Mr Cottons Clearing Doubts Concerning Predestination, Interpretation 1 · Question 5

Mr Cottons Clearing Doubts Concerning Predestination · Interpretation 1 · Question 5

p. 207The Fifth Doubt.

Queſtion, 5.

HOw may it appeare that all have a ſufficiency of comming to Chriſt, ſince no man can come without drawing? Joh. 6. 44. 65. and hee who is drawn ſhall bee raiſed to life; or ſince no man can come except it bee given him of the Father. Which ſpeech is a reaſon why wee ought not to murmure or bee offended if ſome beleeve not, Rom. 11. 7. and ſince none but the Elect by the meanes of helpe and power, Revelat. 2. 15.

I no where ſay, nor ever thought that all men had a ſufficiency Anſw.of power to beleeve or to come to Chriſt. Far bee it from mee to avouch ſuch ungracious Pelagianiſme; But this I ſay, God giveth to the men of this world, this world, I ſay, as oppoſed to the elect, ſuch meanes and helps of ſeeking after the Lord, and finding mercy from him, that they are ſufficiently enabled by him to doe much more then they doe, that way, they are deprived of thoſe drawing and effectuall means without which none can come, and with which none ever failed to come to Faith and Repentance: Elſe how ſhall wee underſtand theſe and ſundry ſuch like places of Scripture, Act. 17. 25, 26, 27. Rom. 1. 19. to 25. Rom. 2. 4, 5. 14, 15. Luk. 16. 11, 12. Act. 1. 51, 52. Act. 13. 46. Matth. 22. 37, 38. Luk. 19. 41, 42. Ezek. 24. 13. Prov. 1. 20. to 30. 2 Chron. 36. 15, 16. Hoſe. 11. 4. Eſa. 5. 3, 4, 5. Job 33. 14. to 18. Joh. 16. 69? From all which places I gather foure Concluſions, pertinent to the point in hand.

Firſt, That God offereth to the men of this world, helps and means, either of the knowledge of God in Nature, or of grace in Chriſt: and that to this end, to lead them to Repentance and Salvation. Thus is God ſaid to manifeſt to the Gentiles, p. 208that which may bee known of him by his works, and by his Law writen in their hearts, and that to this end, to make them to ſeek after the Lord; to leade them to Repentance, to withdraw them from their courſes, to heale their pride and to ſave their ſoules from the pit. Thus God offered to the carnall Iſraelites means of grace to purge them, to turn them, Prov. 1. 13. to gather them, Mat. 23. 37. to convince them, Joh. 16. 8, 9. To draw them with cords of man and bands of love, Hoſ. 11. 4. To dreſſe them to bring forth good fruit, Eſa. 5. 4.

Secondly, That the meanes God uſeth for theſe good ends, are in ſome meaſure ſufficient (if they bee not hindered by men) to bring them to the attainment of theſe ends: for when God ſaith himſelf, hee uſeth theſe meanes for theſe ends; for us to ſay, theſe meanes are not ſufficient for theſe ends, ſeemeth to mee to derogate from the wiſdom and ſufficiency of God, whoſe works are all of them perfect, Deut. 32. 4. and ſo ſufficient for the ends for which hee wrought them. Yet God forbid I ſhould doubt of that which our Saviour telleth the Jews, No man can come to Chriſt, except the Father draw him, Joh. 6. 44. by the ſame Almighty power and authority, whereby hee ſent Chriſt into the world.

The whole tenour of your Anſwer in clearing the Fifth Exam.Doubt looks this way, as if you maintained a ſufficiency of power in thoſe whom wee account Reprobates to perform ſuch things, upon the performance whereof they ſhould bee ſaved. I confeſſe you doe not make any expreſſe mention of Faith, but of obedience in generall, and of repentance; which I preſume you will acknowledge, will bee inſeparable from Faith. And that you doe acknowledge a ſufficiency in them to perform Obedience and Repentance requifite to Salvation, I prove thus:

You maintain a true deſire in God, of their Salvation; and how can this ſtand with, the denyall of ſuch ſufficiency as is in his power to grant?

Againe, You expreſſely maintain, that there is in God, a ſerious and fervent affection, not concerning their Salvation only, but their Converſion alſo. Which how it can ſtand with a denyall of ſufficient power to turn unto God, I comprehend not.

p. 209Thirdly, You plainly affirm, that mankinde ſlights to work out with the Trinity, their ſalvation. Now no man can bee ſaid to ſlight the doing thereof, for the doing whereof hee hath no power. You maintain there is in a reprobate mans power to work out his ſalvation with the Trinity.

Fourthly, the compariſon you make to repreſent Gods different dealing with his Elect, and with the reprobate, doth intimate as much. The ſervant you ſay is only perſwaded to yeeld himſelf to bee cut, that hee may bee cured of the ſtone, yet earneſtly and forcibly perſwaded: The ſon over and above is taken by the Father and bound and cut, that hee may bee cured. Now as it is in the power of the ſervant to yeeld to bee cut, that hee may bee cured, ſo do you hereby intimate that it is in the power of a Reprobate to yeeld to bee converted, that God may heale him.

Fifthly, you doe acknowledge that Gods purpoſe to give life unto the world upon condition of obedience, doth imply that God ſhould accordingly give means to help them to the performance of this obedience; for you plainly ſignifie that God purpoſing to give life unto the world upon condition of obedience, doth accordingly give meanes to help them to the performance of this obedience. Now I ſay, Gods purpoſe to give life unto the world, upon condition of obedience, doth no more imply that God muſt accordingly give means to help them to the performance of this obedience, then that God muſt accordingly give ability by the help of ſuch means to perform obedience. And indeed, to what end tends the giving of means to help them to the performance of obedience, if they have not ability by the help of thoſe means to perform obedience? In this very Section you profeſſe the meanes which God affords are ſufficient to bring them to thoſe gracious ends, which God (you ſay) intends, if they bee not hindred by men. Which doth imply that in your opinion, the men of the world have power to give way unto them, and not hinder them. Yet I confeſſe you are very ſparing to confeſſe ſo much. But the more you are to blame by the face of your diſcourſe to beſpeak ſuch opinions in your Readers, and to draw unto them, the maintenance whereof you dare not undertake your ſelf. But let us conſider what you deliver hereupon. And p. 210Firſt, though you doe not attribute unto a naturall man ſufficiency, and power to beleeve: yet if you doe attribute unto him ſufficiency of power to perform ought, upon performance whereof grace ſhall bee given him, whereby hee ſhall bee enabled to beleeve and to come to Chriſt, you ſhall even in this bee guilty of that, which you call ungracious Pelagianiſme. Now as for your opinion of the power of a naturall-man, you here expreſſe it partly negatively, partly affirmatively. You conf…, they are deprived of thoſe drawing and effectuall meanes, without which none can come, and with which, none ever failed to come to Faith and Repentance. Touching which I have ſomething to oppoſe concerning the phraſe, and ſomething concerning the aſſertion it ſelf.

The word meanes uſed by you, and which you call effectuall, wee commonly underſtand as things outward; ſuch as either the Word of God, and the Miniſtry thereof, or the Works of God and the manifeſtation of his providence therein. But you ſeem to goe further, and comprehend thereby the effectuall operation of Gods Spirit, which is very ambiguous, and being delivered in the generall, is the fitter to ſerve a mans turn, ſometimes in the one, ſometimes in the other ſignification. As touching the aſſertion it ſelf, it utterly overthrowes all that you have delivered in clearing the fifth Doubt. For with what ſobriety can God bee ſaid to entertain an earneſt and ſerious affection, concerning their converſion, (which is as much as to ſay concerning their repentance) being reſolved to deprive them of thoſe drawing and effectuall means, without which none can come to repentance?

Again, how can God bee ſaid to entertain an earneſt and ſerious affection concerning their Salvation, being reſolved to deprive them of thoſe drawing and effectuall meanes, without which none can come to Repentance, and conſequently without which none can bee ſaved? As for the affirmative part, you ſay the Reprobates are ſufficiently enabled by God, to do much more then they doe, in ſeeking after the Lord, and finding mercy from him, and that by certain means and helpes. Now in this place I conceive by means and helps you underſtand only outward things, as either the adminiſtration of Gods providence in his Works, or the miniſtry of his Word, and not p. 211the effectuall operation of Gods Spirit, beſtowing any power upon them, which naturally they had not, though this muſt needs bee your meaning in the negative part of the aſſertion. But as touching the aſſertion it ſelf, there is no queſtion but every naturall man, hath power to doe more then hee doth, in the way of actions naturall, but in the way of doing ought that is good, and pleaſing in the ſight of God, I know no power incident to a naturall man: for as much as the Apoſtle ſaith, They that are in the fleſh cannot pleaſe God. Yet I confeſſe according as the world accounts morality, every naturall man hath power to doe more good then hee doth, and to abſtain more from evill then hee doth, that is, hee may give more Almes then hee doth, hee may bee more temperate then hee is: but whether hee doth that, which for the ſubſtance of the action is accounted good; or abſtaines from ſome particular evill actions; yet neither the one nor the other is or can bee performed by him in a gracious, but rather in an ungracious manner; and whether this bee accounted, a ſeeking after the Lord, and that to finde mercy from him, I dare appeale to your own judgement; yet this is not all you maintain. For wheras the Lord may bee ſought after, as the God and governour of nature onelyonly; you further ſay in the next page, that there is a ſufficiency of power in the means, to lead the men of this world, to come to the knowledge of God, and to grace in Chriſt.

