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. IV. Which I divide into Three Subsections.

SUBSECT. I.

THe Third Attribute which it oppugneth, is the truth of God. God is a God of truth, Deut. 32. 4. Truth it selfe. Ioh. 14. 6. So called because he is the fountain of truth, and the perfection of truth, without the least mixture of false-hood; the strength of Israell cannot lye. 1 Sam. 15. 29. Never could any man justly charge him with dissembling; Let God be true and every man a lyar, (saith the Apostle) that he might be justified in his sayings, and overcome when he is judged. Rom. 3. 4. That is, men may lye, (for all men are lyars) but God cannot lye, (for God is true:) if any man should goe about to challenge him of untruth, his challenge would ea∣sily appeare to be a calumny. The truth of God, like a glorious Sunne, will break through all those clouds of accusations which seek to obscure and hide it. Simile gaudet Simili; God loves such as are of a true heart. Psal. 51 6. And hath an hypocrite in utter detestation, and therefore he must needs be true himselfe. No man (for ought I know) doubts of it.

But by this decree is God made untrue, and hypocriticall in his dealing with all men, and in all matters that concerne their eternall estate; particularly, in his commands, in his offers of grace and glory, in his threats, in his passionate wishes and desires of mens chiefest good, and in his expostula∣tions and commiserations also.

1. In his commands; for by this doctrine God commands those men to repent and believe, whom he secretly purposeth shall never believe. Now whom God commands to believe and repent, those he outwardly willes should believe and repent. For by his commandements he signifies his will and pleasure, and he must inwardly and heartily will it too, or else he dissembles: For words if they be true, are an interpretation of the mind, when they are not, are meere impostures, and simu∣lations.

2. In his offers of grace and glory: these offers he makes to such as refuse them, and perish for refusing them, as well as unto those who doe accept them to their salvation. This is evident Math. 22. where those were invited to the wedding that came not. And Acts 3. 26. Where tis said, To you hath God sent his Sonne Jesus to blesse you, in turning every one of you from your iniquities. Math. 23. 37. How oft would I have gathered of you, saith Christ, speaking of such as neglect the day of their visitation, and so lost their salvation: This is evident also by reason, for as many as are under the commandement, are under the promise too, as we may see, Acts 2. 38, 39. Repent and be Bapti∣zed every one of you, and you shall receive the gift of the holy Ghost; for to you, and to your Chil∣dren is the promise made. In which words Peter makes the command and the promise of equall ex∣tent, both universall: And there is reason for it, for he makes the promise his motive to perswade o∣bedience to the command; and it would not have reacht home, if it had not respected all those, to whom he gives the command.

No man, Reprobate or other, thinks any lesse; every man that hears the Gospell Preached, takes himselfe to be under the gratious offer of eternall life; and upon these thoughts hath some desires, some hopes of it, and stirres up himselfe to forsake some pleasing sinnes, which otherwise he would not part with, and to doe some unpleasing duties, which otherwise he would not doe; Now, if God doth not meane that most of those to whom he offers his grace and glory shall have either, will he not be found halting in his offers?

Zanchy tells us roundly, that every man that is called, is bound to think that he is elected; other∣wise * 1.1 he doth offer great injury unto God, and doth perstringere Deum mendacii, qui illi in verbo dicit se velle salutem ejus, & in hunc finem ad Christum vocasse. In which speech he plainly implies, that if God call a man, whom he hath absolutely rejected, he doth but delude him when he calls him. The like speech hath Bucer; Primum quod Deo debes, est ut credas esse te ab eo praedestinatum, nam id ni credas, facis eum tibi, cum te ad salutem vocat per evangelium, illudere. A man must believe that he is predestinated, * 1.2 or else he makes God to mock him when he calls him. A man therefore that is not predestinate, but an absolute reprobate, when he is called to salvation, is but deluded; it is the necessary result of their speeches. If a creditor should resolve upon no termes to forgive his debtor one farthing of the debt, and yet make him offers to remit the whole upon some conditions, and bind the offers which he makes, with a deep and solemne oath, Would we not say that he is a ranke dissembler, and a meer de∣luder of his poor debtor? We can say no lesse of God, if it be true that he hath irrevocably decreed, at no hand to save such particular men, and yet promiseth, and sweareth, that he will save them if they will believe his promises and repent. What can such promises be but meere delusions of mise∣rable men?

3. In his threats and commination also (by this doctrine) is God made to be hollow and unsin∣cere, for, Against what sinnes are they denounced? Alwaies against actuall sinnes: we never read that

they are denounced against us for originall sinnes, for the transgression of Adam, or for that corrup∣tion ot nature, which we brought with us into the world; and consequently they import that the sinnes for which men goe to hell, are their actuall transgressions. But if it be true that God decreed man to hell for originall sinne, that which those threatnings import and signify is not true, and so God is not sincere to them. Besides; all threatnings imply, that evills threatned may be avoyded, for therefore are they denounced, that men by them might come to repentance, and so escape the evill that are threatned: but if some men be peremptorily ordained to destruction, then their destruction cannot be prevented, and so the threatning of damnation (in this respect also) doth signify an un∣truth, and God in them deales not plainly with men.

TWISSE Consideration.

THat God is true, we make no more doubt than that there is a God at all: and that God is as farre from hypocrisy as hypocrites are farre from him. They that beat their fellow servants, and eate and drinke with the drunken, we are taught shall haue there portion with hypocrites: and we judge it impossible that God should cherish any such disposition in himselfe, which he so hates in others. But how God is made untrue and hypocriticall in his dealings with men in all (or in any) matters, that concerne their eternall estate by our doctrine of Reprobation, more than by our doctrine of election, it is a mystery unto me; whether we consider his commands, his offers of grace and glory, his threats, his passionate wishes and de∣sires of mens chiefest good, and in his expostulations and commiserations also. But come we to examine how learnedly and judiciously this is carryed throughout in the particulars.

