The Anatomy of Arminianism, Chapter 24

The Anatomy of Arminianism · Chapter 24

p. 160CHAP. XXIV.

The arguments of the Arminians, by which they endeauour to ſtabliſh Election for faith fore-ſeene, are examined.

I. THe Arminians, who by a new name, call themſelues Remonſtrants, in the conference at the Hage, doe poure downe a thicke haile of places of Scripture, by which they endeauour p. 161to perſwade that election is of them that beleeue, and that the decree of Predeſtination, is nothing elſe but the will of ſauing them that beleeue. This is to doe another thing, and not to touch the queſtion, for the controuerſie betweene vsus, is not concerning theſe things. The ſtate of the queſtion is this Whether election be for faith fore ſeene: Then alſo, whether God electing ſeuerall and certaine perſons, doth conſider in them perſeuerance in faith, as a thing already fulfilled, and as a condition, on the performance whereof Election doth reſt. But theſe men leauing the queſtion vntouched, are altogether in that, that they might prooue election to be of them that beleeue: Wherefore although the ranke of their nine Syllogiſms, which they ſet in order, or admit many other exceptions, yet becauſe they are all faulty in that fallacy, which is called Ignoratio Elenchi; by which that which is concluded, is thought to hurt the aduerſary, when yet it doth not hurt him, it is better to grant that which they would hauehave, to wit, that God electeth none but they which beleeue, and that election is of the faithfull, ſo this be fitly receiued, and in a good ſenſe; to wit, that God doth elect, and that he is willing to ſaue thoſe that beleeue, becauſe hee ſaueth no man but to whom hee will giuegive faith, and becauſe without faith it is impoſſible to come to ſaluation. And that God in electing, doth conſider men as faithfull; that is, as thoſe that by his gift were to hauehave faith: And that the decree of election is with reſpect of faith; becauſe the decree of ſaluation doth include alſo the decree of the meanes to come to that end, and therefore alſo of faith in Chriſt. And ſurely p. 172Arminius, and after him Arnoldus, pag 92. doe falſely faſten on vsus this opinion: That God determined to ſaue the elect, without the conſideration of faith in them.

The thunderbolt therefore that they caſt with ſuch a noiſe, is turned away onelyonly with a blaſt, or with the winde of ones cap, and toucheth neither vsus, nor to the matter.

II. No more to the purpoſe doth the other ſectaries, ſo often heape vp the words of Saint Paul, Epheſ. 1.4. He hath elected vsus in Chriſt, which they ſo take, as if Saint Paul had ſaid, He hath elected vsus for Chriſt, and conſidered as already beleeuing in Chriſt, when he did elect vsus. The Apoſtle ſaith no ſuch thing, whoſe meaning is plaine and ſimple; He elected vsus in Chriſt, that is, He appointed vsus to ſaluation, to be beſtowed vponupon vsus by Chriſt, or in Chriſt.

III. They effect nothing more by theſe places: No man ſhall ſeparate vsus from the louelove of God, which is in Chriſt Ieſus, Rom. 8.39. And, God was in Chriſt reconciling the world to himſelfe, 2 Cor. 5. Surely here is not a word of faith fore-ſeene: For if they ſhould bite their nayles vntill the bloud followeth, they could proue nothing by ſixe hundred ſuch places. God was in Chriſt while he was on the earth, in him and by him, working out our reconciliation; but what is this to faith fore-ſeene?

IV. It is a weake dart which they caſt, He that beleeueth in me hath euerlaſting life, Iohn 6. and, without faith it is impoſsible to pleaſe God, Heb. 11. By theſe places indeede, the neceſſitie of faith is proued, but not the fore-ſeeing of it before election: No man is ſaued, but p. 173hee that beleeueth, becauſe God would hauehave this to be the way of ſaluation, and becauſe hee giueth ſaluation to none, to whom hee doth not giuegive faith.

V. Theſe are the words of Conradus Vorſtius, in his book intituled the Conference with Piſcator. Sect. 18. If we are adopted by faith, we are alſo elected by faith. But I deny that that will follow; for Adoption is after Election, as the Apoſtle teacheth, Epheſ. 1.5. He predeſtinated vsus to the adoption. He which ſaith, we are adopted by faith, doth not therefore ſay, that we are elected by faith, or for faith; but he ſaith, that by faith we are affected with the ſenſe of the fatherly louelove of God to vsus, and that the beleeuers receiue the ſpirit of adoption.

VI. He doth defend himſelfe by the words of the Apoſtle, 2 Theſ. 2. He hath choſen vsus from the beginning, through faith. But here Vorſtius doth wickedly cut ſhort the words of the Apoſtle, and doth preſent them lame vntounto vsus. The words of Saint Paul are theſe, God from the beginning hath choſen you to ſaluation, through ſanctification of the ſpirit, and beliefe of the truth: Hee doth not ſay, that we are elected for faith fore ſeene; but that we are elected to obtaine ſaluation by faith. And if it may be gathered from this place, that we are elected for faith fore-ſeene, it will be proued by the ſame place, that we are elected for ſanctification or regeneration fore-ſeene, which doth not pleaſe Arminius.

He doth vrge that place of Saint Iames, chap. 2. Hath not God choſen the poore of the world, rich in faith? but in vaine: for therefore they are rich in faith, becauſe p. 164God hath giuen them faith, and he hath therefore giuen it them becauſe they are elected. If I ſay, God hath elected the Saints which doe enioy glory, doe I therefore thinke that God elected them for the fore-ſeeing of the glory to come? And if it be lawfull for the Arminians to take theſe words of Chriſt, I giuegive my life for my ſheepe; as being ſpoken by anticipation or preuention of thoſe who were not yet his theepe, but were to be: why may it not be lawfull for vsus alſo to take theſe words, God choſe the beleeuers: as being ſpoken by an anticipation, of thoſe which doe not beleeue in act, but are conſidered as thoſe who are to beleeue.