But let us examine the places of Scripture, which you muſter up in great abundance. The firſt is out of Act. 17. 25, 26, 27. There wee read that God is not worſhipped with mens hands, as though hee needed any thing, ſeeing bee giveth to all, life and breath and all things. 26. And hath made of one blood all mankinde, to dwell upon all the face of the earth, and hath aſſigned the ſeaſons which were ordained before, and the bounds of their habitation. 27. foreign, That they ſhould ſeek the Lord, if ſo hee they might have groped after him and found him, though doubtleſſe hee bee not farre from every one of us. 28. For in him wee live and move, &c. This ſeemes to bee the moſt principall place whereon you inſiſt, not only by ſetting it in the firſt place, but in as much as you deliver your opinion, in the phraſe of ſeeking the Lord, here alone expreſſed. But this doth nothing ſerve your turn.

p. 212For firſt, here is no mention at all of any ſufficiency and power, that naturall men either by this providence of God, or otherwiſe have attained unto for ſeeking of the Lord. For conſider I pray; the manifeſtation of Gods grace in his word, is farre more able to inable us to ſeek the Lord, then the manifeſtation of his providence in his works; yet by the manifeſtation of his grace in his word, it followeth not that as many as are partakers thereof, are indued with power of ſeeking the Lord in ſuch ſort as to finde mercy from him. I confeſſe that to ſeek the Lord is a phraſe of a very generall ſignification, not denoting any materiall action, but containing onelyonly a certain denomination, which may paſſe upon many materiall actions; and this Diſcourſe of yours is throughout carryed in ſuch generalities, which are very apt to deceive. For in genere latent multae aequivocationes. And for a man to reſt on ſuch, is to bee in love with his own errours. But I am confident it is onelyonly your zeale of juſtifying God in his waies againſt the imputation caſt upon him by fleſh and blood, that makes you take hold of, and content your ſelf with ſuch generall notions, I ſhould think that foreign to ſeek the Lord, in this place, in reference to Gods workes, is of the ſame ſignification in the generall with foreign, to ſeek the Lord, in reference to his word; that is the thing, not whereunto we are hereby enabled, but the thing whereof wee are thereby admoniſhed. As Verſe 30. it is ſaid, Now hee admoniſheth every man, every where to repent; to wit, by the preaching of his Word: Hee doth not ſay, Hee doth enable every man, Pſal. 191. 1.every where to repent. So; The Heavens declare the glory of God, and the Firmament ſheweth his handy-worke: And that which Rom. 1. 20.Rom 1:20may bee knowne of God, is made manifeſt by his workes. Rom. 1. And hee leaves not himſelfe without witneſſe, giving rain and Act. 14. 17.Acts 14:17fruitfull ſeaſons, filling our hearts with food and gladneſſe. And ſo here, Hee hath aſſigned the ſeaſons which hee ordained before, and the bounds of their habitations foreign, to ſeek the Lord, that is, as I conceive, to admoniſh them to ſeek the Lord: foraſmuch, as though the inviſible things of God, are ſaid to be manifeſted by his workes: yet it is in ſuch a manner, as it requires ſtudy and deep contemplation, to attaine to theſe inviſible things of God, in the moſt indifferent meaſure: p. 213But ſay, wee have power, and all men have power to ſeek the Lord, that is, to ſearch out thoſe inviſible things of God, which are made manifeſt by his Works, as many Naturaliſts have done; and to give inſtance: As Ariſtotle hath ſearched after an Ens primum, a firſt being; and hath found out immateriall ſubſtances, and amongſt them a firſt mover, in the contemplation of whom the felicity of all the reſt conſiſts; and hath delivered ſtrange concluſions concerning his Nature: Yet I deny that any man hath power naturall, ſo to ſeek after the Lord, as to finde mercy from him. To this purpoſe it is not enough to know him as the Authour of Nature, but wee muſt take forth, and know him as a Redeemer, and authour of Grace. For I preſume you wil not ſay that Ariſtotle after his moſt ſtudious inquiſitions after the Lord, did finde mercy from him.

Nay, this great ſearcher into the ſecrets of Nature, denyed his Omnipotency, for they could not bee drawn to beleeve that hee was able to produce any thing out of nothing, this was the generall opinion of them all in a manner. Thence hee proceeded to deny that the world had a beginning: and to maintain that God wrought all that hee wrought by neceſſity of nature, and not by freedom of will. Yet this eternall power and Godhead they did acknowledge, and that hee was to bee worſhipped for the dignity of his nature. But not either out of feare of puniſhment, or hope of reward. Such notions were rather popular then Scholaſticall, a manifeſt evidence that the world was brought to conceive more ſoberly of the nature of God, by inſtinct of Nature, then by diſcourſe of reaſon. For ſuch as followed diſcourſe of reaſon moſt, became moſt Atheiſticall as touching the providence of God; yet all agreed in this, that hee was incorruptible, which was ſufficient to convict them of impiety, in changing the glory of the uncorruptible God unto the ſimilitude of the Image of a corruptible man, and of birds, and of foure-footed beaſts, and creeping things. And did not they profit beſt in the Schoole of Nature, who by the obſervation of providence in the way of mercies and judgments, were driven to acknowledge an unknown God, and to erect Altars for his worſhip? And as for ſeeking of the Lord, ſo as to finde him in any comfortable manner, doth not the Apoſtle as good as confeſſe deſpaire of ſuch p. 214power in naturall men, when forthwith hee addeth, If ſo bee they might have groaped after him, and found him, though doubtleſſe hee bee not farre from every one of us, for in him wee live, move, Act 17. 26, 27.Acts 17:26Acts 17:27and have our being. And yet as for the Apoſtles finding of him in this place, I ſhould rather thinke that it is in reference to the apprehenſion of his nature (as the Creator of all) rather then of his goodneſſe (as a Redeemer) ſo to finde mercy from him though you ſeem to aime at this interpretation.

Your ſecond place is out of Rom. 1. 19. to 25. That which may bee known of God is manifeſt in them, for God hath ſhewed it unto them. Where? In his works, as it followeth. For the inviſible things of him, that is, his eternall power and God-head, are ſeen (not by, but) from the creation of the world, being conſidered in his works. If the Apoſtle had here added foreign, to ſeek the Lord, and to finde mercy from him, it had beene more faire for your purpoſe. But the Apoſtle addes foreign to the intent that they ſhould bee without excuſe, viz. in a particular caſe, to wit, becauſe they did not glorifie God as God, but turned the glory of the incorruptible God into the ſimilitude of the Image of a corruptible man, and of birds, and of fourfooted beaſts, and of creeping things. Neither do wee deny but men have power to diſcern the nature of God, to bee incorruptible, and conſequently they are inexcuſable in the way of Idolatry. But whereas Idolatry is but the third kinde of blaſphemy, in attributing to the creature, that which belongs to God himſelf. And there are two ſorts of blaſphemy beſides this: One in attributing to God that which doth not become him. Another in denying unto God that which doth become him; will you ſay that every naturall man hath power to diſcern the nature of God in ſuch ſort as to preſerve himſelf from blaſphemy every way?

The third place is out of Rom. 2. 4, 5. Deſpiſeſt thou the riches of his bountifulneſſe, and patience, and long ſufferance, not knowing that the bountifulneſſe of God leadeth thee to repentance? 5. But thou after thine hardneſſe, and heart that cannot repent, heapeſt up unto thy ſelf, as a treaſure, wrath againſt the day of wrath. Now if this doth imply any ability in man of ſeeking the Lord, and finding mercy from him, it muſt needs bee in the way of repentance. And this I confeſſe is a cleare way, both of ſeeking p. 215the Lord, and of finding mercy from him. But dare you ſay that a naturall man hath power to repent? I preſume you will not, unleſſe you frame repentance after ſuch a notion, as will bee found to bee neither ſeeking of the Lord, nor finding mercy from him. And you your ſelf here profeſſe, that God deprives them of thoſe drawing and effectuall means, without which none can come to repentance. And in the very place alledged, it is expreſſely ſaid of them whom God is ſaid to lead to repentance, that the hardneſſe of their heart is ſuch, that they cannot repent.

The fourth is taken out of Rom. 2. 14, 15. When the Gentiles which have not the Law, doe by nature the things contained in the Law, they having not the Law, are a law unto themſelves, which ſhew the effect of the Law written in their heart, their conſcience alſo bearing witneſſe, and their thoughts accuſing one another, or excuſing. I wiſh things were carryed with leſſe oſtentation, and with more judgement, then to alledge Scriptures, and put the Reader upon making Arguments for them thence. For my part I ſee no colour in all this, to juſtifie any power and ſufficiency in a Reprobate to ſeek the Lord, and to finde mercy from him: though I make no queſtion, but they have power to abſtain from many things prohibited in the Law of God, and to doe things commanded, as touching the ſubſtance of the duty commanded, or the action forbidden: though they are farre enough off from doing it for Gods ſake, and out of the love of God, with all their heart, and with all their ſoule, as whom they knew not even the very beſt of them, 1 Cor. 1. 21. 1 Theſſ. 4. 5.

The fifth is drawn out of Luk. 16. 11, 12. If yee have not been faithfull in the wicked riches, who will truſt you in the true treaſures? And if you have not been faithfull in another mans goods, who ſhall give you that which is your own? Hence you ſeem to infer, that carnall men, naturall men, have power and ability to perform faithfulneſſe in the adminiſtration of temporall riches: and you might proceed further to inferre, that by performing ſuch fidelity, which is in their power to perform, they ſhould have true riches, and ſuch as ſhould never bee taken from them. And what is to maintain that God doth diſpence grace according to works, if this bee not? And yet this p. 216latter is with more probability inferred then the former. For certainly God doth reward faithfulneſſe in little, with the beſtowing of greater gifts, as Matth. 25. 21. 23. But albeit they that are unfaithfull in little, are unworthy to have greater gifts beſtowed upon them; yet herehence it doth not follow, that meer naturall men have ſo much power of goodneſſe in them, as to bee faithfull unto God in the uſe of thoſe naturall gifts which God hath beſtowed upon them, (yet in ſpight of this unworthineſſe, which God findes in his Elect, before their calling, hee doth nevertheleſſe truſt them with true riches. And if they were faithfull therein, they would bee found faithfull alſo in greater things. For ver. 10. our Saviour profeſſeth, That hee who is faithfull in the leaſt, is alſo faithfull in much.

