TWISSE Consideration.

HEre we have a roaving discourse: I must pick out of it what I can, to draw it up to some sense of argument: the ground of all the pith and substance of it, is two places in the Acts, and two passages out of Prosper. The first out of Acts 14. 16, 17. God in times past suffered all the Gentiles to walke in their own waies; neverthelesse he left not himselfe without witnesse, in that he did good, and gave us raine from hea∣ven, and fruitfull seasons, filling our hearts with food and gladnesse. Now as for the first verse of Page  186〈1 page duplicate〉Page  187〈1 page duplicate〉Page  188 these, he is content to say nothing at all thereof; neither to deliver what those wayes were, nor in what sense God is said to suffer them to walke therein: which yet may easily be cleared, by comparing it with what is delivered, Acts 17. 30. Where the times preceding the Gospell, are called times of ignorance. The times of this ignorance, and this agreeth with the comparative difference made between Jewes and Gentiles, Psal. 147. 19. He sheweth his words unto Iacob, his statutes and judgements unto Israell. v. 20. He hath not dealt so with any Nation: and as for his judgements, they have not known them. So that by the wayes of the Gentiles, I understand the wayes of Ignorance; and these are no other than the wayes of darknesse, and can bring forth no better fruit, than the works of darknesse; according to that of the Apostle, Ephes. 5. 8. Ye were darknesse but now are light in the Lord, walke therefore as children of the light. And againe, the night is * passed, the day is at hand, let us therefore cast away the workes of darknesse, and put upon us the armour of light. And as for Gods suffering of them to walke in those wayes, that is expressed in another ph•ase, Acts 17. 30. thus, And the times of this igno∣rance God winked at; and the meaning thereof appeares by the Antithesis, in the adver∣sative following, thus, But now he admonisheth every man every where to repent. Thus for∣merly he dealt with the Jewes, giving them a law, and sending Prophets from time to time, to call them to obedience, to repentance: but such were not his gracious pro∣ceedings with the Gentiles. But give we him leave to follow his own advantage. God left not himselfe without witnesse, in sending raine and fruitfull seasons. So it was in most places, I know none but Egypt excepted, and that is to be excepted; not only by evidence of Phylosophicall inquisition after the cause thereof, in that questi∣on, Utrum Aegyptus sit impluviata? but by evidence out of Gods word. Deut. 11. 10, 11, 12. The land whether thou goest to possesse, is not as the Land of Aegypt, from whence ye came,*where thou sowedst thy seed, and wateredst it with thy foot as a garden of hearbs; but the land whither ye goe to possesse it, is a land of mountaines and vallies, and drinketh water of the raine of heaven. This Land doth the Lord your God care for; the eyes of the Lord thy God are upon it, from the begin∣ing of the yeare to the end of the yeare. Yet had they fruitfull seasons by the inundation of Nilus; but this was not so apt to dispose them, to take notice of a divine providence, as the common course of fructifying the Land by raine. But yet the whole world in the frame thereof, was sufficient evidence of the Eternall power and Godhead. Rom. 1. 20. and Psal. 19. 1. The heavens declare the glory of God, and the firmament sheweth his handy worke. And albeit Aristotle, the greatest of Philosophers, maintained the eternity thereof without beginning; yet he confesseth ingeniously in his Book De coelo, that all that went before him maintained mundum genitum esse; neither was his discourse of power to raze out that naturall instinct hereof, which seems to be graven in the hearts of men, and was the chiefe ground of that universall acknowledgment of a divine power supreame. Now as God made himself known by his works so I nothing doubt but herewithall it was their duty to know him, and according to their knowledge to serve him and glorifie him, in acknowledgment of his glorious nature, so farre as they took notice of it; But as for a rule whereby they should worship him, I know none that God had given them, or that they could gather from contemplation of the crea∣tures. And surely the knowledge of God, as a Creator only, is nothing sufficient to salvation; but the knowledge of him as a redeemer: And therefore seeing the World by wisdome knew not God in the wisdome of God, it pleased God by the foolishnesse of Preaching to save them that believe. 1 Cor. 1. 21. And the Gentiles are set forth unto us in Scripture, as such who knew not God. 1 Thes 4. 5. 2 Thes. 1. 8. And had they means sufficient without, and ability sufficient within to know him? How could it be that none of them should know him? Was it because they would not? How absurd a conceit is this to every one that understands, and considers common Principles of Philosophy, namely, that the things that are subject to our free-will, are contingentia aequaliter, as soon falling out one way as the other? And it is well known not only what paines they have ta∣ken, but also with what strange successe, in searching after the nature of the first mover, as appears by Aristotle in the 12^th of his Metaphysicks. Yet did not he attain (for ought ever I could find) to the acknowledgement of his free agency, in the ma∣king of the world, and in the government thereof. Yet were they inexcusable (and thus farre their knowledge brought them. Rom. 1. 20.) in changing the glory of the incor∣ruptible*God, to the similitude of the image of a corruptible man, and of birds, and of fourefooted beasts, and of creeping things. The other place is Acts 17. 26. That he takes to be more full for his purpose; there the Apostle speaking in an University, and which had been mise∣rably Page  189 corrupted with the Atheisticall doctrine of Aristotle, concerning an eternity of the World, and Gods working necessarily, not freely, tending to the quenching of that light of naturall instinct, which is more or lesse found in all, as touching the Divine providence; yet the Apostle even amongst such makes bold to suppose the creation of the World by God; and that therefore he is Lord of Heaven and Earth; and also obtrudeth upon their naturall consciences, that God it is who giveth life, and breath, and all things; and that he of one bloud (whom we know to be Adam) made all mankind, to dwell on all the face of the Earth; that he hath assigned the seasons (of the yeare, and what are they but Spring, Summer, Autumne, Winter, depending upon the motions of the heaven above) and the bounds of their habitations, what is that but the severall habitable parts of the earth, for the habitation of all creatures, in whose Nostrills is the breath of life; not that every man, or Nation, hath his place of habitation appoynted by God, (though this also be true, but nothing agreeable to Arminian Divinity, which like an East wind, blasts the providence of God throughout) this the Apostle doth not obtrude upon them; but the former generalls only; and all this God hath done 〈 in non-Latin alphabet 〉, that they should seeke the Lord; now this may be understood two waies, either de facto, God did intend that this indeed should be done by them; or ex officio, that it should be their duty: of this distinction this Author takes no notice, but hand over head, takes it in the first sense, as it were in spight both of the Apostle, saying, Who hath resisted his will? And of the Psalmist, professing that what he willeth he hath done, both in Heaven and Earth. But indeed this is mans duty to endeavour to know him that made him: to this purpose he hath indued him with an understanding heart; The spirit of man being as the lampe of God which searcheth all inwardnesse; But as for the words following, if happily they might*seeke after him and find him; though he be not farre from every one of us; so that though he be not farre from every one of us, in as much as in him we live and move, and have our being, and though they should seeke after him, yet upon an if, the Apostle plainly puts the finding of him. For albeit Durand professeth, that by the very light of nature we may attaine to the knowledge of God, touching these things that belong to the unity of his nature; yet who ever amongst the Gentiles attained hereunto, after all their search? God hath set the World in mans heart, saith Solomon, yet can he not find out the worke that he hath wrought from the beginning to the end: we are yet to seeke in the * knowledge of the creature, how much more in the knowledge of the Creator? Yet what shall all such knowledge profit a man, if he be ignorant in the knowledge of him as a redeemer?

