Sound doctrine, or, The doctrine of the Gospel about the extent of the death of Christ being a reply to Mr. Paul Hobson's pretended answer to the author's Fourteen queries and ten absurdities : with a brief and methodicall compendium of the doctrine of the Holy Scriptures ... : also of election and reprobation ... : whereunto is added the fourteen queries and ten absurdities pretended to be answered by Mr. Paul Hobson, but are wholly omitted in his book.

Sound Doctrine: OR, The Doctrine of the Gospel about the extent of the Death of Christ.

DEar friend, I received your book, in which you prerend to answer my fourteen Que∣ries and ten Absurdities: which how well you have done, let the Godly wise judge that have read it.

I am amazed to take notice how con∣sident you seem to be, in so bottomless a business as you maintain; and with what subtilty (not to say fraud) you pass over the energie and force of my Arguments, without notice; and how you pretend that 'tis an opinion very dangerous, to hold that Christ died for all alike; and yet you your self maintaining he died for all: as if he died more for one then another; and as if he died to save onely some, and dyed for the rest to damne them. I pray where do you learn that distinction of dying for all but not all alike? was e∣ver such a thing heard of among any that had the use of their reason? I desire no greater advantage against you, then that you

are constrained (and so are all of your opinion) to speak with∣out Art, without Scripture, without Reason, and against all the best of Antiquities.

The holy Scriptures do indeed most plainly tell us, that Christ died for all, as you have also quoted, Joh. 3.16. & 16.33. 2 Cor. 5.19.1 Jo. 2.2.1. Joh. 4.14. Heb. 2.9. but do any or all of these, or any other, say that he died not for them alike, or that he died for some more then other?

I shall not take upon me to write an answer to all your im∣pertinent allegations, and particulars in your book, because I judge 'twill be a mis-pence of time, and blotting of paper to no purpose. And were it not that I feared my silence would occasion you to be wise in your own conceit, I would not have troubled my self to make any Reply unto your feigned doctrine: for I do not much fear that many considerate, good and sober men, will be misled by such groundless conceits: But being perswad∣ed that possibly some weak persons may be misled by the pre∣tended holyness of your self and Doctrine, therefore I did resolve to write an Answer to your book: which if you will weigh se∣riously in the balance of truth, I hope it may put a stop to the exorbitancy of your Judgment; it being the most fit way (yea the way of our blessed Lord Jesus) to reduce mens vile conver∣sations, by first purifying their hearts by faith: and he who is not first cleansed in the inside of his heart, no marvel if his acti∣ons be unclean; he that judgeth not rightly of Gods wayes, no marvel if he order not his own aright: if I judge that God may pretend the grace of the Gospel (i.e. remission of sins and Salvation upon amendment of life) unto all; protesting to them all, that he desires their weal, and yet intends it onely to a few of them: I say, If I judge God may do thus, and yet be just, no marvel then if I do also deal so with men my self; this opinion altogether indulging such a practise: for we are to follow the example of God, both in Justice and holyness, and all other perfection: and 'tis notoriously known to all considerate men, that the Doctrine of the Gospel in every part of it, is calculated for the Meridian of Godliness; that being the great design of God in the world, by all the Doctrines and preceps of the Gos∣pel, to lay obligations upon men to be holy in their conversati∣ons:

now by this you may know Truth from Errour; for that Doctrine whose natural tendencie is to excite and provoke men to good and godly life, is most assuredly from heaven; but that teaching, or those opinions, that so much as but incline men to, or allow them in, any unclean or unrighteous pathes (as your Doctrine doth) is certainly not from heaven, but earthly, sen∣sual, and devilish, as will afterward more fully appear.

I shall now begin with your first thing. You say, page a that I did not propound my questions to be informed: and therein you were very right; for indeed I thank my God, I was not diffident of, but believing in them, when I put them to you; but I did it, to inform you, and to rectifie your and others Judge∣ments, that judge not aright of God.

You say, That my Queries are founded upon a groundless supposition, to wit, that you do not hold that Christ died for all; which you say you do, but not all alike. I answer; My Queries have a good foundation: for if you maintain Christs dying for all in no other way then your nonsensical way, 'tis all one as if you had said in terminis he had not died for all: for if he did not die effectually for all, at least so far as to open a door of salvation for one as freely as another, to what purpose was his death, and what benefit have most men by his death? you say, They are freed from the curse of Adam: but is that all? are you so carnal? have you such ignoble thoughts of the ever-blessed God? and have you forgotten Joh. 3.17. Joh. 1.7. That all men might be saved, and the many other places might be named, wherein the Lord declares his desire to have all saved; b••ing grieved and troubled in spirit when they will perish? ac∣cording to these Scriptures; Ezek. 18.32. Chap. 33.11. Jer. 4.19. Judg. 10.16. Luke 19.41.

You make such a confused work in your proofs for Christs dy∣ing for all as I never heard.

First, you will not have it proved from these places, Joh. 3.16. 2 Cor. 25.19 &c. because you say the word World is taken diversly in Scripture: Sometimes for the whole, sometimes for a part; sometimes for the wicked, and sometimes (you say also) for believers also: but that's false: that the word World is taken many times for less then the whole, I know, and you needed not

so have belabored your self to prove it. What if it be meant for less then all sometimes? yet sometimes it doth include all, as you also confess; and whensoever the death of Christ for all, or his desire to save all, is spoken of, in this case it must be meant all, for seve∣ral good Reasons and Considerations, as you shall hear after∣wards: onely take this one to chew upon in the mean time.

'Tis taken from Joh. 12.47. where our blessed Saviour saith, If any man hear his words and believe not, he will not judge him (that is, now) rendring this reason: For I came not to judge the world, but to save the world.

By the word World here, which Christ came to save, and not to judge, cannot be meant onely believers, if at all; but such as hearing do not believe; or else the text will not be sense, nor will the latter part be a reason to prove the affirmation in the fore part of the verse: but the sense would then be this (nonsence) If any man hear and believe not, I judge him not: for I cause not to judge believers, but to save believers. I trow this reason may satisfie a man of reason.

And whereas you say that the word World is sometimes taken for the believers: that's most untrue; it being never taken for the better part, though many times for the worse or greater parts Your three proofes for it are so weak, that I think you might as fairly and to as much purpose have cited Matth. 1. to 17. the former of your three being grounded upon nothing but the ma∣litious and lying opinion of the Pharisees: what if the Pha∣risees did say (thinking a few too many to follow Christ) That the world was gone after him; was it therefore true, that they were a world, or might properly be called the world? see your self now in this glass.

Your second place, Rom. 11.12. doth prove no more to a man that hath any brains, but that the Gentiles are there called the World; not the Elect onely among the Gentiles, but the Nations of Gentiles, who usually were called the World in op∣position to that one Nation of the Jews.

Your third place, Joh. 17.21, 23. is meant of the world, not of believers; our Saviour being there praying for his own disci∣ples, that they might be so united to the Father, and made one

with him, that they might the better be enabled in their great work of preaching the Gospel to all the world, that the world might thereby be convinced to know that thou hast sent me, and I sent them: for he saith, vers. 18. As thou hast sent me into the world, so have I sent them into the world (that is, into believers, quoth Mr. Hobson) Also he prayeth that they may be kept from the evil of the world, vers. 15. (is that from the evil of believers?)

Truely I have wondred that your understanding should be so infatuated as to summon Scriptures together so unduly: but I re∣member 'tis said, The Lord catches the wise in their own craft. God is just therein.

I pray God you seriously lay it to heart, for what cause the Lord hath thus blinded, or suffered your minde to be blinded, so as you are not able to discern a Truth from an Errour, nay to love Errour rather then Truth, and would bring Scriptures to prove it too; and for want of them, you bring them that ra∣ther disprove it.

Next your come, (you say) to your affirmation, viz. that Christ died for all, but not all alike, pag. 6.

First, you prove that he died for all, out of Tim. 4.10. Heb. 2.9. who denies it? you might have as well proved it from those forementioned places which you excepted against; the word every man, Heb. 2.9. being taken as diversly as the word World; but that you thought you would have some new-sangled way (forsooth) by your self to prove it: for I think truely we may give you the honour (or rather dishonour) of inventing it; never any before having so much boldness, or so little wit, as to maintain Christs dying for all from those places, and not from the other: or that held he died for all, but not all alike.

In the next place you bestir you most monstrously, and lay about you to prove that which scarce any will deny, s••il. that Christ by his death hath taken off the curse due to Adam from all men, and freed all men from the killing power of that state. And not contented with your Scripture-proofs, you still huddle in more then a good many of a kinde of Scholastical Argu∣ments to back that which will easily be granted: but this per∣adventure was to shew your Scholarship, and it may be your

manliness, how couragiously you can fight when none opposeth you; But what of this? what if Christ did do all this for all men? doth that prove he did no more for them? if not, you have laboured in vain.

But it may be that shall be proved in the second part of your affirmation; therefore I hasten to it, i.e. that Christ died not for all alike.

And this you say you will prove in eight particulars; some of which are so notoriously untrue, and others so impertinently al∣leged, that they are scarce worthy of an answer. Yet lest you should triumph, and crie Vicimus, I shall give a brief reply to each of them in their order.

First, That there is a people, which God hath chosen and Elected [in his Son] (mark that) before the world was;

Who denies it? and yet what a quoil the man makes to prove it? do I deny Election or chusing out of the world? no, I believe it, That God chuseth (as the Prophet very fitly saith) the god∣ly man to himself, Psa. 4.3. and also that before the world was, he determined so to do; and that is as much of Election as can be proved in Scripture that God doth use.

And whereas you say, That Faith was an effect of ordinati∣on; and you bring Act. 13.48. to prove: it I say, as 'tis most un∣true, and against the current of Scripture, and Reason; so par∣ticularly that of Act. 13.48. is directly and plainly against you; and I shall retort it unavoidably upon you: The Evange∣list Luke there being about to let Theophilus know who, or what persons were ordained to life, he doth most plainly say they were believers; yea he restrains it from any others but belie∣vers, in saying (As many as were ordained to eternal life [be∣lieved]) not a man more was ordained but such as [believed.] Let any man now ask his Reason which of these is first, Or∣dination or Believing; and certainly Reason will tell him that Believing must be first, especially if he consult with Joh. 1.12. Even to so many as believed on his name, to them he gave power to become the Sons of God. But perhaps you may fan∣cie that Ordination must there be first, because the order of the words is first. If you should be so senceless, then consider, would it not be a ridiculous conceit, to think that a Bullock

hath horns, before he hath hoofs because 'tis said, Psal. 69.31 This shall please thee better then a Bullock which hath horns and hoofs? and would it not be as ridiculous, to think that men are saved before called, because 'tis said, 2 Tim. 1.9. Who hath saved us, and called us? If yet ye should be so dull as not to un∣derstand that Luke here intends Believing was before Ordination, because he names Ordination first, I shall give you a Similitude. Suppose the King of a Nation, having many Captives at his will and mercy, do make Proclamation unto them all, that whoever humble himself shall be ordained to life, they that refuse shall be pursued with fire and sword unto death: now suppose that I being in that country, see divers of them humbling themselves, and so finde acceptance with the King, and are ordained to life; and I come over to you and tell you the story; I say thus, And as many as were ordained to life (or had acceptance with the King) humbled themselves; will you be so weak as to judge that their humbling was not before their choice, though mentioned last in words, when as 'tis made a con∣dition of their acceptance?

1 Reas. Next you come to your Reasons, in which you most unreasonably say, That whatsoever comes to pass, was before determined of God. Oh impudence! the height of blasphemie.: what every thing determined of God? what if a man lieth with another mans wife? or be drunk? was that determined of God? every thing was, then these things were; Oh! blush and be ashamed in maintaining such sordid opinions as these are.

2. Reas. Secondly you say, Whatsoever God doth for us, in relation to heaven, before Grace was wrought in us, is done beforetime. But Election, or chusing of us, is done for us before Grace is wrought in us, Ergo.

