The Riches of Gods Love
But whatsoever his premises be, in his conclusion he commonly speaks it home, as herein saying, It is clear that the absolute decree, takes away the chiefest inducements to holiness, and determents from wickedness, to wit, because it takes away hope and fear; whence it followeth, that seeing Christ had hope of heaven, he was not absolutely destinated unto glory. And seeing the Devils are said to believe and tremble, therefore certainly their damnation is yet preventable, although there is yet this main difference between reprobate men on earth, and Devils, that though the Devils are assured of their reprobation, yet no man either is, or can by any ordinary way be assured of his reprobation. I conclude thus, This his Discourse tends mainly against all certainty of Salvation: whence it follows, that either he had no certainty of his salvation while he was with us, or if he had, it stands him upon now to profess that he hath utterly lost it.
DISCOURSE. SECT. II.
2. THe injuriousness of this Doctrine to Godly life, may farther appear by these considerations that follow, one depending upon another.
1. Absolute and peremptory decrees are inevitable, whatsoever the things be about which they are exercised; and men's everlasting states, if they be absolutely determined, are altogether undeclinable. Stat sali lex indeclinabilis, the law of destiny is undeclinable. And the reason is, because it hath an inevitable cause, the adamantine decrees of Almighty God, which are indeclinable two ways.
1. Irreversible, liable to no repeal (as the Statutes are which are made in our Parliaments:) but far more unalterable then the Laws of the Medes and Persians. As I have spoken so will I bring it to pass: I have purposed, and I will do it. Isaiah. 46. 11. Men do many times bite in their words again, because they do utter things rashly, and do repeal their Statutes and Ordinances, because they see some inconveniences in them, which they could not foresee: but God never alters or calls in his absolute decrees because they are all made with great wisdom and foresight.
2. Irresistible. It lies not in the power of any creature to disannul them. Who hath resisted his will? Rom. 9. 19. Our God is in Heaven: he doth whatsoever he will: Psal. 115. 3. Whatsoever is once determined by his absolute will is no ways alterable by the will of man. It is more possible for a man to hinder the rising of the Sun, or to stay his course in the Heaven, to stop the revolutions of the year, and overturn the whole course of nature, then to make the least alternation in any of God's absolute decrees.
2. Men's actions about ends, and things determined by an absolute decree are vain and fruitless; and the reason is, because they cannot make them otherwise then they were determined to be; and therefore in vain do men labor to obtain Everlasting Life and avoid Eternal Death, if there be no liberty and power in their hands to choose Life or Death, but must of necessity take that which is assigned them, be it Life or Death; for by their labor they effect just nothing; for if they be absolutely appointed to destruction, their hearing, reading, praying, alms-giving, and mourning for their sins cannot possibly procure their Salvation; damned they must be. And if they be absolutely ordained to Savation, their neglect of holy duties, their ignorance, their love of pleasures and continuance in a course of ungodliness, cannot bring them unto damnation; they must be Saved: If somany Souls in a Parish be in this manner decreed to Heaven or Hell, the Minister Preacheth in vain, and the people hear in vain. For there cannot one Soul be Saved, for all their pains, which is ordained to Hell, nor one Soul be cast away by their negligence, which is appointed for Heaven. It is in vain for thee (saith Christ to Saul) to kick against the pricks: (i.) to endeavor by thy persecutions and slaughters to root out my Church in the world; because the preservation of it is absolutely decreed in Heaven. Teaching us by that speech, that a man's labor in anything whatsoever, is never profitable, except it be exercised about an end attainable thereby, and without it not possible.
3, Men are not willing to be employed in fruitless actions if they know it. I so run (saith the Apostle) not as uncertainely; so fight I, not as on that beats the Air: but I keep under my body and bring it into subjection, least that by any means, when I have Preached unto others I myself should be a cast-away. The meaning is, I endeavor to keep God's commandments, I fight with the temptations of the Devil the allurements of the world, and mine own corruptions, I keep my body low by watchings and fastings, and other severe acts of holy discipline. But Cui bono? do I all this at random? Uncertaine whether I shall get any good, or prevent any mischief hereby? No, but I do this, as one that is sure that by so doing, I shall obtain Eternal Life, and otherwise I cannot escape Eternal Death: intimating in these words the common disposition of men, which is to labor where some proportionable good is to be gotten, or evil prevented, otherwise to spare their heads and their hands too.
TWISSE Consideration.
TO talk of the decrees divine as things evitable or inevitable, is very absurd: for things denominated evitable or inevitable are only things to come, not yet existent; but such are not decrees divine, they are as everlasting as God himself without any beginning of duration. As for the things decreed by God, they are of a double nature. For God hath decreed some things to come to pass necessarily, other things to come to pass contingently. Now those things that come to pass contingently do so come to pass (and that by the decree of God) as joined with a possibility not to come to pass, and consequently to come to pass so as joined with a possibility to be avoided. Such are Salvation and damnation in as much as God hath annexed these as rewards, unto final perseverance in faith and repentance, the one; unto final perseverance in sin unrepented of, the other. This is the undeclinable law of God's decree, that, whosoever believes shall be Saved and whosoever believes not shall be damned. But we do not say, that this is the whole decree of predestination and Reprobation, with the Remonstrants, and with this Author. But that there is another decree of God, the effect whereof is as undeniable, as the effect of the former, which this Author dissembleth throughout: and the effect of this decree is not conditional like unto the effects of the former decree, but absolute. And it is the more strange that this Author should so much insist upon the effects of the former, & nothing at all on this: whereas the effects of the former nothing at all serve his turn, but through mere confusion: for he carrieth the matter so as if we maintained that God doth decree to dispense Salvation and damnation absolutely according to the mere pleasure of his will, and not conditionally as he finds his creatures either dying in faith or dying in sin, which is most untrue. And yet his usual course to relieve himself in the case of impertinency and extravagancy is to fly to the effects of the other decree which we willingly confess to be absolute; yet hath he no appetite to deal directly in the discussing thereof. Now we profess that as God according to the mere pleasure of his will bestows faith and repentance on some and denies it to others, according to that of the Apostle. He hath mercy on whom he will, and whom he will he hardeneth. Rom. 9. 18. So God from everlasting decreed, according to the mere pleasure of his will to bestow the gift of faith & repentance on some & deny it to others. All the decrees of God we acknowledge to be unchangeable from within, irresistible from without. Yet this Author applies these attributes only to God's absolute decrees, intimating that it is otherwise with God's conditional decrees: which conceit of his savoreth of the same learning and judgment with the rest. Besides it is his course hand over head to talk of the distinction of God's decrees, into decrees absolute, and decrees conditional: whereas the decrees of God as touching the acts of God willing, admit no such distinction; the act of God's will being always absolute and never conditional, as both Piscator theologically hath proved against Uorstius and Bradwardine most scholastically hath demonstrated; and by other reasons may be demonstrated and made as clear as the Sun; some of which reasons I have formerly mentioned in this discourse: only quoad res volitas as touching the things willed this distinctiō hath place; as both D r Jackson in his book of Providence acknowledgeth of that distinction of Voluntas antecedens & voluntas consequence (which by Uossius interpretation is all one with voluntas absoluta & voluntas conditionata) namely that it is to be understood only quoad res volitas. And in the same sense is voluntas conditionata interpreted, as appears by the practice of Uossius and of this Author throughout. Now in this sense we do not acknowledge that God's decrees of Salvation and damnation are absolute, but merely conditional; so that this Author doth but fight with his own shadow in this his argumentation, making as shameful a mistake as ever Don Quixot did, when he conceived the Barbars bason to be the Helmet of Mambrino, and fell furiously upon him, in a zeal of martial glory, to recover Spolia opima, so fat and rich spoils. By the way observe, to alter God's absolute decrees, is no other thing, then to alter that which is once determined by God's absolute will. For after this different manner doth this Author express one and the same thing in this Section. Now consider, is not the rising of the Sun the course of Heaven, the revolution of the year, the whole course of nature, some of these things which are determined by God's absolute will? With what giddiness then doth he affirm that to hinder or stay or overturn any of these is more possible then to make alteration in God's decrees; seeing to make alteration in God's decrees is but to alter things which God hath once determined by his absolute will. But as for Salvation and damnation these are not determined by God, like as the rising of the Sun, the course of Heaven the revolutions of the year, and the whole course of nature. For these are determined by God to come to pass absolutely; but the Salvation or damnation of man are determined by God to come to pass conditionally.
2. And accordingly man's ends are not determined by an absolute decree, like unto the rising of the Sun. For the rising of the Sun is by God determined to come to pass absolutely, so are not the special ends of men, to wit, Salvation and damnation (for these are the ends of men which this Author speaks of) these (as I said) are determined to come to pass not absolutely but conditionally: And therefore men's actions hereabouts, are not vain and fruitless: And the reason is because man's Salvation is determined to befall him only in case he believe and repent and become studious of good works: In like sort damnation is determined to none of ripe years, but in case he gives off all care of faith repentance and good works. Did God determine a man shall be Saved whether they be good or evil, like as he determined the Sun should rise whether men sleep or wake, whether they be idle or well occupied (for so he makes his Sun to shine and the rain to fall upon the just and unjust) then indeed man's actions in furthering their Salvation were vain and fruitless. But the Antecedent is a notorous untruth. For our Savior hath professed in express terms that whosoever believeth shall be Saved, and whosoever believes not shall be damned. As for the liberty and power of a man to perform faith and repentance, whether this be granted unto all? Is another question, which this Author might have discussed had it pleased him, and taken upon him to maintain universal grace; but he declines this throughout, like as others of this sect too, fearing therein some precipice. And herein we are willing to grant that God hath absolutely determined that some shall believe and repent, as he hath determined the Sun rising, not upon any condition in man, but according to the mere pleasure of his will, bestowing the grace of faith on some, and denying it to others. For if God did bestow faith on man upon condition of some precedent work in man, then grace should be given according to men's works (that is in the phrase of the Ancients) according to men's merits, which is direct Pelagianism, and condemned in the Synod of Palestine above twelve hundred years ago. But this Author carrieth himself very preposterously, thus confounding two questions into one: the one, Whether salvation be determined by God, to be conferred absolutely on man? Which we deny as much as himself doth. The other is, Whether faith and repentance be determined by God to be conferred on man conditionally? Which we maintain; and wonder not a little that this Authors stomach (working like the raging Sea) chiefly against this, yet dares not come to the debating of this, no nor so much as in plain terms to speak out his opinion, and profess, that the reason why God bestows faith on one, and not on another, is because he finds some disposition or work in him, on whom he bestows faith, which he finds not in another to whom he denies it. Yet he goes on most ridiculously in the same tenor, saying. If they be absolutely appointed to destruction, their hearing, reading, praying, almesgiving, and mourning for their sins, cannot possibly procure their salvation: damned they must be. But we still deny that men are absolutely appointed to destructiō, we willingly grant the elect are absolutely appointed unto grace, namely to have regeneration, faith and repentance to be conferred upon them, and that absolutely, not upon any foregoing condition performed by them, but according to the mere pleasure of God; but as for salvation, that is appointed to be bestowed upon them, only by way of reward of foregoing faith, repentance, and good works, observe by the way, how he considers not the contradictious nature of that which he imputes unto us. As first that we deny man to have any liberty or power to choose life and death. And secondly, that we maintain, That their hearing, reading, praying, almesgiving, and mourning for their sins, cannot possibly procure their salvation; which is to imply, that they have power to hear, read, pray, give alms, and mourn for their sins, and consequently that they have power to choose life or death. For to choose life or death, is no other then to embrace such courses, as by the ordinance of God, lead to life or death. Now such are hearing, reading, praying, giving asmes, and mourning for sins; for these courses are the way to everlasting life. Yet as touching the latter, well we may say that Reprobates can neither hear, nor read, nor pray, nor give alms as they ought, nor mourn for their sins; yet surely we are so far from saying, that these courses cannot possibly procure salvation, that on the contrary rather, we are ready to profess that these courses rightly used, shall infallibly procure salvation; for there is none more precious mourning, then to mourn for sin; and our Savior hath pronounced them blessed, adding, that they shall be comforted. Was it ever heard amongst us, that men should be damned for reading, hearing, praying, and mourning for their sins? Yet the word of God teacheth us, that men may howl, yet be far enough off from mourning for their sins, as Hos. 7. 14. They cried not unto me when they houled upon their beds: they assembled themselves for corn and wine, & they rebelled against me. And if men be damned notwithstanding such mourning, I should think it is nothing strange. Of the same tenor is that which followeth. If they be absolutely ordained to salvation, their neglect of holy duties, their ignorance their love of pleasure, and continuance in a course of ungodliness, cannot bring them to damnation; as if this were our doctrine: whereas to the contrary we maintain, that from election flows holiness. Eph. 1. 4. Who hath elected us in Christ, that we should be holy. And faith, Acts 13. 48. As many believed as were ordained to everlasting life. And 2 Thes. 2. 13. God hath elected you unto salvation, by sanctification of the spirit, and faith of the truth. And indeed our profession is, That God's purpose is to bestow salvation by way of reward of faith, repentance, and good works: And accordingly there is no other assurance of election, then by faith and holiness. 1 Thes. 1. 3, 4. Remembering the work of your faith, the labor of your love, and the patience of your hope, knowing beloved brethren, that ye are elect of God. And therefore Saint Peter exhorts Christians, To make their election and vocation sure, by joining virtue with their faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience Godliness, and with Godliness Brotherly kindness, and with Brotherly kindness Love. 2 Pet. 1. 5, 6, 7. 10. But it were pity this Author should have liberty denied him servire scaenae, and to execute his Historical part in conforming our Doctrine to the Heresy of the Predestinatians, (so called) as it is recorded by Sigebert. And indeed the very Doctrine of Austin, was charged with the same crimination: For albeit Sigebert professeth that this Heresy arose ex Augustini libris male intellectis: out of Austin's Book not rightly understood; yet the learned Arch-Bishop of Armach, had made it manifest, that this very crimination was charged upon Austin's doctrine. Histor. Gottesc. pag. 22. And that out of the beginning of the 6. book Hypomnestican or Hypognosticon. The words are these, and I pray mark it well, whether it be not punctually the very objection which this Author makes in this place: Credere nos vel praedicare sugillatis (quia cum lege Dei & Prophetis cum Evangelio Christi ejus{que} Apostolis Praedestinationem dicimus) quod Deus quosdam hominum sic praedestinet ad vitam regni caelorum, ut si nolent orare, aut jejunare, aut in omni opere divino vigiles esse, eos omnino perire non posse, nec prorsus sui debere esse sollicitos, quos Deus, quia voluit semel jam eligendo praedestinavit ad vitam: Quisdam vero sic praedestinavit in Gehennae paenam, ut etiam si credere velint, si jejuniis & orationibus omni{que} se voluntati divinae subjecerint in his Deum non delectari, & vitam illis aeternam in toto dari non posse; sic electione praedestinatos esse ut pereant. Judge I pray whether this be not the very objection charged upon the doctrine of Austin, which this Author chargeth upon our doctrine. And indeed that most learned Bishop showeth, how that albeit, the Predestinatian heresy is pretended by Sigebert to have risen out of Austin's books not rightly understood, as also by Tyro Prosper (Auncient to Sigebert) as he is set forth in Print; yet Tyro himself plainly professeth, that the Heresy mentioned orta est ab Augustino, rose from Augustine himself, as appears by the Manuscripts of that Author, which that learned Bishop had searched, one found in Bennet College in Cambridge, and another in the Kings Library: whereby it is apparent, that this pretended Heresy of the Predestinatians (no Author thereof being ever known to the world) was a mere nick-name devised by the Remnants of the Pelagians, and reproachfully cast upon the doctrine of Austin, as now a days it is upon our doctrine, which is the same with Austin's. As for the Ministers Preaching in vain in some sense, and in some cases; this is nothing strange to them that have their eyes fixed on God's oracles, and not on the oracles of their own brains. For the Prophet Isaiah thus complains, and that as some conceive in the person of Christ, Then I said, I have labored in vain, I have spent my strength for naught, and in vain, yet surely my judgment is with the Lord, and my work with my God. And Jerem. 8. 8. How dare ye say, we are wise, and the love of the Lord is with us? Loe certainly in vain made he it, the pen of the scribe is in vain. And Ierem. 6. 29. The bellows are burnt, the lead is consumed of the fire: the founder melteth in vain: for the wicked are not plucked away. Reprobate silver shall man call them, because the Lord hath rejected them. And like as the sowing of seed is sometimes in vain. Levite. 26 16. So why may not Preaching be in vain, which is a sowing of seed also. Yet in respect of God's end, it is not in vain: For he hath the ends he aimed at; for even in them that perish, there ariseth a sweet savor unto God 2 Cor. 2. 15. As well as in them that are saved. And if they stumble at the word being disobedient, Saint Peter telleth us, that hereunto they were odained 1 Pet. 2. 8. Yea and Austin tells us, that even Reprobates by the Ministry of God's word, are sometimes brought ad exteriorem vitae emendationem, quo mitius puniantur. And as for the Preachers of the Word, their labor is not in vain in the Lord. 1 Cor. 15. last. And Isaiah 49. 4. My judgment is with the Lord, and my work with my God. For even Christ himself was forsaken of many. John 6. Yet was that no disparagement to him before God. They desire indeed that all men might be saved that are partakers of their Ministry, as they are bound in charity, but with submission to the will of God, so that finally their desires in the issue are terminated only in the elect. They became all things to all men, that they may save some. 1 Cor. 6. And who are they let Paul speak. I endure all things for the elect sake. As for the hearers themselves, as many as are elect, they believe by it sooner or later and are brought to repentance. 2 Tim. 2. 25. And finally to salvation, That thou mayest both save thyself and them that hear thee, (saith Paul to Timothy) So that to them surely 'tis not in vain; And as for Reprobates they are convicted by it of their unbelief, Suffrag. Britt. on the 3. & 4. Articles. Excuse is taken from them for they cannot plead that they never heard the Gospel, whereby mē are admonished to repent Act. 17. 30. Thereby to excuse themselves: yea & sometimes they may be the better for it, in respect of an outward comformity, only it is in vain in respect that salvation is not obtained by them though the Gospel & the Ministry thereof be a means tēding thereunto, in as much as it openeth the way of salvation, & discovereth all false ways. But pains for obtaining salvation, and Hell, are ill joined together; For therefore hell is their portion because they neglect the means of salvation, and take no pains about it at least good pains. For our Savior plainly tells us of some that they shall seek to enter in at the straight gate, and shall not be able Luk. 13. 24. It seems they took some pains, though they were not able to enter. We are accounted Predestinarian Heretics for saying so much; but I hope he will not reckon our Savior too amongst the number. So Isaiah 58. 2. Yet they seek me daily, and will know my ways, even as a Nation that did righteously and had not forsaken the statutes of their God: They ask of me ordinances of justice. They will draw near unto God, saying. Wherefore have we fasted and thou seest it not? We have punished ourselves & thou regardest it not. Here is devotion and pains too, in the way thereof, but I think they had never a whit the better interest in heaven for this. Doth this doctrine also savor of the Predestinarian heresy? As for that pretended passage out of Acts 9. It is in vain for thee to kick against the pricks, I find no such saying of Christ to Saul but 〈 in non-Latin alphabet 〉 an hard thing; for shall he not wound himself that doth so, more then hurt the pricks themselves? So was Paul by those persecuting courses of his, in the high-way to damnation; yet it is true also, God's Church is nothing damnified by the persecutions and martyrdoms of God's Saints. For sanguis Martyrum semen Ecclesiae; one is cut off, but many rise up in the place of a few. Like as a seed of corn falls into the ground and dies; but a blade springs out of that one that dies, and brings forth an ear of many grains. By the way I am wondrous glad to hear the acknowledgement of a precious truth, to break forth out of the mouth of this Author ere he is aware, namely, That the preservation of God's Church is absolutely decreed in heaven. For mark I beseech you, wherein the preservation of God's Church consists. 1. One is in preserving them that are called from Apostasy. If this be absolutely decreed, then the perseverance of men in the state of grace is absolutely decreed; and consequently it is absolutely maintained; And if perseverance in faith be absolutely maintained; then faith it self was absolutely wrought, and absolutely decreed to everyone that enjoyeth it. 2. Another is the restraining of Tyrants from persecuting the professors of Christ: If this be absolutely decreed, then the free actions of men are absolutely decreed by God: for to abstain from persecuting is undoubtedly a free action of man. 3. But in case both Tyrants are permitted to rage, and many are permitted to fall away; And all are mortal and must die; therefore the next effectual means of preserving the Church, is the raising of others in their place to profess the Gospel. Now this is wrought by the effectual calling and converting of men unto faith in Christ, and consequently the effectual calling and converting of men is absolutely decreed by God. Thus truth hath prevailed over the mouth of error, to make it testify for God's truth and against error: Magna est veritas, ut praevalebit. Here this Author hath raised spirits against himself improvidently; let him try how he can lay them, and conjure them down again. 3. I come unto the third. I willingly grant that men are not willing to be exercised about fruitless actions; And as for the actions specified by Saint Paul; as they were not fruitless to him; so I make no question but that they are in like manner profitable to all that perform them, as Paul did, namely the actions of mortification. We have Saint Paul's word for it, which is of some force (if so be he be not reputed among the number of Predestinarian heretics, as well as Austin and our Divines) If by the spirit you mortify the deeds of the flesh, ye shall live. Endeavor goes beyond desire: yet Nehemiah commends himself to God in this manner. We that desire to fear thy name. And the holy Prophet Isaiah. The desire of our hearts is towards thy name, and to the remembrance of thee. And S. Paul. We desire to live honestly. And to fight with the temptations of the Devil, the allurements of the World, and a man's own corruptions, is undoubtedly a manifest token of a true Soldier of Christ Jesus. And mortification in special; such need not doubt, but that they shall crucify the flesh, with the affections and lusts. For they that walk in the spirit, shall not fulfill the lusts of the flesh; their faith shall give them the victory over the world, and God in his good time will tread Satan under their feet.
