The Riches of Gods Love

1. That All is taken after these two ways in Scripture, and that in this place 1 Tim. 2. it is to be taken of genera singulorum, I have formerly proved, both by the circumstances of the Text, and by the analogy of faith, for otherwise we should trench upon God's omnipotency and unchangeableness; and lastly by the judgment of Austin. But take the meaning aright, not that God would, but that God will have all men, that is, of all sorts, even of Kings and Princes, some to be saved; but not all and everyone.

As for the distinction of a revealed will, and secret will applied to salvation, thou mayest learn that somewhere of Papists, but not of us. For the revealed will is God's commandment; now that which God commands is a part of his Law, so is not salvation, but rather a reward of obedience. Yet they apply this distinction only in reference to faith and repentance, whereunto God hath annexed salvation. And it is God's revealed will that all who hear the Gospel should believe and repent ex officio; but it is not God's will to give everyone of them grace to believe and repent, as we find by manifest experience. It was God's will in like manner to command Abraham to sacrifice his son, but it was not God's determination that Isaac should be sacrificed. In like sort he commanded Pharaoh to let Israel go, but withal he told Moses, he would harden Pharaohs heart, that he should not let them go for a long time.

2. But in the accommodation of these distinctions unto thyself, What ground hast thou to affirm, that God willeth not thy salvation in particular? If thou believest, God's word assureth thee thou shalt be saved; if thou believest not, yet thou mayest believe; and God's word hath power to bring thee unto faith, as formerly I have discoursed. And as for the best of God's Children who do believe, to the great comfort of their souls, rejoicing with joy unspeakable and glorious. 1 Pet. 1. They were sometimes in as uncomfortable a condition as thou now art. And the rather I put thee upon this, because I see he that takes upon him to comfort thee, doth take a course rather to feed thy humor, then to remove it, in as much as he never enquires into the cause thereof. For albeit he gave to understand, he would apply his argument with as much art and cunning as could be, yet it may be, that was rather with respect to the advantage of his own cause, then to thy consolation. But let us see whether he mends it in the next.

Still he continues to afford thee as much comfort as any Reprobate in the world; and if thou desirest no more, thou mayest rest satisfied with this; but withal I confess, he affords thee as much comfort, as he can afford any of God's elect, for he maketh elect and Reprobate all alike in receiving comfort from God's Word. Christ came into the world to save that which was lost, but unless he came to save all that is lost, it will not follow that he came to save thee. We know that pardon of sin and salvation is procured by Christ, for none but such as believe; and therefore be not deceived, without faith look for neither; by faith be assured of both, and that thou art one of God's elect and no Reprobate. And observe well he tells thee nothing of Christ meriting faith and repentance; this now a days is plainly denied by the Remonstrants; and this Author is content to say nothing of it; when he is put to it we know what must be the issue of it; if he saith Christ hath merited faith and repentance for thee, the meaning is but this; Christ hath merited that if thou wilt believe thou shalt believe, if thou wilt repent, thou shalt repent. And that Christ hath merited that God should bestow faith and repentance not on whom he will according to the mere pleasure of his will, but according to men's works.

The comfort that our doctrine ministers unto thee, is this, If thou dost believe in Christ, thou mayest be assured thou art an elect of God, if thou dost not believe, there is no cause why thou shouldest think thyself a Cast-away; for albeit thou hast not faith today, yet thou mayest have faith tomorrow. Give thyself to God's Word: and wait upon him in his ordinances, thou mayest be so wrought upon as that unbeliever was, 1 Cor: 14. Who is there represented falling down on his face, and confessing that God was in the Preacher of a truth. And though at first thou attendest to it, but in a carnal manner, yet God may open thy heart as he opened the heart of Lidia, and make thee attend unto it in a gracious manner.

Suffer not thyself to be abused by them, who pretending thy comfort, yet seek nothing less, but only the promoting of their own cause. And observe how he takes notice of no other benefits of Christ's death, then such as belong unto men upon the condition of faith, to wit, pardon of sin and Salvation; in which case the mention of God's elect comes in very unseasonably. And thus is the love of God set forth unto us; so God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life: And if it be not thy lot to be numbered amongst believers, then we can give thee, by God's Word, no assurance of thy Salvation. But if thou art not a believer yet, thou mayest be in good time as formerly I have spoken more at large; and therefore no reason to think thou art a Reprobate. And if once thou dost believe in Christ, our doctrine gives thee assurance of Justification, Salvation, and Election; the Arminan doctrine doth not.

As for faith and repentance, we say Christ hath merited them also, but to be bestowed how? According to men's works say our Arminians, though foreign Arminians profess plainly that Christ merited not faith and regeneration for any. And if thou relishest this comfort, be satisfied with it; we say faith and repentance are bestowed absolutely according to the mere pleasure of God's will, and accordingly Christ merited them, but not for all, for then all should believe and repent and be saved; but only for some, and who can these be but God's elect; whence it followeth clearly that whosoever believes may by our doctrine be assured of his election, not so by the doctrine of Arminians; but if thou believest not thou art in no worse case then the best of God's childern have been; for there was a time when they believed not; therefore thou hast no more cause to think thyself a cast-away then they had.

This I confess is to administer as much comfort, as is administered to any Reprobate; but how can this qualify thy discomfort, and discontent, which riseth from this conceit, that thou art a Reprobate. And the truth is, that by our Doctrine, we were all in a miserable case, if God's Covenant of grace extended no farther then this. But hath not God promised to be our Lord, and our God that sanctifieth us, to circumcise our hearts, and the hearts of our Children, to love the Lord our God with all our hearts: to take the stony heart out of our bowels, and give us an heart of flesh, and to put his own spirit within us; as he seeth our ways, so to heal them, yea, to heal our backslidings, to heal our rebellions. All this, this sweet comforter takes no notice of, contenting himself with such a grace to be merited for him by Christ as this, if he will believe he shall believe; if he will repent he shall repent; if he will love God with all his heart, he shall love him with all his heart. Yet when a man doth believe, they are able to give him no assurance of his salvation, or of his election; because they maintain, that a man may totally and finally fall away from grace: And all because their doctrine is, that God's effectual grace in working the act of faith and repentance, is given merely according to men's works.

How doth God mean that the greatest part of men shall never believe and repent, by our opinion? Is it in this sense, that they shall not believe and repent if they will? When was it ever known that any of our Divines ever wrote or taught this? We think rather it is impossible it should be otherwise, & therefore say it is a very absurd thing to call this [Grace] as the Arminians do. Indeed we say that God doth not mean by his preventing grace to work the wills of the greatest part of men to believe & repent: Do not the Arminians say so too? Yes verily, and a great deal more: for they deny that he works any man's will to believe and repent in this manner; but we say God purchaseth thus to work the wills of all his chosen ones, and when he hath wrought them, to keep them by his power through faith unto Salvation; and put his fear in their hearts, that they shall never depart a way from him. Jer 32. 40. And upon this ground we can assure believers of their election which Arminians cannot; And them that believe not, keep from despair in better manner then the Arminians can, for they leave them to themselves to believe; whereas the Scriptures show that to be impossible: so that they take upon them to comfort such quite against the hair. But we comfort them with a possibility. of being converted unto God by representing his almighty power, whose voice is able to pierce into the graves and make dead Lazarus hear it. This power he shown in converting Saul, when he marched furiously (Jehu like) against the Church of God. Therefore be thou of good comfort, especially considering thou art as it were under the wings of God, thou hearest his voice; many come out of their graves at his call; some at one time, some at another, and so mayest thou God knows how soon; then shalt thou be assured of thine election, which by Arminianism thou canst not be; in the mean time thou hast no cause to conclude that thou art a Reprobate.

He keeps his course to afford thee the best comfort his doctrine yields, which is as much as is incident to a Reprobate, and how that should make thee conceive better of thyself, then as of a Reprobate, I do not perceive, God's meaning is that as many as hear the Gospel should believe and repent ex officio; that is, that it shall be their duty, for he commands it: but he hath no meaning to bestow on all and everyone the grace of faith and repentance, as appears by experience. And if God did will they should de facto believe and be saved, then either God is not able to bring them to faith and to save them, or else his will is changed. In like sort if it were his will that all and everyone should know his truth, then God is not able to make all and everyone know his truth, for it is apparent that all do not; it is apparent that all have not the Gospel; The Apostle saith, That God will not have any of us to perish but all to come to repentance: he doth not say he would but he will: And this is true of 〈 in non-Latin alphabet 〉 , such as the Apostle speaks of, believers and elect. But as for others, the Scriptures plainly profess, that God blinds them, hardens them; and of Israel in the wilderness, The Lord (saith Moses) hath not given you an heart to perceive, nor eyes to see, nor ears to hear unto this day. Deut: 29. 4. He calls all that hear the Gospel indifferently by the Ministry of the Word, but he openeth not the heart of all to attend unto it, as to the Word of God, like as we read he opened the heart of • idia. Acts. 16. 14.

Our Doctrine teacheth not that God calls everyone by his Word, that is an Arminian interjection. But the outward call belongs to many more then are chosen, as our Savior saith, many are called but few are chosen; Indeed he gives faith and repentance to a very few, which no Arminian denies; only the Question is, Whether God gives faith and repentance to whom he will, or according to men's works. We saytis to whom he will, proceeding herein according to the mere pleasure of his will; and not according to men's works; which to affirm is manifest Pelagianism, and publicly condemned many hundred years ago. It is true, if thou dost not believe, God's Word doth not assure thee that he will make thee believe; that were to assure thee of thine election before thy vocation; a most unreasonable thing to be expected. But God by his word assures thee, that tis his meaning that without faith thou shalt not be saved. Yet there is no cause thou shouldest think thyself a Reprobate; for this was the condition of everyone of God's elect before their calling. It may be thou mayest have experience of the same power of divine grace, to bring thee to faith also, and to repentance; therefore seeing God's Word is the only means to work faith, wait daily at his Gates and give attendance at the posts of his doors; and do not prescribe unto him, or say with Joram, Shall I wait upon the Lord any longer? though it be longere he calls thee, yet it may go never a whit the worse with thee for that, for sometimes it falleth out that the last are first, and the first last: and the commendation that Austin makes, of the Theef's faith upon the Cross, is remarkable, De orig, animae, lib. 1. cap. 9. Tanto ponder appensum est, tantum{que} valuit ap ud eum qui haec novit appendere, quod confessus est dominum crucifixum, quantum si fuisset pro Domino crucifixus. Tunc enim fides ejus de ligno floruit, quando discipulorum marcuit, nisi cujus mortis terrore marcuerunt ejus resurrection reviresceret. Illi enim desperaverunt de moriente, ill speravit in commorientem. Refugerunt illi authorem vitae, rogavit ill consortem poenae. Doluerunt illi tanquam homines mortem, credidit ill regnaturum esse post mortem, Deseruerunt illi sponsorem salutis, honoravit ill socium crucis. Inventa est in eo mensura Martyris, qui tunc in Christum credidit, quando defecerunt, qui futuri erant Martyrs.