VII. Vorſtius addeth, that Mat. 22. few are ſaid to be elected, becauſe few hauehave the wedding garment. But I deny, that this is to be found there: Chriſt ſhuts vp with this ſentence, the parable of thoſe that were called to the wedding, wherof onelyonly few obayed him, calling them; Many are called, few choſen. In which words the reaſon is not yeelded, why he was caſt forth that had not on the wedding garment, but why, of many that were called, there came but a few: Which thing, that the Reader might not obſerue, Vorſtius hath vſed a double deceit; for hee hath omitted thoſe words, many are called, and then alſo inſtead of Nam For, he hath ſ…t downe, Quia, becauſe; that he might perſwade that here the cauſe was rendred, why he that was vndecently apparelled was call out: For he knew that the particle, Nam, for, doth often ſet downe the note or marke, but not the cauſe, as M…t. 26.73. and in many other places: but in this place, it is no doubt but that here the cauſe is ſignified: For the cauſe is p. 165noted, why of ſo many that were called, ſo few followed him calling, to wit, becauſe although many are called, yet few are choſen. Whence it is manifeſt, that this place, if any other doth hurt Arminius.

VIII. The other things which he doth heape vp, that hee might proue, that they that are elected, are thoſe that be ecue, are nothing to the purpoſe: For the elect are the beleeuers, and the belecuers are the erect: But they are not elected, becauſe they are belecuers, but that they might bereeue.

IX. There is no more force in the obiection which he bringeth out of the 2. Pet. Chap. 1. Make your calling and election ſure: Out of which words he doth inferre, that calling is before election. But Peter doth not here ſet calling before election, but the certainty of our cailing, before the certainty of our election: I willingly acknowledge that that certainty is firſt in order. But that election is before calling, Saint Paul teacheth, Rom. 8. Whom he predeſtinated hee called, whom he called he iuſtified, whom he iuſtified he glorified: For as iuſtification is before glorification, and calling before iuſtification, ſo predeſtination is before calling.

X. Greuinchouius againſt Ames, Pag. 171. Arn…ldus after Armun us vſeth the ſam… argument. P. 282.doth thus diſpute. I ſay that by your predeſtination the Goſpell is inuerted: For this is the ſ…ntence of the Goſpell: If thou beleeueſt thou ſhalt liue: but this your predeſtination ſaith, if you are predeſtinated to life you ſhall beleeue. I anſwere, it is one thin…; to inuert or turne the ſentence, another thing to ouerturne it: For this ſentence is conuertible, whoſoeuer is elected ſhall beleeue and whoſoeuer doth beleeue is elected: For we ſpeake p. 176of that faith which Saint Paul Tit. 1.1. calleth the faith of the elect. Doe not the Arminians rather inuert the Goſpell, which faith, that faith is of the elect; but they ſay, that faith is not of the elect, but that election is of the faithfull? That which Greuinchouius in that place doth ſtuffe in concerning reprobation, ſhall be examined in his owne place.

XI. The ſame man, pag. 130. doth thus argue. Saluation is the reward of faith, 1 Pet. 1.9. the crowne of righteouſneſſe, the reward of labour, the prize of our ſtrife and finiſhed courſe, the inheritance of the ſonnes of God, that is, of the faithfull, Iohn 1.12. Gal. 4.30. And becauſe it is hard to ſee how theſe things can be drawne to election for faith fore-ſeene, ſeeing it is not there ſpoken of election, nor of faith foree-ſeene, he addeth theſe words, Therefore Election to ſaluation is not the decree concerning the end of men, as they are men ſimply, but of the ſaluation of men, as they are ſuch ſort of men, to wit, of them that are faithfull, and of them that perſeuere in the faith. This alſo we confeſſe in that ſenſe which we ſaid before; but it were better to ſay, of them that were to perſeuere, becauſe God electing, doth not conſider faith and perſeuerance, as a thing performed, but as a thing to be performed, and that by his bounty and gift.

XII. He further addeth, The will of beſtowing the reward, the wages, &c. doth neceſſarily preſuppoſe the fore-ſeeing of faith, and perſeuerance in faith, by the couenant of the Goſpell, if thou beleeueſt and doeſt perſeuere, thou ſhalt be ſaued. Here you digreſſe from the queſtion: For it was ſpoken of election for faith foreſeene; but you ſpeake of ſaluation which is beſtowed p. 177after faith. God electing to ſaluation, doth fore-ſee that faith will come before the obtaining of ſaluation, but he doth ſo fore-ſee it, that God foreſeeth that which he himſelfe is to worke, which to ſpeake properly is not to fore-ſee, but to will. Furthermore, eternall life, is called the reward of faith, becauſe it is not to be had, but after the fight of faith, neither can we come thither but by labour; but it is not giuen for the labour, neither are we choſen to ſaluation, for the fore-ſeeing of labour or faith; but God who doth predeſtinate vsus to the reward, doth alſo predeſtinate vsus to the fight: As Paul teſtifieth, Phil. 1.26. It is giuen to you in the behalfe of Chriſt, not onelyonly to beleeue in him, but alſo to ſuffer for him. It is alſo a kinde of reward freely beſtowed, as Saint Ambroſe teacheth, Epiſt. 1. Lib. 1. The reward of liberality and of grace, doth differ from the ſtipend of vertue, and wages of labour. In the meane while, the Reader ſhall note by the way, that the Arminians ſtriue for election, vponupon the fore-ſeeing of workes: For eternall life in the holy Scripture, is called the wages or reward not onelyonly of faith, but alſo of workes, of almeſdeedes, of patience, according to that of Matthew, Chap. 19. Call the labourers, and giuegive them the pay. If therefore it may thence be proued, that election is for faith fore-ſeene, becauſe eternall life is called the reward of faith, why ſhall not the ſame election be for workes foreſeene, ſeeing eternall life is often called the reward of workes; eſpecially ſeeing to beleeue, is it ſelfe a worke, and that the chiefeſt worke, and the Arminians are of opinion, that we are iuſtified by faith, as it is a worke, as ſhall be ſeene in his owne place?

