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. The Fourth Reason. It is prejudiciall to Piety.

SECT. I.

MY Fourth Generall against absolute reprobation is, It is a hinderance of Piety: it ser∣veth to discourage holinesse, and encourage prophanenesse. It makes Ministers negli∣gent in Preaching, Praying, and every duty else, that tends to the eternall good of their People. It makes people carelesse also of hearing, reading, praying, instructing their fa∣milies, examining their consciences, fasting and mourning for their sinnes, and all other godly exer∣cises. In a word, it cuts asuder in my opinion the very sinewes of religion, and pulls away the stron∣gest inducements to an holy life. Therefore it is no true and wholsome doctrine. That it doth so, it will appeare these two waies that follow. 1. It takes away (Hope) and (Feare) Hope of attain∣ing any good by Godlinesse; Feare of sustaining any hurt by wickednesse: and so it takes away two principall props of Religion. This reason may be resolved into two branches. Hope and Feare up∣hold Godlinesse: Were it not for these it would fall to ruine: by these are men strongly led on to vertue, and with-held from vice.

1. Hope doth (excitare) stirre men up to beginne, and (corroborare) strengthen in the doing of any good action begunne. By this hope of heaven did our Saviour stirre up himselfe to endure the Crosle and despise the shame Heb. 12 By this he heartned his Disciples to doe and suffer for his sake Math. 5. 11. Abraham left his Country and kindred at Gods call, because he looked for a Citty whose builder and maker was God. Heb. 11. 8, 9, 10. Moses left all the pleasures and treasures of Aegypt, and endured afflictions with the people of God, because he saw him that was invisible v. 27. The Martyrs endured racks, gibbets, Lyons, sword, fire, with a world of other torments, because they looked for a better resurrection, v. 35. Paul endeavours alwaies to keep a good conscience through the hope of a blessed resurrection. Acts 24. 15. All the heroicall acts of active and passive obedience, have sprung from the hope of a weight of glory.

Husbandmen, Souldiers, Merchants, are all whetted on by hope to diligence in their callings, as daily experience shewes. Hope (saith Aquinas) confert ad operationem, and he proveth it first by Scrip∣ture 1 Cor. 9. 10. He which Eareth and Thresheth must Eare and Thresh in hope: And then by a two∣fold reason. 1. From the Nature of hopes object, Bonum arduum & possible, some excellent good at∣tainable by industry. Existimatio ardut excitat attentionem, hope to get that by paines, which is concei∣ved to be a thing of worth, stirres up to paines taking. 2. From the effect of hope, which is delecta∣tio, an inward pleasure, which the party that lives under hope is affected with by his hope. There is no man which hath an inward contentment and satisfaction of heart in the work that he hath to doe, but goes on merrily. The hope of Heaven therefore is a great encouragement to piety.

2. The feare of Hell also is a strong curb to hold men in from Wickednesse, and therefore (saith one) God hath planted in men a feare of vengeance, that by it, as the ship by the rudder, the soule may be presently, turn'd aside from any rocks, or gulfes, or quick-sands of sinne, when it is neere them, and so may steere its course another way. For this cause, feare of God, and abstaining from e∣vill, are often joyned together in Scripture Job. 1. 1. Exod. 1. 17. And the want of this feare is made the root of all licentiousnesse in sinning Gen. 20. 11. Nor doth feare only hinder a bad action, but it promotes a good. It hinders a bad action directly, because it is fuga mali, a flying from that evill of misery, which is annexed to the evill of sinne; and it promotes a good action accidentally, because men think that they are never so safe from the mischiefe which they feare, as when they are exercised in such imployments as tend to the getting of a contrary state.

Worke out your salvation (saith the Apostle) with feare and trembling; implying, that the work∣ing out of salvation goes not on handsomly except the fear of missing it be an ingredient to the work.

The second branch of this Reason is, That by the absolute decree Feare and hope are taken away. For hope is properly exercised about Bonum futurum & possibile haberi, some good thing that may be obtained, not a good thing that must be obtained of necessity: and the object of feare is malum possibile vitari, an evill that may be escaped. For metus est fuga mali, feare is a flying from evill, and therefore supposeth that the evill is avoydable; for no man will fly from an evill that cannot be prevented, but will yeild himselfe up to it, as Caesar did to the murtherers in the Senate house. Now by this decree Heaven and Hell are not objecta possibilia, but necessaria. Heaven shall unavoydably be obtained, by those that are elected, and Hell must as certainly be endured, by those that in Gods eternall purpose are re∣jected. For men have no power to alter their eternall states: all men by this decree, are precisely de∣termined ad unum, to one state, to necessary salvation, or necessary damnation, without any power or liberty to choose whether.

And from hence the conclusion is cleere, that the absolute decree, takes away the chiefest induce∣ments to holinesse, and determents from wickednesse, and consequently hinders a Godly life ex∣ceedingly.

TWISSE. Consideration.

TRavailers report of the Territory of Venice, that the farther they goe into it, the stronger and stronger they find it. But such is not the condition of this Authors discourse; for the farther I wade into it, the weaker and weaker it appeares. And to this I answer first in generall, That our Brittaine Divines make answer to the like crimination made against our Doctrine upon the 5. Article p. 168. according to the English translation of it; saying, Both Gods truth, and mans expe∣rience, easily wipe off this aspersion. For this Christian perswasion of perseverance and salvation, not only in respect of its own nature, but also according to the very event in the Church, doth by Gods blessing produce a quite contrary effect. First in respect of the thing it selfe. The certainty of the end doth not take away, but esta∣blish the use of the meanes. And the same holy men, who upon sure grounds pro∣mise unto themselves, both constancy in the way of this Pilgrimage, and fruition of God in their everlasting home, know also that these are not obtained without per∣formance of the duties of holinesse, and the avoydance of contrary vices: And there∣fore they turne not their backs from these meanes, but industriously embrace and prosecute them. 1 Iohn 3. 3. Every man that hath this hope in himselfe, purifyeth him∣selfe, even as he is pure. Esay 38. 5. When Hezechiah had received that promise from God of an addition of fifteen years to his life, he did not therefore neglect the use of medicines or meat, but, that this promised event might be brought into act, he ap∣plyed for the cure of his body, the plaister which was prescribed unto him by the Prophet. The Apostle doth altogether reiect this consequence of carnall security im∣puted to this Doctrine, and that with a kind of indignation Rom. 6. 1. Shall we con∣tinue in sinne that grace may abound? God forbid. How shall we which are dead to sinne, live any longer therein? As if S. Paul would intimate unto us, not only the incongruity, but also the impossibility of such a sequel. 2. As touching the event; true it is, that any the most wholsome truth of God, may be perverted by the abuse of men. But upon this doctrine, we cannot acknowledge that there groweth any such inconvenience, no not de facto, that is, in the event it selfe. Let us take a view of the reformed Churches, in which this confidence of perseverance and inviolable a∣doption is believed and maintained. Doe we find that thereupon the bridle is let loose unto ryot? That piety is trampled downe? We give thankes unto God through our Lord Jesus Christ, that amongst ours (who enjoy this full perswasion of spiritu∣all comfort, and are confident that there is an inheritance which cannot be lost, laid up for them in Heaven) there is not found lesse care of Godlinesse, nor lesse endea∣vour (so farre forth as mans infirmity will suffer) to live an unblameable life, then is to be found among any sort of these, who pinne their perseverance on their own free will, and will not grant it to flow from any foregoing election of God. This may suffice for answer to the generality of the crimination.

From the generality he descends to specialties. And in the first place he urgeth, It takes away hope and feare. He beginnes with hope, and enlargeth himselfe in the commendation thereof out of Scripture, By this hope of Heaven, did our Saviour stirre up himselfe to endure the crosse, and despise the shame. Heb. 12. He could not alleadge a more pregnant passage to cut his own throat, and mortify the vigour of his argument; For in this place it depends upon such a notion of hope, as signifies only a possibility of obtain∣ing a future good, and not a necessity of obtaining it, as afterwards himselfe accommodates it, and so he will have the hope which here he insists upon, such as is mixed with feare; as if our Saviour were in doubt of obtaining a Crowne of glory. By this he heartned his Disciples to suffer for his sake. Math. 5. 12. Rejoyce and be glad for great is your reward in heaven. Here also we have no hope mixed with fear, whereupon he heartens them; but the very assurance of faith grounded upon Christs promise, and what greater assurance then

this? The like promise for assurance of faith is made Math. 10. 32. And indeed hope in the Scripture phrase (though in these places there is no mention thereof) is but an expectation of enjoying that whereof we have a certain assurance by Faith. The object of faith being Verbum rei, of hope, res verbi, as Luther is said to distinguish them. Such is the hope signified by our looking for the Saviour Phil. 3. 20. For therefore we look for him, because we are perswaded by the assurance of faith, that he shall come, and that as a Saviour unto us, as there 'tis expressed in these words, Who shall change our vile bodies, and make them like to his glorious body. Such is the hope mentioned, Col. 1. 5. as grounded upon their true knowledge of the grace of Christ v. 6. And upon their Faith v. 4. For upon believing we rejoyce with joy unspeakable and glorious, 1 Pet. 1. And this joy is in hope of the glory of God, Rom. 5. 2. Of the same nature is that hope Tit. 2. 13. So Abrahams looking for a City whose builder and maker is God. Heb. 11. 8, 9, 10. But was not this hope of his grounded upon assurance of faith to enjoy it? So Moses his seeing of him that was invisible, was by the eye of faith. And the scope of that whole Chapter, is for the commendation of faith; a faith therefore they had of a better resurrection, and the certainty hereof, was the certainty of faith. Now let every sober reader judge, which of our doctrines doth more tend to the justifying of a certainty of salvation, the Arminians or ours.

That which followeth of the Husbandmen, Merchants, Souldiers, is farre of another nature; their hopes of their ends have no ground of faith: many times it comes to passe, that spem mentita seges, & though aliquis pendens in cruce vota facit, yet most common∣ly it proves but a vaine hope. Merchants many times prove bankrupts; and Souldi∣ers when they are most erected with hope of victory, doe sometimes most shamefully take the foyle: What a proud message did Benhadab send to Ahab 1 King. 20. 10. The Gods doe so to mee, and more also, if the dust of Samaria be enough to all the people that fol∣low mee, for every man an handfull. But Ahab answered him saying. Let not him that girdeth his harnesse boast himselfe as he that putteth it off. At the battle of Lipsich upon Tillies defeating of the Duke of Saxony, word hereof was dispatched with post hast to the Emperour, together with some of the Dukes Ensignes, and scoffes upon the Duke himselfe; they were confident of beating Sweden and that so all Germany should be theirs; but herein that old Lad reckoned before his host; the same Post brought heavy newes to Vienna at length, of a great discomfiture to the Imperialists, and of the victorious Army of the King of Sweden. Yet a hope not only upon weake, but sometimes upon very vaine grounds, stirres up the spirit; how much more upon certain grounds of good successe, as that of the Apostle Rom. 6. Sinne shall not have the dominion over you, for yee are not under the Law but under grace, therefore let not sinne raigne over you, as much as to say, Play the men, fight valiantly the Lords battailes against sinne and Satan, for yee shall have the victory in the end.

The feare of Hell is a curbe to hold men in from wickednesse I willingly con∣fesse, but the knowledge hereof is not naturall, but by revelation divine, which to carnall men who live by fight is of little force: Witnesse the story of the Welch-man who robbing an honest man upon the high way, and being told by him, that he should answer for it at the day of judgement, saist thou me so (quoth the thiefe) and wilt thou trust me till that day, then give me thy cloake too. We finde by ex∣perience, the most uncleane person, if he meets with never so beautifull a piece, yet if he knowes shee hath the Poxe; the feare of infection will be of more power to re∣straine him then the feare of Hell. Yet God by his word workes in men, (e∣ven in carnall men) as a tast of the sweetnesse of Heaven, so of the bitternesse of Hell; the one to erect with hope, the other to awe with feare: and in both respects they may be said (in my judgement) to have a tast of the powers of the World to come. And like as the Law was added because of transgression, that is, to restraine transgres∣sion, as some expound it: so likewise the representation of Gods wrath and jealousy, may in the sanctions thereof have good force in this. And in the Godly also I make no question, but it is of good use; though the love of God, hath in great measure o∣vercome that servile feare; yet as their faith is not so perfect, as to be voyd of all doubting, so neither is their hope so perfect, as to be free from all mixture of feare: But the chast feare, the filiall feare, feare of displeasing God who hath been so graci∣ous unto them, is that feare which is predominant in such. And even feare of Gods fa∣therly chastisements in this world, is an hedge of thornes keeping them within

the goodnesse of the Lord, and farre more forcible then the feare of Hell fire to the carnall Gospeller. And this Author doth carry himselfe very unlearnedly in con∣founding their differences, and discoursing of the feare of God without distinction; As if the feare of of God in Job. 1. 1. were the feare of Hell, and the feare of the Mid∣wives Exod. 1. 17. As if there were no difference between servile feare, and a filiall feare. Saint Paul was so confident of his salvation, that he professeth his perswasion, That neither death, nor life, nor Angells, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to separate him from the love of God, which is in Christ Jesus. Rom. 8. 38. Yet 2 Cor. 5. 11. Knowing therefore (saith he) the feare of the Lord we perswade men. Gen. 20. 11. Abraham said, The feare of God is not in this place, therefore they will kill me for my Wifes sake. But doth this Author carry him∣selfe as it becomes a Divine, to take the feare of God, wheresoever he meets with it, for no other feare then the feare of Hell. Certainly the feare of God is as a fountaine of life to avoyd the snares of death. Yet I presume though our Saviour was nothing affected with the feare of hell, yet was he never a whit the lesse forward to all holy coversation; Nor Paul neither, though he professeth, I know whom I have trusted &c. The Lord will de∣liver me from every evill worke, and preserve me to his heavenly Kingdome.

That feare and trembling Phil. 2. 13. is not feare of hell, but humility, standing in op∣position to presumption of a mans own strength; as appears by the reason, wherewith the Apostle enforceth that exhortation of his, To worke out our salvation with feare and trembling: for saith he, God it is that worketh in you both the will and the deed, according to his good pleasure. And if the working out of our salvation goes not on handsomely, except the feare of missing it, be an ingredient to the worke, as this Author discourseth; then it seemes his feare of missing makes him goe on more handsomely, in working out his salvation, then ei∣ther Paul the Apostle, or our Saviour did: for I no where find that our Saviour fea∣red the missing of it; no nor Paul neither, after his conversion; though he knew full well, that conscionable carriage in his vocation, was a necessary meanes, without which he could not obtaine it; and therefore professeth, that he did beat downe his body, and bring it in subjection, least Preaching unto others himselfe should become a cast away.

