The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...

DISCOURSE. SECT. II. As touching the First Speciall. Gods Mercy.

1. IT opposeth Gods mercy. God is mercifull. It is a great part of his Title. Exod. 34. 6. Mer∣cifull and gracious. He is mercy in the abstract: 1 John 4. 16. God is love. A Father of mercies, and God of all consolations. 2 Cor. 1. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Saviour of men. 1 Tim. 4. 10. Two waies is the mercy of God spoken of in Scripture, 1. absolutely, 2. comparatively. 1. Absolutely; and so it is set out in lofty and stately termes; its called rich mercy. Ephes. 2. 4. Great kindnesse. John 4. 2. A∣bundant mercy. 1 Pet. 1. 3. Love without height or depth, bredth or length, or any dimensions: love passing knowledge. Ephes. 3. 18, 19.

2. Comparatively. It is compared with his own justice, and with the love that dwells in the creatures, and is advanced above both.

1. It is sometimes compared with his justice, and advanced above that, not in respect of its es∣sence; for all Gods excellencies are infinitely good, and one is not greater then another; but in o∣ther things that concerne the expressions of it, particularly in these,

1. In the naturalnesse and dearnesse of it unto God. It is said of mercy, Mich. 7. 18. It pleaseth him, or he delights in mercy, but justice and judgement is called his strange work, alienum a natu∣râ suâ. Isai. 28. 21. He doth not afflict willingly nor grieve the children of men. Lam. 3. 33.

2. In the frequent exercise of it selfe, Exod. 34. 6. He is slow to anger but abundant in goodnesse. Mercies are bestowed every day, judgements inflicted but now and then, sparingly, and after a long time of forbearance, when there is no remedy. 2 Chron. 36. 15. All the day long have I stretched out my hands to a gainsaying and rebellious people. Isai. 65. 2. that is, I have been patient a long time, and in that long day I have not been idle, but employed in exhortations, promises, and many mer∣cies, whereby I might doe you good. God waits long for mens conversion, as the Marriner for the turning of the wind.

3. In its amplitude or objects to whom it is extended. Exod 20. 5. Visiting the iniquities of Fa∣thers upon their children to the third and fourth generation, but shewing mercy to thousands: implying that his mercy is more largely extended then his justice and that look how much three or foure come short of a thousand, so much doth his justice come short of his mercy in exercise of it.

4. In the occasions that move God to exercise them: It is a great matter that moves God to pu∣nish, as we may see, Gen. 6. 5, 6, 7, 12, 13. When the wickednesse of man was great upon the earth, and all flesh had corrupted his way then God thinks of punishment. He would not destroy the Amorites, till their wickednesse was full, Gen. 15. 16. Quoties volui (saith Christ to Jerusalem) Math. 23. 37. How often would I have gathered you, that is, I have not taken advantages against you: nor upon the first, second, or third unkindnesse cast you off, small matters have not moved me to destroy thee O Jerusalem. But how small an occasion doth God take to spare man? When God had examined Sodome, and found their sinnes to be answerable to their crye, yet then for tenne righteous mens sakes would he have spared Sodome. Gen 18. 32. Nay, he would have spared Je∣rusalem, if the Prophet by searching, could have found one man that did execute judgement, and seek the truth Jer. 5. 1. What a small and slender Humiliation made him to spare wicked A∣hab and his house a long time. 1 King. 21. 29. And the repentance of Neneve, whose wickednesse cryed to the Lord for vengeance; Jonas ••. 2. did easily procure her a pardon.

Thus is Gods Mercy advanced above his justice.

2. It is also compared with the affection of a Father to his Sonne, of a tender mother to her child, and of the most affectionate brute creatures to their young ones, and set above them all. It goes beyond a Fathers affection to his Sonne. Matth. 7. 11. If you that are evill, can give good gifts to your children, how much more will your heavenly Father give good things to them that aske him? What doth this [quando magis] imply? but that Gods love outstrips a Fathers? and so it doth a Mothers too, Isai. 49. 15. Can a Woman forget her sucking child, that she should not have compassion on the Sonne of her wombe? yea she may forget, yet will I not forget thee. Women are compassionate towards their Children, because they are the fruit of their wombes, and are a part of themselves: but most indulgent are they toward those children to whom they are Nurses, as well as Mothers, to their sucking children: and yet Wo∣men may forget their children, their sucking children: but as for God, he can never forget his chil∣dren. And as if those comparisons were too small to expresse Gods affection to his creatures, he pro∣ceeds farther, and compares himselfe, with one of the most affectionate Females among unreasonable * 1.1 creatures, the [Hen] Math. 23. 37. O Jerusalem Jervsalem, how oft would I have gathered thee, as a Hen gathereth her chicken under her wings? No bird (saith August.) expresseth such tender love to her

young ones, as the Hen doth. Videmus nidificare Passeres quoslibet, ante oculos nostros, herundines, circoni∣as, columbas quotidie videmus nidificare, quos nisi quando in nidis videmus, parentes esse non agnoscimus. Gal∣lina vero sic infirmatur in pullis suis, ut etiamsi ipsi pulli non sequantur, filios non videas, matrem tamen intel∣liges: Ita fit alis demissis, plumis hispida, voce rauca, omnibus membris demissa & abjecta, ut (quemadmo dum dixi) et si filios non videas matrem tamen intelligas. No Fowles discover themselves to be Mothers, so much as Hennes doe: others when we see them in their nest with their young, we know them to be Mothers, but no way else: but the Hen discovers her selfe to be so, even then when her Chickens doe not follow her, her feathers stand up, her wings hang downe, she clocks mournfully, and goes feebly; so that we may know her to be a Mother, when yet we cannot see her brood. He hath also such an∣other speech in another place, and concludes it with these Words, Quare ergo Dominus, nisi propter * 1.2 hoc, Gallina esse voluit, in sanctâ Scripturâ dicens. O Jerusalem, Jerusalem, quoties volui te congregare ut gallina, &c. Our Lord and Saviour did therefore compare himselfe to a Hen, rather then any other creature, because of her singular expressions of love to her young ones, even when they are out of her sight.

By these things we see how highly the Scriptures speak of Gods mercy, especially in the expressi∣ons of it to Mankind; To which testimonies let me adde these few more, Psal. 8. 4. Lord what is man that thou art mindfull of him, &c. Prov. 8. 31. In the children of men did the wisdome of God delight him∣selfe, when the foundations of the earth were appoynted. He took not the nature of Angells but the seed of A∣braham. Heb. 2. 16. When the bountifulnesse and love of God our Saviour toward man appeared. Tit. 3. 4. (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) the originall word is: where doe we read of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. More mercifull is God to man, then to all other creatures.

With such a mercy cannot stand such a decree; absolute Reprobation being once granted, we may (me thinks) more properly call God a Father of cruelties, then of mercies, and [hatred then of love:] and the Devills names, [Satan and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] an adversary, a destroyer may be fitter for him then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Saviour; which I tremble to think. Doth mercy please him, when he of his own will only hath made such a decree, as shewes farre more severity towards poore men, then mercy? Is he slow to anger, when he hath taken such a small and speedy occasion to punish the greater part of men in Hell torments for ever, and for one sinne once committed, hath shut up the greater part of men under invincible unbelief and damnation? Is his mercy abundant, doth it extend it selfe farther then justice, when it is tackt up so short, limited to a few chosen ones, when 100 for one at least, (take in all parts of the World) are unavoidably cast away, out of his only will and pleasure? Or doth his love passe knowledge, when we see daily greater love then this in men and other creatures? What Father and Mother (that have not only cast off Fatherhood and Motherhood, but humanity too) (so the Authors Copy hath it) would determine their children to certain death, or to cruell torments worse then death, for one only offence, and that committed too, not by them in their own persons, but by some other, and only imputed unto them? How much lesse would they give them∣selves to beget Children, and bring them forth, that they might bring them to the rack, fire, gallowes, and such like tortures and deaths?

But to deliver things a little more closely. Foure things (in my conceit) being well and distinctly considered, doe make it apparent, that this decree is incompatible with Gods mercy.

1. That Adams sinne was the sinne of mans nature only, and no mans personall transgression but Adams; it was neither committed, nor consented to by any of his posterity in their own persons.

2. That it was the sinne of our nature, not by generation, for then the sinnes of our Grand-fa∣thers and Fathers, would be our sinnes also, because we come from them: and they would be our sinnes so much the more, by how much nearer we are to the stock, from which we doe immediatly spring, then to the first root and common Father of Mankind. It is the sinne of our nature by impu∣tation only, it was Gods will that he should stand up for a publique person, and that in him all men should stand or fall. This is generally granted by Divines, and particularly by that excellent servant of God M. Calvin. Ne{que} enim factum est (saith he) ut a salute exciderant ommes unius parentis culpâ. And a little after (he saith) Hoc cum naturae nequeat ascribi, ab admirabili Dei consilio profectum esse minimè ob∣scurum est. And a little after, thus: unde factum est, ut tot gentes uuà cum earum liberis, infantibus, aeter∣na morte involveret lapsus Adae abs{que} remedio, nisi quia Deo it à visum est.

3. That God did pardon it in Adam, who did actually and voluntarily commit it in his own person.

4. That Christ came into the World to take away peccatum mundi, the sinne of the World. Ioh. 1. 29. That God either did or might have satisfied his wronged justice in the blood of the Covenant for all man kind, and without any impeachment to justice, might have opened a way of Salvation to all and every man.

