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The Riches of Gods Love · William Twisse

The Riches of Gods Love, Part 2 · Section 2

Sect: 2.

But this opinion doth ſo. For albeit the writers that have defended it (Piſcator and a few more of the blunter M. Maſon's Addit. p. 25. 26, 27. 28.ſort excepted) have never ſaid directly and in terminis, that God is the cauſe of ſinne; yet have they delilivered theſe things; from which it muſt needs follow by neceſſary conſequence that he is ſo.

For they ſay. 1. That, as the decree of Reprobation is abſolute, ſo it is inevitable. Thoſe poore ſoules which lye under it muſt neceſſarily be damned. It is ſaith Marlorate a firme and ſtable truth, that the man Comment in Jo. c. 15. v. 2.whom God in his eternall counſell hath rejected, though he doe all the works of the Saints, cannot poſſibly be ſaved.

2. That without ſinne this decree of Reprobation cannot be juſtly executed. God, ſaith Piſcator, did Piſcat. cont. Shalm. p, 29. Theſ. 25.create men for this very purpoſe, that they might indeed fall; for otherwiſe he could not have attained thoſe his principall ends. He meanes the manifeſtation of his juſtice in the condemnation of Reprobates; and of his mercy in the ſalvation of the Elect. Maccovius allſo ſaith the ſame. If ſinne had not been, the manifeſtation of juſtice and mercy (which is as much as to ſay, as the damnation of Reprobates) had never been.Maceov. diſ. 17. pag. 11.

3. That God decreed that Reprobates muſt unavoidably ſinne, and ſinne unto death, that his eternall ordinance might be executed, and they damned. We grant ſaith Zanchy, that Reprobates are held ſo faſt under God's almighty decree, that they cannot but ſinne and periſh; and a little after he ſaith, We doubt not Zanch. l. 5. de nat. Dei c. 2. de praedeſt. part. 4. reſp. ad poſt. arg: prope finem.therefore to confeſſe, that there lieth upon Reprobates by the power of their unchangable reprobation a neceſſity of ſinning, yea of ſinning to death without repentance, and conſequently of periſhing everlaſtingly. Calvin alſo ſaith, that Reprobates obey not the word of God, partly through the wickedneſſe of their own hearts, and partly becauſe they are raiſed up by the unſearchable judgment of God to illuſtrate his glory by their damnation. I will end this with that ſpeech of Piſcator. Reprobates are preciſely appointed to this evill, to be puniſhed everlaſtingly, and to ſinne: And therefore to ſinne that they might be juſtly puniſhed.Calv. l. 3. Inſtit. c. 24. Sect: 14.

4. That as he hath immutably decreed that Reprobates ſhall live and dye in ſinne. So he procures their ſinnes in due time by his Almighty hand, partly by withdrawing from them grace neceſſary for the avoiding Piſc. reſp ad dupl. Vorſt. part. 1. p. 220.of ſinne, and partly by moving and inclining them by his irreſiſtable and ſecret working on their hearts; to ſinfull actions. Calvin ſaith, that men and Devills and Reprobate-men are not only held faſt in God's fetters, ſo as they cannot doe what they would, but are alſo urged and forced by God's bridle ad obſequia praeſtanda, to doe as he would have thē: & in the next chapter theſe are the words, that men have nothing in agitation, Calv. inſtit. l. 1. c. 17. Sect. 11.that they bring nothing to action, but what God by his ſecret direction hath ordered, is apparent by many cleare teſtimonies. In that Section following he ſaith. And ſurely unleſſe God did worke inwardly in the minds of men, it would not be rightly ſaid, that he takes away wiſdome from the wiſe. In theſe two chapters Ibid. c. 18. Sect: 1.that which he mainly driveth at, is to ſhew that God doth not only behave himſelfe privatively in procuring the ſinnes of men, but doth allſo put forth powerfull and poſitive acts, in the bringing of thē to paſſe. And in the ſecond book and fourth chapter after he had ſaid, that God may be ſaid to harden men by forſaking them, he putteth in another way by which God hardneth them, & that he ſaith commeth a great deale Inſtit. l. 2. c. 4. Sect: 3.nearer to the propriety of Scripture phraſes, namely, by ſtirring up their wills. God doth not only hardē men by levaing them unto themſelves, but by appointing their counſells, ordering their deliberations, ſtirring up their wills, confirming their purpoſes by the Miniſter of his anger Satan. And this he proveth by the worke of God on Sihon King of the Amorites▪ and then inſinuateth the end too, why God thus hardens men in their Deut: 2. 30.wicked courſes; which is that he might deſtroy them. Quia perditum Deus volebat, obſtinatio cordis divina fuit ad ruinam preparatio; Becauſe God intends his ruine he prepared him for ſin by his induration.

The ſumme of all theſe propoſitions is this; God who from all eternity appointed many miſerable men to endleſſe and unavoidable torments, decreed, for the bringing about of their intended ruine, that they ſhould without remedy live and dye in a ſtate of ſinne: and what he thus decreed from everlaſting, he doth powerfully effect in time, ſo governing, over-ruling & working upon the wills of thoſe Reprobates, that they have no liberty or ability at all in the iſſue, of avoiding their ſinnes, but muſt of neceſſity commit them. Thus they teach; and therefore by juſt conſequences they make God the Authour of ſinne; as it will plainly appeare by theſe following conſiderations.