We deny that by the absolute decree maintained by us, hope and feare are taken away; and we prove it by an invincible argument. For undoubtedly the decree of Christs sal∣vation, was absolute, yet did not this take away either hope or feare: for it is re∣corded of him, That for the hope that was set before him, he despised the shame, and also, that he was heard in that which he feared: though sinfull feare, and slavish feare, was farre from him, as farre as hell from heaven. The object of Christian hope is not only a good thing possible to be had, but certainly to be had. For we read of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Heb. 6. A full assurance of hope, were it of a thing uncertaine, how inde∣cent were it for the Apostle to compare it to an Anchor 1 Iohn 3. 3. He that hath this hope purgeth himselfe as he is pure. Was this a wavering hope, grounded upon an uncertain apprehension? Marke the verse immediately preceding, and consider whether it doth not enforce the contrary. Now are we the sonnes of God, but yet it is not made manifest what we shall be: And we know (marke his assurance well) that when he shall be made mani∣fest, we shall be like him, for we shall see him as he is. The description of feare, is answera∣ble to the description of hope. we were wont to define the one by the expectation, appropinquantis boni, the other by the expectation imminentis mali. Yet it is true the ob∣ject of the one is such a good, as in its own nature is possible to be obtained, and of the other, is such an evill as is possible to be avoyded. But like as eternall life is not attainable without faith and repentance; so neither is damnation avoydable, but by faith and repentance. And we willingly grant that both eternall life is attainable, and damnation avoydable by faith and repentance, yet undoubtedly the unprevent∣able nature of an evill, doth no way hinder a mans feare, unlesse he knowes it to be unpreventable. Neither doth the knowledge of the unpreventable nature thereof hinder feare, but improveth it rather, in as much as in such a case, there is no place for any hope to qualify the feare. And this is farther apparent by the example of the Devills, of whom Saint Iames saith That they believe and tremble, surely they doe not tremble the lesse, because their torment is unpreventable by the appoyntment of of God: yet doe they not give themselves up to their sorrowes, but cryed out to our Saviour, What have we to doe with thee thou Jesus the Sonne of God, art thou come to torment us before our time: Caesars case was not the case of feare, for feare is the apprehension of an evill before it come; but Caesar was so farre from fearing, that though he were

forewarned to take heed of the Ides of March (as I remember) least they proved fatall to him, was so far from apprehending any feare thereupon, that going that day to the Senate House, and meeting by the way with him who had given him that warning, he called him by his name, and to shew his fearlesse condition sayd, The Ides of March are come; true S^r quoth the other, but they are not yet past. The mortall wound in the Senate House was given him before he feared it; for of thirty and odde wounds there received, it is written that every one of them was mortall. His heroicall spirit bare him out neverthelesse (not against the feare, for that was now out of season, but) against the sense of mortall paine, in such sort, as not to commit any indecent thing, in dying under the hands of so many Assassinates either in word or deed; for not a word of distemper, was uttered by him, only to Brutus his neere Kinsman, and deare unto him, when he came upon him in like manner as the rest, he said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and took care to gather his garments in such sort about ut honeste caderet. Heaven and hell are ordained by God as the portion, of the righteous the one, of the wicked the other. I hope this Author will not deny but that Heaven (according to his phrase) was unavoydably obtained by our Saviour, yet this no∣thing hindred his hope, but rather confirmed it by casting out of feare. And the hope of Christ is the first thing this Author instanceth in, while he amplifies the nature of hope; but in his large expatiation thereon, according to his course he spent so much time, that he might well forget it, before he come to the accommodation of it unto his Argument. And indeed hope in Scripture phrase, is the looking for of Christ, and the glory he brings with him; and what a senselesse thing is it to conceive, that the more sure we are of blessednesse, the lesse we should expect and look for the enjoy∣ment of it? Doth not our Saviour bid his Disciples Luke 10. 20. not to rejoyce in this, that Devills are subdued unto them, but rather to rejoyce in this, that their names are written in heaven. Now let any sober man judge, whether this joy shall be of force to expectorate our hope, and not rather to confirme and increase it. As for Hell, I know none are assured thereof, as of their due portion, but the Devills, yet they feare and tremble never a whit the lesse for that. But men while they live on earth, not one of them in particular that I know are, or have any just ground to be assured of their damnation. For albeit faith in Christ may well be an assurance of mans ele∣ction; yet nothing but finall perseverance in infidelity or impenitency, can be a just assurance to any man of his damnation. As for the eternall states of men, they are not existent, but only in Gods intention, and consequently to alter their eternall states, is to alter Gods intentions. Now what Arminian of these daies, that is of a∣ny learning and judgement, dares boldly affirme, that it is in the power of the crea∣ture to alter Gods intentions. In like sort with what sobriety can any man deny, that every man is determined either to salvation or damnation, the prescience of God be∣ing sufficient hereunto; and we acknowledge that none is ordained by God to be damned, but for finall perseverance in sinne unrepented of: none to be saved of ripe yeares, but by way of reward for his faith, obedience, repentance. As for power and liberty to choose either, let that be first rightly stated: Moses Deut. 30. 19. (or the Lord rather by him) professeth that he hath set before them life and death; and exhorts them to choose life, the meaning whereof is to choose that, the consequent whereunto is life; now that was obedience unto the lawes and holy ordinances of God. Now as touching the power and liberty, to choose this, we say,

1. That this power was given to all in Adam, and we have all lost it in him through sinne: for we all sinned in him, as the Apostle in expresse tearmes professeth Rom. 5. 12.

2. The power that we have lost in Adam, is no naturall power, but a morall power like unto that whereof the Lord speaketh by the Prophet Jeremy. Jere. 13. 23. Can a Blackamore change his skinne? Or the Leopard his spotts? No more can you doe good, that are accustomed to evill. Nor will any sober man judge that such an impotency as this doth make a man excusable? In the like sort our Saviour unto the Jewes: Iohn. 5. 44. How can yee believe that receive Honour one of another, and seek not the Honour that comes of God only? So that this impotency is meerly morall, arising from the corruption of their wills. Had a man a will to believe to repent, but withall had no power to believe and repent though he would, here indeed were a just cause of excuse: but all the fault hereof is in the will of man. This our Britaine Divines at the Synod of Dort upon the 3. and 4. Articles of the second Position expresse in this manner. The

nature of man being by voluntary Apostacy habitually turned from God the creatour, it runs to the creature, with an unbridled appetite, and in a lustfull and base manner commits fornication with it, being always desirous to set her heart and rest on those things which ought only to be used on the by, and to attempt and accomplish things forbidden. What marvell then if such a will be the bondslave to the Devill. The will without charity is nothing but a vitious desire, inordinata cupi∣ditas. Aug: Retract. 1. 5. 3. Yet the same Austin professeth Lib. 1. de Gen. cont: Manich: cap. 3. credere possunt & ab amore visibilium rerum & temporalium, se ad ejus praecepta servanda convertere si velint. And ad Marcel. De spiritu & littra. proves at large that fides in voluntate est. Only it is the grace of God to prepare the will, ut velit, and so to encrease with * 1.1 the gift of charity ut possit, so that there is a great deale of difference between posse si velit, and posse simpliciter, in Austins judgment posse si velit is lesse then velle, but posse simpliciter, is more then velle. 4. Lastly what meanes this Author to discourse thus hand overhead of power and liberty to choose whether as if (whatsoever they pretend) their true meaning were, that man hath power to believe and repent without grace. For as for power to believe and repent through Gods grace no man denyes. Why then doth he not try his strength on this point which indeed is the criticall point of these controversies, and wherein it will clearly appeare, whether they differ one iot from the Pelagians. For the question between the Pelagians, and the Catholiques in Austins dayes was not about the possibility of willing or doing that which is good, but only about the act of willing and doing: And herein they granted instruction and exhortation requisite. All the question was about the working of his will, to will and doe that which is good, as appeares by Austin in his booke De gratia Christi contra Pelag: & Caelesti: cap. 6. And repeated againe towards the end, coming to an issue of the businesse, after he had discovered much concerning Ambrose his opinieon there∣abouts.

But whatsoever his premises be, in his conclusion he commonly speakes it home, as herein saying, It is cleare that the absolute decree, takes away the cheifest inducements to ho∣linesse, and determents from wickednesse, to wit, because it takes away hope and feare; whence it followeth, that seeing Christ had hope of heaven, he was not absolutely destinated unto glory. And seeing the Devills are said to believe and tremble, there∣fore certainly their damnation is yet preventable, although there is yet this maine difference between reprobate men on earth, and Devills, that though the Devills are assured of their reprobation, yet no man either is, or can by any ordinary way be as∣sured of his reprobation. I conclude thus, This his Discourse tends mainly against all certainty of Salvation: whence it followes, that either he had no certainty of his salvation while he was with us, or if he had, it stands him upon now to professe that he hath utterly lost it.

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 * 1.2 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 * 1.3 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 * 1.4 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 * 1.5 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 * 1.6 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 * 1.7 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 * 1.8 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 * 1.9 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 * 1.10 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 * 1.11 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.

DISCOURSE. SECT. III.

TO be exercised in fruitlesse affaires, it is both a folly and a misery. 1. A folly, for, de ne∣cessari is nemo sapiens deliberat, saith the Philosopher. And our Saviour speaking of things above our power; Cur estis solliciti? saith he to his Disciples, Mat. 6. 27. Luke 12. 25, 26. Why take ye thought about such things? Which is as much as if he had said, It is an ar∣gument of folly in you, to trouble your selves about such things, as lye not in your liberty. 2. A mi∣sery in the opinions of all men, as the fable of Sysiphus implies, who (as the Poets feigne) is puni∣shed for his robberies in hell, with the rolling of a great stone to the top of a sharpe hill, where it cannot rest, but presently comes tumbling downe againe. The Morall of that fable is, that it is a tor∣ment, and a torment fit for Hell; for a man to be set about any worke that is fruitlesse and vaine. Men will rather be exercised in high and hard imployments, that produce proportionable ends; then pick strawes, play with feathers, or with Domitian, spend their time in flapping or killing of flies, or doe any other easy workes, which end in nothing but ayre and emptinesse, except they be fooles or selfe-tormentors. And therefore when Balaam once saw that the Lord had fully determined to blesse Israell, and that all his Sorceries could not effect the contrary; he presently gave over, and set no more enchantments; And reason teacheth every man to doe the like.

If any man were fully possest with a perswasion that this temporall estate were determined in Hea∣ven, and that he should be worth just so much, neither more nor lesse; he would conclude, that his care and paines could not profit him, nor his idlenesse impoverish him: and so would be quickly perswaded to take his ease. And if it were evident, that every Common-wealth had a fatall period, beyond which it could not passe, and short of which it could not come, and that all occurrences good or bad, were absolutely preordained by the Almighty, then the King would call no Parliament, use no Privy Counsell: for there would be no use of them at all. As once a famous Privy-Councellor told our late Queene Elizabeth, men would neither make lawes nor obey them, but would take the Councell of the Poet.

Solvite mortales ammos, curis{que} levate, Tot{que} supervacuis animum deplete querelis: Fata regunt orbem, certa stant omnia lege.

From these three premises laid together, it followes directly, that the doctrine of an absolute de∣cree, which determines mens ends precisely; is no friend to a Godly life. For if events absolutely decreed be unavoydable; if mens actions about unavoydable ends be unprofitable; it in unprofitable imployments men will have no hand willingly: men that know and consider this, will have nothing to doe with the practice of Godlinesse. For their ends being absolutely pitched and therefore una∣voydable; they will conclude, that their labour in Religion will be unprofitable, and so will not la∣bour in it at all.

That which hath been said, may be yet farther confirmed by two witnesses. The one of them is by two witnesses. The one of them is our Calvin, who in his Institutions hath these words: Si quis it a plebem compellet; si non cred it is, ideo fit, quia jam divinitus exitio praedestinati estis; is non modo igna∣viam * 1.12 fovet: sed etiam in dulget malitiae. If any man (saith he) should speake thus to people; If there be any among you that believe not, it is because ye are ordained to destruction; this man would not only cherish slothfulnesse, but wickednesse also. Which is as much to say (me thinkes) as this; If a man should set out the doctrine of absolute reprobation in its colours, and explaine it to a people in a cleare and lively fashion, he would hereby open a doore to liberty and prophanenesse.

The other witnesse is a man of another stampe, the miserable Landgrave of Turing, of whom it is re∣corded by Heisterbachius, that being admonished by his friends, of his vitious and dangerous conver∣sation * 1.13 and condition, he made them this answer: Si praedestinatus sum nulla peccata poterunt mihi Reg∣num Coelorum auferre: si praescitus nulla bona mihi illud valebunt conferre. If I be elected no sinnes can be∣reave me of heaven; if I be a reprobate, no good deeds can help me to heaven. I conclude therefore that by this opinion (which is taught for one of Gods principall truths;) Religion is, or may be made a very great looser, which is my fourth generall reason against it.

TWISSE. Consideration.

DE necessari is nemo sapiens deliberat; This is true of things necessary by course of nature, not of things necessary meerely upon supposition of Gods de∣cree. For such things are as often contingent as necessary; For as he de∣creeth that some things shall come to passe necessarily, so he decreeth that other

things shall be brought to passe contingently: As the buying of the Prophets bones by Josiah, Cyrus his dimission of the Jews out of Babylon to goe to their own Country: the contumelious usages of Christ by Herod and Pontius Pilate, together with the Gen∣tiles and people of Israel, were necessary in respect of Gods decree; it being expresse∣ly testified by the Apostles with one mouth, that all these were gathered together a∣gainst the holy Sonne of God, to doe what Gods hand, and Gods Counsell prede∣termined to be done. Act. 4. 28. Yet who is so impudent as to deny, that all these did freely, whatsoever they did against Christ. In like sort you know what was the course of proceedings against Protestants in Queene Maries daies, when they were convicted by Ecclesiastiques of such opinions, which they accounted hereticall, and which were made capitall by Law of the Land: then they were delivered over unto the secular power, to be put to death. So that herein, to wit, first in making such bloudy Lawes. Secondly, in executing them for the establishment of Popish Religi∣on: The Kings gave their power to the Beast, that is, implyed their Regall power and authority to the countenancing of Romish Religion: this undoubtedly was a contingent thing. Yet was this determined by God (as the Scripture testifies Revel. 17. 17.) God hath put in their hearts (that is in the hearts of the tenne Kings) to fulfill his decree, and to be of one consent, and to give their Kingdome unto the Beast, untill the word of God be fulfilled. Againe, suppose God hath determined my salvation; yet if he hath deter∣mined to save me no other way then is revealed in his word, namely, by growing in * 1.14 grace, and in the knowledge of our Lord Jesus Christ: If he hath made known unto us that, without holinesse no man shall see God. That a man in good time shall reape, provided that he faint not, nor be weary of well doing. Who seeth not that a necessity of Godly life is laid upon all that will be saved. Now God hath revealed this latter expressely unto us in his word, but as for the salvation of particular persons; we have no such revelation at all set downe unto us in Gods word, but in generall thus. Whosoever be∣lieveth shall be saved, whosoever believeth not shall be damned. Be thou faithfull unto the death, and thou shalt receive a Crowne of life. Whosoever continueth unto the end shall be saved. And good workes (as Bernard saith) are via Regni, though not causa regnandi. Therefore if any man desire to come to the Kingdome of Heaven, he must be carefull to walke in the way that leadeth thither. The Word saith not to any man in particular. Thou shalt be * 1.15 saved, but, If thou shalt confesse with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. Such was not the promise made to Paul concerning the saving of them, who were in the ship with him, but it proceeded in an ansolute forme. Acts 27. 23, 24. There stood by me this night the Angell of God whose I am, and whom I serve, saying. Feare not Paul, for thou must be brought before Caesar: and loe God hath given unto thee freely, all that saile with thee. Here is a manifest signification of Gods decree and determination to save all that were in the ship: yet did this make Paul or the rest negligent in using such meanes whereby they might save themselves? It is ap∣parent that it did not: For the Mariners they thought to fly out of the ship; and to that purpose had let downe the boat into the Sea, under colour as though they would cast anchor out of the foreship, meaning to provide for themselves, and leaving others to shift for themselves. But Paul perceiving this, and the dangerous condition of it unto the rest, as that which would bereave them of the ordinary meanes of pre∣servation, he said to the Centurion and the Souldiers, except these abide in the ship, ye cannot be safe. Did not Paul feare the failing af his own credit and reputation? Who having before assured them, and that by the message of an Angell of their safe coming to land; now on the other side tells them, that unlesse the Marriners abide in the ship, they could not be safe? Nothing lesse; neither did the Captaine and Souldiers fly in his face, as an impostor, and one that had abused them; as by this Authors dictates they might, especially if he had had the Catechising of them; but rather of them∣selves conceiving it an unreasonable thing so to depend upon the promise of man or Angell, as not to use the best meanes that lay in their power: Forth with the Souldi∣ers cut off the ropes of the boat, and let it fall away, choosing rather to loose their boat (which yet was of good use too) then their Marriners. This was not all, but Paul useth spirituall meanes, and by exhortation comforteth them, that so they might take heart, and the better set themselves to the use of the best meanes, not weakely but couragiously for their preservation. This is the Fourteenth day that y e have tarried, and continued fasting receiving nothing. Wherefore I exhort you to take meat, for this is for your safe∣guard, for there shall not an hayre fall from the head of any of you. And when he had thus spoken he