These things being well considered, will make no man (I think) to conclude in his thoughts, that if there be any such decree, God is not mercifull to man at all: much lesse is he more mercifull (sup∣posing this decree) to men, then he is to other creatures, but more sharpe and severe then he is to o∣ther creatures, to the Devills themselves.

1. To other creatures, because the most of men are determined by his omnipotent decree, to such a being, as is a thousand times worse then no being at all; whereas other creatures, even the basest of them, though they perhaps have but a contemptible being, yet they have such a beeing as is much better then no being at all: it is farre better not to be at all, then to be eternally miserable without any possibility of the contrary: for so saith our Saviour speaking of Judas: It had been good for that man if he never had been borne. Men would not have accepted of life and being, when first they entred * 1.3 upon possession of it, if they had known upon what hard conditions it was to be tendred, and that it was to be charged with such an interest, as can no waies be recompensed by the benefits of life; or (did men firmely believe this decree) they would at adventure, with Job, curse their birth-day, be willingly released from the right of creatures, and desire that their immortall soules might vanish in∣to nothing. What Minutius saith of Pagans, might be truly affirmed of men in generall; Malunt ex∣tingui * 1.4 penitus, quam ad supplicia reparari. Nay Parents out of pitty to their Children, would wish that

they might be borne Snakes and Toads, rather then men; and creatures, whose being shall at last be resolved into nothing, rather then immortall Spirits.

2. Then to the very Devills also, who are set forth in Scripture, to be the greatest spectacles of Gods wrath, and irefull severity. In one thing this decree makes most men and Devills equall, U∣tris{que} desperata salus, they are both sure to be damned; but in three things men are in a farre worse condition by it.

1. In their appoyntment to Hell, not for their own proper personall sinnes, for which the De∣vills suffer, but for the sinnes of another man, made theirs only By Gods order and pleasure.

2. In their inevitable destination to destruction, under a shew of the contrary. The Devills, as they are decreed to damnation, so they know it, they expect it, they look for no other: but men, even those that are appoynted unto wrath, are yet fed up with hopes of Salvation, and made to be∣lieve that the whole businesse is put into their hands; so as that if they doe perish, it is not [defe∣ctu misericordiae] because God hath no mercy on them, but [defeclu voluntatis propriae,] because they will not be saved, when yet there is no such mercy. Now if it be worse to be deluded in misery, then simply to be miserable, then the condition of men in this respect, is made by this decree to be worse then the state of Devills.

3. In their obligation to believe, and the aggravation of their punishment by not believing. The Devills, because they must be damned, are not commanded to believe in Christ, nor is their punish∣ment encreased by not believing: but poore men, who (by this decree) can scape Hell no more then the Devills, must yet be tied to believe in Christ, and must have their torments encreased if they believe not. These things being so (I think) I may conclude that this decree of absolute reprobation overthrowes the mercy of God in generall, and toward mankind.

Nor doth that quiet my mind, which is usually answered to these objections; viz. That God by this decree, doth fully manifest his justice and his mercy too; his justice towards the Reprobates, and his mercy toward the chosen vessells: and that it is necessary that his decrees shall be so ordered, as that both these may be clearly manifested by them. This (I say) doth not satisfy; for,

1. Gods mercy is revealed to be rich mercy, abundant, long suffering, beyond apprehension, and surmounting his justice, in its objects and expressions. Now such a mercy as this, set forth with such glorious titles, cloathed with such lovely properties, and exceeding the ability of any mans concepti∣on, such a mercy (I say) is not manifested by this decree.

2. Neither is the pure and spotlesse justice of God set forth by this absolute decree, as I now come to shew. this being my second argument, drawn from the Attributes of God, against absolute re∣probation.

TWISSE. Consideration.

HEre we have a great deale of noyse, and the most wastfull discourse that ever I yet met withall, in the enlarging of a most hungry argument; the answer whereunto himselfe perceives, and sets down (as he thinks good) in a few words, after three large leaves spent in the enlarging of his opposition; namely to this effect; that whatsoever he can say, in the advancing of Gods mercy we willingly acknowledge: but withall we say, this mercy of God which makes God so glorious, is peculiarly manifested towards the vessells of mercy, whom God hath prepared unto glory, in distinction from the vessells of wrath, as we read Rom. 9. 23. and that in a higher degree then he hath mentioned; this being one speciall end, why God suffereth with long patience, the vessells of wrath prepared to destruction, Rom. 9. 22. namely, That he might declare the riches of his glory upon the vessells of mercy, which he hath prepared unto glory, v. 23. And after so much froth of words spent to no pur∣pose unlesse to beguile his reader, and dull him with verbosity, that he might not at∣tend, and observe how accurately he performes in the issue, that which he intends. Consider (I beseech you) what a meager and starveling reply he puts to this. Gods mercy (saith he) is revealed to be rich mercy, abundant, long suffering, beyond apppehension; we grant all this, and adde that it is glorious also; and makes the partakers of it to re∣joyce, with joy unspeakable and glorious; but this belongs only to them that believe, and to certain who are called vessells of mercy, in distinction from vessells of wrath, Rom. 9. 22, 23. which vessells of mercy, in distinction from vessells of wrath, must needs be the e∣lect only, in distinction from Reprobates: with what face can he deny, that such a mercy is manifested on the Elect by our Doctrine?

2. I farther adde that such a mercy is not manifested by his Doctrine as by ours, for the glory of Gods mercy consists in this, that it is of free grace pardoning our sinnes, regenerating us, changing our hearts, giving faith and repentance to some,

when he denies it to others; all this I say is of meere grace, by our Doctrine without respect to any preparation or qualification in man; according to that of the Apostle, He hath mercy on whom he will, and whom he will he hardneth: this is not their Doctrine, if it were, I see no cause of any materiall difference between us.

3. And I find it strange, that men should grow to such a degree of immodesty, as to affect singularity, and to shew a dexterity, in such sort to advance Gods mercy, as to obscure and deface his grace, as this Author doth; for all along you shall not find him to magnify Gods free grace: whereas Mercy shewed to one rather then to another, in respect of his being better disposed for the receiving of it more then ano∣ther, is rather of the nature of justice, then of Mercy distinct from justice.

4. And to this purpose he takes no pains to set down, wherein this mercy con∣sists, which he so much amplifies, but carryeth it throughout in hugger mugger, and in the clouds of generality, that it might appeare the more likely, to be indifferent∣ly extended to all; and albeit sometimes he expresseth it, to be the love of a Father towards his children, yet it is too too probable, that he extends this to all and every one, as the children of God by creation; And therefore particulates not wherein it consists, as namely whether in mercy temporall or spirituall; and as touching mer∣cy spirituall, whether this be not the pardoning of mens sinnes, together with the il∣lumination of the mind, sanctification of the will, change of the heart, and giving of faith, repentance, obedience, and finall perseverance therein. For had he particula∣ted those, he had apparently marred his own market, and been driven to loose that in retaile, which he hoped to gaine in grosse; For these mercies are not extended to all. But their meaning is, God offers these to all, and that any faile of them, it is be∣cause man disposeth not himselfe for the receiving of them. This is the issue of his advancing Gods mercy, utterly to disparage the freedome of Gods grace. Now of the Divine mercy in this sense, to wit, as freely extended to all, he hath not one word throughout, as I can remember, in so vast premises; all that he speaks of the ex∣tention of Gods mercy to variety of objects, is dispatched in three lines of these his three large leaves; as where he saith, his mercy is more largely extended then his justice, and that look how much three or foure come short of a thousand, so much doth his justice come short of his mercy in the exercise of it; And upon this poore interpretation, he grounds the only substantiall part of his reply, to our answer to this his argument. For to say that Gods mercy is rich, abundant, long suffering, beyond apprehension, is nothing to the pur∣pose. For all this hinders not, but that the application of it may be, and is, made on∣ly to certain vessells, who are called vessells of mercy, in distinction from vessells of wrath, Rom. 9. 22. 23. Therefore he addes, That it surmounts his justice in its objects and expressi∣ons: wherein what he means by its expressions, I know not. For I find no comparison made by him between Gods mercy and his justice in its expressions; but only in respect of the objects, and there the expression of justice, seems more quick then the expression of mercy: And as for the extention of mercy, to more then justice is extended to, he dispatcheth in three lines, as I said, of these three leaves of his discourse. But let us see what force he finds in that comparison to serve his turne. First he saieth the comparison is between three and foure on the one side, and a thousand on the other, as if the odds were a thousand to three or foure: but how doth he prove that? The Text compares three or foure generations to thousands; not to a thousand generati∣ons, but to thousands: and he boldly conceives it to be understood of thousands of generations; though it be much more then the World consists of, from the beginning of the World to the end of it: For suppose the World shall last seaven or eight thousand years; how many years will he allow to a generation? Suppose he allow but twenty, to explode the custome of the Germans of whom Tacitus writes, that Sera virginum venus, which to this day is continued: yet a thousand of such genera∣tions must make the World to consist of twenty thousand years: But if it consist but of seaven or eight thousand years, you must allow but seaven or eight years to a ge∣neration, to make up one thousand generations. Then againe the World was now two thousand years old when this was delivered, so that it had not above six thou∣sand years to continue, and accordingly but six years was from thenceforth to be al∣lowed to a generation; And all this liberality of allowance, is no more then will make the child a coat, to compleat one thousand generations; whereas the Text speaks of thousands in the plural number, and the least of plurality is two thousand; so that to help this, we must allow but three years to a generation, by which account