1. That God commands by his Ministers many to believe and repent, whom he se∣cretly purposeth shall never believe we willingly grant; like as he comanded Abra∣ham to sacrifice Isaack, and yet secretly purposed that he should not sacrifice him. This is evident by the word of God, for both his command given to Abraham to this purpose is there expressed, as also his effectuall hindering of Abraham, when he came to the point of sacrifysing him; and looke what God did, that he secretly purposed to to doe: For he doth all things according to the counsell of his will Ephes. 1. 11. Only here is the difference, God commanding Abraham to sacrifice his Sonne, did positively hinder him from sacrificing Isaack, but God commanding all to heare the Gospell to believe, doth not hinder them from believing, when they are willing to beleive. But only refuseth to give them that grace whereby alone their naturall infidelity might be cured; according to those words of our Saviour, Yee there∣fore heare them (my wordes) not, because yee are not of God. Iohn. 8. 47.

Now let every sober man judge, whether Gods course be not to be censured for hypocrisy, as well in the one as in the other: yet is this a most triviall argument, and thus usually answered by our Divines, and particularly by Master Perkins. But this author takes no notice of this our common answer, to reply against it, but is content to pretermit it in silence; a manifest evidence that he hath nothing of worth to say against it: for I cannot conceive him to be so ignorant, as not to know this usuall answer of our Divines. But let we him proceed in his course. Whom God com∣mands to believe and repent, those he outwardly wills should believe and repent; for by his commands he signifies his will and pleasure, and he must inwardly and heartily will it too, or else he dissembles. All this is as congruously appliable to Gods commandement given unto Abraham for the sacrificing of Isaack, as to the commandement of believing and repenting given unto any; although there is a vast difference between Gods commandement of Sacri∣ficing Isaack, and his commandement of believing. For God himselfe gave the one immediately, and that to a particular person, Abraham: But God commands his Ministers to preach his Gospell unto all, that are present to heare them, and why? But as he tells Paul. Acts 18. 9. because he hath much people, in the place whereto he sends them, and yet tells them not who those people are, who his elect are and who are not. But they, though thereupon they proceed to Preach unto all without diffe∣rence, yet so, as aiming at the salvation of the elect. I doe all things for all men, saith

Saint Paul, 1 Cor. 6. 22. That I may save some; and who are they? Let himselfe an∣swere, where he saith, I suffer all things for the elects sake; and by the way where he di∣stinguisheth of Gods willing outwardly and inwardly, I willingly professe I ne∣ver * 1.3 read nor heard of it before. Gods words and commandements are out∣ward, and uttered by him, but his will is alwaies inward, though it may be, and is signified by his words, and so is his will signified alwaies by his com∣mandements; But what will? Not that such a thing as God commands shall be done, as this Author ignorantly conceives, but that it shall be their duty, (to whom the commandement is given) to doe that which is commanded: for if Gods will were that such a thing should be done de facto, undoubtedly it should be done and come to passe de facto, for who hath resisted his will? So that here we have * 1.4 a true interpretation of the mind of God by his commandement, to wit, quid ab homine fieri debeat, but no interpretation of any such mind in God, as if fieri vellet, whatsoever he commands. For the case is cleare and undeniable that Gods will was, that Isaack should not be sacrificed, as well as by his command, to make it Abrahams duty to sacrifice him. The like was the case of Pharaoh to whom the Lord sent a message by Moses to let Israell goe: hereupon it was Pha∣raohs duty to let Israell goe, and that upon Gods command, God thereby signify∣ing his will to make this act Pharaohs duty; But was it Gods will also that Pharaoh should de facto obey, and let Israell goe upon this command? If so, why doth God tell Moses that he will harden Pharaohs heart, and that he shall not let Israell goe.

Where we have a manifest example of the great difference of the objects of Gods will; the one what Gods will was, that Pharaoh ought to doe; and the o∣ther what his will was should be done by him: the letting of Israell goe, was that which Pharaoh ought to doe by the will of God, but the not letting of Israell goe by Pharaoh, was that which God willed should come to passe; And why doth not this Au∣thor take boldnesse to censure these proceedings of the Lord with Pharaoh as hypo∣criticall proceedings? The same spirit will serve the turne for both, though not without betraying as much judgement as honesty. In the like sort, it might be urged of the very elect, as of the reprobate, for the very elect are not alwaies converted at the first hearing of the Gospell, nor till the time God hath appoynted for their effectuall vocation: yet from their first hearing of the Gospell, this command is made unto them, and thereby is signified Gods will that they ought to believe it, yet is it not Gods will that they shall believe, and be converted untill the time that God hath appoynted. That which in my judgement is more to the pur∣pose is this, that by commanding to believe, he supposeth them at least in pretence to be indued with a power to believe; but then say I in like manner, he sup∣poseth them to be indifferent to believe or not to believe, as they will, that is ei∣ther to yeeld or else to resist; now this is indifferent to be objected as well against election, as against reprobation: For like as wee say it cannot be that the reprobate should believe de facto, so wee say it cannot be, that the elect should not beliefe at that time, de facto, which God hath appoynted for their effectuall conversion. And what advantage this Author can hence worke to himselfe, I will be ready to take into consideration, as soone as it is offered. So that hitherto I hope, I have freed the divine course maintained by us, from all just imputation of imposture and dissimulation: let him looke to it how he can cleare his conscience from the impiety of his crimination. I come to the Se∣cond.

