A treatise of Mr. Cottons clearing certaine doubts concerning predestination together with an examination thereof / written by William Twisse ...

The Fifth Doubt.

Question, 5.

HOw may it appeare that all have a sufficiency of comming to Christ, since no man can come without drawing? Joh. 6. 44. 65. and hee who is drawn shall bee raised to life; or since no man can come except it bee given him of the Father. Which speech is a reason why wee ought not to murmure or bee offended if some beleeve not, Rom. 11. 7. and since none but the Elect by the meanes of helpe and power, Revelat. 2. 15.

I no where say, nor ever thought that all men had a suffi∣ciency * 1.1 of power to beleeve or to come to Christ. Far bee it from mee to avouch such ungracious Pelagianisme; But this I say, God giveth to the men of this world, this world, I say, as opposed to the elect, such meanes and helps of seeking af∣ter the Lord, and finding mercy from him, that they are suf∣ficiently enabled by him to doe much more then they doe, that way, they are deprived of those drawing and effectuall means without which none can come, and with which none ever fai∣led to come to Faith and Repentance: Else how shall wee un∣derstand these and sundry such like places of Scripture, Act. 17. 25, 26, 27. Rom. 1. 19. to 25. Rom. 2. 4, 5. 14, 15. Luk. 16. 11, 12. Act. 1. 51, 52. Act. 13. 46. Matth. 22. 37, 38. Luk. 19. 41, 42. Ezek. 24. 13. Prov. 1. 20. to 30. 2 Chron. 36. 15, 16. Hose. 11. 4. Esa. 5. 3, 4, 5. Job 33. 14. to 18. Joh. 16. 69? From all which places I gather foure Conclusions, pertinent to the point in hand.

First, That God offereth to the men of this world, helps and means, either of the knowledge of God in Nature, or of grace in Christ: and that to this end, to lead them to Repen∣tance and Salvation. Thus is God said to manifest to the Gen∣tiles,

that which may bee known of him by his works, and by his Law writen in their hearts, and that to this end, to make them to seek after the Lord; to leade them to Repen∣tance, to withdraw them from their courses, to heale their pride and to save their soules from the pit. Thus God offe∣red to the carnall Israelites means of grace to purge them, to turn them, Prov. 1. 13. to gather them, Mat. 23. 37. to con∣vince them, Joh. 16. 8, 9. To draw them with cords of man and bands of love, Hos. 11. 4. To dresse them to bring forth good fruit, Esa. 5. 4.

Secondly, That the meanes God useth for these good ends, are in some measure sufficient (if they bee not hindered by men) to bring them to the attainment of these ends: for when God saith himself, hee useth these meanes for these ends; for us to say, these meanes are not sufficient for these ends, seem∣eth to mee to derogate from the wisdom and sufficiency of God, whose works are all of them perfect, Deut. 32. 4. and so suffici∣ent for the ends for which hee wrought them. Yet God for∣bid I should doubt of that which our Saviour telleth the Jews, No man can come to Christ, except the Father draw him, Joh. 6. 44. by the same Almighty power and authority, whereby hee sent Christ into the world.

The whole tenour of your Answer in clearing the Fifth * 1.2 Doubt looks this way, as if you maintained a sufficiency of power in those whom wee account Reprobates to perform such things, upon the performance whereof they should bee saved. I confesse you doe not make any expresse mention of Faith, but of obedience in generall, and of repentance; which I pre∣sume you will acknowledge, will bee inseparable from Faith. And that you doe acknowledge a sufficiency in them to per∣form Obedience and Repentance requifite to Salvation, I prove thus:

You maintain a true desire in God, of their Salvation; and how can this stand with, the denyall of such sufficiency as is in his power to grant?

Againe, You expressely maintain, that there is in God, a se∣rious and fervent affection, not concerning their Salvation only, but their Conversion also. Which how it can stand with a denyall of sufficient power to turn unto God, I comprehend not.

Thirdly, You plainly affirm, that mankinde slights to work out with the Trinity, their salvation. Now no man can bee said to slight the doing thereof, for the doing whereof hee hath no power. You maintain there is in a reprobate mans power to work out his salvation with the Trinity.

Fourthly, the comparison you make to represent Gods different dealing with his Elect, and with the reprobate, doth intimate as much. The servant you say is only perswaded to yeeld himself to bee cut, that hee may bee cured of the stone, yet earnestly and forcibly perswaded: The son over and above is taken by the Father and bound and cut, that hee may bee cured. Now as it is in the power of the servant to yeeld to bee cut, that hee may bee cured, so do you hereby intimate that it is in the power of a Reprobate to yeeld to bee converted, that God may heale him.

Fifthly, you doe acknowledge that Gods purpose to give life unto the world upon condition of obedience, doth im∣ply that God should accordingly give means to help them to the performance of this obedience; for you plainly signifie that God purposing to give life unto the world upon conditi∣on of obedience, doth accordingly give meanes to help them to the performance of this obedience. Now I say, Gods purpose to give life unto the world, upon condition of obedience, doth no more imply that God must accordingly give means to help them to the performance of this obedience, then that God must accordingly give ability by the help of such means to perform obedience. And indeed, to what end tends the giving of means to help them to the performance of obedience, if they have not ability by the help of those means to perform obedience? In this very Section you professe the meanes which God affords are sufficient to bring them to those gracious ends, which God (you say) intends, if they bee not hindred by men. Which doth imply that in your opinion, the men of the world have power to give way unto them, and not hinder them. Yet I confesse you are very sparing to confesse so much. But the more you are to blame by the face of your discourse to be∣speak such opinions in your Readers, and to draw unto them, the maintenance whereof you dare not undertake your self. But let us consider what you deliver hereupon. And

First, though you doe not attribute unto a naturall man suf∣ficiency, and power to beleeve: yet if you doe attribute unto him sufficiency of power to perform ought, upon performance whereof grace shall bee given him, whereby hee shall bee ena∣bled to beleeve and to come to Christ, you shall even in this bee guilty of that, which you call ungracious Pelagianisme. Now as for your opinion of the power of a naturall-man, you here expresse it partly negatively, partly affirmatively. You conf••••••, they are deprived of those drawing and effectuall meanes, without which none can come, and with which, none ever failed to come to Faith and Repentance. Touching which I have something to oppose concerning the phrase, and some∣thing concerning the assertion it self.

The word meanes used by you, and which you call effectu∣all, wee commonly understand as things outward; such as either the Word of God, and the Ministry thereof, or the Works of God and the manifestation of his providence there∣in. But you seem to goe further, and comprehend thereby the effectuall operation of Gods Spirit, which is very ambiguous, and being delivered in the generall, is the fitter to serve a mans turn, sometimes in the one, sometimes in the other significa∣tion. As touching the assertion it self, it utterly overthrowes all that you have delivered in clearing the fifth Doubt. For with what sobriety can God bee said to entertain an earnest and serious affection, concerning their conversion, (which is as much as to say concerning their repentance) being resolved to deprive them of those drawing and effectuall means, with∣out which none can come to repentance?

Again, how can God bee said to entertain an earnest and serious affection concerning their Salvation, being resolved to deprive them of those drawing and effectuall meanes, without which none can come to Repentance, and consequently with∣out which none can bee saved? As for the affirmative part, you say the Reprobates are sufficiently enabled by God, to do much more then they doe, in seeking after the Lord, and finding mercy from him, and that by certain means and helpes. Now in this place I conceive by means and helps you understand on∣ly outward things, as either the administration of Gods pro∣vidence in his Works, or the ministry of his Word, and not

the effectuall operation of Gods Spirit, bestowing any power upon them, which naturally they had not, though this must needs bee your meaning in the negative part of the assertion. But as touching the assertion it self, there is no question but every naturall man, hath power to doe more then hee doth, in the way of actions naturall, but in the way of doing ought that is good, and pleasing in the sight of God, I know no power incident to a naturall man: for as much as the Apostle saith, They that are in the flesh cannot please God. Yet I confesse according as the world accounts morality, every naturall man hath power to doe more good then hee doth, and to ab∣stain more from evill then hee doth, that is, hee may give more Almes then hee doth, hee may bee more temperate then hee is: but whether hee doth that, which for the substance of the action is accounted good; or abstaines from some particular evill actions; yet neither the one nor the other is or can bee performed by him in a gracious, but rather in an ungracious manner; and whether this bee accounted, a seeking after the Lord, and that to finde mercy from him, I dare appeale to your own judgement; yet this is not all you maintain. For wher∣as the Lord may bee sought after, as the God and governour of nature onely; you further say in the next page, that there is a sufficiency of power in the means, to lead the men of this world, to come to the knowledge of God, and to grace in Christ.

But let us examine the places of Scripture, which you mu∣ster up in great abundance. The first is out of Act. 17. 25, 26, 27. There wee read that God is not worshipped with mens hands, as though hee needed any thing, seeing bee giveth to all, life and breath and all things. 26. And hath made of one blood all mankinde, to dwell upon all the face of the earth, and hath assigned the seasons which were ordained before, and the bounds of their habitation. 27. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That they should seek the Lord, if so hee they might have groped after him and found him, though doubtlesse hee bee not farre from every one of us. 28. For in him wee live and move, &c. This seemes to bee the most principall place whereon you insist, not only by setting it in the first place, but in as much as you deliver your opinion, in the phrase of seeking the Lord, here alone expressed. But this doth nothing serve your turn.

