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 ...

TWISSE. Consideration.

1. HEre in this Section the question is, Whether our Doctrine of absolute Reprobation, bereaves a Minister of the solid grounds of comfort? Still wee must remember how magnificently this Author goes on, to con∣found things that differ. For whereas we maintaine that God hath decreed to pro∣ceed absolutely with men, only in the giving and denying of grace, not absolutely in the giving of salvation, or inflicting of damnation. And this Author, though he so carrieth the matter all along, as if we maintained Gods proceeding to be absolute herein, to wit, in granting salvation to some, and inflicting damnation upon others, yet hath he no meanes to help himselfe herein, and cast a shew of a true crimination, but by flying to Gods absolute proceedings, in giving or denying grace. And albeit in this poynt, wholly consists the Crisis of this Controversy, yet this Author utterly declines the sifting thereof, as some precipice and breake-neck unto his cause; to wit, Whether God gives and denyes grace according to the meere pleasure of his will, or according to mens workes; albeit the issue of all his comforts comes to this, namely, that either God is not the Author of our faith, (which now adaies the Remonstrants with open mouth professe, that Christ merited for none,) or if to juggle with the World they pretend an acknowledgement, that God is the Author of it, yet they plainly professe, that he dispenseth it to some, and denyes it to others, according to some good condition, or disposition, he findes in the one, and which he findes not in another. But let us take into consideration what these solid grounds of comfort are, whereof a Minister is bereaved by our Doctrine; Three I find here mentioned; A treble Universality. 1. of Gods love. 2. Of Christs death. 3. Of the Covenant of grace. As if universality now adayes were a better Character of the Arminian faith, then of the Roman Religion. I may take liberty to equivo∣cate a little, when this Authour equivocates throughout, and that in a case, wherein i•• is most intollerable, in a case of consolation to be ministred to conscientia timorata, as Nider calls it, a poore afflicted soule as this Authour expresseth it. To the dis∣covery whereof I will now proceed, having signified in the first place, that all these consolations are no other, but such as every Reprobate is capable of, as well as the Children of God, which is so apparent as needs no proofe; only in the issue of their Tenet, the faith of them freeth a man from the conceit of being an absolute Repro∣bate.

So that in effect it comes to this; Thou poore afflicted soul, be of good com∣fort, for if thou wilt hearken unto me, and imbrace those solid grounds of comfort which I will reveale unto thee, assure thy selfe they shall be as the Balme of Gilead unto thy soule; whereby thou maist be confident, that albeit it may be thou art a Reprobate, and that God from everlasting hath ordained thee unto damnation, that yet certainly thou art no absolute Reprobate, no more then Cain, or Esau, Saul, or Judas, or the Devills were; For these my principles will assure thee that there never was, nor is, nor shall be any absolute Reprobate throughout the world.

2. I come to the examining of them particularly, & to shew that every one of them is as it were against the haire. So evident are the testimonies of Scripture against them all; and they are obtruded upon a superficiary and most most unsound inter∣pretation of Scripture in some places. For 1. as touching the first, the universality of Gods love; For hereby Gods love is made indifferent unto all, and consequently towards Esau as well as to Jacob, whereas the Scripture professeth that God loved Jocob and hated Esau; and this the Apostle makes equivalent to the Oracle dilivered to Re∣bekah concerning them before they were borne. 2. He might as well have pro∣posed it, of the universallity of Gods mercy; whereas the Scripture expressely distin∣guisheth between vessels of mercy & vessells of wrath. 3. This love is explicated by them to consist in a will to save all. Now election is but Gods will to save; and the Scripture plainly teacheth, and it is confessed by all that I know (excepting Coelius Secundus to whom this Authour it seemes is most beholding for his story of Spira) that though Many are called yet but few are chosen. And whereas it is confessed, that the most part of men are Reprobates, that is, from everlasting willed unto condemnation; yet never the lesse they beare us in hand that all men even Cain and Judas, yea and (as I think) the Devills and all were willed by God unto Salvation. And that there is no contradicti∣on in all this. And every poore afflicted soule must believe hand over head that all this is true (what species of contradiction soever be found therein which this Authour from the begining of his discourse to the end hath taken no paines to cleare) least otherwise he forfaits all hopes of comfort, upon such soveraine grounds as are here proposed, by faith wherein aman may be as well assured of his Salvation and free∣dome from damnation, as any Reprobate in the World. For albeit he be a Repro∣bate, and God should reveale this unto him, yet upon these grounds he may be con∣fident that he is no absolute Reprobate. 2. I come to the Second comfortable sup∣position, and that is, the universality of Christs death, namely, that he died for all. Now this is opposite to Scripture evidence, as the former; yea and to Christian reason, if not more: For albeit God so loved the World, even the whole World, that he gave his only be∣gotten Son that whosoever believes in him should not perish but have Life Everlasting: which gives a fair light of exposition to those places where Christ is said to have dyed for the sins of the World, yea of the whole world, to wit, in this manner, that whosoever believes in him shal not perish but have everlasting life. yet the Scripture speaks as often of Christs death in a restrained sense, as where it is said Christ gave himselfe a ransome for many. And that his bloud was shed for his Apostles, and for many, for the remission of their sinnes. And that Christ should save Gods people from their sinnes. And that God hath purchased his Church with his bloud; And Christ gave himselfe for his Church. And that he is saviour of his body; And that he dyed for the elect. And in the 17 of John, our Saviour would not pray for the World, but only for those whom God had at that time given unto him; and who afterward should be∣lieve in him through their word; And look for whom he prayed with exclusion of the rest for their sakes he sanctified himself: Now that this is spoken in reference to the offering of himselfe up unto God, upon the crosse, it was the joynt interpretation of all the Fathers whom Maldonate had read as he professeth on that place, and there reckons up a multitude of them. Then againe, Christs death and passion (we know) was of a satisfactory nature; and therefore if he dyed for all, he satisfied for all the sinnes of all men; why then are not all saved? Why is any damned? Is it just with God to torment with everlasting fire, for those sinnes, for which he hath received satisfaction; and that a more ample one, then mans satisfaction can be, by suffering the torments of Hell fire? For therefore it shall never end, because it shall never satisfie. Againe, how many millions were at that time dead and in hell fire; and did Christ satisfy for their sinnes by his death upon the Crosse, and they continue still to be tormented? A∣gaine, the obedience of Christ in generall, is of a meritorious nature, even meritori∣ous of everlasting life; Now if Christ hath merited everlasting life for all and every