2. Here those offers of grace and glory, which wee ascribe to God, he charg∣eth with imposture and simulation. But he contents himselfe with the generality of grace, that is for his best advantage. I will answere to each part. As for glory or salvation, wee offer it unto none, (neither doe we teach that God makes offer of it unto any) but to such as finally persevere in faith and repentance, according to that, Revelations 3. To him that overcometh, I will give to sit with mee in my throne, even as I also overcame, and am set downe with my Father in his Throne. And be thou faithfull unto the death, and I will give thee a Crowne of life. And Gal. 6. Be not weary of well doing, for in good time ye shall reape if ye faint not. And accordingly we teach, that it is the will of God, that as many as believe & repent and persevere therein, shall be saved: & no other will of God is

signified herein. And if this be true, that God doth will this, and no other thing then this is signified in his offers of glory and salvation.

What colour of imposture and dissimulation, doth appeare in all this? For glo∣ry and salvation, God doth not will that it shall be the portion of any one of ripe yeares, absolutely but conditionally, to wit, if he repent and believe. And in case all and every one of the World should believe and repent, all and every one (how notorious sinners soever they be found) shall be saved; such is the suf∣ficiency of Christs merits. I say this is true, not of them only, who are invited to the Wedding. Math. 22. Nor of them only, to whom Saint Peter speaketh, Acts 3. 26. Or to them only, of whom our Saviour speaketh, Math. 23. 37. But of all and every one throughout the World: and it is as true, that none of them shall be saved, if they dye in infidelity and impenitency, this God himselfe signifyeth to be his will by his promise, Acts 2. 28, 29. on the one part, and on both parts, Mark 16. 16. And as God signifieth this to be his will, so indeed is his will according to our doctrine, and there is no colour of imposture or simulation in all this. In like sort as touching the grace of pardon of sinne, this also God offers unto all that heare the Gospell, but how? Not absolutely but conditionally, in case they believe and repent; and it is Gods will that every one who believeth, shall have his sinne pardo∣ned; none that I know either thinketh or teacheth otherwise, whether he falleth out either to be elect or reprobate; though how to distinguish men according unto this difference I know not, I leave that unto God.

And accordingly as touching the desire and hopes, that hereupon arise in the thoughts of Reprobates, I am nothing acquainted with them, any more than I am with their persons: as likewise neither am I private to their stirring up of them∣selves to forsake some pleasing sinnes, which otherwise they would not part with; and to doe some unpleasing duties, which otherwise they would not doe: But in generall I have read in Austin, that God calleth some (though Reprobates) ut proficiant ad exteriorem vitae emendatio∣nem quo mitius puniantur. But I can hardly believe, that Herod was any one of them, though he did many things at his admonition, because I see a shamefull issue, giving way to the cutting off Iohn Baptists head, for the gratifying of a wanton damsell.

Now like as we say, God doth signify his meaning to be, that as many as believe and repent shall have their sinnes pardoned, and their soules saved: So if it can be proved that there is no such meaning in God, then in my poore judge∣ment it cannot be avoyded, but that God must be found halting in his of∣fers. But for my part, I acknowledge such a meaning in God, neither have I to this houre, found any one of our Divines either by word or writing to have denyed this to be the meaning of God: and I wonder what this Author means af∣ter this manner to carry himselfe in the cloudes of generalities; and whether it be through sillinesse, or malitiousnesse I am to seeke: but if I may be so bold as to guesse, I think the root of all this his superficiary discourse is the confounding of absolute Reprobation with absolute Damnation, and in like sort absolute election with salvation absolute: for as for pardon of sinne, and salvation, we acknowledge them to be bestowed on men of ripe years condi∣tionally; and as God bestowes them, so also he decreed to bestow them (we say) conditionally, to wit, in case they believe and repent: but in case they believe and repent not, damnation is their portion, and that by the decree of God. But as touching the gift of faith and repentance, these we maintain to be given of God ab∣solutely, according to the meere pleasure of his will: and accordingly denyed un∣to others, as the Apostle signifieth, saying, He hath mercy on whom he will, and whom he will he hardneth. But this Author meddles not hither to with these gifts, but keeps * 1.5 himselfe to the graces of pardon of sinne, and of salvation, which God bestowes conditionally; and signifies his meaning to be, to bestow them conditionally, name∣ly, in case they believe and repent, and not otherwise, and such indeed we maintaine to have been his meaning, and that from everlasting. So that in all this there is no colour of imposture or simulation. But in that which followeth, he stealeth upon the grace of faith it selfe; let us see how clearely, and with what felicity he carryeth himselfe, and whether it be not answerable to his former carriage which he continu∣eth throughout.

