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 ...

TWISSE Consideration.

GOD (he saith) by our Doctrine, is made full of guile in his passionate wishes, that even these men might repent, that repent not. The guile I guesse consists in this, that God hereby makes shew, that he would have them to repent, when yet indeed, he hath no such will. To this I answer, that by the same reason he might conclude, that God carrieth himselfe with guile, in taking unto himselfe eyes, and eares, and hands, and heart, for hereby he makes shew that he hath the members of a man. But to this we answer, that this shew is only unto them that understand that properly, which is to be taken figuratively: so that it is not the word of God, so much as the weaknesse of men in understanding it, that casts this colour. For these things indeed, are spoken only per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a metaphoricall kind of speech. And if God takes liberty to conforme himselfe to the members of our body, may not he take as great liberty to conforme himselfe to the passions of our minds, and to assume unto him, the passions of feare, wrath, and jealousy, joy, sorrow, and such like? Isai. 63. 8. For he said surely they are my people, Children that will not lye, so he was their Saviour: yet what followeth in the next verse save one: But they rebelled and vex∣ed his holy spirit. According to the course of this Divines superficiall consideration, a man might conceive, that God is subject to errour, and improvidence, as well as man; for God said surely they will not lye, but it appeared by the event, that they did lye. So that hereupon we are driven to conclude, that the former passage is delivered per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in conformity to a mans judgement, who promiseth unto himselfe bet∣ter obedience from his child for the time to come, then afterwards he finds. In like sort, God in his passionate wishes, conformes himselfe to the condition of man, who useth this sometimes, as a means to worke impression upon his child, to be more care∣full to order his conversation towards his parents. And this being apt to work upon a child, though but naturally ingenuous, why may not God use this course? nay if he should not use this course, he could not be said to doe all for his vineyard, that could be done, in the way of outward husbandry. So that passionate wishes, are but a passionate kind of exhortation; God through us doth beseech you (saith Paul) we pray you in Christs stead, to be reconciled unto God. 2 Cor. 5. 20. Yet neverthelesse the same Apostle professeth that the Gospell was a savour of death unto death to some, 2 Cor. 2. 15. Now the Gospell includes all these and such like patheticall admonitions; And hereby God doth effectually signify, how much he delights in the obedience of the creature, and in the glorifying of his mercy in their salvation. But yet this mercy of God, in giving the grace of obedience, is not shewed indifferently towards all, but only to some, e∣ven whom the Lord will. Rom. 9. 18. And this consideration drives us to interpret such passionate wishes not properly, but figuratively. For whereas the Lord saith, Deut. 5. 29. Oh that there were such an heart in them to feare me. Who can deny but that God could give them such an heart, if it pleased him? And the same Moses professeth of these ve∣ry people of Israell, that God had not given them such an heart for the space of 40 years. Deut. 29. 4. you have seen the great temptations and signes; But the Lord hath not gi∣ven you an heart to perceive, nor eyes to see, nor eares to heare unto this day, and Jerem. 32. 40. He makes promise of giving it to some; I will put my feare in their heart, that they shall never depart away from me. In like sort whereas the Lord saith, Isai. 48. 18. Oh that thou hadst hearkened unto my commandements. Psal. 81. 13. Oh that my people had hearkened unto me, and Israel had walked in my waies! who doubts but that it was in the power of God, to work them hereunto, by boaring their eares, and circumci∣sing them, by regenerating them, and so making them to be borne of God; that so be∣ing of God, they might heare his words. Iohn 8. 47. As also to put his own spirit within them, and cause them to walke in his statutes, and keep his judgements and doe them: Ezek. 36. 27.

