God wills not the death of the wicked with a desire of destroying or that he delights in the destruction vexation or perdition of such creatures neither would he it or would effect or cause it if it were nothing else but a naked destruction or perdition But he wills it and works it if they do not repent and delights in it as it is the punishment of sin and a vindictive act of divine Justice and work of God for God hath pleasure in all his works The destruction and ruine of Babylon is called his pleasure Isa 48.14 he will do his pleasure on Babylon and his arm shall be on the Chaldeans and Prov. 1.26 I will laugh at your calamity I will mock when your fear cometh and Ezek. 5.13 thus shall mine anger be accomplished and I will cause my fury to rest upon them and I will be comforted But to this you make some additions saying But now if God have so disposed of those that live and die in sin and unbelief as that they never could do otherwise because of that decree of God which was before they had any being then I say what truth were there in all those showes of love that come from God in saying as he liveth he delighteth not in the death of the wicked c. were it not dissembling false dealing and hypocrisie as bad as can be found in the worst of men But I have better thoughts of God and so I trust hath every sincere soul that truly feareth God Rom. 3.4 Yea let God be true and every man a liar as it is written that thou mightest be justified in thy sayings and mightest overcome when thou art judged Answ I shall onely take notice in this Paragraph of what this learned man writes that if there should be such a decree of God which did so necessitate men that they must do so and could not do otherwise and yet to say that he hath no pleasure in the death of the wicked were not this dissembling and false dealing and hypocritical as bad as can be found in the worst of men Horresâ—o referens Sir in this you shoot much besides the mark we suppose no such decree of God so necessitating any man by way of coaction or compulsion but that every man that lives and dies in sin and unbelief might have lived and died in a better condition if their own corrupt wills had not freely carried them on to such exorbitancies Reprobatio aeterna nihil ponit in reprobato The eternal act of Gods non-election insists infuses no sinful acts or qualifications and therefore every aberrancy or deficiency that is found in man as in reference to his obedience unto the most holy and righteous law of God cannot in the least degree be put upon the account of the decree of non-election but must be reduced onely to the malignant will of man totally depraved and deprived of the glory of God And to what you say as to matter of dissembling and Hypocrisie this is that which I say that if God should as his ultimate end by an immutable decree determine and appoint a man to sin or by an irresistible power plunge a man into a course of sinning and in the mean time make a protestation that he delights not in the death of the wicked here you may say were dissembling indeed But when God hath decreed to create a man in righteousness and true holiness and then to leave him to the liberty of his own will though in the mean time he know that being so left to himself he must unavoidably fall and that he hath decreed to permit him to fall for the manifestation of his justice which fall will draw after it many other gross sins and for which at the last to give him the full wages of all his unrighteousness here is no false dealing nor hypocrisie though when he is so fallen God do require the exerting of those graces wherewith he had at first endowed him and which he wilfully deprived himself of The confiding creditor is not to be blamed nor charged for want of pity who having lent some money to his neighbour who spends it all and squanders it away in prodigality and lasciviousness if when his time of payment comes he expects a return of his money and for want thereof casts and debtor into prison He that hath wilfully made himself either blind or lame who can bemoan such a mans condition For those expressions so obvious in the Scripture setting forth Gods not delighting in the death of the wicked it may be inferred thence that their death and damnation are not things primarily well pleasing to God but it were ill concluded that God must become a hypocrite and a dissembler if he have eternally decreed to permit them to incurre death and damnation by their own default Gods ultimate and primary end in the non-election or Reprobation of some is mainly to raise glory to his great name by making his power and justice to be known and not that he creates a man on purpose to destroy him But enough if not too much hath been spoken about this already I shall now proceed to the examination of his last gravamen which is of the same import with the former onely it hath pleased this Merchant-venturer to clothe it in a distinct livery diffeâ—ing little in substance from his fellowes but onely in language whi h is this Again thirdly If Gods decree of Reprobation before man had any being doth produce or bring forth such an effect or consequence as a continuance in sin and unbelief c. so as that men cannot neither ever could repent or believe the Gospel to the saving of their souls nor do that which God hath required to be done in order to the obtaining of the forgiveness of sins and everlasting life then where is the wisdom of God Is it not below the wisdom that is in the men of the world which do not gather grapes of thorns nor figs of thistles they do not wait in expectation of grapes where they plant nothing but brambles neither do they look for a harvest of Wheat in the field in the which they sow