Poets tell us there was a time when Giants on earth ſet themſelves to fight againſt God Anſwer.in heaven; & becauſe the place of his habitation was out of their reach, they laid mountaine upon mountaine hill upon hill, Pelion upon Oſſa, that ſo they might make their approaches unto him, & beſeige him in his own faſtnes: this fable is a monumēt of the ſhipwrack of that truth among heathen-men, which the Lord had preſerved unto his Church upon record in his holy word. For when after the great Deluge in the dayes of Noah, men began to be multiplied upon the face of the earth, they conſulted how they might fortify themſeves againſt the like inundation for the time to come; and thereupon encouraged thēſelves ſaying, Goe to let us build us a City and a town, whoſe top may reach unto the Heaven that we may get us a name, leaſt we be ſcattered upon the whole earth. But how didthe Lord deale with theſe preſumptuous adventurers? The Poet's faign that Iupiter deſtroyed them with his thunderbolts; and as for one of them Typhoeus by name, a proud fellow, he laid him faſt enough under the hill Aetna in Sicily, where he breaths out ſmoak & fire like the great Polan out of a Tobacco-pipe ſomewhat bigger then a good Caliver. But the Scripture tels us, how that for their ſaying, Goe too, let us build. &c. the Lord anſwered them with a Come on, let us goe downe and there confound their language, that every one perceive not one anothers ſpeech. This Author herhaps is but a Pygmie for bodily preſence, yet he may be a Gyant for his wit, and found foreign, to fight againſt God in a ſpirituall way in the oppoſing of his truth. As Gamaliel ſometimes adviſed the high Prieſt with his counſell to take heed, leſt they were found even fighters againſt God. It is true this Author no doubt perſwades himſelfe that he fights for God, in as much as he affects to free him from being the Author of ſin. But let not the ſimple Reader be deluded with ſhewes, but ſeriouſly conſider whither all this doe, which he makes about the point of Reprobation doth not clearly tend to the overthrowing of God's free grace in election: which is ſo much the more foule, becauſe he doth it underhand; as conſcious to himſelfe of his owne impotency to impugne it openly, or fearing the generall oppoſition of our Church againſt him, & therefore he practiſeth to undermine it. And this I have found to be his courſe divers years agoe in his private undertakings to draw proſelytes unto him, namely to decline the point of grace, & of election, to deale only upon Reprobation▪ and there to put his concurrent to begin, as if he would have a young Divine to inform a Sexagenarian, as I have ſeen under his own hand. But ſee the hand of God upon him in confounding his language, as when he ſtands for Reprobation evitable & avoidable, & reproacheth his adverſaries for maintaining Reprobation inevitable & unavoidable. This is the phraſe of his Schoole. For I do not remember to have met with it any where, but in him, & his diſciples: Now what man of common ſenſe doth not obſerve this phraſe to be appliable only to things that are to come; but of a contingent nature; ſo that they may be avoyded & declined; but by no means apply able to things already done, & that more then many thouſand years agoe. For what ſober man could heare with patience another diſcourſe of the avoidable nature of Noah's flood now in theſe daies, & to maintain that it is at this day avoidable: what fuſtian like to this? Might he not as well take liberty to diſcourſe of the Aequinoctiall paſticruſt? It was wont to be ſaid, that this alone God himſelf could not perform; namely to cauſe that which is done to be not done. As Ariſtotle in his Eth relates a ſaying of one Agatho to that purpoſe. Now reprobation is confeſſed by all to be of the ſame age with election; & election was as the Apoſtle tels us, performed by God before the foundation of the world And is not this Author then beſides himſelf, when he pleads for evitable & avoydable Reprobation. But albeit this Author makes the worſt of our opinions and expreſſions, yet I will not requite him by making the worſt of his, that were baſe & inglorious, and to be overcome. I will therefore hearken to the Apoſtles counſell where he ſaith, Be not overcome with evill, but overcome evill with good. I will make the beſt of his, and according to the diſtinction of God's will uſed in Schooles; as it is taken either quoad actum volentis, or quoad res volitas, as touching the act of him that willeth, or the things willed. So I will imagine that he ſpeaks of Reprobation, which is the will of God, not as touching the act of God Reprobating & making ſuch a decree, but as touching the thing decreed, & this thing decreed he will have to be of an avoidable nature. Now this we willingly grant, & utterly deny, that this any way hinders the abſolutenes of God's decree. We ſay with the 11 article of the Church of Ireland, that God from all aeternity did by his unchangeable councell ordain whatſoever ſhould in time come to paſſe, yet ſo as hereby neither the contingency nor liberty of the ſecond cauſes is taken away, but eſtabliſhed rather. So that whereas we ſee ſome things come to paſſe neceſſarily, ſome contingently; ſo God hath ordained that all things ſhall come to paſſe that do come to paſſe; but neceſſary things neceſſarily, contingent things contingently, that is, avoidably & with a poſſibility of not comming to paſſe. For every Univerſity Scholar knows this to be the notion of contingency, yet will not I content my ſelfe with the article of Ireland, for this Aquinas thus diſtinguiſheth. For 1. p. quaeſt. 19. art. 8.having propoſed this queſtion, Whether the will of God doth impoſe a neceſſity upon the things willed. To this queſtion this Author with whom I deale would anſwer affirmatively, ſaying, it doth impoſe a neceſſity on all ſuch things, or at leaſt obtrude ſuch an opinion upon us; & himſelf undoubtedly thinks that in caſe Gods will be abſolute it muſt cauſe a neceſſity upon all things willed therby, both which are utterly untrue, & this laſt utterly denyed by Aquinas. For firſt, every will of God is abſolute in the judgment of Aquinas, which I prove thus; That will which hath noe cauſe or reaſon thereof is abſolute: This propoſition I preſume this Authour will not deny: But the will of God hath no cauſe in the judgment of Aquinas therefore every will of God is abſolute by his doctrine: Yet this abſolute will of God impoſeth not a neceſſity upon all things willed by him, but only on ſome things. 1. p. 19. art. 5. & quaeſt. 23. art. 5. Corp.Divina volunt as non omnibus ſed quibuſdam neceſſitatem imponit. And in the body of that queſtion thus he writes, The diſtinction of things neceſſary and contingent proceeds from the Aquin. 1. p q. 19. art. 8. concl.diſtinction of God's will. For when a cauſe is effectuall and powerfull to worke, the effect followeth the cauſe, not only ſo farre as to be brought to paſſe, but alſo as touching the manner of its coming to paſſe. Therefore ſeing the will of God is moſt effectuall, it not only followeth that thoſe things come to paſſe, which God will have come to paſſe, but that they come to paſſe after the ſame manner alſo, after which he will have them come to paſſe. Now God will have ſome things come to paſſe neceſſarily and ſome things contingently, that there may be an order in things for the perfection of the world. And therefore for the producing of ſome effects he hath fitted cauſes neceſſary, which cannot faile, by which effects are brought forth neceſſarily: And for the producing of other effects, he hath fitted cauſes contingent, ſuch as may faile in working, from which effects are brought to paſſe contingently. So that upon ſuſpicion that God doth will a thing, that thing ſhall certainly and infallibly come to paſſe; but how? Not allwaies neceſſarily or contingently. And that certaine and infallible eveniency of things is called alſo neceſſity in the Schooles; but not neceſſity ſimply, but only upon ſuſpicion, which may well conſiſt with abſolute contingency. But to make the point yet more cleare; Let us diſtinctly conſider the things decreed; For they that have an evill cauſe delight in confuſion, and feare nothing more then