p. 178XIII. The ſame man, P. 170. and 188. doth much pleaſe himſelfe in this argument. If predeſtination is ſuch as you faine it to be, then the will of God, concerning the ſaluation of a man that is to be ſaued, is two fold, and contradictory to it ſelfe: One whereby he doth will and ordaine ſaluation to him that doth not beleeue, that is, not for faith fore-ſeene: The other, whereby in time he will not ſaue the ſame man, vnleſſe as he is faithful. But I deny that theſe things are contrary: To elect to ſaluation him that doth not beleeue, that he may beleeue, and to will the ſaluation of him that beleeueth. So if a father ſhould appoint his little ſonne of two yeeres old, to the office of a Senator, or of a Paſtor of the Church, and afterward ſhould hauehave care to furniſh with learning the ſame ſonne, when he is growne great, that he might come to this office; doth this father will contrary things, becauſe hee appointed him to this office at the firſt, being vnlearned, and afterward being learned?

XIV. The ſame man, Pag. 194. doth thus diſpute. What men ſoeuer, and howſoeuer qualified, and in what order ſoeuer, God in time doth ſaue the ſame men, and ſo qualified, and in the ſame order he hath decreed to ſaue; But in time he firſt giueth Chriſt, then according to his wiſedome he doth iuſtly adminiſter the meanes that are neceſſary to faith and repentance, both ſufficiently and effectually, and them that repent & beleeue in act, he doth receiue into grace: And finally, thoſe that perſeuere in Faith he ſaueth. Therefore he hath decreed to ſaue in the ſame manner and order thoſe men, and ſo qualified, or ſo conſidered.

Anſ. The maior propoſition doth mingle falſe and true things together, that thoſe that are falſe might lye p. 179hid in the multitude, nor is it in all reſpects true. There is no doubt, but that whatſoeuer men, & what ſort of men God in time doth ſaue, the ſame men, & the ſame ſort of men he hath decreed to ſaue: But that God doth ſaue them in the ſame order in which he decreed, is one way true, and another way falſe. It is true that God doth ſaue in the ſame order in which he decreed to ſaue; but it is not true, that God in executing or ſauing, doth follow the ſame order which he did in decreeing: For in decreeing, he firſt thinkes of the end, before he thinkes of the meanes: Contrariwiſe, in executing, hee beginneth with the meanes and helpes, and finiſheth in the end. So the Phiſitian doth firſt intend health before phyſicke, but in executing, he doth firſt apply the medicines, before he healeth. Greuinchouius therefore doth erre, who from the order which God doth follow in executing his decree, doth gather what ſhould be his order in decreeing. In the meane while, by the way obſerue in Greuinchouius the ſpirit of Arminius: He dares not ſay that God giueth faith, but that hee giues onelyonly the meanes to faith, becauſe he will hauehave it to be in the power of free-will to vſe theſe meanes, and that faith is but the gift of God in part.

XV. The argument of Arnoldus, pag. 181. hath the ſame fault; Theſe things (ſaith he) are thus coupled together: that God will firſt hauehave one belecus, before he will hauehave him be ſaued; wher as your predeſtination teacheth cōtrarily, that God doth firſt will to ſaue a man and then he willeth that he ſhould beleeue. In theſe words he doth confound the order of decreeing, with the order of executing: for in the execution of his decree, God will firſt hauehave him to p. 180beleeue, before he will hauehave him to be ſaued: but in decreeing, God doth firſt decree to giuegive ſaluation, before he decreeth to giuegive faith; and he firſt thought of the end, before he thought of the meanes.

XVI. The ſame man, pag. 195. doth contend that theſe are things incompatible, and which cannot ſtand together, that God would ſaue Peter abſolutely, and that he would not ſaue him, but vponupon the condition of faith. I anſwere, there is an homony my and equiuocation in the word abſolutely: If by abſolutely, be vnderſtood certainely, preciſely, or neceſſarily, theſe are not contrary, to will to ſaue Peter certainely and preciſely, and to will that Peter ſhould be ſaued by faith: Euen as theſe things are not contrary; To will abſolutely that Peter ſhould liue, and to will that he ſhould liue by foode and by breathing. But if by theſe words, To will to ſaue, abſolutely, be vnderſtood that God will ſaue without faith: then we are ſlandered, for there is none of vsus of this opinion, none beleeues it: but that this is the meaning of Greuinchouius, the following words declare, for he addes, Theſe things are contrary, to will that the ſame man ſhould beleeue, and that he ſhould not beleeue. Which of vsus, yea, what Chriſtian hath euer ſaid, that God doth will that a man ſhould not beleeue in Chriſt? and yet hee doth aſcribe that opinion to Caluin, citing in the margent his Inſtitutions, lib. 1. chap. 18. §. 13. where there is no ſuch thing, nor hath there beene any more rigid and preciſe maintainer of faith in Chriſt, then that holy man: Therefore after his ſicke minde hath vomited out this poiſon againſt vsus, he triumphs, as of a thing well performed, as the Cocke crowing vponupon the dunghill; p. 181Theſe things (ſaith he) when you hauehave reconciled, I will ſay you are a great artiſt in reconciling. But it was not for Ames, a man well deſeruing of the Church, to labour in reconciling the doctrine of the Goſpell, with the blaſphemy of Sathan.