DISCOURSE. SECT. III.
TO be exercised in fruitless affairs, it is both a folly and a misery. 1. A folly, for, de necessari is nemo sapiens deliberate, saith the Philosopher. And our Savior speaking of things above our power; Cur estis solliciti? saith he to his Disciples, Mat. 6. 27. Luke 12. 25, 26. Why take ye thought about such things? Which is as much as if he had said, It is an argument of folly in you, to trouble yourselves about such things, as lie not in your liberty. 2. A misery in the opinions of all men, as the fable of Sysiphus implies, who (as the Poets feign) is punished for his robberies in hell, with the rolling of a great stone to the top of a sharp hill, where it cannot rest, but presently comes tumbling down again. The Moral of that fable is, that it is a torment, and a torment fit for Hell; for a man to be set about any work that is fruitless and vain. Men will rather be exercised in high and hard employments, that produce proportionable ends; then pick staws, play with feathers, or with Domitian, spend their time in flapping or killing of flies, or do any other easy works, which end in nothing but air and emptiness, except they be fools or self-tormentors. And therefore when Balaam once saw that the Lord had fully determined to bless Israel, and that all his Sorceries could not effect the contrary; he presently gave over, and set no more enchantments; And reason teacheth every man to do the like.
If any man were fully possessed with a persuasion that this temporal estate were determined in Heaven, and that he should be worth just so much, neither more nor less; he would conclude, that his care and pains could not profit him, nor his idleness impoverish him: and so would be quickly persuaded to take his ease. And if it were evident, that every Common-wealth had a fatal period, beyond which it could not pass, and short of which it could not come, and that all occurrences good or bad, were absolutely preordained by the Almighty, then the King would call no Parliament, use no Privy Counsel: for there would be no use of them at all. As once a famous Privy-Counselor told our late Queen Elizabeth, men would neither make laws nor obey them, but would take the Council of the Poet.
From these three premises laid together, it follows directly, that the doctrine of an absolute decree, which determines men's ends precisely; is no friend to a Godly life. For if events absolutely decreed be unavoidable; if men's actions about unavoidable ends be unprofitable; it in unprofitable employments men will have no hand willingly: men that know and consider this, will have nothing to do with the practice of Godliness. For their ends being absolutely pitched and therefore unavoidable; they will conclude, that their labor in Religion will be unprofitable, and so will not labor in it at all.
That which hath been said, may be yet farther confirmed by two witnesses. The one of them is by two witnesses. The one of them is our Calvin, who in his Institutions hath these words: Si quis it a plebem compellet; si non creed it is, ideo fit, quia jam divinitus exitio praedestinati estis; is non modo ignaviam fovet: sed etiam in dulget malitiae. If any man (saith he) should speak thus to people; If there be any among you that believe not, it is because ye are ordained to destruction; this man would not only cherish slothfulness, but wickedness also. Which is as much to say (me thinks) as this; If a man should set out the doctrine of absolute reprobation in its colors, and explain it to a people in a clear and lively fashion, he would hereby open a door to liberty and profaneness.
The other witness is a man of another stamp, the miserable Landgrave of Turing, of whom it is recorded by Heisterbachius, that being admonished by his friends, of his vicious and dangerous conversation and condition, he made them this answer: Si praedestinatus sum nulla peccata poterunt mihi Regnum Coelorum auferre: si praescitus nulla bona mihi illud valebunt confer. If I be elected no sins can bereave me of heaven; if I be a reprobate, no good deeds can help me to heaven. I conclude therefore that by this opinion (which is taught for one of God's principal truths;) Religion is, or may be made a very great looser, which is my fourth general reason against it.
TWISSE. Consideration.
DE necessari is nemo sapiens deliberate; This is true of things necessary by course of nature, not of things necessary merely upon supposition of God's decree. For such things are as often contingent as necessary; For as he decreeth that some things shall come to pass necessarily, so he decreeth that other things shall be brought to pass contingently: As the buying of the Prophets bones by Josiah, Cyrus his dimission of the Jews out of Babylon to go to their own Country: the contumelious usages of Christ by Herod and Pontius Pilate, together with the Gentiles and people of Israel, were necessary in respect of God's decree; it being expressly testified by the Apostles with one mouth, that all these were gathered together against the holy Son of God, to do what God's hand, and God's Counsel predetermined to be done. Act. 4. 28. Yet who is so impudent as to deny, that all these did freely, whatsoever they did against Christ. In like sort you know what was the course of proceedings against Protestants in Queen Mary's days, when they were convicted by Ecclesiastiques of such opinions, which they accounted heretical, and which were made capital by Law of the Land: then they were delivered over unto the secular power, to be put to death. So that herein, to wit, first in making such bloody Laws. Secondly, in executing them for the establishment of Popish Religion: The Kings gave their power to the Beast, that is, implied their Regal power and authority to the countenancing of Romish Religion: this undoubtedly was a contingent thing. Yet was this determined by God (as the Scripture testifies Revel. 17. 17.) God hath put in their hearts (that is in the hearts of the ten Kings) to fulfill his decree, and to be of one consent, and to give their Kingdom unto the Beast, until the word of God be fulfilled. Again, suppose God hath determined my salvation; yet if he hath determined to save me no other way then is revealed in his word, namely, by growing in grace, and in the knowledge of our Lord Jesus Christ: If he hath made known unto us that, without holiness no man shall see God. That a man in good time shall reap, provided that he faint not, nor be weary of well doing. Who seeth not that a necessity of Godly life is laid upon all that will be saved. Now God hath revealed this latter expressly unto us in his word, but as for the salvation of particular persons; we have no such revelation at all set down unto us in God's word, but in general thus. Whosoever believeth shall be saved, whosoever believeth not shall be damned. Be thou faithful unto the death, and thou shalt receive a Crown of life. Whosoever continueth unto the end shall be saved. And good works (as Bernard saith) are via Regni, though not causa regnandi. Therefore if any man desire to come to the Kingdom of Heaven, he must be careful to walk in the way that leadeth thither. The Word saith not to any man in particular. Thou shalt be saved, but, If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him from the dead, thou shalt be saved. Such was not the promise made to Paul concerning the saving of them, who were in the ship with him, but it proceeded in an ansolute form. Acts 27. 23, 24. There stood by me this night the Angel of God whose I am, and whom I serve, saying. Fear not Paul, for thou must be brought before Caesar: and loe God hath given unto thee freely, all that sails with thee. Here is a manifest signification of God's decree and determination to save all that were in the ship: yet did this make Paul or the rest negligent in using such means whereby they might save themselves? It is apparent that it did not: For the Mariners they thought to fly out of the ship; and to that purpose had let down the boat into the Sea, under color as though they would cast anchor out of the foreship, meaning to provide for themselves, and leaving others to shift for themselves. But Paul perceiving this, and the dangerous condition of it unto the rest, as that which would bereave them of the ordinary means of preservation, he said to the Centurion and the Soldiers, except these abide in the ship, ye cannot be safe. Did not Paul fear the failing af his own credit and reputation? Who having before assured them, and that by the message of an Angel of their safe coming to land; now on the other side tells them, that unless the Mariners abide in the ship, they could not be safe? Nothing less; neither did the Captain and Soldiers fly in his face, as an impostor, and one that had abused them; as by this Authors dictates they might, especially if he had had the Catechising of them; but rather of themselves conceiving it an unreasonable thing so to depend upon the promise of man or Angel, as not to use the best means that lay in their power: Forth with the Soldiers cut off the ropes of the boat, and let it fall away, choosing rather to loose their boat (which yet was of good use too) then their Mariners. This was not all, but Paul useth spiritual means, and by exhortation comforteth them, that so they might take heart, and the better set themselves to the use of the best means, not weakly but courageously for their preservation. This is the Fourteenth day that y e have tarried, and continued fasting receiving nothing. Wherefore I exhort you to take meat, for this is for your safeguard, for there shall not an hair fall from the head of any of you. And when he had thus spoken he took bread, and gave thanks to God in presence of them all, and brake it, and began to eat. Then were they all of good courage and they also took meat. Well at length the ship brake, and the Centurion commanded, that they that could swim should cast themselves first into the Sea, and go out to Land; and the others some on boards, and some on certain pieces of the Ship. Here to the end we see no means neglected; And so it came to pass (to wit by use of such means) that they all escaped to Land. Yet was the promise of their Salvation made to Paul in an absolute form, so is not the promise of Salvation made to us. Now I leave it to the indifferent to judge of the wisdom of this Authors discourse. Yet non deliberation is no suffitient evidence of the needless condition of means. For Aristotle saith that Ars non deliberate, not because he useth no means to bring about his ends, but because the Artificer which is his crafts-master, is not to seek of the means. For the same reason deliberation is not incident unto God, his wisdom is nothing the less in discerning congruous means to bring about his intended ends. As for that of our Savior Cur estis solliciti de vestitu? Surely tis not of anything above our power in respect of use of means; Indeed to ad one Cubit to our stature is not in our power, neither do I know any that take thought thereof, But it is no more in man's power to bless his own cares and labors for the procuring of himself meat, drink, raiment, then it is in his power to add a cubit or two unto his stature. Therefore it becomes us not 〈 in non-Latin alphabet 〉 that is, to distract ourselves with carking cares, as touching the end of our affairs, but he forbids us not to be careful in the use of means. For to this purpose God would not have Adam to be idle in Paradise, he must dress the Garden, though the thriving of ought thereby was not so much by his care as by God's providence. And therefore he hath given us six days to work and commands us to do all our works therein; but as for the issue of our labors, leave that to God & his blessing; And whether our labors are successful or not successful, not to trouble ourselves there abouts. It was spoken to the singular commendation of D r Reynolds by him that Preached his funeral Sermon, that he was most carfull of the means, most careless of the end. Thus I have endeavored to distinguish those things which this Authors very judiciously confounds. And as it was no folly for Paul to do as he did that all good means might be used for their preservation; so much less was misery, nay they had been in amiserable case, had they neglected any due means to preserve themselves: for S t Paul (notwithhanding the message delivered unto him by an Angel, and his promise thereupon made unto the Centution) spared not to profess that unless the Mariners staid in the ship they could not be Saved: so that this Authors fable of Sysiphus, is no better accommodated then the rest, save that herein he may refresh his reader, & thank him for his courtesy, for representing unto him as in a glass the nature of his proceedings. For in this his discourse he doth very accurately play the part of Sysiphus for he takes great pains inkindeling a fire, but alas he cannot warm himself thereby; he must blow his nails still; there is no remedy. And truly I see no reason to the contrary, but that a man as profitably bestows his pains in picking staws, or playing with feathers, as this Author doth in such manner of discourses. Domitian killed flies, but this Author doth not so much as flap a fly; only I confess he doth very energetically discover the nakedness of his own discourse. And such be the issue of those that affect a name by becoming Arminian Proselits; and show as little grace in their writings, as it becomes them whose growth in perfection (by their own account) is to appose the grace of God Pelagian like, whom Austin was bold to call the enemies of God's graee; Indeed it was high time for Balaam to leave his sorceries when he saw the Lord was determined to bless Israel. For his sorceries were no means to bless them, but to curse them rather. In like sort, if I am persuaded that God hath appointed me unto Salvation, it will be high time for me to leave off all care of faith repentance and good works, when this Author shall make it appear, that these studies are no more conducent (in God's ordination) unto salvation, then Balaam's sorceries were to the blessing of Israel, but rather the high-way unto damnation, as his sorceries were to the cursing of the Lord's people.
I make no doubt (what this Authors creed is to the contrary I care not) but that every man's temporal estate is determined in heaven, as well as Paul's escaping safe out of shipwreck, and all that were in the same ship, to the number of two hundred threscore and sixteen souls, yet both Paul and all the rest did not take their ease, but were vigilant to take all opportunity, to use the best means for their safe arrival at the land; some by swimming, some by sitting on boards, some on one piece of the ship some on another, and so (and not but so) they came all safe to land. And as our Divines in the Synod of Dort observe, albeit the Lord had promised Hezekiah, he should recover, and fifteen years more should be added to his life, yet he refused not the counsel of the Prophet Isaiah, in laying a plaster of figs unto his sore. We know what was the form of Jonah's Preaching to the Ninevites Ion. 3. 4. Yet forty days and Nineveh shall be destroyed. Here we have an absolute form of sentence denounced against them. And the people of Nineveh believed God, Yet did they not give over all courses for the pacifying of the wrath of God, but proclaimed a fast, and put on sack-clothe, from the greatest of them to the least of them; the King himself arising from his throne, and laying his robe from him, and covering himself with sack-clothe, and sitting in ashes, and commanding others to do the like. And mark their reason. Who can tell if God will turn and repent, and turn from his fierce wrath that we perish not. In like sort damnation being determined to none, but to such as are finally impenitent: and this being not doubtfully or obscurely, but clearly revealed unto us in God's word, shall our endeavors to turn unto God by Godly sorrow and repentance, be accounted vain and fruitless in the judgment of any sober man? And let this Author look unto it, that these Ninevites do not one day rise in judgment against him; And not the Ninevites only, but the Stoics also, who as they acknowledged some things fatalia, so they confessed there were some things confatalia; And this very argument here used they commonly called 〈 in non-Latin alphabet 〉 , an idle argumentation; because it tended to the humouring of men in their idle courses: And thus is it censured above 1500 years ago by Cicero in his Book De fato. It is the blessing of God that makes men fat, and if God hath determined this, and man knows it, will he therefore sit still and starve himself? It is the blessing of God that makes men rich. God promised as much to the Israelites, in case they kept his Commandments, which commandments did not instruct them in good husbandry; but where they instigated hereby to neglect any usual means of making themselves rich? Nothing less, nay God was jealous least in presumption of their own wise and thrifty courses they should give the glory of it to themselves and not to God. Deut. 8. 17. Beware least thou say in thy heart, My power and the strength of mine own hand hath prepared me this abundance. But remember the Lord thy God: for it is he which giveth thee power to get substance. If it be said that God hath not determined to make any man fat, but by feeding; nor any man rich but by laboring in some vocation, or other, I answer, That neither hath God determined to bring any man to Salvation, but by Sanctification of the spirit and faith of the truth 2 Thess. 2. 13. By feeding on God's Word, which is the word of grace able to save our Souls. I am. 1. and to build further and to give us an inheritance among them that are sanctified through faith in him. In like sort if God hath appointed every Commonwealth a fatal period, yet if he hath appointed to bring them to flourishing estate by certain means, or to desolation no otherwise then by neglecting the means of prosperity, as it is aparent he doth not, would any wise man conclude hence, that it were bootless either to call Parliaments or to make use of privy Councelors? But this Author perhaps will reply, that this is not absolutely to ordain a period to a state, for as much as the period is brought to pass by means. Be it so; Now let the indifferernt consider whether we do maintain, that the periods of men, to wit Salvation on the one side and damnation on the other, are by God brought to pass without means. Do we maintain that God damns or decreeth to damn any man but for final perseverance in sin? Do we maintain that God brings any man to Salvation (if he come to the use of reason) but by faith repentance and good-works? But the truth is this Authors ignorance in part, and in part a dexterity that this Sect hath to confound things that differ, is his best armor of proof, to hold up his confidence in spending his powder liberally, but without shot. For salvation is not bestowed, or damnation inflicted absolutely, but that merely upon the foregoing of faith and repentance; this merely upon final perseverance in sin. Only regeneration together with the grace of faith and repentance, is bestowed absolutely by God upon whom he will, and denied to whom he will, according to that of Paul, He hath mercy on whom he will, and whom he will he hardeneth. And it is very strange that this being the critical point, and the most momentous point of controversy, and such, the decision whereof carrieth with it the decision of all the rest, this Author should unshamefacedly decline it. But some there be that hate the light because their works are evil; but doth it become him to tax others for declining the trial, when none showeth more vile carriage this way then himself? What that Privy-Counselor was, I know not, nor have I any evidence of the truth of the story, but as it lieth dictated at pleasure; I have shown how it nothing disadvantageth our cause, though the Author of that speech were not only a Privy-Counselor but a great Divine too. Yet amongst many good, there might be some bad in Queen Elizabeth's days. If that were true which is reported to have been mentioned by D r Lively in a Lecture of his in Cambridge, namely that a certain Book was found under a Privy-Counselors pillow, whose inscription was this De tribus Mundi impostoribus, Mose, Christo, Mahumite. As for fate stoical (to give the Devil his right) I nowhere find it maintained by any of them so as to prejudice men's wills, but by many great ones I find this expressly denied and hereof I have already spoken more at large.
Still he keeps his course in impugning an absolute decree determining men's ends precisely: What secret mysteries he conceals in the Word, precisely. I know not; but it is aparent, we maintain no such determining the Salvation of any man, so as to exclude a Godly life. We both know and teach that without Holiness (as much as to say without a Godly life) no man shall see God. But we further say, that this is not wholly the decree of predestination, though this Author with his Remonstrants would fain rest here: but we farther say, that a Godly life is the gift of God's grace, and that God bestows this gift on whom he will; but this Author hath no great lust to oppose us here. The more Equivocall a phraise is, the fitter it is to serve his turn, that lies upon advantages, to promote error and obscure truth. And therefore keeps himself to the absolute decree and precise determinations; either not understanding or not considering, that an absolute decree may be takendivers ways, either quoad actum volentis as touching the act of God willing, or quoad res volitas, as touching the things willed, the decree properly signifies the act of God willing; but this Author in consideratly takes it quoad res volitas as touching the things willed all along, as appears by his oppossing it to decree or will conditional; And will conditional with him is such, as when the thing willed is not effected because the condition is not performed. They are his own words in the last Section save one of his former sorts of reasons, the very last words. As for example, the will of Saving men is not accomplished, because men do not believe. Then as touching the things willed God's decrees being considered, here also arise different considerations; for as much as the things willed are different Grace and Glory; As for Glory and Salvation we do not say that God hath decreed to confer that absolutely, but only conditionally; yet thereupon he stiks throughout. supposing his adversaries to maintain an absolute decree concerning the conferring of Salvation abolutely, which is most untrue, wherein he fights without any adversary; yet there he dischargeth himself very strenuously, and lays about him like a mad man. But as for grace, to wit, the grace of regeneration, the grace of faith and repentance; this we readily profess that God doth bestow it absolutely, to wit, on whom he will, according to the mere pleasure of his will. All this, It is the glory of this Author in his discourse most juditiously to confound; which made him the more to abound in matter, that he might seem to say something, when indeed it is nothing, supple to the purpose. And to meet with him in every particular of his conclusion; The events (to wit of Salvation or damnation) are not at all decreed by God to come to pass absolutely, but merely conditionally, and consequently not unavoidably, but avoydably rather; like as things that come to pass contingently do come to pass with a possibility not to come to pass, and accordingly God decreed they should came to pass contingently; And consequently men's actions hereabouts are not unprofitable, nay they are both necessary for obtaining the ends here intimated, & such as never fail of obtaining them. As for example. Sanctification of the spirit, and faith of the truth, never fail of procuring Salvation; for as much as God ordained by these means to bring men unto Salvation 2 Thess. 2. 13. And by no means else. And therefore most absurd it is to conceive, that the practice of Godliness proves unprofitable, and from such wild promises the unprofitable nature of the prctise of Godliness, can prove no better then a wild conclusion.