For first, here is no mention at all of any sufficiency and power, that naturall men either by this providence of God, or otherwise have attained unto for seeking of the Lord. For consider I pray; the manifestation of Gods grace in his word, is farre more able to inable us to seek the Lord, then the ma∣nifestation of his providence in his works; yet by the mani∣festation of his grace in his word, it followeth not that as many as are partakers thereof, are indued with power of seek∣ing the Lord in such sort as to finde mercy from him. I confesse that to seek the Lord is a phrase of a very generall sig∣nification, not denoting any materiall action, but containing onely a certain denomination, which may passe upon many materiall actions; and this Discourse of yours is throughout carryed in such generalities, which are very apt to deceive. For in genere latent multae aequivocationes. And for a man to rest on such, is to bee in love with his own errours. But I am confident it is onely your zeale of justifying God in his waies against the imputation cast upon him by flesh and blood, that makes you take hold of, and content your self with such ge∣nerall notions, I should think that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to seek the Lord, in this place, in reference to Gods workes, is of the same sig∣nification in the generall with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seek the Lord, in reference to his word; that is the thing, not whereunto we are hereby enabled, but the thing whereof wee are there∣by admonished. As Verse 30. it is said, Now hee admo∣nisheth every man, every where to repent; to wit, by the preaching of his Word: Hee doth not say, Hee doth enable every man, * 1.3 every where to repent. So; The Heavens declare the glory of God, and the Firmament sheweth his handy-worke: And that which * 1.4 may bee knowne of God, is made manifest by his workes. Rom. 1. And hee leaves not himselfe without witnesse, giving rain and * 1.5 fruitfull seasons, filling our hearts with food and gladnesse. And so here, Hee hath assigned the seasons which hee ordained be∣fore, and the bounds of their habitations 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seek the Lord, that is, as I conceive, to admonish them to seek the Lord: forasmuch, as though the invisible things of God, are said to be manifested by his workes: yet it is in such a man∣ner, as it requires study and deep contemplation, to attaine to these invisible things of God, in the most indifferent measure:

But say, wee have power, and all men have power to seek the Lord, that is, to search out those invisible things of God, which are made manifest by his Works, as many Naturalists have done; and to give instance: As Aristotle hath searched after an Ens primum, a first being; and hath found out immateriall substances, and amongst them a first mover, in the contempla∣tion of whom the felicity of all the rest consists; and hath de∣livered strange conclusions concerning his Nature: Yet I de∣ny that any man hath power naturall, so to seek after the Lord, as to finde mercy from him. To this purpose it is not enough to know him as the Authour of Nature, but wee must take forth, and know him as a Redeemer, and authour of Grace. For I presume you wil not say that Aristotle after his most studious inquisitions after the Lord, did finde mercy from him.

Nay, this great searcher into the secrets of Nature, deny∣ed his Omnipotency, for they could not bee drawn to beleeve that hee was able to produce any thing out of nothing, this was the generall opinion of them all in a manner. Thence hee proceeded to deny that the world had a beginning: and to maintain that God wrought all that hee wrought by ne∣cessity of nature, and not by freedom of will. Yet this eter∣nall power and Godhead they did acknowledge, and that hee was to bee worshipped for the dignity of his nature. But not either out of feare of punishment, or hope of reward. Such notions were rather popular then Scholasticall, a manifest evi∣dence that the world was brought to conceive more soberly of the nature of God, by instinct of Nature, then by discourse of reason. For such as followed discourse of reason most, became most Atheisticall as touching the providence of God; yet all agreed in this, that hee was incorruptible, which was suffici∣ent to convict them of impiety, in changing the glory of the uncorruptible God unto the similitude of the Image of a cor∣ruptible man, and of birds, and of foure-footed beasts, and creeping things. And did not they profit best in the Schoole of Nature, who by the observation of providence in the way of mercies and judgments, were driven to acknowledge an un∣known God, and to erect Altars for his worship? And as for seeking of the Lord, so as to finde him in any comfortable man∣ner, doth not the Apostle as good as confesse despaire of such

power in naturall men, when forthwith hee addeth, If so bee they might have groaped after him, and found him, though doubt∣lesse hee bee not farre from every one of us, for in him wee live, move, * 1.6 and have our being. And yet as for the Apostles finding of him in this place, I should rather thinke that it is in reference to the apprehension of his nature (as the Creator of all) rather then of his goodnesse (as a Redeemer) so to finde mercy from him though you seem to aime at this interpretation.

Your second place is out of Rom. 1. 19. to 25. That which may bee known of God is manifest in them, for God hath shewed it unto them. Where? In his works, as it followeth. For the in∣visible things of him, that is, his eternall power and God-head, are seen (not by, but) from the creation of the world, being considered in his works. If the Apostle had here added 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to seek the Lord, and to finde mercy from him, it had beene more faire for your purpose. But the Apostle addes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to the intent that they should bee without excuse, viz. in a particular case, to wit, because they did not glorifie God as God, but turned the glory of the incorruptible God into the simili∣tude of the Image of a corruptible man, and of birds, and of four∣footed beasts, and of creeping things. Neither do wee deny but men have power to discern the nature of God, to bee incorrupti∣ble, and consequently they are inexcusable in the way of Ido∣latry. But whereas Idolatry is but the third kinde of blasphe∣my, in attributing to the creature, that which belongs to God himself. And there are two sorts of blasphemy besides this: One in attributing to God that which doth not become him. Another in denying unto God that which doth become him; will you say that every naturall man hath power to discern the nature of God in such sort as to preserve himself from blas∣phemy every way?

The third place is out of Rom. 2. 4, 5. Despisest thou the riches of his bountifulnesse, and patience, and long sufferance, not knowing that the bountifulnesse of God leadeth thee to repentance? 5. But thou after thine hardnesse, and heart that cannot repent, heapest up unto thy self, as a treasure, wrath against the day of wrath. Now if this doth imply any ability in man of seeking the Lord, and finding mercy from him, it must needs bee in the way of re∣pentance. And this I confesse is a cleare way, both of seeking

the Lord, and of finding mercy from him. But dare you say that a naturall man hath power to repent? I presume you will not, unlesse you frame repentance after such a no∣tion, as will bee found to bee neither seeking of the Lord, nor finding mercy from him. And you your self here professe, that God deprives them of those drawing and effectuall means, with∣out which none can come to repentance. And in the very place al∣ledged, it is expressely said of them whom God is said to lead to repentance, that the hardnesse of their heart is such, that they can∣not repent.

The fourth is taken out of Rom. 2. 14, 15. When the Gentiles which have not the Law, doe by nature the things contained in the Law, they having not the Law, are a law unto themselves, which shew the effect of the Law written in their heart, their conscience al∣so bearing witnesse, and their thoughts accusing one another, or ex∣cusing. I wish things were carryed with lesse ostentation, and with more judgement, then to alledge Scriptures, and put the Reader upon making Arguments for them thence. For my part I see no colour in all this, to justifie any power and suffi∣ciency in a Reprobate to seek the Lord, and to finde mercy from him: though I make no question, but they have power to abstain from many things prohibited in the Law of God, and to doe things commanded, as touching the substance of the duty commanded, or the action forbidden: though they are farre enough off from doing it for Gods sake, and out of the love of God, with all their heart, and with all their soule, as whom they knew not even the very best of them, 1 Cor. 1. 21. 1 Thess. 4. 5.

The fifth is drawn out of Luk. 16. 11, 12. If yee have not been faithfull in the wicked riches, who will trust you in the true treasures? And if you have not been faithfull in another mans goods, who shall give you that which is your own? Hence you seem to infer, that carnall men, naturall men, have power and abi∣lity to perform faithfulnesse in the administration of tempo∣rall riches: and you might proceed further to inferre, that by performing such fidelity, which is in their power to perform, they should have true riches, and such as should never bee ta∣ken from them. And what is to maintain that God doth dis∣pence grace according to works, if this bee not? And yet this

latter is with more probability inferred then the former. For certainly God doth reward faithfulnesse in little, with the be∣stowing of greater gifts, as Matth. 25. 21. 23. But albeit they that are unfaithfull in little, are unworthy to have greater gifts be∣stowed upon them; yet herehence it doth not follow, that meer naturall men have so much power of goodnesse in them, as to bee faithfull unto God in the use of those naturall gifts which God hath bestowed upon them, (yet in spight of this unwor∣thinesse, which God findes in his Elect, before their calling, hee doth neverthelesse trust them with true riches. And if they were faithfull therein, they would bee found faithfull also in greater things. For ver. 10. our Saviour professeth, That hee who is faithfull in the least, is also faithfull in much.