Zanchy (he saith) tells us roundly, that every man that is called, is bound to think he is elected; but why doth he not speake out and say, that every one is bound (in the o∣pinion of Zanchy) to believe that he is elected, as formerly he related it. I grant that to believe is to think, for credere, is defined to be cum assensione cogitare, but thoughts he knows are very wild, they have their course in dreames; as a hungry man may dreame that he eateth and drinketh, but when he awaketh, his soule is empty. And as for that doctrine of Zanchy, I have already given a faire interpretati∣on of it, upon consideration that he speaks it of election not unto faith, but unto salvation: and seeing God hath manifested in his word his determina∣tion to give salvation to every one that believeth, it followeth here∣hence, that every one is bound to believe, that as many as doe believe shall be saved: and consequently every one that heareth the Gospell is bound to believe, That God hath determined to bestow Salvation on him, in case hee be found to believe. The like construction may be given of Bucers Doctrine; namely, that God hath predestinated him to obtain Salvation in case he be∣lieve, not otherwise. For God hath not predestinated any man of ripe years to obtain Salvation, whether he believe or not. And seeing God hath plain∣ly professed that whosoever believeth shall be saved. Mar. 16. 16. If I doe not accordingly believe, that God hath predestinated me to obtain salvation in case I doe believe, I doe hereby make God to delude me in saying Whosoever believeth shall be saved. And whereas this Author upon the back of this addeth, that a man therefore that is not predestinate, but an absolute reprobate, when he is called to salvation is but deluded; and that this is the necessary result of our speeches. All the colour of this his inference, depends meerely upon confusion of things that differ. For he distinguisheth not between abso∣lute predestination unto salvation, and predestination unto salvation absolute: like∣wise he distinguisheth not between absolute reprobation unto damnation, and repro∣bation unto damnation absolute: neither doth he distinguish between predestination unto faith, and predestination unto salvation; nor between reprobation from faith, and reprobation unto damnation. And the absolutenesse of predestination appears only in predestination unto faith, not in predestination unto salvation. For salvati∣on being bestowed on none of ripe years, but by way of reward of their faith, repen∣tance and good works; hence it followes, that God predestinates none unto salvati∣on of ripe years, but by way of reward of their obedience. But as for predestina∣tion unto faith, it is cleare, that God purposeth absolutely to bestow faith on whom he will. So on the other side damnation being inflicted on none, but for sinne God hath destinated no man unto damnation but for sinne. But as touching obduration, like as God hardneth whom he will, so he decreed to proceed herein, to wit, in hardening of men according to the meere pleasure of his will, that is, ab∣solutely. Now let us not suffer a cauteriate conscience, to smother a plain truth, with the confusion of those things which are to be distinguished. Absolute is oppo∣sed to conditionate; and this distinction applied to Gods will is to be understood not quoad actum volentis, sed quoad res volitas; as for example, God decrees that a man shall be saved upon condition of faith, this is called voluntas conditionata, so oVssius ex∣pounds it. Hist. Pelag. lib. 7. p. 638. his words are these, Aliqua vult cum conditione, quae idcirco in effectum non prodeunt nisi conditione impletâ. Some things (God) willeth with a condition, which come not unto effect, but upon the fulfilling of the condition; this is plainly understood, not of the act of willing, but of the things willed, which he calls aliqua, and the instance he gives us is this, quo modo omnes homines salva∣ri * 1.6 vult, sed per & propter Christum fide apprehensum, after which manner he will have all to be saved, but by and for Christ apprehended by faith; where faith is plainly made the condition of salvation, not of Gods will; yet this will of God, he calls forthwith a conditionate will, and that according to the ancients, in these words, de hac conditionatâ illâ Dei voluntate extant longe plurima apud veteres Scriptores. By which it is manifest, that voluntas conditionata, is by Vossius so called, and in his opinion by the ancients, not on the part of God willing, as if there were any condition thereof, which Brad∣wardine hath disproved as a thing impossible well neere 200 years agoe; but on the part of the things willed by God; now the things willed by God are either absolutely so willed, or conditionally; as for example, pardon of sinne and salvation, are only conditionally willed by God: to wit, upon the condition of faith and repentance, but as for the gift of faith and repentance, they are willed by God to be

bestowed absolutely, to wit, according to the meer pleasure of Gods will, hence it followeth that the will of God to conferre salvation, is only voluntas coditionata, and denominates not a man absolutely predestinated, but only conditionally, still under∣standing it not quod actum volentis, but quoad res volitas, as Vossius himselfe interprets it, and that according to the ancients. In like sort the will of God to inflict damnation, is a conditionate will according to the same construction that Vossius makes of a will conditionate, according to the Fathers; and denominates not a man absolutely re∣probated, but only conditionally. Now this being the will that Zanchy and Bucer speak of, most preposterously doth this Author shape a man hereupon, to be termed an absolute predestinate, or an absolute reprobate: For in this respect, like as the will of God in this case, is accounted not absoluta but conditionata, so the person deno∣minated hereby, in all equity is to be accounted, not predestinated absolutely, but conditionally, nor reprobated absolutely but conditionally. But in respect of ano∣ther will of God, I willingly confesse, one may be accounted predestinate absolute∣ly, and another reprobated absolutely, to wit, in respect of the will of giving the grace of faith and repentance unto one, and denying it to another: And that be∣cause faith and repentance are not given and denied upon any condition, but abso∣lutely, according to the meer pleasure of God; as we are ready to maintaine. But herehence no species of contradiction ariseth, for like as it is no contradiction to say that God willeth absolutely unto Paul the grace of faith and repentance, and con∣ditionally willeth unto him and every one salvation, to wit, upon condition of faith and repentance: In like sort, there is no contradiction to say, that the same man is predestinated absolutely unto faith, and conditionally unto salvation: In like sort it may be said without all contradiction, that the same man is both reprobated abso∣lutely from faith, and yet reprobated conditionally from glory unto condemnation. And lastly, in like manner, there is no contradiction to say, that the same man is pre∣destinated conditionally to obtain salvation; and yet absolutely reprobated from faith: especially seeing it is all one, to be predestinated conditionally to obtain sal∣vation, and conditionally to obtain damnation: For he that is ordained to be saved in case he believe, is therewithall ordained to be damned in case he believe not: The ground whereof is, that of our Saviour Whosoever believeth shall be saved, whosoever believeth not shall be damned. Now if God may both will unto a man salvation conditionally, * 1.7 to wit, upon condition he believeth, and yet withall will the deniall of faith abso∣lutely unto him, without all contradiction, (as I have already proved) it followeth, that without all contradiction, a man may be said both to be predestinated to ob∣tain salvation conditionally, viz. In case he doe believe, and so to be predestinated absolutely, to be hardned, or to have the grace of faith denyed him. So that this Authors conclusion depends meerely upon confusion of different denominations of a man said to be absolutely, or conditionally predestinated: which may be in respect of different things whereto he is predestinated, to the one absolutly, to the other conditionally, and consequently without all contradiction. For he that is absolute∣ly reprobated from the grace of faith, may yet be conditionally predestinated unto salvation. For to be conditionally predestinated unto salvation, is to be conditio∣nally predestinated unto damnation, and what sober man will say, that there is any contradiction in this, to say, that the same man is both conditionally reprobated un∣to damnation, and absolutely reprobated from faith. Faith being such a gift of God, that like as God absolutely bestowes it on some, so as absolutely he denies it to others. But as for condemnation, that is inflicted on none but for sinne, like as salva∣tion is bestowed on none of ripe years, but as a reward of obedience. In like manner God decreed not either to bestow the one, or inflict the other but conditionally, to wit, upon condition of faith on the one side, and upon condition of infidelity on the other. Now if such confusion be committed in these denominations of the predesti∣nate and reprobate, absolutely and conditionally, on the part of things willed by God, as namely in respect of grace and glory on the one side, and in respect of the denyall of grace and glory, together with inflicting of damnation on the other; How much more must this confusion be augmented, if not only different things willed by God (as before mentioned) are confounded, but over and above the act of Gods will is confounded with things willed by him. For as for the act of Gods will, that it admitts no condition, I have formerly demonstrated by diverse arguments; one whereof, and that invincible, is this; If sinne be the cause or condition of Gods will,

