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. VII.

BUt by this opinion the gifts of nature and grace have another end, either God doth not meane them unto those that perish, albeit they doe enjoy them; because they are mingled in the world with the elect, to whom only they are directed: or if he doe, he meaneth they shall have them, and by them be lifted up above the common rank of men, [ut lapsu graviore ruant] that their fall may be the greater: for how can God intend that those men should receive them or any good by any of them, whom he hath by an absolute decree cut off and rejected utterly from grace and glory. More particularly by, this doctrine,

1. Christ came not into the world to procure the Salvation of them that perish, because they were inevitably preordained to perish.

2. The word is not sent to them, or if it be, it is that they might slight it or contemne it and increase their damnation by the contempt of it; and so these inconveniences will arise;

1. That God is a meere deceiver of miserable men whom he calls to Salvation in the name of his * 1.1 Sonne, by the preaching of his word; because he fully intends to most men the contrary to that which he fairly pretends:

2. That Ministers are but false witnesses; because in their Ministry they offer Salvation conditi∣onally to many, who are determined to damnation absolutely:

3. The Ministry of the Word canot leave men inexcusable, for Reprobates may have this just plea: Lord, dost thou punish for not believing in thy Sonne, when thou didest call us to be∣lieve by the preaching of thy Word, thou didest decree to leave us (woefull men) in Adams sinne, to leave us neither power to believe, nor a Christ to believe in; how canst thou justly charge us with sinne, or encrease our punishment for not believing in him, whom thou didest resolve be∣fore the world was that we should never believe in. That Ministry gives men a faire excuse which is given to no other end than to leave them without excuse.

4. The Sacraments (by this opinion) signify nothing, seale up, conferre nothing to such as are not Saved, but are meere blankes and empty ordinances unto them not through the fault of men but by the primary and absolute will of God.

5. Lastly, other gifts bestowed upon men of what nature soever they be, are to the most that re∣ceive them in Gods absolute intention,

1. Unprofitable, such as shall never doe them good in reference to their finall condition.

2. Dangerous and hurtfull, given them not of love but extreame hatred, not that they might use them well and be Blessed in so doeing, but that they might use them ill, and by ill using of them procure unto themselves the greater damnation. God lifts them up (as the Divell did Christ) to the pinacle of the Temple that they might fall, and loades them with knowledge and other goodly indowments that with the weight of them, he might sink them into Hell, and so by good consequence Gods chiefest gifts are intended, and laid as snares to entrap mens Soules. Men that have them have little cause to be proud of them, (for they are the more unhappy be∣cause they have them) or small reason to be thankfull for them, or to love the giver of them, but to hate rather, because they are but giftlesse gifts, no better than an usurers bounty, Jaells courtesie Souls bestowing Michal to David, or a bayte for a proud fish which he swallowes with an hooke to boore.

TWISSE Consideration.

VVEE have hitherto received a poore and hungry discourse, but now in the accommodation of it he thunders & lightneth, as his manner is, both the Master and the Disciple would have it in their owne power to make themselves elect, otherwise it seemes they have little comfort, and therefore they discharge a great noise of thunder against our Doctrine of reprobati∣on: as if they would awe God to give them liberty to elect themselves, otherwise they will powder his absolutenesse, in taking upon him to Reprobate whom he list. Me thinkes these Arminians talke in the spirit of Dr Story, as if they would scould us out of our faith, I will not say God out of his Throne; but he is able to plead his

own, we are unworthy to plead for him, yet thus farre he is pleased to honour us, as to admit us to plead for him, like as he is the God that pleades the cause of his peo∣ple: I have shewed how absurdly this Author makes the salvation of reprobates to be intended by God, which yet in the issue is but after a conditionall manner, which is no more to intend their salvation, then their condemnation: well let us see the quality of these absurdities he fastens upon us. The first is, that God doth not meane the gifts of nature and grace unto those that perish: where to I answer, That as touch∣ing the gifts of nature, there is no colour for this, for they (as the Author sets them downe) are these, creation, sustentation, preservation, health, beauty, wisdome; now let any sober man consider whether it be possible, that it should not be Gods meaning for as many as doe enjoy them, to enjoy them. As for the gifts of grace, these he divides into graces purchasing Salvation, and graces applying Salvation, after it is purchased: the grace purchasing Salvation is Christ; now we say that Salvation is purchased, to be conferred upon every man of ripe yeares conditionall only, namly, in case he believes, and on all that doe believe; for our Saviour hath said that whoso∣ever believes shall be saved, whosoever believes not shall be damned: as for the purchasing the grace of faith, that we say is so purchased to be conferred absolutly and not upon condition of any worke for that is manifest Pelagianisme, and therefore Christ dyed not to procure that for all, for then all should believe de facto, & be saved: therefore we say, he dyed to procure this only for his elect. But the Arminians doe now openly professe to the world. that Christ merited not faith and regeneration for any: so that God meant not, that Christ should be given to any for the purchasing of faith for him. So that herein certainly they are more to blame than we, by this Authors rules. As for the graces of applying Salvation, these are the Ministry of the word and Sacraments, the long suffering of God, the illumination of mens understandings, the plantation of many exellent vertues in their hearts. I will answer particularly concerning thē all, leaving those many more which he conceales, to his owne enjoying the contemplation of them. And first as touching the Ministry of the Word and Sacraments, we willingly professe, that we find no monument of the Americans enjoying of them before the discovery of that westerne world by Columbus Vesputius, and Magellan, no nor to this day in the terra incognita Australi, whereof relation is made by Ferdenando de Quir: but herein I con∣fesse the Arminians goe beyond us in there spirituall discoveries; for, by the Catop∣tricke glasse of their owne fancy, they tell us, that though Christ hath not been preached amongst them by man, yet it may be he hath been preacht amongst them by Angells, and deliver it for certaine, that having universall grace given them, if they use that well; as many as use it well shall have the Gospell preached unto them, if not by men yet by Angells: but as for the administration of the Sacraments by. Angells also they have discovered nothing unto us hitherunto that I know. And as for Gods patience, undoubtedly they enjoy it as much as we, if they be as long lived as we. And I know nothing to the contrary as touching illumination naturall; that I doubt is not meant to be comprehended under the graces, aplying Salvation pur∣chased by Christ, yet why not as well as fortitude, liberality, temperance, humili∣ty, chastity, and truly herein I doe not find them any whit inferiour unto Christians, in some they went beyond us apparently; if we goe beyond them in any thing, I for my part take it to be in gace rather than nature. As for illumination spirituall, hu∣humane I know none they had, and as for Angelicall Revelation that is a dish of Lettice for Arminian lippes; I want faith to give me any stomach to it: I come to those exellent vertues which this Author pretendes to have been planted in their hearts; had he spared faith and repentance I could willingly have acknow∣ledged the rest amongst heathens, and that according to Gods meaning; but what soever and in whome soever they are found, he thinks too hardly of us, when he saith, that God according to our opinion, doth not meane them to those that enjoy them: and if he doth meane them unto such, surely they are directed unto them: how is it possible it should be otherwise, especially as touching vertues, yea and the Ministry of the Word also, for he comman∣ded them to Preach the Gospell to every creature, to wit, where they came: only we willingly confesse, then he doth not meane any of those shall bring any of them that perish unto Salvation. Secondly, as touching the lifting up of them up a bove the common ranke of men by these giftes, heare is a miserable confused discourse, so many things being put together, to make up one tearme in a proposition;