The sixth place is, Act. 7. 51, 52. Yee stiffe-necked, and of un∣circumcised hearts and eares, yee have alwayes resisted the Holy Ghost. 52. Which of the Prophets have not your Fathers persecuted? That which you stick upon (I doubt not) is this, that they are said alway to have resisted the Holy Ghost, both they and their Fathers. Wee deny it not: but will you herehence infer that they had power and ability to yeeld to the Holy Ghost? If this inference like you, then you may bee bold to inferre in like manner, That because many resist the Holy Ghost moving them to faith and repentance; therefore they have power and abi∣lity to yeeld to the Holy Ghost in this also, that is, to be∣leeve and repent. Yet your self professe in this very Section, that God deprives them of those drawing and effectuall means, with∣out which none can come, to wit, to the Lord, and finde mercy from him; which yet undoubtedly they should do, did they beleeve and repent. Yet I deny not, but they might have ab∣stained from persecuting the Prophets; but I deny that it was in the power of any of them (being but naturall men) to ab∣staine from it in a gratious manner, and acceptable in the sight of God. And so long as they did not abstain so, is it fit to call it a seeking after the Lord, or finding of mercy from him? I presume you will not deny but that many a Jew in the Apostles daies were free from faction, contenting himself to enjoy his own course quietly and peaceably, was yet further off from grace then Paul that persecuted the Church; God calling him in the midst of his furious pursuite, and not cal∣ling

others though farre more peaceably disposed toward the Church of God then Saul.

The seventh place alledged is Act. 13. 46. Then Paul and Bar∣nabas spake boldly, and said, It was necessary that the Word should first have been spoken unto you, but seeing you put it from you, and judge your selves unworthy of everlasting life, wee turn unto the Gen∣tiles. Hence you inferre that these Jewes were inabled to doe more then they did in seeking the Lord, and finding mercy from him. But I would gladly know wherein that seeking of the Lord consists? Had they not railed against Paul, (as I confesse they had power to spare that) had they not contra∣ryed him, nor spoken against those things which were spoken by him, as I confesse they might have held their tongue; had this been to seek the Lord more then they did? or in better manner then they did? I think not: for they might have con∣tained themselves from all this, nay, they might have preten∣ded some propensions to imbrace the Gospel, which yet had it been performed in hypocrisie, it had nothing commended them in the sight of God. As Diasius, when hee could not prevaile with his brother to draw him back to Popery, preten∣ded some propension in himself to hearken unto him; but wee know what the issue was, even to slit his head, as the issue of Judas his following Christ was to betray him. I think they that deale so, and through zeale persecute the Church, as Soul did, are nothing further off from seeking the Lord and finding mercy from him then the other. These did manifest themselves unworthy of eternall life; doe not all so, who stumble at the Word of God, and refuse to hearken to it? For this is the condemnation of the world, Light is come into the world, and men loved darknesse rather then light, because their deeds were evill, Joh. 3. 16. Will you therehence inferre, that all such are inabled to obey it, which is as much to say, as that they are in∣abled to beleeve and repent?

The eighth is out of Mat. 23. 37, 38. How often would I have gathered thy children together, as the hen gathereth her chickens un∣der her wings, and yee would not? Behold your habitation is left un∣to you desolate, &c. What I pray you, is to bee gathered under his wings? can it bee lesse then to come unto him? nay, is it not to bee healed by him? since as your selfe observe, healing

was under his wings: and if so, to come to Christ, is to bee healed by him: can it bee any thing lesse, then to beleeve and repent? And will you herehence inferre that they had power thus to come under his wings, and consequently to beleeve and repent?

And yet in this very place you professe that as touch∣ing all others except the Elect, God deprives them of those draw∣ing and effectuall means, without which none can come to Faith and Repentance. Nay, whatsoever it bee, that lies in their power to perform besides, by the performing of it, doe they come any whit neerer to the participation of Grace? I do not finde you adventure to professe so much, for feare of falling into that which you call ungracious Pelagianisme.

The ninth is Luk. 19. 41, 42. Which is of the same nature, and of no greater force then the former, Oh that thou hadst even known at the least in this thy day those things which belong unto thy peace; but now are they hid from thine eyes. For the daies shall come upon thee when thy enemies shall cast a trench about thee, and make thee even with the ground, because thou knewest not the season of thy visitation. To know, in Scripture phrase is of a complicate notion and signifyeth knowledge joyned with con∣gruous affections: and thus to know the things that belong un∣to our peace, is so to know, as therewithall to imbrace them; and to know the time of our visitation, is so to know, as to accom∣modate our selves thereto in agreeable conversation, as Jer. 8. 7. The Stork in the aire is said to know her appointed times, and the Turtle, and the Crane, and the Swallow (are said) to observe the time of their comming. That is, so to know it, as accordingly to come: so to know the time of our visitation, is so to know it, as accordingly to come unto God when hee visites us, and according as his Visitation requires of us. Now will you here∣hence inferre, that they were inabled to perform all this, and so to seek the Lord? I appeale to your own conscience, whe∣ther it might not bee as justly said of them, as Moses said of the children of Israel in the wildernesse, Deut. 29. 4. The Lord hath not given you an heart to perceive, and eyes to see, and eares to heare, unto this day. Nay, doth not our Saviour himself say as much of these Jews, Joh. 12. 39. Therefore they could not be∣leeve, because that Esaias saith again. 40. Hee hath blinded their

eyes and hardned their hearts, that they should not see with their eyes, and understand with their hearts, and should bee converted, and I should heale them. Neither will it follow hereupon that they are excusable so much the more, although this is a very plau∣sible inference, for our Saviour professeth (notwithstanding this) that they had no cloak for their sins, Joh. 15. 22. And indeed onely such an inability doth excuse, as hereby a man is unable to doe that which hee fain would do•••• As for the doing of that they did in resisting the Gospel, they had rather too much will therein then too little, and that through the want of grace.

For as Austin wisely observes: Libertas sine gratia non est li∣bertas, sed contumacia. Liberty without grace, is not liberty, but wilfulnesse.

The tenth is, Ezek. 24. 13. Because I would have purged thee, and thou wast not purged, thou shalt not bee purged from thy filthi∣nesse, till I have caused my wrath to light upon thee. I should think this were spoken of Gods Elect, not so much by observing that phrase, till I have caused my wrath to light upon thee, but chiefly by comparing it with Ezek. 22. 10. I will scatter thee among the heathen, and disperse thee in the Countries, and will cause thy filthinesse to depart from thee. It may have place, not one∣ly of the Elect, but of the regenerate also, for even them some∣times God doth cause to erre from his wayes, and harden their hearts * 1.7 against his feare. Which though they have power to repent, yet upon supposition of obduration, and so long as that continues, it may bee said that they cannot repent. How much more may it bee verifyed of naturall men, in the state of unregene∣racy, that they cannot repent? And shall this any way hin∣der the course of Gods judgements against them for their sins unrepented of, because without grace it is not in their power to purge themselves from their sins by repentance? I deny not but they have power to performe feigned repentance, as Jer. 3. 10. And shall feigned repentance (think you) bee of force to keep off the judgments of God? or if Gods judge∣ments shall have their course, except they bee prevented by un∣feigned repentance, will it herehence follow that naturall men are inabled to perform unfeigned repentance?

The eleventh is Prov. 1. 20. to 30. Wisdome cryeth, &c. 20 How

long will yee love foolishnesse? ver. 22. Turn you at my correction, ver. 23. Because I have called and yee have refused, &c. ver. 24. I will also laugh at your destruction, ver. 28. Will you herehence infer that they were enabled to turn, to hearken to wisdoms voyce, and think to put a difference betwixt your opinion, and that of the Pelagians of old, by saying that though natu∣rall men have not power to beleeve and repent, yet they are inabled to doe more good then they doe, in the way of seek∣ing the Lord and finding mercy from him? and pin upon eve∣ry place you alledge, such a distinction as this, which you no where manifest sufficiently to understand your selfe, as touching the latter part of it; So loath you are to shew what are the particulars of seeking the Lord, they doe attain to, and to what particulars further they might attain, and of what particulars they must necessarily fall short, for want of cer∣tain helps.

Might you not as well infer, that it is in the power of man to make him a new heart, because God cals upon him to make him a new heart? Austin was wont to say and advise rather in this manner. In praecepto cognosce quid debe as habere, in correp∣tione cognosce tuo te vitio non habere, in oratione cognosce unde possis habere. In Gods precept know what you ought to have, in his rebuke take notice that through your fault you have it not, in prayer know whence you may have it.

The twelfth is out of 2 Chron. 36. 15, 16. And the Lord God of their fathers sent unto them by his Messengers, rising early and sending, for hee had compassion on his people, and on his habitation. 16. But they mocked the messengers of God, and despised his words, and misused his Prophets, untill the wrath of God rose against his people, and till there was no remedy. I doe not deny but that it was in their power not to misuse the Prophets, not to mock his Messengers, but doe you not think, that amongst these naughty figges, some were nothing so bad, and yet did not the wrath of God come upon them as well as upon o∣thers.

Again, consider, what of all this; yet if they had repented, had not their foulest sins hereupon been done away? so that for want of repentance, the wrath of God brake forth against them. Now why doe you not as well infer herehence, that they

had power to repent, and so to seek after the Lord, and find mercy from him?