the light of diſtinction. Now the things decreed by Reprobation are either deniall of Grace, which is joyned with the permiſſion of ſinne: Or damnation for ſinne, according to that on Aquinas, Reprobation includes 1. p. q. 23. art. 3. in corp. Includ it voluntatem permittendi aliquē cadere in culpam & inferendi damnationis poenam pro culpam.the will of permitting ſinne, & inflicting damnation for ſinne. Now both the permiſſion of ſinne, and damnation of God's part are his free acts; and therefore come to paſſe freely. But upon ſuppoſition that God will deny a man Grace, it is impoſſible that ſuch a man ſhould have grace. Secondly, ſecluding grace, there is noe actuall tranſgreſſion for which a man is damned, but may be avoided; man having power for that naturally; though naturally he have noe power to performe every good act. The reaſon is becauſe amongſt good acts ſome are ſupernaturall, as the acts of the three Theologicall vertues, Faith, Hope, and Charity: But noe ſinfull act is ſupernaturall, all ſuch are naturall. Now it is confeſt on all hands that, notwithſtanding man's corruption by reaſon of originall ſinne, yet he hath ſtill power and free will to performe any naturall act, and accordingly he hath free power to abſtaine from it. So that Iudas had free will to abſtaine from betraying his Maſter; After he had betrayed him, he had free power to abſtaine from deſtroying himſelfe; ſo that as theſe ſinnes of his for which he was damned were avoidable by him, in like manner his damnation for theſe ſinnes was avoidable. And allbeit God had determined that Iudas by Divine permiſſion ſhould betray his Maſter, and deſtroy himſelfe, according to to that of Auſtin, Iudas electus eſt ad prodendum ſanguinem Domini; Iudas was ordained to betray his maſter. And that of the Apoſtles jointly. Of a truth againſt thy holy Son Ieſus both Herod, and Pontius Pilate, with the Gentiles and people of Iſraell were gathered to doe what thy hand, and thy counſell had before determined to be done. Acts: 4. 28. Yet herehence it followes only, that it was neceſſary (to wit, upon this ſuppoſition, namely, of the Divine ordinance.) that theſe things ſhould come to paſſe, namely, both Act. 4. 28.Iudas his betraying of Chriſt, and Herods mocking of him, and Pilates condemning him, and the peoples crying out away with him, together with their preferring of Barrabas a murtherer before him, and the Souldiers crucifying him. But how came it to paſſe? Not neceſſarily, but contingently, that is in this Authours phraſe evitably and avoidably, inas much as it was joyned with an abſolute poſſibility to come to paſſe otherwiſe; Nor with a poſſibility only but with a free power in the agents to have forborne all theſe contumelious carriages of theirs towards the ſon of God. For both Iudas had free will to abſtaine from betraying him, and Herod with his Herodians could have abſtained from their contumelious handling of him, and Pilate from condemning him, and the Preiſts and people from conſpiring againſt him; and the Souldiers from crucifying him, only they had no power to abſtaine from all or any of theſe vile actions in an holy manner, as no man elſe hath power to abſtaine from any evill in a gracious manner, without grace: Yea without the Grace of regeneration which alone plants in us both faith in God, and a love of God to the very contempt of our ſelves, and no performance of any good or abſtinence from any evill, is acceptable with God unto eternall life, unleſſe it proceed from this faith and this love. That which is here produced out of Marlorate is a ſtrange ſpeech, and ſuch as I never read or heard from any before: and ſuch, as whereof I can give no tolerable conſtruction. And is it fit that every extravagant paſſage that is found in any Writer of ours ſhould be brought forth to charge our doctrine with? It were a fitter ſpeech for a Papiſt who maintaining the abſoluteneſſe of Reprobation, doth withall maintaine an apoſtacy from grace, which we do not, If Marlorate had any ſuch opiniō he ſings therein to himſelf, & to his own Muſes What Divine of ours maintains that God hath decreed to damne any man otherwaies then by way of puniſhment for ſin continued in unto death without repentance? Had he ſpoken of Good works morall only, it is true any hypocrite is capable of them; and none taſte deeper of Damnation then hypocrites. But as for the worke of true faith & true repentance; it is the generall profeſſion of our Divines, that as faith and the ſpirit of repentance once given, never faile, ſo they ſhall infallibly bring a man unto everlaſting life, and free him from condemnation. But any thing ſerves this Authors turn to vent his ſtomack: And I am perſwaded, there is not one more of all our Divines that he can ſhew to concurre with Marlorat in this. And if there were is it fit their improvident & inconſiderate expreſſions ſhould be caſt in their teeth that avouch them not, but rather conceive them to be void of all ſobriety? Brentius apud Marloratum in illud, Ioh. 15. 2. Omnem palmitem in me non ferentem fructum tollet, &c. Caeterum haec ſententia occurrit curioſitati carnis quae ſolet argutè, magis quàm reverenter de praedeſtinatione diſſerere, & pro ſuo ingenio colligere nullum à Domino ad vitam aeternam electum poſſe damnari, etiamſi peſſimè vivat. Nullum item à Domino ad ignem aeternum deputatum poſſe ſalvari etiamſi optimè vivat; ſe itaque velle pro ſuâ libidine vivere. Ut ut enim ſollicite lahoret, non tamen poſſe decretum Dei infringere. Reſpondet hic Chriſtus, Omnem palmitem, &c. qnod dicitur. Quid ad te de occultâ Dei praedeſtinatione? Hoc tu videris, ut tu in me maneas, & fructum feras, reliquae diſpenſationi & prudentiae Dei committenda ſunt. Nam etiamſi videar is ad aeternam ſalutem praedeſtinatus, non tamen fructum feras, abjicieris in ignem tanquam infructuoſus palmes. He inſtances in Saul, then whom there was not a better man in Iſrael. That which is here cited out of Marlorat his Expoſitio Eccleſiaſtica, it is ſet down as in Calvin's Commentary: but no ſuch thing is found in Calvin. And it may be that is the fault of the Printers miſtaking. And Marlorat's own expoſition ſucceeds in a few words thus. Quae ideò dicuntur non ut fideles inde anſam arripiant de ſuâ ſalute dubitandi ſed ut carnalis ſecuritas & ignavia ab hominibus tollatur. And the next ſentence whence this queſtion is taken ſeems to cohere with this, though a great C. as if it were Calvin's comes in between, and it begins thus. Certum eſt enim dècretum Dei à nemine infirmari poſſe; quia Deus non eſt ut homo qui poenitentiam agat, & retractet ſententiam ſemel decretam. Then followes the paſſage here alleadged, and at the heels of it theſe words: Time igitur, & in ſolam Domini eligentis manum reſpice ut ſalutem per Dominum noſtrum Ieſum Chriſtum aſſequaris. Undoubtedly Marlorat approves of Brentius his expoſition, otherwiſe he would not have placed it in his Expoſitio Eccleſiaſtica. Now Brentius brings in the very ſaying for which Maldonat is criminated, as the objection of ſome carnall perſon. Therefore when Marlorat ſeems to juſtifie ſuch a ſaying, it muſt be in another ſenſe; and that either of good workes in ſhew, of which Brentius alſo obſerved, that ſuch might have been found in Saul: Or of workes in diſtinction from faith. And accordingly he concludes with exhortation feare: that is not to be ſecure, how good ſoever his workes are; but to have an eye to God and truſt only to him, that ſo he may obtain ſalvation through Jeſus Chriſt. Calvin in Ioh. 15. 6. Areſcere dicuntur inſtar emortua ſarmenta quae à Chriſto reſecta; ſūt quia ſicuti initiū vigoris ab ipſo eſt ita & continuus tenor. Non quòd ex electis aliquem contingat unquam execari: ſed quia multae hypocritae in ſpeciem ad tempus florent & virent, qui poſtea in reddendo fructu ſpem domini fruſtrantur. They are ſaid to to wither like a branch cut off, ſuch as are cut off from Chriſt: becauſe like as the beginning of their vigour is from him, ſo alſo their continuance. Not that at any time it falleth out that any of Gods Elect is cut off, but becauſe many Hypocrites carry a faire ſhew for a time as if they were green and flouriſhing, who afterwards in rendring fruit make void the Lords Expectation.