I come to Prosper l. 2. De vocatione Gentium cap. 4. God hath so disposed of the World, as that the reasonable creature, by the contemplation of Gods workes, and tast of so many blessings, imbuerctur, he doth not say might be drawne, but imbueretur, might be indued, to wit, with the knowledge of God in such sort, as to move him ad cultum & dilectionem Dei. And all here mentioned both as touching the knowledge of God, and touching the service and love of him; is but as the object of mans duty, signifying what ought to be done by him, not as the object of Gods decree, as whereby he determined what should be done indeed by him. For had he determined this, who could have resisted him? Shall we say that voluntatis omnipotentis effectus impeditur a voluntate creaturae, as Austin* expresseth the absurdity hereof? As for that which followeth, not in the same Chap∣ter, as this Author writes, (whether out of his own reading or mistaking anothers dictates I know not) but in the chapter following, to wit, c. 2. the former place being indeed c. 1. according to my book, not cap. 4. As this Author quotes it. And it is a truth considered in generall, for 〈 in non-Latin alphabet 〉, to seeke the Lord, God did move both Jewes and Gentiles; the Jewes by his word over & above his workes; but the Gentiles only by his workes. But the manner of the revelation made to the one and to the o∣ther, was farre different, as the same Author expresseth cap. 3. Aliter eos juvit quos ad cognoscendum se caeli & terrae testimoniis conveniebat, aliter illos, quibus non solum elementorum fa∣mulatu sed etiam doctrina legis Prophetarum, oraculis, miraculorum signis, & Angelorum coopera∣tionibus consulebat, &c. God (he saith) intended not to feed the Gentiles with outward and more common blessings, but to draw them up by these to an expectation of better things, and a carefull en∣deavour to please God that they might obtain them. But what blessings had the Gen∣tiles more than common blessings; doth he particulate any? And as for the expecta∣tion of better things, than the things of this world, whereunto he pretends God doth draw them hereby; what oracle hath he for this? Prosper in the Book wherein Page  190 he insists hath nothing at all of any possibility of knowledge of God unto salvation, arriveable unto by the meere contemplation of the creature; neither have I found a∣ny such Oracle throughout the Nation of the Arminians. Nay he professeth plain∣ly, that that knowledge of God, which is attaineable by the contemplation of the creature is not sufficient, unlesse he enjoy the true light, to discusse the darknesse of mans heart. De vocatione Gent. l. 2. cap. 6. his words are these. Tam acerbo natura humana vulnere sauciata est, ut ad cognitionem Dei neminem contemplatio spontanea plenè valeat erudire, nisi obumbrationem cordis vera lux discusserit. And the Apostle more than once professeth of the Gentiles, that they were without hope; And the tast of the powers of the world * to come, seemes to be, by the Apostle, ascribed to the word of God as the cause of it. Heb. 6. Yet 'tis true, the Heathen had odde notions of a condition after death, (as many as believed the immortality of the soule) but where I pray, was it upwards in heaven, or downewards rather under the earth, as Styx, Phlegeton? and the Campi Elisii? yet Cicero looks upwards I confesse in his Tusculans questions, but yet he goes no farther than the starres; and this was their expectation of better things; though Adrian an Emperour and a Schollar too, bemoans himselfe, that he knew not what should become of his poore soule, Animula vagula blandula, Hospes co∣mes{que} corporis; Quae tu abibis in loca, nec ut soles dabis jocos, horridula, rigida, nudula. But this Author most confidently supposeth, that these better things are manifest by the crea∣tures; by the contemplation whereof, he might attaine to the knowledge of them: and then I doubt not, but he might entertaine a hope to attaine them; provided he carefully endeavoured to please God, (which this Author conceaves to have been very possible) and therewithall knew what that was, by doing whereof, he might be sure to please God: And all this he obtrudes upon his Reader, by a most disso∣lute course, without one crumme of reason for it. In like sort, he discourseth very confidently of the end of man, without distinction of any relation hereof; as if the end of man were equally known as well by light of nature, as by revelation of Gods word. Solomon telleth us, That God made all things for himselfe, even the wicked against the day of evill. Was this known to the Gentiles by the light of nature? Not one of all the * Philosophers of old acknowledged the Worlds creation out of nothing; and who ever manifested any such faith among them, as of enjoying a perpetuall society with God in heaven? But it may be they all erred in interpreting the book of na∣ture aright, and understanding the language thereof concerning this poynt of faith. This Author may doe well to cleare the World of this errour, and that out of the book of the creatures, and then proceed to interpret unto us therehence, a generall resurrection also. And if he could find Christ there too, togeather with the Incarnation of the Sonne of God, and his death and passion, resurrection and ascension, and sitting at the right hand of God to make request for us, and our justification by faith in him, togeather with regenerati∣on also, and the generall judgement; then no doubt though the Gospell should con∣tinue * to be a scandall to the Jewes, yet surely through the incomprehensible benefit of his comfortable atchievements, it should continue no longer to be foolishnesse un∣to the Gentiles; only our faith should then cease, and be turned into sight, before we are brought to the seeing of the face of God. And yet I see no great need of Christ, if it be in the power of an Heathen man to know what it is to please God, and to have an heart to please him; For certainly as many as know what it is to please God, and have an heart to please him, God will never hurt them, much lesse damne them to hell. Yet the Apostle telleth us, that they that are in the flesh cannot please God:* but whether this Author thinks Heathens, to be amongst the number of them that are in the flesh, I know not. But I little wonder, when an Arminian spirit of gid∣dinesse hath possessed him, if he proceed to the confounding not only of the Law with the Gospell, but heathenisme also (such as might be) with Christianity. But suppose a man might attaine to as much knowledge, by the meere contemplation of the book of nature, as we doe obtain by the Revelation of Gods word, yet we that conceive the knowledge of Gods word to be no impediment to the absolutenesse of reproba∣tion, must needs find our selves as much as nothing streightned herein, by this Authors roaving discourse, as touching the generall providence of God in his works: as long as that of the Apostle (he hath mercy on whom he will, and whom he will he hardneth) shall stand * and be received for the word of God; we shall never want ground for maintaining the absolutenesse both of election by the one, and by just proportion, of Reprobation also Page  191 by the other. For so long as God doth absolutely, and according to the meere plea∣sure of his will, decree to have mercy upon some, by giving them faith and repen∣tance, for the curing of their infidelity and hardnesse of heart, this is very sufficient to maintain the absolutenesse of election unto grace, and if God doth absolutely, and according to the meere pleasure of his will decree, to harden others, by denying them the grace of faith and repentance, so to leave their naturall infidelity and hardnesse of heart uncured, this shall be as sufficient to maintaine the absolutenesse of Reprobati∣on from grace. As for election unto salvation, though the decree thereof can admit no cause, yet we say that God by this decree, doth not decree to bestow salvation on any man of ripe yeares, but by way of reward of faith, repentance, and good workes: as for the decree of Reprobation from glory, and to damnation; though the decree hath no cause, yet we say that God by this decree, doth not decree to inflict damna∣tion on any, but for sinne unrepented of: only I confesse, that as touching the inter∣pretation of those words of Saint Paul, (He hath mercy on whom he will, and whom he will*he hardneth) I doe not know how it may be charmed by good witts, least it may seem repugnant to some reason gathered by contemplation of the creatures; for some af∣fect, such a course in these daies, namely to temper Gods word according to the light of naturall reason; whereas in the simplicity of institution wherein I have been brought up, I have been taught that the light of naturall reason ought rather to be regulated by the word of God.

TWISSE Consideration.

IF the gifts of grace are given for the same use and end, for which was given Creation and Providence to the Gentiles; then look to what end the gifts of grace are given, to the same end tends the making and governing of the World by God: as much as to say, look to what end tends the Book of Gods Word, to the same end tends the Book of Gods Creatures. And like as Page  192 Christ came into the World for the salvation of all, and every one. So the book of Gods creatures was given for the same end, namely, for the salvation of all and every one; and consequently it followeth (seeing Gods wisdome prescribes congruous means to the end intended by him) that the book of the creatures, is a very congru∣ous means for the salvation of all and every one. But whether this Author will have that knowledge of God revealed in the book of the creatures, tend only to this end, like as he saith, Christ came into the world, only to this end, I know not: Sure I am that Saint Paul saith, that the invisible things of God are made manifest from the creation in his*works, even his eternall power and Godhead,〈 in non-Latin alphabet 〉, that they might be without excuse.

In the next place he tells us positively, that Christ came not into the World, that he might be a rock of offence, at which the greater part of men might stumble and fall; but to shed his bloud, and by his bloudshed to purchase salvation for all mankind, &c. But this Antithesis which here he makes, is stark naught; For this very shedding of his bloud, in a word Christ cruci∣fied, this very thing (I say) was it, that was both a Scandall to the Jewes, and foolishnesse to the Gentiles. 1 Cor. 1. 23. And that not only the greater part of men might stumble and fall at this rock of offence, but all and every one, I thought it had been without all questi∣on: Nay undoubtedly all had stumbled, that is, had been taken with unbeliefe, if God in mercy had not provided better for them by the power of his grace. For dare any Arminian deny faith to be the gift of God? But was it not Gods will that not only the greater part might stumble, but that indeed they should de facto stumble at this rock, and fall; and consequently that Christ came into the World, with such a purpose of God concerning them? I prove it thus; First out of Isaiah. 8. 14. He shall be as a stone of stumbling, and a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Ierusalem. 2. Againe, 1 Pet. 2. 8. The Apostle professeth, that To them who are disobedient, Christ is made a stone to stumble at, and a rock of offence, being disobedient: and addeth expressely, that hereunto they were ordained. 3. Thirdly, Did not God intend that they should not be of God, as many as are not regenerated by him? If he did intend this, (and how can a man be of God, but by Gods making, and how is this possible to be done, without God his intending of it?) Then also he did intend they should not heare Christs words, and consequently, that they should stumble at him; for therefore men heare not Christs words, because they are not of God. Iohn 8. 47. Yet let him winne his opini∣on by argument, and weare it. But that out of Iohn 3. 17. God sent his Sonne into the world, not to condemne the world but that the world should be saved by him, is a great deale too short to make the Child a coate; likewise that Iohn 12. 47. is of no farther extent. The terme World in each is an indefinite terme, and it is in a contingent matter, and there∣fore it is equivalent only to a particular proposition, and not to an universall; Had it been delivered not of the world only, but of all the world, nor so only, but of all men in the world? yet Prosper, so much insisted upon by this Author, hath provided to our hands a faire interpretation, namely, that all men in Scripture phrase, is taken sometimes for all the elect only. As De vocatione gent. l. 2. c. 1. Apparuit gratia salutaris Dei om∣nibus hominibus, & tamen ministri gratiae odio erant omnibus hominibus: habente quidem salutis suae damnum rebellium portione, sed obtinente plenitudinis censum fidelium dignitate. And lib. 1. c. 3. Habet ergo populus Dei plenitudinem in electis & praescitis at{que} ab hominum generalitate dis∣cretis, specialis quaedam est universitas. Yet in my judgement, our Saviours words in each place tend only to shew, that his coming into the World in humility, was only to performe the worke of mans redemption; and not to pronounce the sentence of con∣demnation on any, as he shall doe at the last judgement, when he shall come in glo∣ry. And yet because much is to be done for a quiet life, let us distinguish the benefits of Christs merits; Salvation we know is to be conferred on none of ripe yeares, but such as believe and repent; and undoubtedly if all and every one should believe and repent, all and every one should be saved by him: on the other side, if not one should believe and repent, not one should be saved by him. But what doth this Au∣thor think of faith and repentance? Are these also benefits purchased unto us by the merits of Christ? This is the poynt that puts all the Arminians to their purgation. If they be so, then I demand, Whether Christ purchased these to be obtained by all and every one, absolutely or conditionally? if absolutely, then all and every one must have faith and repentance; and consequently, all and every one must be saved: if on∣ly conditionally, then let them name upon what condition the gift of faith is to be obtained, and let them look to it, how they avoyd the giving of grace according to Page  193 mens works, which in the phrase of the Ancients, is the giving of grace according to mens merits. The sonne of man came to seeke that which was lost. Luk. 19. 10. We grant that; but when it is added, that is every man, we deny this: As for the reason added, for every man was lost; put these propositions into a Syllogisme, and see what stuffe it will make; thus, Christ came to save that which was lost; every man was lost; therefore Christ came to save every man. Now let every young Sophister judge, whether here be not foure termes; had it been said, that Christ came to save every one that is lost, the place had been indeed alleadged to the purpose. It is also said, I am not sent but to the lost * sheepe of the house of Israel; let this be understood only as touching the exercising of Christs Ministry among them; for this Author (I suppose) will not say he was sent to redeem them only; will it herehence follow, that seeing every one of them was lost, therefore he exercised his Ministry unto every one of them? how improbable a thing is this? How much lesse did he exercise his Ministry amongst the twelve Tribes dispersed in Pontus, Galatia, Cappadocia, &c. Yet my former distinction may serve to accommodate the businesse, and to cleare the truth, although we prove so liberall as to grant him his hearts desire. Lastly as touching that, Acts 3. 26. To you hath God sent his Sonne to blesse you, in turning every one of you from your iniquities; every one of you, that is, saith this Authors glosse, as well you that receive him, as you that receive him not. But let us not carry the matter in hugger mugger, without distinction. If this were the end of Christs coming into the world, then it was intended by some one or other, and that must needs be God; Now did God intend that they should be turned from their iniquities absolutely or conditionally? If absolutely then all must be turned from them; if conditionally, then shew what that condition is; if faith, we willing∣ly grant, that as many as believe shall be blessed, and turned from their iniquities. For Christ indeed dyed for this end, namely, to redeeme us from our iniquities, and to purge*us a peculiar people unto himselfe zealous of good workes; But as for faith and repentance which is also a gift of Christ, Christ did not purchase this for all absolutely, for if he did then all should believe; if conditionally, then upon some work of man, and consequently the gift and grace of faith, shall be bestowed according unto mans works; which is expresse Pelagianisme. To the contrary, that Christ died not for all; I prove thus: First, the reason why none can lay any thing to the charge of Gods e∣lect, is because Christ died for them Rom. 8. If therefore Christ died for all, none can * lay any thing to the charge of a Reprobate, more then to the charge of Gods Elect. Secondly, Christ prayed only for those who either did or should believe in him; and for whom he prayed for them only he sanctified himselfe. Ioh. 17. And what is the * meaning of the sanctifying of himselfe for them, but that he meant to offer up him∣selfe in Sacrifice upon the crosse for them; as Maldonate confesseth, was the joynt in∣terpretation of all the Fathers, whom he had read. Thirdly, did he dye only for all then living, or which should afterwards be brought forth into the World, or for all from the beginning of the world? If so, then he dyed for all those that already were damned. Fourthly, if he dyed for them, then Christ hath made satisfaction for their sinnes; and is it decent that any man should fry in Hell, for those sinnes for which Christ hath satisfied? Lastly, if Christ hath died for all, then hath he merited Salva∣tion for all; and shall any faile of that salvation which Christ hath merited for them? Is it decent that God the Father, should deale with Christ his Sonne, not according to the exigence of his merits? If we had merited salvation for our selves would God in justice have denied it unto us? Why then should he deny any man salvation, in case Christ hath merited salvation for him?

