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

DISCOURSE. SECT. II.

2. THe injuriousnesse of this Doctrine to Godly life, may farther appeare by these considera∣tions that follow, one depending upon another.

1. Absolute and peremptory decrees are inevitable, whatsoever the things be a∣bout which they are exercised; and mens everlasting states, if they be absolutely deter∣mined, are altogether undeclinable. Stat sali lex indeclinabilis, the law of destiny is undeclinable. And the reason is, because it hath an inevitable cause, the adamantine decrees of Allmighty God, which are indeclinable two wayes.

1. Irreversible, lyable to no repeale (as the Statutes are which are made in our Parliaments:) but sarre more unalterable then the Lawes of the Medes and Persians. As I have spoken so will I bring it to passe: I have purposed, and I will doe it. Esay. 46. 11. Men doe many times bite in their words againe, because they doe utter things rashly, and doe repeale their Statutes and Ordinances, because they see some inconveniences in them, which they could not foresee: but God never alters or calls in his absolute decrees because they are all made with great wisdome and foresight.

2. Irresistible. It lies not in the power of any creature to disanull them. Who hath resisted his will? Rom. 9. 19. Our God is in Heaven: he doth whatsoever he will: Psal. 115. 3. Whatsoever is once determined by his absolute will is no wayes alterable by the will of man. It is more possible for a man to hinder the rising of the Sunne, or to stay his course in the Heaven, to stop the revolu∣tions

of the yeare, and overturne the whole course of nature, then to make the least alternation in any of Gods absolute decrees.

2. Mens actions about ends, and things determined by an absolute decree are vaine and fruitlesse; and the reason is, because they cannot make them otherwise then they were determined to be; and therefore in vaine doe men labour to obtaine Everlasting Life and avoid Eternall Death, if there be noe liberty and power in their hands to choose Life or Death, but must of necessity take that which is assigned them, be it Life or Death; for by their labour they effect just nothing; for if they be abso∣lutely appointed to distruction, their hearing, reading, praying, almes-giving, and mourning for their sinnes cannot possibly procure their Salvation; damned they must be. And if they be absolutely or∣dayned to Savation, their neglect of holy dutyes, their ignorance, their love of pleasures and conti∣nuance in a course of ungodlinesse, cannot bring them unto damnation; they must be Saved: If somany Soules in a Parish be in this manner decreed to Heaven or Hell, the Minister Preacheth in vaine, and the people heare in vaine. For there cannot one Soule be Saved, for all their paines, which is ordai∣ned to Hell, nor one Soule be cast away by their negligence, which is appoynted for Heaven. It is in vaine for thee (saith Christ to Saul) to kicke against the pricks: (i.) to endeavour by thy persecu∣tions and slaughters to root out my Church in the world; because the preservation of it is absolutely * 1.1 decreed in Heaven. Teaching us by that speech, that a mans labour in any thing whatsoever, is never profitable, except it be exercised about an end attainable thereby, and without it not possible.

3, Men are not willing to be employed in fruitlesse actions if they knowe it. I so runne (saith the Apostle) not as uncertainely; so fight I, not as on that beates the Ayre: but I keep under my * 1.2 body and bring it into subjection, least that by any meanes, when I have Preached unto others I my selfe should be a cast-away. The meaning is, I endeavour to keepe Gods commandements, I fight with the tentations of the Divill the allurements of the world, and mine owne corruptions, I keep my body low by watchings and fastings, and other severe acts of holy discipline. But Cui bono? doe I all this at randome? Uncertaine whether I shall get any good, or prevent any mischiefe hereby? No, but I doe this, as one that is sure that by so doing, I shall obtaine Eternal Life, and otherwise I cannot escape Eternall Death: intimating in these words the common disposition of men, which is to labour where some proportionable good is to be gotten, or evill prevented, otherwise to spare their heads and their hands too.

TWISSE Consideration.