The ſixth place is, Act. 7. 51, 52. Yee ſtiffe-necked, and of uncircumciſed hearts and eares, yee have alwayes reſiſted the Holy Ghoſt. 52. Which of the Prophets have not your Fathers perſecuted? That which you ſtick upon (I doubt not) is this, that they are ſaid alway to have reſiſted the Holy Ghoſt, both they and their Fathers. Wee deny it not: but will you herehence infer that they had power and ability to yeeld to the Holy Ghoſt? If this inference like you, then you may bee bold to inferre in like manner, That becauſe many reſiſt the Holy Ghoſt moving them to faith and repentance; therefore they have power and ability to yeeld to the Holy Ghoſt in this alſo, that is, to beleeve and repent. Yet your ſelf profeſſe in this very Section, that God deprives them of thoſe drawing and effectuall means, without which none can come, to wit, to the Lord, and finde mercy from him; which yet undoubtedly they ſhould do, did they beleeve and repent. Yet I deny not, but they might have abſtained from perſecuting the Prophets; but I deny that it was in the power of any of them (being but naturall men) to abſtaine from it in a gratious manner, and acceptable in the ſight of God. And ſo long as they did not abſtain ſo, is it fit to call it a ſeeking after the Lord, or finding of mercy from him? I preſume you will not deny but that many a Jew in the Apoſtles daies were free from faction, contenting himſelf to enjoy his own courſe quietly and peaceably, was yet further off from grace then Paul that perſecuted the Church; God calling him in the midſt of his furious purſuite, and not calling p. 217others though farre more peaceably diſpoſed toward the Church of God then Saul.

The ſeventh place alledged is Act. 13. 46. Then Paul and Barnabas ſpake boldly, and ſaid, It was neceſſary that the Word ſhould firſt have been ſpoken unto you, but ſeeing you put it from you, and judge your ſelves unworthy of everlaſting life, wee turn unto the Gentiles. Hence you inferre that theſe Jewes were inabled to doe more then they did in ſeeking the Lord, and finding mercy from him. But I would gladly know wherein that ſeeking of the Lord conſiſts? Had they not railed againſt Paul, (as I confeſſe they had power to ſpare that) had they not contraryed him, nor ſpoken againſt thoſe things which were ſpoken by him, as I confeſſe they might have held their tongue; had this been to ſeek the Lord more then they did? or in better manner then they did? I think not: for they might have contained themſelves from all this, nay, they might have pretended ſome propenſions to imbrace the Goſpel, which yet had it been performed in hypocriſie, it had nothing commended them in the ſight of God. As Diaſius, when hee could not prevaile with his brother to draw him back to Popery, pretended ſome propenſion in himſelf to hearken unto him; but wee know what the iſſue was, even to ſlit his head, as the iſſue of Judas his following Chriſt was to betray him. I think they that deale ſo, and through zeale perſecute the Church, as Soul did, are nothing further off from ſeeking the Lord and finding mercy from him then the other. Theſe did manifeſt themſelves unworthy of eternall life; doe not all ſo, who ſtumble at the Word of God, and refuſe to hearken to it? For this is the condemnation of the world, Light is come into the world, and men loved darkneſſe rather then light, becauſe their deeds were evill, Joh. 3. 16. Will you therehence inferre, that all ſuch are inabled to obey it, which is as much to ſay, as that they are inabled to beleeve and repent?

The eighth is out of Mat. 23. 37, 38. How often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and yee would not? Behold your habitation is left unto you deſolate, &c. What I pray you, is to bee gathered under his wings? can it bee leſſe then to come unto him? nay, is it not to bee healed by him? ſince as your ſelfe obſerve, healing p. 218was under his wings: and if ſo, to come to Chriſt, is to bee healed by him: can it bee any thing leſſe, then to beleeve and repent? And will you herehence inferre that they had power thus to come under his wings, and conſequently to beleeve and repent?

And yet in this very place you profeſſe that as touching all others except the Elect, God deprives them of thoſe drawing and effectuall means, without which none can come to Faith and Repentance. Nay, whatſoever it bee, that lies in their power to perform beſides, by the performing of it, doe they come any whit neerer to the participation of Grace? I do not finde you adventure to profeſſe ſo much, for feare of falling into that which you call ungracious Pelagianiſme.

The ninth is Luk. 19. 41, 42. Which is of the ſame nature, and of no greater force then the former, Oh that thou hadſt even known at the leaſt in this thy day thoſe things which belong unto thy peace; but now are they hid from thine eyes. For the daies ſhall come upon thee when thy enemies ſhall cast a trench about thee, and make thee even with the ground, becauſe thou kneweſt not the ſeaſon of thy viſitation. To know, in Scripture phraſe is of a complicate notion and ſignifyeth knowledge joyned with congruous affections: and thus to know the things that belong unto our peace, is ſo to know, as therewithall to imbrace them; and to know the time of our viſitation, is ſo to know, as to accommodate our ſelves thereto in agreeable converſation, as Jer. 8. 7. The Stork in the aire is ſaid to know her appointed times, and the Turtle, and the Crane, and the Swallow (are ſaid) to obſerve the time of their comming. That is, ſo to know it, as accordingly to come: ſo to know the time of our viſitation, is ſo to know it, as accordingly to come unto God when hee viſites us, and according as his Viſitation requires of us. Now will you herehence inferre, that they were inabled to perform all this, and ſo to ſeek the Lord? I appeale to your own conſcience, whether it might not bee as juſtly ſaid of them, as Moſes ſaid of the children of Iſrael in the wilderneſſe, Deut. 29. 4. The Lord hath not given you an heart to perceive, and eyes to ſee, and eares to heare, unto this day. Nay, doth not our Saviour himſelf ſay as much of theſe Jews, Joh. 12. 39. Therefore they could not beleeve, becauſe that Eſaias ſaith again. 40. Hee hath blinded their p. 219eyes and hardned their hearts, that they ſhould not ſee with their eyes, and underſtand with their hearts, and ſhould bee converted, and I ſhould heale them. Neither will it follow hereupon that they are excuſable ſo much the more, although this is a very plauſible inference, for our Saviour profeſſeth (notwithſtanding this) that they had no cloak for their ſins, Joh. 15. 22. And indeed onelyonly ſuch an inability doth excuſe, as hereby a man is unable to doe that which hee fain would do… As for the doing of that they did in reſiſting the Goſpel, they had rather too much will therein then too little, and that through the want of grace.

For as Auſtin wiſely obſerves: Libertas ſine gratia non est libertas, ſed contumacia. Liberty without grace, is not liberty, but wilfulneſſe.

The tenth is, Ezek. 24. 13. Becauſe I would have purged thee, and thou waſt not purged, thou ſhalt not bee purged from thy filthineſſe, till I have cauſed my wrath to light upon thee. I ſhould think this were ſpoken of Gods Elect, not ſo much by obſerving that phraſe, till I have cauſed my wrath to light upon thee, but chiefly by comparing it with Ezek. 22. 10. I will ſcatter thee among the heathen, and diſperſe thee in the Countries, and will cauſe thy filthineſſe to depart from thee. It may have place, not onelyonly of the Elect, but of the regenerate alſo, for even them ſometimes God doth cauſe to erre from his wayes, and harden their hearts Eſa. 63. 17.Isa 63:17againſt his feare. Which though they have power to repent, yet upon ſuppoſition of obduration, and ſo long as that continues, it may bee ſaid that they cannot repent. How much more may it bee verifyed of naturall men, in the ſtate of unregeneracy, that they cannot repent? And ſhall this any way hinder the courſe of Gods judgements againſt them for their ſins unrepented of, becauſe without grace it is not in their power to purge themſelves from their ſins by repentance? I deny not but they have power to performe feigned repentance, as Jer. 3. 10. And ſhall feigned repentance (think you) bee of force to keep off the judgments of God? or if Gods judgements ſhall have their courſe, except they bee prevented by unfeigned repentance, will it herehence follow that naturall men are inabled to perform unfeigned repentance?

The eleventh is Prov. 1. 20. to 30. Wiſdome cryeth, &c. 20 How p. 220long will yee love fooliſhneſſe? ver. 22. Turn you at my correction, ver. 23. Becauſe I have called and yee have refuſed, &c. ver. 24. I will alſo laugh at your deſtruction, ver. 28. Will you herehence infer that they were enabled to turn, to hearken to wiſdoms voyce, and think to put a difference betwixt your opinion, and that of the Pelagians of old, by ſaying that though naturall men have not power to beleeve and repent, yet they are inabled to doe more good then they doe, in the way of ſeeking the Lord and finding mercy from him? and pin upon every place you alledge, ſuch a diſtinction as this, which you no where manifeſt ſufficiently to underſtand your ſelfe, as touching the latter part of it; So loath you are to ſhew what are the particulars of ſeeking the Lord, they doe attain to, and to what particulars further they might attain, and of what particulars they muſt neceſſarily fall ſhort, for want of certain helps.

Might you not as well infer, that it is in the power of man to make him a new heart, becauſe God cals upon him to make him a new heart? Auſtin was wont to ſay and adviſe rather in this manner. In praecepto cognoſce quid debe as habere, in correptione cognoſce tuo te vitio non habere, in oratione cognoſce unde poſſis habere. In Gods precept know what you ought to have, in his rebuke take notice that through your fault you have it not, in prayer know whence you may have it.

The twelfth is out of 2 Chron. 36. 15, 16. And the Lord God of their fathers ſent unto them by his Meſſengers, riſing early and ſending, for hee had compaſſion on his people, and on his habitation. 16. But they mocked the meſſengers of God, and deſpiſed his words, and miſuſed his Prophets, untill the wrath of God roſe againſt his people, and till there was no remedy. I doe not deny but that it was in their power not to miſuſe the Prophets, not to mock his Meſſengers, but doe you not think, that amongſt theſe naughty figges, ſome were nothing ſo bad, and yet did not the wrath of God come upon them as well as upon others.

Again, conſider, what of all this; yet if they had repented, had not their fouleſt ſins hereupon been done away? ſo that for want of repentance, the wrath of God brake forth againſt them. Now why doe you not as well infer herehence, that they p. 221had power to repent, and ſo to ſeek after the Lord, and find mercy from him?