TWISSE Consideration.

NO question but The word of God is the sword of the spirit. Ephes. 6. And the Law of the Lord is a perfect Law, converting the Soule, Psal. 19. And it seemes to be deli∣vered in opposition to the Book of the creatures, as if he had said, though The Heavens declare the glory of God, and the firmament sheweth his handy work, yet this is the peculiar prerogative of the Book of Gods word, and the Doctrine contained therein, that it converteth the soule: and upon this is grounded the great preferment of the Jews above the Gentiles, chiefely that unto them were committed the Oracles of God. Yet this Au∣thor is content to make no difference, between the use and end of the Book of Crea∣tures, and the Book of Gods word; but professeth the use and end of both, to be the very same. The passage alleadged out of the suffrages of the Brittain Divines, is most aliene from the present purpose: For the Thesis of theirs, proceedeth of the admi∣nistration of grace by the word, not of regeneration, but of conviction of all such, who believe not, and continue impenitent; that through their own fault, they perish for neglecting or contemning the Gospell. In Ecclesia ubi, juxta promissum hoc Evangelii, salus omnibus offertur, ea est administratio gratiae, quae sufficit ad convincendos omnes impenitentes & incredulos, quod sua culpa voluntaria, & vel neglectu, vel contemptu Evangelii perierint, & ob∣latum beneficium amiserint. And in the explication of this Thesis, they propose two things to be cleared. 1. That some measure of grace is ordinarily administred in the Ministry of the Gospell; aliquam mensuram gratiae ordinarie in Ministerio Evangelii administrari: and for proofe hereof alone, they alleadge this passage out of Isai. 59. ult. This is my cove∣nant with them saith the Lord, My spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth: So that the word and spirit are joyned togeather al∣waies; but not alwaies to regenerate; but either to regenerate and bring to obedience, or to convict of disobedience.

And accordingly, The Ministers of the New Testament, are called Ministers not of the let∣ter, but of the spirit: that is not of the Law; the Ministry whereof, is not the Ministry of Page  195 the spirit, but yet this is rightly to be understood, to wit, of the spirit of adoption, for undoubtedly even the Ministry of the Law, is the Ministry of the Spirit also, but * of the spirit of bondage, to hold men under feare: it is called the Ministry of con∣demnation, and the reason hereof I conceive to be, because God doth not concurre with the Ministry of the Law, by the holy Spirit, to worke any man to the perfor∣mance of the condition of the Law, which is exact and perfect obedience: but thus he doth concurre with the Ministry of the Gospell, namely, by his spirit, to work men to the performance of the condition thereof, which is faith in Christ, and true repen∣tance, therefore the letter, to wit of the Law, is called a killing letter; but the Go∣spell is joyned with a quickning spirit, and therefore Piscator conceives, that the Go∣spell in this place is called by the name of the spirit. Soe then the Gospell giveth life by the spirit which accompanyeth the Ministry thereof; but to whom? To all, as this Author supposeth? Nothing lesse, the generall experience of the world doth manifest the untruth thereof. But this Author is ready to suppose (though not very forward to speake out in this) that it would regenerate if men were not de∣fective to them selves. So then man must first performe some worke on his part, and then the spirit of the Gospell doth regenerate them: as much as to say the grace of regeneration, is dispensed by God according to some work of man, which in plain termes Pelagius durst not professe, but joyned with others to anathematize it in the Synod of Palastine. Yet this Doctrine is the very Helena wherewith the Arminians are enamored. Now the Apostle professeth in plaine termes of himselfe and his fellow-labourers, we are unto God the sweet savour of Christ in them that are saved, and in them which perish; to the one we are the savour of death unto death and to the other a savour of life unto life.* So then it is 〈 in non-Latin alphabet 〉 Tit. 2. 11. and 〈 in non-Latin alphabet 〉the word of reconciliation. 2 Cor. 5. 19. And the seed of the new birth. 1 Pet. 1. 23. As where by God regenerates man; according to that of Saint Iames, of his owne will hath he begotten us by the word of truth, Iam. 1. 18. Not whereby man doth regenerate himselfe according to the Ar∣minian tenet, whose doctrine it is, that God workes in us 〈 in non-Latin alphabet 〉velle credere and resipiscere modò velimus. Now as God hath mercy on wom he will in converting his heart unto obedience, of faith and repentance, Rom. 9. 18. and 11. 30. So God regenerates whom he will. So that we all grant that Gods word is by Gods appointment an instru∣ment to make men new creatures. But whom? Not all indifferently, but the elect of God called the sheepe of Christ; Iohn 10. 16. Other sheepe have I which are not of this fold, them also must I bring and they shall heare my voyce. Marke I pray, who they are that shall heare Christs voyce, to wit, Christs sheepe, called also Christs people. Acts. 18. 9, 10. Then said the Lord to Paul by night in a vision feare not but speake and hold not thy peace, for I am with thee and no man shall lay hands on thee to hurt thee, for I have much people in this Citty. Paul knew not who these were, yet for their sakes being thus encouraged, he would goe on to Preach, and to become all things to all men, that he might save some. 1 Cor. 6. 22. And who were these some, but the elect, as elsewhere he signifies, saying, I endure all * things for the elects sake, called also the children of God. Ioh. 11. 51, 52. This he spake not of himselfe, but being High-Priest that same yeare, he Prophesyed that Jesus should dye for that Nation, and not for that Nation only, but that he should gather together in one, the children of God which were scattererd. This gathering was to be performed by the word the instrument, by Gods appoyntment, to make men new creatures: but upon whom should it worke effectu∣ally? The Text plainly calleth them, and setts them forth unto us, by the name of Gods children. The same men (saith this Author) that is, our Brittaine Divines at the Synod of Dort, doe say out of Iohn. 15. 22. (If I had not come and spoken to them, they should not have had sinne, but now they have no cloake for their sinne) it is evident that Christ in his Preach∣ing did administer so much inward grace as was sufficient to convince those that rejected the Gospell of positive unbeliefe, and so to render them obnoxious to just punishment; Now hence this Author frames this inference, And consequently (I say) so much as sufficed by their good husbandry, to have converted & saved them; For that grace leaves none unexcusable which is insufficient to convert them. Now to this I answer, If our Divines had acknowledged any such consequence to be just, they had a faire calling to make profession of it at that time. But consider we the rest of their Thesis delivered in the same place. The first is this, Ex speciali amore & intentione tum Dei patris tum Chisti, mortuus est Christus pro electis, ut illis remiffionem peccatorum & salutem aeternam reipsa obtineret, & infallibiliter conferret. It was of the intention and spe∣ciall love of God the Father and God the Sonne, that Christ should dye for the elect, effectually to procure for them, and infallibly to conferre on them pardon of sinne, Page  196 and salvation. The second is this, Ex hoc eodem amore per & propter meritum & intercessio∣nem Christi dantur iisdem electis fides, & perseverantia, caetera{que} omnia per quae conditio foederis impletur, & beneficium promissum, id est, vita aeterna infallibiliter obtinetur: out of the same love through and for Christ are given, to the same elect, faith and perseverance, and all other things, whereby the condition of the covenant is fulfilled. The third is this, Deus lapsi generis humani misereatus, misit filium suum qui seipsum dedit pretium redemptionis pro peccatis totius mundi; God having compassion on mankind fallen, sent his Sonne who gave himselfe, a price of redemption for the sinnes of the whole World: this I under∣stand of the sufficiency of the price given, whereby it comes to passe, that Christ is remedium universo generi humano applicabile: as I have received from the mouth of one of those, and a principall one, in such sort, that if all the World should believe, all the World should be saved: now marke I pray, how they carry themselves in the expli∣cation of this Thesis, and what difference they put betweene Christs dying for the e∣lect, and his dying for others. Sic ergo pro omnibus mortuus est ut omnes & singuli mediante fide possint virtute〈 in non-Latin alphabet 〉hujus remissionem peceatorum & vitam aeternam consequi: Sic pro e∣lectis est mortuus ut ex merito mortis ejus secundum aeternū Dei beneplacitum specialiter illis destinato & fidem infallibiliter obtineant & vitam aeternā. So Christ died for all that all & every one by faith intervening, may by vertue of this redemption, obtaine pardon of sinne, and salvation; the meaning whereof is this, that every one may obtaine remission of sinne and salvation in case he doth believe, not that they have power to believe; For they professe immediatly before, that whereas God hath ordained that after the accepta∣tion of Christs sacrifice, remission of sinne and salvation, shall be conferred on none, but such as believe on the redeemer, here the secret decree of election openeth it selfe, when the price which was paid for all (marke the explication hereof in the words follow∣ing) and which unto all believers shall redound, certainly to eternall salvation, yet it doth not pro∣fit all, because it is not given to all to fulfill the condition of this covenant; as much as to say, because faith is not given to all. The fourth Thesis. In hoc merito mortis Christi fundatur*universale promissum Evangelicum juxta quod omnes in Christum credentes remissionem peccatorum & vitam aeternam consequantur. In this merit of Christ, is founded that universall pro∣mise of the Gospell, according whereto all that believe in Christ shall obtaine par∣don of sinne, and everlasting life. The fifth Thesis, Is that which this Author in∣sists upon, but preposterously applyed by him; the Thesis runs thus, In Ecclesia ubi juxta promissum hoc salus omnibus effertur, ea est administratio gratiae quae sufficit ad convincendos omnes impoenitentes & incredulos, quod suâ culpa voluntaria & neglectu vel contemptu Evangelii perierint. Take the last Thesis in the last place. Non obstante hoc pacto universali de salvan∣dis credentibus, Deus nulle pacto aut promisso tenetur Evangelium aut gratiam salutiferam omnibus & singulis communicare. Notwithstanding this generall covenant of saving believers, God is not tied by any covenant or promise to communicate the Gospell and saving grace to all and every one. And that he bestowes it on some, passing by others, it is of divine mercy and liberty. But let us examine the sobriety of the consequence, which this Author makes: namely, that if the grace administred in the Gospell, be suffici∣ent to convict them who resist it of positive unbeliefe, then it is sufficient also by their good Husban∣dry to convert them. Marke I pray the nature of grace here shaped thus, sufficient by their good Husbandry (to wit, by the good Husbandry of the hearers) to convert them. Now wherein doth this conversion consist? Surely in believing, for of unbeliefe they are convicted by the Gospell, as many as contemne or neglect it: and hence he inferres, that it was sufficient to convert them, which must be by the Antithesis, to bring them to faith, provided that they (that is the hearers) play the good husbands in the u∣sing of it; But what is it to play the good husbands? These and such like Phrasiolo∣gies, are the usuall sculking courses of the Arminians, like the inke which the Fish Saepia casts forth, that she may thereby the better hide her selfe, and escape from the hands of the Fisher. But certainly it must be some worke or other to be performed by the hearer, whereby he shall be brought to faith: therefore I say, it is either the worke of Faith it selfe, or some other worke preceding it: not of faith it selfe, for faith it selfe, cannot in reason be said to be a worke, whereby a man is brought to faith. Secondly, herehence it followeth, that Mans good husbandry, being here di∣stinguished from the worke of Faith it selfe, the act of Faith is hereby made the work of mans will, not of Gods grace: if some work preceding faith, whereupon faith is wrought by grace, it followeth that the grace of faith, is given according to mans works: this is the foule issue of their tenet, making faith either not at all the worke Page  197 of God, or if wrought by God, to be wrought according to mans worke. And thus they shape the grace of God, conferring faith, not only towards Reprobates, but al∣so towards the elect. Now observe I beseech you, how our Brittaine Divines doe purposely reject this Doctrine in the Synod of Dort art. 3. in their third Thesis, of those which are rejected by them. The Thesis which they reject is, positis omnibus gra∣tiae operationibus quibus Deus ad efficiendam hanc conversionem utitur, voluntatem hominis relin∣qui in aequilibrio: velitne credere vel non credere convertete se ad Deum vel non convertere. All the operations of grace supposed, the will of man is left in an even ballance, whether he will believe or no, whether he will convert himselfe to God or no: this is the very o∣pinion of this Author, against which our worthy Divines dispute there in this man∣ner. If this were so, then it would follow that God by his grace, is not the principall cause of mans believing and conversion, but man by his free will rather: For in this case God shall not predomi∣nantly worke mans conversion, but upon condition only, to wit, in case the will first move it selfe whereby the lesse worke is given to God, and the greater worke to man, to wit in mans conversion. 2. Herehence it will follow that God gives no more grace to the Elect than to the Reprobate, and that the elect are not bound to be more thankefull to God than the non-elect, because the worke of God in both is no other than to place the will in an even ballance. 3. The grace of conversion is given with an intention that it shall prove effectuall and to move, nay rather to bring man to the producing of the act of faith, in such sort, as it cannot be made in vaine; Haec gratia a nullo duro corde respuitur ideo quippe tribuitur ut cordis duritia primitus auferatur.