XVII. The ſectaries are wont, after this manner to accuſe vsus of ouerthrowing the Goſpell: The Goſpell ſay they) which on condition doth promiſe life to the beleeuer, cannot ſerue for the executing the decree whereby life is preciſely appointed to certaine and determined perſons. But I affirme that it doth ſerue; becauſe God promiſeth life vnderunder a condition, which he decreed to worke in the elect. For what letteth that God ſhould not promiſe life to him that beleeueth, and yet decree to giuegive faith to thoſe certaine and determined perſons which he hath elected?

XVIII. Arnoldus, pag. 52. hath theſe words; If faith be an effect of election, it cannot be comprehended in the decree of election. But there is none of vsus ſaith, that faith is comprehended in the decree of Election, but a purpoſe or will of giuing faith: And this will hath that reſpect to the decree of election, as the part to the whole; for the decree of the meanes to the end, is included in that decree by which the end is decreed; as in the will of building a houſe, the will of prouiding ſtones and timber is contained.

XIX. It is a thing of ſmall moment, which they eueryevery where beate vponupon: According to the Goſpell (ſay they) faith is a condition required in ſauing and electing, but not according to your opinion. It is a ca…umny. We acknowledge that faith is a condition required in ſauing a man, but not fore-required in electing him, as p. 182Arminius would hauehave it: Faith is a thing without which God doth not elect, but not that for the foreſeeing whereof he doth elect. That faith is required in election, although the Scripture doth not ſay it in the ſame words, yet it may fitly be receiued, and according to the meaning of the Scripture, if faith be laid downe as a condition following election, and without which God will hauehave no ſaluation. No otherwiſe then breathing is a condition to life, although a man be firſt appointed to life, before to breathing.

XX. The Arminians in their Epiſtle againſt the Walachrian brethren, p 43. doe thus explaine their opinion: It ſeemeth moſt inconuenient to vsus to affirme, that God in election did decree what he himſelfe would worke in man, by his ſpirit: For by the decree of abſolute election to ſaluation, the conferring of ſaluation alone, and not of faith is decreed. This their falſe and fooliſh opinion they vphold by this argument: Seeing that ſaluation and faith are moſt diuers predicates, neither doe they make the ſame thing by it ſelfe, or by accident; it cannot poſsible be, but that the decree of conferring ſaluation is one, the decree of conferring faith is another. I anſwere: Although ſaluation and faith are diuers things, yet faith is a neceſſary meanes to ſaluation; and the decree of the end includes alſo the meanes; life and breathing are things no leſſe diuers, then faith and ſaluation: and yet by the ſame decree, whereby one is appointed to life, he is appointed alſo to breathing, becauſe breathing is the meanes to life.

XXI. This obiection of the Arminians is frequent and worne out with vſing: If God doth predeſtinate men to faith, as to the meanes by which they ſhould come p. 183to ſaluation, it muſt needes be, that God ſhould alſo predeſtinate the reprobates to incredulity and impenitency, as to the meanes by which they ſhould come to damnation. But I deny that this followes; for here we ſpeake of the meanes which God himſelfe doth ſupply, but incredulity and impenitency are meanes which man himſelfe …ath ſuggeſted of his owne. The meanes which God findes already made, are to be diſtinguiſhed from thoſe which he makes: God in predeſtinating, doth conſider man as corrupt and lying in ſinne; whence it comes to paſſe, that the meanes to damnation are already in man: neither is there any neede that they ſhould be ſupplyed otherwiſe, much leſſe by God, who neuer is the author of ſinne. But ſeeing man is naturally deſtitute of the meanes of ſaluation, they cannot come to man, vnleſſe God giuegive them. Neither is incredulity a condition required after the ſame manner in reprobates, as faith is in the elect; for that is a condition required before reprobation, but this is a condition following election: Thence it is, that incredulity and impenitency, are things deſeruing reprobation, but faith is a thing not deſeruing election nor ſaluation.

XXII. With that argument another alſo doth fall to the ground, which theſe Sectaries heape vp, euen with a loathſome repetition: If God (ſay they) doth not elect for fore-ſeene faith, then he doth not reprobate for fore-ſeene ſinne. But I deny that theſe things are alike, or that one followeth of another: for God foreſeeth ſinne, becauſe he is not the author of ſinne, but he doth not fore-ſee faith, but doth decree to worke it; and this which God decreeth, he doth not fore-ſee p. 184it, but doeth will it: if we would vſe ſignificant and fit words, and not purpoſely darken things by an improper kinde of ſpeech. And truely the Arminians ſeeme to mee, to ſtrike themſelues with their owne ſtings: For if this reaſon of theirs preuaile, why may it not alſo be lawfull to reaſon thus. If God electeth without the reſpect of good workes (as Arminius will hauehave it) then alſo he doth reprobate without the reſpect of euill workes: The conſequence is the ſame, and yet the Arminians doe not admit this. Arnoldus after Arminius doth heape together many things, by which he would get enuy to our cauſe, and would loade it with hatred, the knowledge whereof is worth the labour, for they are cloathed with much art, and ſearched colours: In the front hee doth place arguments by which he would proue, that our opinion is contrary to the wiſedome of God.

XXIII. He therefore, Page 217. doth thus argue. It is contrary to wiſedome, firſt to ordaine abſolutely to any one, that thing which is loſt, and therefore is not at all, and then to decree that he ſhould obtaine the ſamething. The ſame homonomy, is in the word abſolutely, which we noted before in Greuinchouius, in the ſixteenth obiection; the anſwere therefore may be ſought for there. But it is not true that this is contrary to the wiſedome of God, no more then abſolutely to decree that one ſhould recouer his loſt health, and yet decree that he ſhould take Phiſicke, and ſhould obtaine helpe of the Phiſitian.