Thirdly, was it not enough to bring the wrath of God upon them, to bee found guilty of deſpiſing his words, and hath any naturall man power to keep himſelf from this ſin? Is there any greater deſpiſing of them, then to eſteem ſo baſely of them, as to account them no better then fooliſhneſſe? Now is any naturall man free from this? Doth not the Holy Ghoſt tell us, 1 Cor. 2. 14. The naturall man perceives not the things of God, for they are fooliſhneſſe unto him? But by the way I obſerve, wee little agree in the notion of free will; which (if I bee not deceived) was never accounted by the Learned, to conſiſt in ought other then in election of means. As for the end, according to the habituall diſpoſition of the heart and will, a man is neceſſarily carryed to the affection of an agreeable end, agreeable, I ſay, to his own diſpoſition. Whence it followeth, that albeit it bee in the power of grace alone, to change the heart and renew the will, yet whatſoever the unregenerate either doe or refuſe to doe, they carry themſelves herein freely, in as much as they proceed herein with choyce in reſpect of their own ends.

I come to the thirteenth out of Hoſ. 11. 4. I led them with cords of a man, and with bands of love, and I was to them as hee that taketh away the yoke from their jawes, and I laid their meate unto them. Was not ſuch like the Lords dealing with the children of Iſrael, when hee took them by the hand to bring them out of the Land of Egypt? Did hee not leade them with the cords of Love? did hee not take off the yoke from their jaws? did hee not lay Manna before them? yet of them doth Moſes profeſſe, that notwithſtanding all this; God gave them not an Deut. 29 4.Deut 29:4heart to perceive, nor eyes to ſee, nor eares to beare unto that day. And in this Text alledged, what colour is there to juſtify this your diſtinction; namely, that albeit God deprives Reprobates of thoſe drawing and effectuall means, without which none can come to faith and repentance, yet they are inabled by him to doe much more then they doe, in ſeeking after the Lord, and finding mercy from him.

The fourteenth is out of Eſa. 5. 3, 4, 5. Judge I pray you between mee and my vineyard. 4. What could I have done more to p. 222my Vineyard, that I have not done unto it? why have I looked that it ſhould bring forth grapes, and it brought forth wilde grapes? 5. And now I will tell you what I will doe to my vineyard. I conceive herein you may deviſe a treble ground to build upon. I could wiſh your ſelf had dealt plainely, and argued herehence, the juſtification of your premiſed diſtinction. It might have ſaved your Reader a great deale of paines, whereas now by the manner of your Diſcourſe, hee is driven as well to argue for you, as to anſwer for himſelf, that hee may keep himſelf from being overtaken with errour upon a generall conſideration ere hee is aware.

The firſt ground may bee, that God ſeems to profeſſe, that hee had done what hee could doe; now undoubtedly hee could give them power to doe more good then they did, in the way of ſeeking the Lord, which is the thing that you affirm, and therefore hee did give this power: but ſay I, God could give means alſo to draw effectually unto repentance; and conſequently hee did draw them hereunto, which is the thing that your ſelf deny, and the Text it ſelf alſo, for inſtead of ſweet grapes, they brought forth wilde grapes.

Secondly, you may ground upon this, that God expected they ſhould bring forth ſweet grapes, and upon ſuch grounds you uſually make Collections, and herehence you may infer, that therefore they had power to bring forth ſweet grapes. But this conſequent is untrue by your opinion; for ſweet grapes muſt needs bee gratefull unto God, and no leſſe then Faith and Repentance. But you confeſſe that God deprives them of ſuch drawing and effectuall means without which none can come, and with which none ever failed to come to faith and repentance.

The third ground may bee Gods reſolution to lay his vineyard waſte. And thence you may infer that they had power to avoid ſuch ſins as were the cauſes thereof. But conſider, I pray you, is it not juſt with God to damne the world for infidelity and impenitency, and will you herehence infer that it was in their power to beleeve and repent? I preſume you will not.

The fifteenth is Job 33. 14. to the 18. there wee read that God ſpeaketh once and twice, and one ſeeth it not, even in dreams and viſions of the night. 15. When this will not ſerve the turn, hee opens p. 223the eares of man, even by the corrections which hee hath ſealed, ver. 16. and that which God aimes at in this is, That hee might cauſe man to turn away from his enterpriſe, and that hee might hide the pride of man, ver. 17. and keepe back his ſoule from the pit, and that his life ſhould not paſſe by the Sword, ver. 18. All this repreſents the power of Gods grace in overcomming the hardneſſe of mans heart, together with the wiſdome of God, proceeding various wayes to the ſame end, an inſtance whereof wee have in Manaſſes. But as for any power in man to doe any more good then hee doth in ſeeking after the Lord, here is not the leaſt indication, much leſſe to juſtifie the diſtinction here deviſed by you.

I come to the laſt, taken out of Joh. 16. 8, 9. And when hee is come hee will reprove the world of ſin, becauſe they beleeved not in mee. It ſeems you inſiſt onelyonly upon the latter, in as much as the allegation reacheth no further. The other parts being explicated in the Verſes following. Cannot Chriſt reprove the world of infidelity, for not beleeving in him, unleſſe thereby bee acknowledged a power in a carnall man to doe more good then hee doth, in the way of ſeeking the Lord? Surely, if any power in man hereto is to bee acknowledged, it muſt bee a power to beleeve in Chriſt; ſeeing infidelity is the ſin whereof the world ſhall bee reproved by Chriſt; and not the ſin of not doing the good they could in the way of ſeeking the Lord.

But your ſelf acknowledge in this ſection that God deprives them of thoſe drawing and effectuall means without which none can come to Faith and Repentance. Much leſſe doth it prove your preſent diſtinction, namely, that albeit God deprives them of ſuch means, without which none can come to Faith and Repentance; yet they are inabled to doe more good then they doe, in the way of ſeeking the Lord.

Means of the knowledge of God, wee confeſſe to bee partly the adminiſtration of his providence in his works, which is the book of his creatures; and there was a time when God did teach the world foreign, by his Works, as Chryſoſtome obſerveth, and not foreign, by his Writings, and partly by the revelation of his word in the Scriptures. And one of theſe meanes ever was and is afforded unto all. But whereas p. 224you ſay God affords them to this end to lead them to ſalvation and repentance. Here is firſt an incongruity, which you are content to ſwallow, to hold up your opinion. For in truth the adminiſtration of Gods Providence in his works, and the revelation of himſelf in his word, is the very leading of them to that whereunto hee leads them, to wit, by admonition. And as it is abſurd to ſay that God doth admoniſh men to the end hee may admoniſh them: ſo is it no leſſe abſurd to ſay, that hee doth lead them, to the end hee may lead them. As for the things whereof hee doth admoniſh them repentance and ſalvation are ill matched. And even ſuch an incongruity doth ſerve your turn, to blear both your own eyes and others alſo. If theſe were the things God leads men to by his works, and word, it were but in this manner, hee leads them to repentance that they may bee ſaved.

As for repentance it ſelf, admonition hereof the Apoſtle doth ſo manifeſtly attribute in ſuch ſort unto the miniſtry of his word as withall hee derogates it from the bare adminiſtration of his providence in his works, Act. 17. 30. And the time of this ignorance God regarded not, but now hee admoniſheth all men every where to repent; manifeſtly giving to underſtand that the Gentiles were not admoniſhed till now. In the time of extraordinary affliction, brought upon them by the adminiſtration of Gods providence in his works, men may bee ſtricken with feares that they have provoked a divine providence, and hereupon they may bee ſtirred up to take a courſe to pacifie the wrath of God according to that counſell. Non te nullius exercent numinis irae, &c. therefore faciles venerare Napaeas: namque dabunt veniam votis iraſque remittent.

But when they neither know God whom they have offended; nor the ſidne whereby they have provoked him, nor the right way to pacifie him; (as a Jew ſometimes being taken in a foule fact of colluſion, with the place where hee had been kindly intreated, and deſiring to make remonſtrance of his repentance, out of his familiarity with mee, came to mee privatly, and inquired of mee what it was to repent, for ſaith hee, I doe faſt and macerate my body.)

This manner of admonition deſerves not to bee called an admonition to repentance. In ſuch a caſe the Athenians were p. 225ſometimes brought about to erect an Altar to an unknown God; as much as to ſay, to pacifie they knew not whom, nor how, nor for what.

It is true, God is ſaid Rom. 1. 19. to manifeſt to the Gentiles that which may bee known of him, by his works. Yet not all that may bee known of him; for even the wiſdome of the world, after all their paines and ſtudious courſes, are ſaid not to have known God, no not in the wiſdome of God, 1 Cor. 1. 21. But his eternall power and God-head is generally made known to the world, ſufficiently to convict them of Idolatry: …nd the Apoſtle delivers no more in that place.

I hope wee Chriſtians by the help of Gods Word, are now adaies brought to ſuch a meaſure of underſtanding of God by his workes, that wee are able even by diſcourſe of reaſon to prove many a faire attribute of God, which the greateſt Philoſophers were ignorant of, though ſome things are found in them concerning the nature of God, which wee cannot read without admiration.

You adde alſo that God hath made manifeſt that which may bee known of him by his Law (alſo) writen in their hearts. Theſe you couple together, though little or nothing Homogeneall. The Law of God writen in our hearts, is concerning mans duty, no part whereof is contained in his Works.

His eternall power and God-head the Apoſtle tels us is made manifeſt by his works, no ſuch content doth hee make of the Law writen in our hearts, Rom. 2. 14. but when you ſay this is done to this end to move them to ſeek after the Lord, you fall upon the incongruity formerly ſpoken of. For the very adminiſtration of Gods providence, is the moving of them to ſeek after the Lord.

I ſay the adminiſtration of Gods providence in his works, moves men, as the Apoſtle ſignifies, to ſeek after the Lord. The Apoſtle no where refers this to the Law writen in mens hearts; but you put all together, and that for a ſpeciall purpoſe as it ſeems.ſerves. For the phraſe of ſeeking after the Lord, Act. 17. ſeemes onelyonly to import the ſeeking after his nature, manifeſted by his works; but you deſire (as it ſeemes) to bend it to denote ſuch a ſeeking after the Lord, as whereby to pacifie p. 226him, and to finde mercy from him. In which ſenſe you ſay it was farre more accommodable to the Law of God writen in mans heart, then to the Adminiſtration of his providence in his works; and therefore you couple both theſe courſes together, and then aſſign the end of them both, to ſeek after the Lord; which through the ambiguous ſignification thereof, is applicable to both; though the Apoſtle utters it in ſuch a ſenſe onelyonly, as whereby it is applyed to one courſe onelyonly, namely to the adminiſtration of his providence in his works. Which yet I doe not conceive to proceed from any ill minde in you, but out of a deſire to hold our tenets up in that courſe of opinion which pleaſeth us, which is a common fault of all.