And seeing the good Husbandry of mans consists in obedience to the Gospell it ap∣pears hereby, that the grace they speake of is no other than the Gospell, exhor∣ting to repentance, and this we confesse is sufficient in a certain kind, to wit, in the kind of instruction and exhortation: and is not this sufficient to convict of un∣beliefe as many as wilfully resist it, and such is the condition of all in hearing the Gospell, to whom God gives not the grace of conversion, for as Saint Austin* saith, Libertas sine gratiâ non est libertas sed contumacia, and no other impotency of beliefe doe we ascribe to a naturall man, but such as consists in contumacy, which is meerely a fault and corruption of the will, not the defect of any natu∣rall power: and therefore as I said, the impotemcy of converting to God by faith and repentance, is impotency morall, consisting meerely in the corrup∣tion of the will; and there is no question but every man hath as much power to be∣lieve as Simon Magus, of whom it is said that he believed. Fides in voluntate est (saith Austin) & credimus quando volumus, but the will of man is so corrupt, that without spe∣ciall preparation by Gods grace, it is rather wilfully set to walke in the waies of flesh and bloud, than obsequious to that which is good: we make no question but that as Prosper saith, every one that heareth the Gospell, is thereby called unto grace, even to obtaine pardon of sinne and salvation upon his faith in Christ and is called upon also to believe: but withall we say with our Brittaine Divines, Art. 3. De Conversione Thesi 1^a. In the explication thereof, that God gives his elect not only posse credere si velint (which in Austins opinion lib. 1. de gen. contra Manic. cap. 3. and de prae∣dest. Sanct. cap. 5. is common to all,) but velle credere, nay they spare not to professe that if God should worke in us only posse credere, posse convertere, and leave the act of be∣lieving and converting to mans free will, we should all doe as Adam did; and fall from God through our free will, and never bring this possibility into act; take their own words. Quod si vires quasdam infundendo daret Deus tantum posse credere, posse con∣vertere, ipsum interim actum committeret libero hominum arbitrio, certe quod primus parens fecit faceremus omnes: libero arbitrio a Deo deficeremus nec possibilitatem hanc in actum perduceremus. Haec ita{que} eximia est illa specialis gratia qua non modo possunt credere si velint, sed & volunt cum possunt. Phil. 3. 13. Dat Deus nobis & velle & perficere. As for that which he discourseth of Gods principall aime, that the Church of Israell should bring forth good fruit: let us speake plain∣ly, and not cheat our selves first, and then become impostors unto others: was it that which God did principally intend? Gods intentions are his decrees, now if God did decree they should bring forth fruit de facto, who hath resisted his will? Nay take their own rules according to their doctrine of Scientia media. Why did God give them only such a grace to move them unto fruitfulnes, which he foresaw they would resist? And refuse to give such grace, as he foresaw would not be resisted, and that without all prejudice to their wills? Let thē answer unto this, for that God in the storehouse of his wisdome hath such courses as being used, he foreseeth infalliby that any sin will be hindred, Ar∣minius acknowledgeth, as I have oftē alleadged him. But we may safely say, 1. That God Page  198 intended it should be their duty to bring forth fruit. 2. If he did farther intend that the Church of Israel should de facto bring forth fruit, this he did bring to passe also: but withall let us consider what the Apostle teacheth us, and take that along with us also, namely, that all are not Israel, that are of Israel; and so in his elect he effecteth this. 3. I doubt not but this is pronounced chiefely for the elects sake, and though they are not as yet so fruitfull as they should be, yet I nothing doubt, but this passionate expostulation, was a means to turne them to the Lord, that is, some of them: For God calls them not all at once, but some at one houre of the day, some at another. 4. It might be a means to bring others also, though not to true conversion, yet ad ex∣teriorem vitae emendationem. As for that of our Saviour over Jerusalem Math. 23. 37. That is of another condition in two respects. Jerusalem neither saw his teares, nor heard his bemoaning of it; but we heare of it, and read it in his word, and it is equal∣ly effectuall with the elect of God, and others also; as the expostulation we read Isai. 5. Secondly our Saviour was a man as well as God, and though the Sonne of God, yet made under the Law, and accordingly as much bound to desire and endeavour the salvation of all amongst whom he was sent, as any Prophet, or Apostle, or Mi∣nister of Gods word. That in the 5. Ioh. 34. These things have I spoken unto you, that ye might be saved; What is the meaning thereof but this. These things have I spoken unto you, exhorting you to believe, that ye might be saved; according to that v. 24. He that hear∣eth me, and believeth him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life: and by the words following, in the words alleadged by him it appears, that there is no other intention of salvation meant, than in case they believe: But ye will not come unto me that ye might have life, v. 40. And as before I said, Christ being made under the Law, was bound, as well as we are, to desire the salvati∣on of his Brethren, that is to desire and labour the conversion of those to whom he was sent, that so they might be saved.

Page  199

TWISSE. Consideration.

THough this Author doth little answer your expectation, in confining him∣selfe to Reprobation, therein to give you satisfaction, as touching the rea∣son why he hath changed his mind in certain controversies; yet it may be, his purpose is to make you amends, by acquainting you with some misteries of his, concerning Baptisme, out of Luk. 7. 30. Where it is said of the Scribes and Pharises, that in refusing to be Baptized of Iohn, they despised the counsell of God against themselves; hence he inferres, that it was Gods counsell and purpose in Iohns Baptisme, to bring them to Christ, and in him to heaven: as much as to say God purposed to bring them to Christ and to heaven, but they would not; and so it came to passe that Omnipotentis Dei voluntatis ef∣fectus, was hindered by the will of the creature, which Austin accounted a very foule * absurdity, as if God were not able to bring them to Christ: yet our Saviour professeth, that like as none can come unto him except the Father draw him, so on the other side, every one that the Father giveth me comes unto me, Ioh. 6. And the Apostle saith, Who hath resisted his will?*Omnipotente facilitate convertit, saith Austin, & ex nolentibus volentes facit. But as for the Text, suppose the Evangelist had called it the purpose of God, yet the object of his purpose is not expressed, and why might it not be Gods purpose to make it their duty to hearken to Iohn, and to submit to the Lords Ordinance administred by Iohn, as well as Gods purpose that they should obey him, and be perswaded to be Baptized by him: yea and much rather too, considering the foule absurdity wherewith this in∣terpretation is charged, as formerly I have shewed; and he must have the stomack of an Ostrich, that can digest it. But where I pray was it ever read or heard before, that Gods purpose is at any time despised? Gods counsell indeed is too often despised, as when he saith, I councell thee to buy of mee gold, &c. Revel. 3. And the counsell of God sig∣nifieth no other will of God, than is the will of commandement, of admonition, of exhortation, and such like. But whereas he talkes of a greater fulnesse of grace in the Baptisme of Christ, than in the Baptisme of Iohn, this beliefe is one of his mysteries concerning Baptisme. Iohn Preached Christ unto the people, Acts 19. 4. And Iohns Baptisme was the Baptisme of repentance for the remission of sinnes, that is, Preach∣ing of repentance, he administred Baptisme unto them in assurance of the forgive∣nesse of their sinnes, upon their repentance. And therefore he put off the Scribes and Pharises, calling upon them to bring forth fruits of repentance first. So Peter speakes of the Baptisme of Christ, Acts 2. Repent and be Baptized for the forgivenesse of your sinnes. So was circumcision unto the Jewes a Seale of the righteousnesse of faith, that is, of the forgivenesse of sinnes through faith. It seems this Author is none of the Rhemists adversary in this, who upon Math. 3. 11. writes thus. It is an Article of our adversaries, that the Baptisme of Christ, is no better then the Baptisme of Iohn, they make it of no more value or efficacy for remission of sinnes, and grace, and justification than was Iohns: where∣unto M^r Fulke makes answer, saying, Remission of sinne is proper unto God as well in Iohns Baptisme, as in the Baptisme of Christ, and that Iohn in that place compares the Ministry of Man with the authority and power of God, and though some of the ancient Fathers were of another opinion, yet Saint Marke saith expressely, That Iohn Preached the Baptisme of repentance. unto forgivenesse of sinnes. And who can separate forgivenesse of sinnes from true repentance? When the Lord pro∣miseth, at what time soever the sinner repenteth, to pardon his sinnes. The seale of Baptisme also added to the doctrine of Repentance, must needs testify remission of sinnes, namely, the soule to be washed by mercy, as the body is with water. Neither doth this doctrine derogate any thing from the Baptisme of Christ, seeing it is Christ that forgiveth sinnes, and giveth grace in the Baptisme mini∣stred by Iohn and ministred by his Apostles: For Iohns Baptisme was by Gods institution, not of Iohns devising.