TO talke of the decrees divine as things evitable or inevitable, is very absurd: for things denominated evitable or inevitable are only things to come, not yet existent; but such are not decrees divine, they are as everlasting as God himselfe without any begining of duration. As for the things decreed by God, they are of a double nature. For God hath decreed some things to come to passe necessarily, other things to come to passe contingently. Now those things that come to passe contingently do so come to passe (and that by the decree of God) as joyned with a possibility not to come to passe, and consequently to come to passe so as ioyned with a possibility to be avoyded. Such are Salvation and damnation in as much as God hath annexed these as rewards, unto finall perseverance in faith and repentance, the one; unto finall perseverance in sinne unrepented of, the other. This is the undeclinable law of Gods decree, that, whosoever believes shall be Saved * 1.3 and whosoever believes not shall be damned. But we doe not say, that this is the whole decree of predestination and Reprobation, with the Remonstrants, and with this Author. But that there is another decree of God, the effect whereof is as undeniable, as the effect of the former, which this Author dissembleth throughout: and the effect of this decree is not conditionall like unto the effects of the former decree, but abso∣lute. And it is the more strange that this Author should so much insist upon the effects of the former, & nothing at all on this: wheras the effects of the former nothing at all serve his turne, but through meere confusion: for he carieth the matter so as if we maintained that God doth decree to dispense Salvation and damnation absolutly according to the meare pleasure of his will, and not conditionally as he finds his creatures either dying in faith or dying in sinne, which is most untrue. And yet his usuall course to relieve himselfe in the case of impertinency and extravagancy is to fly to the effects of the other decree which we willingly confesse to be absolute; yet hath he no appetite to deale directly in the discussing thereof. Now we professe that

as God according to the meere pleasure of his will bestowes faith and repentance on some and denies it to others, according to that of the Apostle. He hath mercy on whom he will, and whom he will he hardeneth. Rom. 9. 18. So God from ever∣lasting decreed, according to the meere pleasure of his will to bestowe the gift of faith & repentance on some & deny it to others. All the decrees of God we acknowledge to be unchangeable from within, irresistible from without. Yet this Author applyes these attributes only to Gods absolute decrees, intimating that it is otherwise with Gods conditionall decrees: which conceit of his savoureth of the same learning and judg∣ment with the rest. Besides it is his course hand over head to talke of the di∣stinction of Gods decrees, into decrees absolute, and decrees conditionall: whereas the decrees of God as touching the acts of God willing, admit noe such dis∣tinction; the act of Gods will being allways absolute and never conditionall, as both Piscator theologically hath proved against Uorstius and Bradwardine most scho∣lastically hath demonstrated; and by other reasons may be demonstrated and made as cleare as the Sunne; some of which reasons I have formerly mentioned in this discourse: only quoad res volitas as touching the things willed this distinctiō hath place; as both D^r Jackson in his booke of Providence acknowlegeth of that distinction of Voluntas antecedens & voluntas consequens (which by Uossius interpretation is all one with voluntas absoluta & voluntas conditionata) namely that it is to be understood only quoad res volitas. And in the same sense is voluntas conditionata interpreted, as appears by the practice of Uossius * 1.4 and of this Author throughout. Now in this sense we doe not ac∣knowledge that Gods decrees of Salvation and damnation are absolute, but mere∣ly conditionall; so that this Author doth but fight with his own shadow in this his ar∣gumentation, making as shamefull a mistake as ever Don Quixot did, when he conceived the Barbars bason to be the Helmet of Mambrino, and fell furiously upon him, in a zeale of martiall glory, to recover Spolia opima, so fat and rich spoyles. By the way observe, to alter Gods absolute decrees, is no other thing, then to alter that which is once determined by Gods absolute will. For after this different manner doth this Au∣thor expresse one and the same thing in this Section. Now consider, is not the rising of the Sunne the course of Heaven, the revolution of the yeare, the whole course of nature, some of these things which are determined by Gods absolute will? With what giddinesse then doth he affirme that to hinder or stay or overturne any of these is more possible then to make alteration in Gods decrees; seeing to make alteration in Gods decrees is but to alter things which God hath once determined by his absolute will. But as for Salvation and damnation these are not determined by God, like as the rising of the Sunne, the course of Heaven the revolutions of the yeare, and the whole course of nature. For these are determined by God to come to passe absolutly; but the Salvation or damnation of man are determined by God to come to passe con∣ditionally.