The bold assumption of this foolish Syllogisme, is most noto∣riously false, being against the current of Scripture; and those places you alledge for probation thereof, do prove no more, but that God loves us, and hath given his Son to die for us, even be∣fore we loved him, and so he hath done for all. But this is no chusing or Election such as you speak of from the rest, but onely a general loving of all, so as to endeavour their salvation by his

Son Jesus Christ. This shall be more fully cleered when I have done answering to your particulars, when I come to speak of conditional Election made in intuition of our being in Christ, and against irrespective decrees.

2. Your second particular, That God hath a special designe for the advancement of his grace and love to carry on by Christ for them, and them onely; is directly false, and diame∣trally opposite to these Scriptures, Mat. 9.13. Rom. 5.6, 18, 19. 2 Pet. 3.9. Ezek. 18.30, 31, 32. Chap. 33.11. and therefore I shall return no more answer to it; his design being to work grace in all, that he might save all; though most will not receive grace, and some receive it in vain.

3. Your third particular being grounded upon the former false ones, must of course be also false it self: and so much for it.

4. Your fourth particular, That Gods designe was satisfa∣ction for all sin, and the purchase of eternal life, &c.

If you mean he have purchased these things conditionally, I assent to it, and so he hath done for all. But if you mean he hath done it for any, other wayes then upon conditions perfor∣mable by them, then I deny it, as most untrue; according to the speech of our Saviour to his Disciples, Matth. 6.14. If ye for∣give not men, neither will your heavenly father forgive you: So that 'tis to be noted that forgiveness is upon condition: and also 'tis to be noted, that forgiveness and blotting out of sin, is not properly in this life, no other wayes then in a promise; we may be said to be forgiven, even as we may be said to be now saved, see Act. 3.9. Sin being properly blotted out when there can be no more remembrance of it; But now yet sin may be re∣membred against those righteous men that turn from their right∣eousness, and all their righteousness shall be forgotten.

That which causeth you so plentifully to erre in your next particulars, is your not understanding what Christ came to do: you take it for granted, I see, that Christ came to do all the work for the Elect, so that their sins are pardoned, and they saved, ipso facto, and without any condition in them: if that were true in∣deed, that those he died for, he had done so for them, then his death indeed could not have been for all, unless all should have been

saved. But 'tis most evidently true, That he hath not so died for any: What the Father intended he should do by death, that indeed he did finish and compleat, viz. offer up himself a propitiatory sa∣crifice to God, that he might open a way unto remission of sins, and salvation for all; but did effect it fully for none without themselves.

And because the greatest part of the errours of your book are founded upon this gross mistake, I shall speak a few things more to it, before I leave it, although I have said enough already in a manner to a considering person: first I will note wherein we dif∣fer in this point.

You hold, that when Christ was offered upon the cross, he took away, put an end, blotted out, and utterly destroyed all his peoples sins for ever, and presented them just, righteous, and ho∣ly, before God; now I for my part, do distinguish between the cause and the effect, between the time of the one and the time of the other; but you jumble both together. These things were done, says your opinion, whilst Christ was on the cross; but I say they are indeed doing, but are not compleatly finished till his second comming.

And now I will proceed to prove it: which if I do not, by plain and unwrested Scriptures, then believe me not. The first place is 1 Cor. 5.21. He hath made him that knew no Sin, to be Sin for us, that we might be made the righteousness of God in him. This Scripture was wrritten by Paul after Christs death: now note here, he hath made him sin, that we might be made righte∣ous; he hath been, that we might be; past in him, and to come in us; he is sin in us first, we are righteousness of God in him after∣wards; his being sin for us is the cause, our being righteousness is the effect.

A second proofe is Tit. 2.14. He gave himself for us, that he might redeem us from all iniquity, and purifie, &c. Note here also that Christs end in giving himself was, that he might purifie and cleanse, &c. and we are cleansed but in part, then his end is acomplished in part; but when we are cleansed throughly, then his end is wholly acomplished: he shall first travel, and af∣terwards shall see of the travel of his Soul, Isa. 35.11.

A third proofe, is Col. 1.12, 21. You that were enemies he

hath reconciled in the Body of his flesh through death, to make you holy, unblameable, and without fault in his sight: from whence doth appear plainly, 1 that Christs death was then past. 2 that their spirits were in part reconciled then. 3 that their being without spot was yet to come.

A fourth proofe, Eph. 5.25, 26.27. where note, he gave himself for his Church, that he might cleanse it with the washing of water by the word, and that he might present it not having spot or wrinkle &c. Minde it: he gave himself, that he might cleanse, 2. cleanseth that he might present spotless, &c. First, he in love gives himself; second, he cleanseth by his word; third, af∣ter clensing he presents it without spot or blemish; but spotles∣ness is not before, but at the appearing of Jesus Christ, as you may see yet further in 1 Cor. 1.7 8. That ye may be blameless in the day of our Lord Jesus Christ. See also 1 Thess. 2.19. Act. 3.19.

But unto all this 'tis very like you will reply, He hath taken Sin away already for the Elect, and wholly blotted it out, for these Reasons (as some of you call them.)

• 1. Because he was ordained to take away sin.
• 2. Because he is mighty to save.
• 3. Because he took flesh upon him for this purpose.
• 4. Because 'tis Gods will that by blood-shedding he should sanctifie his.

I answer, that though these are all truths, yet they are not Reasons to the matter in hand; for with what Reason will it ap∣pear that we are saved already, because he is mighty to save; or that sin is already done away, because he came to take it away; or that his people were perfectly sanctified, as soon as ever his blood was spilt, because that 'twas Gods will his blood should sanctifie; or that his people were spotless, just when he died, be∣cause he died that he might do it? Reason tells me, that things are not done, while they are in doing. Do you not know that pre∣senting is after washing, and washing after blood spilling, Eph. 5.25? and is not his blood (after 'tis spilt) sprinkled in our hearts to cleanse? Heb. 10.22.1 Pet. 1.2. The blood of Christ which through the eternal Spirit hath been offered, shall purge your consciences from dead works, Heb. 9.14. his blood that is al∣ready

spilt, is still the blood of sprinkling which doth speak for us better things then the blood of Abel, Heb. 12.24.

I would fain know what Gospel your principle will admit to be preach'd to unbelievers since the death of Christ? with what Reason can you say, Believe on the Lord Jesus Christ and ye shall be saved to such as saved are already? or to say, Repent that your sins may be blotted out, Act. 3.19. to such whose sins are already blotted out, or never shall be? for say you, The sins of the reprobate never shall; but the sins of the Elect are already.

Also what reproof or dehortation against sin, can you (since the death of Christ) give to those whose sins were utterly destroy∣ed and done away at Christs death? can they be took away and remain too? no, no, this is against Reason: when God hath com∣pleatly cleansed his people they shall defile themselves no more at all: See Ezek. 37.23.

If yet any should stumble at this place, We have redemption through his blood, the forgiveness of Sins; I answer, I have al∣ready showen that we have it already in a promise, and so we have it by faith: but we have it not in accomplishment yet; we yet walk by faith and not by sight, 2 Cor. 5.7.

But some of you yet further object, That God hath promised his work should prosper, Isa. 42.1••4. & 55.11.

I answer, his work shall certainly prosper, he hath purcha∣sed what he was to purchase, and will accomplish what he is to accomplish: but if the time when he died, were the time not one∣ly to purchase, but also to effect an utter destruction to sin, as you hold; then his work hath not prospered: for neither my sins nor yours, are utterly destroyed as yet: and truly if our sins should not be otherwise washt away then yet they are, we should be in a sad condition; and if Christ hath presented us before God al∣ready, then hath he presented us faulty, not faultless: for if we say, (as yet) That we have no sin, we lie, and truth is not in us, 1 Joh. 1.8.

There are Objections yet innumerable, which I let pass, onely answering one more somewhat material.

Object. Christ would not answer the type, if he did not quite take away sin, For as Adam brought all in him under sin and condemnation: So Christ hath made all in him righteous,

Rom. 5.12. So the priests are said, To make atonement for the people, and to cleanse them from all their sins before the Lord, Levit. 16.30. So Christ hath presented all his without spot also. So the peoples transgressions were lay'd on the Scape-goats head; who carried them away.

Answ. First, as none finned in Adam before they were in Adam, so none are righteous before they are in Christ. Like∣wise as we are in Adam by the first, so are we in Christ by the second birth; our first being in Christ is by faith, See Phil. 3.8, 9.

Secondly, we are in Adam before we are in Christ, and so are sinners before we are righteous: we cannot be cleansed, till we are first unclean, That is not first which is Spiritual, but that which is Natural, and afterwards that which is Spiritual. 1 Cor. 15. But if men should be in Christ by Election before time, as you weakly (that I say not wickedly) affirm, then St. Paul had been in Christ as soon as any other: but he directly saith that Andronicus and Junia his kinsmen were in Christ before him, Rom. 16.7.

To the second Type I Reply, that the atonement was before cleansing: for saith the place plainly, The Priest shall make atonement for you, to cleanse you, that you may be clean from all your sins before the Lord, Levit. 16.30. And not onely here, but everywhere in the Law, it will appear, that first sin was committed.

Secondly, Blood was spilt.

Thirdly, sprinkled on the Sinner.

Fourthly, after all this, with other circumstances, the parties were clean.

So likewise,

• 1. We are sinners.
• 2. Christs blood is spilt for an atonement.
• 3. By faith 'tis sprinkled on our hearts,
• 4. After all this, we are cleansed.

To the third Type I Reply, That the peoples sins were lay'd on the scape-goats head after the slain-goat was slain, and he carried them away after they were layed on his head: apply this.

But I fear I have made too long digression, and yet I thought it

needful; and so much shall serve for your four particulars; now to the fifth.

5. That faith which is required of all them that enjoy him, is not a cause but an effect of Election.

This you say you will prove three wayes;

• 1. from Scripture.
• 2. From the nature of causes.
• 3. From the nature of the thing.

First, for your Argument Act. 13.48. I have already turned the point of it against your own brest. And for the other places, they prove no more, but that God loves man before he loves God; but they do not prove that God doth not love him more after he loves God, then before. I grant, he loves all men first, before they love him; but when they love him again, then he loves them with a greater love, with a love of Election, as shall be more fully manifested afterwards.

Secondly, from the nature of causes, your Argument is such a medly-mess of nonsence, that I know not what to make on't, which you begin with a direct untruth, in saying, That you see I have drawn my Absurdities out of Hen. Haggars book; when, as I never saw it, so I never heard of it till I read yours.

Thirdly from the nature of the thing (Election) you would prove Election to be the cause of Faith: unto all which I shall speak joyntly, and make the shame of them appear to all men that read them: And herein I must be diametrially opposed against you, because you bring in such a Hysteron Proteron. the Cart before the Horse, that I must of necessity invert your order, or rather disorder.

And therefore I do affirm, that Election is not the cause of faith and good works; but faith and good works the cause of our Election or Gods chusing of us.

• 1. I prove it by Scripture.
• 2. I prove it from the nature of causes.
• 3. From the Nature of Election.

1. From Scripture, I will onely refer you to consult these places hereafter named, Act. 13.48. Joh. 1.12. Psa. 4.3. Joh. 16.27. Rev. 3.10.

2. From the Nature of causes, I will observe this rule: if Electi∣on

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on should be a cause of faith, and such a cause as cannot be re∣sisted, (as you hold) then Reprobation must be a cause of sin and damnation; and so God, blessed for ever, will be made, not one∣ly a tempter to, but a cause, yea, the cause, of all sin and wicked∣ness in the world.

But let no man say when he is tempted, I am tempted of God; (as our Modern Ranters are wont to do) for every man when he is tempted is drawn away of his own lusts, and inticed. I dare not say as one did that had been a great sinner, Quid si haec quispiam voluit Deus? What if some God hath so decreed it? For St. James makes me believe, that sin is both ingendered and conceived within me: when my lust hath conceived, it bring∣eth forth sin; and if my lust be the mother of it, sure the father is my own will.