2. From the Comedy I come to the Tragedy, I mean the story of Spira. Sleidan saith of him, that Incredibili ardore caepit complecti puriorem doctrinam: & cum indies magis magis{que} proficeret, non domi tantum apud amicos quid sentiret de singulis dogmatis, verum etiam passim apud omnes explicabat. Tidings hereof coming to the Popes Legat then at Venice John Casa Arch-Bishop of Beneventum, he convents Spira, who confesseth his error before him, intreats pardon, and promiseth obedience for time to come. The Legat not contented with this, commands him to go home, and publicly to revoke his error. Sleidan writes no more here of but this, Accipit ill conditionem, & licet etiam tum inciperet ipsum paenitere facti, tamen urgentibus amicis, qui non ipsius modo, sed conjugis etiam & liberorum & facultatum ipsius spem totam in eo positam dicerent, obtemperavit. Osiander writes that pessimo consilio obsecutus, abnegando veritatem caelestem perrexit, eam{que} publice ut haeresin blasphemavit & abjuravit. The distress of conscience which overtook him hereupon is notorious, the issue whereof was to end his woeful days more woefully in despair. But nothing more strange then his discourses and meditations in the midst of this his desperate condition. As for the particulars following, 1: Touching the greatness of his sin, and that he was taken off from that by the example of Peter, I find no such thing neither in Sleidan, nor Osiander, nor in Goulartius; but rather in this latter, who makes the largest relation thereof taken out of the discourse of one Henry Scringer, a learned Lawyer who was then at Padua, who did see, and many times talk with this poor Spira; I find that which makes to the contrary, namely, that the sin which he laid to his own charge was the sin against the Holy Ghost. And no example I trust neither of Peter, nor any other was sufficient to take him off from despair in such a case. 2. And as for the discourse here suggested of his absolute reprobation, which he opposed against their comforts ministered unto him, no mention thereof, neither in Sleidan, nor in Osiander; nay Osiander writes that he was wished to revoke doctrinam Lutheranam, and this was it which he did (as he saith) blaspheme as an heresy, and abjure. Goulartius indeed relates how he conceived himself to be reprobated of God, as justly he might in case he judged himself to have sinned against the Holy Ghost; And as for that which is here set down in Latin, of him that is a Reprobate, namely, that necessario condemnabitur, though his sins be small & few, & that nihil interest multa an pauca, magna an parva sint; quando nec Dei misericordia, nec Christi sanguis quicquam ad eos pertinet. Neither Sleidan, nor Osiander nor Goulartius makes any mention of it. And therefore I wonder not that he neither followeth Sleidan, nor Osiander much less that he follows not Goulartius. He cites Caelius secundus and Calvin as his Authors, and some others that wrote thereof to their friends, but names them not; as neither where it is that Caelius secundus makes mention of it, or in what book of Calvin it is found. I imagined it might be in his Epistles; I have spent some hours in searching therein from the year 1545 to the year 1663, and can find nothing concerning it. Now Goulartius wrote since Caelius secundus, and Calvin and Sleidan, and his relation is large; and it semes he inquired in to it somewhat better then they that went before him. And thus he relates it out of the discourse of Henry Scringer a Lawyer of Padua, who saw Spira at that time, and divers times spake with him.

In a small town of the territory of Padua called Civitelle there was a Learned Lawyer, and advocate, a wise and very rich, man and an honorable father of a family, called Francis Spira, who having said and done divers things against his conscience, to maintain himself and his charge, (observe by the way he delivers the cause only in general concealing the speciality, it being so strang a testimony and evidence against the Romish Religion) being returned to his house, he could never rest an hour, not a minut, nor have any ease of his continual anguish: And even from that night he was so terrified and had such horror of his actions, as he held himself for lost. For (as he himself did afterward confess) he did set plainly before his eyes, all the torments, all the pains of the damned, and in his soul did hear the fearful sentences, being drawn before the judgment seat of Jesus Christ (a fearful example to all Apostates;) The next day and so following he was not seen to resume any courage, but his spirits were strangely troubled, and the terror took from him all rest and appetite. This accident was so grievous to his friends, as some repented them much that they had been the cause of so great an inconvenience, by their entreaties. Others, thinking it did proceed from some choleric or melancholy humor, were of opinion to send him to Padova to be Physicked by the Learned Physicians, revived by honorable company, and settled by the coference of Learned men there, to some of which he was well known. His Wife and Children with some of his familiar friends did accompany him, and he was lodged in one of the chief houses. Frisimilega Bellocat and Crassus (famous Physicians) did visit him, and give him Physic with singular affection: and soon found that he was little sick in body, but grievously in mind, for in all other things he discoursed gravely, and constanstly, so as none of his familiar friends could discern that the quickness of his discourse was anything impaired. Continuing still in his weakness, many were much troubled, and daily his Chamber was full of People; some curious to see and hear, others were desirous to draw him to hope in the mercies of God; I was present at many of his speeches, with some men of honor and Learning. To deliver that which I could observe, I began first to note his age and his fashion. He was about 50 years old, free from the violent passions of youth, and from the coldness of old age. Nothing came out of his mouth, that was light or foolishly spoken: or that might discover any doting in him; although he did daily discourse of grave and important matters with the Learned, and that some did propound unto him high questions especially in Divinity.

2. I will briefly relate same speeches they had with him. During his abode at Padua and I will not forget that he declared with a settled judgment, that he did see the eternal vengeance of God prepared against the sin, that he had committed: (This was the true cause of his despair, and not an ungrounded conceit of his reprobation; but the conscience of his sin cast him upon this, and made him conceive he was a Reprobate.) For that he did find in him self that those things which God had given to others to rejoice their spirits, all conspired against him in despite of his horrible forfeit: (I doubt the phrase here in the original was not well understood by the Traslatour;) For although, said he, that God for a great blessing had promised to many holy men a goodly issue, and a great number of children, in whose love and obedience they may repose their age; yet in the midst of his miseries, The hands and faces of his Children were as horrible unto him as the hangmans (and indeed for the good of his children he renounced God's truth for mere temporal respects.) It cannot well be expressed what grief & vexation he seemed to receive when his children brought him meat, forcing him to eat, and threatening him when he refused it. He confessed his children did their duties, and yet he took it in ill part, saying, that he did not acknowledge God anymore for his father, but did fear him as his adversary armed with judgment. For he had been three weeks in this apprehension, when he spake these things, without eating or drinking, but what they forced him unto, the which he received with great difficulty, resisting with all his power, and spitting out that which they forced him to take. Some of the Assistants were of opinion to make him afraid, to make him the more apt to receive food, first for the soul, then for the body; asking him if he did not fear greater and sharper torments after this life then those he then felt. He confessed that he expected far more sharp, and had already horror of them: yet he desired nothing more then to be cast headlong in to them, that he might not fear other more grievous torments. They asked him again if he thought his sin so foul as it could not be pardoned through the bounty and infinite mercy of God? His answer was, that he had sinned against the Holy Ghost, which was so great a sin, as is called a sin unto death; that is to say, subject to the eternal vengeance of God, and to the pains of Hell: (now judge I pray whether the example of Peter was sufficient to take him off from desperation; for will any say that Peter in denying his Master sinned against the Holy Ghost;) whereof (to wit, the sin against the Holy Ghost) this poor wretch discoursed amply, learnedly, and too subtly against him self: Learned and Godly men, which did assist him, omitted no testimonies that might assure a wounded conscience that God is merciful, gentle and ready to pardon. But all this could not divert him from this opinion, neither could they draw any other thing from him, then that he desired much that he might return to some hope of pardon. But it fares with me (saith he) as with criminal persons, shut up in close prisons, and fettered hand and foot. Sometimes they are saluted by their friends passing by, who advise them to break Prison, and to deceive their guards if they can. Such Prisoners would gladly follow their counsel, but it is a vain desire: Even so is mine, said he.

3. As for the Scriptures which were cited to him, touching the love and affection of God the Father, by reason of his Son Jesus Christ, he did avow them; adding, that they belonged only to them, whom Jesus Christ did repute his brethren, and his members; but as for him, he had renounced that love, and willingly rejected brotherly alliance, neither was ignorant in how great tranquility of mind they might be, who had once embraced the promises of salvation, and did wrest them continually therein. For confirmation whereof, this his sad disaster (said he) was propounded for an example before all men's eyes: that if they were wise they should not hold it light, nor happened by any chance, but to learn by his ruin, how dangerous it is, to fall anything from that which belongs to the great glory of the Son of God: Adding that it was a slippery, and very dangerous passage, yea most fearful to him that stood not carefully on his Guard. Moreover forasmuch as such evident examples, of the vengeance of Almighty God did seldom appear to the eyes of men, they deserved to be the more carefully regarded. That amongst a great number of Reprobates in the World, his calamity was not singular; but his only punishment and ruin did satisfy God, a just Judge to admonish all others to have a care of themselves. He added withal, that therein he did acknowledge the severity of God's judgment, who had chosen him to make him a spectacle, rather then any other, and to admonish all by one man's mouth, to abstain from all iniquity; confessing withal, that there was no reproach or punishment, which he had not deserved, by reason of his foul offense. After he had discoursed thus sincerely and gravely of the justice Divine, he said they should not take it strange, this his long speech touching the true reason of the will of God: for that oftentimes God doth wrest out of the mouths of Reprobates, most assured testimonies of his Majesty, his justice, and his fearful vengeance. How strangely doth he plead for God's justice against himself as a Reprobate? when our Arminians are like to blaspheme that justice of God against Spira, which Spira justifies against himself, using a long discourse upon this sentence, and desirous to show the greatness of God's judgments. There are some (saith he) who have all things so wishfully, as they live in all delights, who notwithstanding are registered for perdition, whereof Jesus Christ propounds an example in the rich man. Luc. 16. That God doth often propound to mankind an hope of reward to draw them to the right belief of his holy will, and ofttimes withdraws them from impieties, by fearful and prodigious signs. And yet as impiety is natural to men, they make not their profit of such instructions, and think not that it concerns them: but impute it to any other thing, rather then to the wisdom of God, to fear and reverence him: Hereupon he made a bitter invective against a certain Philosopher, whom he had known above twenty years before, for that his Morosoph had been so impudent to deliver in his lessons, yea to write it, and publish it in Print, that all the Miracles that Christ had done upon the earth, might well be done by a man that were skillful in the knowledge of natural things. It were hard to represent the admiration wherewith they were surprised, and with what compassion they were moved, that came to visit him, for the discourses which they heard come from his mouth. Every man labored to reduce this poor man, to some hope of his salvation. Among others there was one, a Reverend man for his holiness of life, who departed not from the Patients bed, it was the Bishop of Capod' Istria in the Venetians Territory; (This was Vergerius, who afterwards renounced Popery, and became a Protestant:) He ceased not to exhort Spira, and ceased not by many testimonies of the holy Scriptures, to divert him from that apprehension; Adding that he did not think his spirit was altogether void and destitute, of some good and heavenly inspirations, seeing he spake so holily and devoutly of the excellency of Christian Religion.

4. Although the sick man knew full well that these admonitions proceeded from a sincere and true heart; yet for that he had diverse times rejected them, he began to frown, saying to the Bishop, you believe, as I think, that I do willingly nourish this obstinacy in my mind, and that I take delight in this vehement passion of despair: If you be of that opinion, you are deceived: I will tell you, to the end you may know my resolution, that if I could be persuaded that the judgment of God, might by any means be changed or mitigated for me, it should not grieve me to be tormented ten thousand years, with the sharpest pains of hell, so as I might have any hope of rest after this long sufferance. But even in that whereby you do exhort me to gather any hope, I see all means of health and pardon taken from me. For if the testimonies of holy Scripture have any authority (as they have) do you think that Jesus Christ hath said in vain, that he which hath renounced him before men, he will renounce him before his heavenly father? Do you not see that it concerns me, and that it is as it were, particularly verified in my person? What shall become of him, whom the Son hath disavowed before his Father, when as you say, we must hope for no salvation but in Jesus Christ. Thereupon he did expound certain passages of the Epistle to the Hebrews, and of the second Catholic Epistle of Saint Peter, out of which he drew terrible conclusions against himself. We cannot believe with what gravity and vehemency, his words were delivered, neither was there ever heard man pleading better for himself, then Spira did then against himself. He did allege notable things of God's justice, detesting his forepassed life; admonishing all that were about him, very earnestly, not to think that Christian life was a light thing, and easily discharged. That it doth not consist only in having the head Baptized, in reading certain verses and texts of the Gospel, and to be termed an honest man, but it was needful to live as the word of truth doth command him. Thereupon he repeated a Text out of Saint Peter, exhorting us to show through holiness of life, certain signs of the love of God towards us, and of the confidence we should have in him: He said moreover, that he had known many who after they had tasted the sweetness of true felicity, suffered themselves so to be carried away, as they had no longer care to perform that which belonged to a child of God.

