Mr Cottons Clearing Doubts Concerning Predestination, Interpretation 1 · Question (3 of 3)
In the recapitulation of this reaſon, you help your ſelfe with a phraſe, and onelyonly with a phraſe: God retaines a will and purpoſe to reſtore life to the world upon an equall condition. Obedience is due to God, though man be not able to performe it. And therefore God, in requiring that which is due unto him, carrieth himſelfe in an equall (I had rather ſay, in a juſt) courſe, though man becoming banckrupt, be not able to performe it. But in this caſe, namely, if God will not reſtore life, but upon performance of ſuch a condition which he is utterly unable to performe, and withall purpoſeth to deny him that grace, which ſhould inable him to performe it; is not this a manifeſt document, that God hath no purpoſe to reſtore life unto him? Yet I confeſſe, the phraſe uſed is advantageous unto you; for, at the hearing of an equall condition, moſt are apt to conceive the condition to be ſuch as lyeth in a mans power to performe. But you have not hitherunto manifeſted any ſuch opinion of mans abilitie: If you have entertained any ſuch (as whereunto paſtorall Divines, dealing much upon exhortation, are ſometimes over-prone, though I ſee ſmall cauſe why the opinion of mans impotency unto good ſhould any whit rebate the edge of their exhortation) you ſhould doe well to convince your adverſaries by argument, and not circumvent them.
From the condition of thoſe men, upon whom the ſcriptures pronounce reprobation, or rejection; I no where read of reprobation, Anſw. 2.but of ſuch men to whom the meanes of grace, or at leaſt, of the knowledge of God in ſome meaſure or other have been offered in vaine. In the Old Teſtament God pronounceth the houſe of Judah reprobate ſilver, rejected by him: But when? Not till they were all become revolters, and corrupters, and till the meanes hee had uſed to purge and cleanſe them had been attempted in vaine. The bellows (ſaith hee) are burnt, the lead is conſumed in the fire, the founder melteth in vaine, and reprobate ſilver ſhall men call them, becauſe the Lord hath rejected them. When did God reject all further care of purging the people from their filthineſſe any more? Not till after hee had uſed meanes to purge them, and they were not purged. When doth the Sonne of God, under the name of wiſdome, reject the wicked? Not till after he had called upon them earneſtly to return, & ſtretched out his hands unto them, & offered to poure out his ſpirit upon them; and they after all this, had ſet at nought his counſell, and deſpiſed the meanes of their owne reformation. Prov. 1.
In the New Teſtament, the Apoſtle ſpeaks of reprobates, in caſe ſo powerfull a miniſtery as his was, ſo long a time diſpenſed unto them, and had notwithſtanding been vainly received by them, and that as yet they knew not themſelves to be in Chriſt. Yea, the Gentiles themſelves, when did God give them up to a reprobate minde? Was it not after they had diſregarded the acknowledging and glorifying of God, according to the meanes they had received? In a word, when doth God ſhut up the Sonnes of Adam, either Jewes or Gentiles, under enmitie againſt Chriſt, and ſet forth Chriſt in enmitie againſt them, thereby excluding them from attonement with him, or by him with God? Is it not after they are become the ſeed of the Serpent? Now, by the ſeed of the Serpent cannot be meant, all men fallen and corrupted in Adam by originall ſin (though that fall was wrought by the ſuggeſtion and practice of the Serpent) for then all the ſeed of Adam had been ſhut up in enmitie againſt Chriſt, and cut off from all fellowſhip with him their head. But by the ſeed of the Serpent I underſtand, all ſuch men of the world, as have the image of the old Serpent ſtamped upon them, which is a will ſet to doe the luſts of the devill. Saith our Saviour to the Jewes, Yee are of your father the devill, and the luſts of your John. 8. John. 3.father ye will doe: or, which is all one, an hatred of the light when it cometh amongſt them; and which is a character of the devill, a lover of darkneſſe rather then light. Upon which point it is our Saviour ſhutteth up the men of this world under condemnation. viz. When by the hatred of the light they have drunke in the venome, and received the image of the old Serpent; till which time, men are counted the ſeed of Adam: Or, if they be borne in the Church the ſeed of Abraham, rather then the ſeed of the Serpent. For our Divines doe wiſely and juſtly maintaine againſt the Anabaptiſts, that the ſeed of Abraham, as pertaining to the Covenant, are not only his ſpirituall ſeed, partakers of his faith, but alſo his children after the fleſh, till by their careleſſe and willfull diſobedience they have excluded themſelves from the Covenant of Abraham: From whence it is, that all the ſeed of Abraham, even the carnall ſeed, are ſcaled up by Circumciſion or Baptiſme under the Covenant of Abraham. Neither are they excluded from hope of benefit by the Covenant and the ſeales and ordinances of it, till that, with prophane Eſau, they diſpiſe this their birth-right, and ſell the pledges of their inheritance for ſome baſe and ſenſuall luſt. Now if all ſuch are to be accounted the ſeed of Abraham, till, by deſpiſing the Covenant, they have broken off themſelves from partaking with him in the ſatneſſe of the olive; then ſurely, even the carnall ſeed of Abraham are not the ſeed of the Serpent from their originall pollution, but doe become afterwards by their actuall voluntary rebellion.
As there is an election eternall, and election temporall, ſo Examin.in both ſenſes the word is taken in holy ſcripture. Of election eternall we read, Epheſ. 1. 4. where God is ſaid to have choſen us in Chriſt, that wee ſhould be holy, before the foundation of the world. Of election temporall wee read, 1 Cor. 1. 26. Brothren, you ſee your calling, how that not many wiſemen after the fleſh, &c. But God hath choſen the fooliſh things, &c. Where Election is taken as all one with vocation, in proportion whereunto wee muſt diſtinguiſh of reprobation. And like as Election temporall is all one with effectuall vocation, as when men find mercy at the hands of God to obey their callings: So reprobation temporall is all one with obduration, as when men are not, through the mercy of God and power of his grace, brought about to obey their calling, but through the hardneſſe of their hearts, uncorrected by the ſpirit of God, they ſtand out, and refuſe to obey when they are called. Now like as it followeth not, that becauſe men are not elect, in reſpect of Election temporall, untill they obey their calling, therefore God did conſider them as obedient to their calling before hee elected them unto life: In like ſort it followeth not, that becauſe men are not reprobate in reſpect of reprobation temporall, untill they are found to diſobey their calling; Ergo, God did conſider them as diſobedient to their calling before he reprobated them unto death: albeit there is a vaſt difference between Election and Reprobation. For if once men be found truly to obey their calling, hereby as they are effectually called, ſo they may be aſſured of their eternall Election unto grace, and conſequently unto glory alſo. But although men for a while are found to diſobey their calling, though hereby they are obdurated, yet no evidence ariſeth here-hence of their non-election unto grace, and conſequently of their reprobation from grace, and as from grace ſo from glory alſo. The reaſon is, becauſe nothing but ſmall obduration and continuance in ſinne is an evidence of Preprobation eternall; though in this caſe they may be accounted reprobate two wayes: Firſt in a negative oppoſition to Election temporall; for certainly in this caſe they are not as yet effectually called, that is, converted unto God. Secondly, they may be called reprobate as it hath the ſignification of an adjective, and not of a participle; like as foreign is ſometimes uſed in holy ſcripture, 1 Pet. 2. 9. Revel. 17. 14. 2 Joh. 1. 14. And the word Reprobate in thoſe places you take advantage of, is rather an adjective then a participle. As for Reprobation in oppoſition to Election eternall, that is expreſſed in holy Scripture by the not writing mens names in the book of life: which ſignifies Gods purpoſe to deny them both grace and glory; and they are commonly ſtiled foreign rendred, ſuch as periſh; 1 Cor. 1. 18. and 2 Cor. 4. 3. And on the contrary, the Elect are called foreign, 1 Cor. 1. 18. But unto us which are ſaved, it is the power of God. And Act. 2. laſt v. God added daily to the Church, foreign. But then, whereas by conſequent followeth their continuance in ſinne and condemnation, there is alſo in ſcripture a decree of God called Ordination unto wrath, 1 Theſ. 5. 9. And as there is a preparing [foreign] unto deſtruction, and a creating unto an evill day; ſo there muſt conſequently be acknowledged in God a purpoſe to prepare to deſtruction, and to create againſt the day of evill. But let us come to the particular ſcanning of your diſcourſe.