It was Davids saying of wicked Israel, That they provoked God to anger (not with his will, but) with their own inven∣tions: There are contrivers of mischief, Psal. 58.2. Devisers of lyes, Eccles. 7.13. which cannot be imputed unto any absolute decree in God. O how many Volumes have been written con∣cerning irrespective decrees, in the Latin tongue, which might even blush to be named in English; and shall we yet in these daies of light ascribe sin and wickedness to God (as your opinion doth?)

I am in such disorder and discomposedness of spirit, while I only but name these bold expressions, that were it not for a good pur∣pose (as I conjecture and intend) I durst not venture to repeat them. O Lord righteousness belongeth unto thee; but unto us, confusion of face: for thou hast made man upright; but we have found out many inventions, Eccless. 7.29.

Next I will come to Reason, by which I hope to make it ap∣pear, that the Almighty is so far from being accessary to sin, and does so many things to hinder it, that he doth not so much as permit it but in a equitable sence: and amongst many Rea∣sons that may be given, I will content my self with this one, which seems to me the best.

That which assigns to every thing the kinde; that which moderates the power, and appoints the form and measure of working; that we properly call a Law. Hence the being of God is a kinde of Law to his working, because that perfection which

God is, giveth perfection to that he doth: So that he being no∣thing but what is good, he can work nothing that is otherwise. It is therefore an errour (saith judicious Mr. Hooker) to think that there is no reason for the works of God, besides his abso∣lute will; (though no reason is known to us) for the Apostle tells he worketh all things (not simply and meerly according to his will, but) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, according to the counsel of his will.

And because he doth voluntarily set himself a Law where∣by to work; it followes, that that Law is no abatement to his freedome; if therefore he be pleased to set himself a Law or Rule, not to reprobate any but upon pre-science or fore-knowledge of sin (because that is most conformable to the nature of his goodness) can this be any prejudice to the perfection of his being? is his nature the less absolute, because it pleases him that his will be conditional in some things, as it is absolute in others? does he lose any prerogative, by being unable to be the Author of sin?

We are Gods creatures, but sin is ours. God saw every thing that he had made, and behold it was very good. We see the things that are made by the fiat of our will, and behold they are very evil.

This creative power of ours, we justly reckon as the sequel of humane weakness; and shall we heedlesly affirme it to be a jewel in the glorious diadem of Gods Almightiness? Let this be seriously considered.

Thirdly, I shall prove it from the Nature of the thing, that Election is not the cause of faith and good works, &c. but con∣trary, faith and good works of Election.

This shall be proved and illustrated by these five conside∣rations.

First of all, I consider, that there is no salvation but onely to such as are found to be in Christ Jesus in the day of death and of Judgement; which no man living can be, unless he be qualified with such conditions, as without which it is impossible to be so found (such as are faith, repentance, obedience, and perseverance in well doing unto the end) that God will save none but such, is all mens confession: and that he saves none but such as he de∣crees

to save, is as plain: therefore none but such are the objects of such decrees. For if he decreed to save any without respect to their being such, he might actually save them, without re∣gard to their being such: Because whatsoever is justly decreed, may be justly executed as 'tis decreed. But 'tis granted by all good men on all sides, that God will save none but such as are found to be in Christ with the aforesaid qualifications, and therefore it should be granted on all sides also, that he decreed to save none but such persons as they: And what is that but a respe∣ctive, conditional decree? made in intuition of our being in Christ, and so qualified, &c.

Secondly, I consider, that the decree of the Father to send his Son to be a second Adam, was in respect and regard to the back-sliding of the first Adam; and the decree of God to save the first Adam, was in respect to the merits of the second Adam; for God chuseth never a child so as to give him eternal life, unless it be for the sake of his onely begotten Son.

• 1. God pitied a woful world.
• 2. He loved what he pitied.
• 3. He gave his own Son to save what he loved: and upon the condition of believing in his Son, he gave them a promise of eternal life: For so believing is interposed betwixt love and life, in Joh. 3.16.

Thirdly, I consider, There must be a difference before there can be an Election: LOVE indeed is an act of favour, but ELECTION properly is an act of judgement, a prefer∣ring of the better before the worse. They that say God elected such a number of men without the least intuition of their qua∣lifications, by which they are differenced from the Reprobate crew, do speak illogically (to say no worse) how much safer is it to say, that because such men as are in Christ by faith, are better then such as are out of Christ by infidelity; therefore those are taken, and these are left?

And it seems this very Argument, from the nature and use of the word Election, did prevail with St. Austin, who saith ex∣presly, That Justification precedeth Election: and his Reason is, Because no man is elected unless he differ from him that is re∣jected.

Fourthly, I consider, That the whole tenure of Scripture (and

that in the judgement of all the Ancients) teacheth no other pre∣destination then in and through Christ, which is respective and conditional.

First, the Scripture gives us none but conditional promises, such as, If any man keep my saying, he shall not tast death: What∣soever a man soweth, that shall he reap. And we shall reap if we faint not. If any man hear my voice and open the door, I will come into him, &c. If ye be willing and obedient, &c. If ye continue rooted and grounded, and be not moved away from the hope of the Gospel, &c.

Nay, even the very texts which are wont to be urged for irre∣spective Election, do seem very precisely to evince the contra∣ry. For when God is said to predestinate according to his good pleasure which he purposed in himself, the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is rendered good pleasure, doth not signifie the absolute∣ness, but the respectiveness of his will; for it relateth to some∣thing in which God is well pleased, and that is Christ; it being impossible for God to please himself with Mankinde, any other wayes then in him of whom it was said, [This is my beloved Son in whom I am well pleased.]

Besides, all those Scriptures that do teach universal grace and redemption (of which there is a multitude) do seem to me most clearly to infer a conditional Election: For if it be true that Christ did die really for all; if he did earnestly desire that every one would come in upon the preaching of his word, and re∣ceive the benefit of his death and passion; if his warning were not in jest, and his invitation were serious; if [depart from me ye cursed] was therefore foretold, that every one might beware, and not obtrude himself upon that sentence; if he is unwilling that any should be caught in the Serpents snare, who shews to all (without exception) a certain way to escape; if he is not de∣sirous to strike, who bids us look to our posture, and stand upon our guard; if he shews his power to punish none but onely those that refuse his mercy: Then his refusing of the Goats in respect of that which makes them differ from Sheep, inferreth his Election of the Sheep, in respect of that which makes them differ from Goats.

Unto this fourth thing let me adde but this one thing more;

viz. That since our Saviour upon the cross did very heartily pray even for those * 1.1 Homicides that put him to death, we have no reason but to believe that he layd down his life for those that took it away, and that he died for all, for whom he prayed. And yet we reading of their murders, but not of their repentance; I should be loath to say that those crucifying wretches were precious vessels of Election (in com∣pliance with your wicked opinion, that say, Christ died onely for Elect) and yet to him that hath but a shallow judgement, he must needs die for those he prayed for; and 'tis as plain that he died for those that cursed themselves [his blood be upon us (said they) and on our children,] and yet (said he) Father forgive them; he made his murderers execration become his prayer; he wished as well as they, that his blood might be both upon them and their children; but in his most merciful, not in their barbarous and cruel sense: for they meant the guilt, he the benefit of his blood: and yet I dare not affirme that they were all a portion of Gods elect.

Fifthly and lastly, I consider, (which to me is an Argument of some weight) That the main stream of those ancient learned men that are usually called the Fathers, doth run this way, as it is notoriously known to any man that is acquainted with History: and because I would not overburthen my self in writing, nor my Reader in reading, I shall not recite the innumerable quota∣tions that might be; I shall onely refer you to the Paraphrases of Erasmus, and the Confessions of Beza and Dr. Twiss. First, Beza in his Comment upon Rom. 11.2. rejects the Judge∣ment of the Fathers, because they were not (as he would have them) for the absolute & unconditional way. Secondly, D. Twiss confesseth, That all the Ancients before St. Austin, did place the Object of God's Election in * 1.2fide pravisa: at which Austin was so far from being dis∣pleased, as that (with great Reverence to their Authority) he made it appear to be an innocent and harmless O∣pinion: he affirmed, That all the Fathers, who lived before himself, agreed in this. And because Dr. Twiss so readily subscribeth to it also, I ought in reason to be secured from being guilty of novelty or singularity herein; for truely, I am loath to forsake the An∣cients,

until I plainly see them shaking hands to part from Truth. And so I will conclude these five Considerations, onely with de∣siring the Liberty of Conscience, to believe (from what hath been spoken) with St. Paul. That God is a Respecter not of persons, but of works: That my sins are perfectly and intirely my own: and; That if I do any thing that is Good, it is the Grace of God in me, yet so, as that I may do all things through him that strengthens me; and who doth so strengthen me that I may do them, but not so force me as that I must.

If all this doth not yet satisfie and convince you, I have small hope that any thing will that is behinde; yet because it may do much good to others, (as I am confident it will to considering people) I will proceed to what doth follow.

In the next place, you pretend to answer to some Objections which are made by some of my Judgement. The first Objection made against Eph. 1.4. and such other places, where 'tis said. That God ha••h chosen us in Christ before the world was, you say, is this:

Object. 1. That God is pleased many times to cast things that are not as if they were, Rom. 4.17. as he did to Abra∣ham. And so Christ is said to be a Lamb slain from the be∣ginning of the world, Rev. 13.8. So must Election be under∣stood, in posse, but not in esse.

The force of this Objection you think to take away with your threefold distinction of Acts:

• 1. The life or vertue of the Act.
• 2. The fruit of the Act.
• 3. The form of the Act.

Whether or no you do understand these, or out of whose Book you ••ad them, doth not concern me much to examine.

But this I am sure of, That as 'tis most ridiculously alleadged for this thing, so your inference from it, is false: for you say, (by the help of your foolish distinction) That Abraham was re∣ally a Father of many Nations, when the promise was first pro∣pounded; and Christ really slain, when he was first promised; which is most untrue, and it doth destroy the life and vertue of the actual crucifixion of Christ, and the life and power of our Gospel: for our Christ, crucified sixteen hundred and odd yeers

ago, is, by your silly distinction, made to be a thing of little or no value; the life and vertue of it, having been before, you say: and Election also done, and made sure before time. Oh impudence in a superlative degree!

I fear you are a man that loves novel (that I say not, frivolous) distinctions: why cannot you content your self with our ancient and known distinctions, when they are good? why cannot we say, That Abraham was a Father of Nations; and Christ was slain (as soon as the promise was made) in posse, but not in esse; or in a promise, but not in performance; and, That per∣sons are elected before the world was in purpose; but yet with respect to their being in Christ, and perseverance in good ways unto the end, as hath been already declared more fully?

A second Objection, 1 Pet. 1.2. Elect according to the fore-knowledge of God, through sanctification of the Spirit unto obedience. Ʋnto which is joyned, 2 Thess. 2.13. which place saith, That we are elected through (or by the means of) sanctification of the Spirit, and belief of the Truth, &c.

In your answering and opposing of this you do grant the thing you plead against: for you say, pagine 45. That Sanctificati∣on, and belief of the Truth, or Obedience, is the way or means to accomplish that end unto which Election deth in∣tend. And unto this I agree, That Faith and Obedience is the way and means unto the End, that is, eternal Life: Let me there∣fore ask you, whensoever means is appointed unto an end, if the means be not used, can the end be accomplished? •…•… if perseve∣rance in holiness be the way and means unto life, that without it no man can attain thereto, what doth your unconditional (that I say not, nonsensical) Election avail or amount to. So that I may say with Esdras, 2 Esdras 7.5 6, 7. A city being built, and set upon a broad field full of all good things, and the en∣trance to it narrow and very dangerous, &c. If (saith 〈◊〉〈◊〉) now this city were given to a man for an inheritance, if he never pass the danger set before it, how shall he receive this inheritance? Read also unto the 26 verse of that Chapter.