2. And accordingly mans ends are not determined by an absolute decree, like unto the rising of the Sunne. For the rising of the Sunne is by God determined to come to passe absolutely, so are not the speciall ends of men, to wit, Salvation and damnation (for these are the ends of men which this Author speakes of) these (as I said) are determined to come to passe not absolutely but conditionally: And there∣fore mens actions hereabouts, are not vaine and fruitlesse: And the reason is because mans Salvation is determined to befall him only in case he believe and repent and become studious of good works: In like sort damnation is determined to none of ripe yeares, but in case he gives off all care of faith repentance and good workes. Did God determine a man shall be Saved whether they be good or evill, like as he de∣termined the Sunne should rise whether men sleepe or wake, whether they be idle or well occupied (for so he makes his Sunne to shine and the raine to fall upon the just and unjust) then indeed mans actions in furthering their Salvation were vaine and fruitlesse. But the Antecedent is a notorous untruth. For our Saviour hath professed in expresse termes that whosoever believeth shall be Saved, and whosoever believes not shall be damned. As for the liberty and power of a man to performe faith and repentance, whether this be granted unto all? Is an other question, which this Author might have discussed had it pleased him, and taken upon him to main∣taine universall grace; but he declines this throughout, like as others of this sect too, fearing therein some precipice. And herein we are willing to grant that God hath absolutely determined that some shall believe and repent, as he hath determined