but it is beneficiall to some to fish in troubled waters, and if my answer savour of the like confusion it is nothing strange, for he that walkes in the Sunne, must needs be co∣loured. But I think I may say, looke what gifts men have, caeteris paribus, they are above the ranke of those that have them not, but that they are given ut lapsu graviore cadant, That their fall may be the greater, This deserves to be particularly considered. First, in generall, I say whosoever doth by occasion of those gifts here spoken of, fall the more grievously (which in many particulars is a mystery to me, to the consideration whereof I purpose to descend in the next place) God did both intend that such a fall of theirs should come to passe by his permission, and that upon such an occasion: for even they that stumble at Gods word through disobedience, and expressely said by Peter to be ordained thereunto, thus I look out for a ground for that I deliver, giving leave to the adversaries of Gods truth to roave at pleasure in the pouring forth of their impious dictates: but come we to the particulars, & first as touching the gifts of nature, I confes as touching the first of them (creation) that if that had not been, he had never fallen, but neverthelesse when God resolved to create, he resolved to create all things for him∣selfe, Even the wicked against the day of evill, and if I erre in that I have an honourable Prophet to be my companion, even Solomon himselfe. As for preservation and susten∣tation, * 1.2 I willingly confesse that if Judas had perished before he had been admitted into Christs service, his damnation had been the more easy: and God electing him ad prodendum sanguinem (if I may be so bold as to speak in Austins language) did determine that his sinne by Gods permission should be the more grievous, by occasion of his ad∣vancement into the number of Christs disciples. As for health, strength, beauty, wis∣dome, I see no reason why they should promote any mans damnation, but that a foole, or an ill-favoured, or a weake, or a sickly person, may be as great a sinner as the wise man, or beautifull, or strong, or healthy. How, because Christ died for the salvation of as many as doe believe, which we all hold, or dyed to procure faith & regeneration for none (as the Arminians hold) any man is promoted to a greater measure of sinne thereby, is a mistery to me. As touching the ministry of the word, Saint Peter speakes plainly of some, that it had been better for them they had never known the way of right ousnesse, than after they have known it, to depart from the holy Commandement given to them, he saith not this of all, & Austin professeth of some Reprobates, that by the Gospell they are called Ut proficiant ad exteriorem vitae emendationem quo mitius puniantur. As for the patience of God S. Paul professeth plainly, that some after the hardnesse of their hearts which cannot repent, de∣spising the patience and long suffering of God, and therein his goodnesse leading them to repentance, doe * 1.3 thereby treasure up wrath against the day of wrath, and Reprobation of the just judgement of God. And I should think that even this God intended should come to passe by his permissi∣on, otherwise he would have given them repentance, or shortned their daies, for give me leave to say with Austin, Quantamlibet prebuerit patientiam, nisi Deus dederit, quis agat pae∣nitentiam. Contra Julian. Pelag. l. 5. c. 4. As for knowledge, that doth cleerely take away excuse, grounded upon pretence of ignorance, and like as our Saviour said to his Dis∣ciples Ioh. 13. If you know these things happy are yee if you doe them: So likewise the more men know good things, the more unhappy are they, if they doe them not: yet it is not necessary that knowledge should aggravate the damnation of the Reprobate, as in case they doe thereby, proficere ad exteriorem vitae emendationem, for in this case sure∣ly, mititus punientur, but if they doe grow worse by occasion of their knowledge, we spare not to professe that God intended this should come to passe by his permission, why not as well as the crucifying of the Sonne of God? Act. 4. 28. As for the vertues in the last place, which here are pretended also to be given to worke for their harme, and among them faith and repentance, we are so farre from affirming, that they are given for the harme of them that perish, that we to the contrary maintaine, that they are given to none but Gods elect, and to bring them unto salvation, Acts 13. 48. As many believed as were ordained to eternall life. And faith is called the faith of the elect. Tit. 1. 1. and Acts 11. 18. Then hath God also unto the Gentiles given repentance unto life. * 1.4 Marke it well, not unto death, but unto life: And Austin long agoe hath pro∣fessed, that of those who are not predestinated, God brings not one unto wholsome and spirituall repentance, whereby a man is reconciled unto God in Christ. Know∣ledge is here shufled in among the rest of these vertues, as if that were not all one with the illumination of the mind, at least most deservedly to be ranged with it. As for other vertues here mentioned, as fortitude, liberality, temperance, humility, chasti∣ty, where these vertues are bestowed after a naturall manner (for no other∣wise,