If against this some captious Critick should say, This is not canonical Scripture:

I answer, I do not say 'tis: onely then let it pass as the sayings of good Men: for its greatest opposers do confess, That the Books called Apocrypha are to be preferred before any other hu∣mane writings whatsoever yet truely I must say I do not yet see the Reason why they are rejected, since that the Ancients have had them in equal esteem with other Scriptures; and in the old English Bible the Books of Ezra and Nehemiah being called by the same name, as if one man had wrote them all four. But this by the by.

The third Objection: No men can be elected in Christ, till they be in Christ; but no men are in Christ, till they believe or trust in Christ: For the elect Ephesians were once out of Christ, Eph. 2.11, 12.

Your Answer to this is, Men are said to be truely and really in Christ two wayes: (but you do not tell where 'tis said so unless in your Book.) First, by Election; and so we are all (you say) in Christ. What! hath the man forgot himself? are all in Christ by Election? I do not know where to finde you: even now you were for Election of a few, and now you say pag 47. By Election we are [all] in Christ, he being the publick per∣son in whom all elections were comprehended: and then in the next word you seem to be against it again; for there you say, All the Elect are really in him, before they are brought forth. Unto all which I shall make no Reply, there being in your words nothing of sense at all. But in the 48 page, you say, You agree with us, That men before they are called, are without God, without hope, and by nature the children of wrath as well as others, Eph. 2.3. and yet for all this you say, They were in Christ by election before.

O wonder of wonders! what, a man really in Christ, and yet at the same time a childe of wrath? yea, as much a childe of wrath, as others too: (for so saith the Text.)

To countenance this, you say, Christ would not else have said, Joh. 10.16. Other sheep I have which are not of this fold; them will I bring in. But what is this to your purpose? All this doth not prove, nor will you, nor any other man be able unto the dayes of eternity, to prove that these or any others are really Sheep or elect ones before conversion, though in Scripture

fore-called; so for the Scripture fore-seeing their Faith and Obe∣dience which they will have towards God, doth fore-tell also of their election and good acceptance with God at that day; and that is as much as can reasonably be inferred from thence. But you say, There is also an outward being in Christ, that men may be in, and fall; according to these Scriptures, Joh. 15.2, 6. 1 Joh. 2.10. 1 Tim. 1.19.20.

But you will not speak to that, you say: if you will not, I purpose to speak to it in due time; and shall make it appear, That there may be a falling from true Grace, and from Christ, after true ingrafting into him: and that falling away you menti∣on, John 15. is so too: for Christ there speaks to his own Disci∣ples, who you will confess were truely in Christ, yet if they did not abide in him, should be cast forth as a branch, and wi∣thered, and burnt, &c.

In the next place you say, We have some other Objections about trusting in Christ, and believing in Christ. But you say, You have said enough to it already: I think so too, and too much, unless 'twere truer.

Next you come to the sixth thing, i. e. That the publishing of the forementioned priviledges of the Gospel, is God's way or means to produce Faith, and other Gospel-Obedience in the hearts of his own: But in this there is (you say) little diffe∣rence between you and I. I think so too, unless herein you say, 'Tis God's way to produce Faith in his own; and I and the Scripture say, 'Tis God's way to produce Faith in all men, as shall afterward be more fully declared.

Next you come to the seventh particular, i. e. That Faith which is produced in obedience to T••ut•• by the discoveries of the Gospel of Christ, is not the b••i••ging up of something that is in men before conversion; but it is a peculiar work of God, which Nature in the highest improvement is not capable of, till conversion or the new work of Grace be wrought, which is God's; not upon a common, but special and Gospel-account wrought by him.

This particular consisteth of very strange uncouth phrases, such as I have not met with: so truely I do not well understand them: you say, [That Faith is not the bringing up of some∣thing

that is in men before conversion.] Was ever such a sentence uttered? what occasioned you to utter this? did you ever hear me say, That Faith was brought up in men before con∣version? can Faith be before conversion? Do you not fully know, That I hold that Repentance is first, and then Faith? and, That both these are done by the help of the grace of God in men, by which a man is (as I have already proved) excited and gently inclined, not forced, to believe and obey?

For my part, I am so far from making Faith to be before Repentance, that I judge Repentance to be a means unto Faith; and therefore our blessed Saviour saith unto the Elders of the Jews, Mat. 21.32. That they when they had seen, repented them not, that they MIGHT believe. Mark that word, [re∣pented them not that they might believe.]

But yet I would have you know, That I am far from thinking, That either Repentance or Faith, (though it be not attained onely by Nature) yet it is not wrought so irresistably as you judge; but so as may prove ineffectual, if the creature doth not well improve the means: for proof hereof, minde these Scri∣ptures, Mat. 25. about the unprofitable servant. Jer. 2.30. chap. 6.29. chap. 8.8. 2 Cor. 6.1.

But before you come to your proof of this seventh particular, you seem to be much afflicted and troubled at the abuse that is put upon these two Truths you mention, page 51. For, say you, if we come to exhort those that profess the Lord to a∣ctiveness in duty, or reprove them for neglect in duty; they will reply, We can do no more then we have power to do: which (you say) is a Truth, but sadly applied: For (say you) when God hath begun to work Grace in us, the way to encrease in strength, is to improve what we have, by care∣ful watching and waiting hourly and dayly before the Lord, &c.

Now let the Reader judge whether all this do not hold forth as much free-will and power in the creature as I do. You say, They must watch and wait, &c. and get power against sin. This I like well, for 'tis according to the Apostle, Let us get grace, whereby we may serve God, &c. Heb. 12.28. But when you come to the proving of your seventh particular in your

four things, you utterly overthrow this again: for you do so e∣gregiously jumble Truth and Error together, that 'tis fit to a∣maze the Reader.

First, you say. page 55. That the work of Faith is not gained by improving Nature before conversion: and this you have said over and over, and I grant it. But then page 59. you present the work of conversion and new birth in a strange dress; you make it such an almighty thing, seizing upon, con∣quering and killing the Soul, and that 'tis a supernatural light and life set up in the Soul, by God's causing the creature to assent, &c. Now all these expressions I can well enough swallow down pro∣vided you will let me take them with a grain of Salt, that is, that God doth all this that you say; but he doth not do it irre∣sistably: I say, doth it very powerfully and prevailingly, but not so as cannot be resisted.

Say not, That then man is stronger then God, if he can resist the workings of God's grace: for I would have you note this: If God's power herein be resisted or frustrated, it yieldeth not out of weakness, but out of will; God not pleasing to put forth his power where he feels himself resisted or neglected.

Now because I have taken notice of many others besides your self, that run much upon this strain, making conversion such an irresistable thing, I thought fit to speak a few words to it, to rectifie your Judgement herein, if it may be, and all those that shall read it, if they be also out of the way. I perceive there be of your judgement, many that delight in Metaphors, much rather then in the simple term of conversion: and so they infer, that a man doth no more to his new Creation, then he did to his first; nor to his Regeneration, then he did to his Generation; nor to his Resurrection from sin, then Lazarus did to the raising of his dead Body.

From hence have issued such Doctrines as these, i.e. That the Seed of the spiritual life, and the habits of Faith and Grace, (like a new Soul) are infused into men, before they be so much as illuminated. Again, others upon 2 Cor. 5.17. Whosoever is in Christ is a new Creature, infer, that Grace cannot be re∣sisted, because no creature can resist his Creator in the creation thereof, &c.

But all these novellists, together with your self, may be pleased to be advised,

1. That this leaneth too much to an Enthusiasmus, such as all the judicious learned in their suffrage do disclaim.

2. That Arguments taken from Allegories and Metaphors are weak and deceitful, if they be extended beyond that to which the Scripture intendeth them.

3. That the new Creation extendeth not to the substance, but to the qualities of a man: else if we presse the letter, we may better defend a Transubstantiation in a mans conversion, then the Romanists can do in the Sacrament of Christs body: or we may maintain the absurd opinion of those that say original sin is the very substance of man. But I hope we have learned better.

4. That this new Creation respecteth,

• 1. the universality of the change in qualities to be diffused over the whole man.
• 2. it respecteth the necessity of this change, Joh. 3.
• 3. it respecteth Divinum & Supernaturale principium; a Divine and Su∣pernatural principle, from whence this change must flowe, else there is no hope for us ever to be converted. This I grant: But

5. Now as to the manner and many circumstances; each Creation and generation hath its proper and peculiar manner: for he that made us without us, will not save us without us. There the change is à non ente ad ens; Here, à non tali ad tale: from no being, to a being, from not such, to such: There is a rude masse; Here, in a creature already living, reasonable and moving: There, God wrought immediately; Here, by means: There was never creature heard say, Create me, renew me O Lord; Here, one is heard crave, Psal. 51. Create in me a clean heart O God, and renew a right Spirit within me. There it was never said to the Creature, Make thy self; Here 'tis said, Make you a new heart and a new spirit; for why will you die? Ezek. 18.31. Jer.4.4.Ephes.5.14.

There was never any Creature blamed for not being made, nor reproved for being as it is; but Here, to keep on the old man, and not to put on the new, is counted a notorious fault in them that profess Christ Jesus and the Gospel.

Do but consider these things, and see if it be safe to compare the first Creation with the second: for I conceive the mistaking of these things doth occasion many other absurdities in your self and others.

I finde nothing more until I come to your eighth particular (page 74.) but what hath been already answered enough. You have indeed many particulars to prove that which I do not deny, i.e. that the highest improvements of Nature, without the help of Grace, will not enable a man to convert or become a new creature: what need all this? do I say a man may con∣vert without the help of grace? But this indeed I say, With the help of Grace men may; but most do not: Some refusing it, others receiving it in vain.

Now I come to your eighth Position.

8. That it is Gods minde and way; and then of necessity in must be so, for the advancement of his grace, and the accom∣plishment of faith in the hearts of his own, that this Gospel is to be presented or discovered unto all without exemption, as to the declaration it self, unto which (you say) you will say little, the thing being so clear.)

How now! what a bold attempt do you make upon the wisdom and holiness of God? what must the death of Christ and remission of sins (for that's the Gospel) be preacht unto all, for the sake onely of some? If there be not really remission of sins for all men to be had in Christ, then they which preach re∣mission unto all, (as Christ commands his Apostles to do, Luke 24.47.) will be found to preach an untruth to most, for the sake of some: Alas for you, these are low and base thoughts of God: what do you judge the Almighty to have no better way to bring about his designs but by lies, or by unreasonable∣ness? what if Gods design had been, as you say 'tis, to work faith onely in some few, and in them to work it certainly and un∣avoydably; could not he (thinke you) have provided a better way to work this faith, then by telling all men he would have them all repent, believe, and be saved, &c. telling them that he gave his Son to die for them all, and is unwilling that any of them should perish?

Surely it would be a wilde trick (and hypocritical) if Mr. Hob∣son

should send his servants to all the inhabitants in the Parts where he lives, to invite them with great earnestness unto his feast, and when they come there to put most of them back, saying, That he invited all, onely for the sake of some; and this he did for the magnifying of his grace? would not any man think that either Mr. Hobson was distracted, or else he was desperately full of guile and hypocrisie? and such actions would magnifie his folly and wickedness, not his grace. Might not Mr. Hobson with less deceit, and more honestie, have sent some private and particular invitations to those particular persons he intended? yea, certainly he would, if he were to make such invitations; and I think he would scorne to invite all, and intend onely some: with what face then can he affirm that of the ever-blessed God, which he hateth in man?

Surely God will not do that himself, which he cannot indure, and hath forbidden in man.

And whatever Mr. Hobson, or any others say, the Almighty will be found at the great day of account to have invited none but such as he heartily and really intended salvation unto, had they been pleased to accept, and not made light of it, Matth. 22.5.

In the next place you pretend to answer to this Obje∣ction:

Object. If the power of believing be solely of God, how can he justly condemn man for not believing, seeing the pow∣er is not in them, but in God?