Thirdly, was it not enough to bring the wrath of God upon them, to bee found guilty of despising his words, and hath any naturall man power to keep himself from this sin? Is there any greater despising of them, then to esteem so base∣ly of them, as to account them no better then foolishnesse? Now is any naturall man free from this? Doth not the Holy Ghost tell us, 1 Cor. 2. 14. The naturall man perceives not the things of God, for they are foolishnesse unto him? But by the way I observe, wee little agree in the notion of free will; which (if I bee not deceived) was never accounted by the Learned, to consist in ought other then in election of means. As for the end, according to the habituall disposition of the heart and will, a man is necessarily carryed to the affection of an agreeable end, agreeable, I say, to his own disposition. Whence it followeth, that albeit it bee in the power of grace alone, to change the heart and renew the will, yet whatsoever the unregenerate either doe or refuse to doe, they carry themselves herein freely, in as much as they proceed herein with choyce in respect of their own ends.

I come to the thirteenth out of Hos. 11. 4. I led them with cords of a man, and with bands of love, and I was to them as hee that taketh away the yoke from their jawes, and I laid their meate unto them. Was not such like the Lords dealing with the children of Israel, when hee took them by the hand to bring them out of the Land of Egypt? Did hee not leade them with the cords of Love? did hee not take off the yoke from their jaws? did hee not lay Manna before them? yet of them doth Moses professe, that notwithstanding all this; God gave them not an * 1.8 heart to perceive, nor eyes to see, nor eares to beare unto that day. And in this Text alledged, what colour is there to justify this your distinction; namely, that albeit God deprives Reprobates of those drawing and effectuall means, without which none can come to faith and repentance, yet they are inabled by him to doe much more then they doe, in seeking after the Lord, and finding mercy from him.

The fourteenth is out of Esa. 5. 3, 4, 5. Judge I pray you be∣tween mee and my vineyard. 4. What could I have done more to

my Vineyard, that I have not done unto it? why have I looked that it should bring forth grapes, and it brought forth wilde grapes? 5. And now I will tell you what I will doe to my vineyard. I conceive here∣in you may devise a treble ground to build upon. I could wish your self had dealt plainely, and argued herehence, the justification of your premised distinction. It might have saved your Reader a great deale of paines, whereas now by the man∣ner of your Discourse, hee is driven as well to argue for you, as to answer for himself, that hee may keep himself from being overtaken with errour upon a generall consideration ere hee is aware.

The first ground may bee, that God seems to professe, that hee had done what hee could doe; now undoubtedly hee could give them power to doe more good then they did, in the way of seeking the Lord, which is the thing that you affirm, and therefore hee did give this power: but say I, God could give means also to draw effectually unto repentance; and conse∣quently hee did draw them hereunto, which is the thing that your self deny, and the Text it self also, for instead of sweet grapes, they brought forth wilde grapes.

Secondly, you may ground upon this, that God expected they should bring forth sweet grapes, and upon such grounds you usually make Collections, and herehence you may infer, that therefore they had power to bring forth sweet grapes. But this consequent is untrue by your opinion; for sweet grapes must needs bee gratefull unto God, and no lesse then Faith and Repentance. But you confesse that God deprives them of such drawing and effectuall means without which none can come, and with which none ever failed to come to faith and repentance.

The third ground may bee Gods resolution to lay his vine∣yard waste. And thence you may infer that they had power to avoid such sins as were the causes thereof. But consider, I pray you, is it not just with God to damne the world for in∣fidelity and impenitency, and will you herehence infer that it was in their power to beleeve and repent? I presume you will not.

The fifteenth is Job 33. 14. to the 18. there wee read that God speaketh once and twice, and one seeth it not, even in dreams and visions of the night. 15. When this will not serve the turn, hee opens

the eares of man, even by the corrections which hee hath sealed, ver. 16. and that which God aimes at in this is, That hee might cause man to turn away from his enterprise, and that hee might hide the pride of man, ver. 17. and keepe back his soule from the pit, and that his life should not passe by the Sword, ver. 18. All this re∣presents the power of Gods grace in overcomming the hard∣nesse of mans heart, together with the wisdome of God, pro∣ceeding various wayes to the same end, an instance whereof wee have in Manasses. But as for any power in man to doe any more good then hee doth in seeking after the Lord, here is not the least indication, much lesse to justifie the distinction here devised by you.

I come to the last, taken out of Joh. 16. 8, 9. And when hee is come hee will reprove the world of sin, because they beleeved not in mee. It seems you insist onely upon the latter, in as much as the allegation reacheth no further. The other parts being explicated in the Verses following. Cannot Christ reprove the world of infidelity, for not beleeving in him, unlesse there∣by bee acknowledged a power in a carnall man to doe more good then hee doth, in the way of seeking the Lord? Sure∣ly, if any power in man hereto is to bee acknowledged, it must bee a power to beleeve in Christ; seeing infidelity is the sin whereof the world shall bee reproved by Christ; and not the sin of not doing the good they could in the way of seek∣ing the Lord.

But your self acknowledge in this section that God deprives them of those drawing and effectuall means without which none can come to Faith and Repentance. Much lesse doth it prove your present distinction, namely, that albeit God deprives them of such means, without which none can come to Faith and Repentance; yet they are inabled to doe more good then they doe, in the way of seeking the Lord.

Means of the knowledge of God, wee confesse to bee part∣ly the administration of his providence in his works, which is the book of his creatures; and there was a time when God did teach the world 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his Works, as Chrysostome observeth, and not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by his Writings, and partly by the revelation of his word in the Scriptures. And one of these meanes ever was and is afforded unto all. But whereas

you say God affords them to this end to lead them to sal∣vation and repentance. Here is first an incongruity, which you are content to swallow, to hold up your opinion. For in truth the administration of Gods Providence in his works, and the revelation of himself in his word, is the very leading of them to that whereunto hee leads them, to wit, by admo∣nition. And as it is absurd to say that God doth admonish men to the end hee may admonish them: so is it no lesse absurd to say, that hee doth lead them, to the end hee may lead them. As for the things whereof hee doth admonish them repentance and salvation are ill matched. And even such an incongruity doth serve your turn, to blear both your own eyes and others also. If these were the things God leads men to by his works, and word, it were but in this manner, hee leads them to re∣pentance that they may bee saved.

As for repentance it self, admonition hereof the Apostle doth so manifestly attribute in such sort unto the ministry of his word as withall hee derogates it from the bare administrati∣on of his providence in his works, Act. 17. 30. And the time of this ignorance God regarded not, but now hee admonisheth all men every where to repent; manifestly giving to understand that the Gentiles were not admonished till now. In the time of extra∣ordinary affliction, brought upon them by the administrati∣on of Gods providence in his works, men may bee stricken with feares that they have provoked a divine providence, and hereupon they may bee stirred up to take a course to pacifie the wrath of God according to that counsell. Non te nullius exercent numinis irae, &c. therefore faciles venerare Napaeas: nam∣que dabunt veniam votis irasque remittent.

But when they neither know God whom they have offend∣ed; nor the sidne whereby they have provoked him, nor the right way to pacifie him; (as a Jew sometimes being taken in a foule fact of collusion, with the place where hee had been kindly intreated, and desiring to make remonstrance of his re∣pentance, out of his familiarity with mee, came to mee privat∣ly, and inquired of mee what it was to repent, for saith hee, I doe fast and macerate my body.)

This manner of admonition deserves not to bee called an admonition to repentance. In such a case the Athenians were

sometimes brought about to erect an Altar to an unknown God; as much as to say, to pacifie they knew not whom, nor how, nor for what.

It is true, God is said Rom. 1. 19. to manifest to the Gen∣tiles that which may bee known of him, by his works. Yet not all that may bee known of him; for even the wisdome of the world, after all their paines and studious courses, are said not to have known God, no not in the wisdome of God, 1 Cor. 1. 21. But his eternall power and God-head is gene∣rally made known to the world, sufficiently to convict them of Idolatry: ••nd the Apostle delivers no more in that place.

I hope wee Christians by the help of Gods Word, are now adaies brought to such a measure of understanding of God by his workes, that wee are able even by discourse of reason to prove many a faire attribute of God, which the greatest Phi∣losophers were ignorant of, though some things are found in them concerning the nature of God, which wee cannot read without admiration.

You adde also that God hath made manifest that which may bee known of him by his Law (also) writen in their hearts. These you couple together, though little or nothing Homogeneall. The Law of God writen in our hearts, is con∣cerning mans duty, no part whereof is contained in his Works.

His eternall power and God-head the Apostle tels us is made manifest by his works, no such content doth hee make of the Law writen in our hearts, Rom. 2. 14. but when you say this is done to this end to move them to seek after the Lord, you fall upon the incongruity formerly spoken of. For the very administration of Gods providence, is the moving of them to seek after the Lord.

I say the administration of Gods providence in his works, moves men, as the Apostle signifies, to seek after the Lord. The Apostle no where refers this to the Law writen in mens hearts; but you put all together, and that for a speciall purpose as it * 1.9 serves. For the phrase of seeking after the Lord, Act. 17. seemes onely to import the seeking after his nature, manifest∣ed by his works; but you desire (as it seemes) to bend it to denote such a seeking after the Lord, as whereby to pacifie

him, and to finde mercy from him. In which sense you say it was farre more accommodable to the Law of God writen in mans heart, then to the Administration of his providence in his works; and therefore you couple both these courses to∣gether, and then assign the end of them both, to seek after the Lord; which through the ambiguous signification thereof, is applicable to both; though the Apostle utters it in such a sense onely, as whereby it is applyed to one course onely, name∣ly to the administration of his providence in his works. Which yet I doe not conceive to proceed from any ill minde in you, but out of a desire to hold our tenets up in that course of o∣pinion which pleaseth us, which is a common fault of all.

