The Riches of Gods Love

TWISSE Consideration.

HEre we have a roaving discourse: I must pick out of it what I can, to draw it up to some sense of argument: the ground of all the pith and substance of it, is two places in the Acts, and two passages out of Prosper. The first out of Acts 14. 16, 17. God in times past suffered all the Gentiles to walk in their own ways; nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. Now as for the first verse of 〈1 page duplicate〉 〈1 page duplicate〉 these, he is content to say nothing at all thereof; neither to deliver what those ways were, nor in what sense God is said to suffer them to walk therein: which yet may easily be cleared, by comparing it with what is delivered, Acts 17. 30. Where the times preceding the Gospel, are called times of ignorance. The times of this ignorance, and this agreeth with the comparative difference made between Jews and Gentiles, Psal. 147. 19. He showeth his words unto Jacob, his statutes and judgments unto Israel. v. 20. He hath not dealt so with any Nation: and as for his judgments, they have not known them. So that by the ways of the Gentiles, I understand the ways of Ignorance; and these are no other than the ways of darkness, and can bring forth no better fruit, than the works of darkness; according to that of the Apostle, Ephes. 5. 8. Ye were darkness but now are light in the Lord, walk therefore as children of the light. And again, the night is passed, the day is at hand, let us therefore cast away the works of darkness, and put upon us the armor of light. And as for God's suffering of them to walk in those ways, that is expressed in another ph • ase, Acts 17. 30. thus, And the times of this ignorance God winked at; and the meaning thereof appears by the Antithesis, in the adversative following, thus, But now he admonisheth every man everywhere to repent. Thus formerly he dealt with the Jews, giving them a law, and sending Prophets from time to time, to call them to obedience, to repentance: but such were not his gracious proceedings with the Gentiles. But give we him leave to follow his own advantage. God left not himself without witness, in sending rain and fruitful seasons. So it was in most places, I know none but Egypt excepted, and that is to be excepted; not only by evidence of Phylosophicall inquisition after the cause thereof, in that question, Utrum Aegyptus sit impluviata? but by evidence out of God's word. Deut. 11. 10, 11, 12. The land whether thou goest to possess, is not as the Land of Egypt, from whence ye came, where thou sowedst thy seed, and wateredst it with thy foot as a garden of herbs; but the land whither ye go to possess it, is a land of mountains and valleys, and drinketh water of the rain of heaven. This Land doth the Lord your God care for; the eyes of the Lord thy God are upon it, from the beginning of the year to the end of the year. Yet had they fruitful seasons by the inundation of Nile; but this was not so apt to dispose them, to take notice of a divine providence, as the common course of fructifying the Land by rain. But yet the whole world in the frame thereof, was sufficient evidence of the Eternal power and Godhead. Rom. 1. 20. and Psal. 19. 1. The heavens declare the glory of God, and the firmament showeth his handy work. And albeit Aristotle, the greatest of Philosophers, maintained the eternity thereof without beginning; yet he confesseth ingeniously in his Book De coelo, that all that went before him maintained mundum genitum esse; neither was his discourse of power to raze out that natural instinct hereof, which seems to be graven in the hearts of men, and was the chief ground of that universal acknowledgment of a divine power supreme. Now as God made himself known by his works so I nothing doubt but herewithal it was their duty to know him, and according to their knowledge to serve him and glorify him, in acknowledgment of his glorious nature, so far as they took notice of it; But as for a rule whereby they should worship him, I know none that God had given them, or that they could gather from contemplation of the creatures. And surely the knowledge of God, as a Creator only, is nothing sufficient to salvation; but the knowledge of him as a redeemer: And therefore seeing the World by wisdom knew not God in the wisdom of God, it pleased God by the foolishness of Preaching to save them that believe. 1 Cor. 1. 21. And the Gentiles are set forth unto us in Scripture, as such who knew not God. 1 Thes 4. 5. 2 Thes. 1. 8. And had they means sufficient without, and ability sufficient within to know him? How could it be that none of them should know him? Was it because they would not? How absurd a conceit is this to everyone that understands, and considers common Principles of Philosophy, namely, that the things that are subject to our free-will, are contingentia aequaliter, as soon falling out one way as the other? And it is well known not only what pains they have taken, but also with what strange success, in searching after the nature of the first mover, as appears by Aristotle in the 12 ^th of his Metaphysics. Yet did not he attain (for ought ever I could find) to the acknowledgement of his free agency, in the making of the world, and in the government thereof. Yet were they inexcusable (and thus far their knowledge brought them. Rom. 1. 20.) in changing the glory of the incorruptible God, to the similitude of the image of a corruptible man, and of birds, and of fourefooted beasts, and of creeping things. The other place is Acts 17. 26. That he takes to be more full for his purpose; there the Apostle speaking in an University, and which had been miserably corrupted with the Atheistical doctrine of Aristotle, concerning an eternity of the World, and God's working necessarily, not freely, tending to the quenching of that light of natural instinct, which is more or less found in all, as touching the Divine providence; yet the Apostle even amongst such makes bold to suppose the creation of the World by God; and that therefore he is Lord of Heaven and Earth; and also obtrudeth upon their natural consciences, that God it is who giveth life, and breath, and all things; and that he of one blood (whom we know to be Adam) made all mankind, to dwell on all the face of the Earth; that he hath assigned the seasons (of the year, and what are they but Spring, Summer, Autumn, Winter, depending upon the motions of the heaven above) and the bounds of their habitations, what is that but the several habitable parts of the earth, for the habitation of all creatures, in whose Nostrills is the breath of life; not that every man, or Nation, hath his place of habitation appointed by God, (though this also be true, but nothing agreeable to Arminian Divinity, which like an East wind, blasts the providence of God throughout) this the Apostle doth not obtrude upon them; but the former generals only; and all this God hath done 〈 in non-Latin alphabet 〉 , that they should seek the Lord; now this may be understood two ways, either de facto, God did intend that this indeed should be done by them; or ex officio, that it should be their duty: of this distinction this Author takes no notice, but hand over head, takes it in the first sense, as it were in spite both of the Apostle, saying, Who hath resisted his will? And of the Psalmist, professing that what he willeth he hath done, both in Heaven and Earth. But indeed this is man's duty to endeavor to know him that made him: to this purpose he hath endued him with an understanding heart; The spirit of man being as the lamp of God which searcheth all inwardness; But as for the words following, if happily they might seek after him and find him; though he be not far from everyone of us; so that though he be not far from everyone of us, in as much as in him we live and move, and have our being, and though they should seek after him, yet upon an if, the Apostle plainly puts the finding of him. For albeit Durand professeth, that by the very light of nature we may attain to the knowledge of God, touching these things that belong to the unity of his nature; yet whoever amongst the Gentiles attained hereunto, after all their search? God hath set the World in man's heart, saith Solomon, yet can he not find out the work that he hath wrought from the beginning to the end: we are yet to seek in the knowledge of the creature, how much more in the knowledge of the Creator? Yet what shall all such knowledge profit a man, if he be ignorant in the knowledge of him as a redeemer?

I come to Prosper l. 2. De vocatione Gentium cap. 4. God hath so disposed of the World, as that the reasonable creature, by the contemplation of God's works, and taste of so many blessings, imbuerctur, he doth not say might be drawn, but imbueretur, might be endued, to wit, with the knowledge of God in such sort, as to move him ad cultum & dilectionem Dei. And all here mentioned both as touching the knowledge of God, and touching the service and love of him; is but as the object of man's duty, signifying what ought to be done by him, not as the object of God's decree, as whereby he determined what should be done indeed by him. For had he determined this, who could have resisted him? Shall we say that voluntatis omnipotentis effectus impeditur a voluntate creaturae, as Austin expresseth the absurdity hereof? As for that which followeth, not in the same Chapter, as this Author writes, (whether out of his own reading or mistaking another's dictates I know not) but in the chapter following, to wit, c. 2. the former place being indeed c. 1. according to my book, not cap. 4. As this Author quotes it. And it is a truth considered in general, for 〈 in non-Latin alphabet 〉 , to seek the Lord, God did move both Jews and Gentiles; the Jews by his word over & above his works; but the Gentiles only by his works. But the manner of the revelation made to the one and to the other, was far different, as the same Author expresseth cap. 3. Aliter eos juvit quos ad cognoscendum se caeli & terrae testimoniis conveniebat, aliter illos, quibus non solum elementorum famulatu sed etiam doctrina legis Prophetarum, oraculis, miraculorum signis, & Angelorum cooperationibus consulebat, &c. God (he saith) intended not to feed the Gentiles with outward and more common blessings, but to draw them up by these to an expectation of better things, and a careful endeavor to please God that they might obtain them. But what blessings had the Gentiles more than common blessings; doth he particulate any? And as for the expectation of better things, than the things of this world, whereunto he pretends God doth draw them hereby; what oracle hath he for this? Prosper in the Book wherein he insists hath nothing at all of any possibility of knowledge of God unto salvation, arriveable unto by the mere contemplation of the creature; neither have I found any such Oracle throughout the Nation of the Arminians. Nay he professeth plainly, that that knowledge of God, which is attainable by the contemplation of the creature is not sufficient, unless he enjoy the true light, to discuss the darkness of man's heart. De vocatione Gent. l. 2. cap. 6. his words are these. Tam acerbo natura humana vulnere sauciata est, ut ad cognitionem Dei neminem contemplatio spontanea plene valeat erudire, nisi obumbrationem cordis vera lux discusserit. And the Apostle more than once professeth of the Gentiles, that they were without hope; And the taste of the powers of the world to come, seems to be, by the Apostle, ascribed to the word of God as the cause of it. Heb. 6. Yet 'tis true, the Heathen had odd notions of a condition after death, (as many as believed the immortality of the soul) but where I pray, was it upwards in heaven, or downwards rather under the earth, as Styx, Phlegeton? and the Campi Elisii? yet Cicero looks upwards I confess in his Tusculans questions, but yet he goes no farther than the stars; and this was their expectation of better things; though Adrian an Emperor and a Scholar too, bemoans himself, that he knew not what should become of his poor soul, Animula vagula blandula, Hospes comes{que} corporis; Quae tu abibis in loca, nec ut soles dabis jocos, horridula, rigida, nudula. But this Author most confidently supposeth, that these better things are manifest by the creatures; by the contemplation whereof, he might attain to the knowledge of them: and then I doubt not, but he might entertain a hope to attain them; provided he carefully endeavored to please God, (which this Author conceaves to have been very possible) and therewithal knew what that was, by doing whereof, he might be sure to please God: And all this he obtrudes upon his Reader, by a most dissolute course, without one crumb of reason for it. In like sort, he discourseth very confidently of the end of man, without distinction of any relation hereof; as if the end of man were equally known as well by light of nature, as by revelation of God's word. Solomon telleth us, That God made all things for himself, even the wicked against the day of evil. Was this known to the Gentiles by the light of nature? Not one of all the Philosophers of old acknowledged the Worlds creation out of nothing; and whoever manifested any such faith among them, as of enjoying a perpetual society with God in heaven? But it may be they all erred in interpreting the book of nature aright, and understanding the language thereof concerning this point of faith. This Author may do well to clear the World of this error, and that out of the book of the creatures, and then proceed to interpret unto us therehence, a general resurrection also. And if he could find Christ there too, together with the Incarnation of the Son of God, and his death and passion, resurrection and ascension, and sitting at the right hand of God to make request for us, and our justification by faith in him, together with regeneration also, and the general judgment; then no doubt though the Gospel should continue to be a scandal to the Jews, yet surely through the incomprehensible benefit of his comfortable achievements, it should continue no longer to be foolishness unto the Gentiles; only our faith should then cease, and be turned into sight, before we are brought to the seeing of the face of God. And yet I see no great need of Christ, if it be in the power of an Heathen man to know what it is to please God, and to have an heart to please him; For certainly as many as know what it is to please God, and have an heart to please him, God will never hurt them, much less damn them to hell. Yet the Apostle telleth us, that they that are in the flesh cannot please God: but whether this Author thinks Heathens, to be amongst the number of them that are in the flesh, I know not. But I little wonder, when an Arminian spirit of giddiness hath possessed him, if he proceed to the confounding not only of the Law with the Gospel, but heathenism also (such as might be) with Christianity. But suppose a man might attain to as much knowledge, by the mere contemplation of the book of nature, as we do obtain by the Revelation of God's word, yet we that conceive the knowledge of God's word to be no impediment to the absoluteness of reprobation, must needs find ourselves as much as nothing straightened herein, by this Authors roaving discourse, as touching the general providence of God in his works: as long as that of the Apostle (he hath mercy on whom he will, and whom he will he hardeneth) shall stand and be received for the word of God; we shall never want ground for maintaining the absoluteness both of election by the one, and by just proportion, of Reprobation also by the other. For so long as God doth absolutely, and according to the mere pleasure of his will, decree to have mercy upon some, by giving them faith and repentance, for the curing of their infidelity and hardness of heart, this is very sufficient to maintain the absoluteness of election unto grace, and if God doth absolutely, and according to the mere pleasure of his will decree, to harden others, by denying them the grace of faith and repentance, so to leave their natural infidelity and hardness of heart uncured, this shall be as sufficient to maintain the absoluteness of Reprobation from grace. As for election unto salvation, though the decree thereof can admit no cause, yet we say that God by this decree, doth not decree to bestow salvation on any man of ripe years, but by way of reward of faith, repentance, and good works: as for the decree of Reprobation from glory, and to damnation; though the decree hath no cause, yet we say that God by this decree, doth not decree to inflict damnation on any, but for sin unrepented of: only I confess, that as touching the interpretation of those words of Saint Paul, (He hath mercy on whom he will, and whom he will he hardeneth) I do not know how it may be charmed by good wits, least it may seem repugnant to some reason gathered by contemplation of the creatures; for some affect, such a course in these days, namely to temper God's word according to the light of natural reason; whereas in the simplicity of institution wherein I have been brought up, I have been taught that the light of natural reason ought rather to be regulated by the word of God.

TWISSE Consideration.