tooke bread, and gave thankes to God in presence of them all, and brake it, and began to eate. Then were they all of good courage and they also tooke meat. Well at length the ship brake, and the Centu∣rion commanded, that they that could swim should cast themselves first into the Sea, and goe out to Land; and the others some on boards, and some on certaine pieces of the Ship. Here to the end we see no meanes neglected; And so it came to passe (to wit by use of such meanes) that they all escaped to Land. Yet was the promise of their Salvation made to Paul in an abso∣lute forme, so is not the promise of Salvation made to us. Now I leave it to the in∣different to judge of the wisdome of this Authors discourse. Yet non deliberation is no suffitient evidence of the needlesse condition of meanes. For Aristotle sayth that Ars non deliberat, not because he useth no meanes to bring about his ends, but because the Artificer which is his crafts-master, is not to seeke of the meanes. For the same reason deliberation is not incident unto God, his wisdome is nothing the lesse in dis∣cerning congruous meanes to bring about his intended ends. As for that of our Sa∣viour Cur estis solliciti de vestitu? Surely tis not of any thing above our power in respect of use of meanes; Indeed to ad one Cubit to our stature is not in our power, neither doe I know any that take thought thereof, But it is no more in mans power to blesse his owne cares and labours for the procuring of himselfe meat, drinke, rayment, then it is in his power to adde a cubit or two unto his stature. Therefore it becomes us not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, to distract our selves with carking cares, as touching the end of our affaires, but he forbids us not to be carefull in the use of means. For to this purpose God would not have Adam to be idle in Paradise, he must dresse the Garden, though the thriving of ought thereby was not so much by his care as by Gods providence. And therefore he hath given us six dayes to worke and commands us to doe all our works therein; but as for the issue of our labours, leave that to God & his blessing; And whether our labours are successefull or not successefull, not to trouble our selves there abouts. It was spoken to the singular cōmendation of D^r Raynolds by him that Preached his funerall Sermon, that he was most carfull of the means, most carelesse of the end. Thus I have endevored to distinguish those things which this Authours very judiciously con∣founds. And as it was no folly for Paul to doe as he did that all good meanes might be used for their preservation; so much lesse was misery, nay they had bene in amise∣rable case, had they neglected any due meanes to preserve themselves: for S^t Paul (notwithhanding the message delivered unto him by an Angell, and his promise therupon made unto the Centution) spared not to professe that unlesse the Mariners staid in the ship they could not be Saved: so that this Authours fable of Sysiphus, is no better accommodated then the rest, save that herein he may refresh his reader, & thank him for his curtesie, for representing unto him as in a glasse the nature of his proceedings. For in this his discourse he doth very accuratly play the part of Sysiphus for he takes great paines inkindeling a fire, but alasse he cannot warme himselfe thereby; he must blow his nails still; there is no remedy. And truly I see noe reason to the contrary, but that a man as profitably bestowes his paines in picking strawes, or playing with feathers, as this Authour doth in such maner of discourses. Domitian killed flyes, but this Author doth not so much as flap a flye; only I confesse he doth very energe∣tically discover the nakednesse of his owne discourse. And such be the issue of those that affect a name by becomming Arminian Proselits; and shew as litle grace in their writings, as it becomes them whose growth in perfection (by their owne account) is to appose the grace of God Pelagian like, whom Austin was bould to call the enemyes of Gods graee; Indeed it was high tyme for Balaam to leave his sorceries when he saw the Lord was determined to blesse Israel. For his sorceries were no meanes to blesse them, but to curse them rather. In like sort, if I am perswaded that God hath ap∣poynted me unto Salvation, it will be high tyme for me to leave off all care of faith repentance and good workes, when this Author shall make it appeare, that these stu∣dies are no more conducent (in Gods ordination) unto salvation, then Balaams sor∣ceries were to the blessing of Israel, but rather the high-way unto damnation, as his sorceries were to the cursing of the Lords people.

I make no doubt (what this Authors creed is to the contrary I care not) but that every mans temporall estate is determined in heaven, as well as Pauls escaping safe out of shipwrack, and all that were in the same ship, to the number of two hundred threscore and sixteen soules, yet both Paul and all the rest did not take their ease, but were vigilant to take all opportunity, to use the best meanes for their safe arrivall at the land; some by swimming, some by sitting on bords, some on one piece of the ship

some on another, and so (and not but so) they came all safe to land. And as our Divines in the Synod of Dort observe, albeit the Lord had promised Ezechiah, he should recover, and fifteen years more should be added to his life, yet he refused not the counsaile of the Prophet Esay, in laying a plaster of figges unto his sore. We know what was the forme of Ionahs Preaching to the Ninivites Ion. 3. 4. Yet forty daies and Niniveh shall be de∣stroyed. Here we have an absolute forme of sentence denounced against them. And the people of Niniveh believed God, Yet did they not give over all courses for the pacifying * 1.16 of the wrath of God, but proclaimed a fast, and put on sack-cloath, from the greatest of them to the least of them; the King himselfe arising from his throne, and laying his robe from him, and co∣vering himselfe with sack-cloath, and sitting in ashes, and commanding others to doe the like. And mark their reason. Who can tell if God will turne and repent, and turne from his fierce wrath that we perish not. In like sort damnation being determined to none, but to such as are * 1.17 finally impenitent: and this being not doubtfully or obscurely, but clearely revealed unto us in Gods word, shall our endeavours to turne unto God by Godly sorow and repentance, be accounted vaine and fruitlesse in the judgement of any sober man? And let this Author look unto it, that these Ninivites doe not one day rise in judge∣ment against him; And not the Ninivites only, but the Stoicks also, who as they ac∣knowledged some things fatalia, so they confessed there were some things confatalia; And this very argument here used they commonly called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an idle argu∣mentation; because it tended to the humouring of men in their idle courses: And thus is it censured above 1500 yeares agoe by Cicero in his Booke De fato. It is the blessing of God that makes men fat, and if God hath determined this, and man knows it, will he therefore sit still and starve himselfe? It is the blessing of God that makes men rich. God promised as much to the Israelites, in case they kept his Commandements, which com∣mandements did not instruct them in good husbandry; but where they instigated hereby to neglect any usuall meanes of making themselves rich? Nothing lesse, nay God was jealous least in presumption of their owne wise and thriftie courses they should give the glory of it to themselves and not to God. Deut. 8. 17. Beware least thou say in thy heart, My power and the strength of mine owne hand hath prepared me this abundance. But remember the Lord thy God: for it is he which giveth thee power to get substance. If it be sayd that God hath not determined to make any man fat, but by feeding; nor any man rich but by labouring in some vocation, or other, I answer, That neither hath God determined to bring any man to Salvation, but by Sanctification of the spirit and faith of the truth 2 Thess. 2. 13. By feeding on Gods Word, which is the word of grace able to save * 1.18 our Soules. Iam. 1. and to build further and to give us an inheritance among them that are sanctified through faith in him. In like sort if God hath appoynted every Commonwealth a fatall period, yet if he hath appointed to bring them to flourishing estate by certaine meanes, or to desolation no otherwise then by neglecting the meanes of prosperitie, as it is aparent he doth not, would any wise man conclude hence, that it were boot∣lesse either to call Parliaments or to make use of privy Councelors? But this Au∣thor perhaps will reply, that this is not absolutely to ordaine a period to a state, for as much as the period is brought to passe by meanes. Be it so; Now let the indifferernt consider whether we doe maintaine, that the periods of men, to wit Salvation on the one side and damnation on the other, are by God brought to passe without meanes. Doe we maintaine that God damnes or decreeth to damne any man but for finall per∣severance in sinne? Doe we maintaine that God brings any man to Salvation (if he come to the use of reason) but by faith repentance and good-workes? But the truth is this Authors ignorance in part, and in part a dexterity that this Sect hath to con∣found things that differ, is his best armour of proofe, to hold up his confidence in spending his powder liberally, but without shot. For salvation is not bestowed, or damnation inflicted absolutely, but that meerely upon the foregoing of faith and re∣pentance; this meerely upon finall perseverance in sinne. Only regeneration together with the grace of faith and repentance, is bestowed absolutely by God upon whom he will, and denyed to whom he will, according to that of Paul, He hath mercy on whom he will, and whom he will he hardneth. And it is very strange that this being the criticall poynt, and the most momentous poynt of controversy, and such, the decision where∣of carryeth with it the decision of all the rest, this Author should unshamefacedly de∣cline it. But some there be that hate the light because their workes are evill; but doth it become him to taxe others for declining the triall, when none sheweth more vile carriage this way then himselfe? What that Privy-Councellor was, I know not,

nor have I any evidence of the truth of the story, but as it lyeth dictated at pleasure; I have shewed how it nothing disadvantageth our cause, though the Author of that speech were not only a Privy-Councellor but a great Divine too. Yet amongst many good, there might be some bad in Queen Elizabeths dayes. If that were true which is reported to have been mentioned by D^r Lively in a Lecture of his in Cambridge, namely that a certaine Booke was found under a Privy-Councellors pillow, whose inscription was this De tribus Mundi impostoribus, Mose, Christo, Mahumite. As for fate stoicall (to give the Divell his right) I no where find it maintained by any of them so as to prejudice mens wills, but by many great ones I find this expresly denyed and hereof I have already spoken more at large.

Still he keepes his course in impugning an absolute decree determining mens ends precisely: What secret misteries he conceales in the Word, precisely. I know not; but it is aparent, we maintaine no such determining the Salvation of any man, so as to exclude a God∣ly life. We both know and teach that without Holinesse (as much as to say without a Godly life) no man shall see God. But we further say, that this is not wholy the decree of predestination, though this Author with his Remonstrants would faine rest here: but we farther say, that a Godly life is the gift of Gods grace, and that God bestowes this gift on whom he will; but this Author hath no great lust to oppose us here. The more Equivocall a phraise is, the fitter it is to serve his turne, that lyes upon advan∣tages, to promote error and obscure truth. And therefore keepes himselfe to the abso∣lute decree and precise determinations; either not understanding or not considering, that an absolute decree may be takendivers waies, either quoad actum volentis as touching the act of God willing, or quoad res volitas, as touching the things willed, the decree properly signifies the act of God willing; but this Author in consideratly takes it quoad res volitas as touching the things willed all along, as appeares by his oppossing it to decree or will conditionall; And will conditionall with him is such, as when the thing willed is not effected because the condition is not performed. They are his owne words in the last Section save one of his former sorts of reasons, the very last words. As for example, the will of Saving men is not accomplished, because men doe not believe. Then as touching the things willed Gods decrees being considered, here also arise different considera∣tions; for as much as the things willed are different Grace and Glory; As for Glory and Salvation we doe not say that God hath decreed to confer that absolutly, but only conditionally; yet thereupon he stiks throughout. supposing his adversaries to maintaine an absolute decree concerning the conferring of Salvation abolutely, which is most untrue, wherein he fights without any adversary; yet there he discharg∣eth himselfe very strenuously, and layes about him like a mad man. But as for grace, to wit, the grace of regeneration, the grace of faith and repentance; this we readily professe that God doth bestow it absolutly, to wit, on whom he will, according to the meere pleasure of his will. All this, It is the glory of this Author in his discourse most juditiously to confound; which made him the more to abound in matter, that he might seem to say some thing, when indeed it is nothing, supple to the purpose. And to meet with him in every particular of his conclusion; The events (to wit of Salva∣tion or damnation) are not at all decreed by God to come to passe absolutely, but meerely conditionally, and consequently not unavoydably, but avoydably rather; like as things that come to passe contingently doe come to passe with a possibility not to come to passe, and accordingly God decreed they should came to passe contingent∣ly; And consequently mens actions hereabouts are not unprofitable, nay they are both necessary for obtayning the ends here intimated, & such as never faile of obtayn∣ing them. As for example. Sanctification of the spirit, and faith of the truth, never faile of pro∣curing Salvation; for as much as God ordained by these meanes to bring men unto Salvation 2 Thess. 2. 13. And by no meanes else. And therefore most absurd it is to conceive, that the practise of Godlinesse proves unprofitable, and from such wild pro∣mises the unprofitable nature of the prctise of Godlinesse, can prove no better then a wild conclusion.