But with this difference; ſome affect thoſe opinions, which are moſt fit to humour fleſh and blood: but your aime (I am perſwaded) is onelyonly to take a fit courſe to juſtifie God in his proceedings. Only you may bee pleaſed to remember, that it is nothing fit, wee ſhould lie for God, as man doth for man, to gratifie him.

As for the other end here ſpecified, of Leading to Repentance; this is neither appliable to that courſe of Gods providence, mentioned Act. 17. which is admoniſhing to ſeek the Lord, nor to that, Rom. 2. 14, 15. but to a courſe different from both, namely, the conſideration of Gods patience and long-ſuffering, which yet without Gods word to inform us better, is far more fit to harden mens hearts in their ſinfull courſes, then to bring them to repentance. Which is a good reaſon to perſwade, that in this ſecond Chapter to the Romans, the Apoſtle makes a tranſition from the Gentiles to the Jews, from them which were nurtured and diſciplined onelyonly by Gods works, to them which were nurtured alſo by the Miniſtery of his word. That in Job 33. 17. 29. of with-drawing men from their courſes, healing their pride, and ſaving their ſoules from the pit; You doe not well to confound the courſes taken for this there mentioned, with the bare adminiſtration of Gods providence in his works, or the writing of his Law in mens hearts, after a naturall manner. For the courſes there mentioned by dreams and viſions, and by an interpreter, were in thoſe dayes the onelyonly meanes of grace. And then Elihu ſpeaks of Gods effectuall p. 227working of theſe gracious operations: to wit, In withdrawing men from their ſinfull courſes, to heale their pride, and ſave their ſoules from the pit. And wee can willingly grant, that God did intend that which hee would effectually bring to paſſe. But to ſay that God doth intend and will, that ſuch a thing ſhould come to paſſe, which never comes to paſſe, this wee take to bee a moſt indecent aſſertion, and ſpoiles God of his omnipotency, and plainly contradictious to that which your ſelf here profeſſe, in ſaying that God deprives the men of this world, of thoſe drawing and effectuall means, without which none can come to Faith and Repentance. And with what ſobriety can it bee affirmed, that God wills their repentance and ſalvation, whom hee deprives of thoſe means, without which none can repent, that hee may bee ſaved? Yet for the making good of your aſſertion, I have often deviſed a commodious interpretation of your words, which you doe not, as namely thus; God uſeth ſuch or ſuch means to withdraw men from their courſe, to heal their pride, to ſave them from the pit. That is, to admoniſh them of their duty in turning from their wicked wayes, and humbling themſelves, that they may bee ſaved. And accordingly God may be ſaid to will it, with will of precept, not of purpoſe, Voluntate praecepti, non propoſiti; untill withall hee doth effect it, by giving thoſe drawing and effectuall meanes, without which none can repent.

Or laſtly, God may bee ſaid, by uſing ſuch courſes to intend, that they ſhould repent, and ſo bee ſaved, that is, that they ſhould (Ex officio, not de facto) repent, that they might bee ſaved. Thus to the Iſraelites hee did, and to his Church Ezek. 24. 13.Ezek 24:13hee doth even to reprobates amongſt them; offer meanes of grace to purge them. Now by the operations of outward means, (which I think you ſignifie) and if you thereby comprehend the inward operation of Gods Spirit alſo, you doe not well to confound things ſo different under the ſame termes, (ſuch ambiguitie is ſo apt to deceive us) conſiſts only in inſtruction, and admonition, and exhortation or correption. Now theſe whether made to turn us, Prov. 1. 23. or to gather us, Mat. 23 27. or to convince us, Joh. 16. 8, 9. are not of themſelves (as you know) effectuall to the converſion of any; though they are called in Scripture phraſe, the drawing of us with the p. 228cords of a man, and with the bonds of love, Hoſe. 11. 4. And the dreſſing of us, Eſa. 5. 4. And your ſelfe profeſſe, that unleſſe God uſe thoſe drawing and effectuall means, no man can convert, no man can beleeve and repent.

Secondly, when you ſay, that the means which God uſeth for theſe ends, are in ſome meaſure ſufficient (if they bee not hindred by men) to bring them to the attainment of theſe things. This is worſe then ought you have delivered hitherto; yet you are to bee commended for dealing ſo plainly as you doe in this place, and no where elſe for ought I have found. But the more plainly you deale, the more foule doth your opinion appeare. I ſhould with a diſtinction, willingly confeſſe that the means God uſeth are ſufficient, to wit, in the way of inſtruction and admonition, ſo farre forth as God will have them (towards whom they are uſed) to bee inſtructed and admoniſhed: But this kinde of ſufficiency doth not depend on man, as if hee could hinder it.

Whether they will receive any inſtruction or no, the means are never a whit leſſe or more ſufficient in the way of inſtruction.

And indeed outward means tend no further, then to ſuch like operations as thus, (to wit) inſtruction, admonition, correption.

But when you make the ſufficiency of the means to depend on mans will, ſo as to bee hindred thereby, this muſt needs bee delivered of ſufficiency in reſpect of converſion, of bringing men unto faith and repentance.

And withall this is further to imply, that it is in the power of man by theſe means to bee converted unto God to beleeve and repent: which is a more foule tenet, then any you have delivered yet, though little truth hitherto have I found in this Diſcourſe throughout, ſaving in things merely delivered to no purpoſe. And withall it is plainly contradictious to that which here you expreſſely profeſſe, namely, that no man can beleeve and repent without ſome drawing and effectuall means, which are far different from the means here ſpoken of. For the meanes here ſpoken of, are ſuch as hee affords to Reprobates: but thoſe drawing and effectuall means, which hee affords onelyonly to his Elect, as your ſelfe doe acknowledge; p. 229wee are ſo farre from denying them to bee ſufficient to the ends whereto hee intends them, as that wee willingly profeſſe, they are all effectuall (in their kinde) unto the ends, whereto hee intends them.

As for example, if God intends them for the converting of ſome unto God, all ſuch ſhall certainly bee converted; if only to the taking away of excuſe from others, they ſhall bee effectuall to the removing of excuſe; if to the bringing of ſome ad exteriorem vitae emendationem, to an outward amendment of life and no further, they ſhall bee effectuall to that alſo and no further. And therefore wee doe nothing derogate from the wiſdome of God, but look you well unto it, that you doe not derogate from Gods omnipotency whileſt you maintain that ſome things are intended by God, which are never brought to paſſe, and that becauſe the will of man forſooth ſtands in reſiſtance unto Gods intention. Directly contrary to the Diſcourſe of Auſtin, Enchir. cap. 96. whoſe words are theſe, Deo proculdubio, quam facile eſt quod vult facere, tam facile eſt, quod non vult eſſe, non ſinere. Hoc niſi credamus, periclitatur ipſum noſtrae fidei conſeſſionis initium, qua nos in Deum Patrem omnipocentem credere confitemur. Neque enim ob aliud veraciter vocatur omnipotens, niſi quia quicquid vult poteſt, nec voluntate cujuſquam creaturae voluntatis omnipotentis impeditur effectus. And if it bee ſo as you profeſſe; That no man can come to Chriſt, except the Father draw him; by the ſame Almighty authority and power, whereby hee ſent Chriſt into the world; and withall if you adde thereunto, as elſe-where you doe, that this power (I leave out authority as of an alien ſignification) is ſhewed onelyonly in drawing his Elect, what need all theſe paines that you have taken, ſince it is cleare, that ſo long as you hold to this, you ſhall never ſatisfie any Pelagian or Arminian? and all the abſurdities they charge our Doctrine with, are directed againſt this.

But well you may puzzle the wits, and trouble the minde of many an Orthodox and well-affected Chriſtian, with ſo intricate a diſcourſe, labouring to deviſe a new way to juſtifie our Doctrine of Election by ſo tempering the Doctrine of reprobation, as utterly to overthrow your own Orthodox opinion, in the very point of election, as I have already ſhewed, as occaſion hath been given.

p. 230Object. How then (will you ſay) can theſe two ſtand together? there is a ſufficiency and power in the meanes, to lead the men of this world to the knowledge of God, and to grace in Chriſt, and yet there is an impotency, yea an impoſſibility in the men of the world to come to Chriſt, without greater and ſtronger means then theſe bee?

Anſw. For anſwer whereto I will not content my ſelf to ſay, that theſe means are ſufficient, becauſe they ſuffice to leave men without excuſe; onelyonly in the ſecond place, and by accident, after, when men have neglected to make ſo good uſe of them as they might have done: but you ſee that God aimes at other ends in the firſt and principall place. viz. to lead them to repentance to ſave their ſoules from the pit, as the places alledged give evident witneſſe: and for theſe ends it is that theſe means muſt bee acknowledged and conceived as ſufficient. For elſe the Word of God argued an imperfection or inſufficiency of ſuch meanes to their proper ends. I think it ſafe to ſay, theſe means are ſufficient, ex parte Dei, on Gods behalf, to manifeſt the will of God, rather to deſire repentance and life, then the hardning and deſtruction of the Creature. And ex parte hominum, in regard of men, ſufficient to inable them to the performance of ſuch duties, in which their naturall conſciences would excuſe them, and in which way they might the ſooner finde mercy, mercy vouchſafing more powerfull and more effectuall helps, whileſt they walk according to the knowledge and helps, which they have received, and ſin not againſt conſcience, but only out of ignorance in the ſtate of unbeleef.