2. The decree of Reprobation as touching one part of it, cannot be executed without ſin; For it is a decree of inflicting damnation for ſin, ſo that there is no place for damnation, where ſinne and that as a meritorious cauſe preceeds not. I had thought this Authour needed not to runne out to Piſcator and Maccovius for proofe of this; neither Arminius nor the Authour is of any other opinion I am confident, then that the decree of damnation cannot be executed on any without the precedency of ſin in the party who is to be damned. But there is another part of Reprobation For as Aquinas ſpeakes, it includes the will of permitting ſin. Now the execution of this decree, which conſiſts in the permitting of ſin, doth not require the precedency of ſinne. For when God firſt permitted the Angels to fall, this permiſſion of his did not require any precedency of ſinne in them; nor the permiſſion of Adam to fall; it cannot be ſaid without manifeſt contradiction, that it did. For before the firſt ſinne there was no ſinne. Piſcator ſaith that, God created men for this very purpoſe that they might fall; he ſaith, hoc conſilio, which is as much as to ſay, with this purpoſe, not, for this purpoſe; to wit, to permit them to fall; And God purpoſing this, purpoſed that they ſhould fall by his permiſſion. For Arminius confeſſeth that in caſe God permits a man to will this or that, Neceſſe eſt ut nullo argumentorū genere perſuadeatur ad nolendum. It muſt needs be that no argument ſhall perſwade him to will that, which God permits him to will. And that it is good that evill ſhould come to paſſe by God's permiſſion, both Auſtine hath affirmed, & Bellarmine ſubſcribed. And ſhall it not be lawfull for God to will that which is good? Undoubtedly neither juſtice puniſhing, nor mercy pardoning, can be manifeſted without ſin, either to be puniſhed, or pardoned, or both: neither is it credible to me that this Authour thinks otherwiſe. And is not the manifeſtatiō of God's mercy on ſome, and his juſtice on others, the ſupreme end of God's providence towards mankind, and conſequently by the moſt received rules of Schooles firſt intended, even before the permiſſon of ſinne? For if the permiſſion of ſinne were firſt intended, then by the ſame rule of Schooles, it ſhould be in the laſt place executed; that is, God ſhould firſt manifeſt his mercy and juſtice in pardoning ſome, and puniſhing others, and afterwards ſuffer them to ſinne; ſuch is the learning and judgments of theſe Divines. And as for the foreſight of ſin, it is apparent, that it preſuppoſeth God's purpoſe to permit it; and more then that, it preſuppoſeth the fruition of it. Now it is well knowne, that ſinne in its own nature is meerly poſſible. How comes it to paſſe, that from the condition of a thing meerly poſſible, it hath paſſed into the condition of a thing future? This cannot be done without a cauſe; and that cauſe muſt be eternall; for the effect was eternall. For from everlaſting ſinne was future; for from everlaſting God knew it to be future. Now there is nothing everlaſting, but God himſelfe, therefore he muſt needs be the cauſe of this tranſition whereby a thing meerly poſſible in its own nature became future. And therefore, either by his knowledge he was the cauſe thereof, or by his will and decree. Not by his knowledge; for that rather ſuppoſeth thē to be future, then makes them ſuch. It remaines therefore that the will of God, and that alone makes every future thing to paſſe out of the condition of a thing meerly poſſible, into the condition of a thing future, and that from everlaſting. Let this Authour ſatiſfie this argument, and I will eaſe him of all further paines, and lay down the bucklers before him.