one, how comes it that all and every one doe not enjoy Everlasting Life? Shall not God the Father deale with his owne Sonne according to the exigency of his merits, whether it be that they are so meritorious in their owne nature; or by the constitu∣tion of God; either meerely, or joyntly with the dignity of their nature, in reference to the dignity of the person who performed them, as being not only man but God, even the eternall Son of God one & the same God with his Father, Blessed for ever. Now it can be made good that all sins of all men are fully satisfied for, by the death of Christ, & that Christ hath merited in better manner Everlasting Life for all & every one, then they could have done for themselves, although they had passed the whole course of their lives, as free from sinne as the very elect Angells; this I confesse is a comfortable doctrine with a witnesse; though God leave men to themselves and to the power of their owne free wills to doe what they list. And I see noe reason, but that in the midst of all Ryot and excesse, they may be as confident of their Salvation, as if they had all faith; as of certaine Lutherans it is written, as I saw in a letter of an English Divine writen from Rome. I make no question but their answer will be, that albeit Christ hath thus satisfied for all sinnes of all and every one, and merited Eternall Life for all and every one, yet the benefit of his merits and satisfaction by Gods Ordinance shall redound to none, but such as believe, and repent, and per∣severe therein unto death. And what comfort can herehence arise to an afflicted soule, unlesse she doe believe and repent? If she doe believe and repent, our Doctrine gives assurance to such of their election, the Arminian doth not. Here I presume they will say, that every one may believe if he will, repent if he will; and may they not as well say, that every soule afflicted with despaire, may leave of to despaire if they will, and consequently leave of to be afflicted if they will? And I confesse this way of consolation hath a very short cut, if the afflicted soul would harken unto them. Especially considering that I doe not find, that in these their discourses they take any notice of any sinne to hinder this, no not so much as of the sinne against the Holy Ghost, or of that sinne which S^t John calleth a sinne unto death. But I doe much doubt whether this were the manner of comfort which the Prophet Esay thought himselfe enabled for by Gods grace, when he sayd, The Lord God hath given me the * 1.1 tongue of the Learned, that I should know how to speake a word in season to him that is weary: he wakeneth Morning by Morning, he wakeneth mine eare to heare as the learned. Wherefore let me make bold in behalfe of the Patient, to move unto you a question: Doth not the Scripture teach us that faith is the gift of God, that repentance is the gift of God? * 1.2 Act: 11. 18. 2 Tim: 2. 25, How then is it possible for me to believe and repent, unlesse God give me the grace of faith and repentance? I presume you will answer, that God gives faith and repentance, first, in as much as he gives all men power to believe and repent, And secondly, in as much as he concurres with them to the act of faith and repentance in case they will. But I pray thee tell me, is not the will to repent also the gift of God? And if I have not as yet the will to repent, how is it possible I should repent? Can any man repent without a will to repent? Is not repentance chiefly the charge of the will? But you will say (I suppose) that even this will to repent God is ready to worke in me, if I will repent. But in case a man will repent, what need hath he of any Divine assistance to cause in him this will to repent, seeing he hath it already? Lastly, doth not God give a man a power to refuse to believe, to refuse to repent if he will? And is he not as ready to concurre with him to any sinfull act if he will, and to worke the very will also of doing it in case he will? And are not these then the gifts of God as well as others? To conclude, what think you of the gift of faith, hath Christ merited it for us or no? It seemes by your Doctrine he hath not; as when you teach that albeit Christ hath satisfied for all, merited Ever∣lasting life for all; yet the benefit of Christ obedience and death, is by the ordi∣nance of God applyable to none, but such as have faith: wherby it appears, that you do not make faith to be any of those benefits, which redound unto us by the obedience of Christ. For though it be decent to say, that salvation as a benefit procured by Christs obedience, can redound to none but to such as believe; yet it is very indecent to say, that faith it selfe, as a benefit of Christs death, shall by the ordinance of God redound to none but to such as believe. And indeed the Remonstrants now adaies, doe openly professe, that Christ merited faith for none. And they are to be com∣mended * 1.3 for dealing ingenuously, and confessing that, whereunto the Genius of their Tenet doth carry them. Our Arminians deale not so plainly: but as they pretend

that faith and repentance are the gifts of God; so they pretend that Christ merited them for us, to wit, he merited universall grace for all and every one, whereby eve∣ry man may believe if he will, and repent if he will. And how comfortable this par∣ticular is, I have already shewed; for it is as much as to say, you may cease to despaire if you will, you may cease to be afflicted if you will. Secondly, Christ merited, that God should concurre to the working of faith and repentance in them, provided that they would worke it in them selves. Yea the very will to believe and repent, God will worke in them modo velint. So that still the resolution of all comfort, is into a mans owne free-will; For God gives not faith and repentance to whom he will, or according to the meere pleasure of his will, but rather according to mens workes. And this direct Pelagianisme, condemned so many hundred years agoe, is that most comfortable doctrine of Christianity, which our Arminians doe afford. And this discourse as touching the universality of Christs death, may be applyed also to the universality of Gods love, which ends in this, that all men shall be saved if they doe believe; and that every man may believe if he will; and that God is ready to worke faith and re∣pentance in them, provided that they will be as ready to worke it in themselves.