I come to his two witnesses; the first is Calv. Inst. l. 3. c. 23. sect. 14. Si quis ita plebem compellet; si non creditis, ideo fit, quia jam divinitus exitio destinati estis, is non modo ignaviam fovet, sed indulget malitiae. This (saith this Author) is as much to say as this; If a man should set down the doctrine of Reprobation in its colors, and explain it to people in a clear and lively fashion, he would hereby open a door to liberty and profaneness. Now this Calvin delivereth as out of Austin; as appeareth both by his entrance hereunto, and by his shutting up of it; His entrance into it is this. Et tamen ut singular aedificationis studium sancto viro fuit, (that is Austin) sic docendi veri rationem temperat ut prudenter caveatur, quoad licet, offensio. Nam iquae vere dicuntur congruenter simul posse dici admonet; The man he speaks of still is Austin, as is apparent to him that shall consider the coherence of this Section with the former. Then he sets down the inconvenient manner of Preaching this truth, as Austin doth, though not in Austin's words but in his own. Si quis ita plebem compellet; si non creditis, ideo fit, quia jam divinitus exitio destinati estis. &c. And shutting the whole up he expressly names Austin, misliking such manner of Preaching thus; Tales ita{que} Augustinus non immerito tanquam vel insulsos Doctors, vel sinistros & ominosos Prophetas ab Ecclesia jubet facessere. What is the mystery then of this, that Calvin is here brought in for a witness, in making a relation of Austin's discourse, and Austin himself whose judgment Calvin doth but relate is pretermitted, especially considering that Austin's testimony, where it serves his turn, would give far more credit to his cause then Calvin's: you will give me leave to guess at the mistery, which I take to be this; Calvin is well known to be opposite unto him in the doctrine of reprobation; but Calvin acknowledging that this Doctrine might be delivered in a harsh manner, which yet nothing moved him from entertaining it: this harsh manner of propounding it, is enough to serve this Authors turn, to defame it both in his own conceit, and in the conceit of others, such as himself. For as for Calvin's opinion to the contrary, that is of no consideration with him, yea though Luther also join with him in this. He is especially in these days, and with some persons so contemptible, as never was honest man more. But to bring in Austin acknowledging this Doctrine, and taking notice of some harsh manners in propounding it, and yet notwithstanding embracing it in despite of the harshness thereof, and showing withal, how this harsh manner of propounding the same truth may be tempered; his Authority this Author well knew, and considered would be of greater Authority to sway for it, then some harshness in the propounder, or this Authors Me thinks, would sway against it: And therefore he thought fit to spare the bringing in of Austin to testify for him, and contents himself to bring Calvin only upon the stage, though he doth but relate in effect the discourse of Austin; Thus as formerly I said, this Treatise savors more of the Fox then of the Lyon. But let us bring him unto Austin De bono perseverantioe. cap. 16. Where the objection made by them of Marseiles against Austin's Doctrine of Predestination is proposed thus. Sed aiunt ut scribitis neminem posse correptionis stimulis excitari, si dicatur in conventu Ecclesiae audientibus multis. Ita se habet de praedestinatione definita sententia voluntatis Dei, ut alii ex vobis de infidelitate, accepta obediendi voluntate veneritis ad fidem, vel accepta maneatis in fide: caeteri vero qui in peccatorum delectation remoramini, ideo nondum surrexistis, quia nec dum vos adjutorium gratiae miserantis erexit. Veruntamen si qui estis nondum vocati, quos gratia sua praedestinaverit elegendos, accipietis eandem gratiam, qua velitis & sitis electi: Et si qui obeditis si praedestinati estis rejiciendi, subtrahentur obediendi vires, ut obedire cessitis. But they say (as you write) that no man can be excited by the good of reprehension, if in the congregation before many, the Preacher shall thus discourse. Such is the sentence of God's will determined as touching predestination, that some of you receiving the will of obedience, shall come from infidelity unto faith, or receiving the gift of perseverance shall continue therein. But if there be any among you who are not called, whom God hath through his grace predestinated to be elected, they shall receive the same grace, whereby to will to be, & to become elect. And if there be any of you, who obey the Gospel, that are predestinated to be rejected, the strength of obeying shall be taken from you, that you may cease to obey. Here is the objection against it, Austin's doctrine of predestination, and reprobation at full; his answer to it followeth at full; but how? Not in denying ought that hereby is implied concerning his doctrine of Predestination, but to the contrary; First showing that this harsh proposition of things, must not deter us from the embracing of it; Secondly, showing how the same truth may be delivered in a more temperate manner. Ita cum dicuntur (saith he) ita nos a confitenda Dei gratia, i. e. quae non secundum merita nostra datur, & a confitenda secundum eam praedestinatione Sanctorum; that is, These things thus delivered, must not deter us from confessing God's grace, which is not given according unto works, and from confessing the predestination of Saints, according thereunto. Where observe I beseech you how far he joins together the doctrine of God's free grace, with his doctrine of predestination according to his Tenet, which here was opposed by the same Argument, wherewith the Author in this place oppugneth ours. Manifestly giving to understand, that his doctrine of Predestination could not be impugned as there it is, but withal they that impugn it, must deny the freeness of God's grace, & maintain that it is given according unto works or merits. So that as he answers them, so we may take liberty to answer this Author, and say that this argument of his must not deter us from confessing predestination according to God's free grace; least so we be driven to maintain that Grace is given according unto works. And the reason is manifest; For if it be not of the mere pleasure of God, that he bestows faith on one, & denies it unto another, then the reason hereof must be because God finds some better disposition in one then in another, and therefore he gives him, that is better disposed, the grace of faith which he denies unto another. Now this both in Austin's judgment & in clear reason appears to be the maintaining, that grace is given according unto works, which is condemned in the Synod of Palestine above 1200 years ago. Yet Austin rests not here, but shows how the same objection may have place, as well for the overthrowing of prescience divine, as for the overthrowing of predestination divine. We (saith he) must no more be deterred by this objection from confessing, the freeness of God's grace, and predestination divine suitable thereunto, then we are hereby deterred from acknowledging God's fore-knowledge, and shows how the same objection may be accommodated against God's fore-knowledge, thus. Sive nunc recte vivatis sive non recte; tales vos eritis postea quales vos deus futuros esse praescivit, vel boni si bonos vel mali si malos. That is, Whether at this time you live well or not well, such you shall be as God foreseeth you will be; either good if he foreseeth it will come to pass, or evil if he foreseeth you will be evil. Now (saith he) if upon the hearing of this, some are converted unto slothfulness (this is the very objection proposed by Calvin for the matter of it, but the form is different. For Calvin saith the Preacher, doth cherish slothfulness, &c. Austin signifieth only, that by such kind of Preaching, men take occasion of slothfulness, and therefore it is fit that Calvin should in that sense only be interpreted, seeing he only relates in effect that which he finds in Austin,) suppose (saith Austin going on) That hereupon they run after their lust, shall we therefore think, that to be false, which was delivered as concerning God's fore-knowledge? Then he tells a History of his own experience, namely how one in the same monastery whereof he was, abused in this manner the doctrine of fore-knowledge. For when his brethren reproved him he would stubbornly answer, Whatsoever I am now, surely I shall go out of the World, such as God foreseeth I will be. Wherein saith Austin, he speaks truth, but he was so far from profiting by it unto good, that at length he utterly forsook our society, returning as a dog to his vomit; and yet what he will be, saith he, the Lord knoweth. Now who doubts but that our doctrine of justification by faith, and not by works, may be an occasion to some, to abuse the grace of God unto wantonness; such there were even in the Apostles days: but what? Shall we therefore renounce that doctrine? I am not yet come to the tempering of the manner of proposing this doctrine, I have more to say before I come to that. What difference is there in harshness between these doctrines, If ye do not believe, therefore ye do not believe, because God hath ordained you to destruction, and this, If ye do not believe, therefore ye do not believe because God hath not regenerated you: Let any man show how a door is open to slothfulness, more by the one, then by the other; especially considering the ground of all, is man's inability to believe, without this grace of God effectually preventing and working him unto faith. Now this doctine is plainly taught, and that particularly of certain persons, to their faces: John 8.. He that is of God heareth God's word, ye therefore hear them not, because ye are not of God. The phrase, to be of God, I interpret here of regeneration, but both Austin of old, and our Divines of late, do interpret of election; and so it is precisely the same with the Preaching of reprobation in his true colors, as this Author interprets it, and passeth this censure upon it, as opening a door to liberty and profaneness; which may I confess well be occasionally to carnal men, or to men possessed with prejudicate opinions, yet here it appears plainly, to be in effect the same with that which our Savior himself Preached. But take this withal; as it may be an occasion of slothfulness, so it may be a means to humble men, and beat them out of the presumptuous conceit of their own sufficiency to hear God's word, to believe, to repent, and the like; and thereby to prepare them to look up unto God, and to wait for him in his ordinances, if so be as the Angel came down to move the waters in the pool of Bethesda, to make them medicinal; so God's spirit may come down and make his word powerful to the regenerating of them, to the working of faith, and repentance in them. And I appeal to every sober man's judgment, whether to this end tended not the very like Doctrine and admonition proposed by Moses to the Children of Israel in the Wilderness. Deut. 29. 2, 3, 4. Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh and all his servants, and unto all his Land. The great temptations which thine eyes have seen those great miracles and wonders. Yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear unto this day. For is it not Moses his purpose to set before their eyes how little they have profited in obedience and thankfulness unto God, and amendment of life, by all those great works of his, in the way of mercy towards them, and in the way of judgment towards the Egyptians? And what was the cause of all this, but the hardness of their hearts, and the blindness of their eyes? and to what end doth he tell them, that God alone can take away this hardness of heart, and blindness of mind, which hitherto he had not done? Might he not seem to justify them, in walking after the hardness of their hearts by this, and harden them therein by this Doctrine of his? like as this Author casts the like aspersion in part upon the like Doctrine of ours? Yet Moses passeth not for this, so he might set them in a right course, to be made partakers of God's grace, and that by the ministry of the Law, to humble and prepare them for the grace of God, which is the Evangelical use of the Law. And it is remarkable that in the first verse of this Chapter, these words are said to be the words of the Covenant, which the Lord commanded Moses to make with the Children of Israel in the land of Moab, beside the Covenant which he made with them in Horeb. Wherefore seeing the Covenant made in Horeb, was the Covenant of the Law, it followeth that this Covenant is the Covenant of grace, and these words are the words of the Covenant of grace, which is plainly expressed in the next Chapter v. 6. And the Lord thy God, will circumcise thine heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thy heart, and with all thy soul, that thou mayest live. And what is the usual preparation hereunto but to humble men by convicting them of sin, and of their utter inability to help themselves, and that nothing but God's grace is able to give them an heart to perceive, and eyes to see, and ears to hear. But yet because we do not speak in the same measure of the spirit, and of power, as Moses and our Savior did, therefore we labor to decline all harshness as much as lieth in our power, where we see occasion is like to be taken of offense. Therefore first as touching this discourse of Calvin's. If you believe not, therefore it is, because you are already destinated unto damnation. I say this is untrue more ways then one. First if he conceives destination unto damnation, goes before God's decree to deny faith: this I utterly deny, and have already proved, that in no moment, of reason doth the decree of damnation precede the decree of denying grace. Therefore God's decree to deny them grace, is rather the cause why they believe not then the decree of damnation. Secondly whether we take it of the one or of the other, or of both, yet the proposition is utterly untrue. For it doth not follow, that because a man doth not as yet believe, therefore God hath decreed to deny him faith; and because he hath so decreed, therefore he denies him faith. For he that believes not today, may believe tomorrow. Saul was sometimes a persecutor of God's Church; but was it at that time lawful to conclude, that because he did not then believe therefore he was destinated unto damnation: so that the reason indeed is, either because God hath not decreed at all to give them faith, or because the time which God hath ordained for their conversion is not yet come. This is so clear that Calvin himself were he alive, would not gainsay upon consideration. Neither doth he justify this discourse, but only saith, we must be more wise, then so to discourse to our Auditors. But this Author in saying, this is to set down our doctrine of reprobation in its colors, delivers that which is shamefully untrue, and nothing suitable with our doctrine. More necre to the matter we should say rather, That like as therefore a man heareth God's word because he is of God (that is as I interpret it, because he is regenerated of God) so therefore men hear them not, because they are not of God, that is not yet regenerated; but yet nevertheless they may be in good time. Yet here also there is some defect for want of clear explication of this truth; For will you conclude hence, that non-regeneration is the cause of infidelity (as some do in effect)? Why but this is either notoriously false, or if true it is true in such a sense, as whereby God is no more the cause thereof, then a Physician is the cause of a disease, because he will not cure it. For infidelity is a natural fruit of man's hereditary corruption, and God alone can cure it, but if he will not, God is not to be said to be the cause of any disobedience issuing therefrom, otherwise then per modum non removentis, by way of not removing the cause of it; or per modum non dantis quod prohiberet, by way of not curing the cause, that is, by not giving faith. Now what harshness there is in this, to as many as do not concur with the Pelagians, so as in plain terms to profess, that Grace is given according to men's works; And the objection framed against Austin, and grounded upon that doctrine which he acknowledged ran thus. Caeteri qui in peccatorum delectation remoramini ideo nondum surrexistis, quia nec dum vos adjutorium gratiae miserantis erexit. Therefore you are not risen out of that delight you took in sin, because the succor of God's grace hath not raised you, not as Calvin expresseth it. Therefore you believe not, because ye are ordained to destruction. And this very doctrine, as formerly I said, our Savior spares not to apply to some particular persons, and Preach it to their faces; like as Moses Preacheth the very same doctrine to the Children of Israel, Deut. 29. 2, 3, 4. Yet Austin to prevent harshness doth not like this manner of proposing it so well, seeing it may be and it is fit it should be delivered coveniently thus. Si qui autem ad huc in peccatorum damnabilium delectation remoramini apprehenditis saluberrimam disciplinam. Quod tamen cum feceritis, nolite extolli quasi de operibus vestris, aut gloriari, quasi non acceperitis. If any of you do yet continue in the delightful course of damnable sins take hold of wholesome discipline, which when you have done, be not proud thereof as of your own work, or Glory as if you had not received this grace of God. Now what advantageous service this first witness hath done him, I am well content the indifferent may judge. I come to his second witness, that is of the Land-grave of Turing, reported by Hesterbachius; as I remember it is about the Twelfth Century of years since our Savior's incarnation. This man being admonished by his friends of his dangerous and vicious courses, made this answer. Si praedestinatus sum nulla peccata poterunt mihi Regnum Caelorum auferre; Si praescitus, nulla bona mihi illud valebunt confer. It is not the first time I have met with this story; not in Vossius only, but in an Arminian Manuscript; it seems they make some account of it; yet I see no cause they should make any such account thereof. It is the common voice of profane persons corrupting the doctrine of Predestination to serve their own turns. My self remember an instance of it in my minority, when I was little more then a child; and I remember both the Person whom, and the place where it was delivered, and it was accounted as a sign of a profane heart; yet this Vossius makes use of, as an instance forsooth of a Predestination Heretic. And I wonder why they do not devise as well a Praescientiarian Heresy; and that by as good an instance as this, of one of Austin's Monks, who being reproved by his brethren, made the like answer as touching God's prescience, but yet with more sobriety, saying, Whatsoever I am now, I shall be such as God foreseeth I will be. Yet herein as Austin professeth, he spake nothing but truth; but the saying of the Landgrave implies a notorious untruth, namely, that if he were predestinated he should be Saved, though he continued in his sinful courses; Now this I say is a gross untruth; For predestination is the preparation of Grace (as Austin desineth it) and consequently such as are predestinated shall be taken off from their sinful courses in good time, and by Grace be brought unto Salvation. In like sort he supposeth a Reprobate may be truly righteous; whereas Austin professeth of such, as are not predestinate that God brings none of them to wholesome and spiritual repentance, whereby man is reconciled unto God in Christ, what patience soever he affords them. Contr. Jul. Pelag. l. 5. c. 4. Nay this kind of Argumentation, drawn from destiny Stoicall, wherewith our adversaries do usually reproach our doctrine of Predestination, like as the Pelagians did in the same manner reproach Saint Austin's doctrine concerning Predestination. I say this argument was in course, and profligated in the days of Cicero, and censured as 〈 in non-Latin alphabet 〉 , an idle argumentation (as before I mentioned) and it is to be seen in Cicero his book De Fato; and thereupon they distinguished of some things which they called, Fatalia, as victory, and some things which they called, Confatalia, as all necessary means requisite to the getting of the victory. And Origen though he be accounted a favourer of our adversaries Doctrine in his writings, yet he shows the vanity of this Argument applied to fate, whereby undoubtedly he means providence divine. For he proposeth such a kind of objection, as if a sick man should dispute himself from taking Physic after this manner. Either by destiny is it appointed I shall recover or no; If my destiny be to recover I shall recover though I use no Physic, if my destiny be not to recover, all the Physicians in the world shall do me no good. And the vanity of this is represented by the like argument in another manner thus: If it be thy desteny to beget children, whether thou usest the company of Woemen or no, thou shalt beget children: And concludes thus; Ut enim hic si fieri non potest ut quis procreat, nisi cum muliere concubuerit, sic si valetudinis recuperatio medicinae via efficitur necessario adhibetur medicus. The Greek of Origen is set down at large by Turnebus in his disputation upon Cicero his book De Fato, against Ramus. Now judge you I pray, what color of detriment to Religion, hath he produced from our doctrine of absolute Reprobation, and whether his discourse herein is any better then the imagination of a vain thing.
DISCOURSE. SECT. IV.
BUt there are two things chiefly, which are said for the vindicating of this opinion from this crimination.
1. First, that many of them which believe and defend this opinion, are Godly and holy men, and therefore it doth not of it self open a way to liberty; but through the wickedness of men, who pervert the sweetest, and the surest truths revealed in God's word, to their own damnation.
Resp. It cannot (I confess) be denied, that many of this opinion are Godly men, but it is no thanks to their opinion, that they are so; (the true and natural genius of which is to breed sloth, to drown men in carnal security, and to countenance carnal liberty.) but to something else, either to God's providence, (who will not suffer this doctrine for his own glory and the good of men, to have any great stroke in their lives;) or to men's incogitancy, who think not of reducing it ad praxim, or drawing conclusions out of it, but rest in the naked speculation of it, as they do of many others; or lastly to some good practical conclusions, which they meet with in the word of God, and apply to their lives (as they do not the former deductions) such as these are for example; Be ye holy as I an holy. Without holiness no man shall see God. If ye consent and obey, ye shall eat the good things of the land. Godliness hath the promise of this life and of the life to come, and such like. And hence we may learn to measure this opinion, not by some few of the men that hold it, but by the sequels, which the Logic even of simple men, if they should apply their brains to ponder and consider it, would fetch out of it. No man that hath thoroughly sucked it in, and understood the force of it, but will either relinquish it, or live according to the natural importment of it, that is, licentiously.
2. Secondly, it is said, that albeit this Doctrine doth teach, that men are absolutely elected, or absolutely rejected; yet it tells no man who in particular is elected, who rejected, (that must appear by themselves and their lives) and so it doth not stifle holy endeavors in any, but rather encourage them in every man, because it makes them to be signs, whereby men must and may get the knowledge of their election.
Resp. For answer to this (in my judgment or the present) the ignorance of a man's particular case doth not alter the case a jot. For he that believes in general, that many and they the greatest company without comparison, are inevitably ordained to destruction, and a few others unto salvation; is able out of these two general propositions, to make these particular conclusions, and to reason thus with himself; Either I am absolutely chosen to grace and glory, or absolutely cast off from both, If I be chosen, I must of necessity believe and be saved; If I be cast off I must as necessarily not believe and be damned, Therefore what need I take thought either way about means or end? My end is pitched in Heaven, and the means too; my final perseverance in faith and my salvation; or my continuance in unbelief and my damnation. If I lie under this necessity of believing, and being saved, or of dying in unbelief, and being damned, in vain do I trouble myself about means or end, I have my supersedeas, I may take mine ease, and so I will, it is enough for me to sit down and wait what God will do unto me.
And in this manner (it is to be feared) do too many reason in their hearts, and by this very ground (though they will not perhaps acknowledge it) encourage themselves to profaneness. Though men cannot hide their wickedness, yet they will hide their grounds which flesh them in it, either through modesty, or to avoid some farther ignominy. The fool hath said in his heart there is no God: Psal. 40. Suetonius de Vita Tiberii c. 69. p. 180. Saies of Tiberius that he was circa Deos & religiones negligentior, quippe addictus Mathematicae, persuasionibus plenus omnia fato agi.
TWISSE. Consideration.
I have already made answer to his objections after my manner; it remains I consider what he delivereth in debilitating those answers which he takes in to consideration.
1. This answer was made by our Britain Divines in the Synod of Dort upon the first Article, but so, as that they proposed it not by it self alone, but jointly with showing that neither the Nature of our Doctrine doth any way prove any hindrance unto piety; as formerly I have made mention thereof.