XXIV. He doth repeate the ſame argument in other words, in the ſame and in the following page, but that he alſo addes, That it is contrary to the p. 185wiſedome of God, to ordaine firſt who ſhall receiue the reward, before he ordaines on what condition they are to receiue it. But we doe not teach this: For, wee determine that all the decrees of God are eternall, as concerning the order, we doe not part theſe into two decrees, one whereof ſhould be of the perſons to be ſaued, the other of the condition whereby they ſhould be ſaued. By one and the ſame decree, God determined to ſaue certaine men by Faith: But if wee ſhould ſpeake as Arnoldus doth imagine, nothing would thereby be derogated from the wiſedome of God. The father doth often decree to giuegive ſomething to his children, before he hath determined on what condition, or by what labour. In this place Arnoldus hath ſtuffed in many things of vnreſiſtableneſſe, and of reprobation, which wee hauehave put off to another place: Therefore from the wiſedome of God, he paſſeth to the iuſtice of God, which he doth contend to be violated by vsus.

XXV. Therefore, Pag. 224. hee beginneth with a calumny. You determine (ſaith he) that God decreed to ſaue ſome men without the beholding of Faith. I ſay he doth falſely accuſe vsus: For although God doth not elect vsus for faith, yet hee doth elect vsus to faith, and faith is a part of the definition of election. But if of two that are alike ſinners, he electeth one to ſaluation, not conſidering obedience as a thing already performed, but electing him to performe obedience, God ſhall not therefore be vniuſt: for concerning his owne he doth what he will, according to that, I will hauehave mercy on whom I will hauehave mercy, &c. It is enough that although he giueth to the one the grace p. 186that is not deſerued, yet he impoſeth no puniſhment on the other but what is due. In the meane while the Papiſts hauehave cauſe to reioyce, who hauehave ſound a patron of merit in Arnoldus: For it is ſaid to be merit, when the reward is giuen to any one for righteouſneſſe. Eternall life is a reward, and that it might be giuen for righteouſneſſe, Arnoldus will hauehave it giuen for the beholding of obedience performed, therefore it is giuen to him that merits it.

XXVI. It is idle which he addeth Pag. 225. By the decree whereby God hath decreed to giuegive ſaluation to none but to him that beleeueth, he ſheweth that he doth rather louelove obedience, then the creature. But contrarywiſe by your decree, God is made to louelove men, although they be ſinners, rather then righteouſneſſe; which is contrary to iuſtice. Surely theſe things are knit together with a very wicked art. For, firſt he imagines that we teach that God will ſaue other men then beleeuers. Secondly, he doth craithy compare that louelove wherewith God loueth obedience, with that louelove wherewith God loueth the creature: ſeeing the louelove of obedience (which is the very iuſtice of God) is rather to be compared with the louelove wherewith God loueth his goodneſſe and mercy. For although God loueth his owne iuſtice more then the creature, yet hee doth not louelove his iuſtice more then his goodneſſe, by which he doth doe good to the creature: for God doth no leſſe giuegive cleare and certaine proofes and effects of his goodneſſe, then of his iuſtice; which goodneſſe is alſo a kinde of iuſtice, if iuſtice be taken not ſtrictly for that vertue by which rewards are giuen to the iuſt, and puniſhments to the vniuſt; but for that generall p. 187vertue, wherby God doth doe all things conueniently and as it is meete. And although all things are equall in God, yea all the attributes of God are one vertue, and the very eſſence of God, yet the Scripture doth extoll the goodneſſe of God with farre greater praiſes then his iuſtice: So in the Law God doth viſite the iniquity of the fathers vponupon the children, vntounto the third and fourth generation, but doth extend his mercy to thouſands of generations. So Pſal. 36. The iudgements of God are compared to the mountains, and his goodneſſe to the deepe. And Pſalme 30. His goodneſſe is extended to a life or an age, but his anger is reſtrained to a moment. Saint Iames doth conſent to this, Chap. 2. v. 13. ſaying that mercy doth boaſt it ſelfe, and glory ouer iuſtice; becauſe God hath manifeſted to vsus more euident arguments of his goodneſſe then of his iuſtice. God is therefore rightly called, Optimus maximus, The moſt good, and the moſt great; but moſt good is ſet firſt, and then moſt great. And if you would repeate the matter from the beginning, you ſhall finde that in the firſt place the decree of creating is to be laid downe, in which there is goodneſſe, but not iuſtice.

XXVII. Arnoldus doth more largely preſſe the ſame things, Chap. 9. where he ſaith that the iuſtice of God is violated by vsus, while wee will hauehave God to hauehave ordained men to ſaluation without the beholding of any obedience; which as I hauehave already ſaid, is not our opinion. I confeſſe indeede, that God doth louelove his owne iuſtice more then man; but I deny that he doth more louelove the manifeſtation or execution of his iuſtice, then the manifeſtation of his mercy and p. 188goodneſſe towards man. God doth more louelove that which is due to him by the creature, then hee doth louelove the creature it ſelfe: But he doth not more louelove that which is due to him from the creature, then hee doth louelove that which he oweth to himſelfe, to wit, the manifeſtation of his glory, by doeing good to the creature: Surely there was danger that God could not maintaine his iuſtice, vnleſſe theſe innouators had iſſued forth, who patronize his iuſtice, preferring it before his goodneſſe and wiſedome. And this is the place where Arnoldus will hauehave God to be a debtor: Iuſtice (ſaith he) doth appoint that God ſhould giuegive to the creature performing obedience, that which is his. Neuer was any thing ſaid more harſh by the moſt vehement maintainers of mans merits: Surely Arnoldus is prepared to ſay to God, giuegive me that which is mine, for this thy iuſtice requireth. O proudely ſpoken! But let vsus proceede to other things.