I come to his two witnesses; the first is Calv. Inst. l. 3. c. 23. sect. 14. Si quis ita plebem com∣pellet; si non creditis, ideo fit, quia jam divinitus exitio destinati estis, is non modo ignaviam fovet, sed indulget malitiae. This (saith this Author) is as much to say as this; If a man should set downe the doctrine of Reprobation in its colours, and explaine it to people in a cleare and lively fa∣shion, he would hereby open a doore to liberty and prophanenesse. Now this Calvin delivereth as out of Austin; as appeareth both by his entrance hereunto, and by his shutting up of it;

His entrance into it is this. Et tamen ut singulare aedificationis studium sancto viro fuit, (that is Austin) sic docendi veri rationem temperat ut prudenter caveatur, quoad licet, offensio. Nam iquae vere dicuntur congruenter simul posse dici admonet; The man he speakes of still is Austin, as is apparent to him that shall consider the coherence of this Section with the former. Then he sets downe the inconvenient manner of Preaching this truth, as Austin doth, though not in Austins words but in his owne. Si quis ita plebem compellet; si non creditis, ideo fit, quia jam divinitus exitio destinati estis. &c. And shutting the whole up he expressely names Austin, misliking such manner of Preaching thus; Tales ita{que} Augustinus non immerito tanquam vel insulsos Doctores, vel sinistros & ominosos Prophetas ab Ecclesia jubet facessere. What is the mystery then of this, that Calvin is here brought in for a witnesse, in making a relation of Austins discourse, and Austin himselfe whose judgement Calvin doth but relate is pretermitted, especially considering that Austins testimony, where it serves his turne, would give farre more credit to his cause then Calvins: you will give me leave to guesse at the mistery, which I take to be this; Cal∣vin is well known to be opposite unto him in the doctrine of reprobation; but Calvin acknowledging that this Doctrine might be delivered in a harsh manner, which yet nothing moved him from entertaining it: this harsh manner of propounding it, is e∣nough to serve this Authors turne, to defame it both in his own conceit, and in the conceit of others, such as himselfe. For as for Calvins opinion to the contrary, that is of no consideration with him, yea though Luther also joyne with him in this. Hee is especially in these daies, and with some persons so contemptible, as never was honest man more. But to bring in Austin acknowledging this Doctrine, and taking notice of some harsh manners in propounding it, and yet notwithstanding embra∣cing it in despight of the harshnesse thereof, and shewing withall, how this harsh manner of propounding the same truth may be tempered; his Authority this Au∣thor well knew, and considered would be of greater Authority to sway for it, then some harshnesse in the propounder, or this Authors Me thinks, would sway a∣gainst it: And therefore he thought fit to spare the bringing in of Austin to testify for him, and contents himselfe to bring Calvin only upon the stage, though he doth but relate in effect the discourse of Austin; Thus as formerly I said, this Treatise savours more of the Fox then of the Lyon. But let us bring him unto Au∣stin De bono perseverantioe. cap. 16. Where the objection made by them of Marseiles against Austins Doctrine of Predestination is proposed thus. Sed aiunt ut scribitis neminem posse correptionis stimulis excitari, si dicatur in conventu Ecclesiae audientibus multis. Ita se habet de praedestinatione definita sententia voluntatis Dei, ut alii ex vobis de infidelitate, accepta obediendi voluntate veneritis ad fidem, vel accepta maneatis in fide: caeteri verò qui in pec∣catorum delectatione remoramini, ideo nondum surrexistis, quia nec dum vos adjutorium gratiae mi∣serantis erexit. Veruntamen si qui estis nondum vocati, quos gratia sua praedestinaverit elegendos, accipietis eandem gratiam, qua velitis & sitis electi: Et si qui obeditis si praedestinati estis rejiciendi, subtrahentur obediendi vires, ut obedire cessitis. But they say (as you write) that no man can be excited by the good of reprehension, if in the congregation before many, the Prea∣cher shall thus discourse. Such is the sentence of Gods will determined as touching predestination, that some of you receiving the will of obedience, shall come from infi∣delity unto faith, or receiving the gift of perseverance shall continue therein. But if there be any among you who are not called, whom God hath through his grace pre∣destinated to be elected, they shall receive the same grace, whereby to will to be, & to become elect. And if there be any of you, who obey the Gospell, that are predestinated to be rejected, the strength of obeying shall be taken from you, that you may cease to obey. Here is the objection against it, Austins doctrine of predestination, and reproba∣tion at full; his answer to it followeth at full; but how? Not in denying ought that hereby is implyed concerning his doctrine of Predestination, but to the contrary; First shewing that this harsh proposition of things, must not deterre us from the em∣bracing of it; Secondly, shewing how the same truth may be delivered in a more tem∣perate manner. Ita cum dicuntur (saith he) ita nos a confitenda Dei gratia, i. e. quae non secundum merita nostra datur, & a confitenda secundum eam praedestinatione Sancto∣rum; that is, These things thus delivered, must not deterre us from confessing Gods grace, which is not given according unto workes, and from con∣fessing the predestination of Saints, according thereunto. Where observe I beseech you how farre he joynes together the doctrine of Gods free grace, with his doctrine of predestination according to his Tenet, which here was opposed by the same

Argument, wherewith the Author in this place oppugneth ours. Manifestly giving to understand, that his doctrine of Predestination could not be impugned as there it is, but withall they that impugne it, must deny the freenesse of Gods grace, & maintain that it is given according unto works or merits. So that as he answers them, so we may take liberty to answer this Author, and say that this argument of his must not deterre us from confessing predestination according to Gods free grace; least so we be driven to maintaine that Grace is given according unto works. And the reason is manifest; For if it be not of the meere pleasure of God, that he bestowes faith on one, & denyes it unto another, then the reason hereof must be because God findes some better dispo∣sition in one then in another, and therefore he gives him, that is better disposed, the grace of faith which he denyes unto another. Now this both in Austins judgement & in cleare reason appears to be the maintaining, that grace is given according unto workes, which is condemned in the Synod of Palestine above 1200 years agoe. Yet Au∣stin rests not here, but shewes how the same objection may have place, as well for the overthrowing of prescience divine, as for the overthrowing of predestination divine. We (saith he) must no more be deterred by this objection from confessing, the freenesse of Gods grace, and predestination divine suitable thereunto, then we are hereby de∣terred from acknowledging Gods fore-knowledge, and shewes how the same objecti∣on may be accommodated against Gods fore-knowledge, thus. Sive nunc recte vivatis sive non recte; tales vos eritis postea quales vos deus futuros esse praescivit, vel boni si bonos vel mali si malos. That is, Whether at this time you live well or not well, such you shall be as God foreseeth you will be; either good if he foreseeth it will come to passe, or evill if he foreseeth you will be evill. Now (saith he) if upon the hearing of this, some are converted unto slothfulnesse (this is the very objection proposed by Calvin for the matter of it, but the forme is different. For Calvin saith the Preacher, doth cherish slothfulnesse, &c. Austin signifieth only, that by such kind of Preaching, men take occasion of slothfulnesse, and therefore it is fit that Calvin should in that sense only be interpreted, seeing he only relates in effect that which he findes in Austin,) suppose (saith Austin going on) That hereupon they runne after their lust, shall we therefore thinke, that to be false, which was delivered as concerning Gods fore-knowledge? Then he tells a History of his own experience, namely how one in the same monastery whereof he was, abused in this manner the doctrine of fore-knowledge. For when his bre∣thren reproved him he would stubbornly answer, Whatsoever I am now, surely I shall goe out of the World, such as God foreseeth I will be. Wherein saith Austin, he speakes truth, but he was so farre from profiting by it unto good, that at length he utterly forsooke our society, returning as a dog to his vomit; and yet what he will be, saith he, the Lord knoweth. Now who doubts but that our doctrine of justification by faith, and not by workes, may be an occasion to some, to abuse the grace of God unto wantonnesse; such there were even in the Apostles daies: but what? Shall we therefore renounce that doctrine? I am not yet come to the tempering of the manner of proposing this doctrine, I have more to say before I come to that. What difference is there in harsh∣nesse between these doctrines, If ye doe not believe, therefore ye doe not believe, because God hath ordained you to destruction, and this, If ye doe not believe, therefore ye doe not believe because God hath not regenerated you: Let any man shew how a doore is open to slothfulnesse, more by the one, then by the other; especially considering the ground of all, is mans inability to believe, without this grace of God effectually preventing and working him unto faith. Now this doctine is plainly taught, and that particularly of certain persons, to their faces: Ioh 8.. He that is of God heareth Gods word, ye therefore heare them not, because ye are not of God. The phrase, to be of God, I interpret here of regeneration, but both Austin of old, and our Divines of late, doe interpret of election; and so it is precisely the same with the Preaching of reprobation in his true colours, as this Author interprets it, and passeth this censure upon it, as opening a doore to liberty and profanenesse; which may I confesse well be occasionally to carnall men, or to men possest with pre∣judicate opinions, yet here it appears plainly, to be in effect the same with that which our Saviour himselfe Preached. But take this withall; as it may be an occasi∣on of slothfulnesse, so it may be a meanes to humble men, and beat them out of the presumptuous conceit of their own sufficiency to heare Gods word, to believe, to repent, and the like; and thereby to prepare them to look up unto God, and to waite for him in his ordinances, if so be as the Angell came downe to move the waters in the poole of Bethesda, to make them medicinable; so Gods spirit

may come downe and make his word powerfull to the regenerating of them, to the working of faith, and repentance in them. And I appeale to every sober mans judge∣ment, whether to this end tended not the very like Doctrine and admonition proposed by Moses to the Children of Israel in the Wildernesse. Deut. 29. 2, 3, 4. Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh and all his servants, and unto all his Land. The great temptations which thine eyes have seene those great miracles and wonders. Yet the Lord hath not given you a heart to perceive, and eyes to see, and eares to heare unto this day. For is it not Moses his purpose to set before their eyes how little they have profited in obedience and thankfulnesse unto God, and amendment of life, by all those great workes of his, in the way of mercy towards them, and in the way of judgement to∣wards the Egyptians? And what was the cause of all this, but the hardnesse of their hearts, and the blindnesse of their eyes? and to what end doth he tell them, that God alone can take away this hardnesse of heart, and blindnesse of mind, which hitherto he had not done? Might he not seem to justify them, in walking after the hardnesse of their hearts by this, and harden them therein by this Doctrine of his? like as this Author casts the like aspersion in part upon the like Doctrine of ours? Yet Moses passeth not for this, so he might set them in a right course, to be made partakers of Gods grace, and that by the ministry of the Law, to humble and prepare them for the grace of God, which is the Evangelicall use of the Law. And it is remarkable that in the first verse of this Chapter, these words are said to be the words of the Cove∣nant, which the Lord commanded Moses to make with the Children of Israel in the land of Mo∣ab, beside the Covenant which he made with them in Horeb. Wherefore seeing the Covenant made in Horeb, was the Covenant of the Law, it followeth that this Covenant is the Covenant of grace, and these words are the words of the Covenant of grace, which is plainly expressed in the next Chapter v. 6. And the Lord thy God, will circumcise thine heart, and the heart of thy seed, that thou maiest love the Lord thy God with all thy heart, and with all thy soule, that thou maiest live. And what is the usuall preparation hereunto but to humble men by convicting them of sinne, and of their utter inability to help them∣selves, and that nothing but Gods grace is able to give them an heart to perceive, and eyes to see, and eares to heare. But yet because we doe not speake in the same measure of the spirit, and of power, as Moses and our Saviour did, therefore we labour to decline all harshnesse as much as lyeth in our power, where we see occasion is like to be taken of offence. Therefore first as touching this discourse of Calvins. If you believe not, therefore it is, because you are already destinated unto damnation. I say this is untrue more waies then one. First if he conceives destination unto damnation, goes before Gods decree to deny faith: this I utterly deny, and have already proved, that in no moment, of rea∣son doth the decree of damnation precede the decree of denying grace. Therefore Gods decree to deny them grace, is rather the cause why they believe not then the de∣cree of damnation. Secondly whether we take it of the one or of the other, or of both, yet the proposition is utterly untrue. For it doth not follow, that because a man doth not as yet believe, therefore God hath decreed to deny him faith; and be∣cause he hath so decreed, therefore he denies him faith. For he that believes not to day, may believe to morrow. Saul was sometimes a persecutor of Gods Church; but was it at that time lawfull to conclude, that because he did not then believe there∣fore he was destinated unto damnation: so that the reason indeed is, either because God hath not decreed at all to give them faith, or because the time which God hath ordained for their conversion is not yet come. This is so cleare that Calvin himselfe were he alive, would not gainsay upon consideration. Neither doth he justify this discourse, but only saith, we must be more wise, then so to discourse to our Auditors. But this Author in saying, this is to set downe our doctrine of reprobation in its co∣lours, delivers that which is shamefully untrue, and nothing sutable with our do∣ctrine. More necre to the matter we should say rather, That like as therefore a man heareth Gods word because he is of God (that is as I interpret it, because he is rege∣nerated of God) so therefore men heare them not, because they are not of God, that is not yet regenerated; but yet neverthelesse they may be in good time. Yet here also there is some defect for want of cleare explication of this truth; For will you conclude hence, that non-regeneration is the cause of infidelity (as some doe in effect)? Why but this is either notoriously false, or if true it is true in such a sense, as whereby God is no more the cause thereof, then a Physitian is the cause of a di∣sease, because he will not cure it. For infidelity is a naturall fruit of mans he∣reditary

corruption, and God alone can cure it, but if he will not, God is not to be said to be the cause of any disobedience issuing therefrom, otherwise then per modum non removentis, by way of not removing the cause of it; or per modum non dantis quod pro∣hiberet, by way of not curing the cause, that is, by not giving faith. Now what harsh∣nesse there is in this, to as many as doe not concurre with the Pelagians, so as in plain termes to professe, that Grace is given according to mens works; And the objection framed against Austin, and grounded upon that doctrine which he acknowledged ranne thus. Caeteri qui in peccatorum delectatione remoramini ideo nondum surrexistis, quia nec dum vos adjutorium gratiae miserantis erexit. Therefore you are not risen out of that de∣light you took in sinne, because the succour of Gods grace hath not raised you, not as Calvin expresseth it. Therefore you believe not, because ye are ordained to destruction. And this very doctrine, as formerly I said, our Saviour spares not to apply to some parti∣cular * 1.19 persons, and Preach it to their faces; like as Moses Preacheth the very same do∣ctrine to the Children of Israel, Deut. 29. 2, 3, 4. Yet Austin to prevent harshnesse doth not like this manner of proposing it so well, seeing it may be and it is fit it should be delivered coveniently thus. Si qui autem ad huc in peccatorum damnabilium delectatione remoramini appre∣henditis saluberrimam disciplinam. Quod tamen cum feceritis, nolite extolli quasi de operibus vestris, aut gloriari, quasi non acceperitis. If any of you doe yet continue in the delightfull course of damnable sinnes take hold of wholesome discipline, which when you have done, be not proud thereof as of your own work, or Glory as if you had not received this grace of God. Now what advantagious service this first witnesse hath done him, I am well content the indifferent may judge. I come to his second witnesse, that is of the Land-grave of Turing, reported by Hesterbachius; as I remember it is about the Twelfth Century of yeares since our Saviours incarnation. This man being admo∣nished by his friends of his dangerous and vitious courses, made this answer. Si praedestinatus sum nulla peccata poterunt mihi Regnum Caelorum auferre; Si praescitus, nulla bona mihi illud valebunt conferre. It is not the first time I have met with this story; not in Vossius only, but in an Arminian Manuscript; it seems they make some account of it; yet I see no cause they should make any such account thereof. It is the common voyce of prophane persons corrupting the doctrine of Predestination to serve their own turnes. My selfe remem∣ber an instance of it in my minority, when I was little more then a child; and I re∣member both the Person whom, and the place where it was delivered, and it was ac∣counted as a signe of a prophane heart; yet this Vossius makes use of, as an instance forsooth of a Predestination Heretique. And I wonder why they doe not devise as well a Praescientiarian Heresy; and that by as good an instance as this, of one of Austins Monkes, who being reproved by his brethren, made the like answer as touching Gods praescience, but yet with more sobriety, saying, Whatsoever I am now, I shall be such as God foreseeth I will be. Yet herein as Austin professeth, he spake nothing but truth; but the saying of the Landgrave implyes a notorious untruth, namely, that if he were predesti∣nated he should be Saved, though he continued in his sinfull courses; Now this I say is a grosse untruth; For predestination is the preparation of Grace (as Austin de∣sineth it) and consequently such as are predestinated shall be taken off from their sin∣full courses in good time, and by Grace be brought unto Salvation. In like sort he supposeth a Reprobate may be truly righteous; whereas Austin professeth of such, as are not predestinate that God brings none of them to wholsome and spirituall repentance, where∣by man is reconciled unto God in Christ, what patience soever he affords them. Contr. Jul. Pelag. l. 5. c. 4. Nay this kind of Argumentation, drawn from destiny Stoicall, wherewith our adversaries doe usually reproach our doctrine of Predestination, like as the Pela∣gians did in the same manner reproach Saint Austins doctrine concerning Predestina∣tion. I say this argument was in course, and profligated in the daies of Cicero, and censured as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an idle argumentation (as before I mentioned) and it is to be seen in Cicero his book De Fato; and thereupon they distinguished of some things which they called, Fatalia, as victory, and some things which they called, Confatalia, as all necessary meanes requisite to the getting of the victory. And Origen though he be accounted a favourer of our adversaries Doctrine in his writings, yet he shewes the vanitie of this Argument applyed to fate, wherby undoubtedly he meanes provi∣dence divine. For he proposeth such a kind of objection, as if a sicke man should di∣spute himself from taking Physick after this maner. Either by destiny is it appointed I shall recover or no; If my destiny be to recover I shall recover though I use no Physicke, if my destiny be not to recover, all the Physitians in the world shal doe me no good. And the vanity of this is represented