nor in any gracious manner, are they found in Reprobates, as I suppose, ready to be called at any time to an account upon that poynt, and to manifest six maine differences between the morall vertues of heathen men, and the same vertues (in name, and as touching the substance of the acts, wrought by them in Christians) I should think they are rather given for their good that enjoy them, than for their harme, namely, Ut profici ant ad exteriorem vitae emendationem, quo mitius puniantur. All the harme that may come by them, that I can devise for the present, is to grow proud of them: and I willingly professe, that nothing makes a greater separation from God then pride, and it may be, Moralists fret at this, that their Morality is no bet∣ter esteemed of. But what thinke you? May a man be proud of humility, for that is one of the excellent vertues here specified; why not, of the naturall humility which is in them? As Sir Philip Sidney observes in his defence of Poetry, that Philosophers write Bookes against vaine-glory, whereunto neverthelesse they set their names. So they might write Books in commendation of humility, and thereunto set their names also. Yet I am not truly of such an opinion, as to think, that God should give any of these vertues, to the end they should grow proud of them: for I doe not find it any way requisite to a proud man, that he should be vertuous: for in my judgement, pride is a very humble vice, and disdaines not to dwell in the hearts of the meanest. Plato could discerne it through Antisthenes his patcht coate: and when Diogenes trod under foot Platoes hangings, saying, I tread under my foot Platoes pride: it is observed that he did this majori festu, with greater pride: And as one sometimes said, a man may be as proud of a Cloakebagge which he carrieth behind him, as Cardinall Campeius was of his Sumpter-horse, that followed after him; and yet that pride of his, might be of no better then of Brick-bats when all was known, what shew soever it made unto the people. And men of generous minds, and parts, and meanes answerable, are many times found, through the grace of God, more truly humble, than many a base fellow, that hath nothing to be made reckoning of but his own conceit. As the fly sitting upon the Cart wheele in a dry Summer, said, see what a dust I make. Saint Pauls righteousnesse which he speakes of, Phil. 3. I take to be better than the vertue of any Philosopher, which yet he accounted but dung, that he might winne Christ. But by the way I observe how liberall these men are, in acknowledging the gifts of God in grosse, which they will be found utterly to de∣ny if they be examined upon them in particular. As for example, Morall vertues (we commonly say) are Habitus acquisiti, acquisite habits, and that by frequen∣tation of consimilar acts, whereupon the habit ariseth naturally: Now doe these men maintaine that God is the Author of these acts, otherwise than by concourse, working in them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 velle & facere modò velint? I can shew it under the hands of some of them in expresse termes. Now I pray you, is not God the Author of eve∣ry evill act after this manner, as well as of any good, by their own confession? for they grant that God concurres to every sinnefull act, & works 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 velle and facere thereof also, modò homines velint. Who then is so simple as not to observe, that they make God the Author of vertues after no other manner, than they make him the Author of vi∣ces: Yet they are content to talke liberally of the gifts of God, only to cheat the simple; I meane as many as are not acquainted with their juggling: as for us wee maintaine, that God determines the will, not only to the substance of a good act by determination naturall, but also to the goodnesse of it by determination supernatural: as for example, no vertuous act is truly good, but as it is performed out of the love of God, but what love? Out of such a love of God, as is joyned with the contempt of himselfe (judge you whether such a love may be performed by power of nature) and this amor us{que} ad contemptum sui, Gerson makes to be the character of the child of God: like as amor sui us{que} ad contemptum Dei, he make the character of a child of the Devill. But to draw to an end of this confused discourse, wherein are clapt together gifts of nature, seaven whereof are reckoned up as creation, sustentation, preservation, health, strength, beauty and wisdome; and gifts of grace, & that either purchasing salvation as Christ, or applying salvation, which are of foure forts. 1. The Ministry of the word & Sacra∣ments, 2. Gods patience, 3. Illumination of the mind, 4. The plantation of many ex∣cellent vertues, eight whereof are particulated, as 1. knowledge, 2. faith, 3. repentance, 4. fortitude, 5. liberality, 6. temperance, 7. humility, 8. chastity, (which by this time I have gotten by heart ere I am aware, I am so beaten to it, through a tedious dis∣course) of all which hand over head, it is affirmed that either God meanes them not to