3. It is untrue that by our Doctrine Reprobates doe unavoidably ſinne. I have already demonſtrated the contrary. For as I ſaid, Malum ſemper habitat in alieno fundo, every actuall ſinne is a naturall act; a worke of grace may be ſupernaturall as touching the ſubſtance of the act, ſo is not the worke of ſinne, but allwaies naturall. Now no Chriſtian that I know affirmes that a man in the ſtate of ſin is bereaved of free will in things naturall. Nay we generally confeſſe, he hath free will in things morall, only as touching things ſpirituall he hath no freedome left therein: therefore as I ſaid before, Iudas might have naturally forborne to betray his Maſter; naturally forborne to deſtroy himſelfe. If ſome object, the common opiniō of Divines is, that in a ſtate of nature there is noe libertie for ſinne. I anſwer; firſt out of Aquinas, that this is to be underſtood of ſinne in generall, Thom: 1. part q. 23. art. 3. ad tertium.not of any in particular: Licet aliquis non poſſit gratiam adipiſci qui reprobatur à Deo, tamen quod in hoc peccatum vel illud labatur ex ejus libero arbitrio contingit. Though a man that is reprobated of God cannot obtaine Grace, (for how ſhould he obtaine it if God will not give it? will they ſay that Grace is given according unto workes?) yet that he falls into this or that ſinne, this is a contingent thing, and proceeds from his own free will. So ſay I every ſinfull act committed by man in the ſtate of naturall corruption, is committed freely in ſuch ſort that he might have abſtained from it, but I doe not ſay that he could abſtain from it in a gracious manner. But whether he doth that which is good, he doth it not in a gracious manner; ſo that ſtill he ſinneth more or leſſe, and all by reaſon that as yet he hath neither faith in God, nor love of God, which are the fountaines of all gracious actions, both in doing that which is good, and in abſtaining from that which is evill. As for Zanchi's ſaying, That God holds Reprobates ſo faſt that they cannot but ſinne. This act of God is no other then his denying them grace to breake of their ſinnes by repentance, and to turne unto God. Now the Apoſtle profeſſeth that as, God hath mercy on whom he will, ſo he hardeneth others, even whom he will, in denying this grace unto them. And marke what objection he ſhapes hereupon, thou wilt ſay then why doth he yet complaine? (to wit of men's diſobedience: for of nothing elſe doth the Lord complaine.) For who hath reſiſted his will? Obſerve the chaines wherewith God holds them faſt irreſiſtably, to wit the chaines of obduration. Let the Authour therefore charge St. Paul as well as Zanchy for making God the Authour of ſinne, and indeed he might have abounded in paſſages out of holy Scripture alleadged to the ſame end, whereunto he alleadgeth theſe out of our Divines; yea and Papiſts too. But Piſcator, Zanchy, and Calvine, theſe are his proper markes to ſhoote at, ever ſince he learnt in his age to correct the errours of his youth in taking frivolous exceptions againſt Bellarmine. As for a neceſſity of ſinning brought upon all by the ſinne of Adam. Arminius acknowledgeth it, and this Arminius is acknowledged by Corvinus in his anſwer to Lilenus. Only God takes it away from his Elect at the time of their calling and regenerating, and leaves it upon the reſt; and who can ſay black to the eye for this? Will we not give him libertie to have mercy on whom he will, and harden whom he will? Then let us fly in the face of Paul as well as Calvine & Zanchy for ſo plainly teaching this. The hardneſſe of men's hearts is the immediate cauſe why they obey not God's word; But there is another cauſe alſo that our Saviour takes notice of, and that is this; That God doth not regenerate them, or hath not elected them. Of this our Divines may well take notice, becauſe Moſes before hath done the like. The Iſraelites profited neither by hearing of God's word, nor by the ſeeing of his mighty workes, I ſay by none of theſe did they profit unto repentance; and what was the reaſon hereof? Surely the hardneſſe of their hearts, as Moſes ſignifies, Thou art a ſtiffe-necked people. Yet he takes notice of another cauſe and that is this, Yet the Lord hath not given our hearts to perceive, nor eyes Deut. 9. 6.to ſee, nor eares to heare unto this day. So our Saviour in the Goſpell; He that is of God heareth God's words, ye therefore heare them not, becauſe ye are not of God Now to be raiſed up in Deut. 29. 3. 4.Calvin's Phraſe, to illuſtrate God's glory in their damnation, is no other then to be brought forth into the world, and not to be borne of God, that is, to have the grace of regeneration denied them, and conſequently to be ſuffered to goe on in their ſinnes; and laſtly to be damned for their ſinne, to the manifeſtation of the glory of God's juſtice. Solomon ſaith as much, The Lord made all things for himſelfe, that is for the manifeſtation of his glory, even the wicked againſt the day of evill. And St. Paul Rom: 9 by ſhewing mercy towards ſome, ſignifies how God formes ſome after one manner, by hardening others Prov. 16. 4.he formes them after another manner comparing the 18. v. with the 20. And in the 21. He juſtifies God in this, and that in reference to different ends, which are the manifeſtation of his glory different waies, ſaying, Hath not God power over the clay of the ſame lumpe to make one veſſell unto honour, and another unto diſhonour. And verſe 22. What if God to ſhew his wrath and to make his power known, ſuffered with long patience the veſſells of his wrath prepared to deſtruction. v. 23. And that he might declare the riches of his glory upon the veſſells of mercy which he hath prepared unto glory? What one of our Divines expreſſeth himſelfe in this argument more fully, or more liably to carnall exceptions following the judgment of fleſh and bood, then St. Paul doth in this? Here by the way as touching Piſcator, I muſt fetch after mine anſwer in his behalfe, to that which in the entrance to this Section was delivered of him, and overſeen by me. For this Authour confeſſing that our writers have never ſaid directly in terminis, that God is the cauſe of ſinne, which introduction of his is the very ſame which Bellarmine uſeth, oppoſing our Divines on this very argument, lib. 2. Deamiſſione gratiae & ſtatu peccati. cap. 4. Afterwards by a parentheſis brings in an exception of Piſcator, and ſome other of the blunter ſort, without naming one of them. And though he name Piſcator yet he quotes no place; for if he had, he ſhould withall direct his Reader to the grounds whereupon Piſcator affirmes this, namely that, God is the cauſe of man's fidelity. And it is the very place formerly mentioned in theſe words. He that is of God heareth God's words, ye therefore heare them not becauſe ye are not of God now what reaſonable mā can deny, but that it is a ſin not to heare God's words; then doth not our Saviour plainly profeſſe, that the true cauſe hereof is, becauſe they are not of God? Now if to be of God in this place doth ſignifie God's Election, then the cauſe of their ſinnes hereby is made God's not electing of them. But if this phraſe, To be of God, ſignifie God's regenerating of them, as I thinke it doth, then God's not regenerating of them is made the cauſe of this their diſobedience in not hearing God's word's: and indeed the evill of ſinne hath noe efficient cauſe but deficient only, as Auſtine hath delivered long agoe. And God is not bound to any, either to elect him, or regenerate him; ſo that in failing to regenerate mā, he doth not deficere, or faile in any culpable mā ner: now let every indifferent Reader judge, whether here be not, Dignus vindice nodus a knot worthy to be looſed; & it will require ſome worth of learning in him that ſolves it. And is it decent for this Authour to cenſure a man for a concluſion made by him out of the word of God, without ſhewing the faultineſſe either of his interpretation thereof, or of his conſequence framed therehence? So that this Author's wit & cunning is more to be cōmended in not ſpecifying the place where Piſcator delivers this doctrine, then either his learning or his honeſty. He was loath to raiſe ſpirits, & afterwards to prove unable to lay them. Therefore thus I anſwer in behalfe of Piſcator; though God her by me made the cauſe why ſōe heare not God's words, to wit, in as much as he doth not regenerate thē, nor give the eies to ſee, nor eares to heare, & an heart to perceive according to that of Moſes. Yet he doth not make God any culpable cauſe, neither indeed is he any culpable cauſe, while he failes Deut: 29. 