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

In the next place he tells us positively, that Christ came not into the World, that he might be a rock of offense, at which the greater part of men might stumble and fall; but to shed his blood, and by his bloodshed to purchase salvation for all mankind, &c. But this Antithesis which here he makes, is stark naught; For this very shedding of his blood, in a word Christ crucified, this very thing (I say) was it, that was both a Scandal to the Jews, and foolishness to the Gentiles. 1 Cor. 1. 23. And that not only the greater part of men might stumble and fall at this rock of offense, but all and everyone, I thought it had been without all question: Nay undoubtedly all had stumbled, that is, had been taken with unbelief, if God in mercy had not provided better for them by the power of his grace. For dare any Arminian deny faith to be the gift of God? But was it not God's will that not only the greater part might stumble, but that indeed they should de facto stumble at this rock, and fall; and consequently that Christ came into the World, with such a purpose of God concerning them? I prove it thus; First out of Isaiah. 8. 14. He shall be as a stone of stumbling, and a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. 2. Again, 1 Pet. 2. 8. The Apostle professeth, that To them who are disobedient, Christ is made a stone to stumble at, and a rock of offense, being disobedient: and addeth expressly, that hereunto they were ordained. 3. Thirdly, Did not God intend that they should not be of God, as many as are not regenerated by him? If he did intend this, (and how can a man be of God, but by God's making, and how is this possible to be done, without God his intending of it?) Then also he did intend they should not hear Christ's words, and consequently, that they should stumble at him; for therefore men hear not Christ's words, because they are not of God. John 8. 47. Yet let him win his opinion by argument, and wear it. But that out of John 3. 17. God sent his Son into the world, not to condemn the world but that the world should be saved by him, is a great deal too short to make the Child a coat; likewise that John 12. 47. is of no farther extent. The term World in each is an indefinite term, and it is in a contingent matter, and therefore it is equivalent only to a particular proposition, and not to an universal; Had it been delivered not of the world only, but of all the world, nor so only, but of all men in the world? yet Prosper, so much insisted upon by this Author, hath provided to our hands a fair interpretation, namely, that all men in Scripture phrase, is taken sometimes for all the elect only. As De vocatione gent. l. 2. c. 1. Apparuit gratia salutaris Dei omnibus hominibus, & tamen ministri gratiae odio erant omnibus hominibus: habente quidem salutis suae damnum rebellium portion, sed obtinente plenitudinis censum fidelium dignitate. And lib. 1. c. 3. Habet ergo populus Dei plenitudinem in electis & praescitis at{que} ab hominum generalitate discretis, specialis quaedam est universitas. Yet in my judgment, our Savior's words in each place tend only to show, that his coming into the World in humility, was only to perform the work of man's redemption; and not to pronounce the sentence of condemnation on any, as he shall do at the last judgment, when he shall come in glory. And yet because much is to be done for a quiet life, let us distinguish the benefits of Christ's merits; Salvation we know is to be conferred on none of ripe years, but such as believe and repent; and undoubtedly if all and everyone should believe and repent, all and everyone should be saved by him: on the other side, if not one should believe and repent, not one should be saved by him. But what doth this Author think of faith and repentance? Are these also benefits purchased unto us by the merits of Christ? This is the point that puts all the Arminians to their purgation. If they be so, then I demand, Whether Christ purchased these to be obtained by all and everyone, absolutely or conditionally? if absolutely, then all and everyone must have faith and repentance; and consequently, all and everyone must be saved: if only conditionally, then let them name upon what condition the gift of faith is to be obtained, and let them look to it, how they avoid the giving of grace according to men's works, which in the phrase of the Ancients, is the giving of grace according to men's merits. The son of man came to seek that which was lost. Luk. 19. 10. We grant that; but when it is added, that is every man, we deny this: As for the reason added, for every man was lost; put these propositions into a Syllogism, and see what stuff it will make; thus, Christ came to save that which was lost; every man was lost; therefore Christ came to save every man. Now let every young Sophister judge, whether here be not four terms; had it been said, that Christ came to save everyone that is lost, the place had been indeed alleged to the purpose. It is also said, I am not sent but to the lost sheep of the house of Israel; let this be understood only as touching the exercising of Christ's Ministry among them; for this Author (I suppose) will not say he was sent to redeem them only; will it herehence follow, that seeing everyone of them was lost, therefore he exercised his Ministry unto everyone of them? how improbable a thing is this? How much less did he exercise his Ministry amongst the twelve Tribes dispersed in Pontus, Galatia, Cappadocia, &c. Yet my former distinction may serve to accommodate the business, and to clear the truth, although we prove so liberal as to grant him his hearts desire. Lastly as touching that, Acts 3. 26. To you hath God sent his Son to bless you, in turning everyone of you from your iniquities; everyone of you, that is, saith this Authors gloss, as well you that receive him, as you that receive him not. But let us not carry the matter in hugger mugger, without distinction. If this were the end of Christ's coming into the world, then it was intended by someone or other, and that must needs be God; Now did God intend that they should be turned from their iniquities absolutely or conditionally? If absolutely then all must be turned from them; if conditionally, then show what that condition is; if faith, we willingly grant, that as many as believe shall be blessed, and turned from their iniquities. For Christ indeed died for this end, namely, to redeem us from our iniquities, and to purge us a peculiar people unto himself zealous of good works; But as for faith and repentance which is also a gift of Christ, Christ did not purchase this for all absolutely, for if he did then all should believe; if conditionally, then upon some work of man, and consequently the gift and grace of faith, shall be bestowed according unto man's works; which is express Pelagianism. To the contrary, that Christ died not for all; I prove thus: First, the reason why none can lay anything to the charge of God's elect, is because Christ died for them Rom. 8. If therefore Christ died for all, none can lay anything to the charge of a Reprobate, more then to the charge of God's Elect. Secondly, Christ prayed only for those who either did or should believe in him; and for whom he prayed for them only he sanctified himself. John. 17. And what is the meaning of the sanctifying of himself for them, but that he meant to offer up himself in Sacrifice upon the cross for them; as Maldonado confesseth, was the joint interpretation of all the Fathers, whom he had read. Thirdly, did he die only for all then living, or which should afterwards be brought forth into the World, or for all from the beginning of the world? If so, then he died for all those that already were damned. Fourthly, if he died for them, then Christ hath made satisfaction for their sins; and is it decent that any man should fry in Hell, for those sins for which Christ hath satisfied? Lastly, if Christ hath died for all, then hath he merited Salvation for all; and shall any fail of that salvation which Christ hath merited for them? Is it decent that God the Father, should deal with Christ his Son, not according to the exigence of his merits? If we had merited salvation for ourselves would God in justice have denied it unto us? Why then should he deny any man salvation, in case Christ hath merited salvation for him?

TWISSE Consideration.

NO question but The word of God is the sword of the spirit. Ephes. 6. And the Law of the Lord is a perfect Law, converting the Soul, Psal. 19. And it seems to be delivered in opposition to the Book of the creatures, as if he had said, though The Heavens declare the glory of God, and the firmament showeth his handy work, yet this is the peculiar prerogative of the Book of God's word, and the Doctrine contained therein, that it converteth the soul: and upon this is grounded the great preferment of the Jews above the Gentiles, chiefly that unto them were committed the Oracles of God. Yet this Author is content to make no difference, between the use and end of the Book of Creatures, and the Book of God's word; but professeth the use and end of both, to be the very same. The passage alleged out of the suffrages of the Britain Divines, is most aliene from the present purpose: For the Thesis of theirs, proceedeth of the administration of grace by the word, not of regeneration, but of conviction of all such, who believe not, and continue impenitent; that through their own fault, they perish for neglecting or contemning the Gospel. In Ecclesia ubi, juxta promissum hoc Evangelii, salus omnibus offertur, ea est administratio gratiae, quae sufficit ad convincendos omnes impenitentes & incredulos, quod sua culpa voluntaria, & vel neglectu, vel contemptu Evangelii perierint, & oblatum beneficium amiserint. And in the explication of this Thesis, they propose two things to be cleared. 1. That some measure of grace is ordinarily administered in the Ministry of the Gospel; aliquam mensuram gratiae ordinary in Ministerio Evangelii administrari: and for proof hereof alone, they allege this passage out of Isai. 59. ult. This is my covenant with them saith the Lord, My spirit which is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth: So that the word and spirit are joined together always; but not always to regenerate; but either to regenerate and bring to obedience, or to convict of disobedience.

And accordingly, The Ministers of the New Testament, are called Ministers not of the letter, but of the spirit: that is not of the Law; the Ministry whereof, is not the Ministry of the spirit, but yet this is rightly to be understood, to wit, of the spirit of adoption, for undoubtedly even the Ministry of the Law, is the Ministry of the Spirit also, but of the spirit of bondage, to hold men under fear: it is called the Ministry of condemnation, and the reason hereof I conceive to be, because God doth not concur with the Ministry of the Law, by the holy Spirit, to work any man to the performance of the condition of the Law, which is exact and perfect obedience: but thus he doth concur with the Ministry of the Gospel, namely, by his spirit, to work men to the performance of the condition thereof, which is faith in Christ, and true repentance, therefore the letter, to wit of the Law, is called a killing letter; but the Gospel is joined with a quickening spirit, and therefore Piscator conceives, that the Gospel in this place is called by the name of the spirit. Soe then the Gospel giveth life by the spirit which accompanyeth the Ministry thereof; but to whom? To all, as this Author supposeth? Nothing less, the general experience of the world doth manifest the untruth thereof. But this Author is ready to suppose (though not very forward to speak out in this) that it would regenerate if men were not defective to them selves. So then man must first perform some work on his part, and then the spirit of the Gospel doth regenerate them: as much as to say the grace of regeneration, is dispensed by God according to some work of man, which in plain terms Pelagius durst not profess, but joined with others to anathematize it in the Synod of Palastine. Yet this Doctrine is the very Helena wherewith the Arminians are enamored. Now the Apostle professeth in plain terms of himself and his fellow-laborers, we are unto God the sweet savor of Christ in them that are saved, and in them which perish; to the one we are the savor of death unto death and to the other a savor of life unto life. So then it is 〈 in non-Latin alphabet 〉 Tit. 2. 11. and 〈 in non-Latin alphabet 〉 the word of reconciliation. 2 Cor. 5. 19. And the seed of the new birth. 1 Pet. 1. 23. As where by God regenerates man; according to that of Saint James, of his own will hath he begotten us by the word of truth, I am. 1. 18. Not whereby man doth regenerate himself according to the Arminian tenet, whose doctrine it is, that God works in us 〈 in non-Latin alphabet 〉 velle credere and resipiscere modo velimus. Now as God hath mercy on wom he will in converting his heart unto obedience, of faith and repentance, Rom. 9. 18. and 11. 30. So God regenerates whom he will. So that we all grant that God's word is by God's appointment an instrument to make men new creatures. But whom? Not all indifferently, but the elect of God called the sheep of Christ; John 10. 16. Other sheep have I which are not of this fold, them also must I bring and they shall hear my voice. Mark I pray, who they are that shall hear Christ's voice, to wit, Christ's sheep, called also Christ's people. Acts. 18. 9, 10. Then said the Lord to Paul by night in a vision fear not but speak and hold not thy peace, for I am with thee and no man shall lay hands on thee to hurt thee, for I have much people in this Citty. Paul knew not who these were, yet for their sakes being thus encouraged, he would go on to Preach, and to become all things to all men, that he might save some. 1 Cor. 6. 22. And who were these some, but the elect, as elsewhere he signifies, saying, I endure all things for the elects sake, called also the children of God. John. 11. 51, 52. This he spake not of himself, but being High Priest that same year, he Prophesyed that Jesus should die for that Nation, and not for that Nation only, but that he should gather together in one, the children of God which were scattererd. This gathering was to be performed by the word the instrument, by God's appointment, to make men new creatures: but upon whom should it work effectually? The Text plainly calleth them, and sets them forth unto us, by the name of God's children. The same men (saith this Author) that is, our Britain Divines at the Synod of Dort, do say out of John. 15. 22. (If I had not come and spoken to them, they should not have had sin, but now they have no cloak for their sin) it is evident that Christ in his Preaching did administer so much inward grace as was sufficient to convince those that rejected the Gospel of positive unbelief, and so to render them obnoxious to just punishment; Now hence this Author frames this inference, And consequently (I say) so much as sufficed by their good husbandry, to have converted & saved them; For that grace leaves none inexcusable which is insufficient to convert them. Now to this I answer, If our Divines had acknowledged any such consequence to be just, they had a fair calling to make profession of it at that time. But consider we the rest of their Thesis delivered in the same place. The first is this, Ex specially amore & intention tum Dei patris tum Chisti, mortuus est Christus pro electis, ut illis remiffionem peccatorum & salutem aeternam reipsa obtineret, & infallibiliter conferret. It was of the intention and special love of God the Father and God the Son, that Christ should die for the elect, effectually to procure for them, and infallibly to confer on them pardon of sin, and salvation. The second is this, Ex hoc eodem amore per & propter meritum & intercessionem Christi dantur iisdem electis fides, & perseverantia, caetera{que} omnia per quae conditio foederis impletur, & beneficium promissum, id est, vita aeterna infallibiliter obtinetur: out of the same love through and for Christ are given, to the same elect, faith and perseverance, and all other things, whereby the condition of the covenant is fulfilled. The third is this, Deus lapsi generis humani misereatus, misit filium suum qui seipsum dedit pretium redemptionis pro peccatis totius mundi; God having compassion on mankind fallen, sent his Son who gave himself, a price of redemption for the sins of the whole World: this I understand of the sufficiency of the price given, whereby it comes to pass, that Christ is remedium universo generi humano applicabile: as I have received from the mouth of one of those, and a principal one, in such sort, that if all the World should believe, all the World should be saved: now mark I pray, how they carry themselves in the explication of this Thesis, and what difference they put between Christ's dying for the elect, and his dying for others. Sic ergo pro omnibus mortuus est ut omnes & singuli mediante fide possint virtute 〈 in non-Latin alphabet 〉 hujus remissionem peceatorum & vitam aeternam consequi: Sic pro electis est mortuus ut ex merito mortis ejus secundum aeternū Dei beneplacitum specialiter illis destinato & fidem infallibiliter obtineant & vitam aeternā. So Christ died for all that all & everyone by faith intervening, may by virtue of this redemption, obtain pardon of sin, and salvation; the meaning whereof is this, that everyone may obtain remission of sin and salvation in case he doth believe, not that they have power to believe; For they profess immediately before, that whereas God hath ordained that after the acceptation of Christ's sacrifice, remission of sin and salvation, shall be conferred on none, but such as believe on the redeemer, here the secret decree of election openeth it self, when the price which was paid for all (mark the explication hereof in the words following) and which unto all believers shall redound, certainly to eternal salvation, yet it doth not profit all, because it is not given to all to fulfill the condition of this covenant; as much as to say, because faith is not given to all. The fourth Thesis. In hoc merito mortis Christi fundatur universal promissum Evangelicum juxta quod omnes in Christum credentes remissionem peccatorum & vitam aeternam consequantur. In this merit of Christ, is founded that universal promise of the Gospel, according whereto all that believe in Christ shall obtain pardon of sin, and everlasting life. The fifth Thesis, Is that which this Author insists upon, but preposterously applied by him; the Thesis runs thus, In Ecclesia ubi juxta promissum hoc salus omnibus effertur, ea est administratio gratiae quae sufficit ad convincendos omnes impoenitentes & incredulos, quod suâ culpa voluntaria & neglectu vel contemptu Evangelii perierint. Take the last Thesis in the last place. Non obstante hoc pacto universali de salvandis credentibus, Deus nulle pacto aut promisso tenetur Evangelium aut gratiam salutiferam omnibus & singulis communicare. Notwithstanding this general covenant of saving believers, God is not tied by any covenant or promise to communicate the Gospel and saving grace to all and everyone. And that he bestows it on some, passing by others, it is of divine mercy and liberty. But let us examine the sobriety of the consequence, which this Author makes: namely, that if the grace administered in the Gospel, be sufficient to convict them who resist it of positive unbelief, then it is sufficient also by their good Husbandry to convert them. Mark I pray the nature of grace here shaped thus, sufficient by their good Husbandry (to wit, by the good Husbandry of the hearers) to convert them. Now wherein doth this conversion consist? Surely in believing, for of unbelief they are convicted by the Gospel, as many as contemn or neglect it: and hence he infers, that it was sufficient to convert them, which must be by the Antithesis, to bring them to faith, provided that they (that is the hearers) play the good husbands in the using of it; But what is it to play the good husbands? These and such like Phrasiologies, are the usual sculking courses of the Arminians, like the ink which the Fish Saepia casts forth, that she may thereby the better hide her self, and escape from the hands of the Fisher. But certainly it must be some work or other to be performed by the hearer, whereby he shall be brought to faith: therefore I say, it is either the work of Faith it self, or some other work preceding it: not of faith it self, for faith it self, cannot in reason be said to be a work, whereby a man is brought to faith. Secondly, herehence it followeth, that Mans good husbandry, being here distinguished from the work of Faith it self, the act of Faith is hereby made the work of man's will, not of God's grace: if some work preceding faith, whereupon faith is wrought by grace, it followeth that the grace of faith, is given according to man's works: this is the foul issue of their tenet, making faith either not at all the work of God, or if wrought by God, to be wrought according to man's work. And thus they shape the grace of God, conferring faith, not only towards Reprobates, but also towards the elect. Now observe I beseech you, how our Britain Divines do purposely reject this Doctrine in the Synod of Dort art. 3. in their third Thesis, of those which are rejected by them. The Thesis which they reject is, positis omnibus gratiae operationibus quibus Deus ad efficiendam hanc conversionem utitur, voluntatem hominis relinqui in aequilibrio: velitne credere vel non credere convertete se ad Deum vel non convertere. All the operations of grace supposed, the will of man is left in an even balance, whether he will believe or no, whether he will convert himself to God or no: this is the very opinion of this Author, against which our worthy Divines dispute there in this manner. If this were so, then it would follow that God by his grace, is not the principal cause of man's believing and conversion, but man by his free will rather: For in this case God shall not predominantly work man's conversion, but upon condition only, to wit, in case the will first move it self whereby the less work is given to God, and the greater work to man, to wit in man's conversion. 2. Herehence it will follow that God gives no more grace to the Elect than to the Reprobate, and that the elect are not bound to be more thankful to God than the non-elect, because the work of God in both is no other than to place the will in an even balance. 3. The grace of conversion is given with an intention that it shall prove effectual and to move, nay rather to bring man to the producing of the act of faith, in such sort, as it cannot be made in vain; Haec gratia a nullo duro cord respuitur ideo quippe tribuitur ut cordis duritia primitus auferatur.