Whereas he saith that many of this (our) opinion are Godly men but that is no thanks to their opinion that they are so. I answer, that neither do we give the glory of our Godliness to our good opinion, nor have cause to thank it therefore; but we give God the Glory both of leading us into this truth amongst many others, and for that Godliness that is in us also. For we acknowledge that God is able to convict our consciences of that truth hereof, and yet refuse to lead us thereby into any Holiness at all. Yet let every sober man judge who are in a fairer way to true Holiness, or who are more likely to be in the state of true Holiness, they that oppose the grace of God in working our wills to faith and repentance, or they that acknowledge it. They who maintain that God of the mere pleasure of his will, regenerates us, endueth us with the spirit of faith and repentance; or they who maintain that God doth not give faith and repentance to whom he will. Neither is it the meaning of S t Paul where he saith God hath mercy on whom he will, and whom he will he hardeneth; but rather where he finds an absolute disposition or work in one, which he finds not in another. Again consider I pray indifferently, who are more likely to be partakers of God's grace; they who truly magnify it as the Author of their faith and repentance and of every good work performed by them, and that in a preventing manner; or they that pretend to make God's grace to be the Author of their faith and repentance and every good work only by giving them power to believe, if they will (which we are able to prove both by the judgment of Austin and by clear reason to be mere nature and not grace) and accordingly exhorting them to believe, and last of all concurring with them to the producing of the act of faith in them in case they will; And seeing grace proves effectual only by this subsequent manner of operation; whether they do not plainly mock God in making him the Author of grace, seeing in respect of this effectual operation they might as well make him the Author of every sinful act as of every gracious act, For it is agreed on all hands that God concurs as well to every sinful act as any gracious act. Whereas he saith, The true and natural genius of our Tenet is to breed sloth, and to drown men in carnal security, and to countenance carnal liberty. I answer these words of his are but wind, his reasons I have already considered, and proved them to be of no weight. For they depend partly upon a vain supposition, as if we maintained that God hath oppointed men unto Salvation though they live as they list, whereas our doctrine is directly contradictious here unto. For we teach that God ordains no man of ripe years to obtain Salvation but by Sanctification of the spirit and faith of the truth as we are plainly taught 2 Thess. 2. 13. And the Evangelist signifies as much, where he saith. As many believed as were ordained to Everlasting Life. Act. 13. 48. It may be as well said that as many repented, as many gave themselves to work out their Salvation with fear and trembling to purge themselves from all pollutions of flesh and spirit, and to perfect Holiness in the fear of God, as were ordained to Salvation: partly because we maintain that God gives faith and repentance and regeneration to whom he will, that is only to those whom he hath chosen, denying the same grace and that absolutely; unto all others, which if it be not true; but that God doth grant it, or ordain it according to men's works, then we must all turn Pelagians, whom Austin calls inimicos gratiae Dei; And in such a case judge I pray whether it be possible that such can be partakers of God's grace, namely, if they are the enemies of God's grace. Is it possible that he who partakes of God's sanctifying grace should stand out in hostile opposition against it? Can we be at once both friends of the Bridegroom and enemies of his grace? Further consider more particularly wherein doth this consist, which he imputes unto us, of drowning men in carnal security, is it in denying unto man any grace that he attributes unto him? Surely well we may deny unto every Reprobate such a grace as he himself hates, and impugnes to wit, grace effectually preventing the will, and making man to believe and repent, but if you scan every particular of those which he calleth grace, you shall find that we deny not any one of them unto Reprobates more then he doth. This perhaps may seem strange unto you; therefore it deserves the more carefully to be considered; for I doubt not but to make it good. Grace subsequent is the only effectual grace with them, and that consists in God's concurrence to the working of faith in the heart of man, if man will work it in him self. Now dare they say we deny, this namely, God's concourse to the act of faith, whereas we maintain with them that God concurs to every act, even to the most sinful act, that ever was committed since the world began; only we are a shamed to call this concurrence grace, because it is found to have course as well in the producing of evil actions, as in the producing of good. So that if every man in the world should believe, we deny not but that God should concur with him to the working of that belief, we profess that if every Reprobate in the world will believe, God is ready to concur with him to the act of that will of that belief. From the consideration of their grace subsequent I arise to the consideration of their grace prevenient, and that is twofold, one is the grace exciting, to wit, by moral admonition, suasion, exhortation, This act we are willing to call and account a gracious act, & we do as willingly acknowledge that God affords it unto all Reprobates (as well as to the elect) within the pale of the Church. For everyone that appears in any Congregation is equally exhorted to believe, to repent, to turn from their wicked ways. So that hitherto we find no difference. We willingly acknowledge that Reprobates are partakers of these operations divine as well as the elect. One grace prevenient remains, which is habitual, and which our adversaries will have to be universal and it consists in a power to believe and repent, and to will any spiritual good whereunto they were excited, and accordingly they call it the enlivening of man's will. This I deliver by experience of what I have seen under the hands of some of them. Yet they will not acknowledge that all are regenerate; yet what is regeneration, but the infusion of life spiritual, and that chiefly into the will; And they will have the will to be enlivened by grace, which cannot be spoken in respect of life natural, therefore it must proceed of life spiritual, unless they will devise a life intermediate between life natural, and life spiritual. Some times they call it a power to believe if they will, and such a power Austin acknowledgeth common to all, lib. 1. Gen. ad liter: cap 3. And justifies it in his Retract. lib. 16. Now this seems somewhat strange, considering the very regenerate have not such strength of goodness, as whereby they are enabled to do what good they would, as Rom. 7. 18. To will is present with me but I find, not to perform that which is good. And Gal: 5. 17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other, so that ye cannot do the same things that ye would. To help this and to clear Austin from contradiction to express Scripture in this; I find that posse si velit is one thing, posse simply delivered is another thing. And this I find distinguished in that very place of Augustine's Retractations; For whereas as he had said in that lib. 1. de Gen. contr. Man. cap 3. That, Omnes homines possunt si velint, both credere, and ab amore visibilium rerum & temporalium se ad Dei praecerta implenda convertere. And coming to retract this, and perceiving what advantage the Pelagians might s • atch hence for the countenancing of their cause, in extolling the power of nature, he wisely prevents that by expounding himself, and clearing his own meaning thus. Non existiment novi haeretici Pelagiani secundum eos esse dictum; manifesting thereby that this was the Pelagian Tenet yet were they not to be blamed for this, but only because they called not in God's grace for further help then this, save only in the way of instruction. For Austin concurred with them still in this particular even then when he wrote his books of Retractations, as there it follows in these words Verum est enim omnino (mark by this Emphasis with what assurance of faith he delivered this) Omnes homines hoc posse si velint: Thus far he goes along with them: but then mark wherein he goes beyond them in these words following; Sed praeparatur voluntas a Domino & tantum augetur munere charitatis ut possint; When he saith, praeparatur voluntas a Domino, the effect thereof undoubtedly is ut velint which is the state and condition of the regenerate, who yet may complain that they cannot do that which they would as the Apostle formerly signifies, that is that simply and effectually they have not yet power enough to what they will; therefore Austin adds to the preparation of the will, ut velint, an augmentation of strength ut possint, saying tantum{que} augetur munere charitatis ut possint; that is; not only to will that which is good, but so intensely to will it, as to prevail over the flesh lusting against the spirit, whereby it comes, ut non modo velint, sed & possint; and consequently & efficiant quod velint. So that posse simpliciter doth include velle; and adds such strength thereto as now to go on to the doing of that it wills without restraint from the flesh. And that this posse is but an augmentation of the gracious disposition of the will, appears by the same Austin de corrept. & gratia. cap. 11. Prima gratia est qua sit ut habeat homo justitiam si velit, secunda ergo plus potest, qua etiam sit ut velit, & tantum velit tanto{que} ardore diligat, ut carnis voluntatem contraria concupiscentem voluntate spiritus vincat. The first grace is that whereby a man may have righteousness if he will, therefore the second grace is of more power, as whereby a man is made to will and that in such measure, as by the will of the spirit to overcome the will of the flesh affecting that which is contrary thereunto. And in the very next chapter, c. 12. He calls this prevailing will, Posse simply, Tantum spiritu sancto accenditur voluntas eorum, ut ideo possint, quia sic velint, & ideo velint, quia Deus sic operatur ut velint; Their will is in such measure inflamed with the Holy Spirit, that therefore they are able (to do that which is good) because they will in such a measure, & therefore they will in such a measure because God so works as to make them willing in such measure: Austin goes on in this manner Nam si in tanta infirmitate vitae hujus ipsis relinqueretur voiuntas sua, ut in adjutorio Dei manerent si vellent, nec Deus in iis operaretur ut vellent inter tot & tantas tentationes infirmitate sua voluntas ipsa succumberet, & ideo perseverare non possent, quia deficientes infirmitate nec vellent, aut non ita vellent infirmitate voluntatis ut possent. For if in so great infirmity of this life, their will were left unto thē, that in the help of God they might continue if they would, & God should not work in them that they would, amongst so many and so great temptations, this will it self would sink (under the burden of them) and therefore could not persevere, because failing through infirmity they would not, or (at least) they would not in such a measure, through the wills infirmity, as to be able to stand. So that posse simpliciter still with Austin includes the will, and is a denomination of the will, arising from the strength of it prevailing above the flesh, lusting to the contrary. In like sort Honorius Augustodunensis de praedest. & lib. arbit: diverse times ascribes posse to grace subsequent, like as he ascribes velle to grace prevenient, as when he saith; Deus operatur in electis suis sua gratia praeveniendo velle, & subseqendo posse. And again, gratiam accipimus, cum nos Deus praevenit, ut velimus, & subsequitus ut possimus. And again Gratia Dei praevenit ut bonum quod sprevit cupiat, & sequitur ut illud implere praevaleat. So that in effect this posse comes to be all one with agere or perficere quod volumus. For when we not only will that which is good, but so affectionately will it, as to prevail over the flesh lusting against it, all inward impediments being thus mastered, the perfecting of that we will must needs follow. But as for that posse si velint, this goes before the willing of it And I see no reason to the contrary but that we may with Austin acknowledge such a power common to all; which in the disputations between Austin and Pelagius was called possibilitas agendi quod bonum est; and Austin was so far from excepting against it as maintained by Pelagius, that more then once; he professeth, that in case like as he acknowledged posse to be from God, so he would acknowledge velle and agere to be from God he should be received for a good Catholic in this, by Austin's judgment. I will cite a passage or two out of Austin expressly signifying this, & that out of his book de gratia Christi, contra Pelag: & Caelest: The first is cap 6. Pelagius his words are these. Qui ipsius voluntatis & operis possibilitatem dedit whereupon Austin writeth thus Hanc autem possibilitatem in natura eum ponere, de verbis ejus superioribus clarum est. Sed ne nihil de grati a dixisse videretur, adjunxit, Qui{que} ipsam possibilitatem gratiae suae adjuvat semper auxilio; non ait, ipsam voluntatem vel ipsam operationem, quod si diceret, non abhorrere a doctrina Apostolica videretur: as much as to say, did he acknowledge this he should be a good Catholic; Now ad juvare voluntatem & operationem, in Austin's phrase is effectually, operari ut velit & operetur homo quod bonum est; as appears by that which followeth. Sed ait (to wit Pelagius) ipsam possibilitatem illud videlicet ex tribus quod in natura locavit gratiae suae adjuvat semper auxilio. Now mark Austin's interpretation of him thus, ut scilicet in voluntate & action non ideo laus sit Dei & hominis quia sic vult homo, ut tamen ejus voluntati Deus ardorem dilectionis inspiret; so that adjuvare voluntatem in Austin's phrase, is inspirare voluntati dilectationis ardorem. So then I see no reason, but that we may well grant unto our adversaries, that all men have a power to believe if they will, and from the love of temporal things, to convert themselves to the keeping of God's commandments; But this is mere nature in Austin's judgment; for he calls it in that very chapter, naturalem possibilitatem, and cap. 47. coming to an issue: Si ergo consenserit nobis, non solam possibilitatem, sed ipsam quoque voluntatem & actionem divinitus adjuvari, & sic adjuvari, ut sine ullo adjutorio nihil been velimus & agamus, eam{que} esse gratiam Dei per Jesum Christum, nihil de adjutorio gratiae Dei, quantum arbitror, inter nos controversiae relinquetur. And indeed to say that a man hath power to believe and repent if he will; this is not to maintain any universal grace otherwise; then as nature may be called grace. For grace is goodness, but goodness doth not consist in a power to do good if we will; but it is an habitual disposing of the will to that which is good only, how much more is it so of grace which we count supernatural goodness. Neither is the maintenance of such a power to do good, any contradiction to holy Scripture, testifying that Men cannot believe, cannot repent, cannot please God, cannot be subject to the law of God, cannot do good; For, this impotency is only moral, and the subject of this impotency is only the will and it consists in the corruption thereof, being wholly turned away from God, and converted to the creature in an inordinate manner; Enemies and strangers from God, their minds being set on evil things. Col. 1. 21. And to say that a man can believe if he will, can from the love of visible and temporal things, convert himself to the observation of God's precepts if he will, which Austin in his latter days, even then when he wrote his Retractations, professeth to be true omnino. And in his Book ad Marcellinum De Spiritu & litera. cap. 31. Professeth it an absurd thing to deny this namely, that everyone may believe if he will. Vide nunc utrum quis{que} credat si noluerit aut non credat si voluerit. Quod si absurdum est &c. And cap. 32. Cum ergo fides in potestate sit, quoniam cum vult quis{que} credit, & cum credit volens credit. I say to affirm this (namely that a man can believe if he will) is no more then to say, that a dead man can speak if he were alive. For as the Scripture teacheth, that all men are dead in sin, 'till the spirit of regeneration comes to breath into our hearts, the breath of a spiritual life; So this deadness is to be found nowhere so much, as in the will. And therefore Aquinas professeth, that a man is more corrupt, quoad appetitum boni, then quoad intellectum veri. The Heathen could profess, Video meliora probo{que} deteriora sequor. And in my experience I find that Arminians do not satisfy themselves with this universality of grace, as to say, A man can do good if he will, unless they add, that also potest velle; as I have observed in Corvinus. And those whom I have in private been acquainted with do not rest in this, that All men can believe if they will, but they say also, that by universal grace, the will is enlivened, as I have seen under their hands, and thereby enabled to the willing of any spiritual good, whereto they shall be excited. So that if they rested here, to wit, in saying, that by universal grace all men may believe if they will, there is no grace acknowledged by them, tending to the furtherance of the good of mankind, but we acknowledge it as well as they, and make the extension of it as large as they. And therefore the more vain and void of all reason is their pretence, that we for want of acknowledging such an universality of grace as they do, do drown men in carnal security, and countenance carnal liberty. Only though we grant the reality of that which they maintain, yet we deny that it deserves to be called grace, as touching the first prevenient grace as they call it, which we with Austin say deserves to be called nature rather then grace, as we speak of grace, to wit, as distinct from nature, and indeed supernatural. And as for grace subsequent, that consisting only in concourse, we deny that to be grace; for as much as God's concourse is granted as well to any sinful act, as to any gracious act, as nowadays is commonly acknowledged on all sides. But as for the enlivening of all men's wills, and enabling them to will any spiritual good whereto they shall be excited (for this is their very form of words) we utterly deny this, and are ready to demonstrate the unreasonableness thereof. For first seeing this cannot be understood of life natural but of life spiritual, it followeth that all men by this doctrine are regenerated; and as they confess this disposition continues in all unto death, so it followeth, that all and everyone should die in the state of regeneration also: Secondly, seeing there are but three sorts of qualities in the soul of a reasonable creature, as Aristotle hath observed, to wit, powers, passions, and habits; it followeth that this enlivening of the will must consist, either in giving it new powers, or new passions, or new habits, which it had not before. But neither of these can be affirmed with any sobriety, neither do I find that they look to be called to any such account, but in their aëriall contemplations of God's attributes, especially of his mercy and justice, shaped at pleasure, do conceive hand over head, that such an enlivening there must be of the will of man in all, without troubling themselves to inquire wherein it consists. But let us proceed in our trial of the soundness of it, by the touch-stone of rational and Christian discourse. First therefore, I say it can be no new power infused into the will by this enlivening; For the will it self is a power; and it was never heard that potentia can be subjectum potentiae, a power can be the subject of a power; and that a power should be in a power, as an accident in the subject thereof. Rationall powers are but two, the power of understanding, and the power of willing, and both these are natural, following ex principiis speciei, from the very nature of the human soul, as all confess. But some may say, are there not supernatural powers bestowed on man as well as natural? I answer, these supernatural powers, are but the elevating of the natural powers unto supernatural objects; as the understanding by enlightening it, and the will by sanctifying it. Never was it said, I presume, that a man regenerate had two understandings in him, by the one to understand things natural, and by the other to understand things spiritual; but that by the same understanding he understands both, but by light of nature the one, by light of grace the other. The holy Ghost saith, That they who are accustomed to do evil, can no more do good, then a Blackemore can change his skin, and a Leopard his spots: Yet when men of evil become good, they get not new powers properly, but new dispositions rather of their natural powers, which we call habits, and may be called moral powers, but not of indifferency to do good or evil, such as the natural power of the will is, but such as whereby is wrought in the will, a good liking of that which is good, an abhorring of that which is evil; so that indeed these moral powers do not make the will able to will, but rather actually willing of that which is good in general, which general willingness is specified according to objects present, and opportunities offered of doing good in one kind rather then another. Like as justice makes a man willing unto just actions, which willingness is exercised this way or that way, according to emergent occasions. Secondly, no new passions are given by this enlivening of the will; well our passions may be ordered aright, both touching their objects, and touching the season, and touching the measure, & touching the rule of them; and in respect of this gracious ordering of them, they may be called new; like as a man regenerate is called a new man, though as he hath the same members of his body, nor more nor less, so he hath still the same faculties and passions of the soul, no more nor no less; but these faculties are better seasoned, these passions are better ordered, and in like sort, these members of the body, are better employed then they were before; before they were made weapons of unrighteousness unto sin, now they are made, weapons of righteousness unto God. Rom. 6. 13. Thirdly, let us inquire whether by this pretended enlivening of the will common to all men, there are any new habits engendered. For that is the most probable. And so we commonly say that in regeneration, besides the receiving of the spirit of God to dwell in our hearts, which is a great mistery, there are certain habits whereby our natural powers are elevated unto supernatural objects, and thereby fitted to perform supernatural acts; and these are but three, (and accordingly but three sorts of supernatuall acts) and commonly accounted the three Theological virtues, Faith, Hope, and Charity; And all moral virtues, which for the substance of them, in reference to their acts whereby they are acquired, and which they do bring forth, are found in natural men, do become Christian graces, as they are sanctified by these three, and as their actions do proceed from these. By faith we apprehend things beyond the compass of reason, by hope we wait for the enjoying of such things, which neither eye hath seen, &c. And by charity, we love God (whom yet we have not seen) even to the contempt of ourselves. Now I presume they will not say that these habits of Faith, Hope, and Charity, are bestowed upon all and everyone, by that feigned universal grace of theirs. And what other habits they do or can devise, I have had as yet no experience, neither am I able to comprehend. And indeed faith doth not leave a man in indifferency to believe or no; nor hope to wait, or no; nor charity to love God, or no: but they do all dispose the heart of man to believe only, to wait upon God only, to love God only; they being the curing of infidelity, and despair, & hatred of God, or rather the removing of them, yet but in part, as regeneration in this life is but in part, there being still a flesh in us lusting against the spirit. Gal. 5. 17. Thus we may maintain, that albeit every man hath power to believe if he will, and repent if he will, a will to believe and a will to repent being the greatest work in the work of grace, I mean the renovation of the will, and making it willing to that which is good, though it requires strength also to master the lusting of the flesh, whereby it grows simply and absolutely potent to do every good thing, without any effectual impediment from within, yet nevertheless, till this renovation be wrought by the hand of God, we may well say there is an utter impotency moral to do anything that is good and pleasing in the sight of God, whereby they cannot believe, they cannot repent, they cannot be subject to the law of God, And if to Preach this doctrine be to breed sloth, to drown men in carnal security, and to countenance carnal liberty; then our Savior did breed sloth &c. when he told his hearers plainly, He that is of God heareth God's words, ye therefore hear them not, because ye are not of God, John. 8. 47. As likewise when he Preached unto them in this manner. No man can come to me, except the Father which sent me draw him. John. 6. 