4.to performe ſo gracious a worke towards thē: the reaſon whereof is this. He and he alone is a culpable cauſe, who failes in doing that which he ought to do: ut God all be it he doth not regenerate a man, yet he failes not of doing that which he ought to doe. For it is no duty of his to regenerate any man; for he is bound to none. Now to be the Authour of ſinne is not only to be the cauſe thereof, but to be a culpable cauſe thereof. Undoubtedly God could preſerve any man from ſinne if it pleaſed him, and if he doth not, he is nothing faulty. Secondly I anſwere that in true account, God is only the cauſe, why our naturall infidelity is not healed, our corruption not cured. Like as a Phyſitian may be ſaid to be the cauſe why ſuch a man continues ſicke in as much as he could cure him, but will not: Soe God could cure the infidelitie of all, but will not. Only here is the difference, the Phyſitian may be a culpable cauſe, as who is bound to love his neighbour as himſelfe; but God being bound to none, is no culpable cauſe of man's continuance in ſinne, and in the hardneſſe of his heart, albeit he can cure him, but will not. As for Piſcator's ſaying here mentioned, Reprobates are appointed preciſely to this double evill, to be puniſhed everlaſtingly, and to ſinne; and therefore to ſinne that they may be juſtly puniſhed. Hereing are two things charged upon Piſcator. 1. That Reprobates are preciſely appointed by God to periſh everlaſtingly. To this I anſwer that noe Arminiā that I know denies Reprobates to be appoinby God to everlaſting damnation. All the queſtion is about the manner of appointing them; namely whether this appointment of God, proceeds meerly according to his meer pleaſure, or upon the foreſight of ſinne. We ſay it proceeds meerly according to the good pleaſure of God, and not upon the foreſight of ſinne preceding. And this we not only ſay, but prove thus. If reprobation proceed upon the foreſight of ſinne, then it were of men's evill workes. Now looke upon what grounds the Apoſtle proves, that election is not of; good workes, upon the ſame ground it is evident that reprobation is not of evill works: for the argumēt for the one is this. Before Iacob & Eſau were borne or had done good or evill; it was ſaid to Rebekah the elder ſhall ſerve the younger, therfore election is not of good works. In like manner thus I reaſon concerning Reprobation, Before Iacob and Eſau were borne or had done good or evill it was ſaid to Rebekah, the elder ſhall ſerve the younger, therefore reprobation is not of evill workes. 2. If God doth ordaine any man to damnation upon foreſight of ſin, then this ſin foreſeen is the cauſe of the Divine ordinance; but ſin foreſeen cannot be the cauſe why God ordained man to damnation; as I prove thus. If it be the cauſe then either by the neceſſity of nature; or by the ordinance of God; not by neceſſity of nature. For undoubtedly God if it pleaſed him could ordaine to annihilate them for their ſinnes, inſtead of puniſhing them with eternall fire. Nor can it be the cauſe of any ſuch decree by the free ordinance of God. For if it were, marke what intolerable abſurdityes would follow, namely this, That God did ordaine that upon the foreſight of ſinne he would ordaine men unto damnation; whereby God's eternall ordination is made the object of God's ordination; whereas all know that the Objects of God's decrees (which are all one with his ordinations) are things temporall, not things eternall. 3. If the foreſight of ſinne goes before the decree of damnation, then the decree of permitting ſinne goes before the decree of damning for ſin; that is the permiſſion of ſinne was firſt in intention, and conſequently it ought to be laſt in execution; that is, Firſt man ſhould be damned for ſin, and not till afterwards permitted to ſinne. The ſecond thing charged upon Piſcator is this, that, Reprobates are preciſely appointed to ſin. Now here the crimination grates not upō the manner of being appointed thereunto; otherwiſe a way could be opened for a progreſſe in infinitum. Now why ſhould it be any more a fault in Piſcator to ſay of ſome that they are appointed to ſinne; then in Peter to ſay of ſome that they are appointed to diſobedience: or in all the Apoſtles to profeſſe that all the outrages committed by Herod and Pilate, by the Gentiles and people of Iſraell were ſuch as Gods hand & his counſell had before determined to be done? or why doth Piſcator make God to be the Authour of ſinne in this, more then Peter and all the Apoſtles? And conſidering this man's unconſcionable carriage in this, let the Reader take heed how he ſuffers himſelfe to be gull'd by this Authour, and drawne to cenſure ſuch ſpeeches in Piſcator, as making God the Authour of ſinne, when hereby he is drawne ere he is aware to paſſe the like cenſure on the Apoſtles? And the holy Ghoſt himſelfe, whoſe expreſſions are the ſame for ſubſtance with the expreſſions of Piſcator. It is farther obſervable that Piſcator ſaith, That Reprobates by reaſon of this Divine ordination doe ſinne neceſſarily. I anſwer, Piſcator was an excellent Scripture Divine, but noe School-divine; and therefore noe marvaile if he want the accurateneſſe of Scholaſticall expreſſion. Yet I ſalve him thus. They ſinne neceſſarily Eph: 28.upon ſuſpicion that God will have them to ſinne by his permiſſion; but this is noe neceſſity ſimply ſo called, but only ſecundum quid. But God decrees the manner of things comming to paſſe, as well as the things themſelves; as before I ſhewed out of Aquinas. Soe that all be it it muſt needs be, that ſinne come to paſſe, in caſe God hath decreed it ſhall come to paſſe; yet if the queſtion be, after what manner it ſhall come to paſſe, I anſwere, not neceſſarily, but contingently and freely, that is not onelyonly with a poſſibility of not comming to paſſe, but with a free power in the creature to abſtaine from that ſin which is committed by him. For God ordained that every thing that doth come to paſſe ſhall come to paſſe agreably to the nature thereof, and accordingly moves every creature to worke agreeably to their natures. Neceſſary agents, neceſſarily, contingent agents contingently. Free agents freely. And as formerly was mentioned, every ſinfull act is a naturall act; and a man hath free power even in the ſtate of corruption either to doe, or to leave undone any naturall act. And Piſcator in other places dealing with Vorſtius, clearely profeſſeth as I well remember (though the the place come not to my memory) that wicked men doe commit thoſe things freely which are committed by them. And it is an excellent ſaying of Auſtine, that, Libertas ſine gratiâ non eſt libertas ſed contumacia, Liberty without grace, is not liberty but wilfullneſſe; & indeed they ſhew too much will therein, rather then too little: and in denying liberty to them that want grace, he ſpeakes of liberty morall, which is only unto true good, not of liberty naturall, which hath place only in the choice of meanes, and is inſeparable from the nature of man: But true morality ſets a mans ſoule in a right condition towards his right end.