2. In his expostulations, in that, Isai. 5. 3. What could I have done more for my vineyard? What doth this signify more, than that more could not be done? But how? In the way of outward Husbandry, conforming himselfe to an husbandman, that hath planted a vineyard. For can it be denied, but that God could have made them fruitfull, had it

pleased him: and though Paul plants and Apollo watereth, yet, Is it not Gods peculiar office to give the encrease? Is it not he that worketh in us every good thing that is pleasing in * 1.1 his sight through Jesus Christ. Heb. 13. 21. Is not he both the Author and finisher of our faith? Was it not he that gave repentance unto Israell; Acts 5. 31. And to the Gentiles. Acts 11. 18. And must we not waite with our hearers, if so be God may give them repen∣tance? 2 Tim. 2. 25. And as for that of Jerem. 2. 32. Can a Maid forget her Ornament, or a Bride her attire, yet my people have forgotten mee. And have I been a Wildernesse unto Israell, or a land of darknesse. Is not this exprobration of their unthankfulnesse just, and without * 1.2 guile, unlesse God doe actually change all their hearts. Yet this might be a means and also was, and is, and ever shall continue to be a means to bring Gods people to repentance. And undoubtedly the worst of them, had power to have abstained from many of those foule sinnes, yea from all of them, wherewith God doth upbraid them; albeit to abstaine from any sinne in a gracious manner, be a worke of Gods speciall grace, which he affords not, according to mens workes (which way tends all this eager but superficiary discourse) but according to his own purpose and grace. 3. Hosea 11. 8. God represents as it were a conflict within him, between his mercy and justice; and his mercy hath the glory of the day; But wherein? To spare them, though their sinnes deserved at his hands, that he should make them as Adma and Zeboim, as Sodome and Gomorrah. He would rather shew himselfe to be as he is, God, and and not Man; And wherein? But in this, man may pardon his enemy, but cannot change his heart, it is otherwise with God, he can both pardon our sinnes, and change our hearts, and to this purpose he becomes our Lord and our God, and walkes in the midst of us, as the holy one of Israell, to sanctify us, as it followeth in the same place of Hosea, v. 10. They shall walk after the Lord, he shall roare like a Lyon, viz. In such expo∣stulations, comminations, &c. but the issue shall be gracious; for when he shall reare, then the children of the West shall feare, that is feare unto him, as Hos. 3. 5. That is, come fly∣ing unto him, and to his goodnesse with feare: like Birds scared from one place, fly with greater speed to another: so conscience affrighted with sense of sinne, and ap∣prehension of Gods wrath, shall fly from his wrath, unto his mercy, to his goodnesse: whereof God shall make unto them a full representation in David their King, that is in Christ, as in whom we behold the glory of Gods grace with open face, and trepida∣re in Latine, is found to be of the same signification with festinare. And v. 11. Is ma∣nifested as much, as where it is said, They shall feare as a sparrow out of Egypt, and as a Dove out of the land of Egypt; and I will place them in their houses, saith the Lord. That is, come fly∣ing unto the Lord with feare. As for that Math. 23. 37. O Jerusalem, how oft would I: &c. This is of another nature, as being delivered by Christ the sonne of God, made under the Law, who, as in his manhood, he might entertaine such desires in proper speech, so by the Law of God, was bound to desire the conversion of his brethren, as well as any other Prophet, or man of God, or minister of his word. But such confu∣sion becomes this discourse right well.

In all this (he saith) there is little sincerity, if there be a secret resolution, that the most of these, towards whom those wishes, chidings, and commiserations are used, shall be unavoydably damned. But what if but one of them, towards whom these are used, by a secret resolution shall be unavoydably damned, is there sincerity enough in these courses divine? Sure∣if this resolution, concerning the unavoydable damnation of the one, doth not pre∣judice Gods sincerity, neither shall such a resolution concerning the damnation of two, or of two hundred, or thousands, or the most, any way prejudice sincerity di∣vine. But this kind of discourse, is spread all over this Treatise, like a scab only to worke upon vulgar affection, where judgement is wanting to observe the frothy condition of it. And whereas he saith that in all this God aliud animo vult aliud verbis significat, its most untrue, as to every one should be made manifest, according to the right understanding of it, had he been pleased to accommodate it severally, and shew what that is, which God signifies by his word, and what that is, which he willeth in his heart. And indeed, as in the poynt of Gods commandement, I have shewed there is no colour of contradiction between it, and Gods purpose, but only according to this Authors superficiary interpretation. For to command a thing, is only to will, that it shall be our duty to doe it: notwithstanding which, it is apparent, God may purpose not to give grace to worke the doing of it. So in every one of the rest, had he instanced as it became him, and shewed wherein the guile consisted, the absurdity of this crimination might have been made as manifest as in this. That which he con∣ceales,