It is Arminius his ſuperficiary conceit, that Hortatio non facta Exam.ſed ſpr…ta, makes a man inexcuſable, not conſidering that admonition and inſtruction it ſelf, takes away excuſe, although none have need of excuſe, but they that doe evill. For the excuſe is this, ſi ſciſſem feciſſem, or, ſi audiviſſem credidiſſem; now this excuſe is manifeſtly removed by the preaching of the Goſpel. And the word inexcuſable, though it formally ſignifie without excuſe, yet withall it con-notates a condition delinquent, and ſuch as had need of excuſe, though bereaved thereof, and ſuch a condition ariſeth from the contempt of the means of grace.

Neither is this condition by accident, like as the neglecting p. 231to make good uſe of them is not by accident.

For God intending to deprive them of thoſe drawing and effectuall helpes, without which none can make good uſe of them, did never intend they ſhould make good uſe of them, but rather the contrary, in aſmuch as hee purpoſed not to ſhew that mercy towards them which hee ſhews towards his Elect, but rather to harden them. As the Lord tells Ezek. Chap. 2. 4. They are impudent children, and ſtiffe-hearted. I doe ſend thee unto them, and thou ſhalt ſay unto them; Thus ſaith the Lord God. But ſurely they will not heare, neither indeed will they ceaſe; for they are a rebellious houſe, yet ſhall they know, that there hath been a Prophet among them.

So that albeit the Lord knew full well what ſorry entertainment his Prophets ſhould finde, yet would hee not give way to any ſuch excuſe as this; If the Lord had ſent his Prophet to admoniſh us of our wandrings from him wee would ſoon have turned unto the good way of the Lord.

No, they ſhall know there hath been a Prophet among them.

And as for the ground of this his fore-knowledge, Eſay manifeſteth this to bee Gods purpoſe to harden them, Eſa. 6. 9. Goe and ſay unto this people, yee ſhall heare indeed, but ſhall not underſtand, yee ſhall plainly ſee and not perceive; make the heart of this people fat, and make their eares heavy, and ſhut their eyes, leſt they ſee with their eyes, and heare with their eares, and underſtand with their hearts, and convert, and I ſhall heale them. What place is here for ſuch conceites of leaving men without excuſe in a ſecond place, and that by accident?

Yet if you can prove that God did intend any better thing unto them in a firſt place, wee ſhall bee willing to confeſſe that this comes in, in a ſecond place.

You ſay, God leads them to repentance to ſave them from the pit.

I anſwer this leading to repentance, Rom. 2. is onelyonly his ſparing them in their ſins, and admoniſhing them to repent; and this wee ſay is done to the Reprobates, not with any purpoſe to bring them to repentance: for if God had any ſuch purpoſe, hee would not deprive them of thoſe helpes without which none can come to repentance as your ſelf profeſſe hee doth: and if hee had any ſuch purpoſe to bring them to repentance p. 232and yet doth not, it followeth that hee cannot.

And if hee hath any ſuch purpoſe, either this purpoſe muſt continue ſtill in God, even after their damnation, or otherwiſe God muſt bee charged with mutability, all which you conſider not, much leſſe accommodate any tolerable anſwer thereto.

For the ſame reaſon I deny that God hath any intention or purpoſe to ſave them: how can hee? conſidering that from everlaſting hee hath ordained them to condemnation.

And of this alſo you take no notice, much leſſe goe about to ſhape any convenient anſwer thereunto; carrying the matter all along in ſuch manner, as if Gods decree of their condemnation were not conceived, untill the means of Grace offered are found to bee finally deſpiſed.

Neither doe the places alledged by you, give any teſtimony to theſe your uncouth aſſertions, much leſſe evident teſtimony. Indeed I blame you not for deſiring your Reader would take them ſo, to ſave your paines of proving it. For you take no pains at all to inforce any place, by Logicall argumentation to give evidence to ſuch a ſenſe you put upon them, though it ſtand in manifeſt oppoſition to the nature of God even to the bereaving him both of his omnipotency and immutability, to make him to contradict himſelf, and ſtrangely to go about to perſwade the world that God intends the repentance of thoſe men, to whom hee denies thoſe helps, without which none can repent, as your ſelf alſo acknowledge.

So that wee need not to bee put to deny the ſufficiency of Gods word to thoſe ends whereunto God hath given it, which is to inſtruct in all points of Faith and duties of life; and to admoniſh us to give obedience unto it, and reprove them that doe not; and conſequently to take away all excuſe for want of any of theſe gratious operations. And thus it is ſufficient ex parte, Dei, and ex parte hominum too, as for God to admoniſh thereby, and men to bee admoniſhed and inſtructed.

But otherwiſe to require any thing on mans part to adde ſufficiency to God, is too too abſurd.

For whether man doth yeeld obedience, the word is never a whit the more ſufficient, or whether hee yeelds not obedience, the word is never the leſſe ſufficient.

p. 233As for the deſire of the Repentance and life of Reprobates which you attribute unto God, you keep your courſe I conſeſſe in ſtrange expreſſions, manifeſtly contradictious to the nature of God, and to your ſelf.

Can you perſwade your ſelf that ever the world will bee brought about to beleeve, or any intelligent or ſober man amongſt them, that God deſires the repentance and life of them, whom hee hath determined from everlaſting to deprive of thoſe helps without which no man can repent and bee ſaved? yet that hee doth deprive them hereof, it is your own moſt expreſſe profeſſion in the former Section.

As for hardning them; doth hee not harden whom hee will? and hath hee not from everlaſting ordained all Reprobates unto deſtruction? As for any deſire hereof in God, I account it a very abſurd thing, to treat of any will in God under the notion of deſire in proper ſpeech; Speak wee of the deſires of weak men, who cannot effect what they will; but bee adviſed to ſpare to attribute any deſires to God in proper ſpeech, as you would ſpare to attribute to him, eyes and ears, and hands, and heart, in proper ſpeech, and though God bee pleaſed in condeſcenſion to our capacities to take upon him our infirmities, let us not recompence his goodneſſe ſo ill, as to conceive of his nature as obnoxious to the ſame imperfections whereto our natures are: When you ſay that the Word inables not onelyonly the Elect, but others to perform ſuch duties, and having but erſt ſpoken of the duty of repentance, and this being delivered in the ſame breath, whereto doth this tend, but to work in your Reader an opinion, that even Reprobates are inabled by the Word to perform the duty of Repentance? which you know full well cannot bee affirmed by you without palpable contradiction to your ſelf, as well as to the truth of God, and therefore I wonder not a little what you mean to carry your ſelf in this your Diſcourſe in ſuch ſort as to draw ſo neere to ſuch foule aſſertions. Therefore you forbeare to name particularly the duty of Repentance, but flee to generalls and ſay that even Reprobates are inabled by the Word, to perform ſuch duties in which their naturall conſcience would excuſe them.

And I confeſſe that, as Paul hath taught mee, even without p. 234the word naturall men are inabled to doe ſome duties wherein their naturall conſcience doth excuſe them, as namely, in doing the things contained in the Law, and that by nature, mark that well, I beſeech you, that you may ſee the uncouthneſſe of that which follows, as when you ſay; And in that way they ſooner finde mercy. For what? is a man by nature able to perform ſome things whereby hee may the ſooner finde mercy? Was ever mercy found at the hand of God by performing ſome duty by power of nature? What revelation of God hath taught you this? that a work of nature ſhould further us to obtaining the mercy of God? I ſpeak of morall works of nature, not of naturall, ſuch as are to goe to Church and to heare a Sermon; to goe, and to heare, are actions naturall, not morall, unleſſe they bee conſidered as joyned with affections and intentions morall. And to go to Church and heare a Sermon, with ill affections and intentions, as namely either to mock, or to take a nap, is a naturall way I confeſſe, whereby a man may and doth finde mercy farre ſooner, then by keeping at home, though never ſo civilly imployed. And therefore Father Latimer reprehending ſome for comming to Church to take a nap, yet ſaith hee, let them come, for they may bee taken napping; which is as much as to ſay, they may finde mercy at the hands of God whileſt they are napping.

Yet I preſume you will not ſay, that ſo to come to Church, is the performing of a duty whereby they may finde mercy ſooner.

In the next place you indirectly imbrace the ſower leaven of Arminianiſme, plainly profeſſing that God doth vouchſafe more powerfull effectuall helps to them that walk according to the knowledge and helps they have received. As if that of our Saviour Habenti dabitur, to him that hath ſhall bee given, you did interpret eſpecially after the ſame manner, as Arminius doth, to wit, that if men uſe their naturals right, God will give them means of grace; But here is the difference, they ſpeak their minds plainely, you carry your Diſcourſe ſo, that wee are driven to groape (as in the dark) after your meaning. For you deliver this of Reprobates, who doe already injoy the Word, the means of grace; And therefore p. 235the more powerfull helps you ſpeak of, are not outward means, (for that they injoy already) but inward grace. As if God had ordained that grace ſhould bee given according unto works, which is direct Pelagianiſme. And withall you imply a power in Reprobates to walk according to knowledge, and helpes already received, to wit, under the means of grace; And what can this bee leſſe, then a power to beleeve and repent. How many a godly mans heart would bleed to underſtand ſo foule aſſertions to drop from the pen of ſuch a man as your ſelf?

In fine, you adde a new qualification of the way to finde mercy the ſooner, and that is, not to ſin againſt conſcience, but onelyonly of ignorance, and withall by the coherence imply, that even reprobates and unregenerate perſons have power to keep themſelves from ſinning againſt their conſcience, and ſo to keep themſelves as to ſin onelyonly through ignorance. Whence it manifeſtly followeth, that in ſuch a caſe of performance which you eſteem poſſible, either the conſcience of a naturall man ſhall not convict him of nay ſin, or convicting him of ſin, ſhall not convict him, that hee ought to repent of it.

Or laſtly, it followeth, that hee hath power to repent. The two firſt are unreaſonable; to affirm the laſt, is to contradict your ſelf, having lately profeſſed, that God deprives all ſave his Elect of thoſe helps and means, without which none can repent. And truely it ſeems, in denying the power of repenting unto the world, you did not well conſider what you delivered; for the face of your Diſcourſe ſeems to lead to the contrary, namely, to the maintaining that it is in the power of a naturall man to repent though hee bee in the ſtate of unbeleefe.