nothing but Tares for if they should so do and also complain against the brambles because they brought not forth grapes and against the field because it brought not forth Wheat would it not be folly in them judge ye that have understanding Answ In answer to which to prevent the nauseousness of a vain repetition I am inforced to crave the Readers patience to revile the answer to the first Gravamen which will supply the place of a Catholicon or universal antidote against all the grievances he can muster up in prejudice of our Doctrine of non-election or Reprobation where he shall be abundantly satisfied that the decree of God is no cause producing any such effect as sin and unbelief neither doth the decree obicem ponere so that by reason thereof men cannot repent it onely denies the supply of those graces without which they cannot expect such graces necessary to
though the ill digesting and composing of them will not deserve a Schollars eye much less answer yet because if it be possible that the Authour may not further befool himself or further delude his over credulous proselytes and lead captive 2 Tim. 3.6 silly women laden with sin I will draw a line of confutation over his more remarkable Errors and willingly pass by his smaller faults of incongruous or improper expressions First I do consent that the most holy and high God from all not in Eternity by one sole and single act did see all whatsoever he purposed to do or permitted to be done by any of the creatures he intended to create for else he could not be Omniscient Omnipresent Infinite and Eternal But whereas it is said That God saw some men embracing the means of salvation and those he elected in Christ from the foundation of the world to everlasting life this is so far from soundness that it is flat Pelagianism an old Heresie exploded forth of the Church for many ages since by which it must be concluded that the eternal decree of Gods unchangeable election must be dependent on the intervention of mans liberty of willing and working but no proof from Scripture brought to evidence it nor appearance of any colour of reason Whereas the Scripture when it speaks of election makes it to be altogether independent on the creature or from ought at all wrought by or in the creature but wholly resting for the ground thereof in the bosome and holy will of God himself and therefore it is called Ephes 1.5 the good pleasure of his will and Ephes 1.11 the purpose and counsel of his will Nay so absolute and irrelative is this decree of election from any thing out of God besides his good pleasure as to be any motive or incentive for which God elects as a meritorius or a procuring ground or cause of it that even Christ himself is excluded as for whose merit man should be elected and therefore we are said to be elected in Christ not for Christ But because Socratical discourses are not so convincing I shall produce some irrefragable Arguments to which if the adverse party shall give any the least colour of answer to satisfaction then I shall say as they believe that learning is good for nothing but to puffe men up and gull the world but till that be done which I am certain will never be I shall bless the God of my salvation who Ephes 4.8 11. hath given such gifts unto men 1. Arg. If the rise of our election be grounded in the free grace of God then it is not upon Gods foresight of mans embracing of the means of salvation but it is founded on the meer mercy and free grace of God therefore not upon the foresight of the embracing of the means The first proposition or major is unquestionable for that there is but one cause to produce the effect The second proposition or minor viz. that our election is founded on the meer mercy and free grace of God see for proof hereof Deut. 7.7 8. The Lord thy God hath chosen thee to be a special people unto himself the Lord did not set his love upon or choose you because you were more in number c. but because the Lord loved you where the single love of God is pitcht upon as the cause of their election exclusively from any other outward causes See further Deut. 10.15 Matth. 20.15.21 Luk. 12.22 Rom. 9.11 18 21. Ephes 1.5 11. 2 Tim. 1.9 2. Arg. If the Patriarch Iacob was elected meerly out of grace without any respect had to any of his faith works or use of means then all others are likewise so elected for there is the one alike motive for the election of all as of one But Iacob was elected meerly out of the good will of God without any respect to faith works or the use of means at least for the moving of God to elect him Therefore all others are so likewise elected The minor proposition is confirmed out of Rom. 9.11 for the children being not yet born neither having done any good or evil that the purpose of God according to election might stand not of works but of him that calleth It was said the elder shall serve the younger 3. Arg. If the decree of election be absolute without any respect had to faith works or means Then God did not elect upon a foresight of the embracing of the means but the decree of election is absolute c. Therefore See for proof Rom. 9.11 Rom. 11.5 6 7. Ephes 1.4 5 11. Matth. 20.16 and 22.14 4. Arg. If faith and works be the fruits and effects of election then they are no wayes causes of it for which God should elect but they are fruits and effects Acts 13.48 as many as were ordained unto life believed Ephes 2.4 7 8 9 13. 