But with this difference; some affect those opinions, which are most fit to humour flesh and blood: but your aime (I am perswaded) is onely to take a fit course to justifie God in his proceedings. Only you may bee pleased to remember, that it is nothing fit, wee should lie for God, as man doth for man, to gra∣tifie him.

As for the other end here specified, of Leading to Repentance; this is neither appliable to that course of Gods providence, mentioned Act. 17. which is admonishing to seek the Lord, nor to that, Rom. 2. 14, 15. but to a course different from both, namely, the consideration of Gods patience and long-suffe∣ring, which yet without Gods word to inform us better, is far more fit to harden mens hearts in their sinfull courses, then to bring them to repentance. Which is a good reason to per∣swade, that in this second Chapter to the Romans, the Apo∣stle makes a transition from the Gentiles to the Jews, from them which were nurtured and disciplined onely by Gods works, to them which were nurtured also by the Ministery of his word. That in Job 33. 17. 29. of with-drawing men from their courses, healing their pride, and saving their soules from the pit; You doe not well to confound the courses taken for this there mentioned, with the bare administration of Gods providence in his works, or the writing of his Law in mens hearts, after a naturall manner. For the courses there mentioned by dreams and visions, and by an interpreter, were in those dayes the onely meanes of grace. And then Elihu speaks of Gods effectuall

working of these gracious operations: to wit, In withdrawing men from their sinfull courses, to heale their pride, and save their soules from the pit. And wee can willingly grant, that God did intend that which hee would effectually bring to passe. But to say that God doth intend and will, that such a thing should come to passe, which never comes to passe, this wee take to bee a most indecent assertion, and spoiles God of his omnipotency, and plainly contradictious to that which your self here professe, in saying that God deprives the men of this world, of those drawing and effectuall means, without which none can come to Faith and Repentance. And with what sobriety can it bee affirmed, that God wills their repen∣tance and salvation, whom hee deprives of those means, with∣out which none can repent, that hee may bee saved? Yet for the making good of your assertion, I have often devised a com∣modious interpretation of your words, which you doe not, as namely thus; God useth such or such means to withdraw men from their course, to heal their pride, to save them from the pit. That is, to admonish them of their duty in turning from their wicked wayes, and humbling themselves, that they may bee saved. And accordingly God may be said to will it, with will of precept, not of purpose, Voluntate praecepti, non propo∣siti; untill withall hee doth effect it, by giving those draw∣ing and effectuall meanes, without which none can repent.

Or lastly, God may bee said, by using such courses to in∣tend, that they should repent, and so bee saved, that is, that they should (Ex officio, not de facto) repent, that they might bee saved. Thus to the Israelites hee did, and to his Church * 1.10 hee doth even to reprobates amongst them; offer meanes of grace to purge them. Now by the operations of outward means, (which I think you signifie) and if you thereby comprehend the inward operation of Gods Spirit also, you doe not well to confound things so different under the same termes, (such ambiguitie is so apt to deceive us) consists only in instructi∣on, and admonition, and exhortation or correption. Now these whether made to turn us, Prov. 1. 23. or to gather us, Mat. 23 27. or to convince us, Joh. 16. 8, 9. are not of themselves (as you know) effectuall to the conversion of any; though they are called in Scripture phrase, the drawing of us with the

cords of a man, and with the bonds of love, Hose. 11. 4. And the dressing of us, Esa. 5. 4. And your selfe professe, that un∣lesse God use those drawing and effectuall means, no man can convert, no man can beleeve and repent.

Secondly, when you say, that the means which God useth for these ends, are in some measure sufficient (if they bee not hindred by men) to bring them to the attainment of these things. This is worse then ought you have delivered hither∣to; yet you are to bee commended for dealing so plainly as you doe in this place, and no where else for ought I have found. But the more plainly you deale, the more foule doth your opinion appeare. I should with a distinction, willingly confesse that the means God useth are sufficient, to wit, in the way of instruction and admonition, so farre forth as God will have them (towards whom they are used) to bee instructed and admonished: But this kinde of sufficiency doth not de∣pend on man, as if hee could hinder it.

Whether they will receive any instruction or no, the means are never a whit lesse or more sufficient in the way of instru∣ction.

And indeed outward means tend no further, then to such like operations as thus, (to wit) instruction, admonition, cor∣reption.

But when you make the sufficiency of the means to depend on mans will, so as to bee hindred thereby, this must needs bee delivered of sufficiency in respect of conversion, of bring∣ing men unto faith and repentance.

And withall this is further to imply, that it is in the power of man by these means to bee converted unto God to beleeve and repent: which is a more foule tenet, then any you have delivered yet, though little truth hitherto have I found in this Discourse throughout, saving in things merely delivered to no purpose. And withall it is plainly contradictious to that which here you expressely professe, namely, that no man can beleeve and repent without some drawing and effectuall means, which are far different from the means here spoken of. For the meanes here spoken of, are such as hee affords to Repro∣bates: but those drawing and effectuall means, which hee af∣fords onely to his Elect, as your selfe doe acknowledge;

wee are so farre from denying them to bee sufficient to the ends whereto hee intends them, as that wee willingly pro∣fesse, they are all effectuall (in their kinde) unto the ends, where∣to hee intends them.

As for example, if God intends them for the converting of some unto God, all such shall certainly bee converted; if on∣ly to the taking away of excuse from others, they shall bee effectuall to the removing of excuse; if to the bringing of some ad exteriorem vitae emendationem, to an outward amendment of life and no further, they shall bee effectuall to that also and no further. And therefore wee doe nothing derogate from the wisdome of God, but look you well unto it, that you doe not derogate from Gods omnipotency whilest you maintain that some things are intended by God, which are never brought to passe, and that because the will of man forsooth stands in re∣sistance unto Gods intention. Directly contrary to the Dis∣course of Austin, Enchir. cap. 96. whose words are these, Deo proculdubio, quam facile est quod vult facere, tam facile est, quod non vult esse, non sinere. Hoc nisi credamus, periclitatur ipsum no∣strae fidei consessionis initium, qua nos in Deum Patrem omnipo∣centem credere confitemur. Neque enim ob aliud veraciter vocatur omnipotens, nisi quia quicquid vult potest, nec voluntate cujusquam creaturae voluntatis omnipotentis impeditur effectus. And if it bee so as you professe; That no man can come to Christ, except the Father draw him; by the same Almighty authority and power, where∣by hee sent Christ into the world; and withall if you adde there∣unto, as else-where you doe, that this power (I leave out au∣thority as of an alien signification) is shewed onely in drawing his Elect, what need all these paines that you have taken, since it is cleare, that so long as you hold to this, you shall never satisfie any Pelagian or Arminian? and all the absurdities they charge our Doctrine with, are directed against this.

But well you may puzzle the wits, and trouble the minde of many an Orthodox and well-affected Christian, with so in∣tricate a discourse, labouring to devise a new way to justifie our Doctrine of Election by so tempering the Doctrine of reproba∣tion, as utterly to overthrow your own Orthodox opinion, in the very point of election, as I have already shewed, as occasion hath been given.

Object. How then (will you say) can these two stand toge∣ther? there is a sufficiency and power in the meanes, to lead the men of this world to the knowledge of God, and to grace in Christ, and yet there is an impotency, yea an impossibili∣ty in the men of the world to come to Christ, without greater and stronger means then these bee?

Answ. For answer whereto I will not content my self to say, that these means are sufficient, because they suffice to leave men without excuse; onely in the second place, and by ac∣cident, after, when men have neglected to make so good use of them as they might have done: but you see that God aimes at other ends in the first and principall place. viz. to lead them to repentance to save their soules from the pit, as the places alledged give evident witnesse: and for these ends it is that these means must bee acknowledged and conceived as sufficient. For else the Word of God argued an imperfection or insuffici∣ency of such meanes to their proper ends. I think it safe to say, these means are sufficient, ex parte Dei, on Gods behalf, to manifest the will of God, rather to desire repentance and life, then the hardning and destruction of the Creature. And ex parte hominum, in regard of men, sufficient to inable them to the performance of such duties, in which their naturall con∣sciences would excuse them, and in which way they might the sooner finde mercy, mercy vouchsafing more powerfull and more effectuall helps, whilest they walk according to the know∣ledge and helps, which they have received, and sin not against conscience, but only out of ignorance in the state of unbeleef.

It is Arminius his superficiary conceit, that Hortatio non facta * 1.11 sed spr••ta, makes a man inexcusable, not considering that ad∣monition and instruction it self, takes away excuse, although none have need of excuse, but they that doe evill. For the excuse is this, si scissem fecissem, or, si audivissem credidissem; now this excuse is manifestly removed by the preaching of the Gospel. And the word inexcusable, though it formally signifie without excuse, yet withall it con-notates a condition delinquent, and such as had need of excuse, though bereaved thereof, and such a condition ariseth from the contempt of the means of grace.