they had need be married at two, and have a child at three, and who then should rock the cradle? But leave we these fooleries, and content our selves with the plain Text, and not piece it out with our brainsick additions. We know that for Abrahams sake who feared him, and for the covenants sake he made with him, he had mercy on thousands of his posterity, to bring them out of Egypt, six hundred thousand men from twenty years old to threescore, and take them unto him to be his peculiar peo∣ple, which continued for the space of about 1600 years; and now for 1600 years they have been cast off from being his people. And of the goodnesse of God towards Abraham, in choosing his seed after him, even many thousands of them, the Jewes had sensible experience that very day he spake unto them from Mount Sinai; he did not mean to trouble their braines with any Algebra in counting up a thousand generati∣ons. But suppose this were granted him; yet these that feare him, being only within the pale of his Church, what a small handfull were these, in comparison to all the world of heathens besides, that hated him? Marke what difference S. Paul puts be∣tween the Jewes and the Gentiles, when he saith, we Jewes by nature, not sinners of the Gentiles. Gal. 2. And the Psalmist before him Psal. 147. He sheweth his word unto Jacob, his statutes and ordinances to Israel, he hath not dealt so with every nation, neither have they known his judgements. According whereunto the Apostle having demanded, saying, What is then the preferment of the Jew? or what is the profit of circumcision? Answereth thus, Much e∣very way, and chiefly because unto them were committed the Oracles of God. Rom. 3. 1, 2. And the same Apostle doth not acknowledge the Gentiles to have obtained mercy at the hands of God, untill the time of their calling by the Ministry of the Gospell. Rom. 11. 30. in these words: Ye in times past have not believed God, yet have now obtained mercy through their unbeliefe. This might suffice for answer to this argument, taking it in the full strength thereof. But I am content to runne over the whole discourse, and to take every part of it into consideration.

1. He saith, God is mercy in the abstract, and Love. By this it is apparent that the Attributes Divine, are the very Essence Divine, otherwise they could not be predi∣cated thereof in the abstract, and consequently, they can no more be of the same nature with vertues Morall in us, then the Divine Essence can be of the same nature with an accident.

2. He is a Saviour of men; true, and it is as true: that he saveth both man and beast: and as for men, though he be a Saviour of them all, yet in speciall sort of them that be∣lieve.

3. When he saith of the love of Christ, that it is without height, and depth, and length, and breadth, he doth overlash: for the Apostles prayer is in the place quoted by him on the behalfe of the Ephesians, that Christ may dwell in their hearts by Faith, that being rooted and grounded in love, they may be able to comprehend with all Saints, what is the breadth and length, and depth, & height. For though the height of it be such, as is incomprehensible by us in this World, yet the Apostle supposeth an height, depth, length, and breadth thereof, rather then denies it.

4. He saith Gods Mercy is advanced above his Justice; not in respect of its essence, for all Gods excellencies are infinitely good, and one is not greater then another; but in things that con∣cerne the expressions of it. Here we have words, but can any wise man draw it to any so∣ber sense? What I pray is it to advance mercy above justice, in things that concerne the expressions of it?

He saith it is more naturall and deare to God then his justice: what reason is there for this, if the one be equally as excellent as the other? To make this good with some colour at least; he alleadgeth Mich. 7. 18. Mercy pleaseth him, or he delights in it. The like we read Jer. 9 24. namely, that God delights in mercy: and in the same place the Lord professeth joyntly, that he delights in judgement. But Isaiah 28. 21. Judgement is called his strange worke; Now three severall times, have I received this, from three severall hands of Arminians; each giving the same interpretation of it, as if it were called a strange work, because it is alienum a naturâ Dei. I know none but Papists doe justify them in this interpretation; in my judgement a most unreasonable exposition; the Lord taking unto himselfe the execution of judgement, as his peculiar, saying, venge∣ance is mine and I will repay; And Magistrates are but Gods Ministers for this; And he * 1.5 professeth his delight in this as well as in the execution of mercy. It is true he doth not inflict judgement without cause, for that were not a work of judgement in pro∣per speech, but of power, and absolutenesse rather, as in turning a holy and innocent

creature into nothing. And in that respect he is said not to afflict willingly; sinne al∣waies deserving it. Mercy is of another nature, and supposeth free grace, though I * 1.6 find little or no notice this Author takes of this, throughout his discourse; Nei∣ther doe I find that he or any Arminian acknowledge, that the change of a mans heart is wrought in a man of the meere grace of God, without any mo∣tive cause in the creature. Neither doe all Papists concurre in this interpreta∣tion, for Lyra and Burgensis are together by the eares hereabouts; and our Di∣vines as Junius and Piscator doe render it, opus insolens & terribile, an unusuall and terrible judgement, interpreting it of bringing the Babylonians upon them; so strange a worke, that they should wonder at it. And as Moses foretold, that God should bring upon them Wonderfull judgements. Deut. 28. So the Prophet Abakuk sets it forth in like manner. Abak. 1. 5. Behold among the Heathen, and regard and wonder and marvaile, for I will worke a worke in your daies; you will not believe it, though it be told you. For loe, I raise up the Caldeans, that bitter and furious nation, which shall goe upon the breadth of the Land to possesse the dwelling places that are not theirs. And, Jer. 19. 3. Behold I will bring a plague upon this place which whosoever heareth his eares shall ••ingle. For seeing Gods lawes are strange things unto them. Hos. 8. 12. God would bring such judgements upon them, that should be as strange unto them. And in the same phrase it is said that destruction is to the wicked, and strange punishment to the workers of iniquity. Job. 31. 3. Yet be this granted him, it is nothing to the purpose. For be it never so deere unto God, yet if he restraineth his chiefe mercy which consists in changing the heart (whereof this Author seems unwilling to take any distinct notice) only to the Elect, called accor∣dingly in Scripture vessells of mercy, in distinction from vessells of wrath, which are the Reprobates, this nothing prejudiceth the absolutenesse of reprobation.

And as for the frequent exercise thereof; we read, Zeph. 3. 5. That every morning God bringeth his judgements to light: and as for the mercy which consists in regenerating man, which alone is to the present purpose; it is apparent, that it is farre lesse frequently shewed, then the contrary judgement in obduration; And certainly the vessells of mercy are by farre fewer then the vessells of wrath: and as for temporall mercies, the more frequent they are, the worse, where the spirit of regeneration is wanting, through the corruption of man, that makes him thereupon the more ob∣durate.

The vanity of the next, as touching the amplitude of the objects whereto mercy is extended (though this alone is to the present purpose) I have already sufficiently dis∣covered; it being apparent that in Scripture phrase, only the Elect are counted vessells of mercy, and all the rest vessells of wrath.

As there be examples of Gods long suffering and patience, so we have fearfull ex∣amples of the suddainesse of Gods judgements, taking Men and Women away in the very act of sinne. Thus the Israelites in the Wildernesse, when the flesh of Quailes was in their mouth, the heavy wrath of God came upon them, and sent them to the graves of lust. Zimri and Cozbi perished in their incestuous act, and gave up both lust and ghost together. Balshazzar a King, cut off in his drunken revells, to make good the Prophecy of Isaiah, The night of my pleasures hath he turned into feare unto me. And in like manner the wrath of God seazed upon Herod in his pride. But a∣bove all, this appears in Gods dealings with his Angells, who sinned once, and fell for ever without all hope of recovery. And as for Gods sparing a man in case God gives not repentance, what will be the issue, but filling up of the measure of their sinnes? For to speak in Austins language, Contra Julian. Pelag. lib. 5. cap. 4. Quantamlibet praebuerit patientiam, nisi Deus dederit, quis agit paenitentiam? Now the case is cleare, God gives repentance to a very few, who are in Scripture called ves∣sells of mercy; which nothing at all prejudiceth the absolutenesse of reproba∣tion.

5. Of the riches of Gods mercies to his children, we nothing doubt: but what doth this prejudice the absolutenesse of reprobating those whom he never meaneth to make his children? But here it is to be suspected, that this Author accounts all and every one the children of God; for forthwith he confounds this notion with the notion of creatures, quite contrary to the most generall current of Scripture, not of the New Testament only, which teacheth us, that we are the children of God by faith in Christ Jesus. Gal. 3. and if children then heires, even heirs of God, and heirs annext with Christ. Rom. 8. But of the old Testament also. Gen. 6: 2. The sonnes of God saw the daugh∣ters

of men that they were faire, &c. Exod. 4. 22. Thou shalt say to Pharaoh, thus saith thè Lord, Israel is my Sonne, my first borne; wherefore I say, let my Sonne goe that he may serve me: if thou refuse to let him goe, behold I will visit thy Sonne, even thy first borne. Deut. 14. 1. Ye are the children of the Lord your God. 2. Thou art an holy people to the Lord thy God, and the Lord hath chosen thee to be a precious people to himselfe, above all the people that are upon the earth.