Where again, in ſignifying that you ſpeak of a man in the ſtate of unbeleef, you confound, if not your ſelf (yet) I am ſure your Reader. For but erſt you diſcourſed how men of the world are inabled by Gods Word to the performance of ſuch duties in which their naturall conſcience would excuſe them. Now I ſhould think, they that injoy the Word of God, and are thereby ſo inabled as you ſpeak, are not to bee accounted in the ſtate of unbeleefe, which I ſhould think is a ſtate peculiar unto heathens, who have not ſo much as an outward profeſſion of Chriſtianity. In like ſort it is your courſe p. 236to confound the inward operation of Gods Spirit with the outward means, and comprehend them both under the terms of means and helps, which have no univocall notion common unto them. It is bad enough to hold ones ſelf to generals; conſidering, that may bee verifyed of one ſpecies which cannot bee verifyed of another, but it is too too bad to confound thoſe under generall termes, that have no more univocation between them then creation, and exhortation.

Another confuſion I finde abuſeth your fancy in this very Section, and that is ſpread all over it like a Leproſie. For whereas the objection ariſing naturally from the former diſcourſe, is grounded upon a ſeeming contradiction, in profeſſing a naturall man to bee impotent to perform faith and repentance; and yet giving power to a man to attaine thoſe ends, whereunto the means given tend, namely, to his converſion and ſalvation: inſtead of comparing the ſufficiency you give to man with the ſufficiency you deny to man, and there with all ſhewing how the one doth not contradict the other; I ſay inſtead of comparing theſe, you compare the ſufficiency of the means with the impotency of man, to convert and bee ſaved; which you expreſſe by comming to Chriſt. Varying your phraſes at every turn, which is good for nothing but to trouble diſputation. Whereas indeed there is no queſtion to bee made of the ſufficiency of the means, (if by means you underſtand the word of the Goſpel) in that kinde, wherin means are capable of ſufficiency, to wit, in the way of inſtruction, exhortation, reprehenſion, beyond which kinde of operations their ſufficiency doth not extend.

The queſtion is onelyonly of the ſufficiency of man to perform what the means doe move us unto.

I confeſſe under means you comprehend, not only the book of grace, which is Gods word, but the book of Nature alſo, which is Gods works, the ſufficiency whereof to inform either, as touching the nature of God or duty of man, wee utterly deny, neither are you able to prove. And therefore you doe not ſo well to carry it in the general, ſeeing as touching the ſpecials, it is true of the one, not of the other. And in ſuch caſes the iſſue of generalls, is rather to circumvent a ſimple Reader then to inform him.

p. 237And yet as touching that undue compariſon by you made, and formerly mentioned; you doe not carry it ſo cleanly, but that by the way you ſupplant your ſelf; as when you ſpeak of the ſufficiency of the means, to the ends formerly mentioned, except they bee hindered by men. For it cannot bee underſtood of bringing a man paſſively to thoſe ends, to wit, unto repentance. For man neither is nor can bee meerely paſſive in repentance, but muſt bee active alſo. Nay, for ought I ſee, you make him paſſive therein, onelyonly in reſpect of inſtruction, and exhortation, which nothing hinders, but that hee may bee altogether active in performing repentance, if hee will. Sith then repentance is the end whereto theſe means tend, and the means are ſufficient to bring any to repentance (as you avouch) except they bee hindred by men, it muſt neceſſarily follow, that man hath power by theſe means to attain to theſe ends whereto theſe means lead him, if hee will; and conſequently hath power to repent, and to obtain grace in Chriſt, if hee will; for the means lead hereunto, namely, to the knowledge of God and grace in Chriſt, as your ſelf have profeſſed in expreſſe terms.

And conſequently when you ſay to the contrary, that there is an impotency, yea, an impoſſibility in the men of this world to come to Chriſt, without greater and ſtronger means then theſe bee: you doe directly contradict your ſelf, neither will all the labour following, expreſſing your ſelfe in various phraſiologies, ſerve turn to free you from this contradiction, but leave men ſuſpitious that you affirm this contradiction onelyonly in words, but the contrary potency, you maintain in deed. And becauſe that without all tergiverſation you profeſſe, that ſuch men have power to perform ſomething, upon the performance whereof they might the ſooner finde mercy; I beſeech you in the feare of God no longer to abuſe your ſelf and others in ſpeaking thus indefinitely, but tell us plainly and particularly, what that is which (you ſay) Reprobates have power to perform, and upon the performance whereof they ſhould finde mercy. To confeſſe my bold weakneſſe, ingenuouſly I am perſwaded you are not able to define any ſuch particular; if you ſhould, it will not ſatisfie to the full, unleſſe withall you explicate your ſelf, and ſhew whether that work you ſpeake p. 238of bee a worke of nature, or a work of grace; If a work of grace, then an unregenerate man is not ſo farredead in ſin, but hee is able to perform a work of grace, and if hee bee able to perform one work of grace, why not two, why not twenty? If a work of nature onelyonly, then ſeeing hereupon you ſay hee ſhall finde mercy; you fall foule upon that which was cenſured in the Synod of Paleſtine, one thouſand two hundred years agoe, namely, that grace is given according unto works. If ſome may ſay on your behalf, that you doe not ſay they ſhall finde mercy in this caſe, but onelyonly that they ſhall the ſooner finde mercy: or if this like not, if any ſhall otherwiſe plead in this manner: namely, that you doe not ſay that hee ſhall finde mercy in this caſe, but hee might finde mercy: I will bid him content himſelf, and expect while you warrant ſuch Apologies, and then I doubt not, but hee ſhall waite long enough, for I am confident you are farre off from maintaining ſuch foule colluſions.

By the way give mee leave to wonder that you expreſſe your ſelf in ſuch a manner. But alas, what ſhould wee look for when the cauſe is no better? and yet a gracious reſpect unto a gracious end, namely, the juſtifying of Gods proceedings, hath caſt a good man upon ſuch a courſe. So dangerous a thing it is when a man is to ſeek in ſome particulars, not to content himſelf with acknowledgment thereof, and to waite upon God for a time of revelation, but to cut out his own way in ſeeking ſatisfaction.

Thirdly, the men of this world doe not walk anſwerably to Anſw.the means they have received, neither doe they imploy or uſe theſe talents to ſuch advantage as they might. The Gentiles though they knew God, yet they glorified him not as God, but Rom. 1. 21. 28.Rom 1:21Rom 1:28became unthankfull and vain in their imaginations, they did not like to retaine God in their knowledge: but to detain the truth in unrighteouſneſſe.

The Jews reſiſted the Holy Ghoſt, deſpiſed the meſſengers and word of God, acknowledged not the day and meanes of Act. 7, 51. Luk. 19. 24. Mat. 27. 21, 22 Joh. 3. 43.Acts 7:51Luke 19:24Matt 27:21Matt 27:22John 3:43their own peace; refuſing him and all his benefits, preferring a murtherer and falſe prophet before him, brought forth wilde grapes of injuſtice and oppreſſion inſtead of the ſweet grapes of righteouſneſſe and judgement. In this they abuſed the talents p. 239and meanes of Grace in a worſe manner then could bee excuſed, by any neceſſity or impotency of corrupt nature. Corrupt nature reſiſting not, but by theſe helps they might have avoided theſe ſinnes which they fell into, and might have reached to the performance of theſe duties; for the neglect of which they are here reproved for comming ſhort of … Yea, Pilate himſelfe would have brought forth better fruit, then ſome of theſe which the Jews yeelded, but that the Jews themſelves prevailed with him for worſe.

To ſpeake plainely, that phraſes doe not deceive us, it is Exam.true, that the men of the world doe not live according to their knowledge, nor abſtaine from foule ſinnes, from which they might abſtaine. But what if they did? ſhould they finde mercy the ſooner? for unleſſe you make this good, you ſay nothing to the purpoſe. Therefore to the maintenance of this you tended in the former Section, but all in vaine. For conſider; why then did not the Philoſophers find mercy, Plato, Socrates, Phocion, the moſt morall men of the world? Again, did any of theſe abſtaine from any foule finne in a gracious manner, or out of their love to God? Look to Iſocrates his incitements to morality, what are they other then the reward of praiſe and applauſe of the world? and why, I pray you, ſhould God regard them any whit the more for this? nay, did they not look for juſtification by this? all their goodneſſe did they not attribute to their own Free will? and why ſhould not God hate them the more for this? Doe not Publicans and Harlots (and did not our Saviour tell us as much?) enter into the kingdome of Heaven before Scribes and Phariſees? Bee it ſo, that the men of the world were Fornicators when they might have forborn it: were Idolaters, but might have abſtained from that: were Adulterers, Wantons, Buggerers, and might have kept themſelves pure from ſuch abominations: were theeves, when they might have abſtained from laying hands on their neighbours goods; were covetous, yet might have contemned the world as many did: were Drunkards, yet might have tempered themſelves from ſuch exceſſe: were Railers, yet might have ordered their tongnes: were Extortioners, yet might have been more mercifull then ſo. Now I pray you tell me, were not the elect of God ſuch alſo? See p. 240what the Apoſtle ſaith in reference to every one of theſe particulars, 1 Cor. 6. 11. And ſuch were ſome of you, but yee are waſhed, but yee are justifyed, but yee are ſanctifyed in the name of the Lord Jeſus, and by the ſpirit of our God. Nay, how many a naturall man was more morall then to be guilty of ſo foule pollutions, as many of Gods elect have been conſcious of, yet never found mercy at the hands of God. If otherwiſe, God ſhould call men not ſo much according to his purpoſe and grace, as according to workes; directly coutrary to Pauls text, 1 Tim. 1. 9. And what then ſhould become of that, Hee hath mercy on whom hee will, and whom hee will hee hardneth? Rom, 9 18.

As for the fault you mention of the Gentiles, was it not common to the Elect as well as to the Reprobates? What ſaith Paul to the Corinthians, 1 Cor. 12. 2. Yee know yee were Gentiles, and were carryed away unto dumb Idols, even as ye were led. Yet the Romans for above a hundred years had no Images, as Varro teſtifies, ſaying, That then the Gods were worſhipped caſtius, more chaſtly, and that they who brought in Images, timorem ademerunt, errorem auxerunt, took away the feare of God, and increaſed the errour concerning the nature of God: Yet in theſe dayes of Image-worſhip, thouſands were from Idols turned to ſerve the living God, 1 Theſſ. 1. 8. in thoſe former daies not one that we read of.