I willingly acknowledge that (as you ſay) wee no where read in ſcripture of Reprobation, but of ſuch men to whom the meanes of grace, or at leaſt of the knowledge of God in ſome meaſure or other hath been offered in vaine. This qualification is brought in to prevent an exception out of Rom. 1. Where the Gentiles are ſaid to be given over into a reprobate minde; who yet had not the meanes of grace: But they had (you will ſay) the knowledge of God in ſome meaſure; you meane, the meanes of the knowledge of God, and theſe meanes are the world, wherein they are brought forth; for the world containes the workes of God, and by them are manifeſted the inviſible things of God, even his eternall power and Godhead. And indeed theſe meanes of the knowledge of God, all enjoy in equall meaſure, according to the proportion of the time of their lives. But, to diſcover unto you the looſneſſe of this your diſcourſe, I pray you conſider, the ſinne of the Gentiles here taxed, is the transforming of the glory of the incorruptible God, into the ſimilitude of corruptible things; contrary unto that knowledge which they did or might attaine unto by Gods workes. Their judgement was their giving over into a reprobate minde, to doe things inconvenient, as there it followeth. And doe you thinke indeed, that all ſuch Idolaters were given over into a reprobate minde to doe ſuch abominable things, as after are mentioned? Were there not found many morall men among the Heathens, which yet were reprobates as well as the moſt prophane amongſt them? Nay, what thinke you of them, amongſt whom this ſinne of transforming the glory of the incorruptible God, into the ſimilitude of corruptible things, was not found; as Varro writes of the Romans, that for, above an hundred yeares they had no Images, and that in thoſe dayes the Gods were worſhipped more chaſtely; and that they who brought in Images were to blame in two reſpects: Firſt, becauſe errorem auxerunt. The Second, becauſe timorem ademerunt: and were not they, thinke you, given over into a reprobate minde? Laſtly, be it ſo they were given over, are you indeed perſwaded that none of theſe were the elect of God? Doth not the contrary apeare manifeſtly in the Corinthians? For, were not they, as well as others, in former time carried away after dumbe Idols, as they were led? 1 Cor. 12. 2. Were not they alſo given over into a reprobate minde? Were not they fornicatours, idolaters, adulterers, wantons, buggerers, &c? 1 Cor. 6. 9, 11. Yet they were ſanctified in due time; notwithſtanding all this, they were juſtified in the name of the Lord Jeſus, and by the ſpirit of our God. Therefore I conclude, it is one thing to be a reprobate in that ſenſe wee here ſpeak of reprobates; for wee ſpeak of reprobates in oppoſition to Gods elect. But undoubtedly the very elect of God may be for a time, and that for a long time, given over into a reprobate minde. Againe, is Reprobation onelyonly of thoſe to whom the meanes of grace have been offered in vaine? and is Reprobation pronounced on none but ſuch? Then, belike, Reprobation is not eternall, but temporall; and conſequently, nothing pertinent to our preſent purpoſe: And I could wiſh you had expreſſed wherin this Reprobation temporall, which is pronounc't upon men after the meanes of grace have been offered unto them in vaine, doth conſiſt. For, to uſe words ſignifying wee know not what, maketh all our diſputation as much in vaine, as to draw water with a bucket that hath no bottome. Sure I am, noe receiving of the meanes of grace in vaine is an evidence of that Reprobation wee ſpeak of, unleſſe it be finall, though well it may be of giving over into a reprobate minde for the preſent. But deviſe what you will to be the act of Reprobation temporall you ſpeak of, will it therefore follow that the conſideration of this contumacie in ſtanding out againſt the meanes of grace, was with God before his purpoſe thus to reprobate? As for example, becauſe finall impenitency and infidelity go before condemnation, will you herence inferr, that the conſideration of finall impenitencie and infidelitie did precede Gods purpoſe of condemnation? By the ſame courſe you may conclude, that becauſe faith, and repentance, and good works, and perſeverance in all this, goes before a mans ſalvation, therefore the conſideration of all theſe was precedent to Gods purpoſe of ſalvation. And indeed it cannot be avoided, but that this doctrine of yours in the point of Reprobation, muſt neceſſarily overthrow your owne doctrine concerning Gods election; though this is litle conſidered uſually. And how can God know mans finall impenitency, unleſſe he purpoſe to permit it? And if the permiſſion of finall impenitency be in Gods intention before condemnation, then, by your owne rules, it muſt be after it in execution; and ſo men ſhall be condemned for their impenitency before they have committed it. It is true, the Jewes are pronounced reprobate ſilver, Jerem. 6. 30. after the Prophets labour was found in vaine; but you do not well to extend this unto Reprobation in that ſenſe wee ſpeake of it: For, in your owne opinion, nothing but finall obſtinacie doth make men reprobate; but ſuch was not as yet the obſtinacie of thoſe Jewes, who are there called reprobate ſilver. And how uncharitable a thing were it for you, or any man, to thinke that none of thoſe obſtinate Jewes were afterwards converted unto God by the miniſterie of the Prophet Jeremiah. Yet, admit it were finall, ſuch I confeſſe precedes condemnation which is temporall: But will you herence inferre it precedes alſo Reprobation, or the decree of condemnation, which is eternall? But there is no tolerable good conſequence in this; and you might as well inferre, that good workes are precedent to election, as I have already ſhewed. And withall, hereby you ſhould conſtitute a very wild order of things in execution: Yet, I grant, every obſtinacie, ſo long as men continue in it, making a ſhew of godlineſſe, is ſufficient to conſtitute them reprobate ſilver, and ſuch as are given over into a reprobate minde. Were it ſo, that after God hath uſed meanes to purge the people, and they would not be purged, then hee rejects all further care of purging them from their filthineſſe any more: will you inferre therence, that the conſideration of this contempt of the meanes of grace goes before Reprobation, as it ſignifies the decree of condemnation? And conſider you not, that thus the permiſſion of this obſtinacie in Gods intention, muſt goe before condemnation, and conſequently muſt follow after it in execution? That is, men ſhall firſt be condemned, and afterwards ſuffered to deſpiſe the meanes of grace. Againe, doth not faith, and repentance, and good workes, in like manner precede ſalvation? And muſt not the conſideration of all theſe by like reaſon goe before Election? Beſides all this, it is an untruth which you deliver; that after men have refuſed to be purged when God would have purged them, forthwith hee gives off all further care of purging them from their ſilthineſſe. How many thouſands are there in this Kingdome, who are guiltie, and for many yeares have been guiltie, of refuſing to be purged when God would have purged them: yet doth not God give over all further care of purging them from their ſilthineſſe? and who dares ſay, that none of them ſhall be converted unto God ere they die? Doth not Paul warne Timothie to carry himſelfe gently towards them that are without, waiting foreign, if at length God will give them repentance, &c? And why ſhould wee deſpaire of any, ſo long as God ſuffers them to live, and injoy the meanes of grace? Neither doth the Prophet Ezech. 24. 13. expreſſe or ſignifie, that God in this caſe gives over all further care of purging their ſilthineſſe, onelyonly profeſſeth that hee will not ſpare them any longer: They ſhould not be purged, till he had cauſed his wrath to light upon them. But might not the lighting of Gods wrath upon them be a meanes of this? Nay, is not this Gods ordinarie courſe, when his word is received in vaine, to exerciſe his people with affliction, and that to this end, even to purge away their droſſe till it be pure, and take away all their tinne? Iſai, 1. And did not the Lord promiſe as much by the mouth of Ezechiel alſo, and that in reference to the very ſame wrath of God, as a meanes of their reformation? What elſe meaneth that, I will ſcatter thee among the heathen, and diſperſe thee in the Countries, and will conſume thy filthineſſe out of thee? Ezek. 22. 15. Your ſecond queſtion is of the very ſame nature, and admits in every particular the very ſame anſwer.
From the old Teſtament you come unto the new: That of the Apoſtle, 2 Cor. 13. 5. you ſtraine miſerablie to make it ſerve your turne. For firſt you ſerve your turne at pleaſure in the word foreign, which is meerly the privation of foreign. yet you inforce it to ſignifie a deſperate condition, which is utterly repugnant to the genius of the Apoſtles text: who admoniſheth them to prove themſelves, whether they were in the faith, to humble them if they found themſelves otherwiſe; not to preach deſperation unto them. Nother doth the Apoſtle inferre the condition of reprobates (ſuch as there hee ſpeakes of) from the receiving of the grace of God by a powerfull miniſterie (ſuch as Pauls was) offered unto them in vaine; but from the not having Chriſt in them. In this caſe, whatſoever their miniſter was, and how litle time ſoever, as well as how long they had injoyed the Goſpel, hee pronounced them reprobates: As, indeed, till men are effectually called, there is noe neceſſitie that there ſhould be any difference between the Elect and Reprobates conſidered in themſelves: Albeit in reſpect of the different purpoſes of God towards them, there is a very great difference. That out of the 1. to the Rom. as concerning the Gentiles given up to a reprobate minde, I have already ſpoken ſufficient. I like Piſcators interpretation of foreign better then yours: Hee renders it thus, in mentem omnis judicii expertem. And I pray tell me, doe you not thinke they were given over foreign; foreign, before their transforming of the glory of the incorruptible God, into the ſimilitude of corruptible things? Were it not ſo, how could they have been guiltie of ſo foule a transformation? It is true, hee gave them up alſo to a reprobate minde, to doe things uncomely, and to corrupt their lives alſo with horrible uncleanneſſe. Yet, I have ſhewed out of 1 Cor. 6. that ſome of thoſe were afterwards ſanctified, and conſequently ab origine the elect of God, and not reprobates in ſuch a ſenſe as we entreat of it in this controverſie.