That of the Hen, though we give him liberty to amplify her naturall affecti∣ons, as one of the most affectionate Females among unreasonable creatures, yet doth it no∣thing profit him for it represents Gods love appropriated to his Children, which nothing prejudiceth the absolutenesse of his power reprobating others. Nay rather as it justifies his absolutenesse in electing them, if we consider the meere grace of God to have made the difference, as the Scripture sheweth. Deut. 7. 7. The Lord loved you be∣cause he loved you; and Deut. 9. at large he beats them out of all conceit of any righte∣ousnesse in them, moving the Lord to plant them in the Land of Canaan; so by con∣sequent it justifies the Doctrine of absolute reprobation also: for as much as the A∣postle professeth, that like as God hath mercy on whom he will, so also he hardneth whom he will. Yet hereis much matter made of the Hen; like as D. Jackson hath done it before him, but he betrayes no such authority for it out of Austin as this Author doth: to whom he is beholding for it, himselfe best knoweth; If the pedegree be enquired into, their conceits may be found to be of kinne; yet give me leave to say somewhat of this similitude also.

And first, this Author commits a very great Anomaly, in entring upon it with such state, as proves nothing answerable to his own profession anon after, almost in the same breath. Marke the state (I pray) of his entrance hereupon, thus: And as if these comparisons were too small too expresse Gods affection to his creatures, he proceeds farther: now the comparisons preceding were taken from reasonable crea∣tures, as namely from Fatherly and Motherly affections (amongst men) towards their children; and these comparisons he signifies to have been to small, to expresse Gods af∣fections to his creatures: and that therefore the Lord proceeds farther, and compares himselfe to a Hen, which he saith is one of the most affectionate females among un∣reasonable creatures; not daring to say, tis more affectionate then creatures reasona∣ble; yet most improvidently carried away with affectation of a Rhetoricall flourish, he faignes a gradation from creatures lesse affectionate, to creatures more affectio∣nate, and presently himselfe beats out the braines of his invention, (before he is a∣ware) as soon as it is borne.

As for Austins amplification of the affectionate nature of an Hen above o∣ther creatures; we may consider that Austins Tractates on John, are of the na∣ture of Sermons, and therein the ancients doe accommodate themselves to po∣pular amplifications. It is true we doe not know Sparrowes, Swallowes, Storkes, Doves, to be Mothers, but when we see them in their nests; but what is the true rea∣son hereof? Is it not because their young ones are wild, and as soon as they are apt to fly, one flies one way, and another flies another way, they come together no more; it is not so with chickens which are tame creatures, and we see the car∣riage of the Hen towards them, we doe not see the carriage of other fowles towards their young ones.

Yet we read not the like of a Hen, as of a Storke, that when her nest was on fire, out of a desire to save them with her wings from the fire, hath not forsaken her young ones till shee was burnt her selfe; And we have seen also how a Hen hath sometimes peckt her young ones, and driven them from her, when they would have roosted under her.

And in my judgement our Saviour doth not represent his tender affection to the Jewes, by the generall affection of an Hen to hers, but to that particular carriage of hers in desiring to gather her chickens under her wings. * 1.7 Neither doe I think that he who invited those mighty men, but unto what? unto a Hen, was to expresse his singularity of affection towards them: be it that God is more mercifull to man then to all other creatures; whence I pray proceeds this? is it not meerly from the good pleasure of his own will? and if so, why may he not, out of the meere pleasure of his own will restraine his sa∣ving mercy to some few, who are accordingly called in Scripture expresse∣ly vessells of mercy; distinguished from all the rest who are called vessells of wrath.

Whereas he saith, that with such a mercy cannot stand such a Decree, as absolute repro∣bation. We answer; neither doe we say any such decree doth stand with such a mercy; it is rather absolute election stands with such a mercy, then any reproba∣tion. The Scripture plainly giving us to understand, that they on whom re∣probation passeth, are not vessells of mercy, but vessells of wrath. But like as God though he spared not Angells when they fell, nor left any way open unto them for repentance, whereby to returne to his grace and favour, yet he spared man, and left a way open unto him, to returne to his grace and favour by faith in Christ. In like sort, though God were pleased absolutely to elect some amongst men, yet this nothing precludes him from dealing as absolutely in reprobating others, that is, in purposing to deny them the spirit of faith and repentance, whereby they might rise after they were fallen; which grace most freely and absolutely he decreed to bestow, and as freely and absolutely he doth bestow on others, ac∣cording to that of the Apostle, Rom. 9. 18. he hath mercy on whom he will, and whom he will he hardneth. By this I pray judge of the insipid nature of this discourse, yet see the foulenesse of his mouth; unlesse God be indifferent unto all, and make all vessells of mercy, he is a Father of Cruelty, and more properly so to be called, then a Fa∣ther of mercies, and the very name of the Devill (for so he takes upon him to in∣terpret that name in the Revelation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Destroyer) is good enough for him. And the conscience of his own piety, no doubt expert in Paraphrasing, and shaping some Rhetoricall flourishes, and passionate expressions, bears him out with such confidence as to feare no Blasphemy. It is very likely he hath a high conceit of these performances, that he is so bold, as to professe in effect, that if the contrary be true, then will he be guilty of as great Blasphemy, as to have call∣ed God Satan; yet see the absurdity (that throughout he may be like himselfe) of his discourse; whatsoever God be accounted by him in respect of reprobates, doth this any way hinder him from being the Father of mercies towards his elect, who alone in Scripture phrase are called vessells of mercy? His hatred of Esau, doth it any way hinder his love to Jacob? If to damne be to destroy, and no creature hath power to damne but God only, can any be a destroyer in this kind but God, as the efficient cause of Damnation and destruction? But in case our Do∣ctrine holds, doth he damne any but for sinne? and shall he in this case be sti∣led 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the sense it is delivered in the Revelation? What thinks he? If many thousands, even all the Infants of Turkes and Sarazens dying in o∣riginall sinne, are tormented by him in Hell fire, is he to be accounted the father of cruelties for this? And I professe I cannot devise a greater shew and ap∣pearance of cruelty, then in this. Now I beseech you consider the spirit that breatheth in this man; dares he censure God, as a Father of cruelties for ex∣ecuting eternall death upon them that are guilty of it? Now hath not he him∣selfe professed, that all borne in originall sinne, are borne guilty of eternall death? his words are these, Fol. 2. p. 2. That all mankind is involved in the first sinne, and the fruits thereof, which are corruption of nature, and the guilt of eternall death. And this he confidently believes. Now I should think, that there is no shew of cruelty in exe∣cuting eternall death on them that are guilty of it: For if God were cruell here∣in, then also he were cruell in damning each one whom he doth damne both Men and Angells. Now I pray, let every sober reader judge, which is the greater cru∣elty of the two, to execute eternall death on him that is guilty of it, or to make him by meere imputation guilty of eternall death, who otherwise is not guilty of it? Is not this latter farre greater cruelty then the former? Or indeed the only cruelty; there being no cruelty in the other at all? (like as Cicero said, for a Mule to bring forth having conceived, is no strange thing, but for a Mule to conceive that indeed is prodigious.) Now this latter is this Authors doctrine, expressely professing in the next page to that where now we are, that the sinne of Adam (the fruit whereof he makes to be the guilt of eternall death.) is the sinne of our nature by imputation only: whence it followeth, that God makes all men guilty of eternall death by imputation only. Now judge I pray which of us makes God the Father of cruelties, he or wee? This is the fruit of opposition to Gods grace; for how can they tast of that grace of God which they impugne, and in impugning it, how can it be but that they should be given over to

the curse of Gods wrath, to fill up the measure of their sinne, as it is said of the Jewes, to fulfill their sinne alway, for the wrath of God is come upon them to the uttermost; yea and to be stricken with the spirit of giddinesse also; and become like a drunken man, that erreth in his vomit, the issue whereof is to defile himselfe, and those that are nearest to him. Yet he trembles to think of these blasphemies; for in all this you must think his zeale is very warme, and his piety reakes. So Saul persecuted the Saints of God as blaspheamers; but when God did strike him downe with a light from Heaven, that he found that himselfe only was the blaspheamer. 1 Tim. 1. Well, I am contented to consider his reaking fit.

Doth his mercy please him, when he hath made such a decree, as shewes farre more severity to∣wards men then mercy? Why (holy Sir) Gods severity towards some, who in Scripture are called vessells of wrath, what doth it hinder Gods mercy towards his elect? Gods severity towards the Jewes, did it any whit qualify Gods bountifulnesse towards the Gentiles? I marvaile not, he holds up his discourse of Gods mercy in generall, that so it might be appliable to all; this was a pretty dogge-trick of his. But if Gods mercy hath his course towards his children only, as himselfe makes the accommoda∣tion, if God be severe towards those who are none of his, shall this any way preju∣dice his mercy towards them? or if he take liberty to account all Gods creatures his children by reason of creation, why doth he not extend the mercy of God to Devills also, and for shame leave off his former distinction of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and confesse ingeniously, that tis not worth a rush. But whether he will acknowledge it or no, the Apostle plainly speaks of vessells of mercy, in distinction from vessels of wrath, and surely the course of his wrath on them, doth nothing impaire the free course of his mercy toward others. But give we him leave, to breath on: Is he slow to anger, when he hath taken such a small and speedy occasion to punish the greater part of men in Hell torments for ever, and for one sinne once committed, hath shut up the greater part of men under invin∣cible unbeliefe and damnation? Now, I pray, apply this his devout interrogation unto the Angells that fell, who upon the first sinne committed by them, have ever since been shut up under invincible hardnesse of heart, and damnation. Yet what doth this hinder his slownesse of anger, which is to be understood of the execution of his wrath; not of his decree. For all the decrees of God are everlasting, nor can be other∣wise. And as for the execution of wrath, the Devills themselves feele it not yet; they are reserved to the judgement of the great day; they believe and tremble; they cryed out to our Saviour, art thou come to torment us before our time? Nay suppose all were to be damned to eternall death as soon as they were borne, what injustice were there in this, if so be all be found guilty of eternall death, which this Author denies not? Nay farther, he saith it is God that hath made them guilty of it by meere imputation: yet as for the corruption of nature, which he makes to be the other fruit of Adams sinne, I doe not find that he ascribes that to divine imputation. Now what is the nature of this cor∣ruption, is it invincible unbeliefe or no? if it be, then he disputes against himselfe, as well as against us; if it be not, what unbeliefe doth he call it, or is it no unbeliefe at all? So I demand whether it be invincible hardnesse of heart or no? if not, whe∣ther at all it is to be called hardnesse of heart? if notwithstanding this corruption a man hath power to believe, to obay, power to yeeld to any spirituall good whereto he shall be excited, why doth he call it naturall corruption? The Apostle plainly professeth of them that are in the flesh, that they cannot please God; that the naturall man per∣ceiveth not the things of God, and that he cannot know them: of some, that they could not believe: of others, that they cannot repent. But be all this granted, he is never a whit the lesse slow to anger, that is, to punish; the Devills themselves as yet doe rather feare then feele his wrath.