4. It may be this Authour could not be ſo inconſiderate as not to perceive that even thoſe expreſſions concerning Gods decree, which he criminates in our Divines are Scripture expreſſions; therefore to helpe his cauſe here he imputes unto them, that they maintaine that God decreed this immutably; as if himſelfe could be content to grant that theſe things are decreed by God, but not immutably. And would this Authour have the will of God to be of a mutable condition, like unto ours? I am confident he dares not profeſſe ſo much; for albeit he licks his lips at a conditionall decree, yet how doth he conceive this to be mutable? For to reſolve to ſave men upon condition of faith, and repentance, and perſeverance; and damne others in caſe they continue in infidelity and impenitency; if accordingly none be ſaved but ſuch in whom faith and repentance, and finall perſeverance therein is found, none damned but ſuch as perſevere in ſinne unto death; what change is there in all this? Unleſſe this be it, that God did not reſolve to ſave any particular perſon untill his finall perſeverance was accompliſhed; And ſo God may be ſaid in proceſſe of time, to change from not willing to willing one man's ſalvation, and another man's damnation: In which caſe God's decree alſo ſhould not be eternall, but begin in time. Againe as touching that which followes of of God decreeing that Reprobates ſhall live and dye in ſinne. I anſwer, to decree not to regenerate Reprobates, is to decree that Reprobates ſhall not be regenerated, for they are not able to regenerate themſelves; and to decree that they ſhall not be regenerated, is to decree that they ſhall live and dye in ſinne, by God's permiſſion, he reſolving never to ſhew ſuch mercies to take them of from their ſinfull courſes by repentance. And ſo long as they are not borne of God, they will not heare his words, as our Saviour teſtifies ſaying, Yee therefore heare them not, becauſe ye are not of God. As for ſinne procured by the hand of God, which he obtrudes upon our Divines; not one paſſage doth he produce for that. Yet as I remember I have read ſuch an harſh expreſſion in Piſcator dealing againſt Io. 8.Vorſtius, which at this time doth not come to my remembrance; but withall I remember that Piſcator being charged therewith by Vorſtius, forthwith repreſents certaine paſſages of Scripture concerning Gods's providence in evill, and appeales to the judgment of every ſober Chriſtian, whether to do that, which therein is attributed to God, be not to procure ſin. It is apparent that Joſeph acknowledgeth, that the Lord ſent him into Egypt, yet was this brought to paſſe by the parricidiall hands of his brethren. And it is no leſſe plaine that God hardened Pharaohs heart that he ſhould not let Iſrael goe And by Arminius his Definition of effectuall grace, it is evident that by Gods denying it, ſin doth follow infallibly. And ſo likewiſe upon Gods permiſſion of willing this or that, he profeſſeth that it muſt needs be, that by noe kind of argument ſhall ſuch a one be perſwaded to nill it. I come to the meanes whereby he is ſaid to procure it. The firſt is, by withdrawing grace neceſſary for the avoyding of ſin. Now of this he gives no inſtance out of any of our Divines. 2 I know no grace which this Authour accounts neceſſary, that any of our Divines teach to be withdrawen by God. 3 God indeed doth not determine their wills to that which is good; but this Authour doth not account any ſuch determination neceſſary to the avoyding of ſin. 4 Prohibition, denuntiation of judgment, dehortation and ſuch gracious actions, God doth neither withdraw, nor withhold from the wicked, who are partakers of this grace as well as Gods children, as often as they meet in the ſame congregation for the hearing of Sermons.

5. An effectuall reſtraint from ſin, I know none but the feare of God; yet this he withdrawes not from the wicked; for they never had it; nor from the children of God; only he doth not ſtirrre it in them at all times, ſo often as he ſuffers them to ſin, which yet may be to gracious ends. As I for the confirmation of their faith, that nothing, no not ſin ſhall ſeparate them from the love of God; when they ſhall find the goodneſſe of God minding them of their errours, and bringing them to repentance. 2 As alſo to make them ſmart for their former ſecurity and wantonneſſe in beholding the uncomfortable iſſue of it. 3 To provoke them to walke more carefully and circumſpectly for the time to come, ſtanding upon their guard, and keeping the watch of the Lord. 4. To cure their pride, according to that of Auſtin. Audeo dicere, Utile eſt ſuperbis in aliquod apertum manifeſtum que cadere peccatum. I am bold to ſpeake it, It is good for a proud man to to fall into ſome open and manifeſt ſin. I come to the ſecond ſtay, whereby he objects to our Divines that they maintaine that God procures the ſinnes of men, and that is by his moving and inclining them by his irreſiſtable and ſecret workings on their hearts, to ſinfull actions. To which I anſwer firſt that not any of the paſſages alleadged by him out of Calvin (who alone makes totam paginam in this of his) makes mention of Gods irreſiſtable working; or of moving or inclining unto ſinfull actions. And let every ſober man judge whether a bridle is fit to urge men to action, and not rather to reſtraine from action, and this is the force of the firſt Quotation. But this Authour through heat corrupting his imagination tooke a bridle for a ſpurre. His ſecond teſtifies only this, that man doth nothing but what God decreed, and by his direction appointeth; and this alſo upon pregnant teſtimonies of ſcripture; never undertaking to ſhew Calvins interpretation to be falſe, or his accommodation of them to be incongruous. In the third he grants that God workes in the mind of men. In the 4. he ſaith that God ſtirrs up the wills, and confirmes the purpoſes of wicked men for the execution of his judgment by Satan the miniſter of his wrath. Where conſider he doth this by Satan, that is he gives them over to Satan for this; ſo that 'tis Satan that ſtirres up their wills and confirmes their endeavours, by Gods permiſſion without reſtraint either immediate or mediate by the miniſtry of his good angells; and all this is but to execute Gods judgments. And that it is juſt with God to puniſh ſin with ſin, both ſcripture teſtifies in divers places, and Auſtin confirmes with variety of Scripture teſtimonies, in his lib. 5. contra Julian: Pelag: cap. 3. The laſt is that God's worke it is to harden mans heart, and thereby prepare him to deſtruction? And let every ſober reader that is not willing to be cheated both of his faith and honeſty all at once, examine theſe places in Calvin, and the Scriptures whereby he proves that which he affirmes; and let him but aske the Authour theſe queſtions. If Calvin delivers nothing in all this but what he proves out of Scripture, why is he found fault with more then the word of God. If Scripture be mis-alleadged and mis-underſtood by him, why do not you confute him? 2 Though Calvin in all this makes no mention of Gods inclining wicked men to ſinfull actions; yet Auſtin doth as before I have ſhewed, and that by, variety of Scripture teſtimonies. And if this be to make God the Authour of ſin, why hath he not ſo much ingenuity as to confeſſe at leaſt in the cloſe of all, that Calvin makes God the Authour of ſin, no more then Auſtin doth; and neither of them more then the word of God doth, and therewithall renounce the Scriptures and turne Atheiſt. 3 As the Lord hardened the heart of Pharaoh to his deſtruction, ſo did he the heart of Sihon alſo Nowſee what Cardinall Caietan writes upon thisvery place. Utram que homines partē (ſpiritum & cor, hoc eſt ſuperiorem & inferiorem) male diſpoſitam Deut: 2. 30.à Deo intellige negativè penes dona gratuita; poſitivè autem quoad judicium, inclinationem & proſecutionem bòni ſenſibilis. Ita quod Deus ſpiritum Regis durum (hoc eſt non cedentem petionibus) reddit, & non dando ei gratiam acquieſcendi, & coo operando eidem, ad affectum ſecuritatis & boni proprii, & ſimiliter roboravit cor ad affectum boni, victoriae, & hujuſmodi. Each part of King Sihon, his ſpirit and heart, that is the upper and lower part being ill diſpoſed by God (underſtād this negatively) as touching guifts of grace; but poſitively as touching his judgment, affection, and proſecution of a ſenſible good. So that the Lord made the Kings heart hard; that is not to yeild to the requeſt made, both by not giving grace to reſt ſatiſfied, and by cooperating with him, to the affecting of ſecurity and his own good. And in like manner he hardned his heart to the affecting of victory, and the like. I have not heard that this my oppoſite hath been ever ready to cenſure Caietan for making God the Authour of all this; yet noe paſſage I am perſwaded throughout all Calvin's works can be found comparable unto this. Yet was Caietan noe Jeſuite, he need not ſpare his cenſures.