44. And the Evangelist also in saying, He hath blinded their eyes, and hardened their hearts, that they should not see with their eyes, nor understand with their hearts, and should be converted, and I should heal them. John. 12. 40. And none more then Moses, when he tells the people of Israel in the Wilderness, saying, Ye have seen all that the Lord did before your eyes in the land of Egypt, unto Pharaoh and unto all his servants, and to all his land. The great temptations which thine eyes have seen, those great miracles and wonders, yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. Yet this Author confesseth that our Savior's hearers, and Moses his hearers, many of them might be Godly men; but no thanks to this doctrine of theirs that they were so (the true and natural genius whereof (to wit, of Christ's doctrine and Moses his doctrine, for it is apparent, that it is the same with ours in this particular we now speak of) is to breed sloth, to drown men in carnal security, and to countenance carnal liberty) but to something else, either to God's providence who will not suffer this Doctrine (for his own glory and the good of men) to have any great stroke in their lives; or to men's incogitancy, who think not of reducing it, ad praxim, or drawing conclusions out of it, but rest in the naked speculation of it, as they do of many others; or lastly to some good practical conclusions, which they meet with in God's word, and apply to their lives (as they do not the former deductions) such as these are. Be ye holy as I am holy: without holiness no man shall see God: Spectatum admissi risum teneatis amici? Yet I pray restrain that, and give your sorrow course rather in beholding such profane aspersions cast upon the holy Doctrine of Christ, his Prophets and Apostles; as if thereby sloth were bred, and men drowned in carnal security, and carnal liberty countenanced. We are of another mind, for Wisdom is justified of her Children; we observe the wisdom of God herein to prevent the greatest illusions of Satan; and such Doctrines as stand in most opposition unto grace. The morality of Heathen men was admirable; yet were it far greater, we conceive no greater opposition unto grace, then to look for justification by it. In the next place, we conceive there is no greater opposition unto grace, then for a man to arrogate unto himself, ability to do that which is pleasing in the sight of God. Our Savior hath said. John 15. 4. that, As the branch cannot bear fruit of it self, except it abide in the Vine, so neither can we except we abide in him. So that either all the World must be engrafted into Christ or else it is not possible they should bring forth sweet grapes. Yet these men will have all and everyone, to have their wills enlivened and enabled to will any spiritual good, whereby they shall be excited. Is this doctrine of theirs fit to humble them, and not rather to puff them up with a conceit of their own sufficiency? Is not our doctrine far more fit to humble us, and to what other end tendeth that of Moses, The Lord hath not given you an heart to perceive, eyes to see, and ears to hear unto this day, But to beat them out of the conceit of any sufficiency in them, to profit either by God's word, or by his works, so as to be drawn thereby to do anything that was pleasing in the sight of God; and can there be any true holiness where humility is wanting? Again, they are only thankful unto God for giving them power to believe, to repent, and for exciting them hereunto; and concurring with them to the act of faith and repentance, for they acknowledge no other grace but this; We are bound by our doctrine to be thankful, not only for these operations, but also for causing us to walk in his statutes, to keep his judgments and do them, for healing our ways, our backslidings, our Rebellions, they by their Doctrine, are bound to be thankful unto God, for no other grace in the way of grace prevenient, then such as he vouchsafeth to reprobates, and did vouchsafe to Cain, to Judas, and to the Devils themselves; how is it that they are not stricken with fear, least in this case their condition be no better, then the condition of reprobates though God in good time may provide better things for them, then their opinions, have any congruity unto, having course only to the obscuring and defacing of God's grace? We by our doctrine are bound to give God thanks for ruling us with a mighty hand, and making us to pass under the rod, and bringing us unto the bond of the Covenant; for taking away our stony heart, and giving us an heart of flesh; for circumcising our hearts to love him with all our heart; for raising us out of the dead, when he found us dead in sin; for working in us both the will, and the deed of every good work, not according to anything in us, but according to his good pleasure: And this is so far from breeding sloth in us, or to drown us in carnal security in the Apostles judgment as that upon this very ground, as by a forceable inducement he exhorts us to work out our Salvation with fear and trembling, manifestly implying, that when men are of another opinion, as namely to think that the will and deed of any good thing is their own work, or if they do acknowledge it to be God's work, yet if they do not acknowledge it to be wrought by God, according to his good pleasure, but according to some disposition whereby they dispose themselves thereunto; that is the high-way to make them carnally secure, and how but by a carnal confidence that they have power to turn to God when they list, to believe and repent when they will, and withal that their wills are as pliable to good as to evil, and so make it an easy mater at any time to turn to God. I appeal to the judgment of every sober conscience to judge between us which of our Doctrines most tends to the countenancing of carnal security, according to the Tenor of the Apostles exhortation in this place and that in coherence with the reason whereby he doth enforce it, theirs, or ours. But to proceed, they acknowledge Christ to have merited for them only a power to believe and repent and means to excite them hereunto, and concourse divine to the act of believing and repenting in case they will; we acknowledge not only all this, but over and above that Christ hath merited for us, the working of our wills effectually and predominantly hereunto, and that God makes us perfect to every good work, working in us that which is pleasing in his sight through Jesus Christ. Nay what will you say, if the Remonstrants now a days openly profess, that Christ merited not for any man faith and regeneration, and I commend them for their ingenuity, in dealing fairly and plainly confessing that which their opinion doth manifestly drive unto. Lastly we confess that God hath power as to show mercy on whom he will, and harden whom he will, so to make whom he will a vessel of mercy, and whom he will a vessel of wrath, this we clearly profess, namely, that God hath such power even over ourselves, and our children and all those that are near and dear unto us, as over any others: But this these adversaries of ours now a days utterly deny; now I pray consider whose doctrine savoreth of greater holiness in acknowledging the sovereignty of God over his creatures, theirs or ours? But it will not be labor lost altogether to consider those causes whereunto he is pleased to impute that Godliness, which is found in us. The first is God's providence; and indeed I find them liberal enough in acknowledging God's providence in general terms, and as forward to blast it when they come to particulars. Now as for that providence which is the cause of Godliness, we like plain fellows commonly call it grace, and the ground of this Authors subtility in calling it providence and not grace, I comprehend not. But what is that operation of providence divine or grace which is the cause of Godliness? Is it any other in his opinion then that universal grace whereby they have power to be Godly and which grace God affords unto Reprobates, and that exciting grace whereby God persuades them to be Godly, and his readiness to concur to any act of Godliness in case we will: and is not all this afforded (in his opinion) to Reprobates as well as to the elect, to them that have no Godliness at all in them, as to them that have? And why may not this doctrine of ours whereby we maintain, that God works in us both the will and the deed according to his goodpleasure, be a means to make us set ourselves to the working out of our Salvation with fear and trembling, considering that the Apostle professeth this doctrine of God's energeticall operation of every good thing in us as a strong inducement to work out our Salvation with fear and trembling; and wherein consists any man's Godliness if not in this, to wit, in working out his Salvation with fear and trembling? And is it not apparent that we maintain this doctrine. namely, that God is he who works in us both the will and the deed, and every good thing, and that according to his good pleasure in far more undoubted manner then they do. And how can it appear that they do acknowledge this? To give us power to will that which i good (which is the effect of that universal grace they talk of) is this to work in us either the will or the deed? To excite us by persuasion and exhortation to will & do that which is good, to believe and to repent, is to work either in us the will or deed of that which is good, of faith of repentance? Lastly to be ready to concur with us to the will or deed of faith and repentance if so be we will concur with him to the same, or to concur with us to the producing of the act of willing & the act of doing that which is good, in case we produce the same act of willing and doing that which is good, is this to work in us both the will and the deed? Consider I pray is it not true that God is as ready to concur with us to any sinful act, in case we will concur with him; and doth he not concur with man to the produceing of any sinful act, in case man at that time doth produce it; And will any sober man say that this is also for God to work in him both the will and the deed of every sinful act? And why might we not say so, if God works it only by concourse? Lastly to work in us both the will and the deed provided that man will concur to the working hereof not otherwise, is this to work it according to his good pleasure, and not rather according to man's good pleasure? And how I pray, or in what sense doth he say that God by his providence will not suffer this doctrine to have any stroke in our lives? For if he suffers it not, then he hinders it; let it therefore be made appear how he hinders it; To concur with us, if we will concur with him in the producing of any act of Godliness, is this to hinder our carnal security? If so then to concur with us to the producing of any sinful act is to hinder our Godliness. Surely to give power whereby men are enabled to do any spiritual good if they will is not to hinder carnal security, for such a power is given to all by universal grace, yet this doth nothing hinder the carnal security of many thousands. Or doth he hinder it by exciting us to the contrary? Yet if this doctrine (as we conceive) be apt to drown us in carnal security, how can he be said to hinder us from it? For either the doctrine must yield to such excitations & exhortations from carnal security; or such exhortations must yield to the doctrine, especially considering what Austin saith, that if there be any difference between docere and suadere or exhortari; yet even this doctrinae generalitate comprehenditur. And for incogitancy, which is a second device, pretended as the cause why this doctrine doth not expose us to carnality, is it not incredible, these points being so much ventilated by them as none more? The Church of God having been exercised with none more (as I think) these hundred years; that men should not think of, or consider of those dangerous consequences in manners, as these do forge in their own brains. And as for the last, imputing our Godliness to some good practical conclusions; may I not justly say, that if ever any man wrote with the spirit of giddiness, this Author deserves to have a chief place amongst them: For compare his answer to the second objection with this; There he saith such dissolute conclusions as these following, do arise out of this doctrine of ours: If I be chosen, I must of necessity believe and be saved; If I be cast off, I must as necessarily not believe and be damned; what need I therefore take thought either way about means or end. Now will it not as well follow, what need I therefore take thought of holiness, of obedience? For even these are as good practical conclusions. Believe and thou shalt be saved. Repent and thou shalt be saved, and whosoever bebelieveth not shall be damned. As these, Be ye holy as I am holy. Without holiness no man shall see God. If ye consent and obey, ye shall eat the good things of the Land. And by the way observe I pray, with what judgment he calls them practical conclusions; whereas all save two of them, are exhortations rather then conclusions; And those two; to wit, Without holiness no man shall see God, and, Godliness hath the promises, both of this life &c. I should take them to be principles rather then conclusions. Whether simple men do apply their brains to ponder and consider this doctrine or no, I know not; but certainly the learned and Godly maintainers of it, have had cause enough to ponder it, and consider it thoroughly, and have given evidence enough of their thorough consideration of it; yet have they fetched no such sequells out of it. If simple men do, and our adversaries be of the number of them, and content themselves with such simplicity; yet is it not enough for us that the Apostle doth not? the holy Apostle S. Paul? but expressly enforceth the contrary there from; namely; that because of God worketh in us the will and the deed according to his good pleasure, therefore it becomes us to work out our Salvation with fear and trembling? Now which of us do most exactly concur with the Apostle in mainning that God doth work in us both the will and the deed according to his good pleasure, I am very well content, that all the World both wise and simple, both Learned and unlearned may judge.
2. As touching the second; First let us consider how the objection is shaped. Secondly, as it lies, with what judgment and sobriety it is impugned.
1. It is true men are absolutely elected or absolutely rejected; but we content not ourselves with generalities, wherein as Aristotle hath observed, do lurk many equivocations: Neither do we delight in confounding things that differ. Election and rejection or reprobation, and in general the will of God, may be considered, either Quoad actum voluntis, as touching the act of God willing, or as touching the things willed. Of this distinction this Author takes no notice; It is fit for some and advantageous to fish in troubled waters. Now as touching the act of God willing; both Aquinas hath proved, that there can be no cause thereof; and withal professeth, that never was any so mad as to say That merits can be the cause of predestination, quoad actum praedestinantis, as touching the act of God predestinating. And Bradwardine hath curiously disputed this way that no will of God is conditional, to will quoad actum volentis, And Piscator against Vorstius hath proved the same after his way; and by variety of demonstration this way may be convinced, as in part I have shown in this discourse, both on the part of election, and on the part of reprobation. And both D r Jackson in his book of Providence, professeth that the distinction of Voluntas antecedens and consequence, or antecedent and consequent will in God is to be understood quoad res volitas as touching the things willed, as much as to say, non quoad actum volentis. And Gerardus Vossius drawing the distinction of will antecedent and will consequent unto the distinction of will absolute and will conditional, applies it only quoad res volitas, and so interpriteth Fathers discourse thereof; And of a conditional will gives this instance; God will have men to be Saved, in case they believe where faith is clearly made the condition of Salvation, a temporal thing the condition of a temporal thing, not the condition of God's will to save; it being no way fit that a temporal thing should be made the condition of a thing eternal, such as is God's will to save. And this is more apparent by the reading of Vossius himself. Histor: Pelag: l: 7. treating of God's will to save all. Now if we speak thus of God's will quoad res volitas as touching the things willed; these things willed being very different, we have reason to consider them distinctly also. Now these things are either grace or glory commonly called Salvation, And as touching grace, to wit, the grace of regeneration, the grace of faith and repentannee, we willingly confess that God's will to confer them is so absolute, that he hath determined to confer them according to the mere pleasure of his will, not according to man's works (which is plain Pelagianism and condemned in the Synod of Palestine above 1200 years ago) and as he gives them to whom he will, so he denies them to whom he will according to that Rom. 9. 18. He hath mercy on whom he will, and whom he will he hardeneth. But as touching Salvation or damnation in which respect this Author usually speaks of the absolute or conditional will of God; we uttererly deny, that God in the dispensation or administration, or execution of these proceeds or ever did decree to proceed according to the mere pleasure of his own will, but altogether according to their works. For albeit God hath made no law according whereto he means to proceed in giving or denying grace, yet hath he made a law according whereto he proceeds in bestowing Salvation, and inflicting damnation. And the law is this: Whosever believeth shall be Saved, Whosoever believeth not shall bedamned 2 Cor. 5. 10. We must all appear before the Judgment Seat of Christ, that every man may receive the things, which are done in his body according to that he hath done, whether good or evil. So that according to that sense wherein this Author usually speaks of the absolute and conditional will of God, we utterly deny that God doth absolutely elect any man to Salvation, or reject any man unto damnation; though he doth absolutely elect some unto grace, that is to the grace of regeneration; to the grace of faith and repentance, and absolutely reject others there from. For as much as he bestows these graces on some and denies them unto others not according to their works, but according to the mere pleasure of his own will, but he doth not inflict damnaton or bestow Salvation according to the mere pleasure of his will, but according unto man's works. And as he carrieth himself in the execution of Salvation and damnation, after the same manner he did from everlasting decree to carry himself, namely to Save no man of ripe years but by way of reward of their faith, repentance, and good works; so to damn none but for their infidelity, impenitency and evil works. As for the manifestation of God's will of election and reprobation unto any, we say, that ordinarily, man may be assured of his election. For the spirit of God is given to this very end even to shed the love of God in our hearts, that is, God's love towards us. Rom: 5. 5. And what is the shedding therefore in our hearts, but his working in us a sense and feeling thereof, especially considering that the sense of God's love to us is the cause of our love to wards God; according to that 1 John. 4. 19. We love him because he loved us first: and accordingly the spirit is said to testify unto our spirits that we are the sons Rom. 8. And if sons then heirs, even heirs of God, and heirs annexed with Christ. And the Apostle S t Peter exhorts us to give diligence te make our election & vocation sure; implying manifestly that men may be sure of their election; otherwise why should our Savior wish his Disciples to rejoice not in this that Devils were subdued unto them, but that their names were written in Heaven. And by what means may a man be assured hereof, but either immediately by the testimony of the spirit, or mediately by the fruits of the spirit as the fruits of our election; one where of is faith plainly so signified Act, 13. 48. As many believed as were ordained to everlasting Life. And Act. 2. last. God added daily to the Church such as should be Saved; And repentance is another: Act. 11. 18. Then hath God unto the Gentiles also given repentance unto life. Giving to understand that as many as to whom God giveth repentance, he hath ordained them unto life. And indeed by the work of our faith, and labor of our love, and the patience of our hope, others come to be assured of our election (how much more ourselves, no man knowing the things of mā so as the spirit of man 1 Cor: 2.) Thus S t Paul professeth his assurance of the election of the Thessalonians 1 Thess. 1. 3, 4. We remember the work of your faith, and the labor of your love &c. Knowing beloved brethren that ye are elect of God. And hereupon he proceeds to assure them, that Antichrist by all his deceiveableness of unrighteousness shall never prevail over them; in as much as he prevails only over them that perish 2 Thess: 2. 10. But as for them they are the elect of God; And how doth he know that? Surely by their faith and sanctification which were visible in them v: 13. But we ought to give God thanks always for you, brethren beloved of the Lord, because that God hath from the beginning chosen you unto Salvation by sanctification of the spirit and faith of the truth. But as for reprobation we say that no man can by any ordinary way be assured thereof, seeing nothing but final perseverance in infidelity or impenitency is the infallible sign thereof, whence it follows that no way of desperation is open to one, but the way of assurance and abundance of consolation is opened to the other, and thereby encouragement to proceed cheerfully in the ways of Godliness, being assured that the more holy they are the greater shall be their reward. And surely if certainty of salvation were a means of licentiousness, the Apostle S. Peter would never have exhorted us, to give diligence to make our calling and election sure. And we manifestly seem to perceive strength of encouragement hereby unto Godliness; as being assured that Christ died for us, to the end we might live unto him. And God receives us as Sons and Daughters to this end, that we should purge ourselves from all pollutions of flesh and spirit, and perfect holiness in the fear of God. As also being assured, that God will not lay our infirmities and sins unto our charge, and will be ready to keep us from presumptuous sins, and however it fares with us, Yet sin shall not have dominion over us, (and consequently we shall have the victory over it, either by obedience, or by repentance) because we are not under the law but under grace. Rom. 6. 12. Now what encouragement is this to the Soldiers of Christ, to go on cheerfully and courageously in fighting the Lord's battles against the world, the flesh and the Devil, seeing we are assured the day of victory and the glory of it shall be ours in the end: God keeping us by his power through faith unto Salvation 1 Pet. 1. And delivering us from every evil work (to wit either by obedience or by repentance) and preserving us to his heavenly kingdom; and that either, by delivering us from the hour aftentation which comes all over the world Revel: 3. Or delivering us out of it 2 Pet: 2. 9. Or having an eye to our strength so to order it that we shall be able to bear it 1 Cor: 10. 14. As for those that have not yet any comfortable evidence of their election; yet considering that they may have it, and albeit the number of the elect are by far, fewer then the reprobate; yet considering how few have the Gospel in comparison to those that enjoy it not; though Turks & Saracens and Heathens are without hope Eph. 2. 12. and 1 Thess. 4. 13. Yet we Christians are not yea, albeit of them that are called, but few are chosen Mat. 20. 16. and 22, 14. Yet considering how many corrupt ways there are amongst Christians, Nestorians, Armenians, Abyssines or Coptites, who join circumcision with the Gospel, as in Egypt and Ethiopia, (the Greek Church denying the proceeding of the Holy Ghost from the son) and corrupted with many other superstitions. Lastly considering how far Antichristanity is spread and the abominable Idolatry of the Church of Rome, we whom God hath delivered out of Babylon have no cause (I mean any particular person) to project, that because the elect are but few, therefore we are not of the number of them, and thereupon give over all care of hearkening to God's word, which is the power of God unto Salvation and may show its power upon us also we know not how soon, but rather as our Savior answered (being demanded of his disciples whether there were but few that should be saved) saying strive [you] to enter in at the straight gate, plainly giving to understand, that as the gate is said to be straight that leadeth unto Life, so there be but few that enter thereat & therefore they should strive so much the more to be of the number of those few. For what if along time we have little or nothing profited, what if we have cause to doubt whether we have any true faith or no; such doubts maybe better signs then we are awar of; otherwise why should the Apostle exhort the Corinthians to examine themselves and prove whether they were in the faith or no? But however it fairs with us doth not the Apostle plainly teach us, that God calls some at the first hour of the day, some at the the third, some at the last?