Lastly, touching punishing in hell, it is either spoken of Infants, or Men of ripe years, if of Infants departing in infancy; if guilty of eternall death, tis no injustice to inflict it; and though he be slow to anger towards some, yet it is not necessary he should be so to others. The Scriptures witnesse the contrary, in the flood where In∣fants perished as well as others; and in the destruction of Sodome by fire, where none were spared save Lot and his two Daughters. As for men of ripe years, their damna∣tion is not for originall sinne only, but for actuall sinnes unrepented of. The An∣gells fell irrecoverably upon one actuall sinne; I know not the like condition of any besides. And as for the smallnesse of Adams sinne, which this Author is pleased to ex∣tenuate, by calling it a small occasion, as if he were of his spirit that said, If God turned

Adam out of Paradise for eating an Apple, shall not I turne thee out of my service for purloyning a fat Capon? Why doth he not charge God rather, for making all men hereupon guilty of eternall death by meere imputation, as himselfe saith; then for inflicting eternall death only on them that are guilty of it, as we say? But let we him finish the Declamation he hath begunne. Is his mercy abundant, doth it extend it selfe far∣ther then justice, when it is tackt up so short, limited to a very few chosen ones, when a hundred for one at least are unavoidably cast away, out of his only will and pleasure. As touching this I have al∣ready shewed, how much he is out in his Algebra, but let that passe, unlesse this Divine take upon him to deliver truer Oracles then Saint Paul, we are bound to believe, that the elect only are vessells of mercy, distinguished from reprobates, as vessells of wrath. Rom. 9. 22, 23. and toward these alone it is, that his mercy is abundant, in the way of be∣stowing saving and spirituall graces. It is untrue, that he hath proved any such thing as he pretends, namely that Gods mercy is extended to more persons then his justice. And applied aright, namely as touching mercy seen in pardoning sinnes, in changing the heart, and saving soules, which are peculiar to Gods elect, the most brazen faced opposite to Gods holy truth that liveth cannot deny, but that they to whom these are granted, are farre fewer then they to whom they are denied. And if within the Church only (for there only are found such as feare God) his mercy extends to thousands of them that feare him, when but to the third and fourth generation he punisheth the sinnes of the Father upon the Children, (which is all the proofe this Author brings to this purpose) it followeth not herehence, that his mercy extendeth any whit to more then doth his justice, considering the small proportion of those within the Church, and therein of them that feare him, in comparison to those with∣out the Church. And like as visiting the sinne of Fathers, which is commonly un∣derstood of temporall punishments, so in proportion the mercy is to be understood of temporall mercy. And we well know that it is nothing necessary, that a man that fears God, should have children. And like as God doth not alwaies thus visit the sinnes of Fathers upon the Children; in like sort it is not alwaies necessary, that God should shew mercy to thousands of every one of them that feare him. He dealt so with Abraham, Isaack, and Iacob; they to whom the Law was delivered, knew this full well; then again, must not they who look to have an interest in this gracious promise, look unto it, that they walk in the steps of their Forefathers that feared God? By all which may appeare, the superficiary nature of this Disputants argumen∣tation, even then, when the zeale of his cause makes him, as most confident, so also most luxuriant. Lastly, doe we say that God damnes any man out of his only will and pleasure? Doe we not professe that he damnes no man but for sinne? And as he damnes no man but for sinne, so likewise that he decreed to damne no man but for sinne, though there could be no cause of this his decree, but of his meere will and pleasure he made this decree, namely, to damne many thousands for their sinnes. But let him come to an end of this his roaving discourse, when he thinks good and not before. Or doth his love passe knowledge, when we see daily greater love then this in men, and other crea∣tures. What Father or Mother, would determine their children to certain death, or to cruell torments worse then death, for one only offence, and that committed too, not by them in their own persons, but by some other, and only imputed unto them? How much lesse would they give themselves to beget Chil∣dren, and bring them forth, that they might bring them to the rack, fire, gallowes, and such like tor∣tures and deaths; What doe I heare? Doth man or any creature, shew more love to their Children, then God doth towards his Elect? Did they ever provide such a sacrifice to make satisfaction for their Childrens sinnes, as God did provide for his? Yea but re∣probates also are Gods Children, this must needs be his meaning, though in plain termes he spared to expresse so much. How unnaturall then was Christ, who would not pray for the World if they were all his children? And what meant he to professe, that he sanctified himselfe only for them for whom he prayed? Which sanctification of himselfe, was in respect of the offering up of himselfe upon the crosse, as Maldonate confesseth, was the interpretation of all the Fathers whom he had read. And in that prayer professeth of them saying, they are thine, and thou gavest them unto me, as much as to say; the World was not his. And farther consider; Is it safe to measure out Gods proceedings, by the proceedings of men? What Father or Mother would be content to execute a Child of theirs upon the Gallowes, when by some capitall crime he hath deserved it? How much lesse hold them upon the rack of continuall tortures; what then? must not God be allowed to inflict eternall death upon his creatures? And

what hath an earthly Father or Mother to doe, either to determine or execute death on any? This belongs to God not to man, unlesse he make choyce of them, as of his Ministers for the execution of vengeance. But this Author is nothing yet awaked out of his dreames, or his Arminian Lethargy. Yet I hope he will grant that God did foresee all this, even the sinnes of Judas in betraying, and of the Jewes in crucifying the Sonne of God; yet neverthelesse, he was content to bring forth both him and them into the World. Now what earthly Father and Mother, would not make choyce rather to be Childlesse, then to bring forth such children as should deale with them, as Nero dealt with his Mother? Proceed then: and as from the affections of earthly Fathers and Mothers, he disputes against the absolutenesse of Gods decrees, so also in the next place, let him conclude the like, to the utter overthrowing of Gods fore∣knowledge. Yet who of our Divine saith, that God for one offence hath determined death and tortures to any reprobate of ripe years? Doe they not all professe, that as many as dye in actuall sinnes unrepented of, God determined to damne them for those actuall sinnes unrepented of? I doe not think he can alleadge any that denies this. Againe, what one of our Divines maintaines that Infants perishing in originall sinne, are damned for that sinne, which is made theirs only by imputation? What a shamelesse habit hath he gotten to himselfe to deliver untruths? yet will he not (I warrant you) be accounted a Pelagian, neither will he plainly deny originall sinne as Grevincovius is said to have done, and that testibus convinci potuit. Their Tenets are nothing lesse shamefull, then Pelagius his Tenets were, only they have not that inge∣nuity which Pelagius had, in professing plainly, that there was no originall sinne con∣veyed unto us by propagation.

Now he comes more closely unto the matter, yet but a little neither; a loose and dissolute discourse is most suitable with his Genius.

1. Adams sinne was no mans personall sinne but Adams; true, for there was no man then but Adam; but all men being the posterity of Adam, were then in Adam, in that one person of Adam, and in him all have sinned, saith the Apostle, Rom. 5. and without consent to sinne they could not sinne.