them that enjoy them, but as they are mingled with the elect, which hath no colour as I can perceive, save of the Ministry of the Word & Sacraments, for is it sober to im∣pute to any, to say that creation, or preservation, or health, strength, beauty, wis∣dome, or Christ himselfe, or Gods patience, or illumination of mind, or the vertues he speakes of; as knowledge, faith, repentance, fortitude, liberality, temperance, hu∣mility, chastity, are not given to any, but as they are mingled among the elect? Or that they are given for their hurt: touching this last I answere in briefe, that it is a very absurd thing to say, that God gives any of these gifts to man to this end, that they may by occasion be hurt by them: but God both gives them, and (in case they prove an occasion of harme, of sinne unto them) he permits them through occasion from them to sinne, and therein to presevere (as touching Reprobates) to damne them for their sinnes, to the manifestation of his own glory, in the way of justice vindica∣tive: as also hereby, the more To declare the riches of his glory upon the vessells of mercy which he hath prepared unto glory. Rom. 9. 23. When they shall find, that had not God put a gra∣cious and mercifull difference between them and others, Christ had been a rock of offence, as well unto them as unto others: the Gospell had been a savour of death un∣to death to them, as well as others. All other gifts which God hath bestowed upon them, look in what sort they have been an occasion of falling unto others, so they might have been in like sort, an occasion of falling unto them also: for it is as true as * 1.5 the word of God is true, that the Gospell is a savour of death unto death to some: and that Christ was set up as well for the falling of some, as for the rising of others: yea a rock to fall upon to both the houses of Israell, and as a snare, and as a net to the Inhabitants of * 1.6 Jerusalem, and many among them shall stumble and shall fall, and shall be broken, and shall be sna∣red, and shall be taken. And that as many as stumble at the word, and are disobedient, they were there∣unto ordained. And the holy Prophet wanted not faith when he delivered this execrati∣on, * 1.7 let their table be a snare before them, and their prosperity thir ruine. And how poorely this Author labours to charme the energy of these & such like passages, let the indifferent judge by that which is delivered. As for the last of an absolute decree, cutting off and rejecting some from grace and glory, I will end this with representing the sottish con∣dition of this Author, herein parbreaking his stomack, without all judgement and sobriety. First observe, how he claps together grace and glory, as if there were no difference in the manner of Gods cutting off from the one & from the other. (where∣as the manner of Gods cutting off from the one, as it is maintained by us, is such as impudency it selfe, hath not the face to lay any thing to our charge therein.) As for the manner of Gods cutting off from the other, as it is maintained by us, there is in∣deed such absolutenesse, as they maligne bitterly, but withall it is so cleerely set down in holy Scripture, that their hearts serve them not with open face to vent their spleen against it; and that is a chiefe reason of this Authors declining the other controversies, and keeping himselfe only to this, though I verily think, this hath proceeded from the counsell of his abettors: And for the same reason it is, that he claps togeather the cut∣ing off from grace and glory. But I will take leave to distinguish them, and answer distinctly to both a part, to make their madnesse and unreasonablenesse more appa∣rent. And first I will speake of Gods absolute decree of cutting off from glory. Now this is well known to be opposed to a decree conditionall, as in the end of the former Section this Author calls it, and useth it, as according to their own doctrine, in oppo∣sition to ours, but most indiscreetely and unlearnedly. This conditionall will of God is to be understood, quoad res volitas, as touching the things willed by God, so Vossius accommodates it in his History of the Pelagian Heresy, as before I have shewed, and makes it all one in effect with Gods antecedent will: and D. Iaokson in his Book of Di∣vine providence treating hereof, professeth in plaine termes, that the distinction of Voluntas antecedens and consequens, is to be understood, quoad res volitas, as touching the things willed. Now the thing willed here, is the cutting off from glory: now this Author togeather with his instructer, will have the will of God concerning this, to be conditionall, to wit, that it is Gods will, that no man shall be cut off from glory, but for sinne, now we say so too, and professe, that like as God hath not ordained that any shall be damned, but for finall perseverance in sinne: so likewise God hath not ordained that any man shall be cut off from glory, but for finall perseverance in sinne. But whereas the Remonstrants maintained, that there is no other decree of Reprobation but this, and so likewise on the other side, that there is no decree of Predestination, but such as is properly opposite hereunto, namely this, That the decree