And seeing the good Husbandry of man's consists in obedience to the Gospel it appears hereby, that the grace they speak of is no other than the Gospel, exhorting to repentance, and this we confess is sufficient in a certain kind, to wit, in the kind of instruction and exhortation: and is not this sufficient to convict of unbelief as many as willfully resist it, and such is the condition of all in hearing the Gospel, to whom God gives not the grace of conversion, for as Saint Austin saith, Libertas sine gratiâ non est libertas sed contumacia, and no other impotency of belief do we ascribe to a natural man, but such as consists in contumacy, which is merely a fault and corruption of the will, not the defect of any natural power: and therefore as I said, the impotemcy of converting to God by faith and repentance, is impotency moral, consisting merely in the corruption of the will; and there is no question but every man hath as much power to believe as Simon Magus, of whom it is said that he believed. Fides in voluntate est (saith Austin) & credimus quando volumus, but the will of man is so corrupt, that without special preparation by God's grace, it is rather willfully set to walk in the ways of flesh and blood, than obsequious to that which is good: we make no question but that as Prosper saith, everyone that heareth the Gospel, is thereby called unto grace, even to obtain pardon of sin and salvation upon his faith in Christ and is called upon also to believe: but withal we say with our Britain Divines, Art. 3. De Conversione Thesi 1 ^a . In the explication thereof, that God gives his elect not only posse credere si velint (which in Austin's opinion lib. 1. de gen. contra Manic. cap. 3. and de praedest. Sanct. cap. 5. is common to all,) but velle credere, nay they spare not to profess that if God should work in us only posse credere, posse convertere, and leave the act of believing and converting to man's free will, we should all do as Adam did; and fall from God through our free will, and never bring this possibility into act; take their own words. Quod si vires quasdam infundendo daret Deus tantum posse credere, posse convertere, ipsum interim actum committeret libero hominum arbitrio, certe quod primus parens fecit faceremus omnes: libero arbitrio a Deo deficeremus nec possibilitatem hanc in actum perduceremus. Haec ita{que} eximia est illa specialis gratia qua non modo possunt credere si velint, sed & volunt cum possunt. Phil. 3. 13. Dat Deus nobis & velle & perficere. As for that which he discourseth of God's principal aim, that the Church of Israel should bring forth good fruit: let us speak plainly, and not cheat ourselves first, and then become impostors unto others: was it that which God did principally intend? God's intentions are his decrees, now if God did decree they should bring forth fruit de facto, who hath resisted his will? Nay take their own rules according to their doctrine of Scientia media. Why did God give them only such a grace to move them unto fruitfulness, which he foresaw they would resist? And refuse to give such grace, as he foresaw would not be resisted, and that without all prejudice to their wills? Let thē answer unto this, for that God in the storehouse of his wisdom hath such courses as being used, he foreseeth infalliby that any sin will be hindered, Arminius acknowledgeth, as I have often̄ alleged him. But we may safely say, 1. That God intended it should be their duty to bring forth fruit. 2. If he did farther intend that the Church of Israel should de facto bring forth fruit, this he did bring to pass also: but withal let us consider what the Apostle teacheth us, and take that along with us also, namely, that all are not Israel, that are of Israel; and so in his elect he effecteth this. 3. I doubt not but this is pronounced chiefly for the elects sake, and though they are not as yet so fruitful as they should be, yet I nothing doubt, but this passionate expostulation, was a means to turn them to the Lord, that is, some of them: For God calls them not all at once, but some at one hour of the day, some at another. 4. It might be a means to bring others also, though not to true conversion, yet ad exteriorem vitae emendationem. As for that of our Savior over Jerusalem Math. 23. 37. That is of another condition in two respects. Jerusalem neither saw his tears, nor heard his bemoaning of it; but we hear of it, and read it in his word, and it is equally effectual with the elect of God, and others also; as the expostulation we read Isai. 5. Secondly our Savior was a man as well as God, and though the Son of God, yet made under the Law, and accordingly as much bound to desire and endeavor the salvation of all amongst whom he was sent, as any Prophet, or Apostle, or Minister of God's word. That in the 5. John. 34. These things have I spoken unto you, that ye might be saved; What is the meaning thereof but this. These things have I spoken unto you, exhorting you to believe, that ye might be saved; according to that v. 24. He that heareth me, and believeth him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life: and by the words following, in the words alleged by him it appears, that there is no other intention of salvation meant, than in case they believe: But ye will not come unto me that ye might have life, v. 40. And as before I said, Christ being made under the Law, was bound, as well as we are, to desire the salvation of his Brethren, that is to desire and labor the conversion of those to whom he was sent, that so they might be saved.

TWISSE. Consideration.

THough this Author doth little answer your expectation, in confining himself to Reprobation, therein to give you satisfaction, as touching the reason why he hath changed his mind in certain controversies; yet it may be, his purpose is to make you amends, by acquainting you with some mysteries of his, concerning Baptism, out of Luk. 7. 30. Where it is said of the Scribes and Pharisees, that in refusing to be Baptized of John, they despised the counsel of God against themselves; hence he infers, that it was God's counsel and purpose in John's Baptism, to bring them to Christ, and in him to heaven: as much as to say God purposed to bring them to Christ and to heaven, but they would not; and so it came to pass that Omnipotentis Dei voluntatis effectus, was hindered by the will of the creature, which Austin accounted a very foul absurdity, as if God were not able to bring them to Christ: yet our Savior professeth, that like as none can come unto him except the Father draw him, so on the other side, everyone that the Father giveth me comes unto me, John. 6. And the Apostle saith, Who hath resisted his will? Omnipotente facilitate convertit, saith Austin, & ex nolentibus volentes facit. But as for the Text, suppose the Evangelist had called it the purpose of God, yet the object of his purpose is not expressed, and why might it not be God's purpose to make it their duty to hearken to John, and to submit to the Lord's Ordinance administered by John, as well as God's purpose that they should obey him, and be persuaded to be Baptized by him: yea and much rather too, considering the foul absurdity wherewith this interpretation is charged, as formerly I have shown; and he must have the stomach of an Ostrich, that can digest it. But where I pray was it ever read or heard before, that God's purpose is at any time despised? God's counsel indeed is too often despised, as when he saith, I council thee to buy of me gold, &c. Revel. 3. And the counsel of God signifieth no other will of God, than is the will of commandment, of admonition, of exhortation, and such like. But whereas he talks of a greater fullness of grace in the Baptism of Christ, than in the Baptism of John, this belief is one of his mysteries concerning Baptism. John Preached Christ unto the people, Acts 19. 4. And John's Baptism was the Baptism of repentance for the remission of sins, that is, Preaching of repentance, he administered Baptism unto them in assurance of the forgiveness of their sins, upon their repentance. And therefore he put off the Scribes and Pharisees, calling upon them to bring forth fruits of repentance first. So Peter speaks of the Baptism of Christ, Acts 2. Repent and be Baptized for the forgiveness of your sins. So was circumcision unto the Jews a Seal of the righteousness of faith, that is, of the forgiveness of sins through faith. It seems this Author is none of the Rhemists adversary in this, who upon Math. 3. 11. writes thus. It is an Article of our adversaries, that the Baptism of Christ, is no better then the Baptism of John, they make it of no more value or efficacy for remission of sins, and grace, and justification than was John's: whereunto M ^r Fulke makes answer, saying, Remission of sin is proper unto God as well in John's Baptism, as in the Baptism of Christ, and that John in that place compares the Ministry of Man with the authority and power of God, and though some of the ancient Fathers were of another opinion, yet Saint Mark saith expressly, That John Preached the Baptism of repentance. unto forgiveness of sins. And who can separate forgiveness of sins from true repentance? When the Lord promiseth, at what time soever the sinner repenteth, to pardon his sins. The seal of Baptism also added to the doctrine of Repentance, must needs testify remission of sins, namely, the soul to be washed by mercy, as the body is with water. Neither doth this doctrine derogate anything from the Baptism of Christ, seeing it is Christ that forgiveth sins, and giveth grace in the Baptism ministered by John and ministered by his Apostles: For John's Baptism was by God's institution, not of John's devising.

It is true, All that have been Baptized into Christ, have been Baptized into his death, Rom. 6. 3. and Gal. 3. 26. All that have been Baptized into Christ, have put on Christ. But take Baptism aright, and let Peter be an interpreter of Paul. Baptism saveth us, saith he, 1 Pet. 3. 21. But least you should mistake him, mark what he adds, Not the putting away the filth of the flesh, here is the outward Baptizing with water, but the interrogation which a good conscience makes to God. Nay let Paul be an interpreter of himself. 1 Cor. 6. 12: But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. Now I willingly confess, that as many as are washed and sanctified and justified by the spirit of God, have put on Christ, and are Baptized into his death, to the mortifying and crucifying the old man in them. And as by the Baptism of the spirit we do put on Christ, so are we united unto Christ, and have a communion with him in the benefits of his death. But as for the intention of Baptism of water, I know none it hath, much less do I know how to put a difference between intention original, and some other intention which he conceals, content to suffer the distinction, to fly with one wing. The Baptize is intention I am somewhat acquainted with: On man's part, to Baptize such as are brought to the font for that purpose, and by Baptism to consecrate them to the service of that God, who is one in nature, but three in persons, Father, Son, and Holy Ghost: on God's part, to seal unto us the righteousness of faith, which I learn out of Rom. 4. 11. In the description of Circumcision, and the meaning thereof, I take to be the assuring of forgiveness of sins to them that believe, and this is congruous to the description both of Johns Baptism, and Christ's Baptism set forth unto us in holy Scripture. As for that John 3. 5. Except a man be borne of Water and of the Spirit, he cannot &c. Master Fulke in his answer to the Rhemists on that verse writes thus; It is not necessary in this place by Water, to understand material Water, but rather the purifying grace of Christ, as, cap. 4. v. 11. Whereof the washing with water in Baptism, is an outward sign and seal, which also is termed fire, Math. 3. 11. The water therefore in Baptism is not our regeneration properly, but a Sacrament and seal thereof; Isid. Origen. l. 7. cap. de Spiritu Sancto. Aliud est aqua Sacramenti, aliud aqua quae significat Spiritum Dei; aqua enim Sacramenti visibles est, aqua spiritus sancti invisibilis est, ista abluit corpus, & significat quid sit in anima, per illum autem spiritum Sanctum anima mundatur, & saginatur. And a little after, Indeed (saith he) the words of our Savior Christ are not properly of the external Sacrament more then, John. 6. Of the other Sacrament; except you eat the flesh of the Son of man, and drink his blood, you have no life in you: whereas all Infants are excluded from that Sacrament, and consequently should be excluded from life, if the words were meant of the outward Sacraments. And the Fathers of the ancient Church, which thought Baptism was necessary, did likewise think the communion to be as necessary for Infants; as Augustine, Innocentius Bishop of Rome, and all the Church of their time, for anything we can gather by their writings. Finally, when the word of Water in this Text signifieth the purifying grace of Christ, rather than the outward element of Baptism, here can be no argument drawn out of this place, that Sacraments confer grace of the work wrought, but according to the dispensation of God's spirit, who worketh according to his own pleasure; as in this chap. v. 8. 1 Cor. 12. When this Author talks of the necessity of regeneration, I doubt he considers not, that hence it followeth, that either all that die unbaptized are damned, (for I presume he speaks of the necessity of it unto salvation,) or that many thousands are nowadays regenerated without any Sacrament of regeneration. That the Spirit of God is the efficient cause of Regeneration, I think no Christian doubteth; but this Author maketh the Baptizing with Water to be an efficient also, as when he saith, Baptism is appointed to be a means of Regeneration to all that are Baptized, and not only so, but that it doth effect it also in all that do not put an obstacle in the way to hinder it. I acknowledge willingly that Baptism material, is an instrument, to wit, both as a sign & as a seal: But that it is an instrument in any other kind of operation, than belongs to a sign and seal, I have not hitherto learned out of the word of God. And as I remember, Arminius was sometimes challenged for Heterodoxy about the Sacraments; and withal, that his Apology was this, he never ascribed any other efficacy unto the Sacraments, than is denoted under the terms of Signs and Seals; but no marvel, if a degenerated condition hath seized on any, that such proficiunt in pejus, and grow more and more degenerate. The phrase used here in calling Baptism a means of regeneration, sounds harsh in my ears, we commonly say, and it is the doctrine of our Catechism, that a Sacrament is an outward and visible sign, of an inward and invisible grace: now this grace in Baptism I take to be the grace of regeneration; and is it a decent expression to say, that the sign of Regeneration is the means of Regeneration? As for Baptismus spiritus, the Baptism of the spirit, that is the very working of regeneration, but Baptismus fluminis, the Baptism of water, that is the administration of the outward sign, and seal of the grace of regeneration. The word Preacheth forgiveness of sins to all that believe, so doth the Sacrament of Baptism; but the word Preacheth this to the ear, the Sacrament to the eye. The word assureth it, for it is God's word, the Sacrament assures it, for it is God's seal, but neither of these worketh the assurance without the spirit of God: and as for the working of Faith it self, I have read that Faith comes by hearing, I nowhere read that Faith comes by the being Baptized. And sure I am when men of ripe years came to be Baptized, they were first Catechumini, then competentes, and none admitted unto Baptism, unless the word had formerly brought them unto faith. The Apostle calls Baptism the laver of regeneration, by the Rhemists translation, the fountain of regeneration, by the former English translation, the washing of regeneration, by the last: but whereas this Author dignifies it with this title, because it doth effect regeneration in all that do not put an obstacle in the way to hinder it: if this Author shall prove it (while his head is hot,) we shall give that credence to it, as it deserves; in the mean time, it stands for a bold affirmation; let him take his time to make it appear to be sound: the Rhemists upon the place have this note; As before in the Sacrament of holy Orders [1 Tim. 4. 2 Tim. 1.] So here it is plain that Baptism giveth grace, and that by it, as by an instrumental cause, we be saved. Master Fulkes answer is this, Here is no word to prove that Baptism giveth grace of the work wrought, but the Apostle saith that God hath saved us by the renewing of the Holy Ghost, which is testified by the Sacrament of Baptism (mark I pray the office of Baptism in Master Fulkes judgment, to testify the renewing,) which is Sacramentally the laver of regeneration; not by the work wrought but by the grace of God's spirit, by which we are justified. So speaketh Saint Peter, and explicateth himself 1 Pet. 3. 21. Baptism saveth us not the washing of the flesh of the body, but the interrogation of a good conscience. And because I know no obstacle that an Infant can put to hinder the effect of it, for I suppose the obstacle must be rational, and Infants are not come to the use of reason, to perform any rational act, which may prove any rational obstacle; therefore it seems this Authors opinion is, that all who are Baptized in the Church, are regenerate: this indeed was the profession of Master Montague before he was Bishop; and was answered by Bishop Carelton, as touching the best firmament of his opinion; the Book of our Common-Prayer, where the Child Baptized is said to be regenerate; that is to be understood Sacramento tenus, which is Saint Austin's phrase, and which he distinguisheth from truly regenerate: And Bishop Usher in his History of Gotteschaleus, allegeth out of the Author of the imperfect work upon Matthew, Hom. 5. this sentence, Eos qui cum tentati fuerint, superantur, & pereunt, videri quidem filios Dei factos propter aquam Baptismatis, revera tamen non esse filios Dei, quia non sunt in Spiritu Baptizati. As also out of Austin De Unitate Ecclesiae, cap. 19. Visibilem Baptismum posse habere, & alienos qui regnum Dei non possidebunt: sed esse donum Spiritus Sancti quod proprium eorum est tantum qui regnabunt cum Christo in aeternum. And lastly out of the same Austin, as he is alleged by Peter Lombard, l. 4. Sent. dis. 4. Sacramenta in solis electis efficere quod figurant. All this is to be found in that Book of Bishop Usher p. 188. Besides many more pregnant passages are collected by him for the same purpose. And not to charge him with authority only, but with some reason; when Saint, James saith Jam. 1. 18. Of his own will he hath begotten us by the word of truth; what I pray is here meant by the word of truth? Is it not the Gospel, to wit, The Preaching of Christ crucified? Now consider to whom doth he write, but to the twelve Tribes, that is, to the Christian Jews, such as were begotten to a lively hope by the resurrection of Jesus Christ, as Saint Peter speaks writing also to the Jews. If then these Jews were regenerated by the Preaching of the Gospel, surely they were not regenerated by Circumcision; and if regeneration were not necessarily annexed to the Sacrament of Circumcision, amongst the Jews, then neither is it necessarily affixed to the Sacrament of Baptism amongst the Christians. For our Divines do usually maintain against the Papists, that the Sacraments of the Old Testament, were as effectual to the Jews, as the Sacraments of the New Testament are effectual unto us Christians. It is true, Baptism is ordained, that those which do receive it may have the remission of their sins, but not absolutely, but conditionally, to wit, in case they believe and repent, as appears both in that place, Acts 2. 38. and Rom. 4. 11. And Baptism as a Seal doth assure hereof, only in case they believe and repent; and therefore none of ripe years were admitted unto Baptism, until they made profession of their faith, and as for Infants, they were also anciently said to be Baptized in fide Parentum.