and which he would have his readers rather take to themselves, than shew himselfe clearely to stand to the maintainance thereof, seems to be this; that every one hath power given him to believe, to repent, to change his heart, yea to regene∣rate himselfe, but it sticks in his teeth, and he dares not speake it out plainly. On∣ly he keepes himselfe to Gods resolution, concerning mans unavoydable damnation; yet we maintaine not that any contingent things come to passe unavoydably, that were utterly against the nature of a contingent thing, which is to come to passe, so as joyned with a possibility of not coming to passe. And as for damnation in particular, we acknowledge it throughout, to be avoydable by repentance, and not otherwise, unto men of ripe years: And as for repentance, we say, that there is no man but may repent as long as he lives, through grace: so that in the issue the maine poynt to be debated herein is, whether every man living hath such a grace given him as whereby he may repent. But upon this poynt though his whole discourse be grounded thereupon, yet is he content to say just nothing; least their shamefull and most un∣conscionable courses in dishonouring the grace of God, should be discovered and brought to light. But consider in a word or two as touching this universall grace, which they make to consist in the inabling of the will, to will any goodthing whereunto they shall be excited. If such a grace be universall, then every one hath power to believe, and power to repent. But this is untrue, for the Apostle telleth us of some, that they cannot repent. Rom. 2. 4. of the naturall man, that he cannot discerne the things of God; and that they are foolishnesse unto him; and while they seeme foolishnesse unto him, is it possible that therein he should discerne the wisdome of God? 1 Cor. 2. 14. our Saviour tells us of some, that they cannot believe: Ioh. 12. 46. and tells others to their face, saying, How can you believe, when ye receive honour one of another, and seeke not the honour that comes from God only, Ioh. 5. 44. Likewise of them that are in the flesh Saint Paul saith, They cannot please God. Rom. 8. 8. 2. It is the habit of faith that inables us to believe, so that if all men have power to believe, it must be confessed, that all men have faith, but the Apostle saith, Fides non est omnium; 2 Thes. 3. 2. Tit. 1. 1. he saith it is electorum; like as Austin professeth Habere fi∣dem, sicut & habere charitatem gratiae est fidelium: de praedest. Sanct. cap. 5. 3. Whosoever hath power to prduce a vitall act, hath life in him; and consequently, whosoever hath power to produce any act of the life of grace, hath the life of grace in him: But the acts of faith and repentance, are the acts of the life of grace, therefore whosoever hath power to produce these, hath in him the life of grace. But this is not true of all, for the Scripture testifies of some, that they are dead in sinne. Ephes. 2. 1. Are strangers from the life of God. Ephes. 4. 18. Againe, then all should be regenerated, but that is untrue, for regeneration is signified, Psal. 19. in Scripture to be wrought by the word of God. 1 Peter. 1. 23. Iam. 1. 17. But all have not the word of God. 4. If a man hath power to believe and repent, then the reason why a man doth not believe and repent, is not because he cannot, but because he will not; so that in the issue it comes to this, that a man may believe if he will, repent if he will; But such a pow∣er is not grace, but nature rather, as appears by Austin. l. 1. de Gtnesi contra Manich. cap. 3. where he professeth, that omnes possunt credere si velint: now compare this, with that he hath in the same place, where though he saith that omnes credere possint si velint, yet posse credere, simply taken, ariseth meerely out of the gift of charity; which he professeth to be gratiae fidelium, de praedest. Sanct. c. 5. But there he professeth that posse habere fidem, is naturae hominum, the very naturall condition of all men. I farther prove it by rea∣son thus; Look by what power I can believe if I will, by the same power I can re∣fuse to believe if I will; Now such a power is no other, then whereby a man is in∣different to doe good or evill: but such a condition is not grace; for grace is good∣nesse, now goodnesse doth not dispose any, either to good or evill indifferently, but precisely to that which is good; like as naughtinesse disposeth a man only to that which is evill.