3. And now I come to this Authors third Topick place of consolation, drawn from the universality of the Covenant of grace. Now this is as strange as any of the former, or rather much more, and when the Covenant of grace is so much enlarged, we have cause to feare that it is confounded with the Covenant of Workes. And in∣deed if it were true, as some of this sect professe, namely, that there is an universall grace given to al for the enlivening of their wills, wherby they are enabled to will any spirituall good whereunto they shall be excited; and to believe if they will, and from the love of temporall things to convert themselves to the keeping of Gods Com∣mandements if they will; I see no reason but that the Law is able to give life, though the Apostle supposeth the contrary; and the way is as open unto man for justifica∣tion by the workes of the Law as it was unto Adam in the state of innocency. And if the Covenant of grace be universall, and ever was, for that I take to be this Au∣thours meaning, then God was no more the God of Abraham, and of his seed, then of all the World; nether was the people of Israel more the Lords portion then any o∣ther Nation of the World: yet Moses was sent unto Pharaoh in their behalfe with this Message; Thus sayth the Lord, Israell is my sonne, my first borne, wherefore I say unto thee, Let my sonne goe that he may serve mee; if thou refuse to let him goe, Behold I will slay thy sonne even thy first borne Ex: 4. 22, 23. Thus God accounts them albeit they were misera∣bly corrupted with Idolatry; as it appeares. Ez: 20. 6. In the day that I lift up my hand upon them, to bring them forth of the Land of Egypt; 7. Then sayd I unto them, Let every one cast a way the abominations of his eies, and defile not your selves with the Idolls of Egypt; for I am the Lord your God. 8. But they rebelled against me, and would not heare me; for none cast away the abominations of their eyes; neither did they forsake the Idolls of Egypt: then I thought to poure out mine Indignation upon them and to accomplish my wrath against them in the midst of the Land of Egypt; 9. But I had respect unto my name that it should not be polluted of the Heathen. So he proceded in despite of their sinnes, to carry them out of the Land of Egypt; and brought them into the wildernesse and gave them Statutes, and Judgments, and his Sabaths; v: 10, 11, 12. But they rebelled against him in the Wildernesse, whereupon he thought againe to poure out his indignation upon them in the Wildernesse to consume them v. 13. But he had respect unto his name, v. 14. amd his eie spared them and would not destroy them v. 17. And againe, when their Children provoked him by rebelling a∣gainst him, whereupon he thought of powring out his Indignation upon them v. 21. Ne∣verthelesse he withdrew his hand, and had respect unto his name v. 22. Then as touching the generation of that present time he professeth he will rule them with a mighty hand v. 33. And the issue thereof is no worse then this, I will cause you to passe under the rod, and bring you into the bond of the Covenant v. 37, And againe, marke with what a gratious promise he concludes v. 43. There shall ye remember your wayes and all the workes wherein ye have been de∣filed, and ye shall judge yourselves worthy to be cast of for all your evills, which you have committed 44. And ye shall know that I am the Lord, when I have respect unto you for my names sake and not after your wicked waies, nor according to your corrupt worke, O yee house of Israel, saith the Lord God. Here is the peculiar fruit of the Covenant of grace, to master their iniquities, to bring them unto repentance, and to deliver them, from the dominion of sinne and Satan. If God performe this Grace to all and every one throughout the World, then is the Covenant of grace universall, and all and every one are under it, but if there be

few, very few, over whom sinne hath not the dominion, then certainly very few are under the Covenant of grace. For the Apostle plainly signifyeth this, to be the fruit of the Covenant of grace; where he saith, Sinne shall not have dominion over you, for ye are not under the Law but under grace, Rom: 6. 14. And the like we have, Heb. 8. 8. I will make with the House of Judah a new Testament. 9. Not like the Testament that I made with their fathers, in the day that I tooke them by the hands to lead them out of the Land of Egypt: For they continued not in my Testament, and I regarded them not, saith the Lord. 10. For this is the Testament that I will make with the House of Israell, after those dayes, saith the Lord, I will put my Lawes in their mind, and in their heart I will write them, and I will be their God, and they shall be my people. 11. And they shall not teach every man his neighbour, and every man his brother saying, Know the Lord: for all shall know me from the least of them to the greatest of them. 12. For I will be mercyfull unto their unrighteousnesse, and I will remember their sinnes, and their iniquities no more. According to this Covnant proceed those gratious promises, whereof the Scriptures are full. I have seen his wayes, and I will heale them. Es: 57. 18. I will heale their rebellions. Hos. 14. 5. The Lord will subdue our iniquities. Mich. 7. I will circumcise your hearts, and the hearts of your children, to love me with all your heart, and with all your soule Deut 30. 6. I am the Lord your God which sanctify you, &c: And therefore these comforts which here are so much magnified, as only and fully sufficient for the releeving of an afflicted soul in the hour of temptation, are but so many lies (to speake in the Pro∣phets phrase) that this Author holds in his right hand; and if through the illusions of Satan he take hold of them, they may cast him into a dreame, like unto the dreame of an hungry man, who eateth and drinketh and maketh merry, but when he awaketh his soule is empty. For all these comforts so magnificently set forth, have no force, save in case a man believe them now, if a man believeth, our doctrine can as∣sure him of Everlasting Life; and so of his election, which the Arminian cannot. For we teach that which our Saviour hath taught us, He that believeth in the Son hath Everlasting Life; and he that obayeth not the Sonne shall not see life, but the wrath of God abideth upon him: But as for the performing of faith, they leave that unto man, to∣gether with Gods concurrence. And in like sort for the maintenance of their faith, they teach a man to put his trust in himself with Gods concurrence, as if otherwise a mans condition were uncomfortable, and the way were open to desperation. But what doth Austin answer to such like discourses of old, de Predest: sanct: cap: 22. An vero timendum est, ne nunc de se homo desperet, quando spes ejus demonstratur ponenda in Deo, non autem desperaret si eam in se ipso superbissimus & infelicissimus poneret? Is it to be feared, least a man despaire, when it is proved, that a mans hope is to be placed in God, and that he is free from despaire, in case he place his hope in himselfe, most proudly, and most unhappily?