by the like argument in another manner thus: If it be thy desteny to beget children, whe∣ther thou usest the company of Woemen or no, thou shalt beget children: And concludes thus; Ut enim hic si fieri non potest ut quis procreat, nisi cum muliere concubuerit, sic si valetudinis recupera∣tio medicinae via efficitur necessariò adhibetur medicus. The Greeke of Origen is set downe at large by Turnebus in his disputation upon Cicero his book De Fato, against Ramus. Now judge you I pray, what colour of detriment to Religion, hath he produced from our doctrine of absolute Reprobation, and whether his discourse herein is any better then the imagination of a vaine thing.

DISCOURSE. SECT. IV.

BUt there are two things chiefly, which are said for the vindicating of this opinion from this crimination.

1. First, that many of them which believe and defend this opinion, are Godly and holy men, and therefore it doth not of it selfe open a way to liberty; but through the wicked∣nesse of men, who pervert the sweetest, and the surest truths revealed in Gods word, to their own damnation.

Resp. It cannot (I confesse) be denyed, that many of this opinion are Godly men, but it is no thankes to their opinion, that they are so; (the true and naturall genius of which is to breed sloth, to drowne men in carnall security, and to countenance carnall liberty.) but to some thing else, either to Gods providence, (who will not suffer this doctrine for his own glory and the good of men, to have any great stroake in their lives;) or to mens incogitancy, who think not of reducing it ad praxim, or drawing conclusions out of it, but rest in the naked speculation of it, as they doe of many others; or lastly to some good practicall conclusions, which they meet with in the word of God, and apply to their lives (as they doe not the former deductions) such as these are for example; Be ye holy as I an holy. Without holinesse no man shall see God. If ye consent and obey, ye shall eat the good things of the land. Godlinesse hath the promise of this life and of the life to come, and such like. And hence we may learne to measure this opinion, not by some few of the men that hold it, but by the sequels, which the Logick even of simple men, if they should apply their braines to ponder and consider it, would fetch out of it. No man that hath thoroughly suckt it in, and understood the force of it, but will either relinquish it, or live according to the naturall importment of it, that is, licentiously.

2. Secondly, it is said, that albeit this Doctrine doth teach, that men are absolutely elected, or absolutely rejected; yet it tells no man who in particular is elected, who rejected, (that must ap∣peare by themselves and their lives) and so it doth not stifle holy endeavours in any, but rather en∣courage them in every man, because it makes them to be signes, whereby men must and may get the knowledge of their election.

Resp. For answer to this (in my judgement or the present) the ignorance of a mans particular case doth not alter the case a jot. For he that believes in generall, that many and they the greatest compa∣ny without comparison, are inevitably ordained to destruction, and a few others unto salvation; is a∣ble out of these two generall propositions, to make these particular conclusions, and to reason thus with himselfe; Either I am absolutely chosen to grace and glory, or absolutely cast off from both, If I be chosen, I must of necessity believe and be saved; If I be cast off I must as necessarily not believe and be damned, Therefore what need I take thought either way about meanes or end? My end is pitched in Heaven, and the meanes too; my finall perseverance in faith and my salvation; or my continuance in unbeliefe and my damnation. If I lye under this necessity of believing, and being saved, or of dy∣ing in unbeliefe, and being damned, in vaine doe I trouble my selfe about meanes or end, I have my supersedeas, I may take mine ease, and so I will, it is enough for me to sit downe and waite what God will doe unto me.

And in this manner (it is to be feared) doe too many reason in their hearts, and by this very ground (though they will not perhaps acknowledge it) encourage themselves to prophanenesse. Though men cannot hide their wickednesse, yet they will hide their grounds which flesh them in it, either through modesty, or to avoyde some farther ignominy. The foole hath said in his heart there is no God: Psal. 40. Suetonius de Vita Tiberii c. 69. p. 180. Saies of Tiberius that he was circa Deos & re∣ligiones negligentior, quippe addictus Mathematicae, persuasionibus plenus omnia fato agi.

TWISSE. Consideration.

I have already made answer to his objections after my maner; it remaines I con∣sider what he delivereth in debilitating those answers which he takes in to con∣sideration.

1. This answer was made by our Brittaine Divines in the Synod of Dort upon the first Article, but so, as that they proposed it not by it selfe alone, but joyntly with shewing that neither the Nature of our Doctrine doth any way prove any hinde∣rance unto pietie; as formerly I have made mention therof.

Whereas he sayth that many of this (our) opinion are Godly men but that is no thankes to their opinion that they are so. I answer, that neither doe we give the glory of our Godli∣nesse to our good opinion, nor have cause to thanke it therefore; but we give God the Glory both of leading us into this truth amongst many others, and for that Godlinesse that is in us also. For we acknowledge that God is able to convict our consciences of that trueth hereof, and yet refuse to lead us thereby into any Holinesse at all. Yet let every sober man judge who are in a fairer way to true Holinesse, or who are more likely to be in the state of true Holinesse, they that oppose the grace of God in working our wills to faith and repentance, or they that acknowledge it. They who maintaine that God of the meere pleasure of his will, regenerates us, en∣dueth us with the spirit of faith and repentance; or they who maintaine that God doth not give faith and repentance to whom he will. Neither is it the meaning of S^t Paul where he sayeth God hath mercy on whom he will, and whom he will he hard∣neth; but rather where he findes an absolute disposition or worke in one, which he finds not in an other. Againe consider I pray indifferently, who are more likely to be partakers of Gods grace; they who truly magnifie it as the Author of their faith and repentance and of every good worke performed by them, and that in a pre∣venting manner; or they that pretend to make Gods grace to be the Author of their faith and repentance and every good worke only by giving them power to believe, if they will (which we are able to prove both by the judgment of Austin and by cleare reason to be meere nature and not grace) and accordingly exhorting them to believe, and last of all concurring with them to the producing of the act of faith in them in case they will; And seeing grace proves effectuall only by this subsequent manner of operation; whether they doe not plainely mocke God in making him the Author of grace, seing in respect of this effectuall operation they might as well make him the Author of every sinfull act as of every gratious act, For it is agreed on all hands that God concurres as well to every sinfull act as any gratious act. Whereas he sayth, The true and naturall genius of our Tenet is to breed sloth, and to drowne men in carnall security, and to countenance carnall libertie. I answer these words of his are but wind, his reasons I have already considered, and proved them to be of no weight. For they depend partly upon a vaine supposition, as if we maintained that God hath oppointed men unto Salvation though they live as they list, whereas our doctrine is directly contradictious here unto. For we teach that God ordaines no man of ripe yeares to obtaine Salvation but by Sanctification of the spirit and faith of the truth as we are plain∣ly taught 2 Thess. 2. 13. And the Evangelist signifies as much, where he saieth. As ma∣ny believed as were ordained to Everlasting Life. Act. 13. 48. It may be as well said that as many repented, as many gave themselves to worke out their Salvation with feare and trembling to purge themselues from all pollutions of flesh and spirit, and to perfect Holinesse in the feare of God, as were ordained to Salvation: partly because we maintaine that God gives faith and repentance and regeneration to whom he will, that is only to those whom he hath chosen, denying the same grace and that ab∣solutely; unto all others, which if it be not true; but that God doth grant it, or ordaine it according to mens workes, then we must all turne Pelagians, whom Austin calls inimicos gratiae Dei; And in such a case judge I pray whether it be possible that such can be partakers of Gods grace, namely, if they are the enemies of Gods grace. Is

it possible that he who partakes of Gods sanctifying grace should stand out in hostile opposition against it? Can we be at once both friends of the Bridegroom and enimies of his grace? Further consider more particularly wherein doth this consist, which he imputes unto us, of drowning men in carnall securitie, is it in denying unto man any grace that he attributes unto him? Surely well we may deny unto every Reprobate such a grace as he himselfe hates, and impugnes to wit, grace effectually preventing the will, and making man to believe and repent, but if you scanne every particular of those which he calleth grace, you shall find that we deny not any one of them unto Reprobates more then he doth. This perhaps may seeme strange unto you; therefore it deserves the more carefully to be considered; for I doubt not but to make it good. Grace subsequent is the only effectuall grace with them, and that consists in Gods concurrence to the working of faith in the heart of man, if man will worke it in him selfe. Now dare they say we deny, this namely, Gods concourse to the act of faith, whereas we maintaine with them that God concurres to every act, even to the most sinfull act, that ever was committed since the world began; only we are a shamed to call this concurrence grace, because it is found to have course as well in the producing of evill actions, as in the producing of good. So that if every man in the world should believe, we deny not but that God should concurre with him to the working of that belief, we professe that if every Reprobate in the world will believe, God is ready to concurre with him to the act of that will of that belief. From the consideration of their grace subsequent I arise to the consideration of their grace prevenient, and that is two fold, one is the grace exciting, to wit, by morall admoniti∣on, suasion, exhortation, This act we are willing to call and account a gratious act, & we doe as willingly acknowledge that God affords it unto all Reprobates (as well as to the elect) within the pale of the Church. For every one that appeares in any Congregation is equally exhorted to believe, to repent, to turne from their wicked wayes. So that hitherto we find no difference. We willingly acknowledge that Re∣probates are partakers of these operations divine as well as the elect. One grace pre∣venient remaines, which is habituall, and which our adversaries will have to be uni∣versall and it consistes in a power to believe and repent, and to will any spirituall good whereunto they were excited, and accordingly they call it the enlivening of mans will. This I deliver by experience of what I have seen under the hands of some of them. Yet they will not acknowledge that all are regenerate; yet what is regeneration, but the infusion of life spirituall, and that chiefly into the will; And they will have the will to be enlivened by grace, which cannot be spoken in respect of life naturall, therefore it must proceed of life spirituall, unlesse they will devise a life intermediate between life naturall, and life spirituall. Some times they call it a power to believe if they will, and such a power Austin acknowledgeth common to all, lib. 1. Gen. ad li∣ter: cap 3. And justifies it in his Retract. lib. 16. Now this seemes somewhat strange, considering the very regenerate have not such strength of goodnesse, as whereby they are inabled to doe what good they would, as Rom. 7. 18. To will is present with me but I find, not to performe that which is good. And Gal: 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that ye cannot doe the same things that ye would. To helpe this and to cleare Austin from contradiction to expresse Scrip∣ture in this; I find that posse si velit is one thing, posse simply delivered is another thing. And this I find distinguished in that very place of Austines Retractations; For whereas as he had sayd in that lib. 1. de Gen. contr. Man. cap 3. That, Omnes homines possunt si velint, both credere, and ab amore visibilium rerum & temporalium se ad Dei praecerta implenda convertere. And comming to retract this, and perceiving what advantage the Pelagi∣ans might s••atch hence for the countenancing of their cause, in extolling the power of nature, he wisely prevents that by expounding himselfe, and clearing his owne meaning thus. Non existiment novi haeretici Pelagiani secundum eos esse dictum; manifesting thereby that this was the Pelagian Tenet yet were they not to be blamed for this, but only because they called not in Gods grace for further helpe then this, save only in the way of instruction. For Austin concurred with them still in this particular even then when he wrote his books of Retractations, as there it followes in these words Verum est enim omnino (marke by this Emphasis with what assurance of faith he delivered this) Omnes homines hoc posse si velint: Thus farre he goes along with them: but then marke wherin he goes beyond them in these words following; Sed praeparatur voluntas a Domi∣no & tantum augetur munere charitatis ut possint; When he sayeth, praeparatur voluntas a Domino,