God's patience Rom. 2. 4. And the goodness of God manifested therein, leadeth a Man to repentance: so do his judgments also, Hos. 5. In their affliction they will seek me early; and so doth God's word: and all this only in the way of a moving cause, and exciting to repentance, every morning God brings his judgments to light, he faileth not yet; will not the wicked be ashamed. Zeph 3. 5. But it is the duty of all to be moved by his word, by his works, by his mercies, by his judgments, to turn to the Lord by true repentance. But God alone is he that works them hereunto, without whose efficacious grace none of all these courses will prevail, as Isai. 57. 17. For his wicked covetousness I was angry with him and have smiten him, I hid me and was angry. They wanted neither admonition from his word, nor from his corrections yet they profited by neither, as it followeth; yet he went away and turned after the way of his own heart: yet what is God's resosolution, but to overcome their stubborness by the power of his grace, as there we read; I have seen his ways, and will heal them: now who are these whom he leads so, as to bring them to repentance, let Austin answer, Contra Julian. Pelag. l. 5. c. 4. Bonitas Dei te ad poenitentiam adducit, verum esse constat, sed quem praedestinavit adducit, and he adds a reason, Quamtamlibet enim praebuerit poenitentiam, nisi Deus dederit, quis agit poenitentiam. And in the same Chapter professeth, touching the Non-praedestinate, that God never brings them to wholesome and spiritual repentance, whereby a man is reconciled to God in Christ, whether God affords them greater patience than he affords his elect; or nothing less? His words are these, Istorum neminem adducit ad poenitentiam salubrem, & spiritualem, qua homo in Christo reconciliatur Deo, sive illis ampliorem patientiam, sive non imparem praebeat: God intends by this his patience, that it is the duty of all to repent; that is, that they should repent ex officio; but did he intend they should de facto repent? what then could hinder it? Then he would afford them efficacious grace, to heal them, as he promiseth Isai. 57. 18. Then would he rule them with a mighty hand, and make them pass under the rod, and bring them unto the bond of the covenant. So then to the point in particular here observed. 1. God leads all to repentance by his goodness, manifested in his forbearance and long suffering, by way of admonition, that it is their duty to turn unto God by repentance, while he gives them time and space for repentance. 2. But as for those whom he hath elected, he not only thus leads, but also effectually brings them to repentance, in the time he hath appointed, before which time they are found sometimes to despise the riches of his goodness, and to have hard and impenitent hearts, as much as any Reprobate: who more foul in the committing of horrible abominations than Manasseh? Who more furious in persecuting the Church of God then Saul? Yet God took away the stony heart (and what is harder then stone) out of their bowels, and so he doth to all whom he regenerates. 3. As touching a final contempt of God's patience, that is peculiar unto Reprobates; as for the elect, though some are called at the first hour of the day, some not till the last, yet all are effectually called, before they drop out of the World. To say that God intends the everlasting good of Reprobates, is to deny the first Article of our Creed, even God's omni potency, as Austin hath disputed 1200 years ago; we find in ourselves, that whatsoever we will do, if we do not it, it is either because we cannot do it, or because our will is changed, but to ascribe either mutability or impotency to God, is intolerable in a Christian, and it cannot be denied, but God did from everlasting intend their everlasting damnation: so that to say he did intend their everlasting good, is flat contradiction; neither is there any way to charm it, but by saying, God intends their everlasting good conditionally; but to intend it after such a manner, is apparently no more to intend their salvation than their damnation, nay less rather; considering the conditions of salvation are utterly impossible unto man, unless God correct, and cure his corrupt nature; but this grace he dispenseth according to the mere pleasure of his will, as the Apostle signifieth in saying, he hath mercy on whom he will, and whom he will he hardeneth. As for that 2 Pet. 3. 9. He is patient towards us, not willing 〈 in non-Latin alphabet 〉 any of us to perish, it hath been already considered; but here he interpreteth towards us, as if it had been said, towards us men, and I hope the elect are men, as well as others: but what ground hath he for this liberty of interpretation? Why may he not take the liberty in interpreting of John, as well as Peter, both were pillars; (Gal. 2.) where he saith, They went out from us, but they were not of us, for had they been of us, they had continued with us; and still swalloweth a palpable absurdity following hereupon, even to the denying of God's omnipotency, in as flat contradiction to the Apostle, where he professeth, that God hath mercy on whom he will, which is not to have mercy on all, but on some only, hardening others, as Rom. 11. The election hath obtained it, but the rest are hardened.

TWISSE Consideration.

THese gifts this Author formerly described to be gifts of grace, applying salvation unto men, which he distinguisheth from gifts of grace purchasing salvation, in the entrance upon this reason of his. Now it is apparent, that most of these gifts have been found in the heathen men: and who was ever heard to call these virtues found in the heathen, gifts of grace, applying the salvation purchased by Christ, whereof they were wholly ignorant, like as of Christ himself. And whereas he makes, faith and repentance, to be gifts communicated unto such, who (as he expresseth it,) do prove Reprobates in the end; Saint Austin to the contrary, as formerly I have alleged him out of his 5. lib. contra Julian Pelag. c. 5. Expressely professeth of the Non praedestinate, that God brings not one of them to wholesome and Spiritual repentance, whereby a man is reconciled to God in Christ: And our Britain Divines in the Synod of Dort, upon the 5 ^th Article and fourth position, profess in like manner of all such as are none of God's elect, that it is manifest they never really and truly attain that change and renovation of the mind, and affections, which accompanieth justification; nay, nor that which doth immediately prepare or dispose to justification. For they never seriously repent, they are never affected with hearty sorrow for offending God by sinning, nor do they come to any humble contrition of heart, nor conceive a firm resolution to offend anymore. And whereas he saith, that such do prove Reprobates in the end, he may as well say of others, that they prove elect in the end, which doth wholly savor, of shapeing the decrees of God, to be of a temporal condition, and not eternal; unless he delivers it of the manifestation of it in the judgment of men, which yet as touching Reprobates cannot appear until their death, and 'tis a very hard matter for any man, to pass upon men generally the censure of elect, or reprobates; the hypocrisy of man hath such power to evacuate the one, and the secret operation of God's mercy and grace the other. How far reprobates may attain to the illunination of their mind, and renovation of their wills, and reformation of their lives, is set down more fully by our Britain Divines in the Synod of Dort, than by this Author; not one particular (if I mistake not) being mentioned here, as touching the places of Scripture, containing the indication thereof, which is not set down there, and some there are set down, which are not set down here. In their first position concerning those who are not elect, upon the fifth Article (this Authors quotation here leaving out the Article) and by a wild reference to the page, being fitter to confound a Reader than direct him) the first position there is this,

As for the ends which God doth intend thereby, to wit, by bringing them so far; look whatsoever God doth bring to pass hereby, that God doth intend. For nothing can fall out casually unto God. If they do persevere in this condition, to wit. as touching the outward emendation of their life, it is, ut mitius puniantur, as Austin expresseth himself somewhere, which now doth not come to my remembrance, if they fall from it, whereupon they shall be more grievously punished: this also was intended by God. Or if others are bettered by them, undoubtedly this also was intended by God, as also to teach all others not to content themselves with superficial renovation, superficial obedience; and so likewise illumination clearly takes away that excuse, which some are apt to make, as Austin observes, namely, Dicere solet humana superbia si scissem fecissem. Which how well this Author infringeth, we are to consider in the next place.

TWISSE. Consideration.