Be it ſo, that men are not ſhut up in enmitie againſt Chriſt till they have the light: For, how could it be otherwiſe, ſeeing to be an enemie to the light, and to hate the light, are but one thing, though expreſſed under different phraſes. What is this to the purpoſe? Say they are not condemned till then; I ſay nor then neither; 1. Unleſſe they continue finally therein: for were not the very Elect ſometimes ſtrangers and enemies? Rom. 5-10. Col. 1. 12. Be it ſo, hatred of the light goeth before condemnation, therfore the conſideration of this hatred goes before Gods purpoſe to condemne them. If this Logick likes you, like this alſo: Faith, repentance, and good workes, goe before ſalvation; therefore they are before Gods purpoſe to ſave them whom he ſaves. But, wheras you ſeeme to denote, that after a certaine continuance in hatred of the light, a mans caſe is deſperate, which you ſeeme to ſignifie by a phraſe of ſhutting up; beſides that it is nothing at all to the preſent purpoſe, but matter of another queſtion, I ſhall beleeve it, when I finde your ſelfe, or any man elſe, to prove it: In the meane time I continue as I am, and reſt contented with the reaſons formerly mentioned for the diſproving of it. Undoubtedly, by the ſeed of the ſerpent, cannot be meant all men fallen and corrupted in Adam by originall ſinne, for they are expreſly propoſed in oppoſition to the ſeed of the woman: Gen. 3. 15. Herein I concurre with you, but I concurre not with you in the deſcription of the ſeed of the ſerpent; for that agrees to all, even to the Elect, as well as to the Reprobate: before the time comes, that God hath appointed for their effectuall calling; for till then, they have the Image of the old ſerpent (as you call it) ſtamped upon them: for they are in blindneſſe of minde and hardneſſe of heart, which undoubtedly are the chiefe workes of the devill, which Chriſt came into the world to looſe. Their will is to doe the luſts of the devill, for the devill workes in them, and being taken in his ſnare, they are led captive by him to doe his will; yea Paul himſelfe had an hatred of the light, and loved darkneſſe above it. But aſſure your ſelfe, no hatred of the light, except it be finall, is the cauſe why our Saviour ſhuts any man under condemnation. I verily thought with my ſelfe (ſaith St. Paul) that I ought to doe Act. 26. 9.many contrary things againſt the name of Jeſus of Nazareth. 10. Which things I alſo did in Jeruſalem; for many of the Saints did I ſhut up in priſon, having received authoritie from the chiefe Prieſts, and when they were put to death, I gave my voice againſt them. 11. And I puniſhed them oft in every ſynagogue, and compelled them to blaſpheme; and being excedingly mad againſt them, I perſecuted them even unto ſtrange Cities. I ſee no reaſon why the prophaneneſs of Eſau ſhould ſtand in greater oppoſition unto grace, then the zeale of Paul while he was a perſecuter. Eſau intreated Jacob kindly in his returne from Meſopotamia, but Eſau continued finally in his prophaneneſſe. Paul continued not in the courſe of his blind perſecuting zeale; and this puts the true difference between them. Though with God there was a difference put between them from everlaſting in his counſels, to make the one a veſſell of mercy, the other a veſſell of wrath. And I ſee no reaſon why the reprobates ſhould not be accounted the ſeed of the ſerpent from their firſt conception; not becauſe of their originall pollution (for that is common to them with Gods Elect) but becauſe God doth not purpoſe to cure it in them, as hee will cure it in the Elect; though this naturall corruption cannot break forth into actuall hatred of the truth, till they were brought, acquainted with it: and the like actuall hatred breakes forth alſo in Gods Elect, as it did in Paul, untill the time comes which God hath appointed for the curing of it: But hee will never cure it in the Reprobate.
Againſt the point I know nothing of worth, beſides that in the Anſw.Rom. interpreted and opened in the anſwere to the fourth Doubt following; ſave onelyonly that place in Jude, where it is ſaid of the falſe teachers (as it is commonly tranſlated) that they were ordained of old to condemnation. The words in the originall are; foreign. The ſenſe whereof is given to be, that theſe falſe teachers were of old ordained to judgement. viz. As they take it from eternitie, and ſo before themſelves were, or had given any former cauſe of ſuch condemnation: and according to this ſenſe, the ſubject whereabouts the decree of reprobation is converſant, is not the world as fallen in Adam, much leſſe as fallen from Chriſt: but as conſidered in maſſa pura, before they had done good or evil, yea, before they were. To cleare this objection I am to crave leave to depart from the uſuall tranſlation and interpretation of this place. For firſt, foreign doth not in the firſt place ſignifie condemnation, but, as you well know, judgement rather. And ſo if I ſhould give the ſenſe, they were of old ordained to judgement, viz. according to their workes; this would not at all touch the ſecond act of poſitive Reprobation, the point now in hand; but only confirme the firſt point touching the former act of poſitive Retribution, ſpoken of before; viz. before the world was, God then ordained the men of this world to judgment according to their works. And ſurely I ſhould have reſted in this ſenſe, but that I ſee the Apoſtle Jude interpoſing the Pronounc… foreign, doth thereby point at ſome ſpirituall kind of foreign, or judgement ſpoken of by him in the wordes before. v. 3. Hee thought it needfull to exhort them to contend earneſtly for the faith once given to the Saints. In the v. 4. Hee rendreth a juſt reaſon hereof from the antagoniſts which were crept in amongſt them; and whom God himſelfe, as the chiefe foreign, had deſigned and ſent amongſt them, to put them to this contention and tryall. For ſo the coherence requires this word foreign to be here tranſlated; for foreign coming of foreign, which ſignifies decerno, dimico, to contend in law or warre; and then judico, and laſt of all condemno; doth firſt ſignifie lis or certamen, contention or tryall; and then judgement, and at the laſt hand condemnation. Thus, Paul takes this word in the firſt ſenſe with Jude here, foreign for ſuits or tryalls, or contentions. There is utterly (ſaith hee) a fault amongſt you, foreign, in that you have contentions, or ſuits, or tryalls, one with another. If you take the primitive ſenſe of the word foreign, and alſo conſider the coherence of the Apoſtles words in this place, this will appeare to bee his native and true meaning; foreign, who were of old deſigned to this contention: Yet for a little further clearing of the text, let me adde a word touching the ſenſe of the other two words; foreign. In the word foreign the Apoſtle alludeth to the common courſe of Judges, and ſuites in the law; or of wreſtlings in the Olympian, or of captaines in the war, who were wont conſcribere, to deſigne afore-hand, or ſet downe in writing the names of ſuch adverſaries as were to have their cauſes or tryalls tryed before them. And as for foreign, which ſignifies of old, I dare not ſtretch it ſo farre, as to reach it to eternitie; neither doth the place require it, nor any other in ſcripture to my remembrance. Yea, God himſelfe, in Jeremy, plainly diſtinguiſheth time of old, from eternitie; as the leſſer from the greater. If you then aske what is that old time Jude here ſpeakes of, wherein God wrought afore-hand, and as it were deſigned; viz. theſe falſe teachers to the tryall of his Church, and contention with him: I anſwere, About 4040. yeares before Jude wrote this Epiſtle, when God pronounced in 'Paradiſe that ancient curſe upon the ſerpent and his ſeed, I will put enmitie (ſaith he) between thee and the woman, and between thy ſeed and her ſeed, then was that of old, when God did aſſigne and appoint theſe falſe teachers under theſe generall words, the ſeed of the ſerpent, to this enmitie, and contention with the Church, concerning the faith once given to the Saints. And indeed the deſcription which Jude gives of theſe falſe teachers, thus ſet out by God unto this contention, doth plainly decipher them as the ſeed of the ſerpent; foreign, ungodly men, turning the grace of God into wantonneſſe, denying the only Lord God, and our Lord Jeſus Chriſt.