the Sunne rising, not upon any condition in man, but according to the meere plea∣sure of his will, bestowing the grace of faith on some, and denying it to others. For if God did bestow faith on man upon condition of some precedent work in man, then grace should be given according to mens works (that is in the phrase of the Antients) according to mens merits, which is direct Pelagianisme, and condemned in the Synod of Palestine above twelve hundred years agoe. But this Author carrieth himselfe ve∣ry preposterously, thus confounding two questions into one: the one, Whether salvati∣on be determined by God, to be conferred absolutely on man? Which we deny as much as himselfe doth. The other is, Whether faith and repentance be determined by God to be conferred on man conditionally? Which we maintaine; and wonder not a little that this Authors stomack (working like the raging Sea) chiefly against this, yet dares not come to the debating of this, no nor so much as in plaine termes to speake out his opinion, and professe, that the reason why God bestowes faith on one, and not on another, is because he finds some disposition or work in him, on whom he bestowes faith, which he finds not in another to whom he denies it. Yet he goes on most ridiculously in the same tenour, saying. If they be absolutely appoynted to destruction, their hearing, reading, praying, almesgiving, and mourning for their sinnes, cannot possibly procure their salvation: damned they must be. But we still deny that men are absolutely appoynted to destructiō, we willingly grant the elect are absolutely appointed unto grace, namely to have regeneration, faith and repentance to be conferred upon them, and that ab∣solutely, not upon any foregoing condition performed by them, but according to the meere pleasure of God; but as for salvation, that is appointed to be bestowed upon them, only by way of reward of foregoing faith, repentance, and good workes, ob∣serve by the way, how he considers not the contradictious nature of that which he im∣putes unto us. As first that we deny man to have any liberty or power to choose life and death. And secondly, that we maintain, That their hearing, reading, praying, almesgiving, and mourning for their sinnes, cannot possibly procure their salvation; which is to imply, that they have power to heare, read, pray, give almes, and mourne for their sinnes, and consequently that they have power to choose life or death. For to choose life or death, is no other then to embrace such courses, as by the ordinance of God, lead to life or death. Now such are hearing, reading, praying, giving asmes, and mourning for sinnes; for these courses are the way to everlasting life. Yet as touching the latter, well we may say that Reprobates can nei∣ther heare, nor read, nor pray, nor give almes as they ought, nor mourne for their sins; yet surely we are so farre from saying, that these courses cannot possibly procure sal∣vation, that on the contrary rather, we are ready to professe that these courses rightly used, shall infallibly procure salvation; for there is none more pretious mourning, then to mourne for sinne; and our Saviour hath pronounced them blessed, adding, that they shall be comforted. Was it ever heard amongst us, that men should be damned for reading, hearing, praying, and mourning for their sinnes? Yet the word of God teach∣eth us, that men may houle, yet be farre enough off from mourning for their sinnes, as Hos. 7. 14. They cryed not unto me when they houled upon their beds: they assembled themselves for corne and wine, & they rebelled against me. And if men be damned notwithstanding such mourning, I should think it is nothing strange. Of the same tenour is that which fol∣loweth. If they be absolutely ordained to salvation, their neglect of holy duties, their ignorance their love of pleasure, and continuance in a course of ungodlinesse, cannot bring them to damnation; as if this were our doctrine: whereas to the contrary we maintain, that from election flowes holinesse. Eph. 1. 4. Who hath elected us in Christ, that we should be holy. And faith, Acts 13. 48. As many believed as were ordained to everlasting life. And 2 Thes. 2. 13. God hath elected you un∣to salvation, by sanctification of the spirit, and faith of the truth. And indeed our profession is, That Gods purpose is to bestow salvation by way of reward of faith, repentance, and good workes: And accordingly there is no other assurance of election, then by faith and holinesse. 1 Thes. 1. 3, 4. Remembring the work of your faith, the labour of your love, and the patience of your hope, knowing beloved brethren, that ye are elect of God. And therefore Saint Peter exhorts Christians, To make their election and vocation sure, by joyning ver∣tue with their faith, and with vertue knowledge, and with knowledge temperance, and with temperance patience, and with patience Godlinesse, and with Godlinesse Brother∣ly kindnesse, and with Brotherly kindnesse Love. 2 Pet. 1. 5, 6, 7. 10. But it were pitty this Author should have liberty denyed him servire scaenae, and to execute his Historicall part in conforming our Doctrine to the Heresy of the Predestina∣tians, (so called) as it is recorded by Sigebert. And indeed the very Doctrine