Neither is this condition by accident, like as the neglect∣ing

to make good use of them is not by accident.

For God intending to deprive them of those drawing and effectuall helpes, without which none can make good use of them, did never intend they should make good use of them, but rather the contrary, in asmuch as hee purposed not to shew that mercy towards them which hee shews towards his Elect, but rather to harden them. As the Lord tells Ezek. Chap. 2. 4. They are impudent children, and stiffe-hearted. I doe send thee unto them, and thou shalt say unto them; Thus saith the Lord God. But surely they will not heare, neither indeed will they cease; for they are a rebellious house, yet shall they know, that there hath been a Pro∣phet among them.

So that albeit the Lord knew full well what sorry entertain∣ment his Prophets should finde, yet would hee not give way to any such excuse as this; If the Lord had sent his Prophet to admonish us of our wandrings from him wee would soon have turned unto the good way of the Lord.

No, they shall know there hath been a Prophet among them.

And as for the ground of this his fore-knowledge, Esay ma∣nifesteth this to bee Gods purpose to harden them, Esa. 6. 9. Goe and say unto this people, yee shall heare indeed, but shall not un∣derstand, yee shall plainly see and not perceive; make the heart of this people fat, and make their eares heavy, and shut their eyes, lest they see with their eyes, and heare with their eares, and understand with their hearts, and convert, and I shall heale them. What place is here for such conceites of leaving men without excuse in a se∣cond place, and that by accident?

Yet if you can prove that God did intend any better thing unto them in a first place, wee shall bee willing to confesse that this comes in, in a second place.

You say, God leads them to repentance to save them from the pit.

I answer this leading to repentance, Rom. 2. is onely his spa∣ring them in their sins, and admonishing them to repent; and this wee say is done to the Reprobates, not with any purpose to bring them to repentance: for if God had any such pur∣pose, hee would not deprive them of those helpes without which none can come to repentance as your self professe hee doth: and if hee had any such purpose to bring them to re∣pentance

and yet doth not, it followeth that hee cannot.

And if hee hath any such purpose, either this purpose must continue still in God, even after their damnation, or otherwise God must bee charged with mutability, all which you con∣sider not, much lesse accommodate any tolerable answer there∣to.

For the same reason I deny that God hath any intention or purpose to save them: how can hee? considering that from everlasting hee hath ordained them to condemnation.

And of this also you take no notice, much lesse goe about to shape any convenient answer thereunto; carrying the mat∣ter all along in such manner, as if Gods decree of their con∣demnation were not conceived, untill the means of Grace of∣fered are found to bee finally despised.

Neither doe the places alledged by you, give any testimony to these your uncouth assertions, much lesse evident testimo∣ny. Indeed I blame you not for desiring your Reader would take them so, to save your paines of proving it. For you take no pains at all to inforce any place, by Logicall argumentation to give evidence to such a sense you put upon them, though it stand in manifest opposition to the nature of God even to the bereaving him both of his omnipotency and immutabi∣lity, to make him to contradict himself, and strangely to go about to perswade the world that God intends the repentance of those men, to whom hee denies those helps, without which none can repent, as your self also acknowledge.

So that wee need not to bee put to deny the sufficiency of Gods word to those ends whereunto God hath given it, which is to instruct in all points of Faith and duties of life; and to admonish us to give obedience unto it, and reprove them that doe not; and consequently to take away all excuse for want of any of these gratious operations. And thus it is sufficient ex parte, Dei, and ex parte hominum too, as for God to admonish thereby, and men to bee admonished and instructed.

But otherwise to require any thing on mans part to adde sufficiency to God, is too too absurd.

For whether man doth yeeld obedience, the word is never a whit the more sufficient, or whether hee yeelds not obedi∣ence, the word is never the lesse sufficient.

As for the desire of the Repentance and life of Reprobates which you attribute unto God, you keep your course I con∣sesse in strange expressions, manifestly contradictious to the nature of God, and to your self.

Can you perswade your self that ever the world will bee brought about to beleeve, or any intelligent or sober man amongst them, that God desires the repentance and life of them, whom hee hath determined from everlasting to deprive of those helps without which no man can repent and bee saved? yet that hee doth deprive them hereof, it is your own most ex∣presse profession in the former Section.

As for hardning them; doth hee not harden whom hee will? and hath hee not from everlasting ordained all Re∣probates unto destruction? As for any desire hereof in God, I account it a very absurd thing, to treat of any will in God under the notion of desire in proper speech; Speak wee of the desires of weak men, who cannot effect what they will; but bee advised to spare to attribute any desires to God in proper speech, as you would spare to attribute to him, eyes and ears, and hands, and heart, in proper speech, and though God bee pleased in condescension to our capacities to take upon him our infirmities, let us not recompence his goodnesse so ill, as to conceive of his nature as obnoxious to the same imperfecti∣ons whereto our natures are: When you say that the Word inables not onely the Elect, but others to perform such du∣ties, and having but erst spoken of the duty of repentance, and this being delivered in the same breath, whereto doth this tend, but to work in your Reader an opinion, that even Re∣probates are inabled by the Word to perform the duty of Repentance? which you know full well cannot bee affirmed by you without palpable contradiction to your self, as well as to the truth of God, and therefore I wonder not a little what you mean to carry your self in this your Discourse in such sort as to draw so neere to such foule assertions. Therefore you forbeare to name particularly the duty of Repentance, but flee to generalls and say that even Reprobates are inabled by the Word, to perform such duties in which their naturall con∣science would excuse them.

And I confesse that, as Paul hath taught mee, even without

the word naturall men are inabled to doe some duties wherein their naturall conscience doth excuse them, as namely, in do∣ing the things contained in the Law, and that by nature, mark that well, I beseech you, that you may see the uncouth∣nesse of that which follows, as when you say; And in that way they sooner finde mercy. For what? is a man by na∣ture able to perform some things whereby hee may the sooner finde mercy? Was ever mercy found at the hand of God by performing some duty by power of nature? What revelation of God hath taught you this? that a work of nature should further us to obtaining the mercy of God? I speak of morall works of nature, not of naturall, such as are to goe to Church and to heare a Sermon; to goe, and to heare, are actions natu∣rall, not morall, unlesse they bee considered as joyned with affections and intentions morall. And to go to Church and heare a Sermon, with ill affections and intentions, as namely either to mock, or to take a nap, is a naturall way I confesse, whereby a man may and doth finde mercy farre sooner, then by keeping at home, though never so civilly imployed. And therefore Father Latimer reprehending some for comming to Church to take a nap, yet saith hee, let them come, for they may bee taken napping; which is as much as to say, they may finde mercy at the hands of God whilest they are nap∣ping.

Yet I presume you will not say, that so to come to Church, is the performing of a duty whereby they may finde mercy sooner.

In the next place you indirectly imbrace the sower leaven of Arminianisme, plainly professing that God doth vouch∣safe more powerfull effectuall helps to them that walk accor∣ding to the knowledge and helps they have received. As if that of our Saviour Habenti dabitur, to him that hath shall bee given, you did interpret especially after the same man∣ner, as Arminius doth, to wit, that if men use their naturals right, God will give them means of grace; But here is the difference, they speak their minds plainely, you carry your Discourse so, that wee are driven to groape (as in the dark) after your meaning. For you deliver this of Reprobates, who doe already injoy the Word, the means of grace; And there∣fore

the more powerfull helps you speak of, are not outward means, (for that they injoy already) but inward grace. As if God had ordained that grace should bee given according un∣to works, which is direct Pelagianisme. And withall you imply a power in Reprobates to walk according to knowledge, and helpes already received, to wit, under the means of grace; And what can this bee lesse, then a power to beleeve and re∣pent. How many a godly mans heart would bleed to un∣derstand so foule assertions to drop from the pen of such a man as your self?

In fine, you adde a new qualification of the way to finde mercy the sooner, and that is, not to sin against conscience, but onely of ignorance, and withall by the coherence imply, that even reprobates and unregenerate persons have power to keep themselves from sinning against their conscience, and so to keep themselves as to sin onely through ignorance. Whence it manifestly followeth, that in such a case of performance which you esteem possible, either the conscience of a naturall man shall not convict him of nay sin, or convicting him of sin, shall not convict him, that hee ought to repent of it.

Or lastly, it followeth, that hee hath power to repent. The two first are unreasonable; to affirm the last, is to contradict your self, having lately professed, that God deprives all save his Elect of those helps and means, without which none can repent. And truely it seems, in denying the power of repenting unto the world, you did not well consider what you delivered; for the face of your Discourse seems to lead to the contrary, name∣ly, to the maintaining that it is in the power of a naturall man to repent though hee bee in the state of unbeleefe.

Where again, in signifying that you speak of a man in the state of unbeleef, you confound, if not your self (yet) I am sure your Reader. For but erst you discoursed how men of the world are inabled by Gods Word to the performance of such duties in which their naturall conscience would excuse them. Now I should think, they that injoy the Word of God, and are thereby so inabled as you speak, are not to bee accounted in the state of unbeleefe, which I should think is a state peculiar unto heathens, who have not so much as an outward profession of Christianity. In like sort it is your course

to confound the inward operation of Gods Spirit with the outward means, and comprehend them both under the terms of means and helps, which have no univocall notion com∣mon unto them. It is bad enough to hold ones self to gene∣rals; considering, that may bee verifyed of one species which cannot bee verifyed of another, but it is too too bad to con∣found those under generall termes, that have no more uni∣vocation between them then creation, and exhortation.