It is true, All that have been Baptized into Christ, have been Baptized into his death, Rom. 6. 3. and Gal. 3. 26. All that have been Baptized into Christ, have put on Christ. But take Baptisme aright, and let Peter be an interpreter of Paul. Baptisme saveth us, saith he, 1 Pet. 3. 21. But least you should mistake him, marke what he addes, Not the putting away the filth of the flesh, here is the outward Baptizing with water, but the interrogation which a good conscience makes to God. Nay let Paul be an interpreter of himselfe. 1 Cor. 6. 12: Page  200But ye are washed, but ye are sanctifyed, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. Now I willingly confesse, that as many as are washed and sanctified and justified by the spirit of God, have put on Christ, and are Baptized into his death, to the mortifying and crucifying the old man in them. And as by the Bap∣tisme of the spirit we doe put on Christ, so are we united unto Christ, and have a communion with him in the benefits of his death. But as for the intention of Bap∣tisme of water, I know none it hath, much lesse doe I know how to put a difference between intention originall, and some other intention which he conceales, content to suffer the distinction, to fly with one wing. The Baptize is intention I am some∣what acquainted with: On mans part, to Baptize such as are brought to the font for that purpose, and by Baptisme to consecrate them to the service of that God, who is one in nature, but three in persons, Father, Sonne, and Holy Ghost: on Gods part, to seale unto us the righteousnesse of faith, which I learne out of Rom. 4. 11. In the description of Circumcision, and the meaning thereof, I take to be the assuring of forgivenesse of sinnes to them that believe, and this is congruous to the description both of Johns Baptisme, and Christs Baptisme set forth unto us in holy Scripture. As for that Iohn 3. 5. Except a man be borne of Water and of the Spirit, he cannot &c. Master Fulke in his answer to the Rhemists on that verse writes thus; It is not necessary in this place by Water, to understand materiall Water, but rather the purifying grace of Christ, as, cap. 4. v. 11. Whereof the washing with water in Baptisme, is an outward signe and seale, which also is ter∣med fire, Math. 3. 11. The water therefore in Baptisme is not our regeneration properly, but a Sa∣crament and seale thereof; Isid. Origen. l. 7. cap. de Spiritu Sancto. Aliud est aqua Sacra∣menti, aliud aqua quae significat Spiritum Dei; aqua enim Sacramenti visibilis est, aqua spiritus sancti invisibilis est, ista abluit corpus, & significat quid sit in anima, per illum autem spiritum Sanctum anima mundatur, & saginatur. And a little after, Indeed (saith he) the words of our Saviour Christ are not properly of the externall Sacrament more then, Ioh. 6. Of the other Sa∣crament; except you eate the flesh of the Sonne of man, and drinke his bloud, you have no life in you: whereas all Infants are excluded from that Sacrament, and consequently should be excluded from life, if the words were meant of the outward Sacraments. And the Fathers of the ancient Church, which thought Baptisme was necessary, did likewise think the communion to be as necessary for Infants; as Augustine, Innocentius Bishop of Rome, and all the Church of their time, for any thing we can gather by their writings. Finally, when the word of Water in this Text signifieth the purifying grace of Christ, rather than the outward element of Baptisme, here can be no argument drawn out of this place, that Sacraments conferre grace of the worke wrought, but according to the dispensation of Gods spirit, who worketh according to his own pleasure; as in this chap. v. 8. 1 Cor. 12. When this Author talkes of the necessity of regeneration, I doubt he considers not, that hence it followeth, that either all that dye unbaptized are damned, (for I presume he speaks of the necessity of it unto salvation,) or that many thousands are now a∣daies regenerated without any Sacrament of regeneration. That the Spirit of God is the efficient cause of Regeneration, I think no Christian doubteth; but this Author maketh the Baptizing with Water to be an efficient also, as when he saith, Baptisme is appoynted to be a means of Regeneration to all that are Baptized, and not only so, but that it doth effect it also in all that doe not put an obstacle in the way to hinder it. I acknowledge willingly that Baptisme materiall, is an instrument, to wit, both as a signe & as a seale: But that it is an instrument in any other kind of operation, than belongs to a signe and seale, I have not hitherto learned out of the word of God. And as I remember, Arminius was sometimes challenged for Heterodoxy about the Sacraments; and withall, that his Apology was this, he never ascribed any other efficacy unto the Sacraments, than is denoted under the tearmes of Signes and Seales; but no marvaile, if a degenerated condition hath seized on any, that such proficiunt in pejus, and grow more and more degenerate. The phrase used here in calling Baptisme a means of regeneration, sounds harsh in my eares, we commonly say, and it is the doctrine of our Catechisme, that a Sacrament is an outward and visible signe, of an inward and invisible grace: now this grace in Baptisme I take to be the grace of regeneration; and is it a decent expression to say, that the signe of Regeneration is the means of Regeneration? As for Baptismus spiritus, the Baptisme of the spirit, that is the very working of regeneration, but Baptismus flu∣minis, the Baptisme of water, that is the administration of the outward signe, and seale of the grace of regeneration. The word Preacheth forgivenesse of sinnes to all that believe, so doth the Sacrament of Baptisme; but the word Preacheth this to the eare, the Sacrament to the eye. The word assureth it, for it is Gods word, the Sacrament Page  201 assures it, for it is Gods seale, but neither of these worketh the assurance without the spirit of God: and as for the working of Faith it selfe, I have read that Faith comes by hearing, I no where read that Faith comes by the being Baptized. And sure I am when men of ripe yeares came to be Baptized, they were first Catechumini, then compe∣tentes, and none admitted unto Baptisme, unlesse the word had formerly brought them unto faith. The Apostle calls Baptisme the laver of regeneration, by the Rhemists translation, the fountain of regeneration, by the former English translation, the wash∣ing of regeneration, by the last: but whereas this Author dignifies it with this title, be∣cause it doth effect regeneration in all that doe not put an obstacle in the way to hinder it: if this Author shall prove it (while his head is hot,) we shall give that credence to it, as it deserves; in the mean time, it stands for a bold affirmation; let him take his time to make it appeare to be sound: the Rhemists upon the place have this note; As before in the Sacrament of holy Orders [1 Tim. 4. 2 Tim. 1.] So here it is plaine that Baptisme giveth grace, and that by it, as by an instrumentall cause, we be saved. Master Fulkes answer is this, Here is no word to prove that Baptisme giveth grace of the worke wrought, but the Apostle saith that God hath saved us by the renewing of the Holy Ghost, which is testified by the Sacrament of Baptisme (marke I pray the office of Baptisme in Master Fulkes judgement, to testify the renewing,) which is Sacramentally the laver of regeneration; not by the worke wrought but by the grace of Gods spirit, by which we are justified. So speaketh Saint Peter, and explicateth himselfe 1 Pet. 3. 21. Baptisme saveth us not the washing of the flesh of the body, but the interrogation of a good conscience. And because I know no obstacle that an Infant can put to hinder the effect of it, for I suppose the obstacle must be rationall, and Infants are not come to the use of reason, to performe any rationall act, which may prove any rationall ob∣stacle; therefore it seems this Authors opinion is, that all who are Baptized in the Church, are regenerate: this indeed was the profession of Master Mountague before he was Bishop; and was answered by Bishop Carelton, as touching the best firmament of his opinion; the Book of our Common-Prayer, where the Child Baptized is said to be regenerate; that is to be understood Sacramento tenus, which is Saint Austins phrase, and which he distinguisheth from truly regenerate: And Bishop Usher in his History of Gotteschaleus, alleadgeth out of the Author of the imperfect work upon Mathew, Hom. 5. this sentence, Eos qui cum tentati fuerint, superantur, & pereunt, videri quidem filios Dei factos propter aquam Baptismatis, revera tamen non esse filios Dei, quia non sunt in Spiritu Baptizati. As also out of Austin De Unitate Ecclesiae, cap. 19. Visibilem Baptismum posse habere, & alie∣nos qui regnum Dei non possidebunt: sed esse donum Spiritus Sancti quod proprium eorum est tantum qui regnabunt cum Christo in aeternum. And lastly out of the same Austin, as he is alleadged by Peter Lombard, l. 4. Sent. dis. 4. Sacramenta in solis electis efficere quod figurant. All this is to be found in that Book of Bishop Usher p. 188. Besides many more pregnant pas∣sages are collected by him for the same purpose. And not to charge him with authori∣ty only, but with some reason; when Saint, James saith Jam. 1. 18. Of his own will he hath begotten us by the word of truth; what I pray is here meant by the word of truth? Is it not the Gospell, to wit, The Preaching of Christ crucified? Now consider to whom doth he write, but to the twelve Tribes, that is, to the Christian Jewes, such as were begotten to a lively hope by the resurrection of Jesus Christ, as Saint Peter speakes writing also to the Jewes. If then these Jewes were regenerated by the Preaching of the Gospell, surely they were not regenerated by Circumcision; and if regeneration were not ne∣cessarily annexed to the Sacrament of Circumcision, amongst the Jewes, then nei∣ther is it necessarily affixed to the Sacrament of Baptisme amongst the Christians. For our Divines doe usually maintaine against the Papists, that the Sacraments of the Old Testament, were as effectuall to the Jewes, as the Sacraments of the New Testa∣ment are effectuall unto us Christians. It is true, Baptisme is ordained, that those which doe receive it may have the remission of their sinnes, but not absolutely, but conditionally, to wit, in case they believe and repent, as appears both in that place, Acts 2. 38. and Rom. 4. 11. And Baptisme as a Seale doth assure hereof, only in case they believe and repent; and therefore none of ripe years were admitted unto Baptisme, untill they made profession of their faith, and as for Infants, they were also anciently said to be Baptized in fide Parentum.