2. Now I come to the consideration of his answer to the objection, as himself hath formed it. And first I observe, that whereas he pretends to build his answer upon consideration of the number of Reprobats without comparison greater then the number of the elect, yet the absurd reasoning which he brings hereupon, doth nothing at all depend on that. For albeit the number of the elect, were greater then the number of such as are Reprobats, and that without comparison; yet the reasoning here deduced from the contrary proposition hath equally place, as in the contrary case, As namely, to reason thus: Either I am absolutely chosen to grace and glory or absolutely cast off from both. Secondly the joining of grace and glory together, as this Author doth join them in this reasoning shaped by him is a miserable confounding of things that differ. For to be absolutely chosen unto grace is to be ordained to have grace conferred upon him not according to any work of his, but merely according to the good pleasure of God's will, answerably to that of the Apostle, God hath mercy on whom he will, but no man is so chosen unto glory, as namely to be ordained to have Salvation bestowed upon him not according unto works, but according to the mere pleasure of God, if we speak of men of ripe years. For God hath ordained to bestow Salvation on such only by way of reward of their faith, repentance, and good works. So on the other side to be asolutely cast off from grace, is to be ordained to have grace denied him; not according to any work of his, but merely according to the good pleasure of God's will, like as Paul professeth, that the Lord hardeneth whom he will, But no man is so castaway from Glory, or unto damnation, as namely, to be ordained to be deprived of Glory and to be damned, merely for the good pleasure of God, but altogether for his infidelity, impenitency and evil works. Thirdly, no such thing follows as here is inferred from the supposition of election unto Salvation. For seeing no man is elected to obtain Salvation, whether he believe or no, but only in case he believe, hereupon men are rather excited to labor for faith, then to be careless thereof; and farther we say, that as God hath ordained to bring them to Salvation, so he hath ordained to bring them hereunto by sanctification and faith. 2 Thess. 2. 13. And the word of God is a powerful means to work them hereunto, even to the working out of their Salvation with fear and trembling, & that because they are given to understand that God is he who wroketh in them both the will and the deed according to his good pleasure. On the other side if a man be ordained to damnatiō, yet seeing no man is ordained to be damned but for despising the means of grace in case he hear the Gospel; & for ought any man knows he may as well be ordained to salvation as to damnation; this I should think, is rather an excitement not to despise or neglect the means of grace, then to despise or neglect them. Suppose God should not damn any man, but annihilate them, and suppose this were known unto us; by the same argumentation it would follow, that a man should have no care of good works: But this consequent is notoriously untrue. For seeing the perfection of my reasonable nature, whereby I differ from brute Beasts, consisteth in knowledge and moral virtues; and there is no knowledge that doth more ennoble us, then the knowledge of God, and no better rule of morality, then the law of God; surely it stood me upon in reason, to strive according to my power to know God, and to be obedient rather then otherwise; although I know for certain, that after certain years, both body and soul should be returned unto nothing. Come we now to the consideration of this reasoning, in respect of grace. Suppose God hath elected me unto grace; yet seeing he bestows not grace but by his word, therefore there is no reason I should neglect the use of his word, but rather good reason why I should embrace it, and that with all earnestness. Like as in case God hath ordained I shall have Children, doth it hence follow that I need not use the company of a Woman; because seeing God hath decreed I shall have Children, therefore I may be sure to have them, whether I company with a Woman or no, belike right as Capons come by Chicken? On the other side, suppose God hath not ordained me unto grace; yet hence it followeth not, that I should neglect all care of moral virtue, yea or the use of God's word. First not of moral virtue; for next unto grace, moral virtue commends a man, and like as many heathens were famous for morality, without any sanctifying grace; so may I be in the same kind of reputation also. And seeing no better rules of morality are to be found, then in the Scriptures, therefore may I well be moved to give myself to the study thereof. And Austin telleth us, that some, even of reprobates, by the word of God may Proficere ad exteriorem vitae emendationem, quo mitius puniantur. Last of all, consider how the like objections were made against that destiny, which was maintained by the Stoics. Carneades was a great oppugner of the Stoics, yet was ashamed of such a kind of Argumentation as this Author affecteth. For it was commonly accounted ignava ratio; and thus Turnebus writes of it, Ignava autem ista ratio, captiosa cum esset, & calumniae plena, a Carneade non probabatur, alio{que} argumento factum sine ulla captione oppugnabat. He had other manner of reasons to oppose Fate Stoicall, then by so sorry an argumentation as this. And this is delivered by Turnebus, upon that passage in Cicero's book De Fato, Where he showeth how Chrysippus did make answer unto this very argument in effect above 1600 years a go; Take the words as they lie in Cicero, Nec nos impediet illa ignava ratio quae dicitur: Appellatur enim quidem a Philosophis 〈 in non-Latin alphabet 〉 , cui si pare amus, nihil est omnino quod agamus in vita. Hic enim interrogant (now I beseech you mark the argument well) si fatum tibi est ex hoc morbo convalescere, sive medicum adhibueris, sive non, convalesces. Item si fatum tibi est ex hoc morbo non convalescere sive tu Medicum adhibueris, sive non, non convalesces. If it be destined that you shall recover out of this disease, whether you use the help of a Physician or no, you shall recover. Again, if it be destined that you shall not recover out of this disease, whether you use a Physician or no, you shall not recover. Now compare this, I pray, with this Authors argumentation in this place; If I am chosen I must of necessity believe and be saved; What need therefore to take thought either about means or end? as much as to say, either of believing or of salvation. Again, If I be cast off, I must as necessarily not believe and be damned; In vain therefore do I trouble myself about means, or end; as much as to say, about laboring and endeavoring for Faith, whereby I may avoid damnation: And judge, I pray, whether there be one hairs breadth of difference, between these argumentations. For like as it is unreasonable to conceive, that man is destined to recover out of sickness, but by use of means, such as is the use of a Physician; in like sort, as unreasonable it is to conceive, that God hath destined any man of ripe years to be brought to salvation, but by faith in Christ; or that God hath appointed any man to be damned, but for want of faith, or want of repentance. Observe I pray the censure that is passed upon it in Cicero, Recte hoc genus interrogationis ignavum at{que} iners nominatur, quod eadem ration, omnis e vita tollitur actio. And farther he showeth how that the same argument, if there were any force in it, might have place, without all mention of Fate. Licet etiam immutare (saith he,) ut Fati nomen non adjunges, & eandem tamen teneas sententiam hoc modo, si ex eternitate verum hoc fuit, ex iste morbo convalesces, sive adhibueris medicum sive non, convalesces. Item{que} si ex aeternitate hoc falsum fuerit, ex isto morbo convalesces, sive adhibuer is medicum, sive non adhibuer is, non convalesces; deinde caetera. In the next place there it is shown how Chrysippus made answer to this argument. Haecratio a Crysipo reprehenditur: Quaedam enim sunt (inquit) in rebus simplicia, quaedam copulata: simplex est moretur eo die Socrates, Hinc sive quid fecerit, sive non fecerit, finitus est moriendi dies. At si ita fatum sit, Nascetur Oedipus Laio, non poterit dici, sive Laius fuerit cum muliere, sive non fuerit. Copulata enim res est & confatalis; sic enim appellate qui a ita fatum sit, & concubiturum cum Uxore Laium & ex eo Oedipum procreaturum. Then he illustrateth the absurdity of the deduction in another manner thus, Ut si esset dictum, luctabitur Olympiis Milo, & referret aliquis, Ergo sive habuerit adversarium sive non habuerit, luctabitur, erraret. Est enim copulatum, luctabitur, quia sine adversario nulla luctatio est. And he concludes all of this kind to be but captious argumentations, and that they admit the same solution. Omnes igitur istius generis captiones, eodem modo refelluntur. Sive tu medicum adhibueris, sive non adhibueris, captiosum: tam enim fatale est medicum adhibere quam convalescere. Haec, ut dixi, confatalia ill appellate. And this manner of solution was so sufficient, that Carneades disdained to press the Stoics with this kind of argumentation, though opposite enough to their opinion, as forthwith Cicero expresseth it. Carneades hoc totum genus non probabat, & minùs inconsiderate concludi hanc rationem putabat: ita{que} premebat alio modo, nec ullam adhibebat calumniam. So that he condemned this as a calumnious argumentation against the Stoics, though himself were a sore adversary of theirs.
And therefore if any Christians do reason thus, either in their hearts to countenance them in profane courses; or justify such reasoning, thereby to oppose God's free grace in election, the unreasonableness thereof being thus set forth, and acknowledged on both sides by the very light of nature, let them take heed and fear least heathen men rise up in judgment against them. As for Tiberius his opinion and persuasion, Omnia fato agi, it is apparent what he understood by Fatum, for there it is said, that he was Mathematicae addictus; whereby it seems, he went no farther then the stars, for the original of his fate. But it Tiberius was circa Deos & religiones negligentior, were the Stoics so too? I had thought that like as none were more opposite to the Epicures then they, so none were more religious and devout among the Heathens then they. Yet there is no opinion so true or good, but by a profane heart may be abused. But as for the efficacy of God's will, we are so far from maintaining, that it takes away either the liberty of man's will, or the contingency of second causes, that we profess with Aquinas, that the root of all contingency, is the efficacious will of God; and with the Authors of the Articles of the Church of Ireland, Artic. 11. That God did from all eternity ordain, whatsoever in time should come to pass; and yet neither the liberty, nor the contingency of second causes, is thereby destroyed, but established rather.
DISCOURSE. The Fift and last sort of Reasons. It is an Enimy to True Comfort.
SECT. I.
I Am come to my last reason against it, drawn from the Vncomfortablenesse of it: It is a doctrine full of desperation, both to them that stand, and to them that are fallen, to men out of temptation, and in it.
It
- 1. Leads men into temptation.
- 2. Leaves men in it.
Calvin tells us, Quod nulla tentatione vel gravius, vel periculosius fideles percellit Satan, that the Devil cannot assault a believer with a temptation more dangerous. And a little after he saith, It is so much the deadlier, by how much commoner it is then any other, Rarissimus est cujus non interdum animus hac cogitatione feriatur, unde tibi salus nisi ex Dei electione? Electionis autem quae tibi revelatio? Quae si apud quempiam semel invaluit, aut diris tormentis miserum perpetuo exeruciat, aut reddit penitus attonitum. So ordinary is the temptation, that he who is at all times free from it is a rare man (we are to conceive that he speaks of those that believe absolute reprobation:) and so dangerous it is, that if it get strength, he which is under it, is either miserably tormented, or mightily astonished. And a little after this, he saith again. Ergo si naufragium timemus, solicit ab hoc scopulo cavendum, in quem nunquam sine exitio impingitur, He that will not wrack his soul must keep from this rock.
Bucer also hath a passage like to this, Vt caput omnis noxiae tentationis (saith he) repellenda est quaestio, sumusne praedestinati? Nam qui de hoc dubitat, nec vocatumse, nec justificatum esse credere poterit, hoc est, nequit esse Christianus: This doubt whether we are predestinated or no? Must be repelled as the head of every pernicious temptation: for he that doubts of this cannot be a Christian. Praesumendum igitur ut principium fidei nos omnes esse a Deo praescitos. Every man therefore must presume it as a principle of faith that he is elected.
This very speech of Bucer's Zanchi makes use of to the same purpose. We see then by the restimony of these worthy men, that this temptation is very dangerous and ordinary too, to such as think there are absolute reprobates. The truth of both will farther appear by the example of Petrus Hosuanus a Schoolmaster in Hungary, who intending to hang himself, signified in a letter which he left in his study for the satisfaction of his friends and Countrymen, the cause of it, in that writing he delivered these three things.
1. That he was of Calvin's and S. Austin's opinion, that men are not dealt withal, secundum bona, or mala opera, according to their works good or evil, but that there are occultiores causae more hidden causes of men's eternal condition.
2. That he was one of that woeful company of absolute castawaies, Vas formatum in ignominiam, a vessel prepared to dishonor: and that therefore (though his life had been none of the worst) he could not possibly be saved.
3. That being unable to bear the dreadful apprehensions of wrath, with which he was affrighted he hanged himself. For these are some of his last words there recorded, Discedo igitur ad Lacus Infernales aeternum dedecus patriae meae, Deo vos commendo, cujus misericordia mihi negata est. I go to those infernal lakes, a perpetual reproach to my Country, commending you to God whose mercy is denied me.
Out of this example we may easily collect two things.
1. That men who think that there are many, whom God hath utterly rejected out of his only will and pleasure, may be easily brought to think by Satan's suggestion, that they are of that company: And
2. That this temptation is very dangerous; I conclude therefore the first part of my last Reason, that absolute Reprobation leads men into temptation.
TWISSE. Consideration.
AS I remember, when this Author first had resort unto some prime stickler for the Arminian way to confer with him there about, it was told me that this Author should allege, that our doctrine of election was a comfortable doctrine: but then on the other side, it was alleged, that granting that, yet with all it did expose to dessolutenes of life. And therefore I little expect any such argument as this to be proposed, least of all to be ranged amongst the mumber of those that are taken to be of a convincing nature. Yet is it the less strange, because the Apostle telleth us of some, that their course is proficere in pejus, to grow worse and worse. But let us consider, whether he speeds any better in this then in the former. And whereas he saith, It is a doctrine full of desperation both to them that stand, and to them that are fallen. I do not find that in the accommodation of this argument, he takes anymore notice of this distinction throughout this Section. The Gospel is 〈 in non-Latin alphabet 〉 , and the power of God unto Salvation; but to whom? Surely to them that believe. Rom. 1. 16. and preserve: Be faithful unto death and I will give thee a Crown of Life. Revel. 2. 10. He that believeth in him is not condemned, but he that believeth not is condemned already, because he hath not believed in the name of that only begotten Son of God John 3. 18. Likewise the comfort which the Scripture ministereth to strengthen men with patience to hold out in the promise of Everlasting Life, though it be long in coming; as which is the portion only of such as are not weary of well-doing, & faint not for according to that of the Apostle, Be not weary of well-doing, so in good time ye shall reap if you faint not. Gal. 6. 9. And as for poor souls, if they be poor in spirit, undoubtedly they are blessed, for theirs is the Kingdom of Heaven: And whose doctrine, the Arminian or ours, doth best maintain poverty of spirit, I am very willing the different may judge Yet of the poor of the world and most despised, God doth choose to be rich in faith, and (in this poverty of spirit) heirs of the Kingdom which God hath prepared for them that love him. And God's Kingdom doth most consist of such poor and despised creatures. 1 Cor: 1. 27, 28. And as for this love of God, we acknowledge that God doth not leave it in his elect to the liberty of their wills, but rather that he works it in them by the circumcision of the heart: Deut: 30. 6. The Lord thy God will circumcise thine heart and the heart of thy seed to love the Lord thy God with all thine heart, and withal thy soul that thou mayst live. And indeed the Kingdom is promised to none but such as love him. Jac: 2. 5. It is a singular consolation that all things work together for the good of man; but this consolation is applied only to them that love God, which are called according to his purpose. Rom: 8. 28. And as for the phrase of looking towards Heaven, if thereby be meant their waiting for Christ's coming, I make no question but such also shall be delivered from the wrath to come. 1 Thess: 1. 10. It being not possible they should wait for him, unless they love his appearing: and the Apostle hath assured such that the Lord hath a Crown of Righteousness in store to bestow upon them 2 Tim: 4. 8. And I take the like phraise to signify no less then the conversion of their hearts to God. Jer: 50. 4. In those days and in that time saith the Lord, the children of Israel shall come, they and the children of Judah together going, and weeping shall they go, and seek the Lord their God, v. 5: They shall ask the way to Zion with their faces thither-wards saying, come let us join ourselves to the Lord in a perpetual Covenant that shall not be forgotten.
Now I come to the particular accommodation of this argument against our doctrine. And of this he saith, that It leads men into temptation, and into such a one as is as sharp and dangerous as any the tempter hath. Now the temptation here spoken of consists in this, that The Devil can easily persuade a man that makes absolute reprobation a part of his Creed, that he is one of those absolute reprobates because those are more absolute reprobates (even an hundred for one) then absolute chosen ons, and a man hath a greatdeale more reason to think that he is one of the most then one of the least, one of the huge multitude of inevitable castaways, then on of that little flock, for whom God hath absolutely prepared a Kingdom. And this he pretends to prove out of Calvin, Bucer, and Zanchius; and this together with a story related out of Georgius Major a Lutheran concerning Petrus Glosuanus, a School-master in Hungary is all his proof. Now in answer hereunto I will proceed by degrees. First he continueth still to serve his turn with the equivocation of this phraise of absolute reprobation without distinguishing: And albeit, it may be gathered by his discourse, that as Others do, so he himself considers it not quoad actum volentis, as touching the act of God willing, but quoad res volitas, as touching the things willed. Yet he is well pleased to confound the things willed into one, as if they had no difference as touching their absoluteness, whereas the denial of grace together with the inflicting of damnation, (which are the things willed by reprobation which accordingly is distinguished into Roprobation from grace, & reprobation from glory, or unto damnation) are so different, that God doth decree indeed the absoluteness of the one, but he doth not at all decree the absoluteness of the other, but merely the conditional nature thereof. For grace he denieth and purposeth to deny absolutely. For the Apostle plainly professeth, That as God hath mercy on whom he will Rom: 9. 18. By bringing them unto faith. Rom. 11. 30. So he hardeneth whom he will by denying faith unto them. But as for Glory and damnation, like as God doth not absolutely, so neither did he decree absolutely to deny the one & inflict the other, but only conditionally, to wit, in case of final perseverance in sin. Therefore I have reason to understand him of reprobation from grace, as often as he speaks of absolute reprobation, & consequently his meaning must be that God doth not deny grace, but upon condition of man's doing or not doing something, so that if either man did something or leave undon something, thē God would give him grace, which for want thereof he doth not; which is as good, as in plain terms to profess, That grace is given according to works. Then again consider, what is that grace, which is given upon condition, and not absolutely by these men's opinion; Is it which thy call universal, and wherein consists the enlivening of man's will, & the enabling of him to will any spiritual good whereto, he shall be excited? This cannot be given any otherwise then absolutely; for as much as they make it to be given when a man cometh into the world: and to that purpose do allege that, John 1. 9. This is that true light which enlightens every man that cometh into the world. Or Is it exciting grace, that is not given absolutely? This cannot be neither; For this exciting grace is in the ministry of the Word. Now when the Gospel is brought unto a Nation, not only the civil sort; but the most profane are made partakers of it indifferently; so that predestination hereunto must be acknowledged even by the Arminians themselves to be absolute, as it signifies predestination unto grace prevenient. So that if any predestination unto grace, be not absolute but conditional, it must needs be predestination unto grace subsequent. As for example, God doth decree to work in man the act of willing that which is good; this decree (say they) is not absolute but conditional. Now I pray consider what is, or can be the condition hereof, but the act of willing? And this indeed is their doctrine, as I have seen it under the hand of one of them, namely, that God doth work in us 〈 in non-Latin alphabet 〉 velle modo velimus, as much as to say, If we will make ourselves willing to believe, to repent, to do any good work, then God will make us willing hereunto. This is the issue of the comfortable doctrine of these Arminians; and unless we concur with them in such unsober expressions, we expose ourselves to the temptations of Satan (yea the forest temptations if we believe this Author;) and bereave our souls of all comfort from the Scriptures; As if divine consolations were like to their argumentations, the one as unsober as the other. But let us consider the force of his Argument; If it be so easy a matter for the Devil to persuade a man of this, how came it to pass that he did not persuade Austin hereof, or Prosper, or Fulgentius, or any of those ancient writers, in this argument against the Pelagians: How is it that he could not perform so easy a matter upon Calvin, Bucer, Beza, Zanchi, Junius, Piscator, or any other of those famous writers in this argument? How is it that he prevails over so few in comparison? Nay, consider was there ever any that was persuaded, or can this Author produce any evidence to prove, that ever any was persuaded that himself was a Reprobate upon this ground, to wit, because the number of Reprobates are by far fewer then the number of God's elect. though (as he speaks) an hundred for one? I have read of diverse, collected by Goulartius within that century of years next preceding his work, that have cast themselves away in despair; yet not all neither upon conceit of their absolute reprobation: And of them that have so conceived, not one do I find that hath entertained this conceit upon the ground here mentioned by this Author Francis Spira is a strange president, but the ground of this desperate condition is manifested to have been this, that he cōceived himself to have sined the sin against the Holy Ghost. Many in our days have been known to have made themselves a way, and this very year 1632, hath brought forth many strange examples in this kind; but hitherto I have not heard that the ground of this their desperate resolutions was this, that the Devil had persuaded them they were absolute Reprobates, much less that they were persuaded hereunto by so sorry a ground, as that which this Author alledgeth. And as before I signified, all this must proceed of reprobation from grace; And if God deny grace upon the mere pleasure of his will, and not according to men's works, the way is open to desperation, and it is an easy matter for the Devil to persuade us that we are absolute Reprobates; as this Author with great zeal of his cause, belike upon the singular comfort he finds in his own way, disputeth. But over whom hath the Devil this power? Not over Heathens, for they are nothing acquainted with the doctrine of election, and reprobation; but over Christians; Yet consider I pray, who are Christians, but such as believe in Christ? And is it an easy matter for the Devil to persuade such as believe in Christ that they are Reprobates? If so then either as it is reprobation from grace, or as it signifies reprobation from glory, not as it signifies reprobation from grace; for it is supposed they are in the state of grace, to wit, in the state of faith, which is the prime grace. As for reprobation from glory, we do not maintain that God doth absolutely deny that, or that he decreed absolutely to deny that, but only to such as should be found to die in sin. Again, as many as maintain absolute reprobation, they do withal maintain that faith is a fruit of election and consequently by the Genius of their doctrine must conclude that they are elect and not Reprobates. Again, they according to their doctrine do maintain, that who is once in the state of regeneration cannot fall a way totally or finally: Therefore they are not so easy to be persuaded that they are Reprobates at all, but elect rather. Let them, that is our adversaries, look to this, and that they are not easily persuaded by the Devil that they are reprobates, at least, that they neither have or can have any assurance of their election, for as much as they deny faith to be a fruit of election; and whatsoever their faith be, yet are of opinion that they may totally and finally fall from it, and be damned. Farther consider, seeing this Author denies not, but the damnation of every Reprobate is decreed by God everlastingly, and that irrevocably, though upon foresight of final perseverance in sin. I pray what comfort is it for any man that he is not an absolute Reprobate, if so be he is persuaded that he is a Reprobate, and from everlasting ordained to condemnation? Now I will prove that it is an easy matter for the Devil to persuade any Arminian that he is a Reprobate, by the same argument which this Author useth against us. For seeing the Reprobates are more by far then the elect, even an hundred for one, and withal that it is an easy thing for the Devil to persuade any man that he is rather of that number which is greatest then of that which is least, hence it follows by his own form of argumentation that it is an easy matter for the Devil to persuade any Arminian that he is a Reprobate. Yet the vanity of this argumentation I have formerly shown by representing first the vast number of Heathens in all ages in comparison unto Christians. Secondly the variety of Sects in Christian Religion, and that most of them miserably corrupt, together with the vast number of profane persons on the on side, and of Hypocrites on the other, why should any man that is privy to his own heart, as looking towards Heaven, be carried away with so base a pretence, as to conceive himself to be a Reprobate, especially considering the nature of man to hope the best of his fortunes, and that upon no ground to speak of, as it appears in those who venture in Lotteries. Whereas every true Christian believing in the Christ hath a certain ground for the assurance of his election by our doctrine. And truly I am verily persuaded the Devil is more wise then to think so base an illusion as this, is likely to prevail; Save that in case this Author or his Informator do believe as they pretend, hereupon he may take advantage to work upon them according to their own rules to persuade them thereby, that they are Reprobates: and 'till we find he hath prevailed so with them, we have no reason to conceive that it is an easy matter for him to persuade us that we are absolute Reprobates; no nor then neither considering that we make no such rules, but rather conceive them to be the fancies of cracked or crazed brains. And the Devil had need be more wise then so, if he practice to prevail with us, which undoubtedly, so long as God be pleased by his grace to keep us in our right wits, he never shall: Certainly if they desire to bring this rule into our faith, they must first manifest that the Devil hath so prevailed with them to make them conceive themselves to be Reprobates; otherwise it cannot be they should conceive so easy a matter for the Devil to persuade any of us upon so sorry a ground as this, that we are absolute Reprobates. As for them that are fallen, (to prosecute that distinction this Author gives according to the parts of it, which the Author himself doth not) Christians fallen may be understood two manner of ways, either as fallen from the state of grace, or as fallen only into sin, but still standing in the state of grace. As touching the first we acknowledge no such falling away, St John professing of certain Apostates saying, They went out from us, but they were not of us; for had they been of us, they had continued with us. As for such as fall into sin, we that maintain absolute election and reprobation, do withal maintain with King James in the conference at Hampton Court, that all such shall arise again by repentance. And therefore there is no reason we should conceive, upon the committing of any such sin, that we are Reprobates; least of all upon so base grounds as here are specified by this Author. Now I come to his proof of this by his three testimonies.