XXVIII. A little after he doth endeauour to proue that we offend againſt the ſame goodneſſe of God, in the doctrine of reprobation: But wee hauehave appointed a peculiar chapter for the examining of theſe things, as alſo there ſhall be a place of examining thoſe things which he doth eueryevery where without order ſtuffe in, of Reprobation, and of Free will, and of Chriſt the foundation of election.

XXIX. It is not to be omitted, that it is familiar with the Arminians to inuey againſt the doctrine of Election, which is beleeued in our Churches, and that vnderunder the pretence of piety, and exhortation to good workes. For they ſay that preciſe election doth extinguiſh all the endeauour of good workes, prayers, p. 189hearing of the word, and doth takeaway eueryevery pious enterpriſe. For if one beleeue that hee were predeſtinated to faith, and to good workes, hee will leaue the care to God of mouing man infallibly, and would ſhake off all wholſome feare, becauſe hee is perſwaded that his ſaluation cannot be loſt, nor his faith caſt off. Theſe and other things borrowed from the Pelagians, and ſtill warme from the anuile of the papiſts, they carry about, as it were the Circouſean pompe, with a great clamour; Alſo theſe craftie men ſpeake this, as men taught by experience: For they ſay, that while they were of opinion with vsus, they felt that vice growing on them by this doctrine, and that a languor and diminiſhing of the louelove of God, crept vponupon them, and that ſometimes they felt ſome temptations of deſparation: But as ſoone as they ſhooke off that opinion of preciſe election, they were healed of theſe diſeaſes, and their piety grew hot. No doubt wee had bid piety and ſanctitie of manners farewell, if this ſect had not roſe vp, which hath triumphed ouer vices, and hath raiſed vp piety, almoſt dead. I doe not ſearch into their manners: thus much I ſay, their writings reliſh of anger, and are full of bitterneſſe.

But to the purpoſe. I deny that by our doctrine iuſt occaſion of ſinning is taken, and the raines let looſe to intemperance: But nothing hath euer beene ſaid ſo holily, nor ſo truely, which may not be drawn to the worſer part, and be corrupted by a ſiniſter interpretation. Saint Paul ſuffered the ſame calumny, who in the ſixt Chapter to the Romanes, doth with an opportune prolepſis, and timely preuention, remoue p. 191from himſelfe this opinion, ſpeaking thus; Shall we continue in ſinne that grace may abound?

XXX. Wee deny therefore that theſe things which they imagine, doe follow of our doctrine. If God hath predeſtinated any one to faith and repentance, he ought not therefore to be leſſe carefull how he may pleaſe God, and yeelde obedience to him. For, repentance is carefulneſſe it ſelfe. They therefore ſo ſpeake as if they ſhould ſay, that the elect ought to want carefulneſſe, becauſe God hath predeſtinated them to carefulneſſe.

XXXI. Neither doth the beneficence and bounty of God, hinder the vigilancy and watchfulneſſe of man. So God giueth vsus our daily bread, and yet by this he doth not hinder our labour. He doth in vaine expect from God ſuccours for his life, who doth ſit idle with his armes a croſſe. The ſame God which giueth vsus foode, exhorts vsus to labour: for his bleſſing doth not come vponupon ſloath, but vponupon diligence.

XXXII. Furthermore nothing letteth, that a man ſhould with leſſe diligence follow that labour, the euent whereof is determined by the certaine decree of God, whether this decree be knowne to vsus, or whether it be not knowne. Chriſt was not ignorant of the tearme of his life vponupon earth, and yet did hee auoide the dangers, and eſcaped the hands of the Iewes more then once. Ezechias being recouered from his diſeaſe, knew that he had yet fifteene yeeres to liue, in which time it is no doubt, but he receiued foode, and had care of his health. God had reuealed to Paul, that none of the paſſengers that were in the ſame ſhip p. 192ſhould be drowned, and yet for all that, he exhorted the Saylors to labour, and commanded them to be kept in the ſhip, who hauing let downe the boate would hauehave fled. The Arminians will not deny, but that the euent of their warres, was determined by the purpoſe of God, yet they would not thence inferre, that it was in vaine to ſight couragiouſly. The Scripture doth teſtifie in many places, that God hath ſet to eueryevery one the limits of his life, and that the number of our daies is determined by the purpoſe of God, and yet he is not to be diſpraiſed, who ſends for the Phiſitian in his ſickneſſe, or hee, who before the battell puts on armour: For the induſtry of man, muſt ſerue the decree of God; neither is it right, that the liberality of God, ſhould be a cauſe of negligence to vsus. So the infant moueth it ſelfe in the wombe, and doth it ſelfe helpe its owne natiuity, although that power which it hath of mouing, is from God. Surely, ſeeing faith and repentance are the meanes to ſaluation, nothing is ſo contrary to reaſon, as to vſe the end for the aboliſhing of the meanes. Wherefore Saint Paul, Philip. 2. doth acknowledge that it is receiued from God, both to will and to doe, and yet in the ſame place he doth exhort to worke out our ſaluation with feare and trembling; whom wee had rather beleeue then Arnoldus, whoſe words are theſe, Page 273. It ſeemes to me, that the conſcience of ſinne, is altogether extinguiſhed in him, who knoweth that he is deliuered from ſinne by the abſolute and immutable ordinance of God. What? Was the conſcience of Dauid hardned to ſinne, or did he looſe the ſence of ſinne, after that God ſignified to him by the Prophet Nathan, that p. 192he had taken away his ſinne? No, he ſorroweth, and doth grieuouſly lament his ſinne: for griefe and repentance doth ſtick faſt in the minde euer after pardon is obtained: So Saint Paul. 1. Tim. 1. ſaith, that God had mercy on him, and yet in the ſame place he doth deteſt his ſinne.