I must needs tell you in plain English, that your answer to this Objection is not onely impertinent, but vile. And while you devise new tricks and shifts to clear up the justice of God (as you say) you do absolutely deny the plain Scripture: for (say you, page 77.) God doth condemn no man for not expressing of a power to believe, but for exercising a power to reject Christ: when the Scripture saith, He that believeth not is damned, because he believeth not, &c. Joh. 3.18. and Christ saith, unlesse ye believe that I am he, ye shall dye in your sins.

But you say, this is the declarative cause, not the meritorious cause: what a sordid saying is this? what will God declare

one cause and proceed by another?

Their not believing you say is the declarative cause; but that is not the cause that God will go upon, you say.

This is indeed according to what you have already said of him, that he declares and proclaims one thing, and means ano∣ther. I grant that God condemns men for rejecting grace, so doth he also for not improving of that which they are possest withal, Matth. 25.29, 30.

And he shall render vengeance not onely to those that rejected and did despite unto the Spirit of grace, but also unto those that know not God, and that have not obeyed the Gospel of Jesus Christ, 2 Thess. 1.8.

In the next place (page 79) you pretend to discover my mistakes (as you say) which is the cause of my stumbling. My first mistake, you say, is my measuring mans ability by Gods power or authority: as when God saith, Do this and you shall live. &c. this say you doth only imply Gods authority, not mans ability. I will shew you your weakness herein, if you will but grant me that God doth all things wisely, soberly, and discreetly. Judge now: would it be soberly and wisely done, for a King to say to an impotent man, Do this impossible thing, and I will reward you richly; and if you do not, I'll hang you. If no earthly King will command, but where there is power to obey; much more will not the King of heaven. And if this were a way for a King to manifest his power by over his impotent Sub∣jects, yet would it be no way to magnifie his grace and favour towards them; and that seems rather to be Gods design in the Gospel.

You must know and understand, that God will and doth set forth his power and his justice in no other way then may well stand with the glory of his grace and mercy also:

2. My second mistake (you say) is my not distinguishing of causes ▪ and I say your mistake is the not understanding of cau∣ses. I do allow of as many distinctions of causes as the Scripture doth; but I am not so simple, as to make several causes of one thing to be diametrially opposed against each other, as ye do; but consentaneous to one another: so that Gods declared cause is adequate to his essential, meritorious or final causes.

My third mstake (as you say) is my not understanding the ex∣tent of the word [all] and the word [world] and in this you make a great puther and a stir to prove that the word World is taken many times for lesse then all: Who knows not that? but 'tis sometimes taken for all, as you, and all men confess: and in this case touching the death of Christ, I am certainly assured 'tis meant all, as I have already evinced from John 12.47.

Nay moreover, you grant it: for you also affirm that he dy∣ed for all: and therefore when you except against my large ex∣tending the word [world] it may be conceived you are a little out of your self; if not, I am sure ye are out of the truth. For what man that is compos mentis, would first assert that Christ died for all, and for the world, and then except against the places that prove it as not extending unto all, because sometimes those terms in other cases extend not to all? I hope you will see your folly, and be ashamed.

4. My fourth mistake (you say) is my not understanding Ezek. 33.11. where the Lord saith, As I live, I delight not in the death of a sinner, For from this place I conclude (you say) all sinners; and so indeed I do; yea, the worst, and perishing sinners; and so the text saith expresly, Ezek. 18.ult. I have no pleasure in the death of him that dieth. Who told you that God makes three sorts of sinners, and one of them he calls sinners in a Gospel-sence? have you eaten of the forbidden fruit? if not, how come you to know more then is written, and more then is true? that some sins and sinners are greater then others, I do not deny; but to divide sinners into so many sorts, that exclude the greatest part of them, from Gods desire of salvation to them, I allow not, but detest it as abominable.

I am sure God tells us no such thing in his word, as that he would save onely sinners in a Gospel-sence: But he either saith Sinners indefinitely, or else particuliarly of such sinners as Mr. Hobsons wisdom excludeth, as these Scriptures will abun∣dantly testifie, Jer. 25.3. unto 8. Jer. 35.12. unto 17. Chap. 29.19. Chap. 18.11, 12, Chap. 6.16, 17. Chap. 13.11. Isa. 48. 17, 18, 19.

Where you may see he endeavoured with all earnestness (even unto admiration) to save not onely those that did accept, but

those also that refused Salvation and perished. That all this was done out of true compassion to them, doth appear, 2 Chro. 36.14, 15, 16.

That all this also was not a bare outward and helpless means which God used by his Prophets, but a most efficacious, power∣ful and prevailing means, the Spirit of God going with the word of the Prophet, and yet not received, doth most manifestly appear in that remarkable place of Zechariah 7.11. 12, 13. as also Act. 7.51.

This is yet farther confirmed and illustrated by the ever blessed Son of God, in his most pathetical expressions of sorrow and grieffor, and the shedding of tears over, the miserable sons and daughters of Jerusalem, who had unavoidably, (and full sore against his blessed will) brought themselves into an irrecoverable estate, by not knowing the time of their visitation, when they were most gently allured and earnestly called upon it being now too late to reverse the Decree that was gone out against them; I say, yet did our Saviour weep for them, Luke 19.41. and weeping he most affectionately breatheth forth this most blessed wish and desire for them [O that thou hadst known in this thy day, the things that belong to thy peace, &c.] in which desire he is like unto God his father: See Deut. 5.29. Chap. 32.29. Psal. 81.13. Isa. 48.18.

Let all this be well weighed without prejudice, and see then if you you cannot understand our Saviour as he speaks; that is, That he came not to call the righteous (that is, righteous in∣deed) but sinners to repentance (that is, sinners indeed) his de∣signe into the world being more to amend that which was amiss, to seek that that was lost, and heal that that was sick; then to those that were already in a good way, and in a saveable condi∣tion, that had not need of a Physitian, Mat. 9.12. Mark. 2.17. Whoever do but mark upon what occasion our Lord here speak∣eth these words, they may with ease understand that he means worse sinners then Mr. Hobsons Gospel-sinners: for our Savi∣our being at meat with Publicans and sinners in Levi's house, the Scribes and Pharisees complain of it (thinking 'tis like, as Mr. Hobson doth, that he was sent onely to the precise and Gospel-sinners; which when our Lord perceived, he said unto them, They

that are whole have not need of the Physitian, but they that are sick: I came not to call the righteous, but sinners to re∣pentance.

Next you say, I mistake in putting one person for another, as in Heb. 10.29. where the text saith, Of how much sorer punish∣ment, suppose ye, shall he be thought worthy, who hath troden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified, an unholy thing, &c. Now you say, my mistake is; That I take the word [he] for the party that treads the blood of Christ under foot, whenas 'tis meant, (if all were true as you say) of Christ himself, that was sanctified.

This fond (and I think your own) interpretation of this place is not onely against all the judicious learned, but against the scope of the Apostle, which is both to aggravate the punishment and the sin of the person here spoken of who trampled under his foot the blood of Christ; which he aggravates by rehearsing the vertue of it, and what it had done for him; to wit, sanctified him from his sins, which the party wickedly how slighted and re∣jected, though formerly had imbraced it, and been sanctified by it: and this right well agreeth with Saint Peter, 2 Pet. 1.9. & 2.20, 21, 22.

I am still filled with amazement, that you should be so void of reason, as to interperet Scripture after such a heedless manner, as to confront all wise and learned men, yea, and the truth also: Do you think it would aggravate the sin of the sinner, to tell him that he hath trampled under his foot that blood which he had no benefit nor sanctification by, but that blood by which Christ was sanctified? or do you think that Christ needed to be sancti∣fied by his own blood himself? I am well aware that sanctification is sometimes taken for setting apart; but sanctification by Christs blood; is never so taken, but for cleansing: and therefore you cannot maintain that Christ sanctified and cleansed himself by his blood, unless you hold that he did as the Priests under the Law, who offered first for themselves, and then for the people; and then you must hold also that he (as they) had sin of his own, and then you will be found directly against Gods word, Heb. 7.27. for he was without sin.

Fifthly, my fifth mistake (you say) is, That I am not converted, nor acquainted with the power of God in Scripture: but what if it shall appear at the last day, that I am converted, and do know the power of God in the Scriptures aright? then Mr. Hobson will be mistaken: and so much (until then) for that mistake.

My Sixth mistake (you say) is my confining my judgment of Gods essential will, to his revealed will in his word and actions (for that's your meaning in fewer words.)

But I do not see how you can make it appear to be a mistake, but a sound truth; for if I must not judge that God is grieved and troubled, and angry, when he saith he is, how then shall I know and be assured he loves me, when he saith he doth? If I must not believe his meaning to be according to his saying, how then shall I know that he means believers shall be saved, since he doth but say so? And though his general declaration in his word be, that good and holy men shall be saved, and wicked damned, yet (according to your fond conceits) he means to save the wicked, and condemn the just.

In the next place (page 89) you come you say to answer briefly to my queries and absurdities; and so I think you do briefly answer them indeed, and so brief, as that 'tis next unto none, if not worse then none, for you refer me unto your false positions formerly laid down by you; and therefore I will make no reply to you in this at all, as deserving none: my 14 Queries and 10 Absurdities standing yet in full force, I shall therefore here set them down again in the conclusion of this work, partly that the Reader may judge how well you have quit∣ted your self in your answer, and partly, because you have frau∣dulently recited them, presenting them to the Reader in as ugly a dress as you could.

There remains yet onely one thing more to be done, that is, to answer to your Absurdities, which you say, will necessarily flow from my judgement.

1. Absur. The first is: you say I deny the prerogative of God▪ as if he had not power to do with his own as seemeth good to him.

I Answer, it is false, I deny him not any prerogative over his

creature which he doth challenge, for he may do with us as the potter with the clay, i.e. advance some to places of honour in the house, and dash othersome in pieces, or make them vessels of dishonour; but that is if they be marred in his hands, and will not make vessels of honour, not else: he were an unwise pot∣ter that would challenge that priviledge over his clay, for to dash it in pieces when 'tis made as he would have it: see Jer. 18.

2. Absur. Secondly you say, I do as much as give Christ the lie because he saith, He had finished the work that the Fa∣ther gave him to do.

I Answer, in this you shew much ignorance, for men are not saved by Christs death onely, but by faith therein, and obedience thereunto; but this hath been more fully handled already by me, to which I refer you.

3. Absur. Thirdly you say, I do exceedingly undervalue God and the riches of his grace and love, &c.

I Answer, you mistake now one person for another, for this is to be meant of your self, that pinfold the grace of God into a narrow compass, whenas I extend it unto all the world, and all generations.

4. Absur. Fourthly you say, I lay injustice upon God, be∣cause I say he condemns some for whom Christ died.

I Answer, It were injustice to condemn them, if Christ did not die for them, for not believing on Christ; there is great rea∣son to condemn them, if Christ died for them, and yet they re∣fuse him, and their own salvation notwithstanding.

5. Absur. Fifthly you say, I change the nature of causes, put∣ting the effect before the cause.

I Answer, Here again you mistake me for your self, for I have already proved 'tis you put the effect before the cause.

6. Absur. Sixthly you say, I strike down the great design of God, &c.

I Answer, I maintain his design, I hope, in his saving of good: and Godly men, and reprobating obstinate and wilfull sinners other Election and Reprobation I know none from the holy Scriptures; if you do, it may look grim upon you perhaps in the day of account.

7. Absur. Seventhly you say, My opinion destroyes it self, &c.

I Answer, See what confidence will do: poor man! because you have not truth on your side, you are fain to make up your arguments with confidence and repetitions: how often have we had this, that Christ hath satisfied for the sins of the Elect? when as he hath (in your sence) satisfied for no mans sins; that is, so as that they are pardoned without any condition in them: see Matth. 6.14.

You make a stir about the sin of unbelief, that Christ hath satisfied for that. I deny not but that he hath satisfied for that as much as for any other, that is (to speak plainly) he hath done so much for all sins, and for all mens sins, that if they con∣tinue not in unbelief and hardness of heart, they may have remis∣sion of sins, one as freely as another: other satisfaction hath he made none, for any persons whatsoever, as hath been already proved.