5. He protested that he had sometimes imagined, that his sins had been hidden, and that he could not be punished, for that Christ had made satisfaction for them: but then he knew too late, that those things belonged only to the elect, and chosen of God, betwixt whose sins, and the celestial Throne, Jesus Christ sets his precious blood, and the dignity of his obedience, as a veil and shadow to cover them, and doth plant them against the Divine vengeance, as an high and strong Rampart, that sinners repenting them, might not be oppressed, nor drowned with the deluge and overflowings of their offenses and sins. As for himself, seeing that he had renounced our Savior Jesus Christ (here was the true burden of his sorrowful heart) he had, as one should say, overthrown this strong Rampart with his own hands, so that after this ruin, and overflowing the deluge of waters of this vengeance, had covered and swallowed up his soul. One of his most familiar friends said unto him, that he did hold the cause of this his great torment, proceeded from abundance of Melancholy humors, that did so trouble his brain. Spira remembering that he had many times refuted that opinion, and seeing they were to begin again, said unto the other; You may think what you please, but God in truth hath troubled my spirit, and deprived me of judgment; seeing it is impossible for me to have any hope of my salvation. Having continued in such and the like speeches, during his abode at Padua, they carried him back, to his own house at Civitelle, where he died in this despair.

TWISSE. Consideration.

1. HEre in this Section the question is, Whether our Doctrine of absolute Reprobation, bereaves a Minister of the solid grounds of comfort? Still we must remember how magnificently this Author goes on, to confound things that differ. For whereas we maintain that God hath decreed to proceed absolutely with men, only in the giving and denying of grace, not absolutely in the giving of salvation, or inflicting of damnation. And this Author, though he so carrieth the matter all along, as if we maintained God's proceeding to be absolute herein, to wit, in granting salvation to some, and inflicting damnation upon others, yet hath he no means to help himself herein, and cast a show of a true crimination, but by flying to God's absolute proceedings, in giving or denying grace. And albeit in this point, wholly consists the Crisis of this Controversy, yet this Author utterly declines the sifting thereof, as some precipice and break-neck unto his cause; to wit, Whether God gives and denies grace according to the mere pleasure of his will, or according to men's works; albeit the issue of all his comforts comes to this, namely, that either God is not the Author of our faith, (which nowadays the Remonstrants with open mouth profess, that Christ merited for none,) or if to juggle with the World they pretend an acknowledgement, that God is the Author of it, yet they plainly profess, that he dispenseth it to some, and denies it to others, according to some good condition, or disposition, he finds in the one, and which he finds not in another. But let us take into consideration what these solid grounds of comfort are, whereof a Minister is bereaved by our Doctrine; Three I find here mentioned; A treble Universality. 1. of God's love. 2. Of Christ's death. 3. Of the Covenant of grace. As if universality nowadays were a better Character of the Arminian faith, then of the Roman Religion. I may take liberty to equivocate a little, when this Author equivocates throughout, and that in a case, wherein i • is most intolerable, in a case of consolation to be ministered to conscientia timorata, as Nider calls it, a poor afflicted soul as this Author expresseth it. To the discovery whereof I will now proceed, having signified in the first place, that all these consolations are no other, but such as every Reprobate is capable of, as well as the Children of God, which is so apparent as needs no proof; only in the issue of their Tenet, the faith of them freeth a man from the conceit of being an absolute Reprobate. So that in effect it comes to this; Thou poor afflicted soul, be of good comfort, for if thou wilt hearken unto me, and embrace those solid grounds of comfort which I will reveal unto thee, assure thyself they shall be as the Balm of Gilead unto thy soul; whereby thou mayest be confident, that albeit it may be thou art a Reprobate, and that God from everlasting hath ordained thee unto damnation, that yet certainly thou art no absolute Reprobate, no more then Cain, or Esau, Saul, or Judas, or the Devils were; For these my principles will assure thee that there never was, nor is, nor shall be any absolute Reprobate throughout the world.

2. I come to the examining of them particularly, & to show that everyone of them is as it were against the hair. So evident are the testimonies of Scripture against them all; and they are obtruded upon a superficiary and most most unsound interpretation of Scripture in some places. For 1. as touching the first, the universality of God's love; For hereby God's love is made indifferent unto all, and consequently towards Esau as well as to Jacob, whereas the Scripture professeth that God loved Jocob and hated Esau; and this the Apostle makes equivalent to the Oracle dilivered to Rebekah concerning them before they were borne. 2. He might as well have proposed it, of the universallity of God's mercy; whereas the Scripture expressly distinguisheth between vessels of mercy & vessels of wrath. 3. This love is explicated by them to consist in a will to save all. Now election is but God's will to save; and the Scripture plainly teacheth, and it is confessed by all that I know (excepting Coelius Secundus to whom this Author it seems is most beholding for his story of Spira) that though Many are called yet but few are chosen. And whereas it is confessed, that the most part of men are Reprobates, that is, from everlasting willed unto condemnation; yet never the less they bear us in hand that all men even Cain and Judas, yea and (as I think) the Devils and all were willed by God unto Salvation. And that there is no contradiction in all this. And every poor afflicted soul must believe hand over head that all this is true (what species of contradiction soever be found therein which this Author from the beginning of his discourse to the end hath taken no pains to clear) least otherwise he forfaits all hopes of comfort, upon such soveraine grounds as are here proposed, by faith wherein a man may be as well assured of his Salvation and freedom from damnation, as any Reprobate in the World. For albeit he be a Reprobate, and God should reveal this unto him, yet upon these grounds he may be confident that he is no absolute Reprobate. 2. I come to the Second comfortable supposition, and that is, the universality of Christ's death, namely, that he died for all. Now this is opposite to Scripture evidence, as the former; yea and to Christian reason, if not more: For albeit God so loved the World, even the whole World, that he gave his only begotten Son that whosoever believes in him should not perish but have Life Everlasting: which gives a fair light of exposition to those places where Christ is said to have died for the sins of the World, yea of the whole world, to wit, in this manner, that whosoever believes in him shall not perish but have everlasting life. yet the Scripture speaks as often of Christ's death in a restrained sense, as where it is said Christ gave himself a ransom for many. And that his blood was shed for his Apostles, and for many, for the remission of their sins. And that Christ should save God's people from their sins. And that God hath purchased his Church with his blood; And Christ gave himself for his Church. And that he is savior of his body; And that he died for the elect. And in the 17 of John, our Savior would not pray for the World, but only for those whom God had at that time given unto him; and who afterward should believe in him through their word; And look for whom he prayed with exclusion of the rest for their sakes he sanctified himself: Now that this is spoken in reference to the offering of himself up unto God, upon the cross, it was the joint interpretation of all the Fathers whom Maldonado had read as he professeth on that place, and there reckons up a multitude of them. Then again, Christ's death and passion (we know) was of a satisfactory nature; and therefore if he died for all, he satisfied for all the sins of all men; why then are not all saved? Why is any damned? Is it just with God to torment with everlasting fire, for those sins, for which he hath received satisfaction; and that a more ample one, then man's satisfaction can be, by suffering the torments of Hell fire? For therefore it shall never end, because it shall never satisfy. Again, how many millions were at that time dead and in hell fire; and did Christ satisfy for their sins by his death upon the Cross, and they continue still to be tormented? Again, the obedience of Christ in general, is of a meritorious nature, even meritorious of everlasting life; Now if Christ hath merited everlasting life for all and every one, how comes it that all and everyone do not enjoy Everlasting Life? Shall not God the Father deal with his own Son according to the exigency of his merits, whether it be that they are so meritorious in their own nature; or by the constitution of God; either merely, or jointly with the dignity of their nature, in reference to the dignity of the person who performed them, as being not only man but God, even the eternal Son of God one & the same God with his Father, Blessed forever. Now it can be made good that all sins of all men are fully satisfied for, by the death of Christ, & that Christ hath merited in better manner Everlasting Life for all & everyone, then they could have done for themselves, although they had passed the whole course of their lives, as free from sin as the very elect Angels; this I confess is a comfortable doctrine with a witness; though God leave men to themselves and to the power of their own free wills to do what they list. And I see no reason, but that in the midst of all Ryot and excess, they may be as confident of their Salvation, as if they had all faith; as of certain Lutherans it is written, as I saw in a letter of an English Divine written from Rome. I make no question but their answer will be, that albeit Christ hath thus satisfied for all sins of all and everyone, and merited Eternal Life for all and everyone, yet the benefit of his merits and satisfaction by God's Ordinance shall redound to none, but such as believe, and repent, and persevere therein unto death. And what comfort can herehence arise to an afflicted soul, unless she do believe and repent? If she do believe and repent, our Doctrine gives assurance to such of their election, the Arminian doth not. Here I presume they will say, that everyone may believe if he will, repent if he will; and may they not as well say, that every soul afflicted with despair, may leave of to despair if they will, and consequently leave of to be afflicted if they will? And I confess this way of consolation hath a very short cut, if the afflicted soul would hearken unto them. Especially considering that I do not find, that in these their discourses they take any notice of any sin to hinder this, no not so much as of the sin against the Holy Ghost, or of that sin which S ^t John calleth a sin unto death. But I do much doubt whether this were the manner of comfort which the Prophet Isaiah thought himself enabled for by God's grace, when he said, The Lord God hath given me the tongue of the Learned, that I should know how to speak a word in season to him that is weary: he wakeneth Morning by Morning, he wakeneth mine ear to hear as the learned. Wherefore let me make bold in behalf of the Patient, to move unto you a question: Doth not the Scripture teach us that faith is the gift of God, that repentance is the gift of God? Act: 11. 18. 2 Tim: 2. 25, How then is it possible for me to believe and repent, unless God give me the grace of faith and repentance? I presume you will answer, that God gives faith and repentance, first, in as much as he gives all men power to believe and repent, And secondly, in as much as he concurs with them to the act of faith and repentance in case they will. But I pray thee tell me, is not the will to repent also the gift of God? And if I have not as yet the will to repent, how is it possible I should repent? Can any man repent without a will to repent? Is not repentance chiefly the charge of the will? But you will say (I suppose) that even this will to repent God is ready to work in me, if I will repent. But in case a man will repent, what need hath he of any Divine assistance to cause in him this will to repent, seeing he hath it already? Lastly, doth not God give a man a power to refuse to believe, to refuse to repent if he will? And is he not as ready to concur with him to any sinful act if he will, and to work the very will also of doing it in case he will? And are not these then the gifts of God as well as others? To conclude, what think you of the gift of faith, hath Christ merited it for us or no? It seems by your Doctrine he hath not; as when you teach that albeit Christ hath satisfied for all, merited Everlasting life for all; yet the benefit of Christ obedience and death, is by the ordinance of God appliable to none, but such as have faith: whereby it appears, that you do not make faith to be any of those benefits, which redound unto us by the obedience of Christ. For though it be decent to say, that salvation as a benefit procured by Christ's obedience, can redound to none but to such as believe; yet it is very indecent to say, that faith it self, as a benefit of Christ's death, shall by the ordinance of God redound to none but to such as believe. And indeed the Remonstrants nowadays, do openly profess, that Christ merited faith for none. And they are to be commended for dealing ingenuously, and confessing that, whereunto the Genius of their Tenet doth carry them. Our Arminians deal not so plainly: but as they pretend that faith and repentance are the gifts of God; so they pretend that Christ merited them for us, to wit, he merited universal grace for all and everyone, whereby every man may believe if he will, and repent if he will. And how comfortable this particular is, I have already shown; for it is as much as to say, you may cease to despair if you will, you may cease to be afflicted if you will. Secondly, Christ merited, that God should concur to the working of faith and repentance in them, provided that they would work it in them selves. Yea the very will to believe and repent, God will work in them modo velint. So that still the resolution of all comfort, is into a man's own free-will; For God gives not faith and repentance to whom he will, or according to the mere pleasure of his will, but rather according to men's works. And this direct Pelagianism, condemned so many hundred years ago, is that most comfortable doctrine of Christianity, which our Arminians do afford. And this discourse as touching the universality of Christ's death, may be applied also to the universality of God's love, which ends in this, that all men shall be saved if they do believe; and that every man may believe if he will; and that God is ready to work faith and repentance in them, provided that they will be as ready to work it in themselves.