by which God hath purposed in Christ, and for Christ, to save those that believe and repent to the end, is the whole and entire decree of Predestination unto salvation. On this poynt the Contra-Remonstrants opposed them: and accordingly our Brit∣taine Divines, make this the first erroneous opinion, which they reject up∣on the first Article as touching election. And likewise as touching Reprobation, the first erroneous opinion which they reject, is this, That the decree by which God from all eternity, and that irrevocably, hath purposed out of lapsed mankind to leave none, but the impeni∣tent and incredulous in sinne, and under the wrath of God, as being aliens from Christ, is the whole and entire decree of reprobation. This I say is the first erroneous opinion which our Brit∣taine Divines reject: which this Author takes no notice of, but most unlearnedly discovers, that he understands not the state of the question. Secondly, Now I come to Gods absolute decree of cutting off from grace, this we willingly confesse, is meerely absolute and unconditionall quoad res volitas, as touching the things willed by God; for the things willed by God herein, are the denyall of mercy, and grace, to regenerate some; the denyall of the grace of faith and repentance, concerning which the Apostle professeth, that God proceeds herein, meerely according to the good plea∣sure of his will, Rom. 9. 18. He hath mercy on whom he will, and whom he will he hardneth. Rom. 11. 30. Even as they in times past have not believed God, yet have now obtained mercy through their unbeliefe. Where to obtaine mercy, in the Apostles language, is plainely as much as to believe. Austin in many places justifies this, Epist. 105. ad Sixtum. 〈◊〉〈◊〉 ille credat, ille non credat, cum ambo idem audiunt: etsi miraculum in eorum conspectu fiat, am∣bo idem vident, altitudo est divitiarum sapientiae & scientiae Dei: cujus inscrutabilia sunt judici•• & apud quem non est iniquitas: dum cujus vult miseretur, & quem vult indurat. And neere the end, Audiat haec & non contemnat, quod si contempserit, ut contemneret inveniat se obduratum. Enchirid. 98. Quis porro tam impie desipiat ut dicat, Deum malas hominum voluntates quas volu∣erit, quando voluerit, ubi voluerit, in bonum non posse convertere? Sed cum facit pre misericordia fa∣cit: cum autem non facit per judicium non facit, quoniam cujus vult miseretur, & quem vult ob∣durat: Here misereri eujus vult, is voluntates hominum quas vult in bonum convertere. See lib. 1. De grat. Christi, contra Pelag. & Caelest. cap. 46. He cites this saying out of Ambrose. Sed Deus quem dignatur vocat, & quem vult religiosum fecit. And thereupon breakes out into this exclamation. O sensum hominis Dei ex ipso fonte gratiae Dei haustum, videte si non Propheti∣cum illud est, miserebor cujus misertus ero: & Apostolicum illud non volentis ne{que} currentis sed mi∣serentis Dei: quia ut dicit etiam nostrorum temporum homo ejus quem dignatur vocat, & quem vult religiosum facit. Here Misereri, Rom. 9. 18. is all one with Vocare, & Religiosum facere. And lib. 1. ad Simplician: cap. 2. Unde datur intelligi, quod infra utrum{que} posuit, ergo cujus vult mise∣retur, & quem vult indurat, ita sententiae superiori potest congruere, ut obduratio Dei sit nolle mise∣reri, ut non ab illo irrogetur aliquid quo sit homo deterior, sed tantum quo sit melior non erogetur: quod si fit nulla distinctione meritorum, quis non erumpat in eam vocem quam sibi objecit Apostolus, dicis ita{que} mihi, quid adhuc conqueritur, nam voluntati ejus quis resistit: conqueritur enim Deus saepe de hominibus sicut per innumerabiles apparet scripturarum locos, quod nolint credere & recte vivere. So that the meliority of man, which God workes sine meritorum distinctione, doth by Austins judgement consist in recte vivendo & recte credendo, now here is the proper field of Scholasticall combate betwixt us. Ecce Rhodus, ecce Saltus, let them try their strength to the uttermost, to prove that the reason why God regenerates one, and not another, why God bestowes faith and repentance upon one, and not on another, is because man hath disposed himselfe by some good worke performed by him, which another hath not: and when they have proved this, then will we truly confesse, that Pelagia∣nismus est vere Christianismus, not Semi-Pelagianismus only, as it was sometimes objected to Arminius. But proceed we to the particulars following, for by this Doctrine of Gods absolute decree in opposition to their conditionall decree, this Author saith;

1. Christ came not into the World to procure the salvation of them that perish. I answere, That look in what sort he came into the World, to procure the salvation of them that perish by their Doctrine, after the same sort he came to procure their salvation by our Doctrine. For as it is their Doctrine, that God decreed that for Christs sake, sal∣vation should redound to all that believe, so is this our Doctrine also: but we deny that this is the whole decree of predestination. We farther say, that God purposed to bestow Faith on some, and not on others, and accordingly to send Christ to merit faith and regeneration for them, which the Remonstrants in the Censura Censurae, doe now a daies utterly deny; and if this Author, together with his instructer, think that

Christ was sent to merit faith and regeneration for all, then either absolutely or con∣ditionally; if absolutely, then all must believe de facto, and be regenerated; if condi∣tionally, then let them discover unto us this condition, and avoyd direct Pelagia∣nisme if they can. 2. Indeed we think the word is not sent to all that perish, we find it by manifest experience: in reference to Ministry humane, and if they have so stre∣nuously rubd their own foreheads, as to faine out of their own heads a Ministry An∣gelicall, let them not expect that we should take their forgeries for Oracles Divine. 3. It is not true, that where it is sent among them that perish, 'tis sent only that they should slight it, it may be sent as well, ut proficiant ad exteriorem vitae emendationem quo mitius puniantur: as for those that doe slight it, and stumble at it, being disobedient, Saint Peter plainly saith, that hereunto they were ordained. Let them therefore cry downe Peter first, and then we will take it in good part, to be cryed downe also. And if God sent his Sonne into the World to be crucified by some; why might not he as well send the Preaching of Christ into the World, to be slighted and despised by others: and Saint Paul hath professed, that the Preachers of it, are unto God a sweet savour in Christ, even in them that perish: Yet we say not that this is the end why God sends it to any: But we say God both sends it, and permits many to slight it, and to persevere in the contempt of it, that he may manifest his glory in their just condem∣nation, and declare thereby also the riches of his glory on the vessells of mercy, whom he hath prepared unto glory, by making it appeare, what a mercifull diffe∣rence God hath put between them, and others. To the particulars subordinate here∣unto, I answer distinctly thus.

