faith and repentance; Thus Paul concluded the election of the Theſſalonians. 1 Theſſ. 1. 3, 4. And 2 Theſſ. 2. 13. Thus Melancthon would have us ſeeke it; but by the Arminian p. 282doctrine it is in vaine to ſeeke after it, for as much as none can find it. We acknowledge that as our Saviour ſaith, Few are choſen, therefore we admoniſh every one, to ſtrive to enter in at the ſtraight gate. This was our Saviours exhortation, delivered by way of anſwer to a queſtion made unto him by his Apoſtles, Whether there were but few that ſhould be ſaved. We teach that Chriſt hath died for the people of God, for the elect of God, for his Church, for his body, not only to make ſatisfaction for ſinne, and to procure ſalvation for them, in caſe they believe, but to procure alſo the Holy Spirit for them to make them believe and repent, &c. And this is wrought by the word, which is the ſword of the ſpirit. We take not the courſe he obtrudes upon us; We make no ſuch diſtinctions for the conſolation of the afflicted as he faignes: We deale plainly, and ſpare not to profeſſe, that albeit ſalvation is open to all that believe, and that by the ordinance of God; yet that no man is able of himſelfe to believe or repent, for as much as the Scripture teſtifies, that all are dead in ſinne in the ſtate of nature, and led captive by the Divell to doe his will; and that the very Law of God, doth ſtrengthen ſinne, ſuch being the courſe of mans corruption, that the more he is forbidden this or that, the more it provokes him to tranſgreſſe, taking occaſion by the law to work in mans heart all manner of concupiſcence; this is our courſe, to beat downe the pride of man, and beat out of him all conceit of ability to doe any good, as of himſelfe; and ſo to caſt him downe at the feet of Gods mercy. Yet God is able by his grace to quicken him; and being brought up in the Church of God, wherein is the balme of Gilead able to heale our waies be they never ſo ſinfull and that that is adminiſtred, not according to the vile workes of men, (as if they had, any power to prepare them for the participation of Gods grace,) but of the meere favour and good pleaſure of God, Who calleth (as the Apoſtle ſpeakes 2 Tim. 1. 9.) with an holy calling, not according to our own workes, but according to his own purpoſe and grace; And that for the merits of Chriſt, who hath merited not only pardon of ſinne and ſalvation for all that believe, but faith alſo, and regeneration for all his elect; and being as we are members of Gods Church, we have no cauſe to deſpaire, but ſooner or later God may call us as continually he doth ſome or other, and we know not how ſoone our turne may come. And as for Gods purpoſe touching the performance of the condition of faith; we plainly profeſſe, That God purpoſed to give faith and repentance only to his elect, according to that, Act. 13. 48. As many believed, as were ordained to everlaſting life; And Acts 2. laſt. God added daily to his Church ſuch as ſhould be ſaved. Now heare I pray their doctrine on the other ſide, which ſet out our manner of conſolation, deviſed moſt ridiculouſly at their own pleaſure, ſo to expoſe our doctrine to ſcorne. Doth God purpoſe to beſtow faith and repentance upon any other beſides his elect? This they muſt avouch if they contradict us, and that he purpoſeth to beſtow it on all and every one; but how? Not abſolutely on any, that is, not according to the meere pleaſure of his will; how then? Surely conditionally, to wit, according to mens workes; that ſo not Semi-Pelagianiſme only, but plain Pelagianiſme may be commended unto Gods Church for true Chriſtianiſme. And what is that worke in man, whereupon God workes faith or repentance in them? Surely the will to believe, the will to repent. So that if all men will believe, will repent, then in good time through Gods grace they ſhall believe, they ſhall repent; and if this be not to crowne Gods grace with a crowne of ſcornes, as Chriſt himſelfe was crowned with a Crowne of Thornes, I willingly profeſſe I know not what it is. We utterly deny that God hath two wills, one contrary to the other. We acknowledge that in Scripture phraſe Gods commandement is called his will, as, This is the will of God even your ſanctification, 1 Theſſ. 4. 3. But this is not that will of God which the Apoſtle ſpeakes of, when he ſaith, Who hath reſisted his will, Rom. 9. 