Gods patience Rom. 2. 4. And the goodnesse of God manifested therein, leadeth a Man to repen∣tance: so doe his judgements also, Hos. 5. In their affliction they will seeke me early; and so doth Gods word: and all this only in the way of a moving cause, and exciting to repentance, every morning God brings his judgements to light, he faileth not yet; will notPage  202the wicked be ashamed. Zeph 3. 5. But it is the duty of all to be moved by his word, by his works, by his mercyes, by his judgments, to turne to the Lord by true repentance. But God alone is he that workes them hereunto, without whose efficacious grace none of all these courses will prevaile, as Isai. 57. 17. For his wicked covetousnesse I was angry with him and have smiten him, I hid me and was angry. They wanted neither admoni∣tion from his word, nor from his corrections yet they profited by neither, as it fol∣loweth; yet he went away and turned after the way of his own heart: yet what is Gods reso∣solution, but to overcome their stubbornesse by the power of his grace, as there we read; I have seen his waies, and will heale them: now who are these whom he leads so, as to bring them to repentance, let Austin answer, Contra Julian. Pelag. l. 5. c. 4. Bonitas Dei te ad poenitentiam adducit, verum esse constat, sed quem praedestinavit adducit, and he adds a reason, Quamtamlibet enim praebuerit poenitentiam, nisi Deus dederit, quis agit poenitentiam. And in the same Chapter professeth, touching the Non-praedestinate, that God never brings them to wholsome and spirituall repentance, whereby a man is reconciled to God in Christ, whether God affords them greater patience than he affords his elect; or no∣thing lesse? His words are these, Istorum neminem adducit ad poenitentiam salubrem, & spi∣ritualem, qua homo in Christo reconciliatur Deo, sive illis ampliorem patientiam, sive non imparem praebeat: God intends by this his patience, that it is the duty of all to repent; that is, that they should repent ex officio; but did he intend they should de facto repent? what then could hinder it? Then he would afford them efficacious grace, to heale them, as he promiseth Isai. 57. 18. Then would he rule them with a mighty hand, and make them passe under the rodde, and bring them unto the bond of the covenant. So then to the poynt in particular here observed. 1. God leads all to repentance by his goodnesse, manife∣sted in his forbearance and long suffering, by way of admonition, that it is their duty to turne unto God by repentance, while he gives them time and space for repentance. 2. But as for those whom he hath elected, he not only thus leads, but also effectually brings them to repentance, in the time he hath appoynted, before which time they are found sometimes to despise the riches of his goodnesse, and to have hard and im∣penitent hearts, as much as any Reprobate: who more foule in the committing of horrible abominations than Manasses? Who more furious in persecuting the Church of God then Saul? Yet God took away the stony heart (and what is harder then stone) out of their bowells, and so he doth to all whom he regenerates. 3. As touching a finall contempt of Gods patience, that is peculiar unto Reprobates; as for the elect, though some are called at the first houre of the day, some not till the last, yet all are effectually called, before they drop out of the World. To say that God intends the everlasting good of Reprobates, is to deny the first Article of our Creed, even Gods omni potency, as Austin hath disputed 1200 years agoe; we find in our selves, that whatsoever we will doe, if we doe not it, it is either because we cannot doe it, or because our will is changed, but to ascribe either mutability or impotency to God, is intollerable in a Christian, and it cannot be denied, but God did from e∣verlasting intend their everlasting damnation: so that to say he did intend their e∣verlasting good, is flat contradiction; neither is there any way to charme it, but by saying, God intends their everlasting good conditionally; but to intend it after such a manner, is apparently no more to intend their salvation than their damnation, nay lesse rather; considering the conditions of salvation are utterly impossible unto man, unlesse God correct, and cure his corrupt nature; but this grace he dispenseth accor∣ding to the meere pleasure of his will, as the Apostle signifyeth in saying, he hath mer∣cy on whom he will, and whom he will he hardneth. As for that 2 Pet. 3. 9. He is patient towards us, not willing〈 in non-Latin alphabet 〉any of us to perish, it hath been already considered; but here he in∣terpreteth towards us, as if it had been said, towards us men, and I hope the elect are men, as well as others: but what ground hath he for this liberty of interpretation? Why may he not take the liberty in interpreting of Iohn, as well as Peter, both were pillars; (Gal. 2.) where he saith, They went out from us, but they were not of us, for had they been of us, they had continued with us; and still swalloweth a palpable absurdity follow∣ing hereupon, even to the denying of Gods omnipotency, in as flat contradiction to the Apostle, where he professeth, that God hath mercy on whom he will, which is not to have mercy on all, but on some only, hardening others, as Rom. 11. The ele∣ction hath obtained it, but the rest are hardned.

TWISSE Consideration.

THese gifts this Author formerly described to be gifts of grace, applying sal∣vation unto men, which he distinguisheth from gifts of grace purchasing salvation, in the entrance upon this reason of his. Now it is apparent, that most of these gifts have been found in the heathen men: and who was ever heard to call these vertues found in the heathen, gifts of grace, applying the salvation purcha∣sed by Christ, whereof they were wholy ignorant, like as of Christ himselfe. And whereas he makes, faith and repentance, to be gifts communicated unto such, who (as he expresseth it,) doe prove Reprobates in the end; Saint Austin to the contrary, as formerly I have alleadged him out of his 5. lib. contra Julian Pelag. c. 5. Expressely professeth of the Non praedestinate, that God brings not one of them to wholsome and Spiritu∣all repentance, whereby a man is reconciled to God in Christ: And our Brittaine Divines in the Synod of Dort, upon the 5^th Article and fourth position, professe in like manner of all such as are none of Gods elect, that it is manifest they never really and truly attaine that change and renovation of the mind, and affections, which accompanieth justification; nay, nor that which doth immediatly prepare or dispose to justification. For they never seriously repent, they are never affected with hearty sorrow for offending God by sinning, nor doe they come to any humble contrition of heart, nor conceive a firme resolution to offend any more. And whereas he saith, that such doe prove Reprobates in the end, he may as well say of others, that they prove elect in the end, which doth wholly savour, of shapeing the decrees of God, to be of a temporall condition, and not eternall; unlesse he delivers it of the manifestation of Page  204 it in the judgement of men, which yet as touching Reprobates cannot appeare untill their death, and 'tis a very hard matter for any man, to passe upon men generally the censure of elect, or reprobates; the hypocrisy of man hath such power to evacuate the one, and the secret operation of Gods mercy and grace the other. How farre re∣probates may attain to the illunination of their mind, and renovation of their wills, and reformation of their lives, is set downe more fully by our Brittain Divines in the Synod of Dort, than by this Author; not one particular (if I mistake not) being mentioned here, as touching the places of Scripture, containing the indication there∣of, which is not set downe there, and some there are set downe, which are not set downe here. In their first position concerning those who are not elect, upon the fifth Article (this Authors quotation here leaving out the Article) and by a wild refe∣rence to the page, being fitter to confound a Reader than direct him) the first positi∣on there is this,

And in the explication of it Luke 8. 13. Acts 8. 30. And afterwards they * give a farther reason of it thus, Thir second positi∣on is this, This they prove out of Math. 13. 20. They received the word with joy: and 1 Kings 21. 17. concerning Ahabs humbling of himselfe: and out of Heb. 6. 4. al∣leadged by this Author, and over and above out of v. 6. observe a renovation also, in as much as it is said, That it is impossible they should be renued againe, which implyeth, that they had been formerly renued in some sort, and out of Chap. 10. 19. That they trod un∣der foot the blood of the Covenant, by which they are sanctified; and that they attained to some amendment of life, they prove both by the example of Herod; and out of 2 Pet. 2. 20. where tis said of them, that they had escaped from the filthinesse of the world. And Chap. 1. 9. Where they are said to have forgotten that they were purged from their old sinnes. And out of Math. 12. 43. Where 'tis said the unclean spirit was departed out of them, and that all this was not faigned, but that they proceeded out of the power of those dispositions unto grace, and from the inspiration of the Holy Ghost: yet notwithstanding all this in their fourth * position they pronounce, that they never attaine unto the state of adoption and justification: and in their explication of it, that they never attaine the change and renovation of the mind and affections, which doth immediatly prepare and dispose unto justification; For they*never seriously repent &c. at large. Now seeing God brings them no farther, as he doth his elect; with what sobriety can it be said, that God intends their salvation? And as for the poynt of sanctification, which here is attributed to them, other Divines doe not goe so farre, as to interpet it of any inward sanctification, as Paraeus; Erat autem (saith he) Sanctificatio Apostolorum non interna sed externa in professione fidei, & participatio∣ne sacramentorum externa consistens, erant sanctificati, hoc est, a Judaeis & Paganis professione se∣gregati, & pro veris Christianis habiti. Loquitur enim secundum judicium charitatis, quae omnes de doctrina for is consentientes habet pro sanctificatis, licet non omnes cordibus vere sint sanctificati, Non eergo hinc sequitur, Apostatas. Vere fuisse regeneratos. Pro quibus enim Christus ne or are quidem dignatus est, eos multo minus sanguine suo sanctificavit: ideo Johannes Apostatas de Ec∣clesia renatorum fuisse negat: ex nobis egressi sunt, quia non erant ex nobis. Et Petrus vocat eos canes & porcos redentes ad vomitum, & volutabrum, canis vero etiam post vomitum est canis, & sus lota est sus, canem vero & suem se semper mansisse, & ille & ista per reditum ad vomitum & vo∣lutabrum declarat. Cameron likewise in in his Myroth. p. 334. Dupliciter sanctificantur homi∣nesPage  205alii absolute, ut soli fideles, cum scilicet non tantum ab aliis hominibus segregantur (hoc enim verbum sanctificare saepe significat in Scriptura) a Deo, sed & remissione peccatorum apprehensa & Spiritus Sancti virtute sanctificati, & in sanctitatis studio permanent. Alii comparate, qui scilicet separantur quidem ab aliis hominibus externa fidei professione, & aliqua fortè vitae instituti immu∣tatione, at non sanctificantur absolute ut fideles, ad hoc posterius sanctificationis genus pertinet hoc A∣postoli dictum, in quo sanctificatus fuit. But albeit they were truly sanctified, (to suppose that for the present) yet if God purposed not to give them perseverance therein, un∣doubtedly he intended not their salvation. Nay, no Arminian denies, but that God did from everlasting intend the salvation of all such Apostates; and to say that he had a velleity to save them, is to dash a mans selfe against the rock of absurdity, as to deny Gods omnipotency, unlesse he will say Gods mind is changed: and to talke of a conditionate will intending their salvation, is no more to say, that he intends their salvation in case they doe believe, than to say, he intends their damnation in case they doe not believe. And as for his allegation out of the suffrages of our Divines in the Synod of Dort, that is very wild, neither mentioning the Article, nor rightly quoting the page: though the things here proposed are mostly taken out of the first and second Thesis, concerning the Non-elect, upon the fifth Article: but no glimps doe I find there, of any such end of Gods granting these dispositions, as that thereby they might be brought unto salvation; though as in the elect such like dispositions are, so in the Reprobate, they might be preparations to farther grace, if it pleased God so to ordaine as to bring them on forward to justification and true sanctificati∣on conjunct therewith, and thereby unto salvation.