1. God deceives none in calling them to Salvation, in the name of his Sonne, by the preaching of his Word, any more by our Doctrine, than by the Doctrine of this Author: for as he maintaines that God intends Salvation to all men, no otherwise than in case they believe, so doe we; and as we maintaine that God doth fully intend to most the contrary, but no otherwise than in case they believe not, so doth he: only as touching the obtaining of faith and regeneration, here is the difference be∣tween us: we maintaine with Saint Paul, that God hath mercy on whom he will, in bestowing the grace of faith and regeneration, and hardeneth whom he will by denying of it; soe doth not he: and accordingly we say, Christ merited faith and regeneration for his elect. But the Remonstrants openly professe that he merited faith and regeneration for none at all. Hereby let the indifferent judge which of us makes God the greatest deceiver they or we. And the truth is, this Author nor his instructer, are willing to discover themselves in this poynt, for feare least nothing should save them from breaking their necks, but to be received upon the featherbed of Pelagianisme: so fearfull a precipice is likely there to meet with them; at the margent of this, there stands a wild quotation thus, Suffrag: Britaine, p. 43. as if the Author was loath his meaning should be found: or it may be in transcribing the coppy sent him he did mistake. But the Article upon which these Theses are dilivered he utterly leaves out, like as in his former quotation of the sufferages. But after much searching I guesse I find that which he refers unto on the 3. Article, 3. Position, which is pag: 166. in Synod. Dordare: and in the English sufferages of our Divines of Great Britaine, the position is this, whome God doth thus prepare by his Spirit (as was signifyed in the former position) through the meanes of the word, those doth he truly and seri∣ously invite and call to faith and conversion. I make no question but whatsoever God doth, he doth truly and seriously: And as for that sancta simulatio which this Author for∣merly upbraided our Divines with, for attributing it unto God, I have formerly dis∣covered the false nature of that aspertion, though he thought to walke in the clouds, that his jugling might not be discovered. The explicatiō of the position is added thus, By the nature of the benefit offered, and by the evident word of God we must judge of those helpes of graces which are bestowed on men, and not by the abuse of them. Therefore when the Gospell of its' owne nature calls men unto repentance and Salvation, when the incitements and Divine graces tend the same way, wee must not thinke any thing is done fainedly by God; this is proved too. All these I willingly acknowledge neither doe I know any of our Divines that deny it; and more particularly I am willing to particulate wherein I take it to consist. God hereby doth signify that as many as believe shall be Saved: and so I say he doth seriously intend as much; as likewise, that none shall be saved without faith; likewise God doth signify, that he is well pleased, with faith and conversion, in whomsoever he finds it, and herein he deales most truly and seriously, likewise here∣by

he signifies his own will to make it their duty to believe, which also is most true and serious. But none of all these I know full well, will satisfy these with whom wee deale; unlesse we acknowledge, that God hath a kind of velleity also, both of their conversion and salvation; but let them shew me any passage out of these Suffra∣ges where this is acknowledged. They adde, If God should not seriously invite all whom he vouchsafeth this gift of his Word and spirite, to a serious conversion, surely both God should deceive many whom he calls in his Sonnes name, and the messengers of the Evangelicall promise might be accused of falsewitnesse, and those which being called to conversion, doe neglect to obey, might be more excusable. All this I willingly grant, neither doe I know any Divine of ours that de∣nyes it, according to the three particulars formerly specifyed, wherein I desired to ex∣plicate the truth and seriousnesse of all this, though those worthy Divines of ours goe not so farre. As for their last clause which is this, For that calling by the Word and spirit cannot be thought to leave men unexcusable, which is only exhibited to this end, to make them unexcusable. I willingly confesse I doe not sufficiently understand them in this. For albeit I have already particulated divers things werein the seriousnesse of this Divine invitation doth consist, (neither doe I find any end of this Divine invitation mentio∣ned at all by these our Divines, whom from my heart I honour for their just desert;) yet to me it seemes most cleare, that Revelation doth so necessarily take away excuse, upon pretence of ignorance, and admonition, and invitation, as necessarily takes away excuse, upon pretence of not being admonished and invited, that if God did invite them to no other end than this, namely to take away these excuses, surely these excuses were clearly taken away, and consequently so farre they should prove un∣excusable: But I guesse they take the denomination of inexcusable, not according to the signification formall as it signifyes bereaved of excuse: but rather according to the signification materiall, connotated thereby which is faultinesse, and in this sence I confesse, it is ordinarily taken togeither with the condition of being without ex∣cuse, and thus & in this sense I willingly subscribe unto them, and therewithall shew what I take to be their meaning, namely this, that if God, making shew that if they believe he will accept them, and that they shall be Saved, did not indeed meane that he would in that case accept and save them, then there were no reason why they should be accounted faulty and condemned for their not believing. Thus in a desire exactly to conforme my selfe to the judgement of these worthyes of our Church, made choyse of by our Soveraign to be sent in so Honourable an Embassage, to countenance that famous Synod of the most reformed Churches; I have made bold to interpret them, and to shew my concurrence with them, although I have not con∣sulted with any of them upon that poynt, which if I had; like enough I might have received better satisfaction: And I hope they will not disdaine that without con∣sulting them I have adventured thus to interpret them; and what doe I know whe∣ther their judgement may not prove to be the very same, and that in deed they had no other meaning.