3. And now I come to this Authors third Topic place of consolation, drawn from the universality of the Covenant of grace. Now this is as strange as any of the former, or rather much more, and when the Covenant of grace is so much enlarged, we have cause to fear that it is confounded with the Covenant of Works. And indeed if it were true, as some of this sect profess, namely, that there is an universal grace given to all for the enlivening of their wills, whereby they are enabled to will any spiritual good whereunto they shall be excited; and to believe if they will, and from the love of temporal things to convert themselves to the keeping of God's Commandments if they will; I see no reason but that the Law is able to give life, though the Apostle supposeth the contrary; and the way is as open unto man for justification by the works of the Law as it was unto Adam in the state of innocence. And if the Covenant of grace be universal, and ever was, for that I take to be this Authors meaning, then God was no more the God of Abraham, and of his seed, then of all the World; nether was the people of Israel more the Lord's portion then any other Nation of the World: yet Moses was sent unto Pharaoh in their behalf with this Message; Thus saith the Lord, Israel is my son, my first borne, wherefore I say unto thee, Let my son go that he may serve me; if thou refuse to let him go, Behold I will slay thy son even thy first borne Ex: 4. 22, 23. Thus God accounts them albeit they were miserably corrupted with Idolatry; as it appears. Ez: 20. 6. In the day that I lift up my hand upon them, to bring them forth of the Land of Egypt; 7. Then said I unto them, Let everyone cast a way the abominations of his eyes, and defile not yourselves with the Idols of Egypt; for I am the Lord your God. 8. But they rebelled against me, and would not hear me; for none cast away the abominations of their eyes; neither did they forsake the Idols of Egypt: then I thought to pour out mine Indignation upon them and to accomplish my wrath against them in the midst of the Land of Egypt; 9. But I had respect unto my name that it should not be polluted of the Heathen. So he proceeded in despite of their sins, to carry them out of the Land of Egypt; and brought them into the wilderness and gave them Statutes, and Judgments, and his Sabaths; v: 10, 11, 12. But they rebelled against him in the Wilderness, whereupon he thought again to pour out his indignation upon them in the Wilderness to consume them v. 13. But he had respect unto his name, v. 14. amd his eye spared them and would not destroy them v. 17. And again, when their Children provoked him by rebelling against him, whereupon he thought of pouring out his Indignation upon them v. 21. Nevertheless he withdrew his hand, and had respect unto his name v. 22. Then as touching the generation of that present time he professeth he will rule them with a mighty hand v. 33. And the issue thereof is no worse then this, I will cause you to pass under the rod, and bring you into the bond of the Covenant v. 37, And again, mark with what a gracious promise he concludes v. 43. There shall ye remember your ways and all the works wherein ye have been defiled, and ye shall judge yourselves worthy to be cast of for all your evils, which you have committed 44. And ye shall know that I am the Lord, when I have respect unto you for my names sake and not after your wicked ways, nor according to your corrupt work, O ye house of Israel, saith the Lord God. Here is the peculiar fruit of the Covenant of grace, to master their iniquities, to bring them unto repentance, and to deliver them, from the dominion of sin and Satan. If God perform this Grace to all and everyone throughout the World, then is the Covenant of grace universal, and all and everyone are under it, but if there be few, very few, over whom sin hath not the dominion, then certainly very few are under the Covenant of grace. For the Apostle plainly signifieth this, to be the fruit of the Covenant of grace; where he saith, Sin shall not have dominion over you, for ye are not under the Law but under grace, Rom: 6. 14. And the like we have, Heb. 8. 8. I will make with the House of Judah a New Testament. 9. Not like the Testament that I made with their fathers, in the day that I took them by the hands to lead them out of the Land of Egypt: For they continued not in my Testament, and I regarded them not, saith the Lord. 10. For this is the Testament that I will make with the House of Israel, after those days, saith the Lord, I will put my Laws in their mind, and in their heart I will write them, and I will be their God, and they shall be my people. 11. And they shall not teach every man his neighbor, and every man his brother saying, Know the Lord: for all shall know me from the least of them to the greatest of them. 12. For I will be merciful unto their unrighteousness, and I will remember their sins, and their iniquities no more. According to this Covenant proceed those gracious promises, whereof the Scriptures are full. I have seen his ways, and I will heal them. Es: 57. 18. I will heal their rebellions. Hos. 14. 5. The Lord will subdue our iniquities. Mich. 7. I will circumcise your hearts, and the hearts of your children, to love me with all your heart, and with all your soul Deut 30. 6. I am the Lord your God which sanctify you, &c: And therefore these comforts which here are so much magnified, as only and fully sufficient for the relieving of an afflicted soul in the hour of temptation, are but so many lies (to speak in the Prophets phrase) that this Author holds in his right hand; and if through the illusions of Satan he take hold of them, they may cast him into a dream, like unto the dream of an hungry man, who eateth and drinketh and maketh merry, but when he awaketh his soul is empty. For all these comforts so magnificently set forth, have no force, save in case a man believe them now, if a man believeth, our doctrine can assure him of Everlasting Life; and so of his election, which the Arminian cannot. For we teach that which our Savior hath taught us, He that believeth in the Son hath Everlasting Life; and he that obayeth not the Son shall not see life, but the wrath of God abideth upon him: But as for the performing of faith, they leave that unto man, together with God's concurrence. And in like sort for the maintenance of their faith, they teach a man to put his trust in himself with God's concurrence, as if otherwise a man's condition were uncomfortable, and the way were open to desperation. But what doth Austin answer to such like discourses of old, de Predest: sanct: cap: 22. An vero timendum est, ne nunc de se homo desperet, quando spes ejus demonstratur ponenda in Deo, non autem desperaret si eam in se ipso superbissimus & infelicissimus poneret? Is it to be feared, least a man despair, when it is proved, that a man's hope is to be placed in God, and that he is free from despair, in case he place his hope in himself, most proudly, and most unhappily?

As for that which he cites out of Melancthon, it is every way as much to the purpose as that which he cited out of Calvin in the first Section. Melancthon saith we must judge of God's will by his Word; so saith Calvin, his words are these; Qui recte at{que} ordine electionem investigant qualiter in verbo continetur, eximium inde referunt consolationis fructum. To inquire after a man's election in the Word is the way to reap singular consolation; But they that inquire after the eternal counsel of God without the Word in exitialem abyssum se ingurgitant; they plung themselves into a gulf of perdition. Yet when Melancthon saith, multa dispute antur durius, the comparative there is not to be rendered as this Author renders it more harshly, but rather thus, somewhat harshly. And of Melanchthon's concurrence with Calvin, in the doctrine of predestination, as touching the substance of the doctrine, I have formerly shown out of his own Epistle, who professeth that he differeth only tradendi ration in the manner of delivering it; and of his own, professeth that they are of a popular nature, thus, Mea sunt 〈 in non-Latin alphabet 〉 & adusum accommodata; as it were woven with a thicker thread, and fited to use and practice. No man doubts but that as Melanchthon saith it is God's immutable commandment to hear the Son, and to assent to the promise; and the promise is universal, to wit, that, whosoever believeth shall be saved: Therefore let us not seek election besides the Word; it is a grave counsel, and well becoming Melancthon; and Calvin gives the very same council, in the very Book, Chapter, and Section last related by this Author. But he saw it fitter for his turn to represent Melancthon professing as much, rather then Calvin. We nothing doubt but God will perform that he hath promised; and therefore whosoever believeth shall be saved according to our doctrine, not so according to the doctrine of Arminians; who maintain that a man may totally and finally fall away from faith. Rogers upon the Articles of the Church of England, Art. 17. Not only acknowledgeth this universality of God's promises, according to the Tenor of that Article; but concludeth herehence That they are not to be heard that say, that the number of the elect is but small; and seeing we are uncertain whether we be of that company or no, we will proceed in our course as we have begun; and accounts all such adversaries of this truth, touching the universality of God's promises: and let every sober man judge whether this Author doth not justify this their discourse, whom he accounts adversaries to the truth of that Article in that particular. The same Rogers in his 8 proposition, as touching the comfortable nature of predestination, writs thus, This doctrine of predestination is to the Godly, full sweet, pleasant, and comfortable, because it greatly confirmeth their faith in Christ, and increaseth their love towards God. But (saith he) to the wicked and reprobate the consideration hereof is very sower, unsavory, and most uncomfortable, as that which they think (though very untruly and sinfully) causeth them either to despair of his mercy being without faith; or not to fear his justice being extremely wicked; whereas neither from the Word of God, nor any confession of the Church can man gather that he is a vessel of wrath, prepared to damnation. What more contradictions to this Authors discourse of the uncomfortable condition of predestination, according to our way; yet who was this Author? was he at any time accounted an innovatour in this Church? His books dedicated to Arch-Bishop Bancroft, writing upon the Articles of the Church of England; perused, and by the lawful authority of the Church of England allowed to be public. And because some choosing to play at small game rather then sit out, may say, that he speaks not a word of absolute election, or absolute reprobation; let his 5. Proposition be observed, which is this, Of the mere pleasure of God, some men in Christ Jesus are elected, and not others unto salvation: this he proves by that Rom. 9. 11. That the purpose of God might remain according to election. And that Eph. 1. 5. Who doth predestinate us according to the good pleasure of his will: And that 2 Tim. 1. 9. Not according to our works, but according to his own purpose and grace: And that Exod. 33. 19. And Rom. 9. 15. I will show mercy to whom I will show mercy: And as touching the other part of not choosing others, that of Solomon Prov. 16. 4. The Lord hath made all things for his own sake, yea even the wicked against the day of evil. And Rom. 9. 21. Hath not the Potter power over the clay to make of the same lump one vessel unto honor, and another unto dishonor. And coming unto the Errors, and adversaries of this truth. Hereby (saith he) is discovered the impiety of those men which think that, 1. Man doth make himself elegible for the Kingdom of Heaven, by his own good works and merits; so teach the Papists. 2. God beheld in every man whether he would use his grace well, and believe the Gospel or no, and as he saw man, so he did predestinate choose or refuse him. 3. Besides his will, there was some other cause in God, why he chose one man, and cast off another, but this cause is hidden from us. 4. God is partial and unjust for choosing some, and refusing others; calling many and electing but few. The other place alleged by this Author of Melancthon, partly repeats the same matter concerning the universality of the promises, (no mention at all with him either of the universality of God's love, or of the universality of Christ's death, or of the universality of the Covenant of grace) partly opposeth it to dangerous imaginations of predestination; & what are these but such as proceed without the word. For without doubt it is to be understood in opposition to that which he formerly delivered, advising us to judge of the will of God by his express Word; and all one with seeking election extra verbum formerly specified: of both which Calvin speaks more at large in that very place aleadged by this Author in the first Section of this last sort of Arguments; And there Calvin commends the one as a most comfortable course, and sets forth the danger of the other in far more emphatical manner then Melancthon doth, and therewithal discovereth the true Balm of Gilead, wherein it consists, in the same manner that Melancthon doth, and more fully: but it served not this Authors turn to represent Calvin thus discoursing, though he could not be ignorant there of, if himself read the place, which he allegeth out of Calvin and took it not upon trust at another's hand. By the way I observe he makes the universality of the promise, mentioned by Melancthon, all one with the universality of the Covenant of grace mentioned by him. As if the Covenant of grace consisted only in this, Whosoever believes shall be saved; and accordingly you may guess of his meaning as touching the universality of Christ's death, namely, that the benefit thereof shall redound to all that believe; as good as in plain terms to profess, that Christ died not to procure and merit faith for us, which the Remonstrants do nowadays openly profess; but I do not find that our Arminians hitherto dare to concur with them therein. And in like manner the universality of God's love is to be understood; namely, of willing salvation to as many as believe, not of willing grace unto them, at least not of any meaning to bestow faith and repentance upon them. Yet not any will yet show themselves so ingenuous as to confess in plain terms, that God gives not faith and repentance to any man, but leaves that to be wrought by the power of their wills, pretending that God hath enabled all men with a power to believe. And indeed if faith and repentance be a gift, and special gift of God; it is strange that God should bestow them upon us extra Christum, not for Christ sake; And whence it followeth that those gracious promises of circumcising our hearts, of sanctifying us, of writing his law in our mind and inward parts, and his fear in our hearts; never to depart from him, of healing our ways, our backslidings, our rebellions; of taking away the stony heart out of our bowels and giving us a heart of flesh; and causing us to walk in his statutes, and keep his judgments, and do them, are nothing belonging to the Covenant of grace in this Authors judicious consideration. And to conclude, if all men be under the Covenant of grace, what force or substance at all is there in that promise which God makes unto his people of Israel, namely, that he will cause them to pass under the rod, and bring them unto the bond of the Covenant. As also in that Ezek. 16. 60. I will remember my Covenant made with thee in the days of thy youth, and I will confirm unto thee an everlasting Covenant. 61. Then shalt thou remember thy ways and be ashamed, when thou shalt receive thy sisters, both thy elder and thy younger and I will give them unto thee for Daughters, but not by thy Covenant. 62. And I will establish my Covenant with thee, and thou shalt know that I am the Lord. I come to the consideration of the reasons why these grounds are (pretended to be) able to help in such a case, 1. Because they are directly contradictory to the temptation; a will to save all, a givinig of Christ to death for all, and an offer of grace to all, cannot possibly stand with an absolute anticedent will, and intent of casting a way the greatest part of mankind, or indeed any one man in the world.