As for that which he cites out of Melancthon, it is every way as much to the purpose as that which he cited out of Calvin in the first Section. Melancthon sayeth we must judge of Gods will by his Word; so saith Calvin, his words are these; Qui recte at{que} ordine electionem investigant qualiter in verbo continetur, eximium inde referunt consolationis fructum. To enquire after a mans election in the Word is the way to reape singular consolation; But they that enquire after the eternall counsell of God without the Word in exitialem abyssum se ingurgitant; they plung themselves into a gulfe of perdition. Yet when Melancthon sayeth, multa disput antur durius, the comparative there is not to be rendred as this Authour renders it more harshly, but rather thus, somwhat harshly. And of Melancthons concurrence with Calvin, in the doctrine of predestination, as touching the substance of the doctrine, I have formerly shewed out of his owne Epistle, who pro∣fesseth that he differeth only tradendi ratione in the manner of delivering it; and of his owne, professeth that they are of a popular nature, thus, Mea sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & ad¦usum accommodata; as it were woven with a thicker thred, and fited to use and practise. No man doubts but that as Melanchton saith it is Gods immutable commandement to heare the Son, and to assent to the promise; and the promise is universall, to wit, that, whosoever believeth shall be saved: Therefore let us not seeke election besides the Word; it is a grave coun∣sell, and well becomming Melancthon; and Calvin gives the very same councell, in the very Booke, Chapter, and Section last related by this Author. But he saw it fitter for his turne to represent Melancthon professing as much, rather then Calvin. We nothing doubt but God will performe that he hath promised; and therefore whosoever believeth shall be saved according to our doctrine, not so according to the doctrine of Arminians; who maintaine that a man may totally and finally fall

away from faith. Rogers upon the Articles of the Church of England, Art. 17. Not only acknowledgeth this universality of Gods promises, according to the Tenor of that Article; but concludeth herehence That they are not to be heard that say, that the number of the elect is but small; and seeing we are uncertaine whether we be of that company or no, we will proceed in our course as we have begunne; and accompts all such adversaries of this truth, touching the universality of Gods promises: and let every sober man judge whether this Author doth not justify this their discourse, whom he accompts adversaries to the truth of that Article in that particular. The same Rogers in his 8 propo∣sition, as touching the comfortable nature of predestination, writs thus, This doctrine of predestination is to the Godly, ful sweet, pleasant, and comfortable, because it greatly confirmeth their faith in Christ, and encreaseth their love towards God. But (saith he) to the wicked and reprobate the consideration hereof is very sower, unsavory, and most uncomfortable, as that which they think (though very untruly and sinfully) causeth them either to despaire of his mercy being without faith; or not to feare his justice being extreamely wicked; whereas neither from the Word of God, nor any confession of the Church can man gather that he is a vessell of wrath, prepared to damnation. What more contradictions to this Authors discourse of the uncomfor∣table condition of predestination, according to our way; yet who was this Au∣thour? was he at any time accompted an innovatour in this Church? His books dedicated to Arch-Bishop Bancroft, writing upon the Articles of the Church of Eng∣land; perused, and by the lawfull authority of the Church of England allowed to be publick. And because some choosing to play at small game rather then sit out, may say, that he speakes not a word of absolute election, or absolute reprobati∣on; let his 5. Proposition be observed, which is this, Of the meere pleasure of God, some men in Christ Jesus are elected, and not others unto salvation: this he prooves by that Rom. 9. 11. That the purpose of God might remaine according to election. And that Eph. 1. 5. Who doth predestinate us according to the good pleasure of his will: And that 2 Tim. 1. 9. Not according to our workes, but according to his owne purpose and grace: And that Exod. 33. 19. And Rom. 9. 15. I will shew mercy to whom I will shew mercy: And as touching the other part of not choosing others, that of Solomon Prov. 16. 4. The Lord hath made all things for his owne sake, yea even the wicked against the day of evill. And Rom. 9. 21. Hath not the Potter power over the clay to make of the same lumpe one vessell unto honour, and an other unto dishonour. And comming unto the Errours, and adversaries of this truth. Hereby (saith he) is discove∣red the impiety of those men which think that, 1. Man doth make himselfe elegible for the Kingdome of Heaven, by his owne good workes and merits; so teach the Papists. 2. God beheld in every man whether he would use his grace well, and believe the Gospell or no, and as he saw man, so he did predestinate choose or refuse him. 3. Besides his will, there was some other cause in God, why he chose one man, and cast off another, but this cause is hidden from us. 4. God is partiall and unjust for choosing some, and refusing others; calling many and electing but few. The other place alleadged by this Author of Melancthon, partly repeates the same matter concerning the universality of the promises, (no mention at all with him either of the universality of Gods love, or of the universality of Christs death, or of the universality of the Co∣venant of grace) partly opposeth it to dangerous imaginations of predestination; & what are these but such as proceed without the word. For without doubt it is to be understood in opposition to that which he formerly delivered, advising us to judge of the will of God by his expresse Word; and all one with seeking election extra verbum formerly specified: of both which Calvin speakes more at large in that very place aleadged by this Author in the first Section of this last sort of Arguments; And there Calvin commends the one as a most comfortable course, and sets forth the danger of the other in farre more emphaticall manner then Melancthon doth, and therewithall discovereth the true Balme of Gilead, wherein it consists, in the same manner that Melancthon doth, and more fully: but it served not this Authors turne to represent Calvin thus discoursing, though he could not be ignorant there of, if himselfe read the place, which he alleadgeth out of Calvin and tooke it not upon trust at anothers hand. By the way I observe he makes the universality of the promise, mentioned by Melancthon, all one with the universality of the Covenant of grace mentioned by him. As if the Covenant of grace consisted only in this, Whosoever believes shall be saved; and accordingly you may guesse of his meaning as touching the univer∣sality of Christs death, namely, that the benefit thereof shall redound to all that believe; as good as in plaine termes to professe, that Christ dyed not to procure and merit faith for us, which the Remonstrants doe now adaies openly professe; but I doe