Thus have I declared how farre, or rather how little I have departed, and upon what grounds, not ſo much from the received doctrine of our Church, as the received manner of the explication of it. In all which I humbly ſubmit my ſpirit, not only to the judgment of the reformed Churches, whether of England, or of foreigne countries (if ever they come to take notice hereof) but alſo of every learned godly brother, into whoſe hands this diſcourſe may fall.
As for that place of Jude, foreign, Examin.the ſenſe hereof (you ſay) is given to be, that theſe falſe teachers were of old ordained to judgement: viz. As they take it from eternitie, and ſo before themſelves were, and had given any former cauſe of ſuch condemnation. This you make the interpretation of the place given by others, and their doctrine accordingly: And the conſequent thereof you make to be this; namely, That according to this ſenſe the ſubject whereabout the decree of Reprobation is converſant, is not the world as fallen in Adam, much leſſe as fallen from Chriſt, but as conſidered in maſſa pura, before they had done good or evill, yea, before they were. Now I have diverſe things to object againſt you in this. Firſt, were I of your opinion in the point of Reprobation, I ſhould utterly deny that there is any ſuch conſequent, that may be lawfully inferred from the former interpretation and doctrine: For, albeit men are from eternitie ordained to condemnation, and conſequently before themſelves were, or had given any former cauſe of ſuch condemnation: yet, if when God did ordaine them hereunto, he did foreſee, not only their fall in Adam, but their finall infidelitie and impenitency alſo, and thereupon did proceed to ordaine them to condemnation, as it is acknowledged on all hands at this day; both Papiſts, Arminians, and orthodox Proteſtants, your ſelfe onelyonly (that I know) excepted: then ſurely herehence it will not follow, that maſſapura ſhould be the object of Reprobation, but maſſa corrupta; and that not in Adam onelyonly, but with actuall ſinnes, and that throughout the whole courſe of their lives all along, even untill death. And I perſwade my ſelfe, you alſo will be of the ſame opinion, if you give your ſelfe to a due and ſerious conſideration of it; which might have ſaved you all this paines in ſtraining a poore text to ſerve your turne in a miſerable manner, and that moſt cauſeleſly: For, certainely you feare in this place, where there is no cauſe of feare at all on your part. Secondly, why ſhould you ſtraine courteſie to acknowledge Gods ordination (which is no other then Gods decree) of men unto condemnation, to have been from all eternitie? For, what Papiſt, Arminian, Lutheran, or orthodox Proteſtant (provided that he be learned withall) is found to deny this? Was it not one of the prodigious doctrines of Vorſtius, to maintaine that Gods decrees are not eternall? Whence it ſhould manifeſtly follow, that God is changeable. For, if God ſhould now begin to will that, which formerly hee willed not; this would introduce a change in God, as well as if hee ſhould ceaſe to will that which formerly hee willed. Can it be denyed, but that God did everlaſtingly foreſee whatſoever ſhould come to paſſe? If hee did, then he did from everlaſting foreſee the finall infidelitie and impenitency of every one that in ſuch a condition departs out of the world. And why then ſhould it not become God from everlaſting to ordaine all ſuch unto condemnation? Thirdly, who are they that interpret St. Jude in ſuch a manner as you obtrude upon them? I cannot beleeve any is found ſo abſurd. What? that foreign ſhould ſignifie no more then ordaine to judgement! What ſhall become of foreign then? a word in this place moſt ſignificant? I perſwade my ſelfe you cannot name one, the Author of ſo looſe an interpretation. But let us conſider how you carry your ſelfe in the clearing of it as you ſpeak, which indeed is to raiſe a miſt rather in the clear. foreign you ſay, in the firſt place ſignifies judgement; and, I ſay, neither doe they render it otherwiſe whom you undertake to confute. Yet, holding the tranſlation here (as it were at bay without ſpecification) it cannot ſtand with your interpretation; to wit, of Gods ordaining men to judgement (in generall) according to their workes: a judgement of mercy, in caſe their workes prove good; or of wrath, in caſe they prove evill, whatſoever you pretend to the contrary, but moſt improvidently. For, albeit the word judgement be generall, and indifferently appliable to either kind, yet, the Apoſtles phraſe here, this judgement, foreign, cannot be underſtood, and maintained in any ſuch generalitie and indifferencie. And therefore you could not reſt in this ſenſe without much overſight as your ſelfe obſerve, and forthwith confeſſe. Therefore you proceed further to obſerve, that the Apoſtle v. 3. thought it needfull to exhort them, to contend earneſtly for the faith once given to the Saints. That is true, In the v. 4. hee addes the reaſon hereof; that alſo is true in theſe words: For there are certaine men crept in, of old ordained foreign. And theſe men you call Antagoniſts, hawking thereby after ſome congruitie to your interpretation following. And thirdly, you obſerve, that God deſigned them to ſomewhat: and the better to hold up the congruitie of your interpretation, you call God the chiefe foreign. And the thing whereunto God deſigned them, was (you ſay) to put the Chriſtians, to whom the Apoſtle writes, to this contention and tryall: Where you leave the Greek, as no longer able to ſerve your turne; for it is not foreign, but foreign, whereunto God ordained them. But yet (which is enough) you poſitively avouch that the coherence requires this word foreign to bee ſo tranſlated. This, I ſay, were enough if you could as ſubſtantially prove it, as you doe confidently avouch it. And yet I preſume, you well know your ſelfe to have been the firſt that hath diſcovered any ſuch pregnancie of the text; to goe as it were with child with any ſuch ſenſe and meaning. And therefore it behooves you to bring good cardes for the proofe of this your interpretation, Now before I come to examine your proofe, I ſay, that this interpretation of yours is farre more … than that is which you impugne, by how much it is farre more … (as Arminius urgeth againſt Mr. 'Perkins according unto truth) to ſay, that God from eternitie ordaines a man unto ſinne, then, that from eternitie hee ordaines men unto condemnation: And Piſcator concurreth with you in the iſſue, though he takes a different way. Ad hoc judicium, foreign, i. e. (ſaith hee) ad hanc impietatem, qua impietate commerentur, ſibi que accerſunt judicium Dei, i. e. eternam condemnationem: As much as to ſay, to this impietie, which is their condemnation; according to that of our Saviour, Joh. 3. 16. This is the condemnation of the world, that light is come into the world, and men loved darkneſſe rather then light, becauſe their deeds were evill; ſtill holding the word foreign to his uſuall ſignification of judgement or condemnation. Now wee come to the conſideration of your proofe: foreign wee know, comes from foreign, which ſignifies, you ſay, firſt decerno, then judico, and laſt of all condemno. Be it ſo, hence you inferre, that foreign doth firſt ſignifie lis or certamen, and then judgement, and at the laſt, condemnation; and thus Jude takes it here. If this were granted you, then Judes meaning muſt be this, who were of old ordained to this contention: But you render it in much different manner, thus; Who were of old ordained to put them (good Chriſtians) to this contention. Something you plead for the libertie you take in tempering the word, but you doe not ſo much as endeavour to juſtifie the libertie you take in interpreting Pauls phraſe, when you ſay, that to ordaine men to this contention, is, to ordaine them to put Chriſtians to this contention. If you ſhould diſwade men from impatience, and, giving a reaſon hereof, ſhould ſay, For many wicked men there are of old ordained to this impatience; would any of your Auditors underſtand you? But give we you leave to enjoy your interpretation of the phraſe, let us ſee how you can juſtifie your interpretation of the word. The firſt reaſon is, ab origine nominis; as if the verbe foreign, did firſt ſignifie to contend, and thence you inferre that foreign ſignifies contention in the firſt place. But you bring no Greeke Grammarian or Dictionarie to juſtifie either the one or the other; neither doe I thinke any world of words (as Dictionaries are ſometimes called) doth juſtifie any ſuch interpretation of foreign or foreign. A matter may be determined by deeds (as by dint of ſword) as well as by words, and legall debatings; ſo that judicare and decernere, as comprehended under foreign, ſhall be ſtill of the ſame moment, and nothing different in the effect, though res prove to be judicata different wayes. Secondly you ſay, that St. Paul takes the word foreign, for contentions: I finde by my Concordance that the word foreign is found 28 times in the new Teſtament. Out of all theſe you have pickt out one to ſerve your turne, if that doth ſerve your turne; 1 Cor. 6. 