1. The first whereof is the testimony of Calvin: whereto I answer first in general, That not one of these Authors here mentioned take any notice of the ground whereupon this Author builds, namely, of the paucity of the elect in comparison to Reprobates, therehence to conclude, That it is an easy matter for the Devil to persuade them that they are Reprobates, if they should have been sure to have received so much from the pen of this Author. More particularly I acknowledge the words of Calvin here alleged, namely, that the Devil doth not assault the believer with a temptation more dangerous: But why doth not this Author go on to tell, what the temptation is which as it were in a breath Calvin sets down thus, Quam dum ipsos suae electionis dubitatione inquietans, simul prava ejus extra viam inquirendae cupitate solicitat. It consists of two parts. The first is disquieting of them with doubting of their election. The second is, his soliciting of them with an ill desire of inquiring about it, after a wrong way. Both these Calvin so compounds, as to make up but one temptation: In the next place, Calvin shows what it is for a man to inquire of his election a wrong way. Extra viam inquirere voco, ubi in abditos divinae sapientiae recessus perrumpere homuncio conatur, & quo intelligat quid de se sit constitutum apud Dei tribunal, ad supremam us{que} aeternitatem penetrare. To inquire after it out of the way, is, when a vile man endeavoreth to break into the secrets of divine wisdom, and to pierce into the highest eternity, to know what God hath ordained of him there. This he saith is for a man to cast himself into a deep, to be swallowed up of a bottomless gulf, and to throw himself into innumerable snares, such as he can never wind himself out off. And to this he saith we are very prone; and hereupon comes in the next sentence alleged by this Author, Rarissimus enim est few there be whose minds are not taken up with this contemplation, Whence doth Salvation come unto thee, but from God's election? Now what revelation hast thou of thine election? And if these thoughts do once take hold of a man, either in cruel manner it torments miserable man continually, or makes him altogether stand astonished. All this is delivered by Calvin of them who inquire about their election a wrong way; the very same way being condemned also by King James in the conference at Hampton Court, or that which he there delivereth much at one. And all this, this Author very judiciously conceals, thinking such a dog-trick well becomes his free will, and his grace also. But then Calvin discovereth also another way, in ea lustranda, that is, in discovering a man's election; and such as wherein, tuta est pacata, addo etiam jucunda, navigatio a man may sails safely, peaceably, and sweetly: and that they who search after their election in a due order, as it is contained in God's Word, they are like to reap thence singular consolation, eximium inde referent consolationis fructtum. Then he shows what this way is, and that we must begin from our vocation (to wit, unto faith and unto repentance) and thence ascend to our election, in this way he professeth no uncomfortable condition, but most comfortable is likely to accrue unto him. The wrong way he warns us to avoid carefully: but withal professeth, that no rock at all is likely to be met withal in this right way. By this I desire every indifferent person will judge aright of this Authors carriage.
2. The next is Bucer in 8. ad Rom: q: de praedest: Now Bucer's discourse, as it is related by this Author himself appears to tend to no other end but this, that Christians should not disquiet themselves with doubting, whether they are predestinate or no, but rather without doubt persuade themselves that they are of the number of those whom God hath predestinate. And by this I perceive what is his meaning here in, which formerly I understood not, when this of Bucer was alleged by this Author to another purpose. And his meaning seems to be this, whosoever is called and believes in Christ, ought to believe that he is predestinate. For indeed faith in his opinion is the fruit of our election, and from the like in the Thessal: Paul was persuaded of their election 1 Thess: 1. 3, 4. Remembering the work of your faith and labor of your love, knowing that you are elected of God. Now shall others hereby be drawn to be confident of our election, and shall not we ourselves who alone are privy to the secret passages of our hearts, when others are not. Now I pray consider, whether this be so much as to intimate that it is a far easier matter for a man to be persuaded that he is a Reprobate, then that he is of the number of God's elect.
3. By this I perceive the meaning of Zanchi also, in saying, That every Christian is bound to believe that he is elect: Let us in the name of God examine our faith whether it be true faith or no; but surely so far as we are persuaded of the truth of our faith, so far have we no cause to doubt of our election. But this of Zanchius is no more to the purpose, whereunto this Author allegeth it, than that of Bucer's.
4. In the last place, I come to the relation of Georgius Major of a certain School-Master in Hungary, Petrus Hosuanus by name, for so I find him called in Dietricus, though this Author calls him Ilosuanus, mistaking belike the copy which he transcribed. Now Dietricus relates it as out of Georgius Major as this Author doth. But I wonder not a little that Osiander in his last Century makes no mention of it, that I can find, though I have searched after it, as the Woman in the Gospel did after her lost groat: Whether he gave any credit to Georgius Major his relation, I know not; or whether anything came to his knowledge afterwards, as touching the unfaithfullnesse thereof. But take we it as it lies in this Authors relation.
1. That he professed himself of Calvin's and Austin's opinion: I hope this makes no more against Calvin and us, then it doth against Austin and all those that took part with him, against the Pelagians in his days, and the remnants of them afterwards. But if his opinion was, that men are not dealt withal secundum bona or mala opera, but that there are occultiores causae of men's Eternal conditions, will any sober Arminian impute this unto us? Do we say that God damns any man but for sin, or that God rewards any man of ripe years with Salvation but by way of reward, of their faith repentance and good-works? When the Remonstrants at the Hague conference proposed their doctrine of predestination and reprobation, after this manner, namely, That God from eternity did ordain to save believers and to damn unbelievers, (to this effect), Did any of the Contra-Remonstrants, or any of the Synod of Dort except against the truth of this? But whereas the Remonstrants and Arminians did acknowledge this to be the whole decree of predestination and reprobation: Against this exception was took both in the Hague conference, and in the Synod of Dort, and Theses also by divers foreign Divines laid down against it, & particularly by our Brittayne Divines amongst others; All of them maintaining that there was another decree concerning the giving of the grace of regeneration, of the grace of faith and repentance unto some, and denying it unto others. And this decree, we willingly maintain, proceeds not, no not in the execution thereof, according to men's works good or evil, whatsoever be the end of any that maintain it. The contrary, namely, that grace is given according unto works, being a doctrine generally condemned in the Church from the year 415, at that time it was condemned in the Synod of Palestine, and Pelagius himself driven to subcribe unto it, otherwise himself had been anathematized. But this Author delivers it as the opinion of Hosuanus concerning men's Eternal conditions, whereby I take to be meant Salvation and Damnation. And indeed as here the doctrine is expressed, it is more agreeable with the doctrine of the Predestinarians, as Sigebert relates it, then with the doctrine either of Austin or Calvin: and the same Sigebert writes not that it was Austin's doctrine, but that it rose out of the misunderstanding of Austin's writings: Yet I confess that Tyro Prosper before Sigebert spares not to profess, of that Predestinarian hereby, that it rose from Austin; as Dr Usher observeth. But this was a mere practice of the Semi-Pelagians, corrupting the doctrine of Austin, the better to expose it to obloquy and reproach. 2. As for the second, that he was one of the woeful company of absolute castaways. Herein the Author of this discourse accommodates himself to his own stage; Throughout Dietricus his relation, I find no mention of any such distinction as of reprobates and absolute reprobates, but an acknowledgement, certum esse numerum salvandorum, & praedestinatorum vel ad vitam, vel ad mortem; And of himself, that he was ex numero damnatorum, but I do not find the word absolute throughout. That his life was none of the worst, himself was no competent judge: yet I confess there are degrees of profaneness and hypocrisy, and the very reprobates are not equal in sin. And withal a moral life is esteemed in the world in respect of their conversation towards men; but we know that to deny God's truth, and to oppose it against the light of conscience, is of an higher nature in the sight of God, and usually is of more fearful consequence. Of Francis Spira I find no complaints made in respect of his morality towards men, but he laid unto his own charge, That he had sinned against the holy Ghost. Yet neither this Hosuanus, nor Spira do I find to have broken forth into any blasphemy against God's justice in reprobating them. Nay, this latter was heard strangely to discourse of the justice of God, without any murmuring against his power. And in our time we have heard of strange examples, of some that have gone soberly on to the destroying of themselves, in a very devout acknowledgement of God's justice in giving them over.
3. As touching the dreadful apprehensions of God's wrath, I nothing doubt, but when God gives men over to the power of Satan, they may be so improved by him, as to make a man weary of his life, though I find not this specified in Dietricus, who yet relates this story out of Georgius Major. But I read the like in Goulartius his collections of a desperate man in his time dying, that said (among many other horrible speeches) that he wished to be already in Hell. And being demanded the cause of so wicked a desire: For that (said he) the apprehension of torments which do attend me, cause me presently to feel a double Hell; when I shall feel it at the full, I shall not expect it anymore. But no mention throughout of any opinion of his concerning Divine reprobation that moved him thereunto. The words here alleged, Discedo ad lacus infernales, Deo vos commendo, cujus misericordia mihi negata est. These, I say, and the matter of these alone, I find in Dietericus his relation out of Georgius Major on 2 Tym. c. 2. p. 59. 6. It runs thus.
1. Here is no such thing as this Author relates, that Hosuanus should say that man by Calvin and Austin's opinion, is not dealt withal, secundum bona or mala opera, (and indeed this deciphering out of Austin's and Calvin's opinion, is notoriously untrue;) neither as touching occultiores causae, of men's eternal conditions, as indeed it is apparent, that in the way of a cause meritorious, there is no other cause of damnation then sin, and in the way of a disposing cause no other cause of salvation then faith, repentance, and good works; And as touching the efficient cause of both, none is or can be the cause thereof but God. But as touching the cause why God gives grace to one, and denies it to another, we willingly confess there is no cause thereof, but the mere good pleasure of God. In like sort, of absolute cast-awayes here is no mention, no nor of Vas formatum ad ignominiam, nor any such saying of himself, that he was none of the worst.
2. Here is no mention made of the cause moving him hereunto, as this Author pretends, but only 'tis said, that it proceeded of desperation. And though Major adds as a Coronis his censure, that, Hic est fructus perversae doctrinae de praedestinatione hominum; yet I hope his censure is no Oracle with us, no nor with Lutherans neither; for I find him branded by Osiander in his Ecclesiastical History. And though he were of Austin's and Calvin's opinion in this point of predestination, and did despair, yet it follows not, that this doctrine moved him to despair. Suppose the conceit of being a reprobate moved him hereunto; might it not move him hereunto according to the Arminian tenet, as well, and according to any tenet, provided they do not believe that God hath as yet decreed nothing, or if he hath, that his decrees may be recalled? And then again by our Doctrine of Predestination it cannot be concluded of any man that he is a reprobate while he lives. Nay, this seems contrary to his own opinion, which was this, that no man can know whether he be predestinate to life or death, till the hour of his death; and his death was not brought upon him, but wrought by him. And as it was in his power not to have killed himself, so was it in his power not to believe that he was a reprobate by this opinion of his. Then again, what moved him to conceive that he was a reprobate, is concealed all along. Now the conscience of sin committed against the Holy Ghost, may make a man conceive he is a reprobate, of what opinion so ever he be concerning reprobation. And as I take it, That famous Doctor of Germany, whom Goulartius mentioneth remaining then at Hall in Swabe, was no Calvinist; of whom he reports out of the History of Germany, That having oftentimes turned his Conscience, sometimes toward God, sometimes toward the World, having inclined in the end to the worser part, said and confessed publicly, that he was undone, and fell so deep into despair, as he could neither receive, nor take any comfort or consolation, so as in this miserable and wretched estate of his soul, he slew himself most miserably. It was not the doctrine of Predestination or Reprobation brought him unto this. And though a man hath not sinned against the holy Ghost, yet a conceit of such a sin may drive a man unto this; or of blasphemies in an inferior degree, when God gives a man over unto the power of Satan, as Gaulartius makes mention by his own experience of another desperate man, whom he had heard,
3. If this story of Hosuanus be a truth, I like his condition the worse for not giving any reason moving him to this desperation, and making him to conceive that he was a castaway. For it is apparent that by our Doctrine the way is open, (namely by faith in Christ) to be persuaded that he is an elect of God, but no way open to conceive that he is a reprobate. Not any sin before faith, for faith in Christ gives sufficient assurance of the pardon of all former sins, nor yet want of faith, for though a man want faith today, yet he may enjoy it tomorrow, as Palmer told the Sheriff that executed him, saying, As it hath pleased God to call me today, so it may please him to call you tomorrow. Least of all was the consideration of the great number of Reprobates in comparison with the small number of God's elect, likely to be the cause thereof; neither is any such mentioned either of Hosuanus or of Spira, or of Latomus, or of Krans, or of any other that ever I heard or read, which is sufficient to discredit this Authors discourse in this place.
4. Lastly, observe the absurdity of this speech, Commendo vos Deo, cujus misericordia mihi negata est: Though he had no heart to commend himself to God's mercy, yet he takes heart to commend others thereunto, as if God though he would show no mercy to him, yet for his sake, and his prayers, and commendation sake, he would show mercy unto others.
I find a story in Osiander of one Adamus Neuserus, delivered with a far better grace to discredit Calvin's doctrine, not in point of Predestination, but as touching the person of Christ, in opposition to the Ubiquitary Chimera of the Lutherans, as Sir Edwin Sands calls it; and it is this, Neuserus Pastor Heilderbergensis ex Calvinista Arrianus, ex Arriano Mahumetanus, & Eques Turcici Imperatoris factus, & Constantinopoli circumcisus est, in{que} des peratione Turcica ad Inferos descendit. Ante mortem suam D. Stephano Gerlachio referens, qua occasion in Arrianismum & Turcismum incidisset, dixit, Qui vult cavere Arrianismum caveat Calvinismum. Yet Dietericus allegeth the former story of Hosuanus, only to requite Lampadius, who gave instance of the uncomfortable ends of certain Lutherans, as also to show that personal faults or unhappinesses, must not prejudice the truth of any cause, albeit it be maintained by them. I could in some part requite Georgius Major with a saying of Augustus the Elector of Saxony, concerning his Lutherans, which I find in Melchior Adamus in vita Penceri. This Pencer had been imprisoned by the Duke of Saxony, and in that state had continued many years, yet at length being set free by the mediation of the Prince of Anhalt. When the Duke found that he continued still in the same faith for which he was imprisoned, Laudo (quoth the Duke) Doctorem Pencerum, facit quod viro bono dignum est, perseverat in sua confession firmiter & constanter. Ego quid credam, & in quo acquiescam incertus sum prorsus, quod Deus novit. De die enim in diem aliquid novi mei sacerdotes cudunt, & proferunt, & ex uno me error in alterum pelliciunt, at{que} implicant dubitationibus perpetuis.
One story more; for I am compelled unto it by the Genius of this adversary. The day before I entered upon this Section, a Gentleman of good quality coming to this Town, sent unto me, desiring to enjoy my company with him at his Inn. I had heard well of him before, both of his service in the Low Countries, and at the Isle of Ree. Amongst other things, he fell upon discourse of the good discipline in the Low Countries, especially as touching the preparation of the people to the Sacrament of the Lord's Supper, both by preparatory Sermons before the day comes, as also by going to their houses, to know of their purpose to come to the Lord's table; and whether any difference between them and their neighbors were any impediment thereunto. In this course of theirs one coming to a certain house, the Master whereof and his Wife were turned Arminians, and making the usual motion unto the Wife (for her husband was not within) she began to rail upon him, and to defye him, and to profess her disdain to come to their Communion at all. The Minister used not many words, but as soon as he heard whereto her speech tended, departed; not long after the Master of the house coming home, and hearing the Minister had been there, and where abouts he began to rail much more then his Wife, disdaining and indignating that the Minister should come unto him about such a business, and calling him black Devil, with protestation that if he had been at home when the other came, he would have had his blood or trodden out his guts. That night this Arminian Bedlem fell sick, and in his weakness vomited blood, which not only came out of his mouth, but out of his nose, eyes and ears, as it is said. Hereupon he sent for the Minister, who came unto him, when he came he confessed his fault and fury against him, beseeching him to pardon him, The Minister exhorted him to make his peace with God, for as for himself he had not offended him, and gave him the best comfort he could; never the less the fellow died. The Gentleman, that made this relation to myself and another with me, upon the noise of so strange a buisinesse, thought good to inquire of the truth; and coming to Leyden (there was this Tragedy acted) he went to his Painter, whom he meant to employ in drawing his picture, and asked him about the matter: This Painter was also become an Arminian, and told him, that indeed the Man had raved against the Minister in the street, but the manner of his death was nothing so as he had heard. After this, the same Gentleman passing over from Flaunders side unto Dort; as he was in the boat, asked the Boatman of the truth of this report. This Boatman also was an arminian, and he tells him it was nothing so, but that the man died by accident, as any other man might; An other in the boat hearing this, turns to the Gentleman, saying, Captain, believe him not, for the story you have heard is a certain truth, but this Rogue (saith he pointing to the Boat-man) is an Arminian, and these Arminians are like the Egyptians, let God show never so many miracles and judgments upon them, yet they will not believe; I protest I do nothing affect them, nor please myself in these and such like relations, but I am driven to it, to requite the adversary, who helps out his hungry discourse with such tales as these.
DISCOURSE. SECT. II.
IT leaves men in temptation: and this it doth two ways, First by making the tempted uncapable of true comfort. 2. By making Ministers unable to give true comfort. First it maketh the tempted uncapable of true comfort; like a Gorgons head, it doth so trouble their fancies, and amaze them, especially in their paroxysmes and fits, that the strongest arguments of comfort, applied with as much art and cunning as can be, will not fasten upon them. With David they say in their fear, that all men are liars, namely, all such as come to comfort them in their temptation: And the reason is, because it is an opinion incompatible with any word of comfort, that can be ministered to the distressed soul in this temptation. God's love to mankind, Christ's death for all mankind, and the calling of poor sinners without exception to repentance or salvation, with all other grounds of consolation. the tempted will easily elude with the grounds of his opinion: which that we may the better see, let us imagine that we hear a Minister and a tempted soul, reasoning in this or the like manner.
Woe is me; I am a castaway: I am absolutely rejected from Grace and glory.
Discourage not thyself thou poor afflicted soul; God hath not cast thee off. For he hateth nothing that he hath made; but bears a love to all men, and to thee amongst the rest.
God hateth no man as he is his creature, but he hateth a great many as they are involved in the first transgression, and become guilty of Adams sin. And God hath a twofold love, (as I have learned,) a general love, which puts forth it self in outward and temporal blessings only, and with this he loved all men: And a special love, by which he provideth everlasting life for men, and with this he loves only a very few, which out of his alone will and pleasure he singled from the rest. Under this general love am I, not the special.
God so loves all men, as that he desires their eternal good, for the Apostle saith, he would have all to be saved, and he would have no man perish, nor thee in particular.
All, is taken two ways: for all sorts and conditions of men, high and low, rich and poor, bond and free, Jew and Gentile; and for all particular men in those several sorts and conditions. God would have all sorts of men to be saved, but not all particular men of these sorts; some of my Country, and my calling, &c. but not all; or me in particular. Or if it be true that God would have all particular men to be saved; yet he wills it only with a revealed Will, not with a secret will, for with that he will have a great company to be damned absolutely. Under this revealed will am I, not the secret.
Christ came into the World to seek and to save what was lost, and is a propitiation not for our sins only, (idest) the sins of a few particular men, or the sins of all sorts of men, but for the sins of the whole world; therefore he came to save thee, for thou wast lost, and to be a propitiation for thy sins, for thou art part of the whole world.