not find that our Arminians hitherto dare to concurre with them therein. And in like manner the universality of Gods love is to be understood; namely, of willing sal∣vation to as many as believe, not of willing grace unto them, at least not of any meaning to bestow faith and repentance upon them. Yet not any will yet shew them∣selves so ingenuous as to confesse in plain termes, that God gives not faith and repen∣tance to any man, but leaves that to be wrought by the power of their wills, preten∣ding that God hath enabled all men with a power to believe. And indeed if faith and repentance be a gift, and speciall gift of God; it is strange that God should bestow them upon us extra Christum, not for Christ sake; And whence it follo∣weth that those gratious promises of circumcising our hearts, of sanctifying us, of writing his law in our mind and inward parts, and his feare in our hearts; never to depart from him, of healing our wayes, our backslidings, our rebellions; of taking away the stony heart out of our bowels and gi∣ving us a heart of flesh; and causing us to walke in his statutes, and keepe his judgements, and doe them, are nothing belonging to the Covenant of grace in this Authors judicious consideration. And to conclude, if all men be under the Covenant of grace, what force or substance at all is there in that promise which God makes unto his people of Israell, namely, that he will cause them to passe under the rodde, and bring them unto the bond of the Covenant. As also in that Ezek. 16. 60. I will remember my Cove∣nant made with thee in the dayes of thy youth, and I will confirme unto thee an everlasting Covenant. 61. Then shalt thou remember thy wayes and be ashamed, when thou shalt receive thy sisters, both thy elder and thy younger and I will give them unto thee for Daughters, but not by thy Covenant. 62. And I will establish my Covenant with thee, and thou shalt know that I am the Lord. I come to the consideration of the reasons why these grounds are (pretended to be) able to healpe in such a case, 1. Because they are directly contradictory to the temptation; a will to save all, a givinig of Christ to death for all, and an offer of grace to all, cannot possibly stand with an absolute anticedent will, and intent of casting a way the greatest part of mankind, or indeed any one man in the world.

To this I answer. 1. Though they be contradictory to the temptation, yet if they carry manifest evidence of notorious untruths in their foreheads, delivered as they are without explication, what true comfort shall an afflicted soule receive therehence, when by embracing them he shall but hould a lye in his right hand? For doe not these comforters themselves acknowledge, that God hath from everlasting decreed the dam∣nation of the greatest part of men? Yet they would have a poore afflicted soule believe that notwithstanding this he wills the salvation of all, even of them whom he hath ap∣pointed unto wrath; it is the Apostles phrase 1 Thess. 5. 9. To endeavour to perswade them of this, what is it but to make a sickly creature to feed on fire, or digest Iron, as if that could ever turne into good nourishment. In like sort to perswade him that Christ hath made satisfaction for all the sins of al mē, & merited salvatiō for all & every one; when, notwithstanding Christs merits of their salvation, the greatest part of the world shall not be saved; And notwithstanding Christs satisfaction for their sinne, they must be put to satisfy for them, & that by suffering the torments of hell fire, & that for ever. 2. Let these points be explicated, & then no comfort at all will appeare therehence to an afflicted soule in some case; As for example, when they shall understand that Gods love tends only to the saving of them in case they believe, & repent, & mortify the deeds of the flesh, & persevere in such like gracious courses unto death: alas what comfort is this to a sick soule, when he feeles in himselfe no power to believe, no power to repent, no power to any spirituall good, contrary wise prone to evill, either not taking delight in Gods Word, or nothing profiting by it; Will it suffice to out face them herein, & tell thē they have power to believe if they will, to repent if they will to mortify the deeds of the flesh if they will; to crucify the affections & lusts if they will, yea to have victo∣ry over the world if they will, and to quench all the fiery darts of the Devill if they will? And withall that their wills are enlivened to will any of all these, yea to will all these, and any other spirituall good whereunto they shall be exci∣ted? Whereas the Scripture teacheth us, that men are dead in sinne, before the time of their effectuall calling; and that such was the condition of the Ephesians, before the Gospell was Preached to them, and they converted by it; and that till they em∣brace * 1.4 the Gospell, all men are led captive by the Divell, to doe his will. 3. What poore comfort is this to perswade a man, that he is no absolute Reprobate; when upon the same grounds, namely, that the number of Reprobates is farre greater even an

hundred for one, then the number of Gods elect, he may still be perplexed with doubts and feares, yea and with as strong an apprehension that he is a Reprobate. And amongst all the examples that I have lighted upon, of desperation upon this ground, they have not proceeded according to this distinction of reprobats absolute or not ab∣solute, but simply upon an apprehension that they were Reprobates, & that not upon the consideration of the small number of Gods elect, and the vast number of Repro∣bates, but upon the conscience of some sinne or other, which they conceived to be un∣pardonable, a sinne unto death, a sinne against the Holy Ghost, and that particularly consisting in opposing Gods truth, or blaspheming it, or making warre against it: which I would this Author might be pleased well to consider before his feet be too much fastned in the mire, and there be no getting out of it. His second reason followeth. 2. Because they convince the tempted that he cannot be in that condition in which he supposeth himselfe to be, for two contradictoryes cannot be true. This is no new reason at all, but a meere application of the reason formerly delivered. But this Author considers not how he marres his owne course of consolation, casting his spirituall patient to believe hand over head things directly contradictory, as namely, that God wills the Salvation even of those whom he hath from everlasting ordayned unto damnation; and is not his patient like to take much comfort in this speculation; namely, that albeit he be one of those whom God hathordained to con∣demnation, yet he wills his Salvation. What a poore comfort is it to conceive that though God will have him to be damned, yet not inevitably; whereas Gods will is as effectuall in bringing contingent things to passe contingently, as in bringing necessary things to passe necessarily: so raine to morrow is a contingent thing, yet God can bring it to passe as infallibly, though in a contingent manner, as he brings to passe the ri∣sing of the sunne. What comfort to a poore afflicted soule, that though God wils his condemnation, yet not absolutely but respectivly; (for these termes alone doe stand in proper oppositiō in the judgment of Arminians) to wit, that he will not damne him but for his sinne. As for the consolation here ministred, that God would have all and every one (for unlesse it proceed in that sence it is nothing to the purpose,) to be saved, redee∣med, and called to repent and believe; this is full of collusion: First in mixing many things together of a different nature; For as for the two first, that will, they have to proceed meerly conditionally, to wit, in case they believe and repent; manifestly implying, that the divine gift of faith and repentance, is no benefit of Christs redemption, nor a∣ny of those good things which Christ hath merited for us. Now as for the rest he was ashamed to professe in the same Tenor, that God would have all to believe and repent but only called to believe and repent. But seeing it is apparent that all are not called, I pre∣sume this calling is to be understood also not absolutely but conditionally; Now the condition thereof certainly is not faith and repentance, but somewhat else, which he expresseth not. And is it not requisite the patient which is to be raised and releeved should be acquainted with this condition, which yet is no where mentioned (as I re∣member) throughout this discourse? But be it that God will have this poore soule to be saved and redeemed in case he believe and repent; Unlesse God also willeth his faith and repentance, what doore of hope or consolation is opened to the poore, soule yet dwelling in the valley of Achor? I wonder not a little what he meant to say only, God we will have all to be called, to believe and repent, and not to speake home and say, God will have all to believe and repent For what? Doth he not indeed acknowledge faith & repentance to be the gifts of God; and if he doth give them, did he not from everlast∣ing will to give them? will you give me leave to guesse at the mistery of his meaning in this? Had he sayd, God will have all to believe and repent, as he sayeth, God will have all to be saved and redeemed; like as their meaning is well knowne as touching Gods will to save, namely, upon condition & that condition also is well knowne to be faith and repentance: In like sort had he sayd God will have all to believe and repent, he saw belike this would have brought upon him more trouble then he would well brooke; to wit, by demanding whether God will have all to believe ond repent absolutely or conditionally: Not absolutely I presume, least so they should grant election unto faith & repentance to be absolute; Therefore they must be driven to shew upon what condition God will have men to believe & repent, that is, upon that condition God doth bestow faith & repentance upon men. Now they are very loath to come to this. But is it not fit that the soule which is to be comforted upon this ground should be throughly acquainted with this condition? For it is a vain thing