THe gifts of grace he speaks of are three. 1. The knowledge of God revealed in his works, 2. Christ, 3. The Gospel; for these alone are they, whereof the objection proceeds, which he proposeth to be answered. Of the first: it is most true, that the end thereof represented in the objection, is effected by it, to wit, the bereaving men of excuse, as namely in a certain kind, which Austin interpreteth, De grat. & lib. arb. c. 2. in this manner, Quomodo dicit inexcusabiles nisi de illa excusatione, qua dicere solet humana superbia si scissem fecissem, ideo non feci, quia nescivi. How doth he call them inexcusable, but in respect of such an excuse, which the pride of man moveth him to use, saying, had I known it I would have done it, therefore I did it not, because I knew it not: thus the Gentiles were left without excuse, in turning the glory of the incorruptible God, to the similitude of the image of a corruptible man, &c. And for as much as he had sufficiently manifested himself by his works, to be eternal, and consequently uncorruptible. So that knowledge sufficiently revealed, doth always take away the pretence of ignorance for a man's excuse, whether a man have any need of excuse, as in case he lives not answerable to his knowledge, or no need at all to excuse himself, as in case he doth conform himself to that knowledge which God hath given him, in which case he is not said to be inexcusable, though pretence of ignorance by way of excuse is taken from him, as well as from others; but because he hath no need of any such excuse, as depends upon pretence of ignorance, therefore he is not denominated inexcusable, but such only who would excuse themselves by such a pretence, but cannot. But as touching the other gifts of grace mentioned, to wit, 1. Christ, 2. The Gospel, 'tis most untrue that the end specified, is effected by them: for Christ doth not effect the falling of any; neither is the setting of him up, any cause of any man's falling, neither is the stumbling of any, effected by the Preaching of the Gospel; for what is men's stumbling thereat, but their disobedience thereunto. 1 Pet. 2. 8. Now the Gospel doth not effect any man's disobedience, but the corrupt heart of man alone is the efficient cause thereof. And I cannot sufficiently wonder, at so crude a conceit as this Author manifesteth, by so inconsiderate an expression. I grant the end primarily intended, was no other then God's glory: But as for the salvation of Reprobates, that is neither primarily nor secondarily, nor at all intended by God, as I have often demonstrated; both in as much as God hath from everlasting intended their damnation, and therefore cannot without contradiction intend their salvation. And withal God is unchangeable and omnipotent, and therefore as he can procure the Salvation of any, if withal he intends and wills to procure it, undoubtedly such a one shall be saved. Against all which, this Author proceeds without taking any course to charm those foul absurdities whereinto he precipitates himself. And when he saith of the stumbling of many at the Gospel, that it is not primarily intended, he doth most inconsiderately confess, that it is intended by God, though not primarily, which is enough for us; and the Apostle is express, professing of such who stumble at the word through disobedience, That thereunto they were ordained. 1 Pet. 2. 8. Neither do we say that the Gospel or Christ, is the cause of any man's falling; but only the occasion thereof: man's corrupt heart alone (as formerly I said) being the cause thereof. But God intends their stumbling shall come to pass, which must needs be, in case it is through disobedience that they stumble, and God hath purposed to deny them the grace of obedience, as indeed he hath to many, like as he doth deny it to many; as appeareth by his hardening of many, even whom he will, like as on the other side, he hath mercy on whom he will. So Christ's carriage was not the cause, but the occasion only of the Jews plotting against him, because they observed that he did many miracles, and if they let him alone, all men would believe in him, and the Romans would come and take away both their place, and the Nation. John. 11. 47, 48. Yet look what they did against him, God had before intended and determined to be done; For both Herod, and Pontius Pilate together with the Gentiles, and people of Israel, were gathered together, to do what God's hand and counsel had determined before to be done. Acts 4. 28. Yet not primarily intended neither, for all this was to a farther end, namely, to procure the redemption of the World, yea of some of them who crucified him. Yet there was a farther end than all this, namely, the glory of God, in the way of mercy mixed with justice, and that brought to pass by admirable power and wisdom. This was first in God's thoughts and resolutions, as the supreme end, all the rest were but as means tending thereunto: yet do we not say this was intentionally in God's first thoughts and resolutions, which is as if he should say, intentionally in God's intentions; and with the like genius of sobriety, he distinguisheth between occasionally and intentionally, inclosing the terms with a parenthesis, as if there were some great judgment, though little wit, in this distinction, and therefore would have it observable. Occasion is justly distinguished from a cause, but I never found it distinguished from intention, till now. It seems he would say accidentally or casually, for such alone are praeter intentionem, if any, and so fit to be opposed to intentionally; but this distinction sticks in his teeth, he was loath in plain terms to express so shameful an opinion, as to profess that anything comes to pass in the World, besides God's intention, which is the distinction of things fortuitous in Aristotle. Nay, he leaves place for God's intention of them secondarily, denying only that he intends them primarily. But still he keeps this conclusion, and holds that up, whatsoever becomes of his premises, as when he saith God intends them for them, for their good, that is his Oracle; but Saint Paul's Oracle is, that the invisible things of God, that is his eternal power and Godhead, are seen by the Creation of the World being considered in his works, 〈 in non-Latin alphabet 〉 , that they may be without excuse, and that the Preachers of the Gospel, were unto God a sweet savor of Christ in them that are saved, and in them that perish; without putting any difference according to this Authors Gemora, that this is to be understood of the one occasionally, of the other intentionally. But to ransack this also, and to speak distinctly, What is the good that God hereby intended them? Was it Salvation? And how did he intend that unto them? Was it intended to be their portion, whether they believed in Christ or no? Undoubtedly his meaning can be no other then this, he intended they should be saved by him, provided they did believe in him: Now what Christian was there ever known to deny this, namely, that as many as believed in Christ, should be saved by him? But let me ask another question, Did God intend they should believe in him? Yes surely in the opinion of this Author: but is not faith the gift of God? They are ashamed to deny this, at least in concione populi, whatsoever they do consessu familiari. Why then did not God give them faith? Why surely because they refused to believe in him, so that had they believed in him, then God would have given them faith; as much as to say, had they bestowed faith on themselves, then God would have bestowed faith on them: this is their sobriety that oppose the grace of God, and such be their sobriety still that fall away from the truth of God. If Physic do the Patients harm through the distemper of their bodies, this must be through the ignorance of the Physician, who either knows not the distemper of their body, or else knows not how to master it. But spare, I pray, to make God obnoxious to the like ignorance or impotency, when the Lord saith, I have seen his ways and will heal them, Isai. 57. 18. When was it ever known that such a patient was not healed? What greater distemper of the soul than backsliding or Rebellion? Yet when God saith I will heal their backsliding, and I will heal their Rebellions. Hosea 14. verse. 4. When was it ever known, that any of his Patients, were not the better for his operation, but the worse rather? At length, that breaks out of this Author, that formerly stuck in the way, like a burre in his throat, as when he saith that God intends the cheering of men by the shining of the Sun, but that some are scorched by the heat of it, some hurt by the light of it, is accidentally, as if these effects were not intended by God; as much as to say, that God doth not intend, that the sun should scorch in Zona torrida, though the sun works by necessity of nature, and cannot but scorch there, as the Abissines felt to their smart, who were wont to pray unto the sun as he was rising to spare them, but after he was passed, and going down, to curse as fast for his scorching of them, whence it is conceived that proverb came, plures adorant solemn orientem quam occidentem: as natural it is to the light to scatter the sight, and if by scattering the eye be ill affected, this is as natural to the sun; like as to make sweet flowers send forth their odoriferous savors, as a dung-mixen, to exhale an unsavory smell: but suppose a man should loose his sight by the light, as some have by the light of the sun, being kept long in some dark place before, shall this be accidental unto God, whereas the Prophet professeth, there is no evil in the City which the Lord hath not done? Like as God's blessing it is, that neither the sun scorcheth him by day, nor the influence of the Moon, or any other planet, hurt him by night. But come we to the Apodosis of the simile, He renews his coccismes of God's blessings out of his abundant goodness, bestowed on men for their good; which is a general speech, and in the generality nothing to the present purpose, we know God saveth both man and beast, he makes his sun to shine, and his rain to fall on the just and on the unjust, but as for the knowledge of God revealed in his creature, whatsoever is brought forth according to it, we doubt not but God intended it, as civil society, and some natural fear of God, and civil conversation; where anything is done contrary unto it, the Apostle hath discovered unto us, the end of natural revelation is, that they might be without excuse; they cannot say, si scissem fecissem, that excuse is taken from them. As for the dictates of supernumerary Apostles, we have no cause to regard them, especially when they are cantradictitions to the word of God, and Christian reason, the Gospel is unto God throughout a sweet savor in Christ, both in them that are saved, and in them that perish; It is true, that it is through the corruptions of men's hearts, that men do not yield obedience to it, but that corruption God can cure, and doth cure where it pleaseth him; that men do obey, 'tis also through the good temper of their hearts, but through the grace of God, curing that corruption in them, that he leaves uncured in others; And we willingly grant, that he intends their salvation in whom he means to cure this corruption, to bring them to the obedience of faith: but most absurd it is to say, that he intends their salvation, on whom he never meant to show any such mercy, but rather to harden them; where the honest and good heart is wanting, the word proves not fruitful, but only where such an heart is found. Now it is God's work, (I know) alone to take away the stony heart, and to give an heart of flesh. But this Author carrieth himself so throughout, that he would have this work to be the work of man's free will, not of God, any other way than by persuasion, admonition, exhortation, and concourse; many talk of Robin Hood that never shot in his Bow; and this Author talks of the anticedent will of God, which I doubt whether he understands either the meaning of Damascene herein, or of Crysostom either Vossius reduceth it as I have shown before, to Voluntas conditionata, thus, God willeth that men should be saved if they believe, is it not as true, that his will is, they shall be damned if they do not believe? this is the only gracious will this Author magnifyes; but God give me experience of another manner of his gracious will towards me, namely, as he seeth my ways, so to heal them, yea, and to rule me with a mighty hand, so he make me to pass under the rod, and bring me unto the bond of his covenant. But yet see I pray whether this Author be yet come to the sobriety of his senses, in speaking here of God's severity in the way of a will judiciary; as when he gives wicked men up to the lust of their hearts, and permits them to dash against Christ, and other means of eternal life, Now I pray consider, who are those wicked men whom God thus gives over to their lusts? Were we not all such? Did not God find us all weltering in our blood. Ezek. 16.? Had not we all stony hearts. Ezek. 36.? Were we not all blind, lame, deaf, nay were we not dead in sins. Ephes. 2. 1.? Did not the Gospel find the Ephesians so? Did not the Word of truth find the Jews so? James, 1. 18. How then comes this difference that Christ is a stumbling block to some and not to others? We say the difference is, because God hath mercy on some, and hardens others. Rom. 9. 18. Because some are borne of God, therefore they hear God's Word, others are not borne of God, and therefore they hear not God's word. John. 8. 47. The Arminians say God giveth power to everyone by an universal grace to will any good whereto he shall be excited. So when the Gospel is Preached, everyone hath power to obey it: if he doth obey it, then Christ is a precious stone to him, but if it disobey it, then he is given up to the lusts of his heart, and permitted to dash against Christ, and other means of eternal life. Here we have a phrase, but we are to seek of the meaning thereof; what is it to dash against Christ? It must needs be to commit some sin or other, for that is the object of God's permition, for of all other things God is accounted the Author, not the permitter, the object of permition is nothing but sin, now what sin can that be, whereby we are said to dash against Christ, and other means of salvation, but disobedience to Christ and to the means of grace: so that from the first to the last, the sense comes to this, as many as disobey Christ and the means of grace, they are given over to the lusts of their hearts, and permitted to dash against Christ and other means of eternal life, that is, are permitted to disobey Christ and to resist other means of eternal life. So that their disobedience to Christ and the Gospel is very punctually and juditiously set down to precede by two degrees their disobedience to Christ, and his Gospel. Some may think that this Arminian prosilite doth not carry himself well in his business and for betraying the nakedness of his cause may be in dainger to be excommunicated out of their Synagogue. But Sir you must believe it, this is the very leprosy of their Doctrine that over spreds it from the crown of the head to the sole of the foot, and they are in love with it, accounting it not only sanity, but perfect beauty. God indeed is said in Scripture, to give men over to their lusts, when he forbears either courses of admonition and reproof by his word, or by his judgments in his works, or when he forbears to restrain Satan, as formerly he did: but disobedience to the Gospel undoubtedly is, hoc ipso, a dashing against Christ, although God may continue to admonish and exhort even to the end; as to profane and hypocritical persons in the Church, he gives not over this course of his until the end. I have often represented the absurdity of this Authors conceit, of a gracious intent in God, of promoting the eternal good of Reprobates; whereas it cannot be denied, that God hath from everlasting intended their damnation: and as for our saying, that God intends they shall be without excuse, that Christ is set up for their falling, that the Gospel is unto God a sweet savor in Christ, not only in them that are saved, but in them that perish. This Author is so far from overthrowing the truth of it, that (besides other absurdities delivered by him in the way) the Author himself hath no heart to deny it, only saying, that God intends it not primarily, which is rather to grant that he intends it (though not primarily as whereabouts there is no question) than to deny it, and that occasionally they are so; whereas no man but himself hath said (in saying that they do effect this end) that Christ or the Gospel are the cause hereof, but only that they are the occasion. But this hinders not God's intention of them: For undoubtedly God intends as well things occasioned as things caused, though not in his first thoughts and resolutions, which belongs rather to the end than to the means, to wit, to be first intended. So that in plain terms, he hath not hitherto dared to deny, that God intends them, though he manifests a good mind to maintain, that they come to pass accidentally and casually in respect of God; For he spares not to profess, that the scorching of men, and the hurting of weak eyes falls out accidentally, and that to God; for he proposeth this by way of distinction, from that which God intends, which he saith is the cheering of men by the light of the Sun: like as here he denies that men's stumbling at Christ, is a thing intended by God; like as in saying a sinful event is not properly under God's will and decree, but under his prescience only, or at most under a permissive decree. And this I confess, is a very plausible doctrine in the judgment of flesh and blood; save that this Authors faint carriage in the delivering of it, is enough to make a man suspect it, as plausible as it is, yet it is hardly true and sound. For he dares not say, that a sinful event is not at all under God's decree, only that he saith, it is not properly under God's decree. But Saint Peter speaking of them that stumbled at the word of God through disobedience, professeth in plain terms, that hereunto they were ordained, 1 Pet. 2. 6. And all the Apostles there assembled. Acts 4. 28. Do profess, that both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together against the Holy Son of God, to do what God's hand, and God's counsel had determined before to be done. And ere I part I hope to prove, that any sinful act that comes to pass in the world, is as properly intended of God, as any good act whatsoever, although there be a vast difference in the bringing of them forth: God causing the one, & only permitting the other as it is evil. And that because it comes under God's prescience, & it is well they are not so Atheistical as to deny God's prescience; but I doubt not to make it good, that either they must deny that everything comes under God's prescience, or they must grant that everything comes under God's decree. For consider, nothing can be foreknown of God as future, unless it be future. Now let us quietly inquire how anything becomes future, and if any cause hereof can with reason be devised without the decree of God, let us all become Arminians, and deny God either at all to be, or to be a free agent, but working by necessity of nature: For if future things be future of their own nature, then all things must be acknowledged to come to pass by necessity of their own nature, which is to deny God. But if things be of their own nature merely possible, and indifferent to become either future or non-future, then there must be acknowledged some cause whereby they are brought out of the condition of things merely possible, into the condition of things future. And this cause must exist from everlasting, otherwise it should not be so ancient as the effect thereof, for it is well known that all things future have been future from everlasting, otherwise God could not have foreknown them from everlasting: but all confess that God from everlasting foreknew every future thing; Therefore the cause making them to pass out of the condition of things merely possible (such as they were of their own nature) into the condition of things future, was also from everlasting. Now consider where was this cause to be found? Not without God: for nothing without God either was or is everlasting without beginning; therefore is it to be found within God or nowhere. Consider in the next place, what is that within God which is fit to be the cause hereof. We say 'tis his decree, but this Author cannot away with that. Therefore Si quid novisti rectius isto candidus imperti. Certainly the knowledge of God cannot be the cause; for as Aquinas saith, that causeth nothing but as joined with God's will, and therefore it is commonly conceived that foreknowledge doth rather presuppose things future than make them so: nothing then remains to be the cause hereof, but the essence of God. Now the essence of God may be considered two ways, either as working necessarily, or as working freely: if it be the cause of things future as working necessarily, then it followeth that God shall produce them by necessity of nature, which utterly overthrows Divine providence. What remains then but that we must be driven to confess that Divine essence makes them future, as working freely, which is as much as to profess, that God's will and decree is that alone, which maketh things to pass out of the condition of things merely possible in to the condition of things future. And I challenge the whole Nation of Arminians, and Jesuits to answer this argument. Yet this decree we willingly acknowledge is a permissive decree: but look that we understand that aright also; thus God decreeth this or that evil to come to pass by his permission, like as good things he decreeth shall come to pass by his effection: and that upon God's permission, it is necessary that that which he permits shall come to pass, is acknowledged not only by our Divines, but by Vorstius, by Arminians, by Navarettus the Dominican as I have quoted thē in my Vinditiae gratiae Dei, which yet they deliver without clear expressing how: which I perform thus, look what God decrees to permit, it is necessary that it should come to pass, but how? Not necessarily but contingently & freely, And the Scripture is express as before expressed, that the most barbarous actions cōmited against Christ by Herod, Pontius Pilate, together with the Gentiles and people of Israel, in their contumelious usages of him, were all predetermined by the hand and counsel of God. Mark the issue of this Authors most frivolous discourses: for this will whereof he speaks, whereby God is pretended graciously to will man's Salvation, conditional; as much as to say, 'tis God's will that a man shall be Saved in case he believe in Christ; now what Christian was ever known to deny this. Secondly, consider whether this deserves to be called a will to save more than a will to damn, for like as 'tis certain a man shall be saved if he believe in Christ, so it is most certain a man shall be damned if he believe not, and withal consider to which of these the nature of man is most prone, whether to faith or to infidelity.

TWISSE Consideration.