He sleepes so sweetly upon his Arminian pillow, that his very dreames make him confident of the evidence of his deductions. And he gives reasons for it, and that of most force for conviction, namely the confession of his adversaries; the main∣tainers of absolute reprobation, for even they, he saith, doe not deny this, but ascribe unto God sanctam simulationem, duplicem personam, duplicem voluntatem. But he names none, content to sing to himself & his Muses throughout, when he relats what our sides answer to his profound discourses. And I commend his wisdome more then his honesty in this, for if he had quoted his Authors herein, it may be something might have bin discovered that would

be little pleasing unto him: yet herein he confounds things much different; for as for a double will ascribed unto God, all the Learned doe acknowledge so much, and the Scriptures testify it; as namely, that his decree is called the will of God: as, what the Lord willeth, that hath he done, both in heaven and in earth, and who hath resisted his will? as also that Gods commandement is called usually the will of God, as, This is the will of God, even your sanctification, that every one should know how to possesse his vessell in holinesse, and honour, and not in the lust of concupiscence, as the Gen∣tiles doe which know not God. 1 Thes. 4. 4, 5. as for duplicem personam, that is a phrase which I never read before, yet the phrase of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is usually in the Holy Scripture, as when God takes unto him both the members of a mans body, and the passions of his mind; and so speakes in the way of condescension to our infirmi∣ties, as to put upon himselfe the person of a man: and this is undenyable by all that are not Anthropomorphites. And as touching our blessed Saviour, we acknow∣ledge in him duplicem naturam, a double nature, though not duplicem personam, a double person, and accordingly sometimes, he both speakes of himselfe, and is spoken of, as touching the nature of his God-head, and sometimes as touching the nature of his Man-hood. As for the first, that alone is materiall to his pre∣sent purpose, namely, as touching Sancta Simulatio, ascribed unto God by our Di∣vines. Now it were worth the while to know who is his Author in this, and that of the passages alleadged by this Author, doth professe that they doe represent in God an holy kind of simulation: How could he exspect that this should give any satis∣faction, seeing he conceales the Author of it? And what reader would not be mo∣ved, with a very greedy desire to know the Author of such an interpretation of the passages alleadged by this. Divine, that he might consider whether it be rightly al∣leadged or no; and if rightly, with what sobriety they deliver it? Now I re∣member well to have read in Piscator, that the Scripture attributes in a certaine place Simulation unto Christ, not in any passage of this nature wee treat of, as namely, Luke 24. 28. Where it is said, he made as though hee would goe farther: like enough to irritate their devotions, and to provoke their zealous desire so much the more to retaine him a little longer. And I willingly pro∣fesse not the Simulation, but the Dissimulation of this Author in this case hath stirred up a desire in me to be sati••fied, as touching the Author of this Sancta Si∣mulatio. Now I find in Piscator his answer to Vorstius his Parasc••uen, the first part pag. 29. both that place of simulation attributed unto Christ out of Luke 24. 28. And also, how that in the examples of Gods messages sent to Hezekiah, that he should dye and not live; And to the Ninevites by Jonah, Yet forty daies and Nineve shall be destroyed, his opinion is, that therein God doth signify care, se velle quod non * 1.3 vult. His words are these; Adhaec etsi Deus interdum significet se velle quod non vult, non ta∣men propterea hypocriseos insimulandus est; (for this Vorstius objected unto him) Sed po∣tius sapientia ejus agnoscenda in hominibus ad serias preces & seriam poenitentiam adducendis; ut liquet in exemplo Begis Ezekiae recuperantis sanitatem & Ninivitarum conservatorum: and whereas Vorstius laies to his charge, that in saying God commands one thing, and purposeth another, he doth impute unto God Hypocrisy, (which is the very sub∣stance of this Authors answere in this place.) See I pray how he answers it without attributing any holy simulation at all unto God in this case. Ad praecepta vero quod attinet: non statim sequitur Deum agere Hipocritam si quid praecipiat, quod fieri nolit; etenim hypocritam is demum agit, qui simulat pietatem quâ caret. Sane quicquid praecipit Deus, id vult voluntare ap∣probante, si fiat, nisi interveniat praeceptum contrarium, ut factum est in praecepto quod dederat Abra∣hamo de mactando Isaaco. Interim tamen voluntate decernente non vult ut singuli ea faciant quae om∣nibus * 1.4 praecipit, ut liquet in caede Christi per Judam & Judaeos perpetratâ. Acts 2. 4. Hereupon I look farther, and consider what Vorstius hath answered unto this. Now Vorstius his answer hereunto is this. Amic. duplic. p. 137. Non is tantum hypocrita est qui pietatem simulat quâ caret, sed & ille qui dolosè alterum sub blandâ specie decipit, offerens ei salutem quam nunquam in animo habuit ipsi dare. Piscator in his answer hereunto, doth not distinguish between hypocrisy, and a holy simulation, as if he denyed the former of God, and affirmed the lat∣ter. But Vorstius himselfe doth not deny unto God, all kind of simulation, but only dolosam, such as is deceitfull, Amic. duplic. p. 135. 138. And withall professeth, that God may signify that he willeth some thing which indeed he willeth not. I am per∣swaded, for feare of starting this, this discourser was loath to name his Author, if so be he himselfe read that which he here speakes of, sancta simulatio in Pis∣cator,