of Austin, was charged with the same crimination: For albeit Sigebert professeth that this Heresy arose ex Augustini libris male intellectis: out of Austins Book not rightly un∣derstood; yet the learned Arch-Bishop of Armach, had made it manifest, that this ve∣ry crimination was charged upon Austins doctrine. Histor. Gottesc. pag. 22. And that out of the beginning of the 6. book Hypomnestican or Hypognosticon. The words are these, and I pray mark it well, whether it be not punctually the very objection which this Author makes in this place: Credere nos vel praedicare sugillatis (quia cum lege Dei & Pro∣phetis cum Evangelio Christi ejus{que} Apostolis Praedestinationem dicimus) quod Deus quosdam ho∣minum sic praedestinet ad vitam regni caelorum, ut si nolent orare, aut jejunare, aut in omni operé di∣vino vigiles esse, eos omnino perire non posse, nec prorsus sui debere esse sollicitos, quos Deus, quia vo∣luit semel jam eligendo praedestinavit ad vitam: Quisdam vero sic praedestinavit in Gehennae paenam, ut etiam si credere velint, si jejuniis & orationibus omni{que} se voluntati divinae subjecerint in his Deum non delectari, & vitam illis aeternam in toto dari non posse; sic electione praedestinatos esse ut pereant. Judge I pray whether this be not the very objection charged upon the do∣ctrine of Austin, which this Author chargeth upon our doctrine. And indeed that most learned Bishop sheweth, how that albeit, the Predestinatian heresy is pretended by Sigebert to have risen out of Austins bookes not rightly understood, as also by Tyro Prosper (Auncient to Sigebert) as he is set forth in Print; yet Tyro himselfe plainly pro∣fesseth, that the Heresy mentioned orta est ab Augustino, rose from Augustine himselfe, as appears by the Manuscripts of that Author, which that learned Bishop had search∣ed, one found in Bennet Colledge in Cambridge, and another in the Kings Library: whereby it is apparent, that this pretended Heresy of the Predestinatians (no Author thereof being ever known to the world) was a meere nick-name devised by the Rem∣nants of the Pelagians, and reproachfully cast upon the doctrine of Austin, as now a daies it is upon our doctrine, which is the same with Austins. As for the Ministers Preaching in vaine in some sense, and in some cases; this is nothing strange to them that have their eyes fixed on Gods oracles, and not on the oracles of their own braines. For the Prophet Esaiah thus complaines, and that as some conceive in the person of Christ, Then I said, I have laboured in vaine, I have spent my strength for nought, and * 1.5 in vaine, yet surely my judgement is with the Lord, and my worke with my God. And Jerem. 8. 8. How dare ye say, we are wise, and the love of the Lord is with us? Loe certainly in vaine made he it, the penne of the scribe is in vaine. And Ierem. 6. 29. The bellowes are burnt, the lead is con∣sumed of the fire: the founder melteth in vaine: for the wicked are not plucked away. Reprobate silver shall man call them, because the Lord hath rejected them. And like as the sowing of seed is sometimes in vaine. Levit. 26 16. So why may not Preaching be in vaine, which is a sowing of seed also. Yet in respect of Gods end, it is not in vaine: For he hath the ends he aimed at; for even in them that perish, there ariseth a sweet savour unto God 2 Cor. 2. 15. As well as in them that are saved. And if they stumble at the word being disobedient, Saint Peter telleth us, that hereunto they were odained 1 Pet. 2. 8. Yea and Austin tells us, that even Reprobates by the Ministry of Gods word, are some∣times brought ad exteriorem vitae emendationem, quo mitius puniantur. And as for the Prea∣chers of the Word, their labour is not in vaine in the Lord. 1 Cor. 15. last. And Esay 49. 4. My judgement is with the Lord, and my worke with my God. For even Christ himselfe was forsaken of many. Iohn 6. Yet was that no disparagement to him before God. They desire indeed that all men might be saved that are partakers of their Ministry, as they are bound in charity, but with submission to the will of God, so that finally their de∣sires in the issue are terminated only in the elect. They became all things to all men, that they may save some. 1 Cor. 6. And who are they let Paul speake. I endure all things * 1.6 for the elect sake. As for the hearers themselves, as many as are elect, they believe by it sooner or later and are brought to repentance. 2 Tim. 2. 25. And finally to salvati∣on, That thou maist both save thy selfe and them that heare thee, (saith Paul to Timothy) So that * 1.7 to them surely 'tis not in vaine; And as for Reprobates they are convicted by it of their unbeliefe, Suffrag. Britt. on the 3. & 4. Articles. Excuse is taken from them for they cannot plead that they never heard the Gospel, whereby mē are admonished to repent Act. 17. 30. Thereby to excuse themselves: yea & sometimes they may be the better for it, in respect of an outward cōformity, only it is in vain in respect that salvation is not obtained by them though the Gospel & the Ministry thereof be a means tēding there∣unto, in as much as it openeth the way of salvation, & discovereth all false waies. But paines for obtaining salvation, and Hell, are ill joyned together; For therefore hell is their portion because they neglect the means of salvation, and take no paines about it