WEE have hitherto received a poor and hungry discourse, but now in the accommodation of it he thunders & lighteneth, as his manner is, both the Master and the Disciple would have it in their own power to make themselves elect, otherwise it seems they have little comfort, and therefore they discharge a great noise of thunder against our Doctrine of reprobation: as if they would awe God to give them liberty to elect themselves, otherwise they will powder his absoluteness, in taking upon him to Reprobate whom he list. Me thinks these Arminians talk in the spirit of Dr Story, as if they would scould us out of our faith, I will not say God out of his Throne; but he is able to plead his own, we are unworthy to plead for him, yet thus far he is pleased to honor us, as to admit us to plead for him, like as he is the God that pleads the cause of his people: I have shown how absurdly this Author makes the salvation of reprobates to be intended by God, which yet in the issue is but after a conditional manner, which is no more to intend their salvation, then their condemnation: well let us see the quality of these absurdities he fastens upon us. The first is, that God doth not mean the gifts of nature and grace unto those that perish: where to I answer, That as touching the gifts of nature, there is no color for this, for they (as the Author sets them down) are these, creation, sustentation, preservation, health, beauty, wisdom; now let any sober man consider whether it be possible, that it should not be God's meaning for as many as do enjoy them, to enjoy them. As for the gifts of grace, these he divides into graces purchasing Salvation, and graces applying Salvation, after it is purchased: the grace purchasing Salvation is Christ; now we say that Salvation is purchased, to be conferred upon every man of ripe years conditional only, namely, in case he believes, and on all that do believe; for our Savior hath said that whosoever believes shall be saved, whosoever believes not shall be damned: as for the purchasing the grace of faith, that we say is so purchased to be conferred absolutely and not upon condition of any work for that is manifest Pelagianism, and therefore Christ died not to procure that for all, for then all should believe de facto, & be saved: therefore we say, he died to procure this only for his elect. But the Arminians do now openly profess to the world. that Christ merited not faith and regeneration for any: so that God meant not, that Christ should be given to any for the purchasing of faith for him. So that herein certainly they are more to blame than we, by this Authors rules. As for the graces of applying Salvation, these are the Ministry of the word and Sacraments, the long suffering of God, the illumination of men's understandings, the plantation of many excellent virtues in their hearts. I will answer particularly concerning thē all, leaving those many more which he conceals, to his own enjoying the contemplation of them. And first as touching the Ministry of the Word and Sacraments, we willingly profess, that we find no monument of the Americans enjoying of them before the discovery of that western world by Columbus Vesputius, and Magellan, no nor to this day in the terra incognita Australi, whereof relation is made by Ferdenando de Quir: but herein I confess the Arminians go beyond us in there spiritual discoveries; for, by the Catoptricke glass of their own fancy, they tell us, that though Christ hath not been preached amongst them by man, yet it may be he hath been preached amongst them by Angels, and deliver it for certain, that having universal grace given them, if they use that well; as many as use it well shall have the Gospel preached unto them, if not by men yet by Angels: but as for the administration of the Sacraments by. Angels also they have discovered nothing unto us hitherunto that I know. And as for God's patience, undoubtedly they enjoy it as much as we, if they be as long lived as we. And I know nothing to the contrary as touching illumination natural; that I doubt is not meant to be comprehended under the graces, aplying Salvation purchased by Christ, yet why not as well as fortitude, liberality, temperance, humility, chastity, and truly herein I do not find them any whit inferior unto Christians, in some they went beyond us apparently; if we go beyond them in anything, I for my part take it to be in gace rather than nature. As for illumination spiritual, huhumane I know none they had, and as for Angelical Revelation that is a dish of Lettuce for Arminian lips; I want faith to give me any stomach to it: I come to those excellent virtues which this Author pretendes to have been planted in their hearts; had he spared faith and repentance I could willingly have acknowledged the rest amongst heathens, and that according to God's meaning; but whatsoever and in whom soever they are found, he thinks too hardly of us, when he saith, that God according to our opinion, doth not mean them to those that enjoy them: and if he doth mean them unto such, surely they are directed unto them: how is it possible it should be otherwise, especially as touching virtues, yea and the Ministry of the Word also, for he commanded them to Preach the Gospel to every creature, to wit, where they came: only we willingly confess, then he doth not mean any of those shall bring any of them that perish unto Salvation. Secondly, as touching the lifting up of them up a bove the common rank of men by these gifts, hear is a miserable confused discourse, so many things being put together, to make up one term in a proposition; but it is beneficial to some to fish in troubled waters, and if my answer savor of the like confusion it is nothing strange, for he that walks in the Sun, must needs be coloured. But I think I may say, look what gifts men have, caeteris paribus, they are above the rank of those that have them not, but that they are given ut lapsu graviore cadant, That their fall may be the greater, This deserves to be particularly considered. First, in general, I say whosoever doth by occasion of those gifts here spoken of, fall the more grievously (which in many particulars is a mystery to me, to the consideration whereof I purpose to descend in the next place) God did both intend that such a fall of theirs should come to pass by his permission, and that upon such an occasion: for even they that stumble at God's word through disobedience, and expressly said by Peter to be ordained thereunto, thus I look out for a ground for that I deliver, giving leave to the adversaries of God's truth to roave at pleasure in the pouring forth of their impious dictates: but come we to the particulars, & first as touching the gifts of nature, I confess as touching the first of them (creation) that if that had not been, he had never fallen, but nevertheless when God resolved to create, he resolved to create all things for himself, Even the wicked against the day of evil, and if I err in that I have an honorable Prophet to be my companion, even Solomon himself. As for preservation and sustentation, I willingly confess that if Judas had perished before he had been admitted into Christ's service, his damnation had been the more easy: and God electing him ad prodendum sanguinem (if I may be so bold as to speak in Austin's language) did determine that his sin by God's permission should be the more grievous, by occasion of his advancement into the number of Christ's disciples. As for health, strength, beauty, wisdom, I see no reason why they should promote any man's damnation, but that a fool, or an ill-favored, or a weak, or a sickly person, may be as great a sinner as the wise man, or beautiful, or strong, or healthy. How, because Christ died for the salvation of as many as do believe, which we all hold, or died to procure faith & regeneration for none (as the Arminians hold) any man is promoted to a greater measure of sin thereby, is a mistery to me. As touching the ministry of the word, Saint Peter speaks plainly of some, that it had been better for them they had never known the way of right ousnesse, than after they have known it, to depart from the holy Commandment given to them, he saith not this of all, & Austin professeth of some Reprobates, that by the Gospel they are called Ut proficiant ad exteriorem vitae emendationem quo mitius puniantur. As for the patience of God S. Paul professeth plainly, that some after the hardness of their hearts which cannot repent, despising the patience and long suffering of God, and therein his goodness leading them to repentance, do thereby treasure up wrath against the day of wrath, and Reprobation of the just judgment of God. And I should think that even this God intended should come to pass by his permission, otherwise he would have given them repentance, or shortened their days, for give me leave to say with Austin, Quantamlibet prebuerit patientiam, nisi Deus dederit, quis agat paenitentiam. Contra Julian. Pelag. l. 5. c. 4. As for knowledge, that doth clearly take away excuse, grounded upon pretence of ignorance, and like as our Savior said to his Disciples John. 13. If you know these things happy are ye if you do them: So likewise the more men know good things, the more unhappy are they, if they do them not: yet it is not necessary that knowledge should aggravate the damnation of the Reprobate, as in case they do thereby, proficere ad exteriorem vitae emendationem, for in this case surely, mititus punientur, but if they do grow worse by occasion of their knowledge, we spare not to profess that God intended this should come to pass by his permission, why not as well as the crucifying of the Son of God? Act. 4. 28. As for the virtues in the last place, which here are pretended also to be given to work for their harm, and among them faith and repentance, we are so far from affirming, that they are given for the harm of them that perish, that we to the contrary maintain, that they are given to none but God's elect, and to bring them unto salvation, Acts 13. 48. As many believed as were ordained to eternal life. And faith is called the faith of the elect. Tit. 1. 1. and Acts 11. 18. Then hath God also unto the Gentiles given repentance unto life. Mark it well, not unto death, but unto life: And Austin long ago hath professed, that of those who are not predestinated, God brings not one unto wholesome and spiritual repentance, whereby a man is reconciled unto God in Christ. Knowledge is here shufled in among the rest of these virtues, as if that were not all one with the illumination of the mind, at least most deservedly to be ranged with it. As for other virtues here mentioned, as fortitude, liberality, temperance, humility, chastity, where these virtues are bestowed after a natural manner (for no otherwise, nor in any gracious manner, are they found in Reprobates, as I suppose, ready to be called at any time to an account upon that point, and to manifest six main differences between the moral virtues of heathen men, and the same virtues (in name, and as touching the substance of the acts, wrought by them in Christians) I should think they are rather given for their good that enjoy them, than for their harm, namely, Ut profici ant ad exteriorem vitae emendationem, quo mitius puniantur. All the harm that may come by them, that I can devise for the present, is to grow proud of them: and I willingly profess, that nothing makes a greater separation from God then pride, and it may be, Moralists fret at this, that their Morality is no better esteemed of. But what think you? May a man be proud of humility, for that is one of the excellent virtues here specified; why not, of the natural humility which is in them? As Sir Philip Sidney observes in his defense of Poetry, that Philosophers write Books against vain-glory, whereunto nevertheless they set their names. So they might write Books in commendation of humility, and thereunto set their names also. Yet I am not truly of such an opinion, as to think, that God should give any of these virtues, to the end they should grow proud of them: for I do not find it any way requisite to a proud man, that he should be virtuous: for in my judgment, pride is a very humble vice, and disdains not to dwell in the hearts of the meanest. Plato could discern it through Antisthenes his patched coat: and when Diogenes trod underfoot Plato's hangings, saying, I tread under my foot Plato's pride: it is observed that he did this majori festu, with greater pride: And as one sometimes said, a man may be as proud of a Cloakebagge which he carrieth behind him, as Cardinal Campeius was of his Sumpter-horse, that followed after him; and yet that pride of his, might be of no better then of Brick-bats when all was known, what show soever it made unto the people. And men of generous minds, and parts, and means answerable, are many times found, through the grace of God, more truly humble, than many a base fellow, that hath nothing to be made reckoning of but his own conceit. As the fly sitting upon the Cart wheel in a dry Summer, said, see what a dust I make. Saint Paul's righteousness which he speaks of, Phil. 3. I take to be better than the virtue of any Philosopher, which yet he accounted but dung, that he might win Christ. But by the way I observe how liberal these men are, in acknowledging the gifts of God in gross, which they will be found utterly to deny if they be examined upon them in particular. As for example, Moral virtues (we commonly say) are Habitus acquisiti, acquisite habits, and that by frequentation of consimilar acts, whereupon the habit ariseth naturally: Now do these men maintain that God is the Author of these acts, otherwise than by concourse, working in them, 〈 in non-Latin alphabet 〉 velle & facere modo velint? I can show it under the hands of some of them in express terms. Now I pray you, is not God the Author of every evil act after this manner, as well as of any good, by their own confession? for they grant that God concurs to every sinful act, & works 〈 in non-Latin alphabet 〉 velle and facere thereof also, modo homines velint. Who then is so simple as not to observe, that they make God the Author of virtues after no other manner, than they make him the Author of vices: Yet they are content to talk liberally of the gifts of God, only to cheat the simple; I mean as many as are not acquainted with their juggling: as for us we maintain, that God determines the will, not only to the substance of a good act by determination natural, but also to the goodness of it by determination supernatural: as for example, no virtuous act is truly good, but as it is performed out of the love of God, but what love? Out of such a love of God, as is joined with the contempt of himself (judge you whether such a love may be performed by power of nature) and this amor us{que} ad contemptum sui, Gerson makes to be the character of the child of God: like as amor sui us{que} ad contemptum Dei, he make the character of a child of the Devil. But to draw to an end of this confused discourse, wherein are clapt together gifts of nature, seven whereof are reckoned up as creation, sustentation, preservation, health, strength, beauty and wisdom; and gifts of grace, & that either purchasing salvation as Christ, or applying salvation, which are of four forts. 1. The Ministry of the word & Sacraments, 2. God's patience, 3. Illumination of the mind, 4. The plantation of many excellent virtues, eight whereof are particulated, as 1. knowledge, 2. faith, 3. repentance, 4. fortitude, 5. liberality, 6. temperance, 7. humility, 8. chastity, (which by this time I have gotten by heart ere I am aware, I am so beaten to it, through a tedious discourse) of all which hand over head, it is affirmed that either God means them not to them that enjoy them, but as they are mingled with the elect, which hath no color as I can perceive, save of the Ministry of the Word & Sacraments, for is it sober to impute to any, to say that creation, or preservation, or health, strength, beauty, wisdom, or Christ himself, or God's patience, or illumination of mind, or the virtues he speaks of; as knowledge, faith, repentance, fortitude, liberality, temperance, humility, chastity, are not given to any, but as they are mingled among the elect? Or that they are given for their hurt: touching this last I answer in brief, that it is a very absurd thing to say, that God gives any of these gifts to man to this end, that they may by occasion be hurt by them: but God both gives them, and (in case they prove an occasion of harm, of sin unto them) he permits them through occasion from them to sin, and therein to presevere (as touching Reprobates) to damn them for their sins, to the manifestation of his own glory, in the way of justice vindicative: as also hereby, the more To declare the riches of his glory upon the vessels of mercy which he hath prepared unto glory. Rom. 9. 23. When they shall find, that had not God put a gracious and merciful difference between them and others, Christ had been a rock of offense, as well unto them as unto others: the Gospel had been a savor of death unto death to them, as well as others. All other gifts which God hath bestowed upon them, look in what sort they have been an occasion of falling unto others, so they might have been in like sort, an occasion of falling unto them also: for it is as true as the word of God is true, that the Gospel is a savor of death unto death to some: and that Christ was set up as well for the falling of some, as for the rising of others: yea a rock to fall upon to both the houses of Israel, and as a snare, and as a net to the Inhabitants of Jerusalem, and many among them shall stumble and shall fall, and shall be broken, and shall be snared, and shall be taken. And that as many as stumble at the word, and are disobedient, they were thereunto ordained. And the holy Prophet wanted not faith when he delivered this execration, let their table be a snare before them, and their prosperity thir ruin. And how poorly this Author labors to charm the energy of these & such like passages, let the indifferent judge by that which is delivered. As for the last of an absolute decree, cutting off and rejecting some from grace and glory, I will end this with representing the sottish condition of this Author, herein parbreaking his stomach, without all judgment and sobriety. First observe, how he claps together grace and glory, as if there were no difference in the manner of God's cutting off from the one & from the other. (whereas the manner of God's cutting off from the one, as it is maintained by us, is such as impudency it self, hath not the face to lay anything to our charge therein.) As for the manner of God's cutting off from the other, as it is maintained by us, there is indeed such absoluteness, as they malign bitterly, but withal it is so clearly set down in holy Scripture, that their hearts serve them not with open face to vent their spleen against it; and that is a chief reason of this Authors declining the other controversies, and keeping himself only to this, though I verily think, this hath proceeded from the counsel of his abettors: And for the same reason it is, that he claps together the cutting off from grace and glory. But I will take leave to distinguish them, and answer distinctly to both a part, to make their madness and unreasonableness more apparent. And first I will speak of God's absolute decree of cutting off from glory. Now this is well known to be opposed to a decree conditional, as in the end of the former Section this Author calls it, and useth it, as according to their own doctrine, in opposition to ours, but most indiscreetely and unlearnedly. This conditional will of God is to be understood, quoad res volitas, as touching the things willed by God, so Vossius accommodates it in his History of the Pelagian Heresy, as before I have shown, and makes it all one in effect with God's antecedent will: and D. Iaokson in his Book of Divine providence treating hereof, professeth in plain terms, that the distinction of Voluntas antecedens and consequence, is to be understood, quoad res volitas, as touching the things willed. Now the thing willed here, is the cutting off from glory: now this Author together with his instructer, will have the will of God concerning this, to be conditional, to wit, that it is God's will, that no man shall be cut off from glory, but for sin, now we say so too, and profess, that like as God hath not ordained that any shall be damned, but for final perseverance in sin: so likewise God hath not ordained that any man shall be cut off from glory, but for final perseverance in sin. But whereas the Remonstrants maintained, that there is no other decree of Reprobation but this, and so likewise on the other side, that there is no decree of Predestination, but such as is properly opposite hereunto, namely this, That the decree by which God hath purposed in Christ, and for Christ, to save those that believe and repent to the end, is the whole and entire decree of Predestination unto salvation. On this point the Contra-Remonstrants opposed them: and accordingly our Britain Divines, make this the first erroneous opinion, which they reject upon the first Article as touching election. And likewise as touching Reprobation, the first erroneous opinion which they reject, is this, That the decree by which God from all eternity, and that irrevocably, hath purposed out of lapsed mankind to leave none, but the impenitent and incredulous in sin, and under the wrath of God, as being aliens from Christ, is the whole and entire decree of reprobation. This I say is the first erroneous opinion which our Britain Divines reject: which this Author takes no notice of, but most unlearnedly discovers, that he understands not the state of the question. Secondly, Now I come to God's absolute decree of cutting off from grace, this we willingly confess, is merely absolute and unconditionall quoad res volitas, as touching the things willed by God; for the things willed by God herein, are the denial of mercy, and grace, to regenerate some; the denial of the grace of faith and repentance, concerning which the Apostle professeth, that God proceeds herein, merely according to the good pleasure of his will, Rom. 9. 18. He hath mercy on whom he will, and whom he will he hardeneth. Rom. 11. 30. Even as they in times past have not believed God, yet have now obtained mercy through their unbelief. Where to obtain mercy, in the Apostles language, is plainly as much as to believe. Austin in many places justifies this, Epist. 105. ad Sixtum. 〈◊〉 ill credat, ill non credat, cum ambo idem audiunt: etsi miraculum in eorum conspectu fiat, ambo idem vident, altitudo est divitiarum sapientiae & scientiae Dei: cujus inscrutabilia sunt judici • & apud quem non est iniquitas: dum cujus vult miseretur, & quem vult indurat. And near the end, Audiat haec & non contemnat, quod si contempserit, ut contemneret inveniat se obduratum. Enchirid. 98. Quis porro tam impie desipiat ut dicat, Deum malas hominum voluntates quas voluerit, quando voluerit, ubi voluerit, in bonum non posse convertere? Sed cum facit pre misericordia facit: cum autem non facit per judicium non facit, quoniam cujus vult miseretur, & quem vult obdurate: Here misereri eujus vult, is voluntates hominum quas vult in bonum convertere. See lib. 1. De grat. Christi, contra Pelag. & Caelest. cap. 46. He cites this saying out of Ambrose. Sed Deus quem dignatur vocat, & quem vult religiosum fecit. And thereupon breaks out into this exclamation. O sensum hominis Dei ex ipso fonte gratiae Dei haustum, videte si non Propheticum illud est, miserebor cujus misertus ero: & Apostolicum illud non volentis ne{que} currentis sed miserentis Dei: quia ut dicit etiam nostrorum temporum homo ejus quem dignatur vocat, & quem vult religiosum facit. Here Misereri, Rom. 9. 18. is all one with Vocare, & Religiosum facere. And lib. 1. ad Simplician: cap. 2. Unde datur intelligi, quod infra utrum{que} posuit, ergo cujus vult miseretur, & quem vult indurat, ita sententiae superiori potest congruere, ut obduratio Dei sit nolle misereri, ut non ab illo irrogetur aliquid quo sit homo deterior, sed tantum quo sit melior non erogetur: quod si fit nulla distinctione meritorum, quis non erumpat in eam vocem quam sibi objecit Apostolus, dicis ita{que} mihi, quid adhuc conqueritur, nam voluntati ejus quis resistit: conqueritur enim Deus saepe de hominibus sicut per innumerabiles apparet scripturarum locos, quod nolint credere & recte vivere. So that the meliority of man, which God works sine meritorum distinctione, doth by Austin's judgment consist in recte vivendo & recte credendo, now here is the proper field of Scholastical combat betwixt us. Ecce Rhodus, ecce Saltus, let them try their strength to the uttermost, to prove that the reason why God regenerates one, and not another, why God bestows faith and repentance upon one, and not on another, is because man hath disposed himself by some good work performed by him, which another hath not: and when they have proved this, then will we truly confess, that Pelagianismus est vere Christianismus, not Semi-Pelagianismus only, as it was sometimes objected to Arminius. But proceed we to the particulars following, for by this Doctrine of God's absolute decree in opposition to their conditional decree, this Author saith;

1. Christ came not into the World to procure the salvation of them that perish. I answer, That look in what sort he came into the World, to procure the salvation of them that perish by their Doctrine, after the same sort he came to procure their salvation by our Doctrine. For as it is their Doctrine, that God decreed that for Christ's sake, salvation should redound to all that believe, so is this our Doctrine also: but we deny that this is the whole decree of predestination. We farther say, that God purposed to bestow Faith on some, and not on others, and accordingly to send Christ to merit faith and regeneration for them, which the Remonstrants in the Censura Censurae, do now a days utterly deny; and if this Author, together with his instructer, think that Christ was sent to merit faith and regeneration for all, then either absolutely or conditionally; if absolutely, then all must believe de facto, and be regenerated; if conditionally, then let them discover unto us this condition, and avoid direct Pelagianism if they can. 2. Indeed we think the word is not sent to all that perish, we find it by manifest experience: in reference to Ministry human, and if they have so strenuously rubd their own foreheads, as to fain out of their own heads a Ministry Angelical, let them not expect that we should take their forgeries for Oracles Divine. 3. It is not true, that where it is sent among them that perish, 'tis sent only that they should slight it, it may be sent as well, ut proficiant ad exteriorem vitae emendationem quo mitius puniantur: as for those that do slight it, and stumble at it, being disobedient, Saint Peter plainly saith, that hereunto they were ordained. Let them therefore cry down Peter first, and then we will take it in good part, to be cried down also. And if God sent his Son into the World to be crucified by some; why might not he as well send the Preaching of Christ into the World, to be slighted and despised by others: and Saint Paul hath professed, that the Preachers of it, are unto God a sweet savor in Christ, even in them that perish: Yet we say not that this is the end why God sends it to any: But we say God both sends it, and permits many to slight it, and to persevere in the contempt of it, that he may manifest his glory in their just condemnation, and declare thereby also the riches of his glory on the vessels of mercy, whom he hath prepared unto glory, by making it appear, what a merciful difference God hath put between them, and others. To the particulars subordinate hereunto, I answer distinctly thus.