and took it not hand over head from anothers information, without all crime of hypocrisy; his words are these. p. 138. Fateor equidem Deum non continuò hypocriseos insimulandum esse, si interdum aliquo modo significet se velle quod revera non vult: posset enim hoc facere si velit ex absolutâ suâ authoritate, nempe cum eis de rebus agitur, quae ne{que} cum sanctissima ipsius natura, ne{que} cum voluntate jam in verbo patefacta quicquid pugnant. And whereas he farther urgeth, that neverthelesse, we must not yeeld easily any manner of simulation attributed unto God, though it be not deceitfull, laying it to Piscators charge, that he did attribute simulation unto God, in the message he sent by Isaiah to Hezekiah, and that other sent by Jonah to the Ninevites; Piscator denies that he affirmed any such thing, or that he alleadged the examples of Hezekiah and the Ninevites to any such purpose, though he addeth, that in his opinion, it is not disagreeable to those exam∣ples, to acknowledge an holy simulation of God therein: take his own words; Tu hic pug∣nas sine Adversario: nam ego ne{que} affirmavi facile aliquam simulationis speciem Deo tribuendam esse, ne{que} exempla illa Ezekiae & Ninivitarum huc retuli: Interim non puto ab exemplis illis alie∣num esse, ut sanct a Dei simulatio in illis statuatur. And this it may be is the only ground of this Authors calumnious pretence in this place; namely, that some maintainers of ab∣solute reprobation, doe not deny that which he inferres concerning Simulation divine, in the passages alleadged by him, ascribing unto God sanctam simulationem: whereas Piscator acknowledgeth not any such thing, in any passages of Scripture alleadged by this Author, but only as touching the examples of Hezekias, and the Ninevites, and that in this modest manner only, that albeit he did not alleadge them to any such purpose, as to maintaine simulation in Gods courses, yet non puto (saith he) ab exemplis illis alienum esse ut sancta Dei simulatio in illis statuitur. And Vorstius himselfe acknow∣ledgeth that simulation may be attributed unto God, and I think he doth not meane it of any unholy simulation, and that he thinks God may signify, that he willeth some∣thing, which indeed he willeth not. Now judge I pray of the spirit of this man, that taketh such base courses, to calumniate both the servants of God, (who are now at peace with God, but his malice is not at peace with them) and through their sides, the truth of God also. But it may be this Author relates it but from a second hand. But whosoever be the Author, I pray judge accordingly of his Rhetoricall flourish upon the back of this, in comparing this opinion of Gods courses, which is no more Piscators, than Vorstius his, in some cases, with Jesuites equivocation, and Politicians Holy∣water and crafty dissimulations, with Absolons feast, Joabs congie, and Hyaenaes teares; because forsooth, God made shew to Hezekiah, that he should live no longer, and to the Nine∣vites, that their Citty should be destroyed, though he had no such meaning, and all to stirre them up to turne unto God by hearty prayer and repentance, and that to lay this to the charge of the Almighty, is farre from truth and honesty.

Notes

• * 1.1

  Heb. 12. 2.
• * 1.2

  v. 31.
• * 1.3

  2 Kings 20. 1. Ionah. 3. 4.
• * 1.4

  Genes. 22.