To this I answer. 1. Though they be contradictory to the temptation, yet if they carry manifest evidence of notorious untruths in their foreheads, delivered as they are without explication, what true comfort shall an afflicted soul receive therehence, when by embracing them he shall but hold a lie in his right hand? For do not these comforters themselves acknowledge, that God hath from everlasting decreed the damnation of the greatest part of men? Yet they would have a poor afflicted soul believe that notwithstanding this he wills the salvation of all, even of them whom he hath appointed unto wrath; it is the Apostles phrase 1 Thess. 5. 9. To endeavor to persuade them of this, what is it but to make a sickly creature to feed on fire, or digest Iron, as if that could ever turn into good nourishment. In like sort to persuade him that Christ hath made satisfaction for all the sins of all mē, & merited salvatiō for all & everyone; when, notwithstanding Christ's merits of their salvation, the greatest part of the world shall not be saved; And notwithstanding Christ's satisfaction for their sin, they must be put to satisfy for them, & that by suffering the torments of hell fire, & that forever. 2. Let these points be explicated, & then no comfort at all will appear therehence to an afflicted soul in some case; As for example, when they shall understand that God's love tends only to the saving of them in case they believe, & repent, & mortify the deeds of the flesh, & persevere in such like gracious courses unto death: alas what comfort is this to a sick soul, when he feels in himself no power to believe, no power to repent, no power to any spiritual good, contrary wise prone to evil, either not taking delight in God's Word, or nothing profiting by it; Will it suffice to out face them herein, & tell thē they have power to believe if they will, to repent if they will to mortify the deeds of the flesh if they will; to crucify the affections & lusts if they will, yea to have victory over the world if they will, and to quench all the fiery darts of the Devil if they will? And withal that their wills are enlivened to will any of all these, yea to will all these, and any other spiritual good whereunto they shall be excited? Whereas the Scripture teacheth us, that men are dead in sin, before the time of their effectual calling; and that such was the condition of the Ephesians, before the Gospel was Preached to them, and they converted by it; and that till they embrace the Gospel, all men are led captive by the Devil, to do his will. 3. What poor comfort is this to persuade a man, that he is no absolute Reprobate; when upon the same grounds, namely, that the number of Reprobates is far greater even an hundred for one, then the number of God's elect, he may still be perplexed with doubts and fears, yea and with as strong an apprehension that he is a Reprobate. And amongst all the examples that I have lighted upon, of desperation upon this ground, they have not proceeded according to this distinction of reprobates absolute or not absolute, but simply upon an apprehension that they were Reprobates, & that not upon the consideration of the small number of God's elect, and the vast number of Reprobates, but upon the conscience of some sin or other, which they conceived to be unpardonable, a sin unto death, a sin against the Holy Ghost, and that particularly consisting in opposing God's truth, or blaspheming it, or making war against it: which I would this Author might be pleased well to consider before his feet be too much fastened in the mire, and there be no getting out of it. His second reason followeth. 2. Because they convince the tempted that he cannot be in that condition in which he supposeth himself to be, for two contradictoryes cannot be true. This is no new reason at all, but a mere application of the reason formerly delivered. But this Author considers not how he mars his own course of consolation, casting his spiritual patient to believe hand over head things directly contradictory, as namely, that God wills the Salvation even of those whom he hath from everlasting ordained unto damnation; and is not his patient like to take much comfort in this speculation; namely, that albeit he be one of those whom God hathordained to condemnation, yet he wills his Salvation. What a poor comfort is it to conceive that though God will have him to be damned, yet not inevitably; whereas God's will is as effectual in bringing contingent things to pass contingently, as in bringing necessary things to pass necessarily: so rain tomorrow is a contingent thing, yet God can bring it to pass as infallibly, though in a contingent manner, as he brings to pass the rising of the sun. What comfort to a poor afflicted soul, that though God wills his condemnation, yet not absolutely but respectivly; (for these terms alone do stand in proper oppositiō in the judgment of Arminians) to wit, that he will not damn him but for his sin. As for the consolation here ministered, that God would have all and everyone (for unless it proceed in that sense it is nothing to the purpose,) to be saved, redeemed, and called to repent and believe; this is full of collusion: First in mixing many things together of a different nature; For as for the two first, that will, they have to proceed merely conditionally, to wit, in case they believe and repent; manifestly implying, that the divine gift of faith and repentance, is no benefit of Christ's redemption, nor any of those good things which Christ hath merited for us. Now as for the rest he was ashamed to profess in the same Tenor, that God would have all to believe and repent but only called to believe and repent. But seeing it is apparent that all are not called, I presume this calling is to be understood also not absolutely but conditionally; Now the condition thereof certainly is not faith and repentance, but somewhat else, which he expresseth not. And is it not requisite the patient which is to be raised and relieved should be acquainted with this condition, which yet is nowhere mentioned (as I remember) throughout this discourse? But be it that God will have this poor soul to be saved and redeemed in case he believe and repent; Unless God also willeth his faith and repentance, what door of hope or consolation is opened to the poor, soul yet dwelling in the valley of Achor? I wonder not a little what he meant to say only, God we will have all to be called, to believe and repent, and not to speak home and say, God will have all to believe and repent For what? Doth he not indeed acknowledge faith & repentance to be the gifts of God; and if he doth give them, did he not from everlasting will to give them? will you give me leave to guess at the mistery of his meaning in this? Had he said, God will have all to believe and repent, as he saith, God will have all to be saved and redeemed; like as their meaning is well known as touching God's will to save, namely, upon condition & that condition also is well known to be faith and repentance: In like sort had he said God will have all to believe and repent, he saw belike this would have brought upon him more trouble then he would well brook; to wit, by demanding whether God will have all to believe ond repent absolutely or conditionally: Not absolutely I presume, least so they should grant election unto faith & repentance to be absolute; Therefore they must be driven to show upon what condition God will have men to believe & repent, that is, upon that condition God doth bestow faith & repentance upon men. Now they are very loath to come to this. But is it not fit that the soul which is to be comforted upon this ground should be thoroughly acquainted with this condition? For it is a vain thing to discourse of a power in man to believe and repent, and to say it is given them by the grace of God, considering that the Scripture is not more pregnantly averse from countenancing any such power granted unto all; as it is clear, it professeth faith and repentance to be the gift of God, and consequently no man can exercise that pretended power without a farther grace, whereby God gives faith it self, and repentance it self, and not only a power to believe, and a power to repent. Therefore it is very necessary for an afflicted soul, that is to be comforted upon this ground; to have this mistery revealed unto her, namely, upon what condition God will give one faith and repentance. But this Author keeps himself close in this point, and budgeth not for fear, belike of discovering some mistery of iniquity on their part. But whiles he conceals this, doth he not play the part of a proper Mountebank, when he pretends the selling of Balm, and sovereign oils, when indeed he means only to juggle and collude with his spectators? And there is good reason why he should conceal this, or rather I doubt whether he that shows himself on the stage herein, is sufficiently acquainted with the mistery himself; For whereas they cannot endure, that God should absolutely dispense the grace of Faith and repentance to whom he will, but upon a condition to be performed on man's part: Hence it manifestly follows, that the grace of faith and repentance is collated by God, according to men's works, which is plain Pelagianism, and condemned above 1200 years ago, in the Synod of Palestine, and in no Orthodox Synod or Council reversed or retracted ever since. Another reason there is of this concealment, and that is to prevent the manifestation of the strange absurdity of their Tenet, discoverable by the light of nature; For the condition of God's working faith and repentance in us, is this, modo nos velimus credere & resipiscere; as much as to say, as many as will believe shall believe, which is as true of the most sinful act that is committed by man, that God gives it in the same manner. And more then this they dare not deny, but that 〈 in non-Latin alphabet 〉 velle is the gift of God, but modo velimus, whereby it comes to pass, that the act of willing is the condition of it self, and consequently, both before and after it self. And these shameful issues do justly befall them, because they abhor to profess, that God causeth us to walk in his statutes, and to keep his judgments, and do them. The course that Junius took to quiet her conscience, who thought she was damned for neglecting to go to Mass, by proving unto her that the Mass was a mere will-worship, was fair and reasonable, but the course this Author takes to comfort an afflicted soul, I have shown to be most unreasonable. Absolute reprobate hath a different sense, according as it is differently applied, If applied unto damnation, or the denial of glory; we utterly deny that either the one is inflicted, or glory is denied absolutely, but merely upon supposition of sin. But applied to grace, we willingly confess, that God doth absolutely give the grace of regeneration, the grace of faith and repentance, to whom he will, according to that of Saint Paul, He hath mercy on whom he will, and whom he will he hardeneth. Rom. 9. 18. compared with Rom. 11. 30. Where to show mercy, is apparently to bring men unto faith; neither can it have any other sense, Rom. 9. 18. being set in opposition to hardening; and in reference to the objection rising therehence, in the words following. Thou wilt say then, why doth he yet complain, for who hath resisted his will: v. 19. And while this Author denies that faith and repentance are given according to the good pleasure of God's will, which is to give them absolutely; he must be driven to confess, that they are given conditionally: and if a man will take any comfort therehence, he must be acquainted with the condition, which yet this Author, undertaking the office of consolation upon this ground, doth from the first to the last conceal, as if he feared to discover the shameful nakedness of his cause, which I have adventured to display, and whereof I desire the indifferent reader would judge. So that indeed this discourse is a new snare rather, to entangle a poor soul in sadness and heaviness inextricable, fowler-like, then any true office of consolation, where she may escape as a bird, out of the first snare of the Fowler, by breaking it and delivering her.