7. There is utterly (ſaith he) a fault among you, foreign, that is, ſay you, in that you have contentions and ſuits or tryalls one with another. Calvin renders it thus, I am quidem omnino delictum in vobis eſt, quòd judicia habetis inter vos; keeping the word to his uſuall ſignification: you will have it to ſignifie contention, as if by ſpeciall providence it were here ſo uſed. For the better clearing of St. Jude, our Engliſh, both the laſt, and Geneva, thus: Now there is verily a fault among you, that you goe to law one with another. Now to goe to law, what is it but to ſeeke to civill courts for judgement or juſtice. Yet I am content to take your owne tranſlation, whereby it is apparent, that by this word, is not ſo much ſignified contentions in generall, as ſuites and tryalls in ſpeciall; like as Piſcator renders foreign in this place, controverſias forenſes, to wit, by a Metonymie of the effect for the cauſe; for, where there are judgements forenſecall, there muſt needs proceed controverſies forinſecall. And as for contentions in generall, I doubt not but you well know, that in the new Teſtament they are uſually denoted under the words foreign or foreign. Now compare wee this with that of Jude, when the Apoſtle exhorts them, v. 3. to contend (under the word foreign) for the faith once given to the Saints, and that againſt thoſe ſeducers and corrupters, the devills factors no doubt, who goeth about like a roaring Lion, ſeeking whom he may devoure: he doth nothing at all exhort them to ſuch contentions as you call ſuits or tryalls, but rather unto a contention of reſiſtance unto the practice of ſuch who would corrupt them; of the ſame nature with the exhortation of Peter, 1 Pet. 8. 5. Having told them of the devils going about like a roaring lion, &c. Whom reſiſt (ſaith he) ſtedfaſt in the faith: And anſwerable to that of Paul, Epheſ. 6. 12. Wee wraſtle not againſt fleſh and bloud, but againſt principalities, and againſt powers, and againſt worldly governours, &c. For this cauſe take unto you the whole armour of God, that yee may be able to reſiſt in the evill day; and having finiſhed all things, to ſtand. So that throughout, there is nothing at all that ſerves your turne for the countenancing of ſo ſtrained an expoſition, which yet (as before I ſhewed) is moſt cauſeleſly undertaken. You proceed to a little further clearing of the text, or rather to the raiſing of more miſts, eſpecially in the interpretation of the word foreign. As for the alluſion you finde in the word foreign to the common courſe of Judges and ſuits in the law, or of wraſtling in the Olympians, or of Captaines in the warre, who (as you ſay, but without any proofe) were wont conſcribere, to deſigne aforehand, or ſet downe in writing the names of ſuch adverſaries as were to have their cauſes or tryalls tryed before them. I have no great edge to oppoſe it. But Calvin goes no further then ſcripture, to diſcover unto us this alluſion: Porro (ſaith he) haec metaphora inde ſumpta eſt quod aeternum Dei conſilium, quo ordinati ſunt fideles ad ſalutem liber vocatur. And Revel. 20. wee read of another booke beſides the booke of life, wherein the deeds of wicked men are written, and is not there written (thinke wee) their condemnation alſo? As for the word foreign of old, I confeſſe there is no native force therein to extend it to the ſignification of eternitie: Nay, Mar. 15. 44. it is applyed to a very little time before; for Pilate demands of Joſeph of Airmathea, that came unto him boldly to aske the body of Jeſus, whether he were dead foreign already; yet it is applyable even to eternitie, neither doth it ſignifie any deſinite time riſing upwards. And, although this phraſe of old be diſtinguiſhed from eternitie, Jer. 31. 3. yet it is not Habac. 1. 12. And as the words are different in the hebrew, ſo neither of them is rendred by foreign in the greeke: but wee extend not the ſignification of it to eternitie by any force of the word, but from the matter whereof he treates, which is the ordination and decree of God, which every intelligent and orthodox Divine acknowledgeth to be eternall; and I finde it wondrous ſtrange ſo worthy a Divine as your ſelfe ſhould be of any other opinion. And, I pray, why might not this deſignation be from eternitie, as well as 4040. yeares before, ſuch ungodly men were crept in amongſt the people of God? Belike not till then was the divell aſſigned to be an enemie to the woman; for it is expreſly ſaid, God would put enmitie betweene the woman and the ſerpent, betweene the ſeed of the woman and the ſeed of the ſerpent. Surely, that place onelyonly ſignifies what Gods eternall purpoſe was in this particular, then breaking out and manifeſting it ſelfe; not that then the Lord did begin to ordaine it: For, nothing in the nature of God is temporall. And, certainely the enmitie of the ſerpent againſt mankinde had broken out before this.
Amongſt others, I am one into whoſe hand this diſcourſe of yours is fallen at length, having heard ſome inckling of it in the generall before; and truly by accident I lighted upon it, without any enquiring of mine, without any others offering it unto me; and I am ſorry to ſee the ſcandall and offence that is given thereby unto Gods people in the way of truth: and that as I ſeeme to have juſt cauſe to ſuſpect, ſome have been hardned and confirmed in their errour; and ſome, I heare, doe boaſt of this diſcourſe of yours, as no ſmall credit and reputation to their cauſe: yet, I am perſwaded, this is no judgement of God upon you, who are far from any hereticall animoſitie: onelyonly we all know but in part, and the beſt are obnoxious unto errour; but the judgements of God that have their courſe in theſe dayes doe aſtoniſh me, in giving men over to illuſions to believe lies, by what meanes, and after what manner he thinks good; and all becauſe we doe not embrace the truth, the precious truth of God with love, thereby making our ſelves moſt unworthy of it. For, when in vouchſafing unto us his holy truth, he doth as it were cramme us againſt our appetite, is it not high time for him to make us faſt?
And amongſt them of our ſelves, onelyonly this let me adde; becauſe, Anſw.verum & bonum convertuntur, every divine truth is rich in profitable uſe: I have been confirmed in this truth, by the holy uſefulneſſe thereof to all ſorts.
1 To the Elect it maintaineth and cheriſheth the freeneſſe and Uſe 1.largeneſſe of the riches of the grace of God to them, whoſe ſalvation he carrieth along in all the wayes of it, not according to their works, but according to his purpoſe and grace given them in Chriſt before the world was; under whom alſo are ſpread the everlaſting armes of Gods almightie power and eternall love to guide and preſerve them to his heavenly kingdome; which grace to us is ſo much the more magnified, when wee behold the ſeveritie, and yet equitie, of his juſtice towards the world of mankinde; who though hee love them as his creatures, yet he dealeth with them according to their workes, which in the end windeth up in their woefull and juſt deſtruction.
2 To the carnall Chriſtian, that ſinneth of ignorance or humane 2.frailitie, and not of prophane and wilfull contempt of the meanes and wayes of grace, this doctrine offereth a ſerious exhortation to them to ſeeke after Chriſt whilſt hee may be found, and earneſtly preſſeth on him thoſe lively and quickning expoſtulations of the Prophets, Why will you die, O houſe of Iſrael? What could I have done more for my vineyard, that I have not done? Turne yee, turne yee, that iniquitie may not be your deſtruction.
3 To the prophance and malignant dog and ſwine, that walloweth 3.in ſenſuall and worldly luſts, and ſnarleth againſt the meanes and wayes of his owne peace, and trampleth the precious ordinances of God under foote; to ſuch this doctrine teſtiſieth to their faoes, that God is juſt in all that cometh on them, and his way equall: They loved the curſed wayes of ſinne, and are fallen into them; they loved not the wayes of bleſſing, and therefore are they farre from them.
4 To the Lutheran and Arminian, who refuſe the excellent and 4.heavenly benefit of the ſound and comfortable doctrine of Election, by reaſon of ſome hard ſaying which they obſerved in the uſuall manner of handling the oppoſite decree of Reprobation; to them this doctrine removeth ſuch ſtumbling blocks out of the way, as have hitherto turned them out of the way of truth and peace.
5 To the cavilling froward ſpirit, this doctrine cutteth off all 5.occaſions of reviling and ſlandering the orthodox truth of God, and againſt them cleareth the equitie of the wayes of God.
6 To all ſorts of men, yea, to men and Angels, it miniſtreth 6.much matter of admiring and adoring the wonderfull riches of Gods grace to Chriſt the head of the Church, and in him to all the elect his members, the abſolute power of his ſoveraigntie in dealing farre otherwiſe with the world, the unſearchable depth of his wiſdome in the order and end of all his wayes, the unſearchable depth of his patience, bountie and long-ſuffering towards all men, and manifeſt equitie of his juſtice, even to thoſe who abuſe his patience and bountie to their owne perdition.