Now dear friend, I beseech you, for Christ Jesus sake read my Book without prejudice and be not wedded to your own o∣pinion: for it is most certainly a rotten foundation, and will de∣ceive you at last.

I beseech you search the Scriptures, and beg of God to give you light, that your poor soul may not be deceived, nor God so sadly dishonoured, or abused, by bringing him and his eminent acts of love, grace, power and justice, under the controwle of your low and Novel opinions: For the prevention of which, it shall be the dayly prayer of him, who in sincerity can say, He is a real lover of your soul.

William Pedelsden.

FINIS.

FOrasmmuch as there be many persons that reading Mr. Hobsons Book, and my short Answer to it, may yet remaine unsatisfied, and be in doubt which of us is in the truth, in the points now in controversie; I thought it expedient for the benefit of all (as well as of M^r. Hobson) to take some pains about the clearing up of the riches of Gods love to all man∣kind, his desires to save them, that yet wilfully perish; the way and manner of saving them, and how Election and Reproba∣tion standeth, and on what they do depend, and how the most considerable Objections against the truth hereof may be an∣swered.

In the prosecution whereof, I shall endeavour as much as I can, to use so convenient a method, and plainness, and brevi∣ty also, as may neither burthen your understandings, nor your memory. Be it therefore presented unto you in this Order.

CHAP I. And first of the Creation.

THE Creation of the world was the first Act of Gods power, we know of; beginning then to execute in time, his counsel and decrees that were from everlasting.

The world is that whole frame of Gods building, consisting both of heaven and earth, with all things thereunto appertaining; according to the plat or model in the mind and purpose of God, who hath built all things, Heb. 3.4. in which he hath manifested the invisible things of his wisdom and goodness, to his own glo∣ry, Rom. 1.20.

Therein he made creatures of sundry natures, motions, and per∣fections, to sundry ends.

Above others, he made Man, in more excellent perfections, to a more excellent end.

For he created Man in the Image and form of God, as far as was meet for a creature to partake of the Divine Nature; that was, to be good, but mutable.

He may be said to be in the Image of God in other three things,

• 1. Understanding and Will,
• 2. in Holyness and Righteousness,
• 3. in Immortality and Blessedness.

These three were subalternate one to the other: Understanding and Will to Righteousness, Righ∣teousness to Blessedness; Blessedness to be the reward of Righte∣ousness, and Righteousness to be the work of willingness; for Vertue is not necessitatis, sed voluntatis.

CHAP. II. Of Gods governing Man.

AFTER Man was thus Created, Gods next Act accord∣ing to his eternal counsel, was, to govern Man thus crea∣ted, as he might use his Perfections, and attain his End.

In this Government, God as the Supream Lord was to com∣mand, and Man as his creature and vassal was to obey: yet God being a free and gratious Lord, and Man not a brute, but a reasonable and free servant, it pleased his Lord to descend and come into a Covenant with him, as is used between party and party. The Summe of this Covanant was, Do this (viz. what I command you) and you shall live; if not, you shall die.

The Law Natural, or Moral, written in the heart of man, comprehended all the works that were to be done by him.

The Law Positive, namely, that one of abstaining from the fruit of the tree in the midst of the garden Eden, was a tryal and experiment of his obedience, and the exercise of the duties of the Law Moral, in a particular: to man appertained the observing

of these Laws; to God appertained the performance of the promise of life to man observing them, as being faithful in the Covenant.

CHAP. III. Of the fall of Man, and its effects.

ADAM being tempted by Satan, I did transgress that one easie Commandment, and so became guilty of all; and loosing his Righteousness, he forfeited his happyness by sin, the breach of Gods Commandment and Cove∣nant.

This sin of his was voluntary, not necessary, (though he sin∣ned being tempted by another) for he had strength enough given him of God, and more was ready to have been supplied unto him, if he had craved it: whereby he might have vanquished the tempter, and have stood firm in his obedience: but he willingly consented and yielded to the deceiver.

This fall was not caused by God (though foreknown) but onely permitted, when God if he would could have hindred it.

But God permitted it,

First, because he would not impeach the freedom of will that he had given unto man.

Secondly, because he saw it would offer him a fair occasion to manifest his wisdom and goodness yet more graciously then he had done in the Creation, which also he had forethought on, namely by his Son Jesus Christ his suffering; intending by the obedience of that one man to make many righteous, as by the disobedience of one man, many were made Sin∣ners.

Thirdly, because God knew it would offer unto man a just occa∣sion (if he were dealt withal again in a second Covenant) both to be more thankful, & more wary & careful & so many more likely to be saved by a second Covenant, made with man fallen, then would

have been by the first, if Adam had stood: for natural perfecti∣ons easily beget pride and confidence in our selves, which is the first degree of aversion from God, and the beginning of ruine; but wants and weaknesses do humble us, and make us fly to God, and cleave more close to him.

That the fall of man was known to God, before the decree of Creation, I deny not; for the Creation it self doth declare no less, where there are infinite things prepared for mans use, onely as fallen; as all Medicinal herbs prepared for Pysick: Physick presumeth sickness, and sickness presumeth sin.

The effects of this fall of man are twofold: within him, and without him.

Within him, that which is called original sin, comprehending both the loss of his original righteousness, and of his supernatu∣ral perfections, and also the decay of his very natural facul∣ties, from whence floweth a continual lusting after that which is evil, and a repugnance to that which is good; which loss is re∣paired again by the grace of God, in the Gospel of Jesus Christ.

The effects of the fall without man, are comprised under the curse of the ground, the subject of mans labour, comprehending all the miseries of this life; and under the sentence of death com∣prehending both death, and all the miseries that belong unto it. I mean the first death.

These effects of the fall of Adam, took place not one∣ly upon himself, but on all his posterity, because God held him as the whole nature of Mankinde.

CHAP. IV. Of the Covenant of Grace

THe next Act of Gods eternal Counsel, was the restauration of man fallen; for the most wise and mighty God having created the world for man, and man for happyness in the fruition

of himself, would not suffer either the whole destruction of his creatures or the frustrating of his end, though he pleased to per∣mit the depraving of his creatures, and to forsake one ill succeed∣ing way, to take a better for the attainment of his end.

Now what by the remaines of Gods Image left in man, and what by the supply that God would make by his gracious help, miserable Man was reputed by God a fit person once again to be a party in a Covenant, a Covenant of new conditions suiting to the state of a sinner, but tending to the same ends, righteous∣ness, and life.

This Covenant is called the Covenant of Grace:

• 1. First, because it was freely made with man, a sinner, utter∣ly unworthy to have any more communion God.
• 2. Because in this the righteousness and salvation of man, is wrought rather by God then by himself; man being more in receiving then in giving, in believing then in doing; yet hath it the nature of a true Covenant, both parties having something for either to perform.

God to send his Son and his Spirit to relieve the miseries and wants of man to forgive sins, to impute righteousness, and to give life to such as obey his Son and his Spirit.

And Man, to humble himself for his sins to God his Crea∣tor, to believe in Christ his Redeemer, and to yield himself to be led by the word of God and Spirit.

But here are two things affirmed, which may seem to require proof. First, that the Covenant of Grace was made with all Mankinde. Secondly, that he supplieth by his Spirit whatsoever is needful to the keeping of this Covenant, on the behalf of man, who is confest impotent in himself through his former fall.

These two shall by Gods assistance be sufficiently proved after∣ward, when I come to speak of calling and free will. In the mean time, let this suffice:

First, that we finde here in the day of the first publishing of the Covenant, all Mankinde in Adam and Eve, receiving the pro∣mise of the Gospel at the same time that they received their pe∣nances, which we see to be universal to all their seed: it is there∣fore more then probable, that promises should be taken as

universal, since the wise do say, Ampliandi favores.

Secondly, that we finde left after the fall, remains of some part of the Image of God; as life, understanding of good and evil, liberty of will in natural and civil things, conscience accu∣sing or excusing, &c. Which though they were given at first by Creation, and so belong to nature, yet the staying of them to re∣main in man after his fall, was of Grace, both to make him ca∣pable to contract and Covenant withal, and also to be some be∣ginnings and principles in order to his restauration: but since these alone are not sufficient to make him able to rise again, or recover righteousness, it is decent to think of God who doth nothing im∣perfectly, and who in Covenanting is no hard Master, that he would supply by his Spirit, whatsoever was needful more to the keeping of that New Covenant: upon which dependeth the e∣ternal woe, or the eternal happiness of the party Covenanted with.

CHAP. V. Of Calling by the Word and Spirit.

CALLING is the Revelation and Proclamation of the riches of Gods Grace in the Gospel to all sinners, com∣manding repentance towards God, and faith towards our Lord Jesus Christ (Act. 20.21.) and promising of forgivenesse of sins and life everlasting to all that obey, Act. 2.38, 39.

Calling consisteth of two essential parts, both which are requisite to make up one whole and perfect work of calling i.e. the outward preaching of the word, and the inward operation of the Spirit accompanying the word.

There are many, and too many, that distinguish calling into two kindes, one outward of the word onely, another inward of the Spirit joyned with the word: That they say is ineffectual, This effectual: That, common to the Reprobate, This, special and pe∣culiar to the Elect; That, never obeyed with truth of heart, This never disobeyed.

This Doctrine is to be examined before we give it a let-passe. For my part, I distinguish not two callings, but compound one calling of the word and Spirit, as it were of a body and Soul, supposing it to have in it self power to bring forth effect in all that are under it: and if it do not so, the cause not to arise from the Calling, but from the called that obey not.

1. For declaring of this point, we are to consider, that the Spirit doth not go with the word, to make the hearer perform that which he can do already by natural strength (for the Spi∣rit is given to help where nature faileth) as to keep waking, and to be attentive: for that which men can bring of their own strength, God expecteth to finde and to meet: one cause therefore why to many the Spirit is not present to the word, is when they are not present to the word through their sottish carelesness.

Secondly, it must not be thought that the concurrence of the word and spirit, is as it were natural, necessary and inseparable, but voluntary and arbitrary in the will and good pleasure of God, to such as heartily pray for it, for themselves and others: hence the Church of Christ prayeth before Sermons for the illu∣minations and power of the Spirit to come with the word: An∣other case then where the Spirit is not co-working with the word many times, is when it was not duly and diligently asked.

Thirdly, there are men that are past grace, to whom the Spirit is not present with the word, such as for their former neglect and contempt of the time of their visitation, when God did call them, are now given up to blindness and hardness, and have the light of the Spirit, and the dew of grace, held back from that word which is preached in their hearing by accident.

Fourthly, it must not be thought that the Spirit goes with the word, to work any grace in any person whatsoever, but accord∣ing to the order of divine providence, who dispenseth his grace wisely, which is thus to be declared: we are to distinguish the word that calleth, the persons that are called, and the operation of the Spirit by the word: the word is either the Law or the Gospel: The Law hath two parts, and so also hath the Gospel: a Commandment and a Promise. 2. The persons called by God in the Gospel, are all manner of sinners, but convicted, terrified, wounded, full of compunction and self-condemnation, wrought

in them by the Spirit in the preaching of the Law, Matth. 11.28.3. The operations of the Spirit upon these men by the mi∣nistry of the Gospel, are

First, to open their eyes, to see the marvelous light of Gods mercy to sinners: of the infinite love of Christ in dying for sin∣ners: of the powerful gifts and graces, and aids of the holy spirit to help and relieve the impotency and misery of sinners; to the end, that by this light, this opinion may be begotten in them, that it is possible for them to be recovered.

Secondly, to pour into their hearts hope, or to stay them from desperate sinning or sorrowing.

Thirdly, to inspire the grace of prayer, at least to wish or de∣sire, Oh that they might be so happy as to escape the wrath to come, and recover the love and favour of God!

Fourthly, to give them repentance, that is, to sorrow for sin past with a godly sorrow, and to purpose to break off sin, and to cease from further offending God.

Fifthly, to work in them faith, that is, to run to Christ, and to cast themselves into the arms of his goodness and power to be saved by him.