I come to the ſum of that which he hath delivered in a whole leafe. The firſt whereof is this, that we teach, That God appointed many miſerable men from all eternity to unavoidable torments Now that God appointed many fom eternity to everlaſting torments, this Authour acknowledgeth as well as we. As for the avoidable condition of them, it is confeſſed on both ſides, that they are avoidable only by breaking off their ſinnes by repentance before their death; and by this we acknowledge them to be avoidable of all and every one, as well as they. But we ſay God doth not grant this grace to all. For he is not bound to give it to all, noe nor to any; but he vouchſafeth this grace to whom he will, and he denieth it to whom he will, and this St. Paul hath taught us, where he ſaith, God hath mercy on whom he will, and whom he will he hardneth. The ſecond is, that we teach, that God to bring about their intended ruine, decreed that they ſhould without remedie live & die in a ſtate of ſin. To this I anſwer, that it is a moſt abſurd conceite, to make the tormenting of any man God's end. We have learnt of King Solomon that, God made all things for himſelfe; here is the end of his actions, the manifeſtation of his own glory And albeit, he made the very wicked alſo againſt the day of evill; yet the end thereof was, for himſelfe, as formerly ſpecified, that is for the manifeſtation of his juſt wrath, and that God hath power without any difference in the matter, to make ſome veſſells of wrath, and ſome of mercy, as he thinkes good. The Apoſtle plainely teacheth us, where he ſaith, Hath not the Potter power over the clay of the ſame lump to make one veſſell unto honour, and another unto Rom: 9. 21.diſhonour. And if any man's wicked proud heart make inſurrection againſt this truth, the Apoſtle hath taught us to ſtop his mouth with this, ſhall the the thing formed ſay to him that formed it why haſt thou made me thus? Shall not God have as much power over the maſſe of mankind, as the Potter hath over the clay? So that this is God's end not man's damnation, but his own glory. Haec loquendiratio ſaith Calvin, this manner of ſpeech, finem creationis eſſe interitum aeternum, the end of man's creation is his everlaſting deſtruction, nuſquam Cal: opuſe: 735.apud me occurret, ſhall never be found in my writing. So Beza in his queſtions and anſwers, I ſay God hath ordained not judicio, for judgment, but, judicio, for juſt judgment, that is to manifeſt his juſtice upon them. Secondly, we deny that God ſuffers them to perſevere in their ſinfull courſes without giving them grace to repent, to the end that he may damne them; But with Alvarez every way ſtanding as much for abſolute Reprobation as Calvin; that God ſuffers them to ſin, and to perſevere therein, and damnes them for their ſin, to this end, namely, for the manifeſtation of the glory of his juſtice. And as for this Authour's opinion in premiſing the foreſight of ſin to the decree of damnation, I have already repreſented the manifeſt abſurdity thereof, as namely in this, that ſeing God cannot foreſee ſin, unleſſe he firſt decree to permit it, it followes that by his opinion, the decree to permit ſin muſt preceed the decree of damnation, that is ſin is firſt in intention, and then damnation. Whence it followes that if ſin be firſt in intention, it muſt be laſt in execution; and conſequently men ſhall be firſt damned for their ſin, and after that ſuffered to commit ſin; this is the glorious iſſue of the premiſes of this Authour. His third and laſt is, that by our doctrine, God for the effecting of all this powerfully doth ſo governe and work upon the wills of Reprobates, that they have noe libertie or abilitie at all in the iſſue of avoiding their ſinnes, but muſt of neceſſitie commit them To this I anſwer, that no other power is requiſite for the effecting of all this; then 1. To ſuffer all men to fall in Adam, 2. To bring forth all men in originall ſinne, which alone deſerves damnation as Mr. Hoord confeſſeth, and as this Authour ſometimes read in his Lectures at Magdelen Hall. 3. Not to regenerate Reprobates, but to ſuffer them finally to perſevere in their ungodly courſes, without giving them grace to break off their ſins by repentance. 2. Yet we deny, that all power and ability is taken from Reprobates to avoid actuall ſinnes: We grant willingly, neither Elect, nor Reprobate, have any power to avoid ſinne originall, all of them being conceived and brought forth into the world in the corrupt maſſe. But as for actuall ſin, not only regenerate have power to avoid that, and that in a gracious manner; but every Reprobate hath power to avoid that in a naturall manner. My reaſon is becauſe though a good worke may be an act ſupernaturall; yet a ſinfull work cannot be ſo, but every actuall ſin is an act naturall for the ground and ſubſtance of it But every naturall & carnall man hath power freely, either to doe any act naturall or to abſtaine from doing it, though when they abſtaine from doing it, as from committing murther, adultery, theft, ſlaunder, or the like, they never abſtaine from it in a gracious manner: Like as any morall good worke, they have libertie to doe, but they cannot doe it in a gracious manner. This proceeds meerly from the Spirit of regeneration; which Spirit of regeneration the Lord never beſtowes upon any Reprobate.