Another confusion I finde abuseth your fancy in this very Section, and that is spread all over it like a Leprosie. For whereas the objection arising naturally from the former dis∣course, is grounded upon a seeming contradiction, in pro∣fessing a naturall man to bee impotent to perform faith and repentance; and yet giving power to a man to attaine those ends, whereunto the means given tend, namely, to his con∣version and salvation: instead of comparing the sufficiency you give to man with the sufficiency you deny to man, and there with all shewing how the one doth not contradict the o∣ther; I say instead of comparing these, you compare the suf∣ficiency of the means with the impotency of man, to convert and bee saved; which you expresse by comming to Christ. Varying your phrases at every turn, which is good for nothing but to trouble disputation. Whereas indeed there is no questi∣on to bee made of the sufficiency of the means, (if by means you understand the word of the Gospel) in that kinde, wher∣in means are capable of sufficiency, to wit, in the way of in∣struction, exhortation, reprehension, beyond which kinde of operations their sufficiency doth not extend.

The question is onely of the sufficiency of man to perform what the means doe move us unto.

I confesse under means you comprehend, not only the book of grace, which is Gods word, but the book of Nature also, which is Gods works, the sufficiency whereof to inform ei∣ther, as touching the nature of God or duty of man, wee ut∣terly deny, neither are you able to prove. And therefore you doe not so well to carry it in the general, seeing as touching the specials, it is true of the one, not of the other. And in such cases the issue of generalls, is rather to circumvent a sim∣ple Reader then to inform him.

And yet as touching that undue comparison by you made, and formerly mentioned; you doe not carry it so cleanly, but that by the way you supplant your self; as when you speak of the sufficiency of the means, to the ends formerly mention∣ed, except they bee hindered by men. For it cannot bee un∣derstood of bringing a man passively to those ends, to wit, un∣to repentance. For man neither is nor can bee meerely passive in repentance, but must bee active also. Nay, for ought I see, you make him passive therein, onely in respect of instruction, and exhortation, which nothing hinders, but that hee may bee altogether active in performing repentance, if hee will. Sith then repentance is the end whereto these means tend, and the means are sufficient to bring any to repentance (as you avouch) except they bee hindred by men, it must necessarily follow, that man hath power by these means to attain to these ends where∣to these means lead him, if hee will; and consequently hath power to repent, and to obtain grace in Christ, if hee will; for the means lead hereunto, namely, to the knowledge of God and grace in Christ, as your self have professed in expresse terms.

And consequently when you say to the contrary, that there is an impotency, yea, an impossibility in the men of this world to come to Christ, without greater and stronger means then these bee: you doe directly contradict your self, neither will all the labour following, expressing your selfe in various phra∣siologies, serve turn to free you from this contradiction, but leave men suspitious that you affirm this contradiction onely in words, but the contrary potency, you maintain in deed. And because that without all tergiversation you professe, that such men have power to perform something, upon the perfor∣mance whereof they might the sooner finde mercy; I beseech you in the feare of God no longer to abuse your self and others in speaking thus indefinitely, but tell us plainly and particu∣larly, what that is which (you say) Reprobates have pow∣er to perform, and upon the performance whereof they should finde mercy. To confesse my bold weaknesse, ingenuously I am perswaded you are not able to define any such particular; if you should, it will not satisfie to the full, unlesse withall you explicate your self, and shew whether that work you speake

of bee a worke of nature, or a work of grace; If a work of grace, then an unregenerate man is not so farredead in sin, but hee is able to perform a work of grace, and if hee bee able to perform one work of grace, why not two, why not twenty? If a work of nature onely, then seeing hereupon you say hee shall finde mercy; you fall foule upon that which was censu∣red in the Synod of Palestine, one thousand two hundred years agoe, namely, that grace is given according unto works. If some may say on your behalf, that you doe not say they shall finde mercy in this case, but onely that they shall the sooner finde mercy: or if this like not, if any shall otherwise plead in this manner: namely, that you doe not say that hee shall finde mercy in this case, but hee might finde mercy: I will bid him content himself, and expect while you warrant such Apologies, and then I doubt not, but hee shall waite long e∣nough, for I am confident you are farre off from maintain∣ing such foule collusions.

By the way give mee leave to wonder that you expresse your self in such a manner. But alas, what should wee look for when the cause is no better? and yet a gracious respect unto a graci∣ous end, namely, the justifying of Gods proceedings, hath cast a good man upon such a course. So dangerous a thing it is when a man is to seek in some particulars, not to content him∣self with acknowledgment thereof, and to waite upon God for a time of revelation, but to cut out his own way in seeking sa∣tisfaction.

Thirdly, the men of this world doe not walk answerably to * 1.12 the means they have received, neither doe they imploy or use these talents to such advantage as they might. The Gentiles though they knew God, yet they glorified him not as God, but * 1.13 became unthankfull and vain in their imaginations, they did not like to retaine God in their knowledge: but to detain the truth in unrighteousnesse.

The Jews resisted the Holy Ghost, despised the messengers and word of God, acknowledged not the day and meanes of * 1.14 their own peace; refusing him and all his benefits, preferring a murtherer and false prophet before him, brought forth wilde grapes of injustice and oppression instead of the sweet grapes of righteousnesse and judgement. In this they abused the ta∣lents

and meanes of Grace in a worse manner then could bee excused, by any necessity or impotency of corrupt nature. Cor∣rupt nature resisting not, but by these helps they might have avoided these sinnes which they fell into, and might have reached to the performance of these duties; for the neglect of which they are here reproved for comming short of 〈◊〉〈◊〉 Yea, Pilate himselfe would have brought forth better fruit, then some of these which the Jews yeelded, but that the Jews them∣selves prevailed with him for worse.

To speake plainely, that phrases doe not deceive us, it is * 1.15 true, that the men of the world doe not live according to their knowledge, nor abstaine from foule sinnes, from which they might abstaine. But what if they did? should they finde mercy the sooner? for unlesse you make this good, you say nothing to the purpose. Therefore to the maintenance of this you tended in the former Section, but all in vaine. For consider; why then did not the Philosophers find mercy, Pla∣to, Socrates, Phocion, the most morall men of the world? A∣gain, did any of these abstaine from any foule finne in a gra∣cious manner, or out of their love to God? Look to Isocrates his incitements to morality, what are they other then the reward of praise and applause of the world? and why, I pray you, should God regard them any whit the more for this? nay, did they not look for justification by this? all their goodnesse did they not attribute to their own Free will? and why should not God hate them the more for this? Doe not Publi∣cans and Harlots (and did not our Saviour tell us as much?) en∣ter into the kingdome of Heaven before Scribes and Pharisees? Bee it so, that the men of the world were Fornicators when they might have forborn it: were Idolaters, but might have abstained from that: were Adulterers, Wantons, Buggerers, and might have kept themselves pure from such abominations: were theeves, when they might have abstained from laying hands on their neighbours goods; were covetous, yet might have contemned the world as many did: were Drunkards, yet might have tempered themselves from such excesse: were Railers, yet might have ordered their tongnes: were Ex∣tortioners, yet might have been more mercifull then so. Now I pray you tell me, were not the elect of God such also? See

what the Apostle saith in reference to every one of these parti∣culars, 1 Cor. 6. 11. And such were some of you, but yee are wash∣ed, but yee are justifyed, but yee are sanctifyed in the name of the Lord Jesus, and by the spirit of our God. Nay, how many a naturall man was more morall then to be guilty of so foule pollutions, as many of Gods elect have been conscious of, yet never found mercy at the hands of God. If otherwise, God should call men not so much according to his purpose and grace, as according to workes; directly coutrary to Pauls text, 1 Tim. 1. 9. And what then should become of that, Hee hath mercy on whom hee will, and whom hee will hee hardneth? Rom, 9 18.

As for the fault you mention of the Gentiles, was it not common to the Elect as well as to the Reprobates? What saith Paul to the Corinthians, 1 Cor. 12. 2. Yee know yee were Gentiles, and were carryed away unto dumb Idols, even as ye were led. Yet the Romans for above a hundred years had no Images, as Varro testifies, saying, That then the Gods were worshipped castius, more chastly, and that they who brought in Images, timorem ademerunt, errorem auxerunt, took away the feare of God, and increased the errour concerning the nature of God: Yet in these dayes of Image-worship, thousands were from Idols tur∣ned to serve the living God, 1 Thess. 1. 8. in those former daies not one that we read of.