1. God deceives none in calling them to Salvation, in the name of his Son, by the preaching of his Word, anymore by our Doctrine, than by the Doctrine of this Author: for as he maintains that God intends Salvation to all men, no otherwise than in case they believe, so do we; and as we maintain that God doth fully intend to most the contrary, but no otherwise than in case they believe not, so doth he: only as touching the obtaining of faith and regeneration, here is the difference between us: we maintain with Saint Paul, that God hath mercy on whom he will, in bestowing the grace of faith and regeneration, and hardeneth whom he will by denying of it; soe doth not he: and accordingly we say, Christ merited faith and regeneration for his elect. But the Remonstrants openly profess that he merited faith and regeneration for none at all. Hereby let the indifferent judge which of us makes God the greatest deceiver they or we. And the truth is, this Author nor his instructer, are willing to discover themselves in this point, for fear least nothing should save them from breaking their necks, but to be received upon the featherbed of Pelagianism: so fearful a precipice is likely there to meet with them; at the margent of this, there stands a wild quotation thus, Suffrag: Britain, p. 43. as if the Author was loath his meaning should be found: or it may be in transcribing the coppy sent him he did mistake. But the Article upon which these Theses are dilivered he utterly leaves out, like as in his former quotation of the sufferages. But after much searching I guess I find that which he refers unto on the 3. Article, 3. Position, which is pag: 166. in Synod. Dordare: and in the English sufferages of our Divines of Great Britain, the position is this, whom God doth thus prepare by his Spirit (as was signified in the former position) through the means of the word, those doth he truly and seriously invite and call to faith and conversion. I make no question but whatsoever God doth, he doth truly and seriously: And as for that sancta simulatio which this Author formerly upbraided our Divines with, for attributing it unto God, I have formerly discovered the false nature of that aspertion, though he thought to walk in the clouds, that his juggling might not be discovered. The explicatiō of the position is added thus, By the nature of the benefit offered, and by the evident word of God we must judge of those helps of graces which are bestowed on men, and not by the abuse of them. Therefore when the Gospel of its' own nature calls men unto repentance and Salvation, when the incitements and Divine graces tend the same way, we must not think anything is done feinedly by God; this is proved too. All these I willingly acknowledge neither do I know any of our Divines that deny it; and more particularly I am willing to particulate wherein I take it to consist. God hereby doth signify that as many as believe shall be Saved: and so I say he doth seriously intend as much; as likewise, that none shall be saved without faith; likewise God doth signify, that he is well pleased, with faith and conversion, in whomsoever he finds it, and herein he deals most truly and seriously, likewise hereby he signifies his own will to make it their duty to believe, which also is most true and serious. But none of all these I know full well, will satisfy these with whom we deal; unless we acknowledge, that God hath a kind of velleity also, both of their conversion and salvation; but let them show me any passage out of these Suffrages where this is acknowledged. They add, If God should not seriously invite all whom he vouchsafeth this gift of his Word and spirit, to a serious conversion, surely both God should deceive many whom he calls in his Sons name, and the messengers of the Evangelical promise might be accused of falsewitnesse, and those which being called to conversion, do neglect to obey, might be more excusable. All this I willingly grant, neither do I know any Divine of ours that denies it, according to the three particulars formerly specifyed, wherein I desired to explicate the truth and seriousness of all this, though those worthy Divines of ours go not so far. As for their last clause which is this, For that calling by the Word and spirit cannot be thought to leave men inexcusable, which is only exhibited to this end, to make them inexcusable. I willingly confess I do not sufficiently understand them in this. For albeit I have already particulated divers things werein the seriousness of this Divine invitation doth consist, (neither do I find any end of this Divine invitation mentioned at all by these our Divines, whom from my heart I honor for their just desert;) yet to me it seems most clear, that Revelation doth so necessarily take away excuse, upon pretence of ignorance, and admonition, and invitation, as necessarily takes away excuse, upon pretence of not being admonished and invited, that if God did invite them to no other end than this, namely to take away these excuses, surely these excuses were clearly taken away, and consequently so far they should prove inexcusable: But I guess they take the denomination of inexcusable, not according to the signification formal as it signifies bereaved of excuse: but rather according to the signification material, connotated thereby which is faultiness, and in this sense I confess, it is ordinarily taken togeither with the condition of being without excuse, and thus & in this sense I willingly subscribe unto them, and therewithal show what I take to be their meaning, namely this, that if God, making show that if they believe he will accept them, and that they shall be Saved, did not indeed mean that he would in that case accept and save them, then there were no reason why they should be accounted faulty and condemned for their not believing. Thus in a desire exactly to conform myself to the judgment of these worthyes of our Church, made choice of by our Sovereign to be sent in so Honorable an Embassage, to countenance that famous Synod of the most reformed Churches; I have made bold to interpret them, and to show my concurrence with them, although I have not consulted with any of them upon that point, which if I had; like enough I might have received better satisfaction: And I hope they will not disdain that without consulting them I have adventured thus to interpret them; and what do I know whether their judgment may not prove to be the very same, and that in deed they had no other meaning.

2. My former answer will serve for this, God's Ministers do offer Salvation conditionally, to wit, upon condition of faith, neither, are any ordained to be condemned, but in case of infidelity: yet I see the cunning carriage of this Authors instructer, for he would fain fly from the absoluteness, or conditionality of God's decree, as touching the things willed quoad res volitas, unto the absoluteness or conditionality of it: quoad actum volentis, as touching the act of willing, although both Uossius practice, and this Authors also in expressing his own meaning of God's conditional will, and Doctor Jacksons profession is to the contrary: namely that it is to be taken quoad res volitas only, and not quoad actum volentis: but withal we teach, that God's Ministers do not only teach upon what terms on man's part, God will either bestow salvation, or inflict damnation: but also they teach that upon no terms on our parts, but merely according to the good pleasure of his own will, doth God show mercy unto some, bestowing faith and repentance upon them, and by denying the same grace harden others, and they are the true witnesses of God, equally in both.

3. Neither is there any just excuse hereby left to Reprobates, yet I confess, this were a very plausible pretence, if we had no Oracles of God at all to be the rule of our faith, concerning God, and his providence: but as we have, so we fail not therein, of a direct answer hereunto, Rom. 9. For after the Apostle had professed, That God hath mercy on whom he will, and whom he will he hardeneth: v. 18. Forthwith he brings in this ojection upon the stage v. 19. Thou wilt say then, why doth he yet complain? for who hath resisted his will? And both Bellarmine and Arminians confess, that where obduration hath place, there is no power of obedience: And the Apostle himself implies no less in that place. Now what doth the Apostle answer hereunto but this v. 20. O man who art thou, which disputest with God? shall the thing formed say to him that formed it why hast thou formed me thus? 21. Hath not the Potter power over the clay of the same lump to make one vessel to honor and another to dishonor? as much as to say, if God be acknowledged to be our Creator, we must give him leave to do what he will with his creature, for doth not every creature do what he will with the work of his hand? Every tradesman in his trade takes as much liberty to do with the workmanship of his hands, as this comes to. And Medina hath not spared to profess, and that tanquam ex concordi omnium Theologorum sententiâ: that if God should inflict the very pains of Hell upon an innocent creature; he shall do no unjust act, though herein he should not carry himself as Judex, Judge, but as Dominus vitae & mortis as Lord of life amd Death. And we all know what power God giveth us over inferior creatures, to strangle some, to cut the throats of others, to knock down others, not with reference to the moderation of their pain, but only to the wholesome condition of their flesh unto us. And we know what power God executed upon his own dear Son to break him for our iniquityes, on him to lay the chastisement of our peace, that so by his stripes we might be healed. But let that pass, let us try another way that may be answered unto this. Suppose not one shall be condemned for want of faith, but only left to be judged by the covenant of works, who seeth not but that the same plea hath place here as well as in the former case, and God may be as well challenged for injustice, in condemning men for breach of the law, who have no power to keep the law? And who sees not how ready this Author is to justifye this plea, and consequently acknowledge that every man hath power to keep the law; and so to bring us back again to the covenant of works, or to confound the covenant of grace with the covenant of works: which indeed is their course throughout. For they maintain that every man hath universal grace for the enlivening of their wills, whereby they are enabled to will any spiritual good whereto they shall be excited, and who doubts but obedience to the law, and that in all perfection, is a spiritual good: again they maintain that they can believe if they will, and so accordingly do any good thing that they will: and indeed were not the will in fault, I know no natural power defective in the performance of any good, that a man hath a will unto: this I can show under the hands of one of them, in a manuscript sent unto me. And I have good reason to conceive there are more hands in it than one. Thirdly consider, dost thou complain thou hadst no power to believe, but I pray thee tell me, hast thou any will to believe? If thou neither hast, nor ever hadst any will to believe, what a shameful and unreasonable thing is it to complain that thou hast no power to believe? Saint Paul had a most gracious will, but he found in himself no power to do that he would, but what is the issue of this complaint? To fly to the face of God? Nothing less! but to confess his own wretchedness, and flee unto God in this manner, who shall deliver me from the body of this death? And receiving a gracious answer concerning this, concludes with thanks, I thank my God through my Lord Jesus Christ: if I have a will to believe, to repent, I have no cause to complain, but to run rather unto God with thanks for this, and pray him to give that power, which I find wanting in me. And indeed (as I may add in the fourth place) this impotency of believing, and infidelity, the fruit of natural corruption common to all, is merely a moral impotency, and the very ground of it is, the corruption of the will: therefore men cannot believe, cannot repent, cannot do anything pleasing unto God, because they will not, they have no delight therein; but all their delight is carnal, sensual, and because they are in the flesh they • annot please God: and because of the hardness of their hearts they cannot repent, sin is to them as a sweet morsel unto an Epicure, which he rolleth under his tongue. Fifthly, dost thou blaspheme God, because of Leprous Parents, thou art begot and conceived, and borne a leprous child? What impudency then is it in thee, to challenge him for injustice, in that the spiritual leprosy of thy first Parents, is propagated to thy soul. Lastly, if thou renouncest the Gospel, what reason hast thou to complain of want of power to embrace it, so far as not to renounce it? hast thou not as much power to believe, as Simon Magus had? as many a profane person and hypocrite hath, that is, bred and brought up in the Church of God? Hadst thou gone so far as they, and performed submission unto the Gospel, by profesing it, surely thou shouldest never be brought to condemnation for not professing of it, but rather for not walking according to the rule of it; which thou promisedst when first thou gavest thy name to Christ. I come to the third.

3. Look what the Word promiseth, that do the Sacraments scale: the word promiseth Justification & Salvation to all that believe, the same doth the Sacraments seal. As Circumsion Rom. 4. 5. Is said to be the seal of the Rightiousnes of faith so is Baptism: it did in our Savior's days and in the days of his Apostles seal to the believer, and penitent Person the assurance of the forgiveness of their sins; over and above Baptism is the Sacrament of our birth in Christ, and the Lord's Supper of our growth in Christ, each an outward and visible sign of an inward & invisible grace. But what is the grace were of the Sacrament is a sign? Is it a power to do good if a man will? Call you that grace which is not so much as goodness, for certainly goodness consists not in a power to do good if a man will, but in a definite inclination of the will it self, to delight in that which is good, and to be prone to do it. But this grace whereof Baptism is a sign, is suo tempore conferenda, like as Circumcision was, even to those Jews who yet were not regenerated, until they were partakers of the Gospel. Jam. 1. 18. Of his own will hath he begotten us by the word of truth. Writing unto the twelve tribes of the Jews. And it is very strange to me, that regeneration should so many years go before vocation. But this opposite Doctrine, and the sealing of a blank is nothing strange to me: I was acquainted with it twenty years ago, and I seem plainly to discern the chimney from whence all the smoke comes.

4. As for other gifts bestowed on the Reprobates.

1. We willingly confess they shall never bring them to salvation, be they as great as those who were bestowed on Aristotle, Plato, Aristides, Sophocles, and the most learned moral and wise men of the World, that never were acquainted with the mystery of Godliness: it was wont to be received generally for a truth, that Extra Ecclesiam non est satus; But Arminians take liberty to coin new Articles of our Creed.

2. But yet they may do them good, hereby they may Proficere ad exteriorem vitae emendationem quo mitius puniantur. For certainly it shall be easier in the day of udgement, for Cicero then for Cattline, for Augustus than for Tiberius, for Trajan than for Heliogabalus.

3. And therefore it is certainly false that they are hurtful, and that they proceed out of extreme hatred. And as for love, the Scripture teacheth us that Jacob was loved of God, and Esau hated, each before they were borne. Such is the condition of all the elect as Jacob, of all the Reprobates as Esau; and in Thomas Aquinas his judgment, Non velle alicui vitam aeternam est ipsum odisse. Knowledge I confess of the mysteries of Godliness, where life and conversation is not answerable, doth increase men's condemnation: neither is God bound to change the corrupt heart of any man: if they are workers of iniquity Christ will not know them at the great day, though they have Prophesyed in his name, and in his name cast out Devils; neither was it ever heard of, that the graces of edification, and graces of sanctification must go together, and that God in giving the one, is bound to give the other. As for being proud of them, pride for ought I know, requires no other causes but domestical corruption: but he that acknowledgeth God to be the giver of any gift, and hath an heart to be thankful for it, I make no doubt but he hath more grace than of edification only: certainly the gifts they have, sink them not to hell, but their corrupt heart in abusing them. And hath a man no cause to be thankful unto God for one gift, unless he will add another? The Gentiles are charged for unthankfulness Rom. 1. But it seems by this Authors Divinity, it was without cause, unless we will with this Author say, they all had sufficiency of means without, and power within to bring them to salvation: and what had Israel more? Or the elect of God more in any age? True, for according to the Arminian tenet, an elect hath no more cause to be thankful to God for any converting grace, than a Reprobate. In a word, what good act wrought in the heart of man, whether of faith or of repentance, or any kind of obedience, hath man cause to be thankful to God for, when God works it in him no otherwise than modó homo velit, and so they confess he works every sinful act? Have they not in this case more cause to thank themselves than to thank God? And unless we concur with them in so shameless, unchristian, graceless, and senseless an opinion, and in effect, if God converts the heart of man according to the mere pleasure of his will, and hardeneth others: all the gifts that he bestows on man, are censured by this audacious censurer, as Saul's bestowing Michal on David, Jaells courtesy, and usurers bounty, &c. or a bait for a poor fish, as if God needed any such course to permit him to sin in what kind or degree soever, to expose him to any degree of condemnation; or as if the Creator hath not power to do what he will with his creature, anymore than an Usurer hath over his poor brother, or Saul over David, or the like. Thus the consideration of his third reason I have brought to an end. I come to the Fourth.

TWISSE. Consideration.