I confeſſe this courſe of juſtifying, a tenet, by the uſefulneſſe of Examin.it, is uſually much made of by the Arminians; but I could never brooke it in any. This is a faire way to make a rule of faith unto our ſelves, and under colour of uſefulneſſe, to ſhape the doctrine of the Goſpel after our owne fancies: yet, I am willing to examine what here you deliver alſo in every particular. 1. As touching the firſt Uſe, I finde, you ſerve your turne with a manifeſt confuſion of the grace of vocation, with the grace of ſalvation; Thus: God of free grace ſaves in the one, in juſtice damnes in the other. But the compariſon you make is nothing congruous; For, it is ſo carried by you, as if in this dealing of God, the caſe were alike with mans dealing; as when a Judge amongſt many malefactors, equally guiltie of death, ſaves ſome, and damnes others. Theſe are nothing equall; for the one die in faith and repentance, the other die void of faith, and in the ſtate of impenitency. Therefore to help this incongruitie, you will be driven to fly to effectuall vocation: And indeed, before God doth effectually call ſome by ſuch a grace as he denies others, they whom hee cals were no better then others. But, let us make way for the truth to appeare in her proper colours, by diſtinguiſhing thoſe things which ought to be diſtinguiſhed, leſt wee be found to be in love with our owne errours.
As touching Vocation; 1. we acknowledge with you, and you with us, the freeneſſe of Gods efficacious grace beſtowed on ſome, and denyed to others, and herein magnified; that whereas God might have beſtowed it on others, and not on them, he hath beſtowed it on them, and not on others; yea, on them who are but few in compariſon, permitting a farre greater multitude of others, and which is eſpecially to be conſidered, though you are not willing to take notice of it: Like as God hath mercy on ſome in giving them this efficacious grace we ſpeak of, meerely according to the good pleaſure of his owne will; ſo he hardens others, denying them the ſame grace, and that meerely according to the good pleaſure of his owne will. And thus the freeneſſe of his grace is magnified towards the elect, by his ſeveritie and freeneſſe of his will in denying it unto others: whereas you ſo carry it, as if the freeneſſe of his grace to the one, were magnified in reſpect of his juſtice toward the world of mankinde, in dealing with them according to their workes; which is a plauſible ſpeech, and of common courſe uſually admitted, but utterly void of truth. The truth being this: That like as God, in inflicting damnation on men, doth not proceed according to the meer pleaſure of his own will, but according to the works of men; ſo, in denying grace efficacious, he doth not proceed according to the workes of men, but meerely according to the good pleaſure of his owne will. For, the Apoſtle plainely profeſſeth in this caſe, that looke how he hath merciemercy on whom hee will; ſo likewiſe he hardens whom hee will. And to cleare the truth in this point (becauſe as many as vary from the truth of God in this point, are not very prone to heare on this eare) let us conſider, that juſtice hath different acceptions. In a common notion it is no otherwiſe taken then for juſtitia condecentiae, as the Schoolemen call it. Thus, whatſoever God doth is an act of Gods juſtice, whether it be an act of power, as in makeing the world out of nothing, or an act of liberalitie, in doing good to the creature without cauſe, or an act of mercy in pardoning ſin; all theſe are acts of juſtice in this ſenſe. The meaning whereof is no more but this: In all theſe actions God doth no other thing then what himſelfe hath lawfull power to doe. In this ſenſe it is juſt with God, as well to have mercy on whom he will, as to harden whom hee will. And ſo your compariſon here made, ſhould have no life at all to that purpoſe whereunto you accommodate it. For, in this ſenſe the juſtice of God ſhall equally appeare on both ſides: Whereas you make the freeneſſe of Gods grace only on the one ſide to be magnified the more, by the conſideration of his juſtice, which hath courſe on the other. So that to hold up your owne compariſon as decently propoſed, you muſt be driven to forgoe this common notion of juſtice, and ſticke to a more ſtrict and peculiar notion thereof; and that is, when God rewards or puniſheth men according to their workes. Now, I ſay, that God doth not deny efficacious grace to any man according to his workes; which I demonſtrate thus: The execution of juſtice in this kinde, doth alwayes proceed according to ſome law, which law is made to man by ſome ſuperior power; but unto God not by any ſuperior power (for hee acknowledgeth no ſuperior power), but by his owne will: As for example, Wherefore doth God crowne all them with glory who die in faith, and in repentance? To wit, becauſe he hath ordained and made a law, that, whoſoever continueth to the end (in the ſtate of faith and repentance) ſhall be ſaved. Againe, why doth God damne them to everlaſting fire who die in ſinne, void of faith, void of repentance? To wit, becauſe God hath ordained and made a law, that, whoſoever beleeveth not (provided that he continueth in unbeliefe unto the end) ſhall be damned. For, undoubtedly, God could have turned men into nothing, had it ſo pleaſed him, and had hee not decreed the contrary; like as hee brought men out of nothing. Now ſhew me that God hath ordained or made a law, that men found in ſuch or ſuch a condition ſhall be denyed efficacious grace: if you cannot ſhew any ſuch ordinance or law of God, then doe not ſay that God, in denying grace, proceeds according to mens workes in juſtice. And, indeed, if any ſuch law could be aſſigned, it would follow, that in the communicating of grace alſo God ſhould proceed not according to the good pleaſure of his will, but in juſtice, according to mens workes. Conſider a ſecond argument, What is ſinne originall, but the ſpirituall death of the ſoule? By Regeneration man formerly dead in ſinne is revived. Now is it congruous to ſay, that becauſe man is dead in ſinne, therefore it is juſt with God not to revive him? Becauſe a man is blind, therefore it is juſt with God not to open his eyes? Or, becauſe he is deafe, therefore it is juſt with God not to open his eares? Suppoſe ſin were but the ſickneſſe of the ſoule, is it congruous to ſay, that becauſe a man is ſicke, therefore it is juſt with God not to cure him? Whereas it is manifeſt, that unleſſe a man were firſt ſicke, it were impoſſible to cure him; unleſſe firſt blinde or deafe, it were impoſſible to reſtore ſight or hearing unto him; unleſſe firſt dead, it were utterly impoſſible to revive him.
Come wee now to ſalvation and damnation; you ſeeme to ſay that God of his free grace doth ſave a man. In my judgement it is an improvident ſpeech. For, conſider, whom doth God ſave of ripe yeares? Doth hee ſave any other but thoſe that die in the Lord? That is, ſuch as die in the ſtate of grace, in the ſtate of faith and repentance? Now judge, I pray, Is it fit to ſay, It is free and indifferent with God, either to ſave or damne them who die in the Lord, in the ſtate of grace, in the ſtate of repentance? For, hath not God made as well ſuch a law, that, whoſoever beleeves and repents, he ſhall be ſaved? As ſuch a law, Whoſoever beleeves not, nor repents, ſhall be damned? And, in reſpect of the former law, is not God as much obliged to ſave them that beleeve and repent, as in reſpect of the latter law, hee is obliged to damne them that beleeve not, that repent not? So that the compariſon is miſerably to blame, made between the freeneſſe of Gods grace in ſaving the one, and his ſeveritie and juſtice in condemning others: And the confounding of effectuall vocation and ſalvation on the one ſide, and obduration with damnation on the other, hath expoſed you to this incongruitie ere you are aware. So that, whereas I thought to have leaſt to doe about this uſe, a greater buſineſſe is made unto me in clearing the truth of God herein then I could imagine: and yet I am not come to an end. This may ſuffice to diſcover the unſoundneſſe of the maine body of your compariſon. But there are ſome other things to be conſidered on the by: Firſt, by way of amplifying the largeneſſe of the riches of the grace of God. You tell us how the Lord carrieth the ſalvation of his Elect in all the wayes of it, &c. And forthwith by way of addition you ſay, that under them alſo are ſpread the everlaſtig armes of Gods power and eternall love, to guide them to his eternall kingdome: Which is no different thing, but meerely the ſame with the former, of carrying their ſalvation along in all the wayes of it. Theſe expreſſions, I confeſſe, are momentuous, to ſtir up gracious affections in the apprehenſion of the freeneſſe and power of Gods grace. But, if hereby our judgement (in the meane time) is not a little diſturbed in diſcerning Gods truth, ſo that wee embrace errour in ſtead thereof, wee ſhall buy good affections at too deare a rate, as is the loſſe of truth. And hereby as I have ſhewed, the freeneſſe of Gods grace is miſerably weakned: For, if God be not acknowledged freely and of the meere pleaſure of his will to deny grace unto ſome, I cannot ſee how well it can be maintained that hee doth freely and according to the meere pleaſure of his owne will beſtow it upon others. Againe, that phraſe of yours, the equitic of Gods juſtice toward them that are damned, ſeemes ſomewhat incongruous. For, equitie ſignifies the moderation of juſtice in ſuch ſort, that the ſtrictneſſe thereof may not hinder mans good: But what good the damned reap by this equitie you ſpeak of, you have not declared. Laſtly, you ſay, God loves the damned as they are his creatures. And it is a phraſe, I confeſſe, that hath 'its courſe with many hand over head. In the very ſtate of damnation in hell fire, they are and ſtill continue to be his creatures; what, I pray, is that love of God that paſſeth upon them in that ſtate? Undoubtedly, whatſoever it be, it muſt conſiſt with hatred in the higheſt degree. I would willingly know whether it be Amor complacentiae, or Amor beneficentiae. If it bee complacentiae, what is it that God likes in them, unleſſe it be his own worke, the nature of men? Or what good is it that God doth unto them in the ſtate of damnation? Can it be any other then the continuance of their being? Yet, moſt thinke that is nothing good to them in the ſtate of damnation. Whatſoever your meaning be, if you did expreſſe it, it may be you would fly from your owne caution in this place, as Moſes did from his rod when it was turned into a Serpent. I am perſwaded, the apparent incongruitie thereof would little pleaſe you. I come to the Conſideration of the ſecond Uſe.