Indeed these grounds of hope and comfort, a Minister cannot make use of, that holds absolute Reprobation. What sober man would expect he should: but such a one is never a whit the worse comforter for that; For as for these grounds, I have already discovered them, to be void of all truth, of all sobriety. For if men be not absolutely Reprobated from the grace of faith and of repentance, but conditionally, (For as for the denying of glory, or inflicting damnation, we utterly deny that God hath decreed that they shall have their course absolutely according to the mere pleasure of his will, having made a Law according whereunto he purposeth to proceed therein) it became this Author, performing the part of a Comforter on this ground, to make known the condition which he utterly declineth. And with all I have shown the reasons of his carriage thus in Hugger Mugger, to wit, that their shameful Tenets might not break forth, and be brought to light, We abhor to say that God gives the grace of faith and repentance according to men's works; We abhor to say that God works in men the act of believing and repenting, provided they will believe and repent; or that he works in them the 〈 in non-Latin alphabet 〉 velle of every good work modovelint. But our comsolations proceed, as I have shown, in this manner, If any man man doth believe and repent, we can assure such a one by our doctrine that he is an elect of God; this Arminians by their doctrine cannot, as who maintain that a true believer may fall a way from grace and be damned; which is to hold the souls of the best children of God upon the rack of fears, and terrors, and tortures continually, and make them walk as it were upon pinnacles of the Temple; for they have no assurance of steadfastness, but in their own wills, to keep them from dropping into Hell fire, which burneth under them. If men do not believe and repent; we will inquire into the cause of their fears & grounds of their apprehentions that they are Reprobates; and show that they have no just cause for such apprehensions whether it be the conscience of their sin; or want of faith that doth affright them; For as much as the holiest mē living before their calling, had as great cause to be affrighted as they; yet had they thereupon conceived themselves to be Reprobates, this had been but an erroneous conceit. If perhaps it be not the conscience of sin in general, that affrights them, but rather the conscience of some sin in special, which they conceive to be a sin unto death, or a sin against the Holy Ghost, which they conceive to be unpardonable; we will confer with them thereabouts, and try whether they understand aright the nature of that sin, and endeavor to scatter those mists of illusions in this particular, which Satan hath raised, desiring to swallow them up in desperation; if it do not prove to be a sin against the Holy Ghost, we will set them in a course to get the spirit of faith and of repentance. For albeit God alone can give them, yet seeing his Word is a Word of power, even a voice that pierceth the graves; we willperswade them to give themselves to be wrought upon by God's Word, and we will pray for them who yet want spirit to pray for themselves. And albeit they cannot prepare themselves in a gracious manner to the hearing of God's Word, yet let them come; and when they are come let his Word work; yet if forthwith we have not that comfortable experience of God's goodness towards us, let us not give over to wait at the lords gates, and to give attendance at the posts of his door. Give him leave to be the Master of his own times, let us not prescribe unto him; We know his course is to call some at one hour of the day some at another, and at the very last hour he calleth some. This is the way of consolation that we take. We do not take any such course as this Author at his pleasure obtrudes upon us, that God would have all to be saved, and that Christ died for all; I have already set forth this Authors collusions in his triple universality of God's love, Christ's death, and and of the Covenant of grace. We rather will exhort him to believe, and herein we will take such course as God in his Word hath directed us unto; and we will pray unto God that his Word may be, as the rain that cometh down, and the snow from Heaven & returneth not thither, but watereth the earth, and maketh it bring forth, & bu • d hat it may give seed to the sower, and bread to him that eateth. So his Word may be that goeth out of his mouth, it may not return unto him void, but accomplish that which he will, and proper in the thing whereto he sends it, And remove all vain grounds of apprehensions of terrible things against themselves; What if a great many be reprobated from grace, and shall never have any part in Christ? it doth not follow that this afflicted soul is any of them; what one is there of the children of God which was not sometimes dead in sin: and if pangs of childbirth go before the delivering of a child into the world of nature, why should it seem strange that pangs of childbirth are suffered before a man be brought forth in to the world of grace? And these fears and terrors wherewith this poor soul is perplexed, may be unto her as pangs of childbirth, to bring her forth into a new world. We say that by God's Word we are to conceive that ye are elected upon our faith and repentance; Thus Paul concluded the election of the Thessalonians. 1 Thess. 1. 3, 4. And 2 Thess. 2. 13. Thus Melancthon would have us seek it; but by the Arminian doctrine it is in vain to seek after it, for as much as none can find it. We acknowledge that as our Savior saith, Few are chosen, therefore we admonish everyone, to strive to enter in at the straight gate. This was our Savior's exhortation, delivered by way of answer to a question made unto him by his Apostles, Whether there were but few that should be saved. We teach that Christ hath died for the people of God, for the elect of God, for his Church, for his body, not only to make satisfaction for sin, and to procure salvation for them, in case they believe, but to procure also the Holy Spirit for them to make them believe and repent, &c. And this is wrought by the word, which is the sword of the spirit. We take not the course he obtrudes upon us; We make no such distinctions for the consolation of the afflicted as he faignes: We deal plainly, and spare not to profess, that albeit salvation is open to all that believe, and that by the ordinance of God; yet that no man is able of himself to believe or repent, for as much as the Scripture testifies, that all are dead in sin in the state of nature, and led captive by the Devil to do his will; and that the very Law of God, doth strengthen sin, such being the course of man's corruption, that the more he is forbidden this or that, the more it provokes him to transgress, taking occasion by the law to work in man's heart all manner of concupiscence; this is our course, to beat down the pride of man, and beat out of him all conceit of ability to do any good, as of himself; and so to cast him down at the feet of God's mercy. Yet God is able by his grace to quicken him; and being brought up in the Church of God, wherein is the balm of Gilead able to heal our ways be they never so sinful and that that is administered, not according to the vile works of men, (as if they had, any power to prepare them for the participation of God's grace,) but of the mere favor and good pleasure of God, Who calleth (as the Apostle speaks 2 Tim. 1. 9.) with an holy calling, not according to our own works, but according to his own purpose and grace; And that for the merits of Christ, who hath merited not only pardon of sin and salvation for all that believe, but faith also, and regeneration for all his elect; and being as we are members of God's Church, we have no cause to despair, but sooner or later God may call us as continually he doth some or other, and we know not how soon our turn may come. And as for God's purpose touching the performance of the condition of faith; we plainly profess, That God purposed to give faith and repentance only to his elect, according to that, Act. 13. 48. As many believed, as were ordained to everlasting life; And Acts 2. last. God added daily to his Church such as should be saved. Now hear I pray their doctrine on the other side, which set out our manner of consolation, devised most ridiculously at their own pleasure, so to expose our doctrine to scorn. Doth God purpose to bestow faith and repentance upon any other besides his elect? This they must avouch if they contradict us, and that he purposeth to bestow it on all and everyone; but how? Not absolutely on any, that is, not according to the mere pleasure of his will; how then? Surely conditionally, to wit, according to men's works; that so not Semi-Pelagianism only, but plain Pelagianism may be commended unto God's Church for true Christianism. And what is that work in man, whereupon God works faith or repentance in them? Surely the will to believe, the will to repent. So that if all men will believe, will repent, then in good time through God's grace they shall believe, they shall repent; and if this be not to crown God's grace with a crown of scorns, as Christ himself was crowned with a Crown of Thorns, I willingly profess I know not what it is. We utterly deny that God hath two wills, one contrary to the other. We acknowledge that in Scripture phrase God's commandment is called his will, as, This is the will of God even your sanctification, 1 Thess. 4. 3. But this is not that will of God which the Apostle speaks of, when he saith, Who hath resisted his will, Rom. 9. 19, For his will of commandment is resisted too oft. But the will he speaketh off, there is the will of God's purpose and decree, whereof the Psalmist speaks, saying, Whatsoever the Lord will that hath he done both in Heaven and earth. Now suppose God command Abraham to sacrifice his son Isaac, and yet decrees that Isaac shall not be sacrificed, both which are as true, as the word of God is true, yet there is no contradiction. For as much as his commandment signifies only God's will, what shall be Abraham's duty to do, not what shall be done by Abraham; On the other side God's decree signifies what shall not be done by Abraham. Now what contradiction I pray is there between these, It is God's will that it shall be Abraham's duty to sacrifice Isaac, but it is not God's will that Isaac shall be sacrificed by Abraham; for as much as when Abraham comes to the point of sacrificing Isaac, the Lord purposeth to hold his hand. In like manner God commanded Pharaoh to let Israel go; It was his will then, that it should be Pharaohs duty to let Israel go; but withal he to • d Moses that he would harden Pharaohs heart, that he should not let Israel go; whereby it is man i • est, that God decreed that Israel should not be dismissed by Pharaoh for a while, and that (as is signified in the Text) to make way for his judgments to be brought upon the land of Egypt, whereby God meant to glorify himself, as in the sight of Pharaoh, and of his Egyptians, so in the sight of the children of Israel, and of the bordering Nations; No contradiction at all in this, no more then God's word is found to contradict it self. And nothing but ignorance makes our adversaries so bold as to impute contradiction to us in this. We grant willingly that God did intend that most should never believe and repent; For as much as he intended to deny the gift of faith and repentance unto most, as it is apparent he doth; neither dares any Arminian deny it. Only they feign, that God would give faith and repentance unto all, in case they would prepare themselves; which not only includes manifest Pelagianism, but over and above ends in non-sense, as I have but erst, and often times before, made as clear as the Sun. God's eternal rejection of many thousands, which is impossible to be avoided, (for how is it possible, that what was from everlasting, should be avoided by man or Angel, who are brought forth in time, not to have been from everlasting?) though it be all one with the answers of the tempted, and is contradictory to the comforts, which this Author deviseth out of his own brain, and proposeth too in a most colluding manner, as before I have shown; and withal not so well sorting with the manner of comforts which he feignes, and at mere pleasure obtrudes upon us, (which yet he cannot evacuate without betraying the shameful nakedness of his cause, when denying God to bestow the gift of faith and repentance absolutely on whom he will, and according to the mere pleasure of his will, he is driven to manifest how he takes sanctuary in Pelagianism, maintaining the grace of faith and repentance, to be conferred by God on men according to their works; and that in a most unsober manner, as I have shown at large;) yet notwithstanding is this eternal decree of God concerning the rejection of man, nothing contrariant to better grounds of consolation ministered by our doctrine, then any can be ministered by Arminians: as who do not so much as undertake to minister better comfort to any, then such as is common to them with Reprobates. But as for all those that are brought up in the Church of God, who we can assure them that there is no cause (excepting guilt of that sin which is unto death, or which is against the Holy-Ghost) why any of them should conceive themselves to be Reprobates; nay the affliction of conscience being the most ordinary means, whereby God doth prepare men for a comfortable translation out of the state of nature, into the state of grace; they have cause to conceive comfort in this, that these fears and terrors may be as pangs of child-birth, to deliver their souls into the world of the sons of God; and this valley of Achor, a door of hope; & this Bethany (a house of sorrow or mourning) the high-way unto the vision of Peace; as Bethany was commonly taken by our Savior in his way unto Jerusalem. For conclusion, we have heard a strange cracking of thorns in this, but all proves but a squibbe; their best light of consolation, goes out in an unsavory snuff of Pelagianism. Let us remember, though Thunder, and Earthquakes, and Lightning, have their course in the vain imaginations of men, yet God is still and ever will be, in the small voice of his word. Let us give God's truth, the glory of our consolation; As for Error, and that dangerous error in defacing the glory of God's grace, let us never seek any comfort therein, and let them that love it, take what comfort in it they can; I do not envy them, but rather pity them; I would their hearts served them to have compassion upon them selves.

TWISSE. Consideration.

IN the last place we are to consider how truly he affirmeth that our doctrine leaveth a Minister none but weak grounds, and those insufficient to quiet the tempted.