These graces, in this order, the holy spirit is present and ready to work by the Gospel, upon a sinner convicted, humbled, and prepared by the Law. And look what portion of power the Spirit had in the Law upon an unregenerate man to humble him, the same hath it in the Gospel upon the humbled, to work in him hope; and him hoping, to win to wish and pray; and to him pray∣ing, to give repentance; to him repenting, to instill faith, and so to justifie him, being justified by faith.

Now think not that the Spirit is present in the preaching of the Law to an unregenerate man, to give him strength to new obe∣dience presently, because it is present then to convince and con∣demn his wickedness. The spirit is not present in the preaching of the Gospel, to a man yet not penitent, to work in him peace, joy, love, though it be present to work these in the believer: for if it should work these in him before faith, it should work contrary to the word.

The Summe of all is this, The Spirit of God is annexed to his word for such gifts and operations, as to which the hearer is

a fit disposed subject: there is an order in the divine working: wherein there are things antecedent, preparatives to things sub∣sequent; which antecedents if they found no place, and were not admitted, the subsequent are then suspended. Hence is there so frequent and just separation of the Spirit from the word by the great Pastor of our souls, who walketh in the midst of the Churches.

Thus much for the declaration of this point: for confirmation of it, I alledge all the Elogia of the word of God, as Psal. 19. The Law of the Lord is perfect, converting the soul, &c. Heb. 4.12. The Word of God is quick and powerful, Joh. 17.17. Sanctifie them by thy truth: thy word is the truth, &c.

But that calling is the same, to them that obey not, as to them that obey, I shall urge these two places more, Mat. 22.14. [Ma∣ny are called, but few are chosen] here many are distributed into two sorts; some that are called and not chosen, some that are called and also chosen: for these few chosen are a part of those many [called] so that the whole many are put under one and the same calling, which calling is not by the outward word alone, for from that calling arise none chosen, therefore the calling was by the word and spirit common to both: and the few chosen excel∣led not in calling, but in something else to wit, in obeying the cal∣ling, to come when others refused, or in coming worthily in a wedding garment, according to the parable.

The other place is, Matth. 12.41. [The men of Nineveh shall rise up in judgement with this Generation, and shall con∣demn it, &c.] from whence I reason thus if Jonas preacht to the Ninivites without the spirit, how did they repent? if Jesus preacht without the same spirit, how is he greater then Jonas? nay how is he equal in the power of preaching? and if they that disobey be not equally called with them that obey, how can these rise up in judg∣ment against them? when their answer is ready, We had not the same calling with you; ours differed tote genere; you were partak∣ers of an heavenly calling, we but of an earthly; you were called by the voice of God speaking to your hearts, we but by the bare voyce of men speaking to the ear: If God had moved and ex∣cited us, as much as he did you, we would have done as well as

you. But God will not give occasion for them thus to speak, for he will so effectually provide for all them that perish, that they shall have no excuse, Rom. 1.20. & 2.1.

Therefore I conclude that the distinction of outward and in∣ward, of effectual and ineffectual calling are vain, for these rea∣sons also.

First, because it giveth unworthily the name of calling to the bare outward preaching of the word, which may be a comman∣ding, but not a [calling] a commanding as of the Law, but not a calling as of the Gospel; seeing that the word of the New Cove∣nant comes to call men to repentance and faith, for their recove∣ry, after notice taken of their impotency to rise again of them∣selves. It seems an insulting mock, and not a call, to say to sinners, Turne, repent, believe and live, unless there be some grace prepa∣red for them, whereby they may be able to repent and be∣lieve.

Secondly, because it attributeth the effect of obeying the cal∣ling to the kinde of calling it self; as onely to one cause, to wit, the operation of the Spirit, as if many causes did not concur to produce one effect, and as if obedience to the calling of God were not an act of the will of man, under the ayd of the Spirit of God; as if the aid of the Spirit were never refused, nor the grace of God never received in vain. For though God be Almighty, and able to draw all second causes unto his part and side, yet he doth not use to disturbe or cross the nature of causes, nor the or∣der of things, which himself hath established.

Thirdly, because this distinction makes Gods Covenant to differ from all Covenants in humane affaires; I mean, even that which is essential to a Covenant: for in a Covenant each party hath something to perform; but by this distinction, God is sup∣posed both to provide infallibly to have the conditions fulfilled, and also to fulfil his own promises: whereas all that he under∣takes for us, is to make the conditions possible, and not to be wanting in his help, so far as is needful for us.

CHAP. VI. Concerning the question of two equally called.

VVHen two persons are equally called, and one convert∣eth, and the other no: (these both being supposed possible) who is it that puts the difference, God or man?

I answer, that 'tis man that puts the difference, and not God. I ground this answer, first, upon the righteous judgement of God, Because God judgeth not his own acts, but the acts of men: se∣condly, because every righteous judge findes a difference, and doth not make any between party and party.

Who put the difference between the Sacrifices of Cain and Abel but themselves? both alike instituted in religion by their father; God a true witness, testified of Abels gift, as better then Cains. Heb. 11.4.

Who put the difference between Pharaoh and Nebuchad∣nezzar? as to their nature both were men, as to their dignity both were Kings; as to their cause, both held the people of God in captivity; as to their punishment, both were mildly admonish∣ed by chastisements: what then occasioned their different ends? nothing else, but that one of them sensible of Gods hand, groan∣ed under the memory of his own iniquity; the other by his own free will fought against the most merciful verity of God.

Suppose two persons be equally tempted by the beauty of one-fair body, whereof one yields to the temptation, the other perse∣veres what he was before; what else appears in these, but that one¦ly, that one would, and the other would not loose his chasti∣ty.

The difference between the Ninevites repenting at the preach∣ing of Jonas, and of the Jews not repenting at the preaching of a greater then Jonas, if God put it, how shall they rise up in judgement and condemn these?

But that which makes it so horrible to pious ears, to say a man makes himself to differ from another, is the misunderstanding of

that place 1 Cor. 1.7. Who made thee to differ? as also they say, that many Absurdities will follow upon this asserti∣on.

Let us first examine this notable place of Saint Paul, and next those Absurdities so much urged.

1. We are here to note, that the Apostle speaketh here of Eloquence, Knowledge, Tongues, and the like gifts; not of faith, charity, repentance, conversion, and the like; we must not think, that because in immediate gifts man doth not put a difference, that therefore he in nothing makes himself to differ.

I will demonstrate this by a Reason, why this text cannot be applyed to gifts necessary to Salvation.

Because in them God wills not that difference that is between believers and unbelievers, under the word of faith; but would have all believe and obey the Gospel: this difference offendeth and displeaseth God, and it proceedeth as much from the diso∣bedience of him that believeth nor, as from the obedience of him that believeth.

But of that part of the difference which is by disobeying, God I trow is not the Author: For it is sin and shame to him that want∣eth faith, after the meane of faith afforded him, but no blame to him that speaketh not with tongues, or prophesieth not; these were given suddenly and immediately, without labour or means, but faith and the rest needful to salvation, had meanes by which God gave them: about which means men might use different dili∣gence.

Being secure of this place of Saint Paul, I come to the Ab∣surdities which some say will follow, if man make himself to dif∣fer: they are these,

• 1. That the saints have no more to thank God for then the wicked.
• 2. That one man may glory against another, for that he hath done something more then another did.

To the first I answer, For matter of thankfulness, that as grace is not therefore grace, because it is given to one and denyed to a∣nother, but because it is given to the unworthy (for grace were not the less but the greater, if it were given unto all) so my thanks are not therefore given to God because he hath been merciful un∣to

me more then to others, but because he hath been merciful un∣to me unworthy; and my thanks are not diminished because ma∣ny more are partakers with me in the same benefits, but greater, and should have been yet greater, had more still been partakers than are. This is a good rule for thankfulness: But take heed of Pharisees forme of thanks for graces, with comparison to o∣ther folks, "Lord I thank thee, I am not like other men, or as this publican, &c. Indeed as some put the case of mankind like a company of Rebels, out of which the King chuseth whom he pleaseth to pardon, and executes the rest with the sword. Those pardoned owe thankes for their pardon, more thanks for culling them out, that were like to the rest in rebellion. But the Scripture puts not the case of mankinde so; but rather thus: God by the Gospel as a King, mercifully proclaims a general pardon to all the Rebels in such a County, upon condition that he that comes in and yields his sword, and takes at the Kings Pavili∣on a ticket of his pardon, shall be free to go home and injoy the state of a good Subject; but they that stand out and refuse this grace, be after such a day, pursued with fire and sword. They that submit, magnifie the amplitude of the Kings mercy, sorrow for such as stand out, and justifie his execution done upon stubborn and ungrateful Rebels. M^r. Hobson (and others) think to win greater thanks to God, by amplifying his grace upon one consideration of sparing some simply, but with preju∣dice to his truth proclaimed to all. I think to win greater thanks to God by amplifying his grace upon another consideration of sparing all upon favourable conditions according to the Gospel, the most wise comprehension of the grace, mercy, justice, and truth of the Almighty.

To the second absurditie I answer, For matter of glorying let this Rule stand firm, Qui glorietur, in Domino glorietur, Let him that glorieth glory in the Lord, or let him not glory at all. Remember again that the gifts of God are either immediate proceeding from himself alone, as prophecy, tongues, &c. or mediate, such as proceed from Gods grace, and mans will toge∣ther; of the immediate there is no glorying, I have already proved.

But for gifts mediate, as faith, repentance, and obedience, in

any particular duty, they must be considered as dona Dei, and as Debita à nobis, as the gifts of God, and as our duties; as the gifts of God wrought in us by his grace, preventing helping and strengthning us, there is no glorying of them neither but in the Lord: so St. Paul glorieth, 1 Cor. 15.10. Plus omnibus laboravi, I have laboured more then they all; yet not I, but the grace of God with me, which grace was not in vain, Phil. 4.13. I have the Art both to abound and to want &c. I am able to do all things, through Christ that strengthens me: here glo∣rying is excluded also, because I do not do, without being help∣ed by grace: though I preach the Gospel (saith Paul) I have nothing to glory of: for necessity is laid upon me, and words me of I preach not the Gospel: So wo is me if I believe not the Gospel (may the hearer say) what matter of boasting is it, for a man to have kept himself from some detestable crime, where∣into another rusheth himself to hell? Yet I pray do not exclude all kinde of glorying, not that which Saint Paul names in 2 Cor. 1.12. The testimony of a good Conscience, is some com∣fort and joy; he that wanteth that, hath an evil conscience: let Innocency wash her hands without a check of vain glory, let Sa∣muel call witness of his integrity, and Nehemiah record his own good deeds, Neh. 5.15. The former Governors before me had been chargeable to the people; even their servants bare rule over them, but so did not I, because of the fear of the Lord.

I answer yet further, whatsoever have been our endeavours and labours more then others, who is so voyd of piety and un∣derstanding, that doth not ascribe his good success unto God the fountain of all good, and the universal and principal cause of all happy events? the form of the Saints rejoycing therefore is thus conceived: — Not unto us O Lord, not unto us but to thy name be the glory, this [not unto us] implies that something hath been done by us, and that mans corrupt heart is too ready to claim some glory to it self for it: but true wisdom and piety soon removeth it, and saith, Not unto us O Lord, but unto thy name be glory.

Neither truly should these poor things of the will of man whe∣ther endeavour or labour, yielding or obeying have been once

named, the same day that Gods grace and works are named, had there not been a necessity compelling thereunto. They have compelled me, who under a colour of magnifying the grace of God, and of justly reproving those that have been adulatores Naturae, are turned themselves adulatores Gratiae. So far forth, that by them Satan seeketh to subvert the truth and righte∣ousness of God, and to extinguish and destroy all piety and re∣ligion in men, bringing into the world a stupid sloth for some, a remorsless infidelity and impenitency for others; and an invinci∣ble desperation and hardness for othersome, being the natural off-spring of that Doctrine, that takes away all manner of will from men in matters of Salvation, that turns the general promi∣ses of the Gospel into particular and private, that limits an espe∣cial kinde of grace, which is onely effectual to a few secret ones by a direct decree, the rest being left destitute of true grace, though they be called by the word of the Gospel.