As for the ends which God doth intend thereby, to wit, by bringing them so farre; look whatsoever God doth bring to passe hereby, that God doth intend. For no∣thing can fall out casually unto God. If they doe persevere in this condition, to wit. as touching the outward emendation of their life, it is, ut mitius puniantur, as Austin expresseth himselfe somewhere, which now doth not come to my remembrance, if they fall from it, whereupon they shall be more grievously punished: this also was in∣tended by God. Or if others are bettered by them, undoubtedly this also was in∣tended by God, as also to teach all others not to content themselves with superfici∣all renovation, superficiall obedience; and so likewise illumination clearely takes a∣way that excuse, which some are apt to make, as Austin observes, namely, Dicere solet humana superbia si scissem fecissem. Which how well this Author infringeth, we are to * consider in the next place.

TWISSE. Consideration.

THe gifts of grace he speakes of are three. 1. The knowledge of God revea∣led in his workes, 2. Christ, 3. The Gospell; for these alone are they, whereof the objection proceeds, which he proposeth to be answered. Of the first: it is most true, that the end thereof represented in the objection, is effected by it, to wit, the bereaving men of excuse, as namely in a certain kind, which Austin inter∣preteth, De grat. & lib. arb. c. 2. in this manner, Quomodo dicit inexcusabiles nisi de illa ex∣cusatione, qua dicere solet humana superbia si scissem fecissem, ideo non feci, quia nescivi. How doth he call them inexcusable, but in respect of such an excuse, which the pride of man moveth him to use, saying, had I known it I would have done it, therefore I did it not, because I knew it not: thus the Gentiles were left without excuse, in turning the glory of the incorruptible God, to the similitude of the image of a corruptible man, &c. And for as much as he had sufficiently manifested himselfe by his workes, to be eternall, and consequently uncorruptible. So that knowledge sufficiently revea∣led, doth alwaies take away the pretence of ignorance for a mans excuse, whether a man have any need of excuse, as in case he lives not answerable to his knowledge, or no need at all to excuse himselfe, as in case he doth conforme himselfe to that know∣ledge which God hath given him, in which case he is not said to be inexcusable, though pretence of ignorance by way of excuse is taken from him, as well as from o∣thers; but because he hath no need of any such excuse, as depends upon pretence of ignorance, therefore he is not denominated inexcusable, but such only who would excuse themselves by such a pretence, but cannot. But as touching the other gifts of grace mentioned, to wit, 1. Christ, 2. The Gospell, 'tis most untrue that the end specified, is effected by them: for Christ doth not effect the falling of any; neither is the setting of him up, any cause of any mans falling, neither is the stumbling of any, effected by the Preaching of the Gospell; for what is mens stumbling thereat, but their disobe∣dience thereunto. 1 Pet. 2. 8. Now the Gospell doth not effect any mans disobedi∣ence, but the corrupt heart of man alone is the efficient cause thereof. And I cannot sufficiently wonder, at so crude a conceit as this Author manifesteth, by so inconsi∣derate an expression. I grant the end primarily intended, was no other then Gods glory: But as for the salvation of Reprobates, that is neither primarily nor seconda∣rily, nor at all intended by God, as I have often demonstrated; both in as much as God hath from everlasting intended their damnation, and therefore cannot with∣out contradiction intend their salvation. And withall God is unchangeable and omnipotent, and therefore as he can procure the Salvation of any, if withall he intends and wills to procure it, undoubtedly such a one shall be saved. Against all which, this Author proceeds without taking any course to charme those foule absurdities whereinto he precipitates himselfe. And when he saith of the stumbling of many at the Gospell, that it is not primarily intended, he doth most inconsiderately confesse, that it is intended by God, though not primarily, which is enough for us; and the Apostle is expresse, professing of such who stumble at the word through disobedience, That thereunto they were ordained. 1 Pet. 2. 8. Neither doe we say that the Gospell or Christ, is the cause of any mans falling; but onely Page  207 the occasion thereof: mans corrupt heart alone (as formerly I said) being the cause thereof. But God intends their stumbling shall come to passe, which must needs be, in case it is through disobedience that they stumble, and God hath purposed to de∣ny them the grace of obedience, as indeed he hath to many, like as he doth deny it to many; as appeareth by his hardening of many, even whom he will, like as on the o∣ther side, he hath mercy on whom he will. So Christs carriage was not the cause, but the occasion only of the Jewes plotting against him, because they observed that he did many miracles, and if they let him alone, all men would believe in him, and the Romans would come and take away both their place, and the Nation. Ioh. 11. 47, 48. Yet look what they did against him, God had before intended and determined to be done; For both Herod, and Pontius Pilate together with the Gentiles, and people of Israell, were gathered together, to doe what Gods hand and counsell had determined before to be done. Acts 4. 28. Yet not primarily inten∣ded neither, for all this was to a farther end, namely, to procure the redemption of the World, yea of some of them who crucified him. Yet there was a farther end than all this, namely, the glory of God, in the way of mercy mixt with justice, and that brought to passe by admirable power and wisdome. This was first in Gods thoughts and resolutions, as the supreame end, all the rest were but as meanes tending there∣unto: yet doe we not say this was intentionally in Gods first thoughts and resolutions, which is as if he should say, intentionally in Gods intentions; and with the like genius of sobrie∣ty, he distinguisheth between occasionally and intentionally, inclosing the tearmes with a parenthesis, as if there were some great judgement, though little wit, in this distincti∣on, and therefore would have it observeable. Occasion is justly distinguished from a cause, but I never found it distinguished from intention, till now. It seemes he would say accidentally or casually, for such alone are praeter intentionem, if any, and so fit to be opposed to intentionally; but this distinction sticks in his teeth, he was loath in plaine tearmes to expresse so shamefull an opinion, as to professe that any thing comes to passe in the World, besides Gods intention, which is the distinction of things fortuitous in Aristotle. Nay, he leaves place for Gods intention of them secon∣darily, denying only that he intends them primarily. But still he keepes this conclusi∣on, and holds that up, whatsoever becomes of his premises, as when he saith God in∣tends them for them, for their good, that is his Oracle; but Saint Pauls Oracle is, that the invisible things of God, that is his eternall power and Godhead, are seen by the Creation of the World being considered in his workes,〈 in non-Latin alphabet 〉, that they may be without excuse, and that the Preachers of the Gospell, were unto God a sweet savour of Christ in them that are saved, and in them that perish; without putting any difference according to this Authors Gemora, that this is to be understood of the one occasio∣nally, of the other intentionally. But to ransack this also, and to speake distinctly, What is the good that God hereby intended them? Was it Salvation? And how did he intend that unto them? Was it intended to be their portion, whether they believed in Christ or no? Undoubtedly his meaning can be no other then this, he intended they should be saved by him, provided they did believe in him: Now what Christian was there ever known to deny this, namely, that as many as believed in Christ, should be saved by him? But let me aske another question, Did God intend they should be∣lieve in him? Yes surely in the opinion of this Author: but is not faith the gift of God? They are ashamed to deny this, at least in concione populi, whatsoever they doe consessu familiari. Why then did not God give them faith? Why surely because they refused to believe in him, so that had they believed in him, then God would have given them faith; as much as to say, had they bestowed faith on themselves, then God would have bestowed faith on them: this is their sobriety that oppose the grace of God, and such be their sobriety still that fall away from the truth of God. If Physick doe the Patients harme through the distemper of their bodies, this must be through the ignorance of the Physitian, who either knowes not the distemper of their body, or else knowes not how to master it. But spare, I pray, to make God obnoxious to the like ignorance or impotency, when the Lord saith, I have seen his wayes and will heale them, Isai. 57. 18. When was it ever known that such a patient was not healed? What greater distemper of the soule than back-sliding or Rebellion? Yet when God saith I will heale their back-sliding, and I will heale their Rebellions. Hosea 14. vers. 4. When was it ever knowne, that any of his Patients, were not the better for his operation, but the worse rather? At length, that breakes out of this Author, that formerly Page  208 stuck in the way, like a burre in his throat, as when he saith that God intends the chear∣ing of men by the shining of the Sunne, but that some are scorched by the heat of it, some hurt by the light of it, is accidentally, as if these effects were not intended by God; as much as to say, that God doth not intend, that the sunne should scorch in Zona torri∣da, though the sunne works by necessity of nature, and cannot but scorch there, as the Abissines felt to their smart, who were wont to pray unto the sunne as he was ri∣sing to spare them, but after he was passed, and going downe, to curse as fast for his scorching of them, whence it is conceived that proverbe came, plures adorant solem orien∣tem quam occidentem: as naturall it is to the light to scatter the sight, and if by scattering the eye be ill affected, this is as naturall to the sunne; like as to make sweet flowers send forth their odoriferous savours, as a dung-mixen, to exhale an unsavoury smell: but suppose a man should loose his sight by the light, as some have by the light of the sunne, being kept long in some darke place before, shall this be accidentall unto God, wheras the Prophet professeth, there is no evill in the City which the Lord hath not done? Like as Gods blessing it is, that neither the sun scorcheth him by day, nor the influence of the Moon, or any other planet, hurt him by night. But come we to the Apodosis of the simile, He renewes his coccismes of Gods blessings out of his abundant goodnesse, bestowed on men for their good; which is a generall speech, and in the generality nothing to the present purpose, we know God saveth both man and beast, he makes his sunne to shine, and his raine to fall on the just and on the unjust, but as for the knowledge of God revealed in his creature, whatsoever is brought forth according to it, we doubt not but God intended it, as civill society, and some naturall feare of God, and civill con∣versation; where any thing is done contrary unto it, the Apostle hath discovered unto us, the end of naturall revelation is, that they might be without excuse; they connot say, si scissem fecissem, that excuse is taken from them. As for the dictates of supernumera∣ry Apostles, we have no cause to regard them, especially when they are cantradicti∣tions to the word of God, and Christian reason, the Gospell is unto God throughout a sweet savour in Christ, both in them that are saved, and in them that perish; It is true, that it is through the corruptions of mens hearts, that men doe not yeeld obedience to it, but that corruption God can cure, and doth cure where it pleaseth him; that men doe obey, 'tis also through the good temper of their hearts, but through the grace of God, curing that corruption in them, that he leaves uncured in others; And we wil∣lingly grant, that he intends their salvation in whom he means to cure this corrupti∣on, to bring them to the obedience of faith: but most absurd it is to say, that he in∣tends their salvation, on whom he never meant to shew any such mercy, but rather to harden them; where the honest and good heart is wanting, the word proves not fruitfull, but only where such an heart is found. Now it is Gods work, (I know) alone to take away the stony heart, and to give an heart of flesh. But this Author car∣ryeth himselfe so throughout, that he would have this worke to be the work of mans free will, not of God, any other way than by perswasion, admonition, exhortation, and concourse; many talke of Robin Hood that never shot in his Bow; and this Au∣thor talkes of the anticedent will of God, which I doubt whether he understands either the meaning of Damascen herein, or of Crysostom either Vossius reduceth it as I have shewed before, to Voluntas conditionata, thus, God willeth that men should be saved if they believe, is it not as true, that his will is, they shall be damned if they doe not be∣lieve? this is the only gratious will this Author magnifyes; but God give me experience of another manner of his gratious will towards me, namely, as he seeth my wayes, so to heale them, yea, and to rule me with a mighty hand, so he make me to passe un∣der the rod, and bring me unto the bond of his covenant. But yet see I pray whether this Author be yet come to the sobriety of his sences, in speaking here of Gods severity in the way of a will judiciary; as when he gives wicked men up to the lust of their hearts, and per∣mits them to dash against Christ, and other meanes of eternall life, Now I pray consider, who are those wicked men whom God thus gives over to their lusts? Were we not all such? Did not God find us all weltering in our bloud. Ezek. 16.? Had not we all sto∣ny hearts. Ezek. 36.? Were we not all blind, lame, deafe, nay were we not dead in sinnes. Ephes. 