Wee come to the Jews; bee it so, that they were worse then Pilate, yet many of them in despight of their sinnes were con∣verted unto Christ; I say, of them that crucified him, and pre∣ferred a murtherer before him; Pilate was not: at least wee have a record of the conversion of the one, Acts 2. none of the other. Yea Saul breathing nothing but wrath and fury a∣gainst the Church of God, as Ferox scelerum—Quia prima pro∣venerant; being heartned with the bloud of Stephen, as with a cup of sweet Wine, was converted unto Christ, when many a mo∣rall, quiet, peaceable, and nothing factious Jew, had not the mercy shewed him that Saul had. They abused (you say) their talents and meanes of grace, in a worse manner then could bee excused (yet who worse then Saul or Manasses) by any ne∣cessity or impotency of corrupt nature. But who I pray, goes about to excuse them this way? wee certainly excuse them not,

no, nor they themselves neither; for it were most incongruous they should, even as if Epicures should complain of the sweet mor∣sels which they roule under their tongues, that they are so sweet, that they cannot forbeare to bee in love with them. But will you deny God to have a hand in hardning them, to the committing of so foule excesse? what is the meaning of giving over to vile affections? to doe things inconvenient, and that in an abominable kind? and that to what end but this, that so they might receive the just recompence of their errour? yet that errour is well known to have been incident, as well to the ve∣ry elect of God, as unto Reprobates. By the way you signifie, that by the neglect of the helpes and meanes afforded them, they fell short of these duties, to the performance whereof they might have reached. Their sin was in doing contrary to their know∣ledge and conscience upon due information out of Gods Word; this is to neglect the meanes; And consequently to use the meanes aright, was to doe accordingly as they were informed. And indeed, if they had done otherwise then they did, they had not done so bad as they did. I finde such giddinesse of discourse usually amongst the Arminians; while they satisfie themselves with phrases, never examining particularly, the matter and substance of their own expressions.

Because of the abuse of these talents and meanes of grace, * 1.16 God therefore doth deny to the men of this world such power∣full and gracious helpes, as hee vouchsafeth freely to the Elect, to draw them on effectually to repentance and sal∣vation.

The Gentiles abusing the light of nature, God gave them * 1.17 up to vile affections, yea, even to a reprobate minde.

The Pharisees because they employed the talent of their * 1.18 wealth unfaithfully, God would not trust them with the true riches.

The Jews because they rejected Christ, and his Word, and * 1.19 his Messengers, with scornfull and bitter malignity, and brought forth grapes of gall and wormwood; therefore God took his Word from them, and hid from them the things that did be∣long * 1.20 unto their peace; hee took the kingdome of God from them, and gave them as a prey to sinne, and misery, and deri∣sion, Psal. 81. 11, 12. What if none of the world (as opposed

to the Elect) ever came to Christ, or made such use of the means and helpes offered in him unto them, as to obtaine salvation and regenerating grace by him; yet might they have made bet∣ter use of the means then they did, which because they did not, it was just with God to deny them greater means, who thus a∣bused the lesser.

In all this wee have as pure Arminianisme tendred unto us, as could drop from the pen of Arminius himselfe, or Corvinus. * 1.21 Yet God forbid wee should co nomine, for that cause dislike it. It truth, wee must embrace it, though it come out of the mouth of the Devill. If falshood, wee shall by Gods grace disclaim it, though it proceed out of the mouth of Angels of light, and not disclaim it onely, but disprove it also. You may as well say that God doth not draw the men of this world effectu∣ally to Repentance, because they doe abuse the talents and means of grace, but this I disprove thus.

First, if this bee the cause why God doth not draw them to re∣pentance, then this is the cause why hee sheweth not to them that mercy which hee doth to the Elect; but this is not the cause thereof, which I prove thus. The meer pleasure of God is the cause; therefore that is not. The antecedent thus; God shews mercy on whom hee will, and hardens, (that is, denies mercy) to whom hee will. If to harden were not to deny mercy, it could not stand in opposition to shewing mer∣cy. The consequence I demonstrate thus. If to deny mercy to whom hee will, doth not inferre that mercy is not deny∣ed according unto works: then to shew mercy to whom hee will, doth not inferre, that mercy is not shewed according un∣to works.

Secondly, if mens evil works were the cause why God de∣nies them mercy, then it could not bee said, that God denies mercy, because it is the pleasure of his will to deny it. For if a reason bee demanded why a malefactor is hanged, it were ve∣ry absurd to answer, that the reason is, because it was the plea∣sure of the Magistrate to have him hanged.

Thirdly, if evill works bee the deserving cause, why Gods mercy is denyed unto men, then either by necessity of nature, or by constitution of God. Not by necessity of nature, in op∣position to the constitution of God; for then by necessity of

nature God must bee compelled to deny mercy unto such, what then shall become of Gods Elect? unlesse you will say, that their workes before mercy shewed them, were not so bad as others, which were equally to contradict both experience and the Word of God; For in this case men should have mercy shewed on them, according to their works, to wit, as they were found lesse evill then the works of others. Nor by con∣stitution of God.

For first, shew mee any such constitution, that men in such a condition of evill works shall bee denyed mercy.

Secondly, by the same constitution, mercy should bee deny∣ed to the Elect also. When you speak of the Gentiles (in this case) abusing the light of Nature, and given over to vile affe∣ctions, you take your aime miserably amisse: For the Gentiles are not the men of the world in opposition to the Elect. But God forbid, that the Gentiles, and the men of the world, should bee terms convertible in this kinde, for then what should be∣come of us?

Certainly the number of Gods Elect is greater amongst the Gentiles, then among the Jews; and even of those that were given over to vile affections, some were Elect, as appears 1 Cor. 6. 9, 10, 11. And to say that the cause why God denies them mercy, was, because they abused the light of nature; I have freshly disproved this, and that evidently, as I presume the in∣telligent Reader will observe, though the contrary (I confesse) bee very plausible at the first sight, and before wee come to the discussing of it.

Thirdly, you take your aime amisse also (though not in so great measure as in the former) in the phrases: For even of the Pharisees some were Elect, witnesse holy Paul; Who abused his zeale of the Law more foully then hee? even to the perse∣curing of Gods Church? yet was not the true treasure deny∣ed to him, and that in the highest measure. And as for Re∣probates, if you think their unfaithfulnesse in the use of their wealth, was the cause why mercy was denyed them: for the disproofe hereof, I refer mee to my former arguments.

Fourthly, the very Elect of God, not onely rejected Christ for a time, but also crucifyed him. That which you urge of Gods taking his word and Kingdom (in plain terms the means

of grace) from such a Nation as contemns them, is nothing to the purpose. For wee treat of Gods shewing and denying mercy, not in the means, but as touching the grace it self of Repentance. But this benefit you have confounded, by com∣prehending both under the name of meanes and helpes, for your advantage, to passe from the one to the other, as you see good. Here indeed it is as true, that because men doe make precious account of the means of grace, therefore God conti∣nueth these means unto them: like as because of mens per∣severance in Faith, and Repentance, and good works, God re∣wards them with everlasting life; like as because men die in their sins, therefore God inflicts on them everlasting death. Onely with this difference; Sin on the one side is the merito∣rious cause both of withdrawing the means of grace, and of damnation: but conscionable walking before God in the use of the means, is only the disposing cause both to the conti∣nuance of the means, and to eternall salvation. For God by grace makes us meet partakers of the inheritance of the Saints * 1.22 in Light. Forthwith you return to the right state of the questi∣on, to wit, in the concession or denegation of regenerating grace, but carry your self in shew very prejudicially to the freenesse of Gods grace; as when you say, What if no Repro∣bate made such use of the means and helps offered as to ob∣tain regenerating grace? Dangerously implying that there is a certain use of the means, quo posito, which being put, rege∣nerating grace should bee obtained. As if grace regenerating were to bee dispensed according to an unregenerate persons works. Of the same leaven savour your words following, when you say, That because they did not make better use of the means, it was just with God to deny them greater means, saving that here you may bee relieved by the ambiguity of the word means, by shifting from one sense of it to another. For if means bee ta∣ken in the same kinde, to wit, of outward means, like •••• it is just with God to reward the right use of smaller meanes, with the bestowing of greater, so it is just with God, for the abuse of the smaller, not onely to deny greater, but to take away those smaller.

But as touching the granting, or denying grace regenerative, herein God carryeth himself meerely according to the good

pleasure of his own will, according to that of the Apostle, Hee hath mercy on whom hee will, and whom hee will hee hardneth. Neither can it bee otherwise; For as much as mercy in rege∣nerating any man, cannot bee shewed according unto good works, and consequently the denying of mercy cannot pro∣ceed according to evill works, as I have already demonstrated in the first place.

Notes

• * 1.1

  Answ.
• * 1.2

  Exam.
• * 1.3

  Psal. 191. 1.
• * 1.4

  Rom. 1. 20.
• * 1.5

  Act. 14. 17.
• * 1.6

  Act 17. 26, 27.
• * 1.7

  Esa. 63. 17.
• * 1.8

  Deut. 29 4.
• * 1.9

  seems.
• * 1.10

  Ezek. 24. 13.
• * 1.11

  Exam.
• * 1.12

  Answ.
• * 1.13

  Rom. 1. 21. 28.
• * 1.14

  Act. 7, 51. Luk. 19. 24. Mat. 27. 21, 22 Joh. 3. 43.
• * 1.15

  Exam.
• * 1.16

  Answ.
• * 1.17

  Rom. 1. 29.
• * 1.18

  Luk. 16. 11, 12.
• * 1.19

  Acts 16. 46. Lukc 19. 42.
• * 1.20

  Mat. 21 41, 42.
• * 1.21

  Exam.
• * 1.22

  Col. ••.