2. My former answer will serve for this, Gods Ministers doe offer Salvation conditionally, to wit, upon condition of faith, neither, are any ordained to be con∣demned, but in case of infidelity: yet I see the cunning carriage of this Authors in∣structer, for he would faine fly from the absolutenesse, or conditionality of Gods de∣cree, as touching the things willed quoad res volitas, unto the absolutenesse or condi∣tionality of it: quoad actum volentis, as touching the act of willing, although both Uossius practise, and this Authors also in expressing his owne meaning of Gods con∣ditionall will, and Doctor Jacksons profession is to the contrary: namely that it is to be taken quoad res volitas only, and not quoad actum volentis: but withall we teach, that Gods Ministers doe not only teach upon what tearmes on mans part, God will either bestow salvation, or inflict damnation: but also they teach that upon no tearmes on our parts, but meerely according to the good pleasure of his own will, doth God shew mercy unto some, bestowing faith and repentance upon them, and by denying the same grace harden others, and they are the true witnesses of God, equally in both.

3. Neither is there any iust excuse hereby left to Reprobates, yet I confesse, this were a very plausible pretence, if we had no Oracles of God at all to be the rule of our faith, concerning God, and his providence: but as we have, so we faile not therein, of a direct answer hereunto, Rom. 9. For after the Apostle had professed, That God hath mercy on whom he will, and whom he will he hardneth: v. 18. Forthwith he

brings in this ojection upon the stage v. 19. Thou wilt say then, why doth he yet complaine? for who hath resisted his will? And both Bellarmine and Arminians confesse, that where obduration hath place, there is no power of obedience: And the Apostle himselfe implyes no lesse in that place. Now what doth the Apostle answer hereunto but this v. 20. O man who art thou, which disputest with God? shall the thing formed say to him that for∣med it why hast thou formed me thus? 21. Hath not the Potter power over the clay of the same lumpe to make one vessell to honour and another to dishonour? as much as to say, if God be acknowledged to be our Creatour, we must give him leave to doe what he will with his creature, for doth not every creature doe what he will with the worke of his hand? Every tradesman in his trade takes as much liberty to doe with the work∣manship of his hands, as this comes to. And Medina hath not spared to professe, and that tanquam ex concordi omnium Theologorum sententiâ: that if God should inflict the very paines of Hell upon an innocent creature; he shall doe no unjust act, though herein he should not carry himselfe as Judex, Judge, but as Dominus vitae & mortis as Lord of life amd Death. And we all know what power God giveth us over in∣feriour creatures, to strangle some, to cut the throats of others, to knocke downe others, not with reference to the moderation of their paine, but only to the whol∣some condition of their flesh unto us. And we know what power God executed upon his own deare Sonne to break him for our iniquityes, on him to lay the cha∣stisement of our peace, that so by his stripes we might be healed. But let that passe, let us try another way that may be answered unto this. Suppose not one shall be con∣demned for want of faith, but only left to be judged by the covenant of workes, who seeth not but that the same plea hath place here as well as in the former case, and God may be as well chalenged for injustice, in condemning men for breach of the law, who have no power to keepe the law? And who sees not how ready this Author is to justifye this plea, and consequently acknowledge that every man hath power to keepe the law; and so to bring us back againe to the covenant of works, or to confound the covenant of grace with the covenant of works: which in∣deed is their course throughout. For they maintaine that every man hath universall grace for the enlivening of their wills, whereby they are inabled to will any spiri∣tuall good whereto they shall be excited, and who doubts but obedience to the law, and that in all perfection, is a spirituall good: againe they maintaine that they can believe if they will, and so accordingly doe any good thing that they will: and in∣deed were not the will in fault, I know no naturall power defective in the perfor∣mance of any good, that a man hath a will unto: this I can shew under the hands of one of them, in a manuscript sent unto me. And I have good reason to conceive there are more hands in it than one. Thirdly consider, dost thou complaine thou hadst no power to believe, but I pray thee tell me, hast thou any will to believe? If thou neither hast, nor ever hadst any will to believe, what a shamefull and unreasonable thing is it to complaine that thou hast no power to believe? Saint Paul had a most gratious will, but he found in himselfe no power to doe that he would, but what is * 1.8 the issue of this complaint? To fly to the face of God? Nothing lesse! but to con∣fesse his own wretchednesse, and flee unto God in this manner, who shall deliver me from the body of this death? And receiving a gracious answer concerning this, concludes with * 1.9 thankes, I thank my God through my Lord Jesus Christ: if I have a will to believe, to re∣pent, I have no cause to complaine, but to runne rather unto God with thankes for this, and pray him to give that power, which I find wanting in me. And indeed (as I may adde in the fourth place) this impotency of believing, and infidelity, the fruit of naturall corruption common to all, is meerely a morall impotency, and the very ground of it is, the corruption of the will: therefore men cannot believe, can∣not repent, cannot doe any thing pleasing unto God, because they will not, they have no delight therein; but all their delight is carnall, sensuall, and because they are in the * 1.10 flesh they ••annot please God: and because of the hardnesse of their hearts they cannot re∣pent, sinne is to them as a sweet morsell unto an Epicure, which he rolleth under his tongue. Fiftly, dost thou blaspheame God, because of Leprous Parents, thou art begot and conceived, and borne a leprous child? What impudency then is it in thee, to challenge him for injustice, in that the spirituall leprosy of thy first Parents, is pro∣pagated to thy soule. Lastly, if thou renouncest the Gospell, what reason hast thou to complaine of want of power to embrace it, so farre as not to renounce it? hast thou not as much power to believe, as Simon Magus had? as many a prophane person

and hipocrite hath, that is, bred and brought up in the Church of God? Hadst thou gone so farre as they, and performed submission unto the Gospell, by profes∣ing it, surely thou shouldest never be brought to condemnation for not professing of it, but rather for not walking according to the rule of it; which thou promisedst when first thou gavest thy name to Christ. I come to the third.