19, For his will of commandement is reſiſted too oft. But the will he ſpeaketh off, there is the will of Gods purpoſe and decree, whereof the Pſalmiſt ſpeakes, ſaying, Whatſoever the Lord will that hath he done both in Heaven and earth. Now ſuppoſe God command Abraham to ſacrifice his ſonne Iſaack, and yet decrees that Iſaack ſhall not be ſacrificed, both which are as true, as the word of God is true, yet there is no contradiction. For as much as his commandement ſignifies only Gods will, what ſhall be Abrahams duty to doe, not what ſhall be done by Abraham; On the other ſide Gods decree ſignifies what ſhall not be done by Abraham. Now what contradiction I pray is there betweene theſe, It is Gods will that it ſhall be Abrahams duty to ſacrifice Iſaack, but it is not Gods will that Iſaack ſhall be ſacrificed by Abraham; for as much as when Abraham p. 291comes to the poynt of ſacrificing Iſaack, the Lord purpoſeth to hold his hand. In like manner God commanded Pharaoh to let Iſraell goe; It was his will then, that it ſhould be Pharaohs duty to let Iſrael goe; but withall he to…d Moſes that he would harden Pharaohs heart, that he ſhould not let Iſrael goe; whereby it is man i… eſt, that God decreed that Iſrael ſhould not be diſmiſſed by Pharaoh for a while, and that (as is ſignified in the Text) to make way for his judgements to be brought upon the land of Egypt, whereby God meant to glorify himſelfe, as in the ſight of Pharaoh, and of his Egyptians, ſo in the ſight of the children of Iſrael, and of the bordering Nations; No contradiction at all in this, no more then Gods word is found to contradict it ſelfe. And nothing but ignorance makes our adverſaries ſo bold as to impute contradiction to us in this. We grant willingly that God did intend that moſt ſhould never believe and repent; For as much as he intended to deny the gift of faith and repentance unto moſt, as it is apparent he doth; neither dares any Arminian deny it. Only they feigne, that God would give faith and repentance unto all, in caſe they would prepare themſelves; which not only includes manifeſt Pelagianiſme, but over and above ends in non-ſenſe, as I have but erſt, and often times before, made as cleare as the Sunne. Gods eternall rejection of many thouſands, which is impoſſible to be avoided, (for how is it poſſible, that what was from everlaſting, ſhould be avoyded by man or Angell, who are brought forth in time, not to have been from everlaſting?) though it be all one with the anſwers of the tempted, and is contradictory to the comforts, which this Author deviſeth out of his own braine, and propoſeth too in a moſt colluding manner, as before I have ſhewed; and withall not ſo well ſorting with the manner of comforts which he feignes, and at meere pleaſure obtrudes upon us, (which yet he cannot evacuate without betraying the ſhamefull nakedneſſe of his cauſe, when denying God to beſtow the gift of faith and repentance abſolutely on whom he will, and according to the meere pleaſure of his will, he is driven to manifeſt how he takes ſanctuary in Pelagianiſme, maintaining the grace of faith and repentance, to be conferred by God on men according to their workes; and that in a moſt unſober manner, as I have ſhewed at large;) yet notwithſtanding is this eternall decree of God concerning the rejection of man, nothing contrariant to better grounds of conſolation miniſtred by our doctrine, then any can be miniſtred by Arminians: as who doe not ſo much as undertake to miniſter better comfort to any, then ſuch as is common to them with Reprobates. But as for all thoſe that are brought up in the Church of God, who we can aſſure them that there is no cauſe (excepting guilt of that ſinne which is unto death, or which is againſt the Holy-Ghoſt) why any of them ſhould conceive themſelves to be Reprobates; nay the affliction of conſcience being the moſt ordinary meanes, whereby God doth prepare men for a comfortable tranſlation out of the ſtate of nature, into the ſtate of grace; they have cauſe to conceive comfort in this, that theſe feares and terrours may be as pangs of child-birth, to deliver their ſouls into the world of the ſons of God; and this vally of Achor, a doore of hope; & this Bethany (a houſe of ſorrow or mourning) the high-way unto the viſion of Peace; as Bethany was commonly taken by our Saviour in his way unto Jeruſalem. For concluſion, we have heard a ſtrange cracking of thornes in this, but all proves but a ſquibbe; their beſt light of conſolation, goes out in an unſavoury ſnuffe of Pelagianiſme. Let us remember, though Thunder, and Earth-quakes, and Lightning, have their courſe in the vaine imaginations of men, yet God is ſtill and ever will be, in the ſmall voyce of his word. Let us give Gods truth, the glory of our conſolation; As for Errour, and that dangerous errour in defacing the glory of Gods grace, let us never ſeeke any comfort therein, and let them that love it, take what comfort in it they can; I doe not envy them, but rather pitty them; I would their hearts ſerved them to have compaſſion upon them ſelves.