at least good paines. For our Saviour plainly tells us of some that they shall seek to enter in at the straight gate, and shall not be able Luk. 13. 24. It seems they took some paines, though they were not able to enter. We are accounted Predestinarian Heretiques for saying so much; but I hope he will not reckon our Saviour too amongst the number. So Esay 58. 2. Yet they seeke mee daily, and will know my waies, even as a Nation that did righteously and had not forsaken the statutes of their God: They aske of me ordinances of justice. They will draw neer unto God, saying. Wherefore have we fasted and thou seest it not? We have punished our selves & thou regardest it not. Here is devotion and paines too, in the way thereof, but I think they had never a whit the better interest in heaven for this. Doth this doctrine also savour of the Predestinarian heresy? As for that pretended passage out of Acts 9. It is in vain for thee to kick against the pricks, I find no such saying of Christ to Saul but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an hard thing; for shall he not wound himselfe that doth so, more then hurt the pricks themselves? So was Paul by those persecuting courses of his, in the high-way to dam∣nation; yet it is true also, Gods Church is nothing damnified by the persecutions and martyrdomes of Gods Saints. For sanguis Martyrum semen Ecclesiae; one is cut off, but many rise up in the place of a few. Like as a seed of corne falls into the ground and dyes; but a blade springs out of that one that dyes, and brings forth an eare of many graines. By the way I am wondrous glad to heare the acknowledgement of a preci∣ous truth, to breake forth out of the mouth of this Author ere he is aware, namely, That the preservation of Gods Church is absolutely decreed in heaven. For marke I beseech you, wherein the preservation of Gods Church consists. 1. One is in preser∣ving them that are called from Apostacy. If this be absolutely decreed, then the per∣severance of men in the state of grace is absolutely decreed; and consequently it is ab∣solutely maintained; And if perseverance in faith be absolutely maintained; then faith it selfe was absolutely wrought, and absolutely decreed to every one that enjoyeth it. 2. Another is the restraining of Tyrants from persecuting the professors of Christ: If this be absolutely decreed, then the free actions of men are absolutely decreed by God: for to abstaine from persecuting is undoubtedly a free action of man. 3. But in case both Tyrants are permitted to rage, and many are permitted to fall away; And all are mortall and must dye; therefore the next effectuall meanes of preserving the Church, is the raising of others in their place to professe the Gospell. Now this is wrought by the effectuall calling and converting of men unto faith in Christ, and consequently the effectuall calling and converting of men is absolutely decreed by God. Thus truth hath prevailed over the mouth of errour, to make it testify for Gods truth and against errour: Magna est veritas, ut praevalebit. Here this Author hath raised spirits against himselfe improvidently; let him try how he can lay them, and conjure them downe againe. 3. I come unto the third. I willingly grant that men are not willing to be exercised about fruitlesse actions; And as for the actions speci∣fied by Saint Paul; as they were not fruitlesse to him; so I make no question but that they are in like manner profitable to all that performe them, as Paul did, namely the actions of mortification. We have Saint Pauls word for it, which is of some force (if so be he be not reputed among the number of Predestinarian heretiques, as well as Austin and our Divines) If by the spirit you mortify the deeds of the flesh, ye shall live. Endea∣vour * 1.8 goes beyond desire: yet Nehemiah commends himselfe to God in this manner. We that desire to feare thy name. And the holy Prophet Esay. The desire of our hearts is to∣wards * 1.9 thy name, and to the remembrance of thee. And S. Paul. We desire to live honestly. And to fight with the temptations of the Devill, the allurements of the World, and a mans own corruptions, is undoubtedly a manifest token of a true Souldier of Christ Jesus. And mortification in speciall; such need not doubt, but that they shall cruci∣fy the flesh, with the affections and lusts. For they that walke in the spirit, shall not fulfill * 1.10 the lusts of the flesh; their faith shall give them the victory over the world, and God in his good time will tread Satan under their feet.

Notes

• * 1.1

  Act. 9. 5.
• * 1.2

  1 Cor. 9. 25.
• * 1.3

  Mar. 16. 16.
• * 1.4

  Histor. Pe∣lag p. 638.
• * 1.5

  Isai. 49. 4.
• * 1.6

  2 Tim. 2. 10.
• * 1.7

  1 Tim. 4. 16.
• * 1.8

  Rom. 8.
• * 1.9

  Nehem. 1. Es. 26. Heb. 13.
• * 1.10

  Gal. 5. 1 Ioh. 5. Rom. 16.