2. When he saith this sinne of Adam, was not the sinne of our nature by genera∣tion; it is so wild an expression, that I professe I cannot devise any tolerable sense of it. That we were in Adam when he sinned, it was fully sufficient to bring upon us that corruption, that depth of corruption wherein we are all conceived and borne, and not by imputation. What Divine amongst Papists or Protestants is he, that maintains, that Adams sinne, was the sinne of our nature by imputation? This is un∣doubtedly one of Arminius his flowers, which this Author takes up among the rest, to make himselfe a nosegay to smell unto. It was Gods will that all should stand or fall in him. For if it had pleased him, he could have destroyed Adam for his trans∣gression, and made a new stock, from whom to derive the World of Mankind: But resolving all should descend from him, he must withall resolve, that upon the sinne of Adam, and of them all in him, they must take from him such natures as Adams na∣ture, and therein all our natures were made corrupt by sinne; excepting Gods grace to provide better, both for Adam and his posterity, as he thought good. So that look in what sort Adams nature was corrupted by sinne, in such sort must we receive cor∣rupt natures from him. Here Calvin is brought in with a robe of commendation, as an excellent servant of God: But God knowes his heart, and the hearts of all that op∣pose Gods truth in these poynts. Tis true that Calvin saith, both in respect of Gods power, to have propagated Mankind from another originall then from Adam as also in respect of his power, to reforme corrupt nature, in whomsoever it pleased him. But did Calvin think it possible, for corrupt nature, to propagate any other nature then it selfe is? God made man after his Image and likenesse; but afterwards we read that Adam brought forth a sonne, after his Image and likenesse; who can bring a clean thing out of that which is uncleane, saith the book of Job? And that which is borne of flesh is flesh, saith our Saviour. But doth it herehence follow, or doth Calvin, or any Calvinist, or Lutheran, or Papist, say, that Adams sinne is made ours only by imputation? The case is not alike of other parents. For Adam was created in grace, and endued with the spirit of God: this holy condition was lost by the sinne of Adam, and we receiving our natures from him, in the state of his corruption, must therewithall receive, na∣tures bereaved of grace, and of the spirit of God. No such detriment to our pure nature was wrought, or could be wrought, by the transgression of any other proge∣nitor,

no, nor by any other sinne of Adam besides the first.

3. God did pardon it in Adam upon his repentance, so is he ready to pardon it, and all actuall sinnes also of all men upon their repentance. And God renewed Adam too, of his free grace after he was corrupt, and regenerated him by shewing mercy upon him; But this work proceeds according to the meer pleasure of Gods will, as the Apostle witnesseth saying, He hath mercy on whom he will, and whom he will he hardneth.

4. Christ came into the World, to take away the sinnes of the World, that is by satisfaction for sinne, to merit the pardon of it, nor pardon of sinne only, but salvati∣on of soule also; but for whom? surely for none but such as should sooner or latter believe in him; for God hath ordained that these benefits of Christs death and obe∣dience, should not be distributed absolutely, but conditionally, to wit, upon the con∣dition of faith. But as for the benefits of faith and repentance, these are not benefits communicable upon a condition; for what condition can precede them but a worke of man? and it was condemned 1200 years agoe: to say grace is given according un∣to merits, that Bellarmine interprets simply of works; though Papists are apt enough to stand for merits, and the Apostle saith in plain tearmes, that God doth not call us * 1.8 according unto works; these therefore are communicated according to the meere pleasure of Gods will: He might have given faith to all, but he would not, I will shew mercy on whom I will shew mercy, and I will have compassion on whom I will have compassion. Exod. 33.

These things (he saith) being well considered, will make any man (as he thinks) to conclude in his thoughts, that if there be any such decree, God is not mercifull to men at all. A most un∣shamefac't pretence, and savouring of a spirit that hath expectorated all naturall in∣genuity: doth not every one perceive, that all this nothing at all hinders the incom∣prehensible nature of Gods mercy towards his Elect? Dares he himselfe in plain termes deny this, namely that it nothing prejudiceth the course of Gods mercy to∣wards his Elect? For what if by the sinne wherein they are borne, they be made guil∣ty of eternall death, yet if God be pleased to pardon this sinne, nor this only, but all actuall transgressions of theirs; yea, and break the yoake of their corruption, and as he seeth their wayes so to heale them, yea to heale their rebellions, and backslidings, to subdue their iniquities, to rule them with a mighty hand, to make them passe un∣der the rod, and bring them unto the bond of the covenant, and when he hath brought them thither, to hold them there, to perfect the good work he hath begun in them; As he hath laid the foundation of his temple in their hearts, so to finish it, to be the Author and finisher of their faith, and as of their faith, so of their repen∣tance, to hold them in his hands, so that none shall take them therehence, to keep them by the power of God through faith unto salvation, to build them upon a rock that the gates of hell shall not prevaile against them; either to deliver them from the howre of temptation, or to deliver them out of it, or so to order it, that it shall not be above their strength, to be with them when they goe through the water, and through the fire, that the floods shall not overwhelme them, the fire shall not burne them, but as he leads them into it, so he will support them in it, and lead them through it, as he led the Children of Israel into the red sea, and in the red sea (as an horse in the Wildernesse, that they should not stumble) and out of the red sea, into the Wildernesse, and in the Wildernesse, and out of the Wildernesse; In a word, to fulfill the good pleasure of his goodnesse towards them, his grace in them, and every good work that he hath appoynted for them; in such sort that the beast shall not pre∣vaile over them, untill they have finished their testimony: and in which respect Saint Stephen, even when the stones flew about his eares as thick as haile, seems to have gone to his death, as composedly as a man goes to his bed; having ended his Sermon first, his prayer for them in the next place, and lastly the commending of his own spirit into the hands of God: this mercy, this rich mercy, this unspeakable mercy, this Author most virulently, and most unconscionably, in cunning and crafty carriage, labours to obscure and deface, and to dispute us out of the faith of it, if it lay in his power (which lies not in the power of the Devills themselves) as much as himselfe, and his informers scorne to apprehend any hope of it; And all this as unsipidly and unscholastically, as profanely, by generall and indefinite termes, saying, by this Do∣ctrine of ours God is not mercifull to men at all; wherein I guesse his lurking hole is, in the indefinite condition of the terme Men; for dares he say, that by this doctrine of ours

we make God unmercifull to all men, even to the very Elect? Yet when he saith, to men at all, the face of his discourse in the common understanding of it, should look this way. But if his meaning be, that he is not made mercifull to all, hath himselfe any farther improved the mercy of God, then by enlarging of it unto the children of God? And if he by children of God, understand all men created by him, and we, on∣ly those, whom God hath adopted in Christ and regenerated, I pray consider, which of us, delivereth himselfe in best congruity to the Scripture phrase and meaning? Can he be ignorant, who they be whom the Scripture stiles vessells of mercy? Or that these are set in opposition to vessells of wrath; and would he have us as brainsick as himselfe to put no difference in the accommodation of Gods mercy; between vessells of mercy, and vessells of wrath? As for the comparison between men and other creatures, he is like himselfe throughout in the execution thereof.

1. He undertakes to shew, that God is not so mercifull to men as to bruit crea∣tures; most men are determined by Gods omnipotent decree, to such a being as is a thousand times worse then no being at all. To let passe the absurdity of the comparison, comparing things incomparable, to wit, being with no being; and ascribing a betternesse to no being, which is as much as to ascribe a better being to no being. Doth not he himselfe ac∣knowledge that as the elect are but few amongst them that are called, so the number of Reprobates, is farre greater then the number of the Elect? Doth not himselfe maintaine, that God hath determined all reprobates (that is the most of men) by his omnipo∣tent decree, to such a being as is a thousand times worse then no being at all, according to his judgement, and that this determination Divine is everlasting? or though he dare not in plain tearmes deny, that God hath determined most of men to damnation. Doth he not here bewray the disposition of his heart, namely, either to maintaine that Gods decrees are not everlasting, nor determined concerning men, untill their deaths, or that they are of a revocable nature? Or will he fly to the qualification of the Divine decree here mentioned, and say that albeit the most part of men are destinated to damnation by the decree divine, yet not by an omnipotent decree? I guesse his mean∣ing is not by an absolute, but by a conditionall decree; for as for any distinction of Divine decrees, into decrees omnipotent, I never yet read or heard; but this Gentle∣man being of a phrasifying spirit, we must permit him sometimes to overlash, other∣wise we shall not have occasion to say of him, as Augustus said sometimes of Haterius, Haterius noster sufflaminandus est. But if by a conditionall decree only, God hath repro∣bated those whom he hath reprobated, then the decrees of reprobation cannot be e∣ternall, but must needs be temporall; for res conditionata, the thing conditionated cannot exsist before the condition it selfe (whereupon it depends) hath exsistence. Now the condition of reprobation is meerly temporall, to wit, finall perseverance in infidelity or impenitency.

2. What if the condition of other creatures, be better then the condition of re∣probates? For what sober man should expect that the condition of impenitent sin∣ners should be better in the end, then the condition of beasts, who have made them∣selves worse then beasts? But then he will say, what shall become of all those amplifi∣cations of Gods mercy towards men, commended to us in holy Scripture? I answere they all have place concerning Gods children, Gods elect, the Scripture phrase ac∣knowledging no other vessells of mercy, and counting all others in distinction from them vessell of wrath; and one end whereto tends Gods providence towards these vessells, the Apostle signifies plainly to be the amplification of his mercy towards the vessells of mercy. Rom. 9. 22, 23. Which may be unfolded thus, that by seeing the miserable conditions of vessells of wrath, they may be more sensible of Gods mercy towards them, in putting so gracious a difference between them.

3. It cannot be denied, but God foresaw what the condition of most men would be, if they were brought forth into the World; What then did God mean to bring them forth? Where was his mercy in this? Were it not a thousand times better for them not to be borne? And by being borne, was it not infallible that their condition would be a thousand times worse then the condition of beasts, according to this Au∣thors grave and Philosophicall discourse?