XXXIII. Wee are to thinke the ſame thing concerning prayer, as concerning the labour and endeauour of good workes: For we doe rightly and piouſly aske of God thoſe things which are determined by his certaine purpoſe: For God who hath determined to doe good to vsus, will giuegive that good to our prayers, and not to ſloathfulneſſe and ſecurity. Ioſaphat did not in vaine pray before the fight, 2. Chro. 20. although he was not ignorant that God had already decreed what ſhould be the euent of the battell. The Apoſtles knew well enough that their ſinnes were forgiuen them by God, and yet they did daily pray, Forgiue vsus our treſpaſſes. Chriſt did not doubt of his reſurrection, and of the obtaining of glory after the combat, and yet he did pray by night, and went aſide into the mountaine to pray.

XXXIV. I let paſſe, that eueryevery man, euen the beſt, is obnoxious and ſubiect to temptations, which aſſailing him, he is to flie for the helpe of God, leaſt his faith faile, or ſloathfulneſſe and negligence creepe vponupon him.

XXXV. Doth not Saint Paul alſo witneſſe, Rom. 8. that the holy-Ghoſt prayeth in vsus, and doth ſuggeſt ſighes and prayers, whence hee is called by Zacharie, the ſpirit of ſupplication. Zach. 12.10. Which ſeeing it is the effect of the good pleaſure of God, p. 193and the fruit of election, it were a maruaile if election it ſelfe ſhould keepe vsus back from prayer.

XXXVI. And if any man that is elected doth yet doubt of his ſaluation, he hath ſomewhat to aske of God, to wit, foreign, a full perſwaſion, and the ſuſtaining of his ſtaggering faith, and the increaſe of charity and zeale, and the obtayning of glory; and if he be certaine of his ſaluation, hee muſt aske the increaſe of this confidence, hee muſt aske perſeuerance in faith and good works, hee muſt pray to bee kept backe from ſinne, to which he feeleth himſelfe prone: he muſt pray for the fulfilling of the promiſes of God, he muſt pray againſt the temptations of Sathan, who although hee cannot ouerthrow the elect, yet he doth prick their heele, and doth dig into them with his goades.

XXXVII. That is of the ſame lumpe, wherewith Arnoldus from Arminius, Pag. 304. doth vpbraide vsus. Your doctrine (ſaith he) doth make the ſeruants and Miniſters of God ſloathfull in their miniſtery, becauſe from thence it followeth that their diligence can profit none, but thoſe whom God will abſolutely ſaue, and who cannot periſh, and againe their negligence can hurt none but thoſe whom God will abſolutely deſtroy, and who cannot be ſaued. The Pelagians obiected the ſame things to Saint Auſtin. Lib. de bono perſeu. Chap. 14. Auguſt. de bono perſeu. cap. 14. …iunt praedeſtinationis definitionem vtilitati prae…catronis aduerſam.Whereunto wee hauehave already largely anſwered: For the ſame reaſons which ſtirre vp the carefulneſſe of the hearers to repentance and good workes, are alſo of power to ſtirre vp paſtors diligently to vndergo their office, and to prick forward their hearers to repentance: For although the elect cannot periſh, yet wee p. 194know that God doth bring the elect to ſaluation, by the word and ſacraments, and by the miniſtery of the Goſpell, whoſe decree our obedience muſt ſerue.

And although the miniſter of the word, dealing perfunctoriouſly and careleſly cannot cauſe, that he that is elected ſhould periſh, yet hee hurts himſelfe, and ſhall beare the puniſhment of that negligence in the day of iudgement. Therefore although he did not hurt others, yet hee ſhould very much wrong himſelfe. Saint Paul, a moſt vehement maintainer of election, doth profeſſe that he endureth all things for the elect, that they may obtaine ſaluation. 2. Tim. 2.10.

XXXVIII. As concerning the Reprobates, if this reaſon of Arminius preuaile, by the like reaſon we ſhall neyther eate nor drinke, nor ſhall parents be bound to be carefull of the health of their children: becauſe this negligence can hurt none but them whom God will hauehave to periſh, who by his decree hath ſet ſure bounds to the life of eueryevery particular perſon, which cannot be pulled backe, nor paſſed ouer. And if it were manifeſt to the paſtors, which of their flocke were Reprobates, then there were ſome colour for the doubting, whether they ought to be carefull for the ſaluation of them that are Reprobates: But ſeeing that this is vnknowne to them, they ought to ſcatter the ſeede of the word eueryevery where, and leaue the euent to God.

XXXIX. Arnoldus, Page 307. ſaith, that which in my iudgement is exceeding bad: If any one (ſaith he) ſhould teach, that God himſelfe hath preciſely appointed to nouriſh one for ſome time in this life, and that p. 195he would ſo prouide the bread where with he ſhould be nouriſhed, that he could not but hauehave it aboundantly: I grant that ſuch a one neede not be warned that hee ſhould be carefull, how to prouide himſelfe bread. But I affirme, that ſuch an one needes, and ought to be warned to prepare himſelfe bread; becauſe the ſame God who doth promiſe bread, and hath decreed to giuegive it, doth alſo declare in his word that he will giuegive this bread to our labour, and by the meanes of our carefulneſſe: Therefore he that will giuegive the bread, doth alſo giuegive ſtrength, will and induſtry, whereby this bread ſhould be prepared: So that Arnoldus yeelds that to himſelfe, which no man in his right ſenſe, would yeeld to him.