3. Look what the Word promiseth, that doe the Sacraments scale: the word promiseth Justification & Salvation to all that beleive, the same doth the Sacraments seal. As Circumsion Rom. 4. 5. Is said to be the seale of the Rightiousnes of faith so is Baptisme: it did in our Saviours dayes and in the dayes of his Apostles seale to the believer, and penitent Person the assurance of the forgivenesse of their sinnes; over and above Baptisme is the Sacrament of our birth in Christ, and the Lords Supper of our growth in Christ, each an outward and visible signe of an inward & invisible grace. But what is the grace were of the Sacrament is a signe? Is it a power to doe good if a man will? Call you that grace which is not so much as goodnesse, for certainly goodnesse consists not in a power to doe good if a man will, but in a definite inclina∣tion of the will it selfe, to delight in that which is good, and to be prone to doe it. But this grace whereof Baptisme is a signe, is suo tempore conferenda, like as Circumcision was, even to those Jewes who yet were not regenerated, untill they were partakers of the Gospell. Jam. 1. 18. Of his own will hath he begotten us by the word of truth. Writing unto the twelve tribes of the Jewes. And it is very strange to me, that regeneration should so many years goe before vocation. But this opposite Doctrine, and the seal∣ing of a blanke is nothing strange to me: I was acquainted with it twenty yeares agoe, and I seeme plainly to discerne the chimney from whence all the smoake comes.

4. As for other gifts bestowed on the Reprobates.

1. We willingly confesse they shall never bring them to salvation, be they as great as those who were bestowed on Aristotle, Plato, Aristides, Sophocles, and the most learned morall and wise men of the World, that never were acquainted with the my∣stery of Godlinesse: it was wont to be received generally for a truth, that Extra Ec∣clesiam non est satus; But Arminians take liberty to coyne new Articles of our Creed.

2. But yet they may doe them good, hereby they may Proficere ad exteriorem vitae emendationem quo mitius puniantur. For certainly it shall be easier in the day of udge∣ment, for Cicero then for Cattline, for Augustus than for Tiberius, for Trajan than for Heliogabalus.

3. And therefore it is certainly false that they are hurtfull, and that they pro∣ceed out of extreme hatred. And as for love, the Scripture teacheth us that Jacob was loved of God, and Esau hated, each before they were borne. Such is the condi∣tion of all the elect as Jacob, of all the Reprobates as Esau; and in Thomas Aquinas his judgement, Non velle alicui vitam aeternam est ipsum odisse. Knowledge I confesse of the mysteries of Godlinesse, where life and conversation is not answerable, doth encrease mens condemnation: neither is God bound to change the corrupt heart of any man: if they are workers of iniquity Christ will not know them at the great day, though they have Prophesyed in his name, and in his name cast out Devills; neither was it e∣ver heard of, that the graces of edification, and graces of sanctification must goe to∣gether, and that God in giving the one, is bound to give the other. As for being proud of them, pride for ought I know, requires no other causes but domesticall corruption: but he that acknowledgeth God to be the giver of any gift, and hath an heart to be thankfull for it, I make no doubt but he hath more grace than of edifi∣cation only: certainly the gifts they have, sinke them not to hell, but their corrupt heart in abusing them. And hath a man no cause to be thankfull unto God for one gift, unlesse he will adde another? The Gentiles are charged for unthankfulnesse Rom. 1. But it seems by this Authors Divinity, it was without cause, unlesse we will with this Author say, they all had sufficiency of meanes without, and power within to bring them to salvation: and what had Israell more? Or the elect of God more in any age? True, for according to the Arminian tenet, an elect hath no more cause to be thankfull to God for any converting grace, than a Reprobate. In a word, what good act wrought in the heart of man, whether of faith or of repentance, or any kind of obedience, hath man cause to be thankfull to God for, when God workes it in him no otherwise than modó homo velit, and so they confesse he workes every sinfull

act? Have they not in this case more cause to thank themselves than to thank God? And unlesse we concurre with them in so shamelesse, unchristian, gracelesse, and senselesse an opinion, and in effect, if God converts the heart of man according to the meere pleasure of his will, and hardeneth others: all the gifts that he bestowes on man, are censured by this audacious censurer, as Sauls bestowing Michal on David, Ja∣ells courtesy, and usurers bounty, &c. or a baite for a poore fish, as if God needed any such course to permit him to sinne in what kind or degree soever, to expose him to any de∣gree of condemnation; or as if the Creator hath not power to doe what he will with his creature, any more than an Usurer hath over his poore brother, or Saul over Da∣vid, or the like. Thus the consideration of his third reason I have brought to an end. I come to the Fourth.

Notes

• * 1.1

  Suffrag. Erit∣taine. p. 43.
• * 1.2

  Prov. 16. 4.
• * 1.3

  Rom. 2. 5.
• * 1.4

  Contra Juli. Pelag. l. 5. cap. 4.
• * 1.5

  2 Cor. 1. 15, 16.
• * 1.6

  Luke. 2. 34. Isai. 8. 18.
• * 1.7

  1 Peter. 1. 8. Psal. 69. 22.
• * 1.8

  Rom. 7. 18, 19.
• * 1.9

  24. 25.
• * 1.10

  Rom. 8.