or decree of damnation, then either by necessity of nature, or by the constitution of God; not by necessity of nature (as all confesse,) nor (say I) can it be by any con∣stitution of God, as I prove thus; If by the constitution of God, then God hath or∣dained that upon the foresight of sinne, he will ordaine men unto salvation; where the eternall ordination of God, is made the object of Gods eternall ordination; a thing utterly impossible, it being apparent that nothing can be the object of Gods e∣ternall ordination or decree, but things temporall. The similitude whereby he illu∣strates, not his conclusion, but the pretended absurdity of our doctrine, is most ali∣ene. For God is not like unto a creditor, Who resolves upon no termes to forgive his debtor one farthing of his debt, and yet makes offer to remit the whole debt upon some conditions. For as God hath professed that whosoever believeth shall be saved, so; Hath not God resolved that * 1.8 whosoever believeth shall be saved? Was ever any of our Divines known to deny this? But herein they joyne issue with their adversaries, as the Contra-Remonstrants did with the Remonstrants, namely, in maintaining that this is not the whole decree of prede∣stination; But that there is another decree of predestination besides this; namely, that God over and above hath determined to bestow faith on some. So on the other side, none of our Divines were ever known to deny, that God hath decreed, that whosoe∣ver believes not shall be damned; but further they professe, that this is not the whole decree of reprobation, but that there is another decree concerning reprobation be∣sides this, namely, that God hath over and above decreed to deny some the grace of faith, and that absolutely. Now whereas he saith, we maintain that God hath irre∣vocably decreed not to save some, whom he promiseth that he will save if they be∣lieve; Is he well in his witts, for charging us with that, by way of crimination, which no understanding Divine among the Arminians themselves dare deny? I mean as touching the poynt of Gods irrevocable decree. For what Arminian hath dared in plain tearmes to professe, that Gods decrees are of a revocable nature? Whereas the meere prescience of God, is sufficient to make them irrevocable; How much more if Gods prescience be grounded upon his decree? as indeed there is no other ground imaginable, without falling upon manifest Atheisme. But whereas he fashioneth our Doctrine, so as if we said, that God hath decreed at no hand to save them, to whom he promiseth salvation upon condition of faith; this is a notorious untruth, and such as implyeth manifest contradiction: For to say he hath resolved at no hand to save them, is as much as to say, that he hath resolved to save them on no condition. But if he hath promised to save them in case they believe, undoubtedly he hath resolved, to save them upon condition of faith. Only Gods resolution to save them, is not held in suspence, considering that from everlasting, he well knew who would believe, and who would not; and therefore he knew this, because he purposed to grant faith unto the one, and deny it unto the other. So that in all this cry, we have little wooll, no substance of any sound proofe, but meere clamours and miserable confusion; as God sees how well it becomes him to smite them with the spirit of confusion, that build Babell of their own invention, and oppose the truth, the precious truth of his sove∣raignty over his creatures, and of the prerogative of his free grace, to have mercy on whom he will, like as he shewes his power in hardening whom he will, and in smi∣ting with giddinesse whom he will.

3. In the next place, we are to heare how God, by our Doctrine in his threats and comminations is hollow, and unsincere. I willingly grant these are alwaies denounced a∣gainst actuall sinnes, as also that the sinnes for which men goe to hell, are actuall sinnes, if they live to be conscious of actuall transgressions. But if God have decreed men to hell for originall sinne, then God (saith he) is not true, and so not sincere. This is utterly un∣consequent; For God can manifest his pleasure otherwise than by his threatnings. Of the Sodomites it is said, they suffer the vengeance of eternall fire; and Infants perished therein, as well as men of ripe years: And the Apostle plainly saith, that we have all sinned in Adam, and that the wages of sinne is death, without distinction; and that all are * 1.9 borne children of wrath, and therefore as many as dye in that condition, dye chil∣dren of wrath. And whence hath this Author learned, that the sinne of Adam hath brought upon us the guilt of eternall death, as formerly he hath professed: but if I be not deceived, this extends farther than to Infants, and in as much as some of our Divines conceive the corrupt masse, to be the object of reprobation, hereupon he con∣ceits, they make God to damne all Reprobates for originall sinne; whereas their do∣ctrine is no other than this, that God determines to damne every man for no other

sinnes, but such wherein they dye unrepented of, whether they be originall or actuall. Threatnings are denounced unto all to this end, that men may know, that by con∣tinuing in sinne without repentance there is no hope of mercy, and therefore as they desire to be saved, it is there duty to breake them off by repentance: And in particular unto some that by this consideration, God may bring them unto repen∣tance. But these are only Gods elect, but as for others God never brings unto them true repentance, according to that of S. Austin, Istorum neminem adducit Deus ad salubrem spiriitalem{que} poenitentiam qua homo reconciliatur Deo in Christo sive illis ampliorum patientiam * 1.10 sive non imparem praebeat. Yet God ordaines no man of ripe yeares unto destruction but for sinne finally continued in, without repentance; and the threatning of damnation signifyes no other thing but this, that if they repent not, they shall be damned, which is most true to whomsoever it is pronounced; and this dealing of God is plain e∣nough. But these Divines would not have faith and repentance to be the gifts of God, but the workes of mens free-wills, that so they might be their own crafts-men of their salvation.