to discourse of a power in man to believe and repent, and to say it is given them by the grace of God, considering that the Scripture is not more pregnantly averse from countenancing any such power granted unto all; as it is cleare, it professeth faith and repentance to be the gift of God, and consequently no man can exercise that pretended power without a farther grace, whereby God gives faith it selfe, and re∣pentance it selfe, and not only a power to believe, and a power to repent. Therefore it is very necessary for an afflicted soule, that is to be comforted upon this ground; to have this mistery revealed unto her, namely, upon what condition God will give one faith and repentance. But this Author keepes himselfe close in this poynt, and budg∣eth not for feare, belike of discovering some mistery of iniquity on their part. But whiles he conceales this, doth he not play the part of a proper Mountebanke, when he pretends the selling of Balme, and soveraigne oyles, when indeed he meanes only to juggle and collude with his spectators? And there is good reason why he should conceale this, or rather I doubt whether he that shewes himselfe on the stage herein, is sufficiently acquainted with the mistery himselfe; For whereas they cannot endure, that God should absolutely dispense the grace of Faith and repentance to whom he will, but upon a condition to be performed on mans part: Hence it ma∣nifestly followes, that the grace of faith and repentance is collated by God, ac∣cording to mens workes, which is plain Pelagianisme, and condemned above 1200 years agoe, in the Synod of Palestine, and in no Orthodoxe Synod or Councell re∣versed or retracted ever since. Another reason there is of this concealement, and that is to prevent the manifestation of the strange absurdity of their Tenet, disco∣verable by the light of nature; For the condition of Gods working faith and repen∣tance in us, is this, modo nos velimus credere & resipiscere; as much as to say, as many as will believe shall believe, which is as true of the most sinfull act that is committed by man, that God gives it in the same manner. And more then this they dare not de∣ny, but that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 velle is the gift of God, but modo velimus, whereby it comes to passe, that the act of willing is the condition of it selfe, and consequently, both before and after it selfe. And these shamefull issues doe justly befall them, because they abhorre to professe, that God causeth us to walke in his statutes, and to keepe his judgements, and doe them. The course that Junius took to quiet her conscience, who thought she was damned for neglecting to goe to Masse, by proving unto her that the Masse was a meere wil∣worship, was faire and reasonable, but the course this Author takes to comfort an afflicted soule, I have shewed to be most unreasonable. Absolute reprobate hath a diffe∣rent sense, according as it is differently applyed, If applyed unto damnation, or the denyall of glory; we utterly deny that either the one is inflicted, or glory is denyed absolutely, but meerely upon supposition of sinne. But applyed to grace, we wil∣lingly confesse, that God doth absolutely give the grace of regeneration, the grace of faith and repentance, to whom he will, according to that of Saint Paul, He hath mercy on whom he will, and whom he will he hardneth. Rom. 9. 18. compared with Rom. 11. 30. Where to shew mercy, is apparently to bring men unto faith; neither can it have any other sense, Rom. 9. 18. being set in opposition to hardening; and in reference to the objection rising therehence, in the words following. Thou wilt say then, why doth he yet complaine, for who hath resisted his will: v. 19. And while this Author denies that faith and repentance are given according to the good pleasure of Gods will, which is to give them absolutely; he must be driven to confesse, that they are given conditionally: and if a man will take any comfort therehence, he must be ac∣quainted with the condition, which yet this Author, undertaking the office of con∣solation upon this ground, doth from the first to the last conceale, as if he feared to discover the shamefull nakednesse of his cause, which I have adventured to display, and whereof I desire the indifferent reader would judge. So that indeed this dis∣course is a new snare rather, to entangle a poore soule in sadnesse and heavinesse in∣extricable, fowler-like, then any true office of consolation, where she may escape as a bird, out of the first snare of the Fowler, by breaking it and delivering her.