XL. Furthermore, the certainty of Election may be taken two manner of waies, eyther for the immutability of the decree of God, or for that certaine perſwaſion, whereby any one doth beleeue that he is elected: Of the former kinde of certainty, it is onelyonly ſpoken here, the latter doth require a peculiar treatiſe: But by the way, we ſay that we beleeue none of thoſe things which Arnoldus doth falſely attribute to vsus, whereof this is one; that all men are bound to beleeue that they are elected to eternall life: Nay, we teach, that he that will not beleeue in Chriſt, and repent, is bound to beleeue that ſaluation gotten by the death of Chriſt, doth not pertaine to him: Of the ſame ſtampe is that calumny, when he ſaith, that we command wicked men to be ſecure, as they that can loſe ſaluation by no euill deedes. Fie on that abhominable doctrine. To ſay, I am elected, therefore I may be wicked, is the ſpeech of a reprobate man, who p. 296will therefore be wicked becauſe God is good. By this meanes, that louelove wherewith God in Chriſt hath loued vsus, which is the moſt vehement incitation to louelove God, is turned into a pillow, on which prophane ſecurity may ſleepe. Whoſoeuer God hath elected, he hath giuen him, or will giuegive him, the holy-Ghoſt, by which he abſtaineth from ſo prophane a thought. So him whom hee hath appointed to life, he hath appointed alſo to foode and to breathing. He were ridiculous who ſhould ſay, if God hath decreed that I ſhould liue till I am eighty yeeres old, what neede I eate, ſeeing it cannot be but I muſt liue ſo long? Surely the deſtruction of ſuch a man is neere; for God hath determined to vſe this his ſenceleſſe peeuiſhneſſe to puniſh him.

XLI. In the meane while wee admoniſh, that the certainty of the election of ſeuerall perſons, is carefully to be diſtinguiſhed from that certainty whereby ſeuerall men beleeue themſelues to be elected: The former is the certainty of the decree, the latter is the certainty of faith. For if Arminius could proue, that piety and the endeauour of good workes, is extinguiſhed by the perſwaſion of election, yet it would not thence follow, that the decree of God concerning the election of particular perſons, is not certaine and preciſe: But it would onelyonly follow, that this decree is not to be beleeued by vsus to be certaine. Whence it appeares how ill Arminius and Arnoldus doe reaſon, who thereby inferre that the decree of God, concerning the election of particular perſons, is not abſolute nor preciſe, becauſe the confidence of election, doth make ſome men more negligent to the workes of piety.

p. 197XLII. Adde to theſe, thoſe things which we hauehave laid downe in the ſecond chapter, where we hauehave ſhewed how many waies the doctrine concerning election, is profitable to good manners, and to the diſcipline of piety, which notwithſtanding wee would hauehave thus to be taken, not that eueryevery one is to expect a reuelation of his election, but the Goſpell is to be heard, and this promiſe, whereby God doth promiſe life to them that beleeue, is throughly to be faſtned in our minde, and to be embraced with our whole heart: By which perſwaſion, whoſoeuer ſhall feele himſelfe to be liuely affected with the louelove of God, and to be driuen to repentance, ſhall eaſily gather that he is elected, and that the thing promiſed in the Goſpell doth belong to him. For although election is in nature before faith and repentance, as the cauſe from whence theſe vertues flow, yet faith and repentance is better knowne to vsus, and we are alwaies to proceede from the things that beſt are knowne: whence it commeth to paſſe, that many times we goe to the cauſe, by the effects, which order in the ſchooles is called Reſolutiuus.

XLIII. And if we would imitate Arminius, it were an eaſie thing to lay theſe things vponupon him, and to teach how many waies his doctrine doth offend againſt the wiſedome and goodneſſe of God, and therefore alſo againſt his iuſtice: How many waies occaſion may thence be taken either of diſtruſt or of frowardneſſe, by what meanes it doth blow vp a man while he burſt, and lift him vp on high, that it might throw him downe headlong; For, one that is filled with Armianiſme may ſay thus. God indeede is p. 198willing to ſaue me, but he may be diſappointed of his will, hee may be defrauded of his naturall defires, which are farre the beſt: Thoſe whom God will ſaue by his Antecedent will, hee will deſtroy by his Conſequent will: Alſo his election doth reſt on the fore-ſeeing of mans will; I were a miſerable man, if my ſaluation depended vponupon ſo vnſtable a thing. The ſame man will alſo reaſon thus; God giueth to all men ſufficient grace, but hee hath not manifeſted Chriſt to all men, therefore there is ſome grace ſufficient without the knowledge of Chriſt. Alſo the ſame man will eaſily beleeue that God doth mocke men, for he hath learned in the ſchoole of Arminius, that God doth ſeriouſly deſire & intend the ſaluation of all and ſingular men, and yet that neuertheleſſe he doth call very many by a meanes that is not congruent, that is, by a meanes, in a time and meaſure, which is not apt nor fit, by which meanes, whoſoeuer is called, doth neuer follow God calling. But what doe I know, whether he calleth by a congruent and agreeable meanes or no? Adde alſo theſe famous opinions, that vnregenerate men doe good workes; that they are meeke, thirſting after and doing the will of the Father; that faith is partly from grace, and partly from free-will: Nay, what that any maintainer of the ſect of Arminius, ſhall dare to ſet lawes to God himſelfe, and to ſay that God is bound to giuegive to all men power of beleeuing? And that the iuſtice of God doth require, that he may giuegive to man that which is his owne, and that man himſelfe may determine and open his owne heart to receiue the word of God. O your fidelity! Are theſe your famous p. 199incitations to holineſſe of life? Doth Arminius traine vp men to piety by theſe inſtructions? Surely if any one is ſtirred vp to good workes by theſe things, hee is thereby the more corrupted. For, God had rather hauehave ſinnes with repentance, then righteouſneſſe with pride. God will not ſtirre vp men to repentance, with the loſſe eyther of our faith or his glory: Nor are we onelyonly to doe our endeauour that men be ſtirred vp to repentance, but we muſt alſo ſee that it be done by meanes that are conuenient, and not contumelious againſt God.