DISCOURSE. SUBSECT. II.

4. GOd is also full of guile in the other things before named, by this opinion, viz. in his passionate wishes, that even those men might repent, that repent not, and might be Saved that through their impenitency are not Saved. Of these we read Deuter. 5. 29. Oh that there were such a heart in them to feare me, that it might goe well with them.

And in Psal. 18. 13. O that my people had harkened unto mee, and Israell had walked in my wayes. And Isaiah. 48 18. Oh that thou hadst hearkened unto my commandements. &c.

2. In his expostulations. Isai. 5. 3. judge I pray you between me and my vineyard, what could I have done more for my vineyard? Ier. 2. throughout. Especially v. 5. and 31. Have I been a wil∣dernesse unto Israell, or a land of darknesse? And ••. 32. Can a maid forget her ornaments, or a bride her attire, yet my people have forgotten mee dayes without number. Ezek. 33. 11. Turne yee, turne yee, O yee house of Israell why will ye dye?

3. In his commiserations also of the woefull condition of foolish men, that would not be reclay∣med. Hos. 11. 8. How shall I give thee up Ephraim, how shall I deliver thee O Israell? My repen∣tings are kindled together, my heart is turned within me, and Math. 23. 37. O Jerusalem Jerusalem which killest the Prophets, and stonest them that are sent unto thee. In all these there is but little sincerity, if there be a setled resolution that the most of those, towards whom those wishes, chidings, and melting considerations are used, shall be unavoydable damned Gods fairest offers, his sweetest invitations, his greatest sympathies, and amplest curtesies, (if this doctrine be true) come very little short I think of Absolons feast, Ioabs congie, the kisse of Iudas, and the Hyaenaes teares, for in all these, aliud animo vult, aliud verbis significat; he sayeth one thing and meanes another, and therefore dissembles. This is so evident, that some maintainers of absolute reprobation doe not deny it, but ascribe unto God Sanctam Simulationem, duplicem personam, duplicem voluntatem a Holy counterfeiting a double face, a double will, by which they offer extreame injury unto God, for tolerabilius est (saith Tertullian) duos divisos quam unum versipellem Deum praedicare. It is more tolerable to set up two Gods then a double and deceitfull God. If this be granted, Iesuits have no cause to be ashamed of their * 1.11 equivocations: nor Polititians of their Holy water, and crafty dissimulations; men need not be afraid to cogge and lye, and deale deceitfully one with another, but are ••ather to be commended for their courtship and complements, and false-heartednesse, because in this they doe but imitate God, to whom whosoever they be that come nearest, they are the best. But howsoever some doe inconsideratly ascribe such things to God, the most (I know) would tremble to entertaine such thoughts: and therefore the more horrible it is; to lay such things to the charge of the Almighty, the farther I take this opinion to be from all truth and honesty.

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 * 1.12 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 * 1.13 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 * 1.14 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 * 1.15 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.

DISCOURSE. SUBSECT. III.

THat which is usually said by such as maintaine the absolute decree, to cleare God from hypocrisy in these things, is, That God seriously wisheth the salvation of the Reprobate, but not absolutely, he would have them to be saved, that are not saved; but yet upon condition they will repent and believe; and therefore though they doe perish, yet is God can did and sincere in his offers of salvation to them; for therefore doe they perish because they performe not the condition, not because God offers not seriously salvation unto them.

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But this answer is too short. Tis true indeed, God will have all men to be saved only upon con∣dition they will believe and repent; according to the speech of Saint Ambrose, Deus vult omnes salvari si & ipsi velint; for if he would absolutely have it so what can hinder it? who hath resisted his will? And it is true likewise that a conditionall promise may be seriouse as well as an absolute; but then the condition must be possible unto them, to whom the offer and promise is made; and the per∣formance of the condition must be a part of Gods will, as well as the salvation promised; or else the promise cannot be candid and sincere. In substance it is all one, not to offer a curtesy at all and and to offer it under a condition not possible, and in circumstance it is farre better to deny a be∣nefite absolutly, than so to promise it. For such a promise is a denyall under a colour of the con∣trary. The Lawyers tell us that a contract Sub conditione impraestabili nullus aestimatur: And the Logi∣cians, that propositio conditionalis quae habet annexam conditionem impossibilem, aequipollet simpliciter neganti. Any offer which is made upon a condition not performeable by the party is equivalent to a bare negation. It is all one for a man to deny a piece of money flatly to one blind man, and to promise it to another blind man upon a condition that he will looke upon it with his eyes, and it is all one for a man that hath a daughter to bestow in marriage to tell the suitor I will giue you my daughter if you will but span the earth and touch the heavens with your finger; and to tell him plainly, set your heart at rest I will never bestow her upon you. And thus have I shewed the con∣trariety of this opinion to the principall attributes of God: which is my second generall reason against it

TWISSE. Consideration.