Indeed these grounds of hope and comfort, a Minister cannot make use of, that holds ab∣solute Reprobation. What sober man would expect he should: but such a one is never a whit the worse comforter for that; For as for these grounds, I have already disco∣vered them, to be voyd of all truth, of all sobriety. For if men be not absolutely Re∣probated from the grace of faith and of repentance, but conditionally, (For as for the denying of glory, or inflicting damnation, we utterly deny that God hath de∣creed

that they shall have their course absolutely according to the meere pleasure of his will, having made a Law according whereunto he purposeth to proceed therein) it became this Author, performing the part of a Comforter on this ground, to make knowne the condition which he utterly declineth. And with all I have shewed the reasons of his carriage thus in Hugger Mugger, to wit, that their shamefull Tenets might not breake forth, and be brought to light, We abhorre to say that God gives the grace of faith and repentance according to mens workes; Wee abhorre to say that God workes in men the act of believing and repenting, provided they will be∣lieve and repent; or that he workes in them the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 velle of every good worke modo¦velint. But our comsolations proceed, as I have shewed, in this manner, If any man man doth believe and repent, we can assure such a one by our doctrine that he is an elect of God; this Arminians by their doctrine cannot, as who maintaine that a true believer may fall a way from grace and be damned; which is to hold the soules of the best children of God upon the rack of feares, and terrours, and tortures conti∣nually, and make them walke as it were upon pinacles of the Temple; for they have no assurance of stedfastnesse, but in their owne wills, to keepe them from dropping into Hell fire, which burneth under them. If men doe not believe and repent; we will enquire into the cause of their feares & grounds of their apprehentions that they are Reprobates; and shew that they have no just cause for such apprehensions whether it be the conscience of their sinne; or want of faith that doth affright them; For as much as the holiest mē living before their calling, had as great cause to be affrighted as they; yet had they thereupon conceived themselves to be Reprobates, this had been but an erronious conceit. If perhaps it be not the conscience of sinne in generall, that affrights them, but rather the conscience of some sinne in speciall, which they conceive to be a sinne unto death, or a sinne against the Holy Ghost, which they conceive to be unpardonable; we will conferre with them thereabouts, and try whether they understand aright the nature of that sinne, and endeavour to scatter those mists of illusions in this particular, which Satan hath raised, desiring to swallow them up in desperation; if it doe not prove to be a sinne against the Holy Ghost, we will set them in a course to get the spirit of faith and of repentance. For albeit God alone can give them, yet seeing his Word is a Word of power, even a voyce that pearceth the graves; we willperswade them to give themselves to be wrought upon by Gods Word, and we will pray for them who yet want spirit to pray for themselves. And albeit they cannot prepare themselves in a gratious manner to the hearing of Gods Word, yet let them come; and when they are come let his Word worke; yet if forth∣with we have not that comfortable experience of Gods goodnesse towards us, let us not give over to wait at the lords gates, and to give attendance at the posts of his doore. Give him leave to be the Master of his own times, let us not prescribe unto him; We know his course is to call some at one houre of the day some at an other, and at the very last hour he calleth some. This is the way of consolation that we take. We doe not take any such course as this Author at his pleasure obtrudes upon us, that God would have all to be saved, and that Christ died for all; I have allready set forth this Authors collusions in his triple universality of Gods love, Christs death, and and of the Covenant of grace. We rather will exhort him to believe, and herein we will take such course as God in his Word hath directed us unto; and we will pray unto God that his Word may be, as the raine that cometh downe, and the snow from Heaven & returneth not thither, but watereth the earth, and maketh it bring forth, & bu••d hat it may give seed to the sower, and bread to him that eateth. So his Word may be that goeth out of his mouth, it may not returne unto him voyd, but accomplish that which he will, and proper in the thing whereto he sends it, And remove all vaine grounds of apprehensions of terrible things against themselves; What if a great many be reprobated from grace, and shall never have any part in Christ? it doth not follow that this afflicted soule is any of them; what one is there of the children of God which was not sometimes dead in sinne: and if pangs of childbirth goe be∣fore the delivering of a child into the world of nature, why should it seeme strange that pangs of childbirth are suffered before a man be brought forth in to the world of grace? And these feares and terrours wherwith this poore soule is perplexed, may be unto her as pangs of childbirth, to bring her forth into a new world. We say that by Gods Word we are to conceive that ye are elected upon our faith and re∣pentance; Thus Paul concluded the election of the Thessalonians. 1 Thess. 1. 3, 4. And 2 Thess. 2. 13. Thus Melancthon would have us seeke it; but by the Arminian