CHAP. VII. Of Free will.

COncerning free will, I thought good to speak a few words, and no more then I have great Antiquity for, besides the word of God. The commands and threatnings of Almighty God in Scripture, whereby man is called upon and put in mind what God will have him do, most evidently doth declare that man hath free will, still after the fall, as appears in such places as these, Be not overcome of evil, Rom. 12. Neglect not the grace that is in thee, 1 Tim. 4. Love not the World, 1 Joh. 2. If thou wilt enter into life, keep the commandments, Matth. 19. Which undoubtedly should be said in vain, if there were no facultie or power left in man whereby he may (by the help of grace (if he will receive it when 'tis offered him) understand and obey Gods commandments.

This free will we may conveniently describe thus, to be a certain power of the will, joyned with reason, whereby a reasonable crea∣ture

without constraint discerneth and willeth good and evil: but it willeth not acceptable good, except it be holpen by grace; but that which is evil it willeth of it self.

CHAP. III. Concerning falling from Grace.

THat a man who is really and truly in the state of grace and salvation may fall, I will prove first by these two texts, Matth. 24.13. and Ezek. 18.22. the first hath the promise of salvation to him that continueth to the end: out of which I col∣lect two things.

• First, that he to whom salvation is promised if he continue, is in the right in which he should continue, and is so ripe and fit for salvation, that if he but continue such, he shall be saved.
• 2. That he who is thus excited to continue, is presup∣posed possible to fall away, deny the saith, and imbrace this pre∣sent world: the answer that some rest in is to no purpose, i.e. that means must be used in regard of our weakness; but in regard of Gods Election, and Christs intercession we cannot but stand; for if two pillars be strong enough to bear up such a house as Samp∣son was in with the Philistines, what need other supporter be∣sides?

The second text, is that of Ezek. 18.21, 26, 27. Which by no evasion can be avoided, if the comparison there between a righteous man and a wicked be well observed: for deny you in any wise that a righteous man can turne from his righteousness and die, and I will with the like reason deny that a wicked man may turne from his wickedness and live; and so we shall sol∣vere Scripturas, make void the holy word of God: if a sup∣position putteth nothing in the one, it putteth nothing in the o∣ther; if it be ever seen that a wicked man turns from his wick∣edness and lives, then it may as well be seen that a righteous man turns from his righteousness and dies.

Let me adde this one Argument more, that the regenerate fallen into mortal sin is not then filius Dei. It is taken out of

1 Joh. 3.9. He that is born of God, doth not commit sin, for his seed remains within him, and he cannot sin, because he is born of God.

I shall here do two things at once, overthrow the strongest Arguments of my Opponents, and I shall retort the text una∣voydably upon themselves, that is, by giving the true sence of that place. The scope of Saint John is not to prove that they that are born of God, cannot depart or change, from righteous∣ness to sin, or that there cannot be a succession of these two; for this in the Apostles time was out of question: But his scope is to prove that these two cannot consist or stand together, (which the will of the flesh would fain have) to be born of God, and to commit (deadly) sin. They did admit for true, that he that had been the member of an Harlot, might by repentance become the member of Christ; and that the member of Christ might become the member of an Harlot, by falling into adultery: But that a man might be at once a member of an Harlot, and a member of Christ, that they denyed, these expelling one the o∣ther. If we have entertained Christ in the Inne of our hearts, we put the Devil to flight presently: if we sin, and by the gate of sin give entrance to the Devil, forthwith Christ departs; let them consider this, who defend David to be still born of God, when he stood guilty of Adultery and murther; But they count it ridiculous to say we be so often born of God, as we repent of sin: it is more lamentable to fall oft into such sins, then ridicu∣lous to be often renewed by repentance; because in our natural birth we are born but once, therefore they will have it that in our Spiritual we are born but once: There is no necessity in this con∣sequence: it should seem then that Saint Paul was not aware of this Argument, when he said, Gal. 4.19. My little Children, of whom I travel in birth again, untill Christ be formed in you.

This text of Saint John, may be understood with much ease, if we do but consider the acceptation of the word [cannot] there, He that is born of God [cannot] sin, rendring this Reason, be∣cause he is born of God; that is, He cannot lawfully, because in his new birth he had so solemnly engaged himself to Jesus Christ in Baptisme, that if he should now return to sin, he would be perjured and forsworn.

Like this is that of Saint Paul, Rom. 6.2, 3. How shall we that are dead to sin, (that is, by Baptisme) live any longer therein? not, how shall we [possibly] for 'twas possible, for he exhorts them verse 12. not to let sin reign in their mortal bodies. But how shall we [lawfully] since that you have covenanted a∣gainst it, giving your selves up in Baptisme to be dead to sin, and to rise out from thence unto newness of life? you should do well to read this Chapter seriously, as to this point.

It is ordinary in our common locution, if we see a man doing that which is both unlawful, and which he hath vowed against, to say to him, it is more then you can do, meaning, with a good conscience. Like this Saint Paul hath a saying, in 2 Cor. 13.8. We can do nothing against the truth, but for the truth. But for further satisfaction to my ingenuous Reader, I refer him to that famous and worthy work of Mr. John Goodwin of London, intituled Redemption Redeemed, in which not onely these Scrip∣tures, but also all others that are usually brought against the points now in controversie, are most amply handled, and the truth evinced beyond all exception.

CHAP. IX. Concerning Foreknowledge in God.

THere be many that by fore-knowledge will needs under∣stand approbation and love, rather then knowledge pro∣perly taken: but that cannot be, because then the Apostle Paul and Peters difference between fore-knowledge, and to predestinate, to fore-know, and to Elect, would be quite taken away. But if any should contend to have it so notwithstanding, I will fetch a poor Almanack, to wipe away this gloss by the common use of the word Prognostication.

Therefore though God approveth not, yet he fore-sees all things, or rather sees them as present to him.

Which fore-knowledge, or knowledge, doth not lay a neces∣sity upon the things so to be: for the very nature of knowledge

doth not imply a necessity that the thing must, but a certainty that it will be: as for example: When I see a man walk, and at the same time see the sun shine, I see the first as voluntary, and the second as natural: and though at the instant that I see both done, there is a necessity that they be done, (or else I could not see them when I do) yet before they were done, there was a ne∣cessity but of onely one (i.e. the sun shining) but none at all of the other (i. e. of the mans walking) the sun could not but shine, being a natural agent; the man might not have walked, being a voluntary one: upon which it followes, There is a twofold ne∣cessity, one absolute, the other on supposition: the absolute is that by which a thing moves when 'tis forced, the Suppositive is that by which a man shall be damned, if he die impenitent: the lat∣ter of these (though not the first) doth mighty well consist with the liberty of mans will, and Gods conditional decrees.

I am now writing, and God foresaw that I am writing; yet it followes not that I must needs write, for I can chuse. What God fore-sees will be, will certainly come to passe; but it will come to pass so as he foresaw it, that is, I will do it of choise.

If all things are present to God (as indeed they are) his fore∣sight must needs be all one with our sight. As therefore when I see a man dance as he pleases, it is necessary that he doth what I see he doth: but yet my looking on doth not make it necessa∣ry; for, that a thing may be certain in respect of its event, and yet not necessary in respect of its cause, is no news at all to a con∣sidering person, who will but duly distinguish Gods Omniscience from his Omnipotence.

They that make the fore-knowledge of God to be the cause of all future events, must needs father all the wickedness in the world upon him, for he fore-knowes the evil as well as the good, he fore-knew that Adam would fall, that the Jews would cru∣cifie Christ, that Judas would betray him, with all other wicked∣ness in other men: but his fore-knowledge did not cause them to do it, for they were voluntary agents, or else could not be said wickedly to have done what they did do.

Queries on the universal love of God to all mankinde.

• 1. IF Christ died not for all, what ground hath any man to believe he dyed for him?
• 2. How can God be said to be just, in case he condemns those persons for whom Christ never died?
• 3. How can remission of sins be preached to those for whom Christ never died?
• 4. Whether do men perish because Christ died not, or be∣cause they believed not? if because Christ died not, it is not their unbelief which destroyes them: but they perish because Christ never died for them, or because there is no Christ for them to believe in.
• 5. If Christ did not die for all, wherefore do they exhort all to repentance, and call upon all men to believe? or would you make some men believe and so be saved, which Christ never died for?
• 6. Whether hath not Christ given out a power or ability to all men, to believe on him?
• 7. Whether the fault be in Christ or in the Creature, that the Creature is not saved? if the fault be not in Christ that the Crea∣ture is not saved, then, whether hath not Christ given out a pow∣er or ability to believe?
• 8. Whether unbelief be the condemning sin? if unbelief be the condemning sin, and sinners be condemned for not believing which never had a power to believe, where then is the fault?
• 9. whether God hath not appointed all to be saved, with this proviso or condition, if they believe?
• 10. Whether was not Adam in a state of grace before his fall? which if so, whether did not Adam fall from grace, and we in him?
• 11. What is the state of infants by generation from Adam? whether are they in a state of salvation, or in a state of damna∣tion?

• 12. If infants are in a state of salvation, whether do they fall from that state when they come to act?
• 13. If the elect can never fall from their election by disobey∣ing the Scripture, no more then the reprobate can be saved by obeying them, to what purpose is the Scripture set forth?
• 14. Whose names they are that are written in the book of life, whether be they the Elect's or the reprobate's? if the elect's, whether they shall not be blotted out, if they adde or diminish from the word of God?

These Absurdities will unavoydably fall on those which deny Christs death for all.

• 1. IF Christ died but for some of the sons of men, then the di∣vel destroyes not those men for whom Christ died not, but they perish for want of Christ, and should so perish if there were no devil to devour them: contrary to this Scripture, 1 Pet. 1.8.
• 2. If Christ died not for all men, then despaire is no sin in them who perish through it, seeing there is nothing for them to believe in unto salvation for whom Christ died not.
• 3. If Christ died not for all men, then I think it were a sin for some men to believe he died for them, because they should believe a lie, if they should believe that Christ dyed for them; see∣ing he did not, if they speak true which say he died not for all.
• 4. If there were some persons for whom Christ died not, such persons should be exempted or freed from the condemnation of unbelief, or treading underfoot the blood of the Covenant by which they were sanctified, if it were true that Christ had not once died for them: for how can that man crucifie Christ afresh, or tread underfoot the blood by which he was sanctified, for whom no Christ died, or no blood was shed, if they say true that say, Christ died not for all?
• 5. If Christ died not for all, Satan in perswading people that Christ died not for them, doth not evil, if that be true that Christ

• died not for them, and therein he were no deceiver, but rather perswades them to that which is truth, if Christ died not for all, as they say.
• 6. If Christ died not for all men, then it were no heresie for to teach some men to deny that Christ bought them, contrary to that Scripture 2 Pet. 2.1. who said, Some men bring in damna∣ble heresies, even denying the Lord that bought them bring∣ing on themselves swift destruction: But it is impossible for him who Christ died not for, to deny the Lord that bought him, or to be a heretick in so doing, if Christ bought him not.
• 7. If there be some whom Christ died not for, it is an error for them to believe that Christ died for them, which say they he died not for.
• 8. If Christ died not for all men, then some men for whom Christ died not do believe a truth, in believing that Christ died not for them, which were a blasphemy to say.
• 9. If Christ died not for all men, then some men shall be dam∣ned in hell for not believing that which is not truth, because some men shall be damned in hell for not believing that Christ dyed for them: yet some say that it is not truth that Christ died for them, and so shall be damned in hell for not believing a lie.
• 10. If Christ died not for all men, then their damnation is not to be ascribed to their not believing, but to Christ not dying for them: which is contrary to these Scriptures, Joh. 3.18, 36.

FINIS.

Notes

• * 1.1

  Men∣slayers.
• * 1.2

  Fore-sight of Faith.