Wee come to the Jews; bee it ſo, that they were worſe then Pilate, yet many of them in deſpight of their ſinnes were converted unto Chriſt; I ſay, of them that crucified him, and preferred a murtherer before him; Pilate was not: at leaſt wee have a record of the converſion of the one, Acts 2. none of the other. Yea Saul breathing nothing but wrath and fury againſt the Church of God, as Ferox ſcelerum—Quia prima provenerant; being heartned with the bloud of Stephen, as with a cup of ſweet Wine, was converted unto Chriſt, when many a morall, quiet, peaceable, and nothing factious Jew, had not the mercy ſhewed him that Saul had. They abuſed (you ſay) their talents and meanes of grace, in a worſe manner then could bee excuſed (yet who worſe then Saul or Manaſſes) by any neceſſity or impotency of corrupt nature. But who I pray, goes about to excuſe them this way? wee certainly excuſe them not, p. 241no, nor they themſelves neither; for it were moſt incongruous they ſhould, even as if Epicures ſhould complain of the ſweet morſels which they roule under their tongues, that they are ſo ſweet, that they cannot forbeare to bee in love with them. But will you deny God to have a hand in hardning them, to the committing of ſo foule exceſſe? what is the meaning of giving over to vile affections? to doe things inconvenient, and that in an abominable kind? and that to what end but this, that ſo they might receive the juſt recompence of their errour? yet that errour is well known to have been incident, as well to the very elect of God, as unto Reprobates. By the way you ſignifie, that by the neglect of the helpes and meanes afforded them, they fell ſhort of theſe duties, to the performance whereof they might have reached. Their ſin was in doing contrary to their knowledge and conſcience upon due information out of Gods Word; this is to neglect the meanes; And conſequently to uſe the meanes aright, was to doe accordingly as they were informed. And indeed, if they had done otherwiſe then they did, they had not done ſo bad as they did. I finde ſuch giddineſſe of diſcourſe uſually amongſt the Arminians; while they ſatisfie themſelves with phraſes, never examining particularly, the matter and ſubſtance of their own expreſſions.

Becauſe of the abuſe of theſe talents and meanes of grace, Anſw.God therefore doth deny to the men of this world ſuch powerfull and gracious helpes, as hee vouchſafeth freely to the Elect, to draw them on effectually to repentance and ſalvation.

The Gentiles abuſing the light of nature, God gave them Rom. 1. 29.Rom 1:29up to vile affections, yea, even to a reprobate minde.

The Phariſees becauſe they employed the talent of their Luk. 16. 11, 12.Luke 16:11Luke 16:12wealth unfaithfully, God would not truſt them with the true riches.

The Jews becauſe they rejected Chriſt, and his Word, and Acts 16. 46. Lukc 19. 42.Acts 16:46his Meſſengers, with ſcornfull and bitter malignity, and brought forth grapes of gall and wormwood; therefore God took his Word from them, and hid from them the things that did belong Mat. 21 41, 42.Matt 21:41Matt 21:42unto their peace; hee took the kingdome of God from them, and gave them as a prey to ſinne, and miſery, and deriſion, Pſal. 81. 11, 12. What if none of the world (as oppoſed p. 242to the Elect) ever came to Chriſt, or made ſuch uſe of the means and helpes offered in him unto them, as to obtaine ſalvation and regenerating grace by him; yet might they have made better uſe of the means then they did, which becauſe they did not, it was juſt with God to deny them greater means, who thus abuſed the leſſer.

In all this wee have as pure Arminianiſme tendred unto us, as could drop from the pen of Arminius himſelfe, or Corvinus. Exam.Yet God forbid wee ſhould co nomine, for that cauſe diſlike it. It truth, wee muſt embrace it, though it come out of the mouth of the Devill. If falſhood, wee ſhall by Gods grace diſclaim it, though it proceed out of the mouth of Angels of light, and not diſclaim it onelyonly, but diſprove it alſo. You may as well ſay that God doth not draw the men of this world effectually to Repentance, becauſe they doe abuſe the talents and means of grace, but this I diſprove thus.

Firſt, if this bee the cauſe why God doth not draw them to repentance, then this is the cauſe why hee ſheweth not to them that mercy which hee doth to the Elect; but this is not the cauſe thereof, which I prove thus. The meer pleaſure of God is the cauſe; therefore that is not. The antecedent thus; God ſhews mercy on whom hee will, and hardens, (that is, denies mercy) to whom hee will. If to harden were not to deny mercy, it could not ſtand in oppoſition to ſhewing mercy. The conſequence I demonſtrate thus. If to deny mercy to whom hee will, doth not inferre that mercy is not denyed according unto works: then to ſhew mercy to whom hee will, doth not inferre, that mercy is not ſhewed according unto works.

Secondly, if mens evil works were the cauſe why God denies them mercy, then it could not bee ſaid, that God denies mercy, becauſe it is the pleaſure of his will to deny it. For if a reaſon bee demanded why a malefactor is hanged, it were very abſurd to anſwer, that the reaſon is, becauſe it was the pleaſure of the Magiſtrate to have him hanged.

Thirdly, if evill works bee the deſerving cauſe, why Gods mercy is denyed unto men, then either by neceſſity of nature, or by conſtitution of God. Not by neceſſity of nature, in oppoſition to the conſtitution of God; for then by neceſſity of p. 243nature God muſt bee compelled to deny mercy unto ſuch, what then ſhall become of Gods Elect? unleſſe you will ſay, that their workes before mercy ſhewed them, were not ſo bad as others, which were equally to contradict both experience and the Word of God; For in this caſe men ſhould have mercy ſhewed on them, according to their works, to wit, as they were found leſſe evill then the works of others. Nor by conſtitution of God.

For firſt, ſhew mee any ſuch conſtitution, that men in ſuch a condition of evill works ſhall bee denyed mercy.

Secondly, by the ſame conſtitution, mercy ſhould bee denyed to the Elect alſo. When you ſpeak of the Gentiles (in this caſe) abuſing the light of Nature, and given over to vile affections, you take your aime miſerably amiſſe: For the Gentiles are not the men of the world in oppoſition to the Elect. But God forbid, that the Gentiles, and the men of the world, ſhould bee terms convertible in this kinde, for then what ſhould become of us?

Certainly the number of Gods Elect is greater amongſt the Gentiles, then among the Jews; and even of thoſe that were given over to vile affections, ſome were Elect, as appears 1 Cor. 6. 9, 10, 11. And to ſay that the cauſe why God denies them mercy, was, becauſe they abuſed the light of nature; I have freſhly diſproved this, and that evidently, as I preſume the intelligent Reader will obſerve, though the contrary (I confeſſe) bee very plauſible at the firſt ſight, and before wee come to the diſcuſſing of it.

Thirdly, you take your aime amiſſe alſo (though not in ſo great meaſure as in the former) in the phraſes: For even of the Phariſees ſome were Elect, witneſſe holy Paul; Who abuſed his zeale of the Law more foully then hee? even to the perſecuring of Gods Church? yet was not the true treaſure denyed to him, and that in the higheſt meaſure. And as for Reprobates, if you think their unfaithfulneſſe in the uſe of their wealth, was the cauſe why mercy was denyed them: for the diſproofe hereof, I refer mee to my former arguments.

Fourthly, the very Elect of God, not onelyonly rejected Chriſt for a time, but alſo crucifyed him. That which you urge of Gods taking his word and Kingdom (in plain terms the means p. 244of grace) from ſuch a Nation as contemns them, is nothing to the purpoſe. For wee treat of Gods ſhewing and denying mercy, not in the means, but as touching the grace it ſelf of Repentance. But this benefit you have confounded, by comprehending both under the name of meanes and helpes, for your advantage, to paſſe from the one to the other, as you ſee good. Here indeed it is as true, that becauſe men doe make precious account of the means of grace, therefore God continueth theſe means unto them: like as becauſe of mens perſeverance in Faith, and Repentance, and good works, God rewards them with everlaſting life; like as becauſe men die in their ſins, therefore God inflicts on them everlaſting death. OnelyOnly with this difference; Sin on the one ſide is the meritorious cauſe both of withdrawing the means of grace, and of damnation: but conſcionable walking before God in the uſe of the means, is only the diſpoſing cauſe both to the continuance of the means, and to eternall ſalvation. For God by grace makes us meet partakers of the inheritance of the Saints Col. ….in Light. Forthwith you return to the right ſtate of the queſtion, to wit, in the conceſſion or denegation of regenerating grace, but carry your ſelf in ſhew very prejudicially to the freeneſſe of Gods grace; as when you ſay, What if no Reprobate made ſuch uſe of the means and helps offered as to obtain regenerating grace? Dangerouſly implying that there is a certain uſe of the means, quo poſito, which being put, regenerating grace ſhould bee obtained. As if grace regenerating were to bee diſpenſed according to an unregenerate perſons works. Of the ſame leaven ſavour your words following, when you ſay, That becauſe they did not make better uſe of the means, it was juſt with God to deny them greater means, ſaving that here you may bee relieved by the ambiguity of the word means, by ſhifting from one ſenſe of it to another. For if means bee taken in the ſame kinde, to wit, of outward means, like … it is juſt with God to reward the right uſe of ſmaller meanes, with the beſtowing of greater, ſo it is juſt with God, for the abuſe of the ſmaller, not onelyonly to deny greater, but to take away thoſe ſmaller.

But as touching the granting, or denying grace regenerative, herein God carryeth himſelf meerely according to the good p. 245pleaſure of his own will, according to that of the Apoſtle, Hee hath mercy on whom hee will, and whom hee will hee hardneth. Neither can it bee otherwiſe; For as much as mercy in regenerating any man, cannot bee ſhewed according unto good works, and conſequently the denying of mercy cannot proceed according to evill works, as I have already demonſtrated in the firſt place.