2. 1.? Did not the Gospell find the Ephesians so? Did not the Word of truth find the Jewes so? James, 1. 18. How then comes this difference that Christ is a stumbling blocke to some and not to others? We say the difference is, because God hath mercy on some, and hardens others. Rom. 9. 18. Because some are borne of God, therefore they heare Gods Word, others are not borne of God, and therefore they Page  209 heare not Gods word. Ioh. 8. 47. The Arminians say God giveth power to every one by an universall grace to will any good whereto he shall be excited. So when the Gospell is Preached, every one hath power to obey it: if he doth obey it, then Christ is a precious stone to him, but if it disobey it, then he is given up to the lusts of his heart, and permitted to dash against Christ, and other meanes of eternall life. Here we have a phrase, but we are to seeke of the meaning thereof; what is it to dash against Christ? It must needs be to commit some sinne or other, for that is the object of Gods permition, for of all other things God is acounted the Author, not the permitter, the object of permition is nothing but sinne, now what sinne can that be, whereby we are said to dash against Christ, and other meanes of salvation, but disobedience to Christ and to the meanes of grace: so that from the first to the last, the sence comes to this, as many as disobey Christ and the meanes of grace, they are given over to the lusts of their hearts, and permitted to dash against Christ and other means of eternall life, that is, are permitted to disobey Christ and to resist other means of eternal life. So that their disobedience to Christ and the Gospell is very punctually and juditiously set downe to precede by two degrees their disobedience to Christ, and his Gospell. Some may thinke that this Arminian prosilite doth not carry himselfe well in his businesse and for betray∣ing the nakednesse of his cause may be in dainger to be excommunicated out of their Synagogue. But Sir you must believe it, this is the very leprosy of their Doctrine that over spreds it from the crowne of the head to the sole of the foot, and they are in love with it, accounting it not only sanity, but perfect beauty. God indeed is said in Scripture, to give men over to their lusts, when he forbears either courses of admonition and reproofe by his word, or by his judgements in his workes, or when he forbears to restraine Satan, as formerly he did: but disobedience to the Gospell undoubtedly is, hoc ipso, a dashing against Christ, although God may continue to ad∣monish and exhort even to the end; as to prophane and hypocriticall persons in the Church, he gives not over this course of his untill the end. I have often represented the absurdity of this Authors conceit, of a gracious intent in God, of promoting the eternall good of Reprobates; whereas it cannot be denied, that God hath from everlasting intended their damnation: and as for our saying, that God intends they shall be without ex∣cuse, that Christ is set up for their falling, that the Gospell is unto God a sweet savour in Christ, not only in them that are saved, but in them that perish. This Author is so farre from overthrowing the truth of it, that (besides other absurdities delivered by him in the way) the Author himselfe hath no heart to deny it, only saying, that God intends it not primarily, which is rather to grant that he intends it (though not primarily as whereabouts there is no question) than to deny it, and that occasionally they are so; whereas no man but himselfe hath said (in saying that they doe effect this end) that Christ or the Gospell are the cause hereof, but only that they are the occasion. But this hinders not Gods intention of them: For undoubtedly God intends as well things occasioned as things caused, though not in his first thoughts and resolutions, which belongs rather to the end than to the meanes, to wit, to be first intended. So that in plaine tearmes, he hath not hitherto dared to deny, that God intends them, though he manifests a good mind to maintaine, that they come to passe accidentally and casually in respect of God; For he spares not to professe, that the scorching of men, and the hurting of weake eyes falls out accidentally, and that to God; for he proposeth this by way of distinction, from that which God intends, which he saith is the chearing of men by the light of the Sunne: like as here he denies that mens stum∣bling at Christ, is a thing intended by God; like as in saying a sinnefull event is not pro∣perly under Gods will and decree, but under his prescience only, or at most under a permissive decree. And this I confesse, is a very plausible doctrine in the judgement of flesh and bloud; save that this Authors faint carriage in the delivering of it, is enough to make a man suspect it, as plausible as it is, yet it is hardly true and sound. For he dares not say, that a sinfull event is not at all under Gods decree, only that he saith, it is not properly un∣der Gods decree. But Saint Peter speaking of them that stumbled at the word of God through disobedience, professeth in plaine termes, that hereunto they were ordained, 1 Pet. 2. 6. And all the Apostles there assembled. Acts 4. 28. Doe professe, that both Herod and Pontius Pilate, with the Gentiles and people of Israell, were gathered together against the Holy Sonne of God, to doe what Gods hand, and Gods counsell had determined before to be done. And ere I part I hope to prove, that any sinfull act that comes to passe in the world, is as properly intended of God, as any good act whatsoever, although there be a vast Page  210 difference in the bringing of them forth: God causing the one, & only permitting the other as it is evill. And that because it comes under Gods prescience, & it is well they are not so Atheistical as to deny Gods prescience; but I doubt not to make it good, that either they must deny that every thing comes under Gods prescience, or they must grant that every thing comes under Gods decree. For consider, nothing can be fore∣knowne of God as future, unlesse it be future. Now let us quietly enquire how any thing becomes future, and if any cause hereof can with reason be devised without the decree of God, let us all become Arminians, and deny God either at all to be, or to be a free agent, but working by necessity of nature: For if future things be future of their own nature, then all things must be acknowledged to come to passe by necessity of their owne nature, which is to deny God. But if things be of their owne nature meerly possible, and indifferent to become either future or non-future, then there must be acknowledged some cause whereby they are brought out of the condition of things meerly possible, into the condition of things future. And this cause must exist from everlasting, otherwise it should not be so ancient as the effect thereof, for it is well knowne that all things future have been future from everlasting, otherwise God could not have foreknown them from everlasting: but all confesse that God from everlasting foreknew every future thing; Therefore the cause making them to passe out of the condition of things meerely possible (such as they were of their owne nature) into the condition of things future, was also from everlasting. Now con∣sider where was this cause to be found? Not without God: for nothing without God either was or is everlasting without beginning; therefore is it to be found within God or no where. Consider in the next place, what is that within God which is fit to be the cause hereof. We say 'tis his decree, but this Author cannot away with that. Therefore Si quid novisti rectius isto candidus imperti. Certainly the knowledge of God cannot be the cause; for as Aquinas saith, that causeth nothing but as joyned with Gods will, and therefore it is commonly conceived that foreknowledge doth rather presuppose things future than make them so: nothing then remaines to be the cause hereof, but the essence of God. Now the essence of God may be considered two waies, either as working necessarily, or as working freely: if it be the cause of things future as working necessarily, then it followeth that God shall produce them by necessity of nature, which utterly overthrowes Divine providence. What remaines then but that we must be driven to confesse that Divine essence makes them future, as work∣ing freely, which is as much as to professe, that Gods will and decree is that alone, which maketh things to passe out of the condition of things meerly possible in to the condition of things future. And I challenge the whole Nation of Arminians, and Jesuites to answer this argument. Yet this decree we willingly acknowledge is a per∣missive decree: but look that we understand that aright also; thus God decreeth this or that evill to come to passe by his permission, like as good things he decreeth shall come to passe by his effection: and that upon Gods permission, it is necessary that that which he permits shal come to passe, is acknowledged not only by our Divines, but by Vorstius, by Arminians, by Navarettus the Dominican as I have quoted thē in my Vinditiae gratiae Dei, which yet they deliver without clear expressing how: which I perform thus, look what God decrees to permit, it is necessary that it should come to passe, but how? Not necessarily but contingently & freely, And the Scripture is expresse as before ex∣pressed, that the most barbarous actions cōmited against Christ by Herod, Pontius Pilate, together with the Gentiles and people of Israell, in their contumelious usages of him, were all predetermined by the hand and counsell of God. Marke the issue of this Au∣thors most frivolous discourses: for this will whereof he speakes, whereby God is pre∣tended gratiously to will mans Salvation, conditionall; as much as to say, 'tis Gods will that a man shall be Saved in case he believe in Christ; now what Christian was ever known to deny this. Secondly, consider whether this deserves to be called a will to save more than a will to damne, for like as 'tis certaine a man shall be saved if he believe in Christ, so it is most certaine a man shall be damned if he believe not, and withall consider to which of these the nature of man is most prone, whether to faith or to infidelity.

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 Page  212 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; Page  213 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, * 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*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.* 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, Page  214 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 〉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 〉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 Page  215 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 * 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*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, * 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 decreePage  216by 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 Page  217 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 Page  218 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 Page  219 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 * 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 * 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*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 Page  220 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 Page  221 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.