the effect thereof undoubtedly is ut velint which is the state and condition of the rege∣nerate, who yet may complaine that they cannot doe that which they would as the Apostle formerly signifies, that is that simply and effectually they have not yet power enough to what they will; therefore Austin addes to the preparation of the will, ut velint, an augmentation of strength ut possint, saying tantum{que} augetur munere charitatis ut possint; that is; not only to will that which is good, but so intensely to will it, as to prevaile over the flesh lusting against the spirit, whereby it comes, ut non modo velint, sed & possint; and consequently & efficiant quod velint. So that posse simpliciter doth in∣clude velle; and addes such strength thereto as now to goe on to the doing of that it wills without restraint from the flesh. And that this posse is but an augmentation of the gratious disposition of the will, appeares by the same Austin de corrept. & gratia. cap. 11. Prima gratia est qua sit ut habeat homo justitiam si velit, secunda ergo plus potest, qua etiam sit ut velit, & tantum velit tanto{que} ardore diligat, ut carnis voluntatem contraria concupiscen∣tem voluntate spiritus vincat. The first grace is that whereby a man may have righteous∣nesse if he will, therfore the second grace is of more power, as whereby a man is made to will and that in such measure, as by the will of the spirit to overcome the will of the flesh affecting that which is contrary thereunto. And in the very next chapter, c. 12. He calles this prevailing will, Posse simply, Tantum spiritu sancto accenditur voluntas eorum, ut ideo possint, quia sic velint, & ideo velint, quia Deus sic operatur ut velint; Their will is in such measure inflamed with the Holy Spirit, that therefore they are able (to doe that which is good) because they will in such a measure, & therefore they will in such a measure be∣cause God so works as to make them willing in such measure: Austin goes on in this manner Nam si in tanta infirmitate vitae hujus ipsis relinqueretur voiuntas sua, ut in adjutorio Dei manerent si vellent, nec Deus in iis operaretur ut vellent inter tot & tantas tentationes infirmitate sua voluntas ipsa succumberet, & ideo perseverare non possent, quia deficientes infirmitate nec vellent, aut non ita vellent infirmitate voluntatis ut possent. For if in so great infirmitie of this life, their will were left unto thē, that in the helpe of God they might continue if they would, & God should not work in them that they would, amongst so many and so great tenta∣tions, this will it selfe would sinke (under the burthen of them) and therefore could not persevere, because failing through infirmity they would not, or (at least) they would not in such a measure, through the wills infirmity, as to be able to stand. So that posse simpliciter still with Austin includes the will, and is a denomination of the will, arising from the strength of it prevailing above the flesh, lusting to the contrary. In like sort Honorius Augustodunensis de praedest. & lib. arbit: diverse times ascribes posse to grace subsequent, like as he ascribes velle to grace prevenient, as when he sayth; Deus operatur in electis suis sua gratia praeveniendo velle, & subseqendo posse. And againe, gratiam accipimus, cum nos Deus praevenit, ut velimus, & subsequitus ut possimus. And againe Gratia Dei praevenit ut bonum quod sprevit cupiat, & sequitur ut illud implere praevaleat. So that in effect this posse comes to be all one with agere or perficere quod volumus. For when we not only will that which is good, but so affectionately will it, as to prevaile over the flesh lusting against it, all inward impediments being thus mastered, the perfecting of that we will must needes follow. But as for that posse si velint, this goes before the willing of it And I see no reason to the contrary but that we may with Austin ac∣knowledge such a power common to all; which in the disputations between Austin and Pelagius was called possibilitas agendi quod bonum est; and Austin was so farre from excepting against it as maintained by Pelagius, that more then once; he professeth, that in case like as he acknowledged posse to be from God, so he would acknowledge velle and agere to be from God he should be received for a good Catholique in this, by Austins judgment. I will cite a passage or two out of Austin expresly signifying this, & that out of his booke de gratia Christi, contra Pelag: & Caelest: The first is cap 6. Pelagius his words are these. Qui ipsius voluntatis & operis possibilitatem dedit whereupon Austin wri∣teth thus Hanc autem possibilitatem in natura eum ponere, de verbis ejus superioribus clarum est. Sed ne nihil de grati a dixisse videretur, adjunxit, Qui{que} ipsam possibilitatem gratiae suae adjuvat semper auxilio; non ait, ipsam voluntatem vel ipsam operationem, quod si diceret, non abhorrere a doctrina Apostolica videretur: as much as to say, did he acknowledge this he should be a good Catholique; Now ad juvare voluntatem & operationem, in Austins phrase is effectual∣ly, operari ut velit & operetur homo quod bonum est; as appeares by that which followeth. Sed ait (to wit Pelagius) ipsam possibilitatem illud videlicet ex tribus quod in natura locavit gratiae suae adjuvat semper auxilio. Now marke Austins interpretation of him thus, ut sci∣licet in voluntate & actione non ideo laus sit Dei & hominis quia sic vult homo, ut tamen ejus vo∣luntati

Deus ardorem dilectionis inspiret; so that adjuvare voluntatem in Austins phrase, is in∣spirare voluntati dilectationis ardorem. So then I see no reason, but that wee may well grant unto our adversaries, that all men have a power to believe if they will, and from the love of temporall things, to convert themselves to the keeping of Gods commandements; But this is meere nature in Austins judgement; for he calls it in that very chapter, naturalem possibilitatem, and cap. 47. coming to an issue: Si ergo consenserit nobis, non so∣lam possibilitatem, sed ipsam quoque voluntatem & actionem divinitus adjuvari, & sic adjuvari, ut sine ullo adjutorio nihil bene velimus & agamus, eam{que} esse gratiam Dei per Jesum Christum, ni∣hil de adjutorio gratiae Dei, quantum arbitror, inter nos controversiae relinquetur. And indeed to say that a man hath power to believe and repent if he will; this is not to maintaine any universall grace otherwise; then as nature may be called grace. For grace is goodnesse, but goodnesse doth not consist in a power to do good if we will; but it is an habituall disposing of the will to that which is good only, how much more is it so of grace which we count supernaturall goodnesse. Neither is the maintenance of such a power to doe good, any contradiction to holy Scripture, testifying that Men cannot believe, cannot repent, cannot please God, cannot be subject to the law of God, cannot doe good; For, this impotency is only morall, and the subject of this impotency is only the will and it consists in the corruption thereof, being wholly turned away from God, and converted to the creature in an inordinate manner; Enemies and strangers from God, their minds being set on evill things. Col. 1. 21. And to say that a man can believe if he will, can from the love of visible and temporall things, convert himselfe to the observation of Gods pre∣cepts if he will, which Austin in his latter daies, even then when he wrote his Re∣tractations, professeth to be true omninò. And in his Book ad Marcellinum De Spiritu & litera. cap. 31. Professeth it an absurd thing to deny this namely, that every one may believe if he will. Vide nunc utrum quis{que} credat si noluerit aut non credat si voluerit. Quod si absurdum est &c. And cap. 32. Cum ergo fides in potestate sit, quoniam cum vult quis{que} credit, & cum credit volens credit. I say to affirme this (namely that a man can believe if he will) is no more then to say, that a dead man can speake if he were alive. For as the Scripture teacheth, that all men are dead in sinne, 'till the spirit of regeneration comes to breath into our hearts, the breath of a spirituall life; So this deadnesse is to be found no where so much, as in the will. And therefore Aqui∣nas professeth, that a man is more corrupt, quoad appetitum boni, then quoad intellectum veri. The Heathen could professe, Video meliora probo{que} deteriora sequor. And in my experience I find that Arminians doe not satisfie themselves with this universality of grace, as to say, A man can doe good if he will, unlesse they adde, that also potest velle; as I have observed in Corvinus. And those whom I have in private been acquainted with doe not rest in this, that All men can believe if they will, but they say also, that by u∣niversall grace, the will is enlivened, as I have seen under their hands, and thereby enabled to the willing of any spirituall good, whereto they shall be excited. So that if they rested here, to wit, in saying, that by universall grace all men may believe if they will, there is no grace acknowledged by them, tending to the furtherance of the good of mankind, but we acknowledge it as well as they, and make the extension of it as large as they. And therefore the more vaine and voyd of all reason is their pretence, that we for want of acknowledging such an universality of grace as they doe, doe drowne men in carnall security, and countenance carnall liberty. Only though we grant the reality of that which they maintaine, yet we deny that it deserves to be called grace, as touching the first prevenient grace as they call it, which we with Austin say deserves to be called nature rather then grace, as we speake of grace, to wit, as distinct from nature, and indeed supernaturall. And as for grace subsequent, that consisting only in concourse, we deny that to be grace; for as much as Gods concourse is grant∣ed as well to any sinfull act, as to any gracious act, as now adaies is commonly ac∣knowledged on all sides. But as for the enlivening of all mens wills, and enabling them to will any spirituall good whereto they shall be excited (for this is their very forme of words) we utterly deny this, and are ready to demonstrate the unreasonablenesse thereof. For first seeing this cannot be understood of life naturall but of life spirituall, it followeth that all men by this doctrine are regenerated; and as they confesse this disposition continues in all unto death, so it followeth, that all and every one should dye in the state of regeneration also: Secondly, seeing there are but three sorts of qualities in the soule of a reasonable creature, as Aristotle hath observed, to wit, powers, passions, and habits; it followeth that this enlivening of the will must consist,

either in giving it new powers, or new passions, or new habits, which it had not be∣fore. But neither of these can be affirmed with any sobriety, neither doe I find that they look to be called to any such account, but in their aëriall contemplations of Gods attributes, especially of his mercy and justice, shaped at pleasure, doe conceive hand over head, that such an enlivening there must be of the will of man in all, with∣out troubling themselves to enquire wherein it consists. But let us proceed in our triall of the soundnesse of it, by the touch-stone of rationall and Christian discourse. First therefore, I say it can be no new power infused into the will by this enlivening; For the will it selfe is a power; and it was never heard that potentia can be subjectum potentiae, a power can be the subject of a power; and that a power should be in a pow∣er, as an accident in the subject thereof. Rationall powers are but two, the power of understanding, and the power of willing, and both these are naturall, following ex principiis speciei, from the very nature of the humane soule, as all confesse. But some may say, are there not supernaturall powers bestowed on man as well as na∣turall? I answer, these supernaturall powers, are but the elevating of the naturall powers unto supernaturall objects; as the understanding by enlightning it, and the will by sanctifying it. Never was it said, I presume, that a man regenerate had two understandings in him, by the one to understand things naturall, and by the other to understand things spirituall; but that by the same understanding he understands both, but by light of nature the one, by light of grace the other. The holy Ghost saith, That they who are accustomed to doe evill, can no more doe good, then a Blackemore can change his skinne, and a Leopard his spots: Yet when men of evill become good, they get not new powers properly, but new dispositions rather of their naturall powers, which we call habits, and may be called morall powers, but not of indifferency to doe good or evill, such as the naturall power of the will is, but such as whereby is wrought in the will, a good likeing of that which is good, an abhorring of that which is evill; so that indeed these morall powers doe not make the will able to will, but rather actu∣ally willing of that which is good in generall, which generall willingnesse is specified according to objects present, and opportunities offered of doing good in one kind rather then another. Like as justice makes a man willing unto just actions, which willingnesse is exercised this way or that way, according to emergent occasi∣ons. Secondly, no new passions are given by this enlivening of the will; well our pas∣sions may be ordered aright, both touching their objects, and touching the season, and touching the measure, & touching the rule of them; and in respect of this gracious ordering of them, they may be called new; like as a man regenerate is called a new man, though as he hath the same members of his body, nor more nor lesse, so he hath still the same faculties and passions of the soule, no more nor no lesse; but these facul∣ties are better seasoned, these passions are better ordered, and in like sort, these mem∣bers of the body, are better employed then they were before; before they were made weapons of unrighteousnesse unto sinne, now they are made, weapons of righteousnesse unto God. Rom. 6. 13. Thirdly, let us enquire whether by this pretended enlivening of the will common to all men, there are any new habits engendred. For that is the most pro∣bable. And so we commonly say that in regeneration, besides the receiving of the spirit of God to dwell in our hearts, which is a great mistery, there are certaine habits whereby our naturall powers are elevated unto supernaturall objects, and thereby fitted to performe supernaturall acts; and these are but three, (and accordingly but three sorts of supernatuall acts) and commonly accounted the three Theologicall vertues, Faith, Hope, and Charity; And all morall vertues, which for the substance of them, in reference to their acts whereby they are acquired, and which they doe bring forth, are found in naturall men, doe become Christian graces, as they are sanctified by these three, and as their actions doe proceed from these. By faith we apprehend things beyond the compasse of reason, by hope we wait for the enjoying of such things, which neither eye hath seen, &c. And by charity, we love God (whom yet we have not seene) even to the contempt of our selves. Now I pre∣sume they will not say that these habits of Faith, Hope, and Charity, are bestowed up∣on all and every one, by that fained universall grace of theirs. And what other ha∣bits they doe or can devise, I have had as yet no experience, neither am I able to comprehend. And indeed faith doth not leave a man in indifferency to believe or no; nor hope to wait, or no; nor charity to love God, or no: but they doe all dispose the heart of man to believe only, to wait upon God only, to love God only; they

being the curing of infidelity, and despaire, & hatred of God, or rather the removing of them, yet but in part, as regeneration in this life is but in part, there being still a flesh in us lusting against the spirit. Gal. 5. 17. Thus we may maintaine, that albeit eve∣ry man hath power to believe if he will, and repent if he will, a will to believe and a will to repent being the greatest worke in the work of grace, I meane the reno∣vation of the will, and making it willing to that which is good, though it requires strength also to master the lusting of the flesh, whereby it growes simply and abso∣lutely potent to doe every good thing, without any effectuall impediment from with∣in, yet neverthelesse, till this renovation be wrought by the hand of God, we may well say there is an utter impotency morall to doe any thing that is good and pleasing in the sight of God, whereby they cannot believe, they cannot repent, they cannot be subject to the law of God, And if to Preach this doctrine be to breed sloth, to drowne men in carnall secu∣rity, and to countenance carnall liberty; then our Saviour did breed sloth &c. when he told his hearers plainly, He that is of God heareth Gods words, ye therefore heare them not, because ye are not of God, Ioh. 8. 47. As likewise when he Preached unto them in this maner. No man can come to me, except the Father which sent me draw him. Ioh. 6. 44. And the Evangelist also in saying, He hath blinded their eyes, and hardned their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted, and I should heale them. Ioh. 12. 40. And none more then Moses, when he tells the people of Israel in the Wilder∣nesse, saying, Ye have seen all that the Lord did before your eyes in the land of Egypt, unto Pharaoh and unto all his servants, and to all his land. The great temptations which thine eyes have seen, those great miracles and wonders, yet the Lord hath not given you an heart to perceive, and eyes to see, and eares to heare unto this day. Yet this Author confesseth that our Saviours hearers, and Moses his hearers, many of them might be Godly men; but no thankes to this doctrine of theirs that they were so (the true and naturall genius whereof (to wit, of Christs doctrine and Moses his do∣ctrine, for it is apparent, that it is the same with ours in this particular we now speake of) is to breed sloth, to drowne men in carnall security, and to countenance carnall liberty) but to some thing else, either to Gods providence who will not suffer this Doctrine (for his own glory and the good of men) to have any great stroake in their lives; or to mens incogitancy, who think not of reducing it, ad praxim, or drawing conclusions out of it, but rest in the na∣ked speculation of it, as they doe of many others; or lastly to some good practicall conclusions, which they meet with in Gods word, and apply to their lives (as they doe not the former deducti∣ons) such as these are. Be ye holy as I am holy: without holinesse no man shall see God: Specta∣tum admissi risum teneatis amici? Yet I pray restraine that, and give your sorrow course rather in beholding such prophane aspersions cast upon the holy Doctrine of Christ, his Prophets and Apostles; as if thereby sloth were bred, and men drowned in carnall security, and carnall liberty countenanced. We are of another mind, for Wisedome is justified of her Children; we observe the wisedome of God herein to prevent the greatest illusions of Satan; and such Doctrines as stand in most opposition unto grace. The morality of Heathen men was admirable; yet were it farre greater, we conceive no greater opposition unto grace, then to look for justification by it. In the next place, we conceive there is no greater opposition unto grace, then for a man to arrogate unto himselfe, ability to doe that which is pleasing in the sight of God. Our Saviour hath said. Iohn 15. 4. that, As the branch cannot beare fruit of it selfe, except it abide in the Vine, so neither can wee except we abide in him. So that either all the World must be engrafted into Christ or else it is not possible they should bring forth sweet grapes. Yet these men will have all and every one, to have their wills en∣livened and enabled to will any spirituall good, whereby they shall be excited. Is this doctrine of theirs fit to humble them, and not rather to puffe them up with a conceit of their own sufficiency? Is not our doctrine farre more fit to humble us, and to what other end tendeth that of Moses, The Lord hath not given you an heart to perceive, eyes to see, and eares to heare unto this day, But to beat them out of the conceit of any sufficiency in them, to profit either by Gods word, or by his works, so as to be drawn thereby to doe any thing that was pleasing in the sight of God; and can there be any true holinesse where humility is wanting? Againe, they are only thankfull unto God for giving them power to believe, to repent, and for exciting them hereunto; and concurring with them to the act of faith and repentance, for they acknowledge no other grace but this; We are bound by our doctrine to be thankfull, not only for these operations, but also for causing us to walke in his statutes, to keepe his judge∣ments and doe them, for healing our wayes, our back-slidings, our Rebellions, they by their