4. Consider though God foresaw, that being so dealt withall, as God meant they should be, they would never repent nor believe; yet seeing God had other means and motives in store, which he knew full well would prove effectuall, to bring them to faith and repentance, were he pleased to use them; (as Arminius acknowledgeth,

as I have often cited him, and it cannot be denied by the maintainers of scien∣tia media.) Where was Gods mercy, that would both have them brought forth, and use only such means to bring them to faith and repentance, which he knew would prove ineffectuall, and resolved not to use such means with them, which hee knew would prove effectuall thereunto? I appeale to the judgement of every sober man, whether this proceeded not meerely from Gods absolute de∣cree to make them vessells of Wrath, that is fit vessells in whom should shine the glory of his vindicative justice; even to shew the riches of his glory towards the vessells of mercy, whom he had prepared unto glory, as on whom he was pleased to bestow such means of grace, as he knew full well would prove effectuall to bring them to faith and repentance, and finall preseverance, that so their soules might be saved in the day of our Lord Jesus Christ: Marke I beseech you an evi∣dent demonstration from invincible grounds of the truth, which this Author by base and superficiary considerations, labours to deface and exstinguish if he could. For what if in the state of nothing, they were so intelligent as this Author faines them, as to know to what end God made them, and thereupon, would not accept of life? What if afterwards they should curse the day of their birth, and wish they had been made Toads or Snakes? What shall God be therefore straitned in the exercise of his power, to make what creatures he will, and to what end he will? For qui dedit esse, good reason, quo fine sint habeat potestatem: What if the clay were so intelligent as to know, that it should be fashioned in∣to a vessell for a close-stoole or chamberpot, when his neighbour clay shall be fashioned into a drinking cup to serve at the table of King Agathocles, and it, out of the clayey stomack and pride thereof, shall repine and grudge to be so base∣ly used, and say (in one of Aesops Fables) that it had rather continue clay still; shall therefore the potter forgoe his soveraignty in making of the same lumpe one vessell unto honour, and another unto dishonour? What if God should tell Nebuchodonosor that after he is dead, his scull should be turned to some such base use, and that some common jakes should have the bottome of it pitcht with his bones; and he thereupon should wish he had never been rather; shall this be sufficient to derogate from the Soveraigne power of God, or restrain him from the like, or from giving Jehoiakims body no better burying then the buriall of an Asse? Or cause stately and proud Jezabells body to be eaten of doggs? O what base manner of discourses are these to deflower the Power and So∣veraignty of the Almighty! but I wonder not if after men have prostituted all honesty in opposing the grace of God, they are soon found to loose their witts also. Yet I have not done, I must not pretermit to answer his Scripture pas∣sage. What if it had been good for Iudas he had never been borne; it were as true if there were no absolute decree of God for his damnation, but foreknowledge only that he would be demned; but shall God therefore be forbidden upon the forfeiture of the reputation of his goodnesse, to bring forth Iudas into the World? But by the way our Saviours words doe not import hereby, that it were better for him he had not been; for a being he might have had though never borne into life, as many a one hath had, that never saw the light of the Sunne, their wombe being their grave. But because some mens tongues runne ryot against me, for the interpretation of this passage, which I make in my Vindiciae, not sparing to professe they will turne Atheists, when that is true, and as ready they have been to professe under their hand, that they will sooner deny there is a God then concurre with the Contra-Remonstrants in their Doctrine of Reprobation: I pray let them be enquired of, whether they, or any wise man else, was ever known after such a manner to outface the interpretation that Maldonate gives of that ve∣ry place, which here I will subjoyne for speciall reason: thus then Maldonate, De quo verbo nimis fortasse subtiliter quidam disputant, quomodo melius Iudae fuisset, natum non esse, cum non esse, nullum, damnatum esse, aliquod bonum sit; aliquid enim est, qui damnatus est; omne autem quod est, qua est, bonum est. Hieronymus judicat existimasse aliquos, Iudam fuisse, antequam nasceretur, Christum{que} certo consilio non dixisse, melius fuisset homini illi, si numquam fu∣isset, sed si natus non esset, quasi, etiamsi non nasceretur, futurus fuisset, ideo{que} naturalia bona sine malis habiturus. Suspicor D. Hieronymum Originistas notare voluisse, qui omnes a∣nimas initio creatas fuisse crediderunt & pro suo quamque merito aut expertem manere cor∣poris, aut in corpus tanquam in carcerem mitti; & vero Origines ipse ita hoc loco

scribere videtur, ut non longe ab eâ sententiâ abhorrere videatur. Eodem fere modo, Enthymius interpretatur: at length he addes his own interpretation of the place in the words fol∣lowing, Sed non sunt hujusmodi, Scripturae locutiones ad Scholarum excutiendae subtilitatem: sunt enim proverbiales, & sumptae de vulgo, in quibus quidam plerum{que} hyperbolicum esse solet, ut a∣pud Job. cap. 3. 11. Quare non in vulvâ mortuus sum? Egressus ex utero non saltem perii? Et cap. 10. 18, 19. Quare de vulvâ aduxisti me? Qui utinam consumptus essem ne oculus me videret, fuissem, quasi non essem, de utero translatus ad tumulum. Et cap. 3. 3. Et Jer. 20. 14. Pereat dies in qua natus sum. Haec enim omnia non tam deliberato animi judicio, quam per querimoniam quae mala sua amplificare solet, dicta sunt. Christus ergo ita de Juda loquitur, quemadmodum credibile erat, ipsum de se in suppliciis positum esse loquuturum. Erat autem credibile eum dicturum esse uti∣nam nunquam natus essem, melius mihi fuisset non nasci, quam ista pati; cum Job & Jeremias vi∣ri sanctissimi multo minor a passi idem dixerint. Adde quod Christus non dicit melius futurum fuisse, ut Judas non nascitur, sed melius futurum illi esse, id est, ejus opinione, & judicio: quemadmodum multis res adversas patientibus accidere videmus, ut corrupto dolore judicio mortem vitae anteponant, cum dubium non sit melius esse vivere quam mori.

2. I come to the comparison he makes between men and Devills, objecting that our Doctrine makes God lesse mercifull to men then to Devills. In one thing (saith he) this decree makes most men and Devills equall, utris{que} desperata salus, they are both sure to be damned. Now I say, this is most untrue. What man living is in a worse state then Manasses was, when he made his Children passe through the fire to De∣vills, gave himselfe to Witchcraft and Sorcery, and filled Jerusalem with bloud? On Saul when flesh'd with the bloud of Stephen, and Ferox scelerum quia prima pro∣venerant, he got a commission from the High Priest to goe to Damascus, and bind all that called on the name of the Lord Jesus; yet it appeared in the issue that both these were the elect of God. Doe not they themselves professe that reprobation is upon finall perseverance in infidelity or impenitency? So that there is no sufficient evidence of reprobation, but this finall perseverance in sinne. In like sort by their Doctrine, none can be sure of his election untill he be dead, because they con∣stitute it upon foresight of finall perseverance in faith and repentance. It is true if God should reveale to any that he is a reprobate, he might be sure he should be damned, and that as well according to their shaping of reprobation, as according unto our.

But in three things he saith men are in a farre worse condition by it; let us consi∣der them.

1. The first is, In their appoyntment unto Hell, not for their own proper personall sinnes, but for the sinnes of another, made theirs only by Gods order and pleasure.

Now I see why he pretends to oppose the Sublapsarian way (keeping his li∣berty upon every occasion to ejaculate what his malice can suggest unto him against the Sublapsarian.) For only against the Sublapsarian way this objection hath place; and that not justly, but most unjustly, most untruely. For not one of them that I know, doth maintain that God by reprobation intended to damne, either Cain, or Judas, or Esau, but for their actuall sinnes and transgressions un∣repented of. And as for those Heathen Infants who perish in originall sinne, they perish for that corruption wherein they are borne, which is as naturall unto them as the Leprosy of the Father, or any hereditary disease is naturally derived to the Child; by vertue whereof they are borne children of wrath, as the Apostle expresseth, and if to be borne children of wrath, be to be in a worse condition then Devills, seeing to be borne children of wrath, is not our making; if it be of Gods making, and that according to Gods meer pleasure; it must be acknowledged, that this is a worse condition, and neverthelesse God is to be justified herein: and wisdome is justified of her Children: and if Arminius will not concurre with us herein, sure I am Papists will. For thus Bellarmine discourseth, De lib. arbit. lib. 2. cap. ult. Lon∣ge major justitiae rigor apparet in reprobatione hominum quam Angelorum, tum quia maximam partem hominum, minimam Angelorum reprobavit, tum! etiam quoniam Angelorum nullum De us paenae sempiternae addicit, nisi propter culpam propriâ voluntate comissam, hominum autem pluri∣mos damnat propter solum Originale peccatum, quod alienâ voluntate commissum fuisse non dubium est. And yet though in this respect, the rigor be greater, nevertheles considering the punish∣ments of Infants, which Austin professeth to be mitissimam, thus it is qualified that un∣doubtedly it is better for thē to be as they are then to be Devills. Though as touching the kinds & degrees of punishmēt, that is of a mysterious nature, the Scripture cōceal∣ling

it, and we have no help of reason to succour us in the investigation thereof. Farre better, our care be to avoid it, both as well by orthodoxy of Faith, as by holi∣nesse of life. And him that looks for salvation by grace it behooves, to look unto it, how he shapes this grace of God, least if he be found to mock God, giving the main stock of his conversion to his own Free will, rather then unto God, he may be mocked in the end, and meet with no better Salvation, then the liberty of his will can procure him, which will prove condemnation rather then salvation. See (I pray) what giddinesse of spirit he betrayes, in laying such a crimination to our charge, whereunto himselfe is obnoxious in an equall degree, or in a higher de∣gree then wee. For he hath confessed, that God of his meer pleasure, makes all Infants guilty of eternall death; now where appears the greater rigour? on our side, who say, God inflicts eternall death on none, but such as are guilty of eternall death? or rather on his side who saith, that God of his meer pleasure, makes men guilty of eternall death?