2 That the doctrine of our Church, from which you ſwerve, doth not offer, as well as yours, to carnall Chriſtians a ſerious exhortation to ſeeke after Chriſt whilſt he may be found: Or that it doth not, as earneſtly as yours, preſſe upon them thoſe heartie and quickning expoſtulations of the Prophets: Why will yee die, O houſe of Iſrael? Or, What could I have done more for my vineyard that I have not done? Turne yee, turne yee, that iniquitie may not be your deſtruction, you doe not ſo much as goe about to prove. But I have ſomething more to except againſt this uſe of yours. The deſcription here given by you of a carnall Chriſtian; to wit, That hee ſinnes of ignorance and humane frailtie, and not of prophane and wilfull contempt of the meanes of grace; I had thought it had been proper to the regenerate, and not at all belonging to the carnall Chriſtians, whom, I thinke, you make no better than naturall men, to whom the things of God are fooliſhneſſe; and in whom foreign is enmitie unto God, in ſuch ſort, that they are not ſubject unto the law of God, nor can be. But, I preſume, you ſpeak this of civill and morall Chriſtians, conforming to the meanes of grace, and not giving any outward evidence of contemning them. But, herehence it followeth not, that God who ſeeth their hearts, finds not prophaneneſſe in them, or vile eſtimation of the meanes of grace. But howſoever, whether they are prophane or formall, wee exhort all, wee preſſe the ſame expoſtulations upon all: and dare you ſay, that never any prophane or wilfull contemner of the meanes of grace is converted? Though that theſe expoſtulations doe quicken any, it is meerely of the ſpirit of God, who bloweth where hee liſteth. But, whereas you ſeeme to imply (though you are not willing to deale plainly, and expreſſe ſo much) that a carnall Chriſtian, ſuch as here you have ſhaped him, hath power to yeeld to theſe exhortations, and quickning expoſtulations; a point that we dare not take hold of, without much explication: For, to yeeld unto them in a gracious manner, I conceive, to be utterly out of the ſphere of a naturall man, or a carnall Chriſtians activitie: And, I preſume, you will affirme as much; but to yeeld unto them, either hypocritically, either according to the courſe of groſſe hypocriſie, or of that hypocriſie which is ſecret to him that is poſſeſſed with it, or, ad exteriorem vitae emendationem; wee deny not ſuch a power unto a carnall Chriſtian as you deſcribe him, nor unto any prophane perſon whatſoever. And, I am perſwaded, it is onelyonly a conſideration of things in generall, and in a confuſaneous manner, holds you on to imply ſuch a power in carnall Chriſtians: Whereas if things were diſtinguiſhed aright, it would more eaſily appeare what is within the region of nature, and what beyond it, as meerely imputable to the ſpeciall grace of God, and operation of his ſpirit.
3 As for dogs and ſwine, wee are forbidden to give our holy things, or to caſt our pearles before them at all. And therefore are wee not to trouble our ſelves, in conſidering to what end this doctrine is to be preached unto them. And yet, as for the teſtifications propoſed as proper unto them, it is nothing ſo; for not to them only, but to carnall Chriſtians alſo doe ſuch belong, yea, to the very Children of God alſo; to wit, That God is juſt in all that cometh on them, and his wayes equall. As when after Davids foule ſinnes in the matter of Uriah, the ſword purſued his houſe, and Abſolon defiled his fathers concubines, and hee was driven to flie from Jeruſalem, and Shimei meeting him on the way curſed him, &c. And, I pray you, what unregenerate man throughout the world doth not love the curſed wayes of ſin, in ſome kind or other, though not in all kinds? And no marvell, for vice is like a pike in a pond, it devoures both vertue and leſſer vices: One vice is oppoſite to another, and not onelyonly unto vertue: And therefore, no mervaile if no man be found vicious in all kinds.
4 As for the Lutheran and Arminian, you profeſſe, that this Tenet of yours removes ſuch ſtumbling blocks out of their way, as have hitherto turned them out of the way of truth and peace. But what theſe ſtumbling blocks are, which you have removed, I know not. It ſeemes this hath been a chiefe inducement unto you, to decline from that which you confeſſe to be the moſt received opinion of our Church, and to ſhape unto your ſelfe a new forme of opinion different from that which is received, (if not to remove ſome ſtumbling blocks out of your owne way.) Now, if it be ſo, the faireſt courſe had been to have expreſſed what theſe offences are; Secondly, how our moſt received Tenet doth either caſt them in tho way of others, or at leaſt doth not remove them; and thirdly, to ſhew how by this opinion of yours they are removed: But none of theſe have been performed by you. Againe, Mr. Moulin, being very orthodox in the point of Election, as you are, varieth from us, as you doe, in the point of Reprobation; maintaining, Reprobation to be inſtituted upon the foreſight of mans finall impenitency, in his Anatome Arminianiſmi. Corvinus an Arminan, hath taken him to taske in a worke of his, and is never a whit the more forward to concurre with us in the point of Election, becauſe Moulin concurres with them in the point of Reprobation. Nay, what doe Papiſts ſay about Durham, by occaſion of our complying with them, but this, They need not comply with us, for wee come faſt enough forwards to comply with them. And more then this, I have already ſhewed, that this tempering (or corrupting rather) of the doctrine of Reprobation, maketh a faire way for the utter overthrowing of that which you call the ſound and comfortable doctrine of Election. Foraſmuch, as looke by what reaſon you maintaine the foreſight of ſmall impenitencie and infidelitie to goe before Reprobation, as it ſignifies the puniſhing with everlaſting death; by the ſame reaſon it will appeare, that the foreſight of finall perſeverance in faith, repentance, and good workes, muſt neceſſarily goe before Election, as it ſignifies Gods decree of rewarding with everlaſting life. In which notion alone, election or the decree of ſalvation, is contrarily oppoſite to reprobation, or the decree of condemnation. For, in maintaining that Reprobation, as a purpoſe of God to condemne for ſin, doth preſuppoſe the foreſight of ſinne, you doe thereby imply that Election, as a purpoſe of God to reward for righteouſneſſe of faith and repentance, doth preſuppoſe the foreſight of faith and repentance. But, if your meaning be no other than this, that God hath ordained no man unto damnation but for ſinne, what offence or ſcandall doe you remove hereby, which wee doe not remove alſo, who concurre with you herein. And, which is more, wee are ready not onelyonly to affirme, but to make good alſo, that in no moment of nature doth the purpoſe of Condemnation goe before the foreſight of ſinne, even of that ſinne for which men ſhall be damned: Whereas you, in maintaining that the foreſight of ſinne is precedent to the purpoſe of condemnation, are not able to make it good; but muſt neceſſarily fall foule upon a manifeſt contradiction to your owne rules: For, if the foreſight of ſinne be precedent to the decree of condemnation, then God did firſt decree to permit ſinne, before hee did decree to damne for it: And herehence it followeth that permiſſion of ſinne in Gods intention, was before condemnation: and if it were firſt in intention, then, by your owne rules, it muſt be laſt in execution; that is, men ſhall be condemned for ſinne, before ever they be permitted to ſinne. Nay, I appeale to your owne conſcience, whether wee doe not open a fairer way for compoſition in the point of election, then you doe in the point of Reprobation. Conſidering that like as in Reprobation, Gods decree to condemne, is in no moment of nature precedent to Gods foreſight of ſinne; ſo in Election, I am bold to affirme, that Gods purpoſe to ſave is in no moment of nature before his foreſight of faith, repentance, and good workes, and finall perſeverance in them all. Will not you thinke, that you have cauſe to feare hereupon, that I am more diſſolute in the point of Election, than rigid in the point of Reprobation? Yet if you will confeſſe, that herein is a faire way opened for compoſition in the point of Election; I dare undertake to perſwade you, that this ſhall be maintained without any prejudice either to the freeneſſe of Gods grace, or to the abſolutneſſe of his power. The truth is, our Divines have a long time erred in making different decrees of thoſe which are but one (I mean formall) decree, to wit, of the meanes, though materially different, which is nothing ſtrange: For, why ſhould it ſeeme ſtrange that many meanes ſhould be required to the ſame end? Wee commonly ſay, that Gods decree to give ſalvation is the decree of the end; and his decree to give faith and repentance is the decree of the meanes: yet they dare not ſay commonly, that Gods decree to inflict damnation is the decree of the end; and Gods decree to deny grace is the decree of the meanes: And ſo they are driven to overthrow all Analogie between Election and Reprobation. I ſay that Gods decree of giving faith and ſalvation unto ſinners, are but one formall decree of God concerning the meanes; the end whereof is, the manifeſtation of Gods glory in the way of merciemercy mixt with juſtice. And, indeed, nothing can be the end of Gods actions but his owne glory; for hee made all things for himſelfe, and as all things are from him, ſo all things muſt be for him; for the ſupreame efficient muſt be the ſupreame end. Now if God at once, and in one moment of nature, decreeth to give ſalvation by way of reward of faith, judge you, or let any indifferent Reader judge, whether this decree of ſalvation be not neceſſarily conjunct with the foreſight of ſaith.