And whereas he saith We cannot conceive, and make it evident to the understanding of the tempted that he is not (that which he fears) a Reprobate; we willingly acknowledge it. For not to be a reprobate is to be an elect. Now how can any Arminian convince and make it evident to the understanding (I do not say of the tempted, but) of one that is a believer, and walks on comfortablely in the ways of Godliness; is he (I say) able to convince such a one, and make it evident unto him that he is one of God's elect? I do not think they dare profess that they presume they can; or make it evident to their own understanding, that themselves are of the number of God's elect. How unreasonable then is this course, to require of us to convince a man, that acknowledgeth neither faith nor repentance in him, (for this is the condition of a man tempted, as himself fashioneth it;) and to make it evident to his understanding that he is an elect and no reprobate; when himself cannot convict him that believeth of this; no nor their own consciences neither, notwithstanding all their confidence, that they alone are in the right way of salvation. Was there ever heard a more unreasonable course then this? Again, to fear to be a reprobate, or least he be a Reprobate, is one thing, to persuade himself that he is a Reprobate, and to despair thereupon, is another thing. We say, and that according to our Doctrine, that there is no cause why any man (who hath not sinned the sin unto death, the sin against the Holy Ghost) should persuade himself that he is a Reprobate and despair thereupon; we do not say there is no cause of fear. In as much as he hath no evidence of his election, there is just cause to fear; but then again, seeing he neither hath nor can have any evidence of his reprobation (excepting the guilt of the sin against the Holy Ghost) he hath every way as good cause to hope. And for the comforting of such a one, I would make bold to tell him that there is more hope of such a one as himself, then of those who go on in the ways of their own heart, and in the light of their own eyes without all remorse and check of conscience, without fear or wit, not considering that for all these things God will bring them to judgment. And towards such I would think it fit to use all means and motives to make them fear. The Apostle seems to me to take the like course with better men then such, even with such as went on in a fair and comfortable profession of Gospel; namely to make them fear and suspect themselves, as when he saith, Prove youre selves whether you are in the faith, examine yourselves. Know ye not that Christ is in you except ye be Reprobates. 2 Cor. 13. 5. And for good reason; for as Paul was jealous over the Corinthians with a Godly jealousy, for fear, least as the Serpent beguilde Eve through his subtlety, so their minds should be corrupt from that simplicity which is in Christ. 2 Cor. 11. 2, 3. And in like manner entertained fear, least when he came he should not find them such as he would, and that he should be found unto them such as they would not &c. 2 Cor. 12. In like manner I should think it is good for a man to be jealous over himself with a godly jealousy, least their minds should be corrupt, their ways corrupt, more then they are a ware of, and there upon give themselves to the examining of themselves and to the searching and trying of their ways whereunto the Holy Ghost exhorts us, Lament. 3. 40. And there is good comfort to be taken in such a jealousy, such a fear, such a course; For we find that the spirit of bondage making us to fear, is the forerunner of the spirit of adoption, whereby we cry Abba Father, Rom. 8. 15. Certainly they are in better case, and nearer to the Kingdom of God, then such as fear not, yet is their no cause of despair, for as much as the elect of God had no evidence of their election before their calling; Nay, after their calling they may be much afflicted with the fears and terrors of God, thinking themselves to be in worse case, then indeed they are. David found cause to pray that God would restore him to the joy of his Salvation; yet Bertius would not say that David was fallen from grace, and that propter graves causas; yet who hath written more eagarly to maintain that Saints may fall away from grace then Bertius? But this Author bears before him such a spirit of confidence, as if he would have all men ordered by his rules. When Manoah's Wife, Judge. 13. 22, 23. discourseth thus, If the Lord would kill us he would not have received a burnt offering at our hands, nor shown us these things; He doth obtrude upon us that Manoah's Wife had no faith, but only a probability of this; that is his gloss; yet this acceptation of a burnt offering at their hands was manifested by no less then a miracle; and the difference between Abel's offering and Cain's offering is laid down to be this, that The Lord had respect to Abel, and to his offering; but unto Cain and to his offering he had no regard. Gen. 4. 4, 5. And David's prayer for acceptation, and finding favor at the hands of God is set down in this manner, amongst other particulars, Let him remember all thine offerings, and turn thy burnt offerings into ashes, Psal, 20. 3. Yet why should he conceive that Manoah and his Wife were not in temptation, and that a very sore one, strēgthened with the express word of God, namely, that No man can see God & live; which in these days was generally received amongst thē & applied by thē in this particular. For Manoah said unto his Wife, we shall surely die because we have seen God; & could a probability to the contrary put by such a temptation as this? How was the great Prophet Isaiah exercised with this when he cried out, Woe is me, for I am undone, because I am a man of polluted lips, and dwell in the midst of a people of polluted lips, for mine eyes have seen the King and Lord of Hosts. What temptation hath he that thinks himself a reprobate like unto this, excepting still the guilte of that sin which is unto death? What ground of Scripture can they represent to prove that they are reprobates; as those Ancients had ground for this, that they must die who had seen God? It is one thing to be in temptation, it is another thing to yield to the temptation, and to be overcome with it; and that upon no ground, which yet this Author confounds, as a course very propitious for his turn, and suitable with the part that he acteth. As for Jacob, the cause was this, he that now enjoyed as it were, the death of Joseph for many years; his sons pretending they knew not what became of him; yet brought his Coat imbrued with blood unto their old Father, who there upon conceived some evil beast had devoured him; and who could expect that at the first hearing he should believe now the report of the same sons to the contrary; especially considering how those brethren of Joseph were astonished when Joseph himself told them, saying, I am Joseph, doth my father yet live? for the text saith, his brethren could not answer him, for they were astonished at his presence. And though Jacob at the first believed not the report, they made to be true, yet neither is it said, or likely, that he believed it to be false. But the Text saith, his heart failed him, denoting a condition between hope and fear, as the Geneva noteth in the Margent. As for Thomas his incredulity, which he ascribeth unto a temptation; he may as well ascribe the infidelity of Turks & Jews unto a temptation. The person tempted here represented doth not say (I hope) as Thomas did, Except I see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side I will not believe it. And what power do Arminians attribute unto temptation, do they ascribe more unto it, then to the operation of God which with them extends no farther then this, as touching grace, then to excite them to believe, which yet they may resist if they will? And may they not also resist the Devils temptations if they will? Especially considering that in persuading them that they are Reprobates the Devil proceeds upon no ground, which is not common to everyone of God's elect, when he saith They will not believe anything that is said for their comfort, till it be made so apparent that they have nothing to say to the contrary. It seems this Author hath had some extraordinary experience of the condition of persons tempted, I had thought the condition of persons (not tempted only, but) giving way to the temptation, had been for the most part unreasonable, until it pleaseth God to bring them to their right wits: and like as fears property is to betray the succors that reason offereth; so is the Devils practice to take them off from attending that to they cannot answer, and holding them to their uncomfortable conclusions, in despite of the weakness of their own premises and strength of contrary principles; Excepting the case of finning against the Holy Ghost, which was the case of Francis Sptra, and accordingly his conclusions were most true as his premises strong; and his comforters had little or nothing to say to the contrary. And in such a case the only course to quench the fiery darts of desperation, is to inquire diligently about the matter of fact, whether he hath committed any such sin as he layeth to his charge; and thereupon to discourse of the nature of that sin, which is commonly called a sin unto death, and not only so, but a sin against the Holy Ghost, which our Savior pronounceth to be unpardonable; and the Apostle signifieth as much, when he saith that in such a case, there is no more sacrifice for sin, but a fearful expectation of fire. And it may be, this Authors discourse, runneth with reference to such examples as this of Spira, but fashioned at pleasure to serve his turn, as formerly he did set down the story out of Coelius Secundus & Calvin as he said, but without any quotation of the place where. But to enter upon a comparison between their doctrine and ours, and that upon supposition of this rule delivered by him. I say first, that by our doctrine, we can make it so evidently appear, that the tempted hath no ground at all to conceive himself to be a reprobate, whatsoever his condition be, (except guiltiness of the sin against the Holy Ghost) I say we can make it so evident, that neither he, nor any Arminian, can say any reasonable thing to the contrary; not denying but that they may say enough to the contrary in an unreasonable manner. And my reason is, because whatsoever his condition be, it is no other then is incident to one of God's elect. Secondly, I say, as touching the Arminian doctrine, two things; The first is this, There is no condition of man so holy in this life, as whereby any man can have any assurance, by Arminian doctrine, that he is an elect of God, and consequently no reprobate, much less can they give any assurance to any man in the time of temptation (as this Author speaks of it) that he is no reprobate. The Second is this, Arminians can give assurance to no man that he is no reprobate; for as much as all their grounds of comfort are common to the reprobate as well as to the elect: wherehence it manifestly followeth, that their doctrine can afford no better comfort then a reprobate is capable of. For their grounds are universal as they profess, that is common to all, to wit, as touching the love of God, that it is common to all; as touching the death of Christ, that he died for all; as touching the Covenant of grace, that it also is common to all. And if this will comfort any man, namely, to be assured, that he is in as good a case as any Turk or Saracen, or any reprobate in the World, I find this Author is ready to assure them hereof, and rather then fail he will swear it, though I never heard matter of faith put to be tried by man's Oath till now: I had thought only matters of fact, had been tryable and assurable by Oath, not matter of faith. Yet I will not spare to profess, that though they should swear either of these universalities to be true, I would no more believe them then I would believe the Devil. For the Apostle adviseth, saying, Though that we or an Angel from Heaven Preach unto you otherwise then that which we have Preached unto you, let him be accursed. Gal 1. 8. But let us examine the comfortable nature of these universalities, whether they be such as a sober man can say nothing to the contrary. I begin with the universality of God's love; the comfort herehence proceeds thus, as I conceive; God loves all, willes all to be saved, therefore thou art no reprobate. Now consider whether I may not soberly say to the contrary, that by the same reason there is no reprobate in the World, or ever was; whence it follows, that I have no more comfortable assurance that I am no reprobate, then I have assurance that there is no Reprobate at all in the World. Secondly, would you have me believe hand over head, that God would have all to be saved without distinction; may not I soberly inquire, whether your meaning be, that God will have all and everyone to be saved, whether they believe or no, whether they repent or no; or only thus, That God will have all to be saved in case they believe and repent, not otherwise. Now this is our doctrine, as well as yours, grounded upon this Scripture, Whosoever believeth shall be saved. Now doth this doctrine assure any man that he is no Reprobate, nor of the number of those whom God hath rejected from salvation? Perhaps you will say, it is sufficient to assure him, that he is no absolute reprobate, and that so this Author is to be understood, though hitherto in this Section he delivered it simply. Admit this, Now judge I pray you, whether I may soberly oppose against it thus; Although I am no absolute reprobate, yet if I am a reprobate, and may be as much assured of it, as that there is any reprobate in the World, what comfort can arise to my poor afflicted soul from hence. Again consider, that neither we who oppose Arminians, do maintain that God hath ordained to deny any man salvation absolutely, but only conditionally, to wit, in case he die in sin without faith, without repentance. But suppose I am persuaded, that God hath rejected me from the grace of faith and of repentance, what comfort can you Arminians administer to my sick soul in this case? For dare you deny faith and repentance to be a gift of God? So then if I conceive myself to be a reprobate from grace, will you comfort me by saying, that I am no absolute reprobate from grace? Then belike God hath determined to give or deny grace, not according to the mere pleasure of his will, but according to men's works; And have you no better balm of Gilead to administer to a sick soul, then to take sanctuary in such a Doctrine as is direct and flat Pelagianism? In the same sober manner we shall have somewhat to say against that comfort that is reached forth to an afflicted soul, from the universality of Christ's death; Thou doubtest thou art a reprobate, but be of good cheer, for Christ died for all and everyone; as much as to say, thou hast no more cause to believe that thou art a reprobate, then to believe that there is any reprobate in the world. Secondly, be of good cheer, for albeit thou art a reprobate, and God foreseeing thou wilt die in sin, hath from everlasting ordained thee to condemnation, as well a Judas that betrayed Christ; yet I can assure thee, thou art no absolute reprobate no more then Judas was. And whereas it may be thou art verily persuaded, that he that believes and repents, and perseveres herein, shall not be damned, for as much as all confess, that God hath not ordained that damnation shall be inflicted absolutely, according to the mere pleasure of God, but merely according to men's works; but all thy fear is, least thou art reprobated from grace, and that absolutely; considering that God (as it seems) in the giving and denying of grace proceeds merely according to the mere pleasure of his will, because the Apostle saith, He hath mercy on whom he will, and whom he will he hardeneth. Rom. 9. 18. Yet be of good cheer, for I can assure thee, that is nothing so; but as there are no absolute reprobates from glory, and unto damnation, so there are no absolute reprobates from grace, but merely conditionally it is that men are reprobated from grace, like as merely conditionally God doth elect men unto grace: And to speak in plain terms without dissimulation; God gives faith and repentance unto men, according as they dispose themselves thereunto, for want of which disposition, he denies it unto others. And if thou desirest to be more particularly informed in this mistery for thine unspeakable consolation; know for certain, that if thou wilt believe and repent, thou shalt believe and repent. And albeit in the Synod of Palestine, anno 415. it was concluded, That grace is not given according unto merits, and Pelagius was driven to subscribe thereto, for fear of excommunication too, in case he had refused it; yet take this comfortable mystery along with thee; that this was but a fruit of the Predestinarian Heresy; which that very year if thou markest the story well, had his original, and was brought forth into the World. And lastly, as touching the universality of the Covenant of grace, that is as comfortable as the former; for all are under it, and therefore thou amongst the rest, and consequently thou art no more a reprobate then any other; certainly no absolute reprobate, for there are none such; Judas was not, and therefore thou mayest assure thyself thou art not. And indeed there are none that maintain, that God decreed, that any man should be denied glory or damned absolutely, but only conditionally, to wit, in case he finally persevere in infidelity or impenitency: And whereas thou mayest fear least thou art absolutely reprobated from grace, to wit, from the grace of faith and repentance; take heart and fear no colors. For albeit it be fit to confess, considering the times that faith and repentance are the gifts of God, yet know that God doth not dispense them, according to the mere pleasure of his will, but according to men's works, whatsoever some men cry out to the contrary, charging us with Pelagianism; but if thou art wise thou wilt take comfort in this, as in true Christianism. As for those that maintain absolute reprobation, none of them is able to make it appear unto thee, that thou art no absolute reprobate. And I willingly confess, that if faith and repentance be not evidences hereof, we are not able to make it appear, either to others that they are not, or to ourselves that we are not Reprobates. But by the way it is manifest, that this Author by his grounds, can give no assurance of election, no not to a believer no certainty of salvation; and yet he pretends to be a comforter, when he leaves him in doubt whether he shall be saved or damned; yet upon this pillow Arminians sleep sweetly, and presume that others may sleep sweetly also, that they are not absolutely reprobates; And no marvel; for even in the course of the holiest conversation, their doctrine can administer no assurance either of election or salvation. But perhaps they will say, though they can give no assurance of election absolute by their doctrine, yet they can give assurance of election conditional. But wherein I pray doth this consist? Forsooth in this, that if they finally persevere in this their holy conversation, they shall be saved. But I pray consider, Doth not our doctrine afford the same assurance as well as theirs? It cannot be denied, but that it doth, and more then so; for our doctrine gives assurance of perseverance in the state of grace, to them that are once in the state of grace; the Arminian doth not. And the Apostle assures the Thessalonians, that upon his knowledge they were the elect of God, and that from the work of their faith, the labor of their love, and the patience of their hope. 1 Thess. 1. 3. 4. And that the man of sin shall not prevail over them. 2 Thess. 2. 13. Because they are elect; whereof also he was assured (as there he signifies) by their sanctification and faith.