Doctrine, are bound to be thankfull unto God, for no other grace in the way of grace prevenient, then such as he vouchsafeth to reprobates, and did vouchsafe to Cain, to Judas, and to the Divells themselves; how is it that they are not stricken with feare, least in this case their condition be no better, then the condition of reprobates though God in good time may provide better things for them, then their opinions, have any congruity unto, having course only to the obscuring and defacing of Gods grace? We by our doctrine are bound to give God thanks for ruling us with a mighty hand, and making us to passe under the rod, and bringing us unto the bond of the * 1.20 Covenant; for taking away our stony heart, and giving us an heart of flesh; for cir∣cumcising our hearts to love him with all our heart; for raising us out of the dead, when he found us dead in sinne; for working in us both the will, and the deed of eve∣ry good worke, not according to any thing in us, but according to his good pleasure: And this is so farre from breeding sloth in us, or to drowne us in carnall security in the Apostles judgement as that upon this very ground, as by a forceable inducement he exhorts us to worke out our Salvation with feare and trembling, manifestly implying, that when men are of another opinion, as namely to thinke that the will and deed of any good thing is their owne worke, or if they doe acknowledge it to be Gods work, yet if they doe not acknowledge it to be wrought by God, according to his good pleasure, but according to some disposition whereby they di∣spose themselves thereunto; that is the high-way to make them carnally secure, and how but by a carnall confidence that they have power to turne to God when they list, to believe and repent when they will, and withall that their wills are as plia∣ble to good as to evill, and so make it an easy mater at any time to turne to God. I appeale to the judgment of every sober conscience to judge betweene us which of our Doctrines most tends to the countenancing of carnall security, according to the Tenor of the Apostles exhortation in this place and that in coherence with the rea∣son whereby he doth enforce it, theirs, or ours. But to proceed, they acknowledge Christ to have merited for them only a power to believe and repent and meanes to excite them hereunto, and concourse divine to the act of believing and repenting in case they will; we acknowledge not only all this, but over and above that Christ hath merited for us, the working of our wills effectually and predominantly here∣unto, and that God makes us perfect to every good worke, working in us that which is pleasing in his sight through Jesus Christ. Nay what will you say, if the Remon∣strants * 1.21 now a dayes openly professe, that Christ merited not for any man faith and regeneration, and I commend them for their ingenuity, in dealing fairly and plainly confessing that which their opinion doth manifestly drive unto. Lastly we confesse that God hath power as to shew mercy on whom he will, and harden whom he will, so to make whom he will a vessell of mercy, and whom he will a vessell of wrath, this we clearely professe, namely, that God hath such power even over our selves, and our childeren and all those that are neere and deare unto us, as over any others: But this these adversaries of ours now a days utterly deny; now I pray consider whose doctrine savoreth of greater holinesse in acknowledging the soveraignty of God over his crea∣tures, theirs or ours? But it will not be labour lost altogether to consider those cau∣ses whereunto he is pleased to impute that Godlinesse, which is found in us. The first is Gods providence; and indeed I find them liberall enough in acknowledging Gods providence in generall termes, and as forward to blast it when they come to particu∣lars. Now as for that providence which is the cause of Godlinesse, we like plaine fellowes comonly call it grace, and the ground of this Authors subtility in calling it providence and not grace, I comprehend not. But what is that operation of pro∣vidence divine or grace which is the cause of Godlinesse? Is it any other in his opinion then that universall grace whereby they have power to be Godly and which grace God affords unto Reprobates, and that exciting grace whereby God perswades them to be Godly, and his readinesse to concurre to any act of Godlinesse in case we will: and is not all this afforded (in his opinion) to Reprobates as well as to the e∣lect, to them that have no Godlinesse at all in them, as to them that have? And why may not this doctrine of ours whereby we maintaine, that God workes in us both the will and the deed according to his goodpleasure, be a meanes to make us set our selves to the working out of our Salvation with feare and trembling, considering that the Apostle professeth this doctrine of Gods energeticall operation of every good thing in us as a strong induce∣ment to worke out our Salvation with feare and trembling; and wherein consists

any mans Godlinesse if not in this, to wit, in working out his Salvation with feare and trembling? And is it not apparent that we maintaine this doctrine. namely, that God is he who workes in us both the will and the deed, and every good thing, and that according to his good pleasure in farre more undoubted manner then they doe. And how can it appeare that they doe acknowledge this? To give us power to will that which i good (which is the effect of that universall grace they talke of) is this to worke in us either the will or the deed? To excite us by per∣swasion and exhortation to will & doe that which is good, to believe and to repent, is to worke either in us the will or deed of that which is good, of faith of repentance? Lastly to be ready to concurre with us to the will or deed of faith and repentance if so be we will concurre with him to the same, or to concurre with us to the produ∣cing of the act of willing & the act of doing that which is good, in case we produce the same act of willing and doing that which is good, is this to worke in us both the will and the deed? Consider I pray is it not true that God is as ready to concurre with us to any sinfull act, in case we will concurre with him; and doth he not con∣curre with man to the produceing of any sinfull act, in case man at that time doth produce it; And will any sober man say that this is also for God to worke in him both the will and the deed of every sinfull act? And why might we not say so, if God workes it only by concourse? Lastly to worke in us both the will and the deed provided that man will concurre to the working hereof not otherwise, is this to worke it according to his good pleasure, and not rather according to mans good pleasure? And how I pray, or in what sence doth he say that God by his providence will not suffer this doctrine to have any stroke in our lives? For if he suffers it not, then he hinders it; let it therefore be made appeare how he hinders it; To concurre with us, if we will concurre with him in the producing of any act of Godlinesse, is this to hinder our carnall security? If so then to concurre with us to the producing of any sinfull act is to hinder our Godlinesse. Surely to give power whereby men are enabled to doe any spirituall good if they will is not to hinder carnall security, for such a power is given to all by universall grace, yet this doth nothing hinder the carnall security of many thousands. Or doth he hinder it by exciting us to the con∣trary? Yet if this doctrine (as we conceive) be apt to drowne us in carnall security, how can he be sayd to hinder us from it? For either the doctrine must yeeld to such excitations & exhortations from carnall security; or such exhortations must yeeld to the doctrine, especially considering what Austin sayth, that if there be any difference betweene docere and suadere or exhortari; yet even this doctrinae generalitate comprehenditur. And for incogitancy, which is a second device, pretended as the cause why this do∣ctrine doth not expose us to carnality, is it not incredible, these poynts being so much ventilated by them as none more? The Church of God having been exercised with none more (as I think) these hundred yeares; that men should not think of, or con∣sider of those dangerous consequences in manners, as these doe forge in their own braines. And as for the last, imputing our Godlinesse to some good practicall con∣clusions; may I not justly say, that if ever any man wrote with the spirit of giddi∣nesse, this Author deserves to have a chiefe place amongst them: For compare his an∣swer to the second objection with this; There he saith such dissolute conclusions as these following, doe arise out of this doctrine of ours: If I be chosen, I must of necessity believe and be saved; If I be cast off, I must as necessarily not believe and be damned; what need I therefore take thought either way about meanes or end. Now will it not as well follow, what need I therefore take thought of holinesse, of obedience? For even these are as good practicall conclusions. Believe and thou shalt be saved. Repent and thou shalt be saved, and whosoever be∣believeth not shall be damned. As these, Be ye holy as I am holy. Without holinesse no man shall see God. If ye consent and obey, ye shall eate the good things of the Land. And by the way observe I pray, with what judgement he calls them practicall conclusions; whereas all save two of them, are exhortations rather then conclusions; And those two; to wit, With∣out holinesse no man shall see God, and, Godlinesse hath the promises, both of this life &c. I should take them to be principles rather then conclusions. Whether simple men doe apply their braines to ponder and consider this doctrine or no, I know not; but certainly the learned and Godly maintainers of it, have had cause enough to ponder it, and consider it throughly, and have given evidence enough of their thorough consideration of it; yet have they fetcht no such sequells out of it. If simple men doe, and our adversaries be of the number of them, and content themselves with such simplicity; yet is it not

enough for us that the Apostle doth not? the holy Apostle S. Paul? but expressely en∣forceth the contrary there from; namely; that because of God worketh in us the will and the deed according to his good pleasure, therefore it becomes us to worke out our Salvation with feare and trembling? Now which of us doe most exactly concurre with the Apostle in main∣ning that God doth worke in us both the will and the deed according to his good pleasure, I am ve∣ry well content, that all the World both wise and simple, both Learned and unlear∣ned may judge.

2. As touching the second; First let us consider how the objection is shaped. Secondly, as it lies, with what judgement and sobriety it is impugned.

1. It is true men are absolutely elected or absolutely rejected; but we content not our selves with generalities, wherein as Aristotle hath observed, doe lurke many equivocations: Neither doe we delight in confounding things that differ. Election and rejection or reprobation, and in generall the will of God, may be considered, either Quoad actum voluntis, as touching the act of God willing, or as touching the things willed. Of this distinction this Author takes no notice; It is fit for some and advantagious to fish in troubled waters. Now as touching the act of God willing; both Aquinas hath proved, that there can be no cause thereof; and withall profess∣eth, that never was any so mad as to say That merites can be the cause of predestination, quoad actum praedestinantis, as touching the act of God predestinating. And Bradwardine hath curiously disputed this way that no will of God is conditionall, to will quoad actum volentis, And Piscator against Vorstius hath proved the same after his way; and by variety of demonstration this way may be convinced, as in part I have shewed in this discourse, both on the part of election, and on the part of reprobation. And both D^r Jackson in his booke of Providence, professeth that the distinction of Voluntas ante∣cedens and consequens, or antecedent and consequent will in God is to be understood quoad res volitas as touching the things willed, as much as to say, non quoad actum volentis. And Gerardus Vossius drawing the distinction of will antecedent and will consequent unto the distinction of will absolute and will conditionall, applyes it only quoad res * 1.22 volitas, and so interpriteth Fathers discourse thereof; And of a conditionall will gives this instance; God will have men to be Saved, in case they believe where faith is clearely made the condition of Salvation, a temporall thing the condition of a temporall thing, not the condition of Gods will to save; it being no way fit that a temporall thing should be made the condition of a thing eternall, such as is Gods will to save. And this is more apparent by the reading of Vossius himselfe. Histor: Pelag: l: 7. treating of Gods will to save all. Now if we speake thus of Gods will quoad res volitas as touching the things willed; these things willed being very different, wee have reason to consider them distinctly also. Now these things are either grace or glory cō∣monly called Salvation, And as touching grace, to wit, the grace of regeneration, the grace of faith and repentannee, we willingly confesse that Gods will to conferre them is so absolute, that he hath determined to conferre them according to the meere pleasure of his will, not according to mans workes (which is plaine Pelagianisme and condemned in the Synod of Palestine above 1200 yeares agoe) and as he gives them to whom he will, so he denyes them to whom he will according to that Rom. 9. 18. He hath mercy on whom he will, and whom he will he hardneth. But as touching Sal∣vation or damnation in which respect this Author usually speakes of the absolute or conditionall will of God; we uttererly deny, that God in the dispensation or ad∣ministration, or execution of these proceeds or ever did decree to proceed according to the meere pleasure of his owne will, but altogether according to theire workes. For albeit God hath made no law according whereto he meanes to proceed in giving or denying grace, yet hath he made a law according whereto he proceeds in bestowing Salvation, and inflicting damnation. And the law is this: Whosever believeth shall be Saved, Whosoever believeth not shall bedamned 2 Cor. 5. 10. We must all appeare be∣fore the Judgement Seate of Christ, that every man may receive the things, which are done in his body according to that he hath done, whether good or evill. So that according to that sence wherein this Author usually speakes of the absolute and conditionall will of God, we utterly deny that God doth absolutely elect any man to Salvation, or reject any man unto damnation; though he doth absolutely elect some unto grace, that is to the grace of regeneration; to the grace of faith and repentance, and absolutely re∣ject others there from. For as much as he bestowes these graces on some and denies them unto others not according to their workes, but according to the meere plea∣sure

of his owne will, but he doth not inflict damnaton or bestow Salvation according to the meere pleasure of his will, but according unto mans works. And as he car∣rieth himselfe in the execution of Salvation and damnation, after the same manner he did from everlasting decree to carry himselfe, namely to Save no man of ripe yeares but by way of reward of their faith, repentance, and good workes; so to damne none but for their infidelity, impenitency and evill works. As for the mani∣festation of Gods will of election and reprobation unto any, we say, that ordinarily, man may be assured of his election. For the spirit of God is given to this very end even to shed the love of God in our hearts, that is, Gods love towards us. Rom: 5. 5. And what is the shedding therefore in our hearts, but his working in us a sense and feeling thereof, especially considering that the sence of Gods love to us is the cause of our love to wards God; according to that 1 John. 4. 19. We love him because he loved us first: and accordingly the spirit is sayd to testifie unto our spirits that we are the sonnes Rom. 8. And if sonnes then heyres, even heyres of God, and heyres annexed with Christ. And the Apostle S^t Peter exhorts us to give diligence te make our election & vocation sure; implying ma∣nifestly * 1.23 that men may be sure of their election; otherwise why should our Saviour wish his Disciples to rejoyce not in this that Divells were subdued unto them, but that their names were writen in Heaven. And by what meanes may a man be assured hereof, but either * 1.24 immediatly by the testimony of the spirit, or mediatly by the fruits of the spirit as the fruits of our election; one where of is faith plainly so signified Act, 13. 48. As many believed as were ordained to everlasting Life. And Act. 2. last. God added daily to the Church such as should be Saved; And repentance is another: Act. 11. 18. Then hath God unto the Gentiles also given repentance unto life. Giving to understand that as many as to whom God giveth repentance, he hath ordained them unto life. And indeed by the worke of our faith, and labour of our love, and the patience of our hope, others come to be assured of our election (how much more our selves, no man knowing the things of mā so as the spirit of man 1 Cor: 2.) Thus S^t Paul professeth his assurance of the election of the Thessalonians 1 Thess. 1. 3, 4. We remember the worke of your faith, and the labour of your love &c. Knowing beloved bretheren that ye are elect of God. And hereupon he proceeds to assure them, that Antichrist by all his deceiveablenesse of unrighteousnesse shall never prevaile over them; in as much as he prevailes only over them that perish 2 Thess: 2. 10. But as for them they are the elect of God; And how doth he know that? Surely by their faith and sanctification which were visible in them v: 13. But we ought to give God thankes allwayes for you, bretheren beloved of the Lord, because that God hath from the begining chosen you unto Salvation by sanctification of the spirit and faith of the truth. But as for reprobation we say that no man can by any ordinary way be assured thereof, seing nothing but finall perseverance in infidelity or impenitency is the infallible signe thereof, whence it followes that no way of desperation is open to one, but the way of assurance and abundance of consolation is opened to the other, and thereby encouragement to proceed cheerefully in the wayes of Godlinesse, being assured that the more holy they are the greater shall be their reward. And surely if certainty of salvation were a meanes of licentiousnesse, the Apostle S. Peter would never have exhorted us, to give diligence to make our calling and election sure. And we manifestly seem to perceive strength * 1.25 of encouragement hereby unto Godlinesse; as being assured that Christ dyed for us, to the end we might live unto him. And God receives us as Sonnes and Daughters to this end, that we should purge our selves from all pollutions of flesh and spirit, and perfect holinesse in the feare of God. As also being assured, that God will not lay our infirmities and * 1.26 sinnes unto our charge, and will be ready to keepe us from presumptuous sinnes, and however it fares with us, Yet sinne shall not have dominion over us, (and consequently we shall have the victory over it, either by obedience, or by repentance) because we are not under the law but under grace. Rom. 6. 12. Now what encouragement is this to the Souldiers of Christ, to goe on chearefully and couragiously in fighting the Lords battailes against the world, the flesh and the Divell, seing we are assured the day of victory and the glory of it shall be ours in the end: God keeping us by his power through faith unto Salvation 1 Pet. 1. And delivering us from every evill worke (to wit either by obe∣dience or by repentance) and preserving us to his heavenly kingdome; and that either, by delivering us from the houre aftentation which comes all over the world Revel: 3. Or delivering us out of it 2 Pet: 2. 9. Or having an eye to our strength so to order it that we shall be able to beare it 1 Cor: 10. 14. As for those that have not yet any comfortable evidence of their election; yet considering that they may have it, and albeit the number of