THat Salvation, and that by the ordinance of God, is only obtaineable by men of ripe years, by faith and repentance, as also, that in case every one should believe and repent, every one should be saved, is without question. For hath not our Saviour professed, that whosoever believeth shall be saved; and doth it not undeniably follow herehence, that it is Gods will, that whosoever believeth shall be * 1.16 saved: Neither is this any wish as this Author faigneth, neither doth any of our Di∣vines say, that ever I read, or till now heard of, that God wisheth that all that believe shall be saved; this being a most absurd speech and contradiction to the ordinance of God. For those things which God or man are said to wish, are such which doe not alwaies come to passe: but this ordinance of God, whosoever believeth shall be saved, is more stable than the covenant which God hath made with day and night. Not any Arminian that ever I read, doth expresse himselfe in so prostitute a manner, as to say, God seriously wisheth the salvation of Reprobates, in case they believe. For he hath not wished, but ordained, and made it a positive law, that whosoever believeth shall be saved, and herehence it followeth, that if all and every one, from the beginning of the World to the end, shall believe in Christ, all and every one of them shall be saved. But when they speake of velleity in God, or wishing, the object thereof they make not to be the salva∣tion of men in case they repent, but absolutely the salvation of men: which kind of velleity, is resolved indeed in the issue, into a conditionate will, thus; Gods will is, that all shall be saved in case they repent: not thus, I doe wish that all may be saved in case they repent, according to the most absurd fiction of this Author. At length he grants that God will have all men to be saved, only upon condition they will believe and repent; and that con∣ditionall promise may be serious, as well as an absolute: but then (saith he) the condition must be possible to them, to whom the offer and promise is made, and the performance of the condition must be a part of Gods will, as well as the salvation promised, or else the promise cannot be candid and sin∣cere. Whereto I answer, that it is confessed on both sides, that God hath ordained, that all that believe shall be saved, and consequently it must be granted, that the promise of salvation hereupon, to wit, upon faith, must needs be candid and sincere, it being the promise of God. Now shall we herehence inferre hand over head, that therefore the condition must be possible unto all, in spight of all other evidences to the con∣trary, though never so plainly and expressely laid downe unto us in holy Scripture; as namely, that a naturall man perceives not the things of God, they are foolishnesse unto him, neither can he know them, because they are spiritually discerned. 1 Cor. 2. 14. That they that are in the flesh cannot please God. Rom. 8. 8. That they who are accustomed to doe evill, can no more doe good, then a Blackemore change his skinne, or the Leopard

his spots. Jer. 13. 23. This is the immodest course of this Author, to set up one piece of Scripture, by his paltry consequences, to outface another, nothing lesse evident. Notwithstanding this Scripture discovereth unto us, how this impotency of doing good, is contracted unto us all, by sinning in Adam, as whereupon we were bereaved of grace, and of the spirit of God: yet if he would deale fairely, and deny originall sinne, he should erre no more then Pelagius did, and withall, he should have as much ingenuity as Pelagius had: But now though equall to him in the one, yet is he inferi∣our to him in the other. But come we nearer to him than so; What one of our Divines denyeth the performance of this condition to be possible to al men? But is it fit that he should talke of possibility (as he doth at large,) without any reference to the grace of God? And dares he say that it is possible to any man, whether elect or reprobate, without grace? I say he dares not say so much, though like enough, he and all the Sect of them, have a good mind to it. What then is the issue of all this Controversy between us, but to enquire what manner of grace that is, without which it cannot be, that any should believe? Is it only such a grace, as gives only power to believe? This is no better than plain Pelagianisme, as appears by Austin de grat. Christ. cont. Pelag. & coelest. c. 6. and in the end, where he comes to make an overture for the compoun∣ding of the Controversy between them: Or, Is it some other grace prevenient, work∣ing only Morally by way of perswasion? This also appears clearely to have been the opinion of Pelagius, in the same book of Austin cap. 10. And he challengeth him to the acknowledging of another manner of grace, if he will not only be called a Chri∣stian, but be indeed a Christian: Or Lastly, is it only grace subsequent, by way of concourse, as to say, that God workes in us the act of believing, provided that we will believe? This, this is that Helena, that our homeborne Arminians are inamou∣red with, meere Pelagianisme: for who seeth not, that thus the grace of faith is confer∣red * 1.17 according to the acts of willing in men, which is as much as to say, tis conferred accor∣ding to works. Then marke yet farther absurdities; for thus God hath not mercy on whom he will in giving faith, but on whom man will; and what colour is there in this case, for any such objection to be made hereupon, as is devised by the Apostle? Thou wilt say then, why doth he yet complaine, for who hath resisted his will? Fur∣ther consider; Doth not God in this manner concurre to the most sinfull act that is commited in the world? And why then doe we not as well say; that the commission of sinne is not possible without grace subsequent; for certainly tis not possible with∣out divine concourse. Lastly say farther, what is the grace required to the very act of willing; Doth God work this also by grace subsequent? As much as to say, God works in us the act of willing, provided we worke it in our selves. Such morsells as these can easily goe downe with these stomacks, which are apt to tumultuate upon the hearing that God hath power to make whom he will vessells of mercy, or vessells * 1.18 of wrath; man must be the crafts-master of his own fortunes, and it were neither agreeable to Gods mercy, nor to his justice, nor to his truth, unlesse their free-will hath the greatest glory of their conversion; and God be admitted no more to the working of that act of faith, and of repentance, than to the working of the most sin∣full act that is committed in the world. But I find it nothing strange, that as many as refuse to be in subjection unto God, have liberty enough to be made vassalls, and be brought in subjection unto their own corrupt and unreasonable fancies. For the word of God forsooth must be tempered, and interpreted according to the rules of their reason; their reason must not be ordered, and squared according unto the word of God. But to proceed, the Lawyers rule of the nullity of a contract, sub conditione impraestabili, is nothing to the present purpose: For the case is not alike between man and man; and between God and man. God stands not at the pleasure of man, to contract in what manner he thinks good. And when he hath given him power to performe, whatsoever at any time he shall command him; if man disable himselfe, shall God hereby be deprived of his right to command what he thinks good, and to punish for disobedience as he thinks good? We read of some, that have cut off their thumbs, to disable themselves for military service: is it not just with men to punish such, as runne away after they have received their presse monies? But there is yet ano∣ther geofaile in the accommodation of this rule of Law. For, conditio impraestabilis there, is such as cannot be performed by reason of impotency naturall; but the im∣potency we speake of, in the case between God and man, is meerely impotency mo∣rall; to wit, therefore they cannot, because they will not, were it not for the corrup∣tion