It is true the outward acts of faith and repentance may be counterfited: And it is as true, that whether they be counterfeited or no, it may be discerned; otherwise why should the Apostle be so bold as to profess, and that by observation of their works, that he knew they were elect of God. 1 Thess. 1. 4. The Devil may transform himself into an Angel of light, but yet we have a sure Word of God, whereby to discern his practices to corrupt either our faith, or our manners, otherwise we poor Creatures were but in a very evil case: so his Ministers also transform themselves, crafty workers as they are, into Ministers of righteousness; but S ^t Paul discovered them and warned the Corinthians of them; Wolves may go in sheep's clothing, but our Savior assures us that we shall know them by their fruits; none more proper fruit of a false Prophet then his false doctrine; And we have a true touch-stone to discover that, and make the Devils claws to appear in their proper form and colors. And we know how soon Simon Magus discovered himself to be in the very gall of betternesse, and bond of iniquity. Yet I nothing doubt but we may be deceived; but most commonly it comes to pass that Hypocrites are the greatest deceivers and coseners of themselves; and it is not their condition to be exercised with fears least they be Reprobates, and to confess that their faith, their repentance is counterfit. It is most likely they deal without Hypocrisy in this.

But when any do lay such sins to their own charge, we will not take them at their word, but we will inquire upon what grounds they deliver this & we will inquire whether now they are well pleased with this their former Hypocrisy; If so, what cause is there, why they should be disquieted in themselves upon the consideration of that wherein they are well pleased? But if it be their sorrow, if this cause heaviness of heart unto them; here we have a double evidence of some sparks of grace in them; First in confessing their former Hypocrisy. Secondly in being humbled with sorrow in the consideration of it; Now God hath promised, that if we confess our sins, God as he is faithful and just will forgive them. And if they are humbled in the consideration of it, and tremble at the apprehension of God's judgments against Hypocrites, they are so much the fitter for God to take up his habitation in their contrite heart and humble spirit Es. 57. 15. And Es. 63. 2. I hope there is no miserable consolation in all this; To minister this Physic is to be a Pysician of some value. And certainly whatsoever was our former course, whether in the way of profaneness, or the way of hypocrisy, when God brings us to consider it and to confess it, and to be acquainted with his fears, and terrors here upon, we have cause to conceive good hope, that God is now in a gracious way to draw them nearer unto him, who before were strangers from him. Certainly we will be bold to tell them, that there is no just cause why they should despair.

I come to the last particular he insisteth upon; and that is Piscators confession; which because he conceives it serves his turn, therefore he ascribes unto him ingenuity in this. But what saith Piscator? That no comfort can possibly be instilled into the souls of Reprobates. Piscators words are these, Reproborum anxiis animis nulla consolatio instillari potest. This Author adds Possibly to make it the more weighty as he thinks. We acknowledge God to be the God of consolation, and his spirit alone to be the comforter, and if God will not give them Christ, surely they can have no true consolation in Christ; which yet depends merely upon supposition of the will of God; like as none but God can give rain; and if it be his will it shall rain tomorrow or not rain, either shall come to pass according to his will, and it is impossible it should be otherwise then he willeth; yet is rain a contingent thing, and God will have it come to pass contingently, that is, so as with a possibility to the contrary. Now that God gives not all unto Christ, our Savior professeth, John. 17. Thine they were and thou hast given them unto me; and afterwards, for their sakes I sanctify myself, This is spoken in reference unto the offering up of himself unto his Father upon the Cross, as Maldonado acknowledgeth to be the interpretation of all the Fathers, whom he he had read. He died we confess to procure Salvation for all that believe; but did he die to procure faith for all? If so, then either absolutely or conditionally. If absolutely, then all must believe and be saved. If conditionally, to wit, upon condition of some disposition of man, then it follows that Christ hath merited that faith should be conferred on men according to their works, which is manifest Pelagianism. But what is this to the purpose, namely, that comfort cannot be instilled into the souls of Reprobates? The question is of comforting the Tempted, not supposing them to be reprobates. For what ground have we to suppose any man to be a Reprobate, considering that there is no evidence hereof, but either the committing of sin against the Holy Ghost or final perseverance in infidelity or impenitency; and is it to be expected that Christian doctrine should afford any consolation unto these? But out of the case of sin committed against the Holy Ghost there is no cause why any man, living in the Church of God, should despair, or conceive him self to be Reprobate; albeit, until he believe in Christ, we can assure him that he is one of God's elect; whereof the Arminian doctrine can give no assurance albeit men do believe, and albeit an Angel from Heaven should assure them that their faith is a true faith. It is true Reprobates must bear their burden of discomfort that know themselves to be Reprobates; but who are they? For my part I know none, nor do I know any reason why any man should conceive himself to be of that number, unless he hath sinned against the Holy Ghost, and let them look to that who oppose the truth of God, and blaspheme it against their conscience. Therefore to talk of a burden that is to be borne by we know not whom in particular, no nor they themselves who are of that number, is a very vain discourse.

2. As for that which Piscator saith of the elect, it is to be understood only at such a time as when they begin to feel the burden of sin; which is not always with the first, nor at the same time in all. As for that he saith of feeling the burden of sin, and a desire to be freed from it by Christ, that they are only probable not infallible arguments of election. I answer, First it is better to have probable arguments of election then none at all; neither am I privy to any probable argument of a man's election that may be attained to by the doctrine of Arminians. Secondly a man may have good ground of consolation, though he hath not yet any infallible argument of his election; First in as much as Christ calleth and encourageth such a one to come unto him, saying, Come unto me all ye that travail, and are heavy laden. Blind Bartimaeus was not a little comforted when it was told him, that Christ called him; how much more when we hear him calling us; Secondly in as much as he doth not only bid us to come unto him, but promiseth that he will ease us, and what is that but that he will comfort us. And it is no small comfort to be in the way to the obtaining infallible arguments of a man's election. Lastly, to desire to be freed from sin by Christ's, is it any less then to hunger and thirst after righteousness; And hath not our Savior pronounced all such blessed, and promised they shall be filled? That the grace of Salvation is communicated to some few is a thing without question; For if but few be chosen as our Savior professeth, undoubtedly there are but few that are saved. And directly our Savior signifies as much, when he answers to the question proposed by his Disciples (whether but few shall be saved) in this manner, strive to enter in at the straight gate &c: & for a man to conceive that it may be he is one of the number of God's elect, is enough to keep him from despair, and from conceiving that he is a Reprobate. Secondly, this is spoken of him that is yet but in the way to the state of grace: Whereas by the Arminian doctrine he can have no better asurance, though he be in the state of grace. Lastly, Piscator gives to understand that this doctrine doth afford this comfort, to wit, in the apprehension of a possibility that he is elect; he doth not say that it affords but this: Nay, by his doctrine he manifesteth how the way is open to a far better consolation then this, to everyone that groans under the burden of sin, and desires to be freed from it by Christ, which he expresseth and concludeth in this manner, Whosoever feels the burden of his sin desiring to be freed from it by Christ, and craving the grace of God, him Christ will ease and save. Mat. 11. last. But thou feelest the burden of thy sins, and desirest to be freed from it by Christ, and cravest the grace of God, &c. For in this case he conceives there is a difference between such a one and a Reprobate. For Reprobates in such a case, feeling the burden of their sins, do not seek the grace of God, but rather fly from him as from a severe judge; as he shows by the instances of Cain and Judas. And indeed until there be in man some better condition wrought then in a Reprobate, what ground have we to conceive better of him then of a Reprobate, Nor that he is to be concluded to be a Reprobate, but both our judgment concering him and his judgment concerning himself is to be suspended; considering that there was a time when the best of God's children were in such a case, yet afterwards it hath appeared that even in that former uncomfortable condition, they were the very elect of God, and in like manner as comfortable may be the condition of these, we know not how soon; For God calls some sooner, others latter.