5 As for the occaſions of ſlandering and reviling the orthodox truth of God, which as you conceive, this doctrine of yours cutteth of to the cavilling and froward ſpirit; you have not ſo much as expreſſed what they are, much leſſe juſtified them, to be ſuch occaſions as you ſpeak of, or ſhewed how they are removed by your doctrine, and not by ours. In like ſort, what is that equitie of the wayes of God, the credit of the clearing whereof, you attribute to your owne doctrine, and derogate from ours, you take no paines to explicate. If your meaning be, that you maintaine, that God condemnes no man but for ſinne voluntarily and freely committed by him, and withall doe obtrude upon us the contrary, you doe us the greater wrong, provided you ſpeak of men of ripe yeares. As for the damnation of infants, I doubt you feare ſo much to offend men, that you come too neere the Pelagian and Arminian tenet hereabouts. And if you thinke there is any active power in a naturall man to believe and repent, wee will not feare offence to reſiſt you, or any man in this, the ſcripture having ſo plainely expreſſed the contradictorie to this; 1 Cor. 2. 14. and Rom. 8. 8. Or, if your opinion be, that God doth not harden whom he will, as well as hee ſhewes merciemercy on whom hee will; (where the good pleaſure of God is as evidently ſignified to be the cauſe of the one, as of the other) wee ſhall not forbeare by Gods grace, through feare of offence, to reſiſt you in this alſo. And if Pharaoh ſhall hereupon object and ſay, Why doth God complaine of my not letting Iſrael goe, when he himſelfe hardens, my heart, that I may not let Iſrael goe; wee thinke it fit to take the Apoſtles courſe to ſtop ſuch a ones mouth; and ſay, O man who art thou that diſputeſt with God, ſhall the thing formed ſay to him that formed it, why haſt thou made me thus? Hath not the potter power, &c. And let men take heed, they doe not take upon them to be wiſer then the Holy Ghoſt, and thinke to ſatisfie men by deviſes of their owne, when the word of God doth not ſatisfie them. Yet, in all this, the Apoſtle doth not impeach the libertie of their wils, nor Auſtin neither, but rather juſtifieth it throughout; yet is hee bold to pronounce, that libertas ſine gratia, non eſt libertas ſed contumacia. As much as to ſay, a man without grace hath will too much to that which is evill, and averſe from that which is good, as being wilfully bent to the one, and oppoſite to the other. And, the providence of God in the efficacie of working all things to his owne ends, compared with the libertie of the creature, hath ever been accounted of a ſecret nature; whereas now a dayes, nothing will ſatisfie the Patrons of free will, unleſſe this ſecret and miſterious providence of God, as it was wont to be accounted, come to be utterly overthrowen, and libertie of the creature (if not chance) be brought to domineere in the place thereof. When you ſpeak of the orthodox truth of God, I preſume, you doe not diſtinguiſh of the truth of God as if ſome were orthodox, and ſome not. Yet, I confeſſe, Epithites have another uſe beſides the uſe of diſtinction; yet, in this caſe alſo, the Epithite is not congruous, for orthodox is as much in effect as true.
6 As touching the laſt, I preſume, you will not deny, but that the riches of Gods grace to Chriſt, and in him to all the Elect, are by our Tenet acknowledged to be as wonderfull as by yours. As for the abſolute power of his ſoveraigntie in dealing farre otherwiſe with the world, I preſume, your opinion is, that wee doe exceed rather then come ſhort of you in the acknowledging thereof: For, wee maintaine God to be as abſolute and free, in the denying of grace to ſome, as in giving it to others. And by denying of grace, wee underſtand the hardning of men, at leaſt as touching the chiefe part wherein it conſiſts. Yet, this you will have to proceed not ſo much according to Gods abſolutneſſe, as according to his juſtice in puniſhing men with obduration: yet, I grant, there is an obduration which is properly enough a puniſhment of ſinne, and when men are thereby proſtituted unto danger, and expoſed unto deſtruction. Yet, I dare appeale to the judgment of any intelligent Arminian, whether, in caſe you doe maintaine as you ſpeak, the abſolute power of Gods ſoveraigntie in dealing farre otherwiſe with the world, then with the elect, any ſcandall is removed out of their way by your tenet which is caſt in their way by ours. As for the unſearchable depth of his wiſdome in the order and end of all his wayes, as alſo of his patience towards all men; I preſume, you will not ſay it is more maintained by your tenet then by ours. But by the way, I hope, you will not except againſt that of Auſtin; Quantam libet praebuerit patientiam niſi Deus dederit, quis aget poenitentiam, cont. Jul. liber 5. Cap. 4. And againe in the ſame place, Iſtorum neminem (to wit, non praedeſtinatorum) adduoit Deus ad ſalubrem ſpiritualemque poenitentiam, quâ homo reconoiliatur Deo in Chriſto, ſive ampliorem illis patientiam, ſive non imparem praebeat. And againe, adducit ad poenitentiam, ſed praedeſtinatum adducit, and none other in his opinion. As for the juſtice of God to obſtinate ſinners, I hope you will not ſay, the common tenet of our Divines doth any way infringe it; wee generally maintaine him to be righteous in all his workes, and holy in all his wayes: For, hee puniſheth none but for ſin; none of ripe yeares, but for ſinne voluntarily and freely committed by them, and that in ſuch ſort as they might avoide it; ſpeaking of any outward tranſgreſion; OnelyOnly it is not in their power to change their hearts, and to love God with all their hearts, and feare him, and depend upon him: Whence it cometh to paſſe, that albeit there is no particular, materiall, tranſgreſion, which they could not avoide, yet it is not in the power of a naturall man to avoid it in a gracious manner; and all for want of that love of God, before ſpoken of, which cannot be wrought in a man, but by the ſpirit of regeneration. If any man ſhould further object (as I wiſh you had objected, to the uttermoſt, againſt our Tenet) ſuppoſing a naturall man to performe what good lieth in his power to performe, but not in a gracious manner; and likewiſe to omit what lyeth in his power to omit, but not in a gracious manner, which alone is not in his power to performe; and ſay, what juſtice is there in the damnation of ſuch a man? I anſwer, as much as in the damnation of an infant for originall ſinne, conſidering that by reaſon of originall ſin it is, that a naturall man cannot performe any thing in a gracious manner, to wit, for want of the love of God: Originall ſinne being an habituall averſion from God, and converſion unto the creature, or more breifly an inordinate converſing with the creature, either in enjoying it, whereas hee ſhould onelyonly uſe it, God alone being to be enjoyed; or in uſing it, but not in a gracious manner, that is, not for Gods ſake; to wit, through want of the love of God, which is brought upon us by the ſinne of Adam; as whereby our natures were bereaved of the ſpirit of God. Thus in proſecuting mine anſwer unto a deviſed argument, I have made bold to open my minde concerning originall ſinne: A point that hath ſeemed unto me of ſuch difficultie, that I have been wont to range it amongſt thoſe three, whereabouts I could not expect to be ſatisfied whilſt I lived. Another was the very point wee have in hand.