of their will, no power were wanting in man to believe, and repent. But as Au∣stin saith, alleadged by the Brittaine Divines out of Retract. 1. 15. Voluntas sine charitate est tota vitiosa cupiditas; and upon the 3^d and 4^th artic. De conversione, qua denotat imme∣diatum opus Dei hominem regenerantis. Thesi. 2. They professe that in voluntate lapsa est po∣tentia passiva ad esse hoc supernaturale extrinsecus adveniens, recipiendum, non autem activa, ad idem vel per se, vel cum alio producendum. Jer. 17. 14. Sana me domine & Sanabor. And out of the Synodicall Epistle of the Bishops of Africa to the same purpose, they alleadge this passage, In vivificandis hominibus Deus nullum initium voluntatis humanae expectat, sed ipsam voluntatem bonam faciendo vivificat. And also that of Austin de corep. & gra. cap. 14. Creatio in Christo in libertatem voluntatis facta est, & sine nobis: si in libertatem, tum non ex libertate: si sine nobis, tum penes nos non est hoc Dei opus impedire. Be it all one to deny a piece of mony flat∣ly to a blind man, and to promise it upon a condition, that he will looke upon it with his eyes: In like sort, as touching the Reprobate, God hath no purpose to give salvation, but to deny it rather; although he give this generall rule, that whosoever believeth shall be saved; * 1.19 and therefore he gives this rule, because he purposeth by these means, to draw his e∣lect unto Christ by faith; such a manner being most agreeable to their reasonable natures. And the reason why the rule is proposed to all, is, because partly Gods Mi∣nisters are not acquainted with Gods counsell so farre, as to know whom he hath e∣lected; partly in respect that the more carnall men are, the more confident they are of performing any such duties, I meane of power to performe it, as namely to be∣lieve, to obey, to repent: partly to the end, that some hereby may be brought, ad exteriorem vitae emendationem, quo mitius puniantur, as Austin sometimes speaketh: as also because there is a kind of faith, performeable by a naturall man; for we see both prophane persons and Hypocrites, concurre in an outward profession of Christianity, with the children of God: yet there is a great difference between blindnesse naturall, and blindnesse spirituall; for in the one there is a will and desire to see, not so in the other; the one being impotency naturall, the other morall. And in a word, there is no impotency morall in man, that hath not been brought upon him through sinne, either originall, of actuall. As for the spanning of the earth, or touching the heaven with ones finger, this never was in the power of man; but to believe any word of God, I hope this Author will not deny to have been sometimes in the power of man: nay he seems to be of opinion, that it is in the power of all men still, yet he would not be thought to deny originall sinne. One thing yet remaines to be considered; he said to whom the promise of salvation is made, the performance of the condition, must be a part of Gods will, as well as the salvation promised: But of what will of God must this be a part? Of his will as it signifies his commandement? We grant it is; for he commands, saying, Repent and believe the Gospell; and by this commandement it is apparent, that it is the will of God, that it shall be the duty of every man, that hears this commande∣ment, to obey it. But will he have it a part of Gods will, to worke it effectually in all? And how I pray? Either by way of grace prevenient, or by way of grace subse∣quent? Not by way of grace prevenient, for then all that heare the Gospell, should believe and be saved; for to worke Faith effectually that way, is to worke the will unto Faith. As for the working of it by way of grace subsequent; this I have been late∣ly taught by an Arminian, to be no other than the working of it by way of con∣course, and that depends on the will of man: and we doe not deny, but that if any Reprobate will believe, God will concurre to the working of this beliefe; but so we say, (and no Arminian that I know will deny it) that if man will work any sinfull act, God will concurre to the working of it; in as much as 'tis generally held, that no acts of the creature, can be performed without Gods concurrence thereunto. Now how well, and how judicially this Author hath plaid his part in shewing the contra∣riety of our opinion to the Attributes of God, I am content the indifferent may judge.

Notes

• * 1.1

  L. 5. de nat. Dei cap. 2.
• * 1.2

  Bucer in cap. 8. ad Rom. q. de praedest.
• * 1.3

  2 Tim. 2. 10.
• * 1.4

  Rom. 9. 19.
• * 1.5

  Rom. 9. 18.
• * 1.6

  1 Tim. 2. 4:
• * 1.7

  Mar. 15. 16.
• * 1.8

  Mar. 16. 16.
• * 1.9

  Rom. 5. 12. Rom. 6. 22. Ephes. 2. 3.
• * 1.10

  Contra Julian Pelag. l. 5. c. 4.
• * 1.11

  Tertul. lib. cont. praxeam.
• * 1.12

  Heb. 12. 2.
• * 1.13

  v. 31.
• * 1.14

  2 Kings 20. 1. Ionah. 3. 4.
• * 1.15

  Genes. 22.
• * 1.16

  Mark. 16. 16.
• * 1.17

  Ro. 9. 18, 19.
• * 1.18

  Rom: 9. 21, 22, 23.
• * 1.19

  Mark. 16. 16.