The World, as I have heard, is taken two ways in Scripture; largely for all mankind, and strictly in a more restrained signification, for the elect, or for believers: Or if it be true that he died for all mankind, yet he died for them but after a sort, he died for them all dignitate pretii, he did enough to have redeemed all, if God would have had it so: but he did not die for all voluntate propositi, God never intended that he should shed his blood for all, and every man; but for a few select ones only, with whom it is my lot not to be numbered.
God hath founded an universali Covenant with men, upon the blood of Christ thy Mediator, and therefore he intended it should be shed for all men universally. He hath made a promise of salvation to everyone that will believe, and excludes none, that do not exclude themselves.
God purposed his Son should die for all men, and that in his name an offer of remission of sins and salvation should be made to everyone but yet upon this condition, that they will do that which he means the greatest part of them shall never do, (idest) Repent and Believe, nor I among the rest.
God hath a true meaning that all men who are called, should repent and believe; that so they might be saved: as he would have all to be saved, so to come to the knowledge of the truth; and as he would have no man to perish, so he would have all men to repent; and therefore he calls them in the Preaching of the word to the one, as well as to the other.
God hath a double call; an outward call by the Preaching of the word, an inward call by the irresistible work of the spirit in men's hearts. The outward call is a part of God's outward will, with that he calls every man to believe; the inward and effectual call is a part of his secret will, and with that he doth not call every man to believe, but a very few only whom he hath infallibly and inevitably ordained to eternal life. And therefore by the outward will, which I enjoy among many others, I cannot be assured of God's good will and meaning that I shall believe, repent, and be saved.
By this we may see, that no sound comfort can be fastened upon a poor soul, rooted in this opinion, when he lies under this horrible temptation; The example of Francis Spira an Italian Lawyer, will give some farther light and proof to this. This Spira about the year 1548, against his knowledge and conscience did openly abjure his religion, and subscribe to Popery; that thereby he might preserve his life, and goods, and liberty. Not long after he fell into a deep distress of Conscience out of which he could never wrestle, but ended his woeful days in despair. To comfort him came many Divines of worth and note; but against all the comforts that they applied unto him, he opposed two things especially. 1. The greatness of his sin: It was a sin of a deep die, committed with many urging and aggravating circumstances, and therefore could not be forgiven. This argument they quickly took from him, and convinced him by the example of Peter, that there was nothing in his sin, that could make it irremissible. Peter that committed the same sin, and with more odious circumstances, repented and was pardoned, and so (no doubt) might he. 2: He opposed his absolute reprobation; and with that he put off all their comforts. Peter (saith he) repented and was pardoned indeed, because he was elected: as for me I was utterly rejected before I was borne; and therefore I cannot possibly repent, or be saved. If any man be elected he shall be saved, though he have committed sins, for number many, and heinous in degree: but if he be (ex repudiatis) one of the castawaies, necessario condemnabitur: though his sins be small and sew. Nihil interest, an multa, an pauca, an magna, an parva sint, quando nec Dei misericordia, nec sanguis Christi quicquam ad eos pertinet. A reprobate must be damned, be his sins many or few, great or small; because God's mercy, and Christ's merits belong not to him. In this very story, (recorded by Coelius Secundus, and Calvin, with some others who lived at that time, and wrote of it to their friends;) as in a glass we may see the disconsolate condition of a poor soul, that is strongly conceited, that the greatest part of the world, are absolute reprobates, and that he is one of them; he sticketh so fast in the mire and clay, that he can very hardly be drawn out.
TWISSE. Consideration.
THis Section I may fitly divide into two parts. The first whereof is a pretty Comedy. The second a Tragedy. The first is practiced by this Author in a dialogue, shaped by himself and accordingly accomodated to his own stage, as an Enterlude of his own making. The Tragedy is related only of Francis Spira; and I willingly confess, It is the strangest that ever, I heard or read, of a man going on soberly to the utter undoing of himself both body and soul. But the relation of it is most hungryly performed by this Author as if his care were only to serve his own turn, and then cares not what becomes of the main condition of the story, which indeed is most remarkable: I have but touched upon it in former passages, but here I shall insist upon it more at large; and the rather, because it is here proposed not more unfaithfully then impiously, to deface or out-face the precious truth of God concerning his absoluteness in making whom he will a vessel of wrath. But first I must dispatch my answer to the Antegredients of those two parts. And let it be remembered what formerly I have delivered, that still he confounds reprobation from grace, with reprobation from glory; as if we maintained the absoluteness of the one, as well as we do maintain the absoluteness of the other; which is most untrue. For albeit, we maintain that God hath decreed absolutely to bestow grace upon some, (which are God's elect,) and absolutely to deny grace unto others, (whom we account Reprobates here upon,) not conditionally; for if grace were ordained to be bestowed conditionally, to wit, upon condition of some work performed by man; then should grace be bestowed according unto works, which in the phrase of the Ancients is all one, with saying, that grace is bestowed according unto merits. And this was condemned above 1200 years ago in the Synod of Palestine, & Pelagius driven to subscribe unto it, lest otherwise himself had been excommunicated. But we, do not maintain that God hath ordained that damnation shall be absolutely inflicted on any but only conditionally, to wit, in case they die in sin. Yet it became this Authors wisdom to confound them, least distinguishing them as they ought to be distinguished, & carrying himself fairly in opposing the absoluteness of reprobation there alone, where alone it is maintained by his adversaries, to wit, in the particular of reprobation from grace, he should at first dash manifest himself to maintain, that grace is bestowed not according to the good pleasure of God, but according to the works of men; and that upon this ground it is, that he buildeth the comfortable condition of his doctrine, concerning predestination, which indeed makes no difference in God's proceedings between the elect and reprobate, but respects them all alike; For their power to believe and repent is their grace universal, which they say is given to all alike. So exciting grace in the ministry of the Word is equally made to all that hear it, whether elect or reprobate. And these are the kinds of grace prevenient: Then as for grace subsequent, that consists only in God's concurrence unto the act of faith and repentance which depends merely upon man's will (in their opinion) and God is as ready to concur to the working of it as well in one as in another, in case man will. On the other side it would appear that our doctrine is censured as uncomfortable, only because it teacheth man for the obtaining of true comfort to depend merely upon the grace of God, and not upon his own free-will.
Again, observe how that like as Gregory observes that the same spirit of Antichrist might be found in them that are far distant in time, so an Arminian spirit savoreth the same things one with another, and perhaps at unawars, though they in whom it is found be much distant in place. Vossius in his last book of his History of the Pelagian heresy saith, That our Divines do aleadge that place of S t Paul against their adversaries in the point of predestination, as the head of Medusa; a place indeed that clearly justifies God's absoluteness both in predestination and reprobation: And this Author saith that our doctrine on the same point is like to Gorgons head: Now the Learned well know that Gorgon and Medusas head have no difference. Now whether our doctrine be so uncomfortable as this Author objects, it will appear when we come to examine the paroxysme and fit of temptation, especially the kind of it being such, as this Author out of his fruitful invention hath made choice of to represent, as able to elude the strongest arguments of comfort, and they applied with as much art and cunning as can be; supposing that of this art and cunning also, he hath given plentiful testimony in the succeeding dialogue; which is a very remarkable passage of this Authors sufficiency, especially coming out of his own mouth; Of the integrity whereof there seems no cause to doubt, considering that Arminian ingenuity and modesty whereunto he hath lately arrived.
He further adds as much weight to his former assertions as words can, which though they be but wind, yet with some, who Chameleon like live by the air, may prove very weighty, saying, that this doctrine of ours is incompatable with any word of comfort (which is very much, though a word and any word be very little) that can be ministered to a distressed soul in this temptation. Now it is very likely that in his dialogue following he brings in as potent arguments of consolation, as our doctrine will afford. The heads or placss of consolation he reckons up, God's love to mankind, Christ's death for all mankind, and the calling of poor sinners without exception to repentance and Salvation with all other grounds of comfort, and all arguments (he saith) drawn from hence our opinion will elude and preclude all consolation from the distressed soul. But give me leave to make a fair motion as touching the special heads of consolation here particulated. If it shall be found that these heads of consolation do admit a double sense, one of the Arminian making, another of our interpreting; if consolations drawn therefrom in an Arminian sense be eluded by our Tenet, will any disparagement thereby arise to our tenet, provided we find store of consolatiō from them taken in our sense, especially being ready to admit any indifferent trial concerning the sense thereof, whether theirs or ours prove most agreeable to the word of God; But Ecce Rhodus, ecce Saltus, we are come to the Dialogue it self, where he undertakes to make good, that which he saith And here begins the Enterlude.
Tempted.
Woe is me; I am a Castaway; I am utterly rejected from grace and Glory.
Let me take liberty to set down what I should think fit to answer unto such a complaint, Now my Answer is this, Who hath revealed this unto thee? Art thou privy Counselor to the Almighty? We are taught that secret things belong to the Lord our God, but the things revealed are for us and for our Children to do them. Now where, and when, and how hath God revealed this his counsel unto thee, namely, concerning thy rejection from Grace, & Glory? We know no other revelations divine then are contained in his Word: Now hath God in his word revealed unto thee more then unto me that thou art a reprobate. The word saith unto thee, If thou shalt confess with thy mouth the Lord Jesus: and believe in thy heart that God raised him from the dead, thou shalt be saved, Rom: 10. 9. Now how canst thou make it appear that this belongs less unto thee then to any Martyr that ever was content to lay down his life for Christ? Wilt thou say, Thy sins make thee to conceive so: I answer, are thy sins greater then were the sins of Manasseh, who made his sons pass through the fire to Molech, gave himself to witchcraft and sorcery, and filled Jerusalem with blood from corner to corner? If his sins were not sufficient to conclude that he was a Reprobate, why should thy sins be thought sufficient to conclude that thou art a Cast-away? Are thy sins greater then Saul's were, who was a Blasphemer, a Persecutor of the Saints of God from Citty to Citty; Yet was he received unto mercy. Wilt thou say, Thy sins have been committed since thy calling? Yet are they greater then was the sin of Peter, in denying Christ his Master, with execrations and oaths? And these sins were committed not only after his calling; but even within his Masters hearing too. Yet he went out and wept bitterly. And Christ as soon as he was risen, sent word of his resurrection by name to Peter to comfort him. Nay hath not God taught us in his word, that the blood of Jesus Christ cleanseth us from all sin, 1 John. 1.? And how canst thou make it appear, that any one that ever was or is, hath greater interest therein then thyself? wilt thou say this remedy belongs unto none, but such as believe and repent; but I do not. I answer, in like sort there was a time when Paul believed not, and when everyone believed not; yet at length they believed, and so mayest thou: wilt thou say, But I cannot believe and repent? I answer, this is the condition of all till God takes away the stony heart out of their bowels, and gives them a heart of flesh, and puts his own spirit within them; wilt thou say God gives grace to others, but not to thee? I answer, there was a time when God had not mercy on them, at length an hour came wherein he called them: so an hour may come wherein he may call thee. And thou hast no more cause to conclude that he hath rejected thee, then every Child of God had before his calling, that God had rejected him: without grace neither thou canst, nor they could believe; but grace can bring all to faith and repentance; and thou hast no more cause to think that God will not bring thee to faith, then any elect had, before his calling, to think that God would not bring him to faith. Now seeing this grace is given in the Word, do thou wait upon God in his own ordinance, (which any natural man hath power to do; as namely, to go hear a sermon) thou knowest not how it may work upon thee, yea though thou comest thither with a wicked mind. For we read of some that coming to take Christ were taken by him. And Father Latimer taking notice of some that come to Church to take a nap, yet never the less (saith he) let them come, they may be taken napping.
Minister.
Discourage not thyself thou poor afflicted soul, God hath not cast thee off, for he hateth nothing that he hath made, but bears a love to all men, and to thee amongst the rest.
And not only poor, but miserable also is that afflicted soul that hath no better comforter; whether we consider the nature of the consolation, or the warrant of it. For first, hath not God made Frogs, and Toads, and Devils, as well as man; And hath an Arminian that boasts so much of strongest arguments of comfort, no better comfort to an afflicted soul, then that she is God's creature, which is the condition of a Frogge, and a Devil, and a damned spirit. 2. Then as touching the warrant of it; Is the book of Wisdom the best storehouse of comfort for an afflicted soul, a book written by Philo the Jew that living after Christ's passion, resurrection and ascension, yet never believed in him. Again speak out and tell us what is the fruit of that love, which God bears to all men; Hath he ordained to give Salvation unto all, & to this afflicted soul in particular? If he hath not, but damnation rather unto some, and particularly to this soul; (for upon what ground darest thou say, or canst assure he hath not:) art not thou as miserable a comforter to her, as ever Jobs friends were to him? Or hath God ordained to give all men the grace of regeneration, the grace of faith and repentance; if so, then either absolutely or conditionally; if absolutely, then all must be regenerate, all must believe and repent. If conditionally, speak it out, and let thy Patient know what condition that is, on performance whereof by man, God will give him faith; say what thou wilt, the comfortable issue shall be this, That grace is given according to works; and this indeed is the only Arminian consolation.
Tempted.
1. God hateth no man as he is his creature, but he hates a great many as they are involved in the first transgression, and become guilty of Adams sin.
Pooresoule, suffer not thyself to be instructed by them that labor to deprive thee not only of the comfort of God's grace, but of the comfort of common sense: Dost thou well understand what it is to hate a man as a sinner, and not as a man? If hatred be no more then displeasure; surely whatsoever be the cause of it, in hating thee he is displeased with thee, as thou art his creature, and that in thy proper kind of man; if withal it signify punishment, whatsoever the cause thereof be, surely he punisheth thee as man, though not for thy natures sake, for that is the work of God, but for some corruption he finds in thee. And we should prove very sorry comforters; if on such a distinction as this, we should ground any true consolation; which hath his course not only with the Devils, but even with them that are already under the torments of Hell fire. But let not the authority of the book of Wisdom, with thee weigh up and elevate the authority of Scriptures; nor Philo the Jew be preferred before S t Paul, or the Prophet Malachi, by whom we are taught that as God loved Jacob before he was borne, so he hated Esau; and before they were borne, what difference was there between them? Yet this passage out of the book of Wisdom is in a Collect of the Papists Liturgy; I conceive a good sense may be made thereof without any prejudice to absolute reprobation, (for of Papists we ate said to have learnt it and are reproached for it.) And what is that good sense they make of it? Take it if thou wilt from Aquinas 1. q: 23. art 3: ad. 1. Dicendum quod Deus omnes homines diligit, & etiam omnes creaturas in quantum omnibus vult aliquod bonum: non tamen quodcun{que} bonum vult omnibus; In quantum igitur quibusdam non vult hoc bonum, quod est vita aeterna, dicitur eos habere odio, vel reprobare: Now if we take this Colect from them, let us take also their good meaning with it; and if we can, let us make it better and not worse. We commonly say, that passions are attributed to God not quoad affectum, but quoad effectum: Now the effect of hatred is either the denial of grace, or the denial of glory, or the inflicting of damnation; The two latter are executed only according to men's sins; but the first, to wit, the denial of grace, proceeds merely according to the good pleasure of God's will; like as the giving of grace (as the Apostle (not Philo) signifies, that God hath mercy on whom he will, and whom he will he hardeneth; Now to show mercy is to bring a man to faith. Rom. 11. 30. And if grace be not given according to the mere pleasure of God's will, it must be given according unto works, which is as much as to say in the phrase of the ancients, according unto merits, which all along hath been condemned in the Church of God, as mere Pelagianism. Yet hitherto tends all the consolation that Arminianism can reach forth unto thee; which is to afford thee no better consolation then can be afforded to a Reprobate.
2. As for Adams transgression, let not that affright thee, who art borne within the pale of the Church, and of Christian parents; for the children of such are holy. 1 Cor. 7. when all others are unclean. Yet why should any man find it strange, that some of them who are guilty of eternal death, should suffer eternal death? And this Author hath formerly confessed, that Adams sin hath made all his posterity guilty of eternal death. Now albeit God hates many, whether as involved in Adams transgression, or no, what matters that to thy discomfort, if he hate not thee. And what ground hast thou to conceive, that thou art in the number of them whom he hates, rather then of those whom he loves? He is no good Physician, that looks not into the cause of the disease, to remove that; nor he any good comforter that looks not into the cause of thy discomfort, to remove them; It is to be thought that such an one desires rather to feed thy discomfort, then to cure it. Such is the practice of this comforter, otherwise he should not apply his arguments of comfort (which he magnifies as the strongest) with as much art and cunning as can be: But understand him aright, this art and cunning tends not to the furtherance of thy consolation, but to the advantage of his own Arminian cause;; and to this end, I confess, he doth apply them with as much art and cunning as he can.
2. And God hath a twofold love, a general love, which puts forth it self in outward and temporal blessings only, and with this he loves all men. And a special, by which he provides everlasting life for men, and with this only he loves a very few, which out of his alone will and pleasure he singled from the rest. Under this general love am I, not the special.
1. As touching the distinction, hold thee to it, least otherwise thou never prove capable of more comfort then a Reprobate is capable of. No Arminian hath the face to deny that God saves but a very few; And the reason is, because very few do believe and repent: in this we all agree. Again, no Arminian denies that very few do believe and repent, and finally persevere therein. Again, no Arminian denies faith and repentance to be the gift of God, and that hereby alone men are singled out from the rest. Now the question is, Whether God singleth out some men from the rest by giving them faith and repentance according to the mere pleasure of his will, or according to their works? We say, according to the mere pleasure of God's will, for he hath mercy on whom he will. Rom: 9. 18. Arminians say according to men's works; and hereupon in the issue comes all their consolations to be grounded, that is upon a notorious Heresy condemned above 1200 year ago.
2. But as touching the accommodation of this distinction unto thyself, saying thou art under God's general love not under his special: I pray the tell me what ground thou hast for that? what one of God's elect, while they were in the state of nature, had not as great cause to be as uncomfortable as thyself; and why mayest not thou be in God's good time in as comfortable a condition as any of them, and to say as John doth, see what love the father hath shown us that we should be called the sons of God? dost thou mourn for thy sin or no? if thou dost not, Why shouldest thou look to be partaker of those comforts which are peculiar to them that mourn? If thou dost, thy Savior hath said, Blessed are they that mourn for they shall be comforted. Dost thou hunger and thirst after the favor of God, and to be made partaker of the righteousness of Christ which alone can give thee assurance of thine election? If thou doest not hunger and thirst after this, why shouldest thou be cast down, because thou hast not this assurance? If thou doest desire this assurance, and to that purpose hast an hungry appetite after the righteousness of Christ; thy Savior saith, Blessed are they that hunger and thirst after righteousness, for they shall be filled. Or hast thou a desire to have thy sins pardoned, and thy soul saved; but not any desire that thy soul may be sanctified; what comfort shouldest thou or any such expect at the hands of God? Thou wouldest serve the Devil, but thou, wouldest not go to hell with the Devil. But I tell thee, God hath decreed the contrary, namely, that all such shall have this doom; Go ye cursed into everlasting fire prepared for the Devil and his Angels. Yet I will not leave thee, nor give over all hope of thee; for I am glad to hear thee confess, that though thou desirest thy sin may be pardoned, and thy soul saved, yet thou hast no desire that thy soul should be sanctified; therefore answer me but to one thing more, and I have done with thee; Is it thy grief and sorrow, that thou hast no desire, that thy nature may be sanctified, or is it no grief at all unto thee? If it be no grief unto thee, then still thou takest delight in sin; and how can delight in sin, stand with the fear of God's judgments, and if thou fearest not God, how canst thou break out into such complaints, Woe is me for I am a Cast-away: These motions usually proceed from the terrors of God; And if thou art once acquainted with God's terrors, in consideration of thy sinful condition; then be of good cheer, for these symptoms are commonly as the pangs of Child-birth, whereby it comes to pass, that a Christian soul is at length brought forth into the world of grace. And therefore the spirit of bondage, to make us fear, doth prepare, and make way for the spirit of adoption, whereby we cry Abba Father. And by experience I have known some, being thus cast down, and stricken with fears of being cast-awayes, when they have been demanded which condition they have thought better of, either this present condition of fear and terror, or the former condition of their profaneness, when they were without all remorse or check of consciences; they have readily professed, that this present condition of fear and terror, was the better of the two. Now let us hear how well the comforter plays his part.
Minister.
God so loves all men, as that he desires their eternal good; for the Apostle saith, he would have all to be saved, and he would have no man perish, nor thee in particular.
He proceeds very judiciously I confess, by way of gradation from the Apocryphal, to the Canonical; but at once he makes use both of corruptor stilus, and adulter sensus. The very words of the Apostle he corrupts; for the Apostle nowhere saith that God would have all to be saved, that God would have none to perish; 'tis 〈 in non-Latin alphabet 〉 who will have all to be saved in the one; and 〈 in non-Latin alphabet 〉 , not willing any to perish in the other. Men would do many things that they cannot; it is not so with God. And if it be not adulter sensus, to apply this to all and everyone, here is comfort indeed with a witness; For if God will save everyone; and withal can save them, whereof there is no doubt to be made, then there are no Reprobates at all; everyone is predestinate to salvation by the will, that is, by the decree of God;