TRavailers report of the Territory of Venice, that the farther they go into it, the stronger and stronger they find it. But such is not the condition of this Authors discourse; for the farther I wade into it, the weaker and weaker it appears. And to this I answer first in general, That our Britain Divines make answer to the like crimination made against our Doctrine upon the 5. Article p. 168. according to the English translation of it; saying, Both God's truth, and man's experience, easily wipe off this aspersion. For this Christian persuasion of perseverance and salvation, not only in respect of its own nature, but also according to the very event in the Church, doth by God's blessing produce a quite contrary effect. First in respect of the thing it self. The certainty of the end doth not take away, but establish the use of the means. And the same holy men, who upon sure grounds promise unto themselves, both constancy in the way of this Pilgrimage, and fruition of God in their everlasting home, know also that these are not obtained without performance of the duties of holiness, and the avoidance of contrary vices: And therefore they turn not their backs from these means, but industriously embrace and prosecute them. 1 John 3. 3. Every man that hath this hope in himself, purifieth himself, even as he is pure. Isaiah 38. 5. When Hezekiah had received that promise from God of an addition of fifteen years to his life, he did not therefore neglect the use of medicines or meat, but, that this promised event might be brought into act, he applied for the cure of his body, the plaster which was prescribed unto him by the Prophet. The Apostle doth altogether reject this consequence of carnal security imputed to this Doctrine, and that with a kind of indignation Rom. 6. 1. Shall we continue in sin that grace may abound? God forbid. How shall we which are dead to sin, live any longer therein? As if S. Paul would intimate unto us, not only the incongruity, but also the impossibility of such a sequel. 2. As touching the event; true it is, that any the most wholesome truth of God, may be perverted by the abuse of men. But upon this doctrine, we cannot acknowledge that there groweth any such inconvenience, no not de facto, that is, in the event it self. Let us take a view of the reformed Churches, in which this confidence of perseverance and inviolable adoption is believed and maintained. Do we find that thereupon the bridle is let loose unto riot? That piety is trampled down? We give thanks unto God through our Lord Jesus Christ, that amongst ours (who enjoy this full persuasion of spiritual comfort, and are confident that there is an inheritance which cannot be lost, laid up for them in Heaven) there is not found less care of Godliness, nor less endeavor (so far forth as man's infirmity will suffer) to live an unblameable life, then is to be found among any sort of these, who pin their perseverance on their own free will, and will not grant it to flow from any foregoing election of God. This may suffice for answer to the generality of the crimination.

From the generality he descends to specialties. And in the first place he urgeth, It takes away hope and fear. He begins with hope, and enlargeth himself in the commendation thereof out of Scripture, By this hope of Heaven, did our Savior stir up himself to endure the cross, and despise the shame. Heb. 12. He could not allege a more pregnant passage to cut his own throat, and mortify the vigor of his argument; For in this place it depends upon such a notion of hope, as signifies only a possibility of obtaining a future good, and not a necessity of obtaining it, as afterwards himself accommodates it, and so he will have the hope which here he insists upon, such as is mixed with fear; as if our Savior were in doubt of obtaining a Crown of glory. By this he heartened his Disciples to suffer for his sake. Math. 5. 12. Rejoice and be glad for great is your reward in heaven. Here also we have no hope mixed with fear, whereupon he heartens them; but the very assurance of faith grounded upon Christ's promise, and what greater assurance then this? The like promise for assurance of faith is made Math. 10. 32. And indeed hope in the Scripture phrase (though in these places there is no mention thereof) is but an expectation of enjoying that whereof we have a certain assurance by Faith. The object of faith being Verbum rei, of hope, res verbi, as Luther is said to distinguish them. Such is the hope signified by our looking for the Savior Phil. 3. 20. For therefore we look for him, because we are persuaded by the assurance of faith, that he shall come, and that as a Savior unto us, as there 'tis expressed in these words, Who shall change our vile bodies, and make them like to his glorious body. Such is the hope mentioned, Col. 1. 5. as grounded upon their true knowledge of the grace of Christ v. 6. And upon their Faith v. 4. For upon believing we rejoice with joy unspeakable and glorious, 1 Pet. 1. And this joy is in hope of the glory of God, Rom. 5. 2. Of the same nature is that hope Tit. 2. 13. So Abraham's looking for a City whose builder and maker is God. Heb. 11. 8, 9, 10. But was not this hope of his grounded upon assurance of faith to enjoy it? So Moses his seeing of him that was invisible, was by the eye of faith. And the scope of that whole Chapter, is for the commendation of faith; a faith therefore they had of a better resurrection, and the certainty hereof, was the certainty of faith. Now let every sober reader judge, which of our doctrines doth more tend to the justifying of a certainty of salvation, the Arminians or ours.

That which followeth of the Husbandmen, Merchants, Soldiers, is far of another nature; their hopes of their ends have no ground of faith: many times it comes to pass, that spem mentita seges, & though aliquis pendens in cruce vota facit, yet most commonly it proves but a vain hope. Merchants many times prove bankrupts; and Soldiers when they are most erected with hope of victory, do sometimes most shamefully take the foil: What a proud message did Benhadab send to Ahab 1 King. 20. 10. The God's do so to me, and more also, if the dust of Samaria be enough to all the people that follow me, for every man an handful. But Ahab answered him saying. Let not him that girdeth his harness boast himself as he that putteth it off. At the battle of Lipsich upon Tillies defeating of the Duke of Saxony, word hereof was dispatched with post hast to the Emperor, together with some of the Dukes Ensigns, and scoffs upon the Duke himself; they were confident of beating Sweden and that so all Germany should be theirs; but herein that old Lad reckoned before his host; the same Post brought heavy news to Vienna at length, of a great discomfiture to the Imperialists, and of the victorious Army of the King of Sweden. Yet a hope not only upon weak, but sometimes upon very vain grounds, stirs up the spirit; how much more upon certain grounds of good success, as that of the Apostle Rom. 6. Sin shall not have the dominion over you, for ye are not under the Law but under grace, therefore let not sin reign over you, as much as to say, Play the men, fight valiantly the Lord's battles against sin and Satan, for ye shall have the victory in the end.

The fear of Hell is a curb to hold men in from wickedness I willingly confess, but the knowledge hereof is not natural, but by revelation divine, which to carnal men who live by fight is of little force: Witness the story of the Welch-man who robbing an honest man upon the high way, and being told by him, that he should answer for it at the day of judgment, sayest thou me so (quoth the thief) and wilt thou trust me till that day, then give me thy cloak too. We find by experience, the most unclean person, if he meets with never so beautiful a piece, yet if he knows she hath the Poxe; the fear of infection will be of more power to restrain him then the fear of Hell. Yet God by his word works in men, (even in carnal men) as a taste of the sweetness of Heaven, so of the bitterness of Hell; the one to erect with hope, the other to awe with fear: and in both respects they may be said (in my judgment) to have a taste of the powers of the World to come. And like as the Law was added because of transgression, that is, to restrain transgression, as some expound it: so likewise the representation of God's wrath and jealousy, may in the sanctions thereof have good force in this. And in the Godly also I make no question, but it is of good use; though the love of God, hath in great measure overcome that servile fear; yet as their faith is not so perfect, as to be void of all doubting, so neither is their hope so perfect, as to be free from all mixture of fear: But the chaste fear, the filial fear, fear of displeasing God who hath been so gracious unto them, is that fear which is predominant in such. And even fear of God's fatherly chastisements in this world, is an hedge of thorns keeping them within the goodness of the Lord, and far more forcible then the fear of Hell fire to the carnal Gospeller. And this Author doth carry himself very unlearnedly in confounding their differences, and discoursing of the fear of God without distinction; As if the fear of of God in Job. 1. 1. were the fear of Hell, and the fear of the Midwives Exod. 1. 17. As if there were no difference between servile fear, and a filial fear. Saint Paul was so confident of his salvation, that he professeth his persuasion, That neither death, nor life, nor Angels, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to separate him from the love of God, which is in Christ Jesus. Rom. 8. 38. Yet 2 Cor. 5. 11. Knowing therefore (saith he) the fear of the Lord we persuade men. Gen. 20. 11. Abraham said, The fear of God is not in this place, therefore they will kill me for my Wifes sake. But doth this Author carry himself as it becomes a Divine, to take the fear of God, wheresoever he meets with it, for no other fear then the fear of Hell. Certainly the fear of God is as a fountain of life to avoid the snares of death. Yet I presume though our Savior was nothing affected with the fear of hell, yet was he never a whit the less forward to all holy conversation; Nor Paul neither, though he professeth, I know whom I have trusted &c. The Lord will deliver me from every evil work, and preserve me to his heavenly Kingdom.

That fear and trembling Phil. 2. 13. is not fear of hell, but humility, standing in opposition to presumption of a man's own strength; as appears by the reason, wherewith the Apostle enforceth that exhortation of his, To work out our salvation with fear and trembling: for saith he, God it is that worketh in you both the will and the deed, according to his good pleasure. And if the working out of our salvation goes not on handsomely, except the fear of missing it, be an ingredient to the work, as this Author discourseth; then it seems his fear of missing makes him go on more handsomely, in working out his salvation, then either Paul the Apostle, or our Savior did: for I nowhere find that our Savior feared the missing of it; no nor Paul neither, after his conversion; though he knew full well, that conscionable carriage in his vocation, was a necessary means, without which he could not obtain it; and therefore professeth, that he did beat down his body, and bring it in subjection, least Preaching unto others himself should become a cast away.

We deny that by the absolute decree maintained by us, hope and fear are taken away; and we prove it by an invincible argument. For undoubtedly the decree of Christ's salvation, was absolute, yet did not this take away either hope or fear: for it is recorded of him, That for the hope that was set before him, he despised the shame, and also, that he was heard in that which he feared: though sinful fear, and slavish fear, was far from him, as far as hell from heaven. The object of Christian hope is not only a good thing possible to be had, but certainly to be had. For we read of 〈 in non-Latin alphabet 〉 . Heb. 6. A full assurance of hope, were it of a thing uncertain, how indecent were it for the Apostle to compare it to an Anchor 1 John 3. 3. He that hath this hope purgeth himself as he is pure. Was this a wavering hope, grounded upon an uncertain apprehension? Mark the verse immediately preceding, and consider whether it doth not enforce the contrary. Now are we the sons of God, but yet it is not made manifest what we shall be: And we know (mark his assurance well) that when he shall be made manifest, we shall be like him, for we shall see him as he is. The description of fear, is answerable to the description of hope. we were wont to define the one by the expectation, appropinquantis boni, the other by the expectation imminentis mali. Yet it is true the object of the one is such a good, as in its own nature is possible to be obtained, and of the other, is such an evil as is possible to be avoided. But like as eternal life is not attainable without faith and repentance; so neither is damnation avoydable, but by faith and repentance. And we willingly grant that both eternal life is attainable, and damnation avoydable by faith and repentance, yet undoubtedly the unpreventable nature of an evil, doth no way hinder a man's fear, unless he knows it to be unpreventable. Neither doth the knowledge of the unpreventable nature thereof hinder fear, but improveth it rather, in as much as in such a case, there is no place for any hope to qualify the fear. And this is farther apparent by the example of the Devils, of whom Saint James saith That they believe and tremble, surely they do not tremble the less, because their torment is unpreventable by the appointment of of God: yet do they not give themselves up to their sorrows, but cried out to our Savior, What have we to do with thee thou Jesus the Son of God, art thou come to torment us before our time: Caesar's case was not the case of fear, for fear is the apprehension of an evil before it come; but Caesar was so far from fearing, that though he were forewarned to take heed of the Ides of March (as I remember) least they proved fatal to him, was so far from apprehending any fear thereupon, that going that day to the Senate House, and meeting by the way with him who had given him that warning, he called him by his name, and to show his fearless condition said, The Ides of March are come; true S ^r quoth the other, but they are not yet past. The mortal wound in the Senate House was given him before he feared it; for of thirty and odd wounds there received, it is written that everyone of them was mortal. His heroical spirit bare him out nevertheless (not against the fear, for that was now out of season, but) against the sense of mortal pain, in such sort, as not to commit any indecent thing, in dying under the hands of so many Assassinates either in word or deed; for not a word of distemper, was uttered by him, only to Brutus his near Kinsman, and dear unto him, when he came upon him in like manner as the rest, he said 〈 in non-Latin alphabet 〉 , and took care to gather his garments in such sort about ut honest caderet. Heaven and hell are ordained by God as the portion, of the righteous the one, of the wicked the other. I hope this Author will not deny but that Heaven (according to his phrase) was unavoidably obtained by our Savior, yet this nothing hindered his hope, but rather confirmed it by casting out of fear. And the hope of Christ is the first thing this Author instanceth in, while he amplifies the nature of hope; but in his large expatiation thereon, according to his course he spent so much time, that he might well forget it, before he come to the accommodation of it unto his Argument. And indeed hope in Scripture phrase, is the looking for of Christ, and the glory he brings with him; and what a senseless thing is it to conceive, that the more sure we are of blessedness, the less we should expect and look for the enjoyment of it? Doth not our Savior bid his Disciples Luke 10. 20. not to rejoice in this, that Devils are subdued unto them, but rather to rejoice in this, that their names are written in heaven. Now let any sober man judge, whether this joy shall be of force to expectorate our hope, and not rather to confirm and increase it. As for Hell, I know none are assured thereof, as of their due portion, but the Devils, yet they fear and tremble never a whit the less for that. But men while they live on earth, not one of them in particular that I know are, or have any just ground to be assured of their damnation. For albeit faith in Christ may well be an assurance of man's election; yet nothing but final perseverance in infidelity or impenitency, can be a just assurance to any man of his damnation. As for the eternal states of men, they are not existent, but only in God's intention, and consequently to alter their eternal states, is to alter God's intentions. Now what Arminian of these days, that is of any learning and judgment, dares boldly affirm, that it is in the power of the creature to alter God's intentions. In like sort with what sobriety can any man deny, that every man is determined either to salvation or damnation, the prescience of God being sufficient hereunto; and we acknowledge that none is ordained by God to be damned, but for final perseverance in sin unrepented of: none to be saved of ripe years, but by way of reward for his faith, obedience, repentance. As for power and liberty to choose either, let that be first rightly stated: Moses Deut. 30. 19. (or the Lord rather by him) professeth that he hath set before them life and death; and exhorts them to choose life, the meaning whereof is to choose that, the consequent whereunto is life; now that was obedience unto the laws and holy ordinances of God. Now as touching the power and liberty, to choose this, we say,

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

2. The power that we have lost in Adam, is no natural power, but a moral power like unto that whereof the Lord speaketh by the Prophet Jeremy. Jere. 13. 23. Can a Blackamore change his skin? Or the Leopard his spotts? No more can you do good, that are accustomed to evil. Nor will any sober man judge that such an impotency as this doth make a man excusable? In the like sort our Savior unto the Jews: John. 5. 44. How can ye believe that receive Honor one of another, and seek not the Honor that comes of God only? So that this impotency is merely moral, arising from the corruption of their wills. Had a man a will to believe to repent, but withal had no power to believe and repent though he would, here indeed were a just cause of excuse: but all the fault hereof is in the will of man. This our Britain Divines at the Synod of Dort upon the 3. and 4. Articles of the second Position express in this manner. The nature of man being by voluntary Apostasy habitually turned from God the creator, it runs to the creature, with an unbridled appetite, and in a lustful and base manner commits fornication with it, being always desirous to set her heart and rest on those things which ought only to be used on the by, and to attempt and accomplish things forbidden. What marvel then if such a will be the bondslave to the Devil. The will without charity is nothing but a vicious desire, inordinata cupiditas. Aug: Retract. 1. 5. 3. Yet the same Austin professeth Lib. 1. de Gen. cont: Manich: cap. 3. credere possunt & ab amore visibilium rerum & temporalium, se ad ejus praecepta servanda convertere si velint. And ad Marcel. De spiritu & littra. proves at large that fides in voluntate est. Only it is the grace of God to prepare the will, ut velit, and so to increase with the gift of charity ut possit, so that there is a great deal of difference between posse si velit, and posse simpliciter, in Austin's judgment posse si velit is less then velle, but posse simpliciter, is more then velle. 4. Lastly what means this Author to discourse thus hand overhead of power and liberty to choose whether as if (whatsoever they pretend) their true meaning were, that man hath power to believe and repent without grace. For as for power to believe and repent through God's grace no man denies. Why then doth he not try his strength on this point which indeed is the critical point of these controversies, and wherein it will clearly appear, whether they differ one jot from the Pelagians. For the question between the Pelagians, and the Catholics in Austin's days was not about the possibility of willing or doing that which is good, but only about the act of willing and doing: And herein they granted instruction and exhortation requisite. All the question was about the working of his will, to will and do that which is good, as appears by