doctrine it is in vaine to seeke after it, for as much as none can find it. We acknow∣ledge that as our Saviour saith, Few are chosen, therefore we admonish every one, to strive to enter in at the straight gate. This was our Saviours exhortation, delivered by way of answer to a question made unto him by his Apostles, Whether there were but few that should be saved. We teach that Christ hath died for the people of God, for the elect of God, for his Church, for his body, not only to make satisfaction for sinne, and to procure salvation for them, in case they believe, but to procure also the Ho∣ly Spirit for them to make them believe and repent, &c. And this is wrought by the word, which is the sword of the spirit. We take not the course he obtrudes upon us; We make no such distinctions for the consolation of the afflicted as he faignes: We deale plainly, and spare not to professe, that albeit salvation is open to all that be∣lieve, and that by the ordinance of God; yet that no man is able of himselfe to be∣lieve or repent, for as much as the Scripture testifies, that all are dead in sinne in the state of nature, and led captive by the Divell to doe his will; and that the very Law of God, doth strengthen sinne, such being the course of mans corruption, that the more he is forbidden this or that, the more it provokes him to transgresse, taking oc∣casion by the law to work in mans heart all manner of concupiscence; this is our course, to beat downe the pride of man, and beat out of him all conceit of ability to doe any good, as of himselfe; and so to cast him downe at the feet of Gods mercy. Yet God is able by his grace to quicken him; and being brought up in the Church of God, wherein is the balme of Gilead able to heale our waies be they never so sin∣full and that that is administred, not according to the vile workes of men, (as if they had, any power to prepare them for the participation of Gods grace,) but of the meere favour and good pleasure of God, Who calleth (as the Apostle speakes 2 Tim. 1. 9.) with an holy calling, not according to our own workes, but according to his own purpose and grace; And that for the merits of Christ, who hath merited not only pardon of sinne and salvation for all that believe, but faith also, and regeneration for all his elect; and being as we are members of Gods Church, we have no cause to despaire, but sooner or later God may call us as continually he doth some or other, and we know not how soone our turne may come. And as for Gods purpose touching the performance of the condition of faith; we plainly professe, That God purposed to give faith and repentance only to his elect, according to that, Act. 13. 48. As many believed, as were ordained to everlasting life; And Acts 2. last. God added daily to his Church such as should be saved. Now heare I pray their doctrine on the other side, which set out our manner of consolation, devised most ridiculously at their own pleasure, so to expose our doctrine to scorne. Doth God purpose to bestow faith and repentance upon any other besides his elect? This they must avouch if they contradict us, and that he purposeth to bestow it on all and every one; but how? Not absolutely on any, that is, not according to the meere pleasure of his will; how then? Surely con∣ditionally, to wit, according to mens workes; that so not Semi-Pelagianisme only, but plain Pelagianisme may be commended unto Gods Church for true Christia∣nisme. And what is that worke in man, whereupon God workes faith or repentance in them? Surely the will to believe, the will to repent. So that if all men will believe, will repent, then in good time through Gods grace they shall believe, they shall re∣pent; and if this be not to crowne Gods grace with a crowne of scornes, as Christ himselfe was crowned with a Crowne of Thornes, I willingly professe I know not what it is. We utterly deny that God hath two wills, one contrary to the other. We acknowledge that in Scripture phrase Gods commandement is called his will, as, This is the will of God even your sanctification, 1 Thess. 4. 3. But this is not that will of God which the Apostle speakes of, when he saith, Who hath resisted his will, Rom. 9. 19, For his will of commandement is resisted too oft. But the will he speaketh off, there is the will of Gods purpose and decree, whereof the Psalmist speakes, saying, Whatsoever the Lord will that hath he done both in Heaven and earth. Now suppose God command Abraham to sacrifice his sonne Isaack, and yet decrees that Isaack shall not be sacrificed, both which are as true, as the word of God is true, yet there is no contradiction. For as much as his commandement signifies only Gods will, what shall be Abrahams duty to doe, not what shall be done by Abraham; On the other side Gods decree sig∣nifies what shall not be done by Abraham. Now what contradiction I pray is there betweene these, It is Gods will that it shall be Abrahams duty to sacrifice Isaack, but it is not Gods will that Isaack shall be sacrificed by Abraham; for as much as when Abra∣ham

comes to the poynt of sacrificing Isaack, the Lord purposeth to hold his hand. In like manner God commanded Pharaoh to let Israell goe; It was his will then, that it should be Pharaohs duty to let Israel goe; but withall he to••d Moses that he would harden Pharaohs heart, that he should not let Israel goe; whereby it is man i•• est, that God decreed that Israel should not be dismissed by Pharaoh for a while, and that (as is signified in the Text) to make way for his judgements to be brought upon the land of Egypt, whereby God meant to glorify himselfe, as in the sight of Pharaoh, and of his Egyptians, so in the sight of the children of Israel, and of the bordering Nations; No contradiction at all in this, no more then Gods word is found to con∣tradict it selfe. And nothing but ignorance makes our adversaries so bold as to im∣pute contradiction to us in this. We grant willingly that God did intend that most should never believe and repent; For as much as he intended to deny the gift of faith and repentance unto most, as it is apparent he doth; neither dares any Arminian deny it. Only they feigne, that God would give faith and repentance unto all, in case they would prepare themselves; which not only includes manifest Pelagianisme, but over and above ends in non-sense, as I have but erst, and often times before, made as cleare as the Sunne. Gods eternall rejection of many thousands, which is impos∣sible to be avoided, (for how is it possible, that what was from everlasting, should be avoyded by man or Angell, who are brought forth in time, not to have been from e∣verlasting?) though it be all one with the answers of the tempted, and is contradi∣ctory to the comforts, which this Author deviseth out of his own braine, and pro∣poseth too in a most colluding manner, as before I have shewed; and withall not so well sorting with the manner of comforts which he feignes, and at meere pleasure obtrudes upon us, (which yet he cannot evacuate without betraying the shamefull na∣kednesse of his cause, when denying God to bestow the gift of faith and repentance absolutely on whom he will, and according to the meere pleasure of his will, he is driven to manifest how he takes sanctuary in Pelagianisme, maintaining the grace of faith and repentance, to be conferred by God on men according to their workes; and that in a most unsober manner, as I have shewed at large;) yet notwithstanding is this eternall decree of God concerning the rejection of man, nothing contrariant to better grounds of consolation ministred by our doctrine, then any can be ministred by Arminians: as who doe not so much as undertake to minister better comfort to a∣ny, then such as is common to them with Reprobates. But as for all those that are brought up in the Church of God, who we can assure them that there is no cause (excepting guilt of that sinne which is unto death, or which is against the Holy-Ghost) why any of them should conceive themselves to be Reprobates; nay the af∣fliction of conscience being the most ordinary meanes, whereby God doth prepare men for a comfortable translation out of the state of nature, into the state of grace; they have cause to conceive comfort in this, that these feares and terrours may be as pangs of child-birth, to deliver their souls into the world of the sons of God; and this vally of Achor, a doore of hope; & this Bethany (a house of sorrow or mourning) the high-way unto the vision of Peace; as Bethany was commonly taken by our Saviour in his way unto Jerusalem. For conclusion, we have heard a strange cracking of thornes in this, but all proves but a squibbe; their best light of consolation, goes out in an unsavoury snuffe of Pelagianisme. Let us remember, though Thunder, and Earth-quakes, and Lightning, have their course in the vaine imaginations of men, yet God is still and ever will be, in the small voyce of his word. Let us give Gods truth, the glory of our consolation; As for Errour, and that dangerous errour in defacing the glory of Gods grace, let us never seeke any comfort therein, and let them that love it, take what comfort in it they can; I doe not envy them, but rather pitty them; I would their hearts served them to have compassion upon them selves.

Notes

• * 1.1

  Es. 50. 4.
• * 1.2

  Eph. 2. 8. Phil. 1. 29.
• * 1.3

  In Censura Censurae. p. 56.
• * 1.4

  Eph. 2. 1, 2, 3. 2 Tim. 2. last.