2. The second is, that their inevitable destination to destruction, is under shew of the contrary: the Devills as they are decreed to damnation, so they know it, but men even those that are appointed unto wrath, are yet fed up with hopes of salvation. Is it possible that a man in his right witts should so miserably forget, and so shame∣fully carry himselfe? Doth not he himselfe maintain that all reprobates are from everlasting appoynted to eternall death? It may be his meaning is, that no reprobate is appoynted to eternall death untill his death; so making Gods decrees temporall, and denying them to be eternall. But if this be his opinion, what Arminian or Re∣monstrant concurres with him in this? But if reprobation and election be eternall; how doe we feed reprobates up with the hope of salvation, more then he himselfe? Doth he think none but the elect are his heares? (for I doe not know whether he may run, and whether his shallow witts may carry him: whether to the dreaming of an univer∣sall election with Huberus.) And doth he not feed up all his hearers with hope of sal∣vation as well as we? And how doe wee feed them up with hopes of salvation? Doe we feed our hearers with any other hopes of salvation, then are builded upon faith and repentance, and finall perseverance therein? And doe we not strike them as well with the terrours of God, and fears of damnation, in case they doe not believe in Christ, or not break off their sinnes by repentance? And doth not he the like? Or if he hath good grounds of hope, that all and every one that hears him, is or may be an e∣lect of God, why may not we or any other Minister, have as good grounds as he for such an hope? But what doth he mean so superficially to presume, that we teach that men doe not perish, defectu misericordiae divinae, but defectu voluntatis propriae? Why should he so confidently presume, that we should teach such contradiction to the doctrine of Au∣gustine, who professeth expressely of many, that they perish non tam quia ipsi servari no∣lint, * 1.9 quam quia Deus non vult. As is apparent of all Infants that perish in originall sinne, out of the Church of God: Nay why should he presume of all us to be stricken with the same spirit either of infatuation or obstinacy, as to Preach a Doctrine so di∣rectly contrary to the holy doctrine of Saint Paul, professing, that God hath mercy on whom he will, &c. And to our Saviour whose profession is, that therefore men heare not Gods word because they are not of God. How otherwise could the damnation of the vessells of wrath, tend to the augmentation of the riches of Gods glory towards the vessells of mercy; namely, when they shall consider, that it was the meer grace of God to put so mercifull a difference between them and others; regenerating them, and bestowing faith and repentance on them, the bestowing whereof he denyed to many thousand others, yet withall it is true that men therefore doe not believe and repent, because they will not: but if you aske quare nolunt, saith Austin, imus in longum; yet to this he accommodates his answer thus, men will not many things either quia latet, they know not the benefit of it, or quia non delectat, it is not pleasing to them. At (saith he) ut innotescat quod latebat, & suave fiat quod non delectabat, Dei gratia est, quae humanas adjuvat vo∣luntates: We doe not smother this truth of God, that we may delude men, we rather represent how all flesh are obnoxious and endangered unto God; that all are borne in sinne, and therewithall children of wrath, and such as deserve to be made the gene∣ration of Gods curse; and that it is at his pleasure to shew mercy on any: only the word of God hath power to raise us from the dead, his voyce pierceth the graves, and makes dead Lazarus heare it, and it is his course to call some at the first, some at the last hower of the day; Thus we desire to bring them acquainted first with the spirit of

bondage, to make them feare, that so they may be prepared for the spirit of Adopti∣on, whereby they shall cry Abba father: neither doe we despaire of any that are humbled with feare, we count rather their case most desperate, who are nothing mo∣ved hereby, or that perswade themselves they have power to believe when they will, and repent when they will; we account no greater illusions of Satan then these; yet these abominable opinions may be fostered by some, and masked with a pretence of great piety forsooth, and a shew of holinesse, and a zeale of defending Gods glory, and salving the honour of his mercy, justice and truth.

3. The third is, in their obligation to believe, and the aggravation of their punishment by not believing. The Divells, because they must be damned, are not commanded to believe in Christ, yet poore men must be tied to believe in Christ, and their torments must be encreased if they believe not. I make no doubt but this Author is as confident of his learned and judicious carriage in shaping this comparison, as that the fruit of Adams sinne is the guilt of eternall death in all mankind. But none so bold (we commonly say) as blind Bayard: and it seems either he knowes not, or considers not, that the first sinne of Angells was un∣to them as death unto man; that sinne placed them extra viam, and in termino incur abi∣lis miseriae, as death only placeth wicked men in the like case. Now we doe not say that God commands man after he is dead to believe in Christ, any more then he commands obedience unto Angells, since their case is become desperate. The Divells are not commanded to believe or repent, because God doth not, nor never did pur∣pose to damne any of them for want of faith, or of repentance, but for their first A∣postacy from God. But it is otherwise with man, for God doth not purpose to damne any of them but for sinne unrepented of. And therefore as good reason there is, why their damnation should be encreased, for want of repentance and acknow∣ledging of Gods truth, as why the Devills should be damned for their first Aposta∣cy. If perhaps (as it is likely enough) this Author to hold up his comparison, shall fly to God decree of reprobation, upon supposition whereof, it was impossible that men should either believe or repent; I answere first, that in like sort upon suppositi∣on of Gods foreknowledge, that they would neither believe nor repent, it follow∣eth as necessarily, as it is necessary that Gods knowledge should be infallible, that it was impossible they should believe and repent: and the like followeth as necessarily of the Apostacy of Angells, as of the infidelity and impenitency of man. And as men are pretended to harden themselves in vitious courses upon supposition of the unal∣terable nature of Gods decree; So Austin gives instance in like manner of one that hardened himselfe upon pretence of Gods infallible knowledge. De bono persever. cap. 15. Fuit quidem in nostro Monasterio, qui corripientibus fratribus, our quaedam nonfacienda fa∣ceret, & facienda non faceret, respondebat, quali••cun{que} nunc sim, talis ero, qualem me Deus esse fu∣turum praescivit. Qui profecto & verum dic••hat, & hoc vero, non proficiebat in ••onum, sed vs{que} adeo profecit in malum, ut deserta Monasterii societ••te, fieret canis reversus ad ••uum vonutum, & tamen adbuc qualis sit futurus, incertum est Secondly I answer, that the like may be said of An∣gells upon presupposition of Gods decree to deny the grace of standing unto them, which Austin professeth expressely, namely, that either in their creation minorem accepe∣runt amoris divini grattam; or that afterwards, the reason why the one sort stood when the other fell was this, to wit, because they were amplius adjuti then their fellowes, and consequently the other minus adjuti. And as God gave grace to the elect Angells, which he denyed to others: So it cannot be denied, but that from everlasting he de∣creed, both to bestow it upon the one, and deny it unto the other. Now howsoever I know the Arminian party cannot swallow this morsell; yet by this it appears how supersiciary is that augmentation of the difference between Men and Angells, where∣with this Author contents himselfe: yet notwithstanding it is not want of faith a∣lone that condemneth any man; by want of Faith man is lest to the covenant of works, to stand or fall according to his own righteousnesse or unrighteousnesse: whereof if he faile, and withall despiseth the counsell or God offered him in his Go∣spell, is there noe good reason, his condemnation should be the greater? For certain∣ly it is in the power of a naturall man, to afford as much faith to this, as to many a vile and fabulous relation, which is farre lesse credible by judgement naturall: we see both prophane persons and hypocrites, so farre to believe the Gospell, as to em∣brace a formall profession thereof, and sometimes proceed so farre therein, as that 'tis a hard matter to distinguish them from sincere professors: yet we say a true faith is only such as is infused into the heart of man, by the spirit of God in regeneration.

Now, what one of our Divines can be represented, that ever was known to affirme, that the damnation of any man shall be encreased, because God did not regenerate him, and in regeneration inspire a Divine faith into him? As for our answer in gene∣rall to this argument considered in briefe, and this Authors reply; my refutation thereof I dispatcht in the first place. Although he carrieth himselfe not fairely in re∣lating the answer on our part; in as much as therein he mixeth the consideration of justice divine, which is aliene from the present purpose, with the consideration of mercy divine, which alone is congruous; that so while he puts off the plenary justifi∣cation of his reply, to that which is aliene, he may seem to undertake a full justifica∣tion of his reply to the whole. But I hope we shall be as able by Gods assistance, to manifest his sinister carriage in the interpretation of Gods justice, as we have done al∣ready, as touching his accommodation of Gods mercy.

Notes

• * 1.1

  August. Tract. 15. in Joan. p. 16. 18.
• * 1.2

  Aug. in Psal. 58. pag. 212. B. C.
• * 1.3

  Math. 26. 24.
• * 1.4

  Minut. Faelix p. 113.
• * 1.5

  Rom. 12. 19.
• * 1.6

  Lamen. 3.
• * 1.7

  The Doctor here alludes unto a known song.
• * 1.8

  2 Tim. 1. 9.
• * 1.9

  This is al∣leadged also by our Brit∣tish Divines in the Synod of Dort: Rom. 9. 18. Iohn 8. 47. Rom. 9. 23.