the elect are by farre, fewer then the reprobate; yet considering how few have the Gospell in comparison to those that enjoy it not; though Turkes & Saracens and Hea∣thens are without hope Eph. 2. 12. and 1 Thess. 4. 13. Yet we Christians are not yea, albeit of them that are called, but few are chosen Mat. 20. 16. and 22, 14. Yet considering how many corrupt wayes there are amongst Christians, Nestorians, Armenians, Abyssines or Coptites, who joyne circumcision with the Gospel, as in Egypt and Ethi∣opia, (the Greek Church denying the proceeding of the Holy Ghost from the sonne) and corrupted with many other superstitions. Lastly considering how farre Anti∣christanity is spred and the abominable Idolatry of the Church of Rome, we whom God hath delivered out of Babylon have no cause (I meane any particular person) to project, that because the elect are but few, therefore we are not of the number of them, and thereupon give over all care of hearkening to Gods word, which is the power of God unto Salvation and may shew its power upon us also we knowe not how soone, but rather as our Saviour answered (being demanded of his disciples whether there were but few that should be saved) saying strive [you] to enter in at the streight gate, plainly giving to understand, that as the gate is said to be streight that leadeth unto Life, so there be but few that enter thereat & therefore they should strive so much the more to be of the number of those few. For what if along time we have little or nothing profited, what if we have cause to doubt whether we have any true faith or no; such doubts maybe better signes then we are awar of; otherwise why should the Apostle exhort the Corinthians to examine themselves and prove whether they were in the faith or no? But however it fairs with us doth not the Apostle plainely teach us, that God calls some at the first houre of the day, some at the the third, some at * 1.27 the last?

2. Now I come to the consideration of his answer to the objection, as himself hath formed it. And first I observe, that whereas he pretends to build his answer upon consi∣deration of the number of Reprobats without comparison greater then the number of the elect, yet the absurd reasoning which he brings hereupon, doth nothing at all de∣pend on that. For albeit the number of the elect, were greater then the number of such as are Reprobats, and that without comparison; yet the reasoning here de∣duced from the contrary proposition hath equally place, as in the contrary case, As namely, to reason thus: Either I am absolutely chosen to grace and glory or absolutely cast off from both. Secondly the joyning of grace and glory together, as this Author doth joyne them in this reasoning shaped by him is a miserable confounding of things that differ. For to be absolutely chosen unto grace is to be ordained to have grace con∣ferred upon him not according to any worke of his, but meerely according to the good pleasure of Gods will, answerably to that of the Apostle, God hath mercy on whom he will, but no man is so chosen unto glory, as namely to be ordained to have Salva∣tion bestowed upon him not according unto workes, but according to the meere pleasure of God, if we speake of men of ripe yeares. For God hath ordained to be∣stow Salvation on such only by way of reward of their faith, repentance, and good workes. So on the other side to be asolutely cast off from grace, is to be ordained to have grace denied him; not according to any worke of his, but meerely according to the good pleasure of Gods will, like as Paul professeth, that the Lord hardeneth whom he will, But no man is so castaway from Glory, or unto damnation, as namely, to be ordained to be deprived of Glory and to be damned, meerely for the good pleasure of God, but altogether for his infidelity, impenitency and evill workes. Thirdly, no such thing followes as here is inferred from the supposition of election unto Salva∣tion. For seing no man is elected to obtaine Salvation, whether he believe or no, but only in case he believe, hereupon men are rather excited to labour for faith, then to be carelesse thereof; and farther we say, that as God hath ordained to bring them to Salvation, so he hath ordained to bring them hereunto by sanctification and faith. 2 Thess. 2. 13. And the word of God is a powerfull meanes to worke them hereunto, even to the working out of their Salvation with feare and trembling, & that because they are given to understand that God is he who wroketh in them both the will * 1.28 and the deed according to his good pleasure. On the other side if a man be ordained to dam∣natiō, yet seeing no man is ordained to be damned but for despising the means of grace in case he heare the Gospel; & for ought any man knowes he may as well be ordained to salvation as to damnation; this I should think, is rather an excitement not to despise or neglect the meanes of grace, then to despise or neglect them. Suppose God should

not damne any man, but annihilate them, and suppose this were known unto us; by the same argumentation it would follow, that a man should have no care of good workes: But this consequent is notoriously untrue. For seeing the perfecti∣on of my reasonable nature, whereby I differ from brute Beasts, consisteth in know∣ledge and morall vertues; and there is no knowledge that doth more ennoble us, then the knowledge of God, and no better rule of morality, then the law of God; surely it stood me upon in reason, to strive according to my power to know God, and to be obedient rather then otherwise; although I know for certaine, that after certaine yeares, both body and soule should be returned unto nothing. Come wee now to the consideration of this reasoning, in respect of grace. Suppose God hath elected me unto grace; yet seeing he bestowes not grace but by his word, therefore there is no reason I should neglect the use of his word, but rather good reason why I should embrace it, and that with all earnestnesse. Like as in case God hath ordai∣ned I shall have Children, doth it hence follow that I neede not use the company of a Woman; because seeing God hath decreed I shall have Children, therefore I may be sure to have them, whether I company with a Woman or no, belike right as Ca∣pons come by Chicken? On the other side, suppose God hath not ordained me unto grace; yet hence it followeth not, that I should neglect all care of morall vertue, yea or the use of Gods word. First not of morall vertue; for next unto grace, morall vertue commends a man, and like as many heathens were famous for morality, without any sanctifying grace; so may I be in the same kind of reputati∣on also. And seeing no better rules of morality are to be found, then in the Scrip∣tures, therefore may I well be moved to give my selfe to the study thereof. And Au∣stin telleth us, that some, even of reprobates, by the word of God may Proficere ad exteriorem vitae emendationem, quò mitius puniantur. Last of all, consider how the like ob∣jections were made against that destiny, which was maintained by the Stoicks. Car∣neades was a great oppugner of the Stoicks, yet was ashamed of such a kind of Argu∣mentation as this Author affecteth. For it was commonly accounted ignava ratio; and thus Turnebus writes of it, Ignava autem ista ratio, captiosa cum esset, & calumniae plena, a Carneade non probabatur, alio{que} argumento factum sine ulla captione oppugnabat. He had other manner of reasons to oppose Fate Stoicall, then by so sorry an argumentati∣on as this. And this is delivered by Turnebus, upon that passage in Cicero's book De Fato, Where he sheweth how Chrysippus did make answer unto this very argument in effect above 1600 yeares a goe; Take the words as they lye in Cicero, Nec nos impediet illa ignava ratio quae dicitur: Appellatur enim quidem a Philosophis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cui si pare amus, nihil est omnino quod agamus in vita. Hic enim interrogant (now I beseech you marke the argument well) si fatum tibi est ex hoc morbo convalescere, sive medicum adhibueris, sive non, convalesces. Item si fatum tibi est ex hoc morbo non convalescere sive tu Medicum adhibueris, sive non, non convalesces. If it be destined that you shall recover out of this disease, whe∣ther you use the help of a Physitian or no, you shall recover. Againe, if it be desti∣ned that you shall not recover out of this disease, whether you use a Physitian or no, you shall not recover. Now compare this, I pray, with this Authors argumen∣tation in this place; If I am chosen I must of necessity believe and be saved; What need therefore to take thought either about meanes or end? as much as to say, either of believing or of salvation. Againe, If I be cast off, I must as necessarily not believe and be damned; In vaine therefore doe I trouble my selfe about meanes, or end; as much as to say, about labouring and en∣deavouring for Faith, whereby I may avoyd damnation: And judge, I pray, whe∣ther there be one hayres breadth of difference, between these argumentations. For like as it is unreasonable to conceive, that man is destined to recover out of sicknesse, but by use of meanes, such as is the use of a Physitian; in like sort, as unreasonable it is to conceive, that God hath destined any man of ripe yeares to be brought to sal∣vation, but by faith in Christ; or that God hath appoynted any man to be damned, but for want of faith, or want of repentance. Observe I pray the censure that is pas∣sed upon it in Cicero, Rectè hoc genus interrogationis ignavum at{que} iners nominatur, quod ea∣dem ratione, omnis è vita tollitur actio. And farther he sheweth how that the same argument, if there were any force in it, might have place, without all men∣tion of Fate. Licet etiam immutare (saith he,) ut Fati nomen non adjunges, & eandem tamen teneas sententiam hoc modo, si ex eternitate verum hoc fuit, ex iste morbo convalesces, sive adhibueris medicum sive non, convalesces. Item{que} si ex aeter∣nitate

hoc falsum fuerit, ex isto morbo convalesces, sive adhibuer is medicum, sive non adhibuer is, non convalesces; deinde caetera. In the next place there it is shewed how Chrysippus made answer to this argument. Haecratio a Crysipo reprehenditur: Quaedam enim sunt (inquit) in rebus simplicia, quaedam copulata: simplex est moretur eo die Socrates, Hinc sive quid fecerit, sive non fecerit, finitus est moriendi dies. At si ita fatum sit, Nascetur Oedipus Laio, non poterit dici, sive Laius fuerit cum muliere, sive non fuerit. Copulata enim res est & confatalis; sic enim appellat qui a ita fatum sit, & concubiturum cum Uxore Laium & ex eo Oedipum procreaturum. Then he illustrateth the absurdity of the deduction in another manner thus, Ut si esset dictum, luctabitur Olympiis Milo, & referret aliquis, Ergo sive habuerit adversarium sive non habuerit, luctabitur, erraret. Est enim copulatum, luctabitur, quia sine adversario nulla luctatio est. And he concludes all of this kind to be but captious argumentations, and that they admit the same soluti∣on. Omnes igitur istius generis captiones, eodem modo refelluntur. Sive tu medicum adhibueris, sive non adhibueris, captiosum: tam enim fatale est medicum adhibere quam convalescere. Haec, ut dixi, confatalia ille appellat. And this manner of solution was so sufficient, that Carnea∣des disdained to presse the Stoicks with this kind of argumentation, though oppo∣site enough to their opinion, as forthwith Cicero expresseth it. Carneades hoc totum ge∣nus non probabat, & minùs inconsiderate concludi hanc rationem putabat: ita{que} premebat alio modo, nec ullam adhibebat calumniam. So that he condemned this as a calumnious argu∣mentation against the Stoicks, though himselfe were a sore adversary of theirs.

And therefore if any Christians doe reason thus, either in their hearts to counte∣nance them in prophane courses; or justify such reasoning, thereby to oppose Gods free grace in election, the unreasonablenesse thereof being thus set forth, and ac∣knowledged on both sides by the very light of nature, let them take heed and feare least heathen men rise up in judgement against them. As for Tiberius his opinion and perswasion, Omnia fato agi, it is apparent what he understood by Fatum, for there it is said, that he was Mathematicae addictus; whereby it seems, he went no farther then the starres, for the originall of his fate. But it Tiberius was circa Deos & religiones negligentior, were the Stoicks so too? I had thought that like as none were more op∣posite to the Epicures then they, so none were more religious and devout among the Heathens then they. Yet there is no opinion so true or good, but by a prophane heart may be abused. But as for the efficacy of Gods will, we are so farre from maintaining, that it takes away either the liberty of mans will, or the contingency of second causes, that we professe with Aquinas, that the root of all contingency, is the efficacious will of God; and with the Authors of the Articles of the Church of Ireland, Artic. 11. That God did from all eternity ordaine, whatsoever in time should come to passe; and yet neither the liberty, nor the contingency of second causes, is thereby destroyed, but esta∣blished rather.

Notes

• * 1.1

  Retract. lib. 1. c. 10.
• * 1.2

  Act. 9. 5.
• * 1.3

  1 Cor. 9. 25.
• * 1.4

  Mar. 16. 16.
• * 1.5

  Histor. Pe∣lag p. 638.
• * 1.6

  Isai. 49. 4.
• * 1.7

  2 Tim. 2. 10.
• * 1.8

  1 Tim. 4. 16.
• * 1.9

  Rom. 8.
• * 1.10

  Nehem. 1. Es. 26. Heb. 13.
• * 1.11

  Gal. 5. 1 Ioh. 5. Rom. 16.
• * 1.12

  Instit. lib. 3. c. 23. Sect. 14.
• * 1.13

  Hist. lib. 1. de memor. hist. c. 27. p. 38.
• * 1.14

  1 Pet. 3. Gal. 6.
• * 1.15

  Rom. 10.
• * 1.16

  v. 5.
• * 1.17

  v. 9.
• * 1.18

  Act. 20. 32.
• * 1.19

  Ioh. 8.
• * 1.20

  Ezek. 20. 37. Ezek. 37. Deut. 30. 6. Eph. 2. Phil. 2. 13.
• * 1.21

  Heb. 13. 21.
• * 1.22

  Histor. haer. Pelag. l. 7. th. 2. p. 638.
• * 1.23

  2 Pet. 1.
• * 1.24

  Luk. 10. 20.
• * 1.25

  2 Pet. 1. 10.
• * 1.26

  2 Cor. 7. 1. & 6. last.
• * 1.27

  2 Cor. 13. 5.
• * 1.28

  Phil. 2. 13.