5. Arg. If our foreseen faith works or embracing of the means were the cause of our election they should be likewise the cause of our vocation and justification but the later is false therefore the first The major is proved by that undeniable axiome Quicquid est causa causae est causa etiam causati That which is the cause of a cause is also a cause of the thing caused i. e. of the effect The minor is proved 2 Tim. 1.9 and Ephes 2.8 Rom. 3.24 justified freely by his grace 6. Arg. If our election were dependent on mans embracing of the means then these absurdities would follow 1. Then the will of God should be moved and determined by an external cause i. e. the first cause should be ordered and guided by the second and thereby the first is made the second cause and e contra which is against the rules of all Philosophy and Divinity 2. God hereby is supposed to be capable of passion i.e. when thus moved but God is altogether immutable and impassible 3. Then there should be somewhat in the creature out of God before greater and better then God because that every cause is before and better then the effect 4. If there might be imagined to be any thing in the creature which might move God to the decreeing or appointing of this or that then it would follow that the actings or issues of things have not a dependence upon the decree of God contrary to Iam. 3.37 5. Then man might have just cause of boasting in himself 6. What then would become of children dying in infancy before they had the use of faith or works or any embracing of the means and which never were to have a being to act therefore they were never to be foreseen For the third Position That God saw some men rejecting the means of salvation continuing in sin and unbelief those he reprobated to everlasting destruction But this hath the like unsoundness in it as the former of election there being no other ground or reason assigned for it either of sin or unbelief or rejecting of the means
Ioh. 10.26 Ioh. 12.39 40. Rom. 9.18 33. Rom. 11.7 8. 1 Pet. 2.8 Whereunto you say To which I answer first by distingushing upon his Major proposition and to enquire into his meaning therein now if he mean by Reprobation the decree of God before time distinct from Reprobation in time or Rom. 1.28 Gods giving them over to a reprobate mind which is the execution of the decree then I deny that sin and unbelief is the effect of it for God is so far from decreeing and appointing men to commit sin or that sin is an effect that cometh to pass by his decree and appointment that he doth not so much as tempt any man to sin as we may see Iam. 1.13 yea the Apostle Iames is so far from laying sin upon Gods decree as if that should be the cause that should produce such an effect as sin and unbelief that he saith v. 14. that every man is tempted when he is drawn away of his own lust and inticed and then v. 15. he saith when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death By which we may see that the Apostle doth not make Gods decree the cause of sin but that indeed which is the cause which bringeth it forth is even lust Quem recitas meus est Sed male dum recitas incipit esse tuus Answ Here were matter for you to work upon indeed if I would own the Argument as it is by you thus mistated and truly I do not well know how this error crept in as you have thus translated my second Argument whether you lookt upon it with a squint eye or a wry neck and so had a mind to pervert both the words and sense of it but I am sure in mine own written paper which one alone and no more I ever had which is now in my custody where as your pamphlet hath it That which is the effect and consequent of Reprobation is and so should be That which is the efflux and consequent of Reprobation which one word of effect for efflux doth much vary the case and overthrows at least silenceth a great part if not all what you have said against it for I utterly disown the word effect I know sin followes negative Reprobation or non-election not as an effect the cause but as the consequent flowing from and following its antecedent and therefore I protest against the word as spurious and illegitimate and no brood of my brain But yet if cause may be lookt upon in the latitude it is many times used and taken for I see not but that in a large sense Reprobation may be said to be a cause of sin viz. causa sine qua non for had there not been such a negative reprobation or non-election as the mother sin at least actual sin had never been born nor brought into the world as the daughter Had God elected all at least had not God decreed to permit the sin of Adam and of his posterity he had not permitted it at all for whatsoever he purposed to do or permitted to be done in time the same he did decree before all time so to do or to permit to be done and if he had not permitted sin at all and so decreed to permit it sin would never have been but it must have been hindred But I insist not upon this but apply my self to that member of your distinction of Reprobation viz. that which is before all time Wherein for so much as is contended for by you in this paragraph if I may gratifie you in it I will sâ—bscribe unto it abating me but this that whereas you say lust is the cause of sin I say the devil combining with the corruption of mans nature which is originally and totally depraved and hath little of other proper and innate quality but to sin and so I come to the other member of your distinction which is worded thus Secondly if by Reprobation he meaneth the act or execution of Gods decree in time which is Gods giving up of people to their own hearts lust and to a Reprobate mind as aforesaid then also we find that Gods act in the first place is not the cause of mans sin but mans disobedience in the first place is the cause why God doth execute the same as his just and righteous judgement upon them for their continuance in sin c. as it is expressed in this Position as appeareth Psal 81.11 12. Rom. 1.22 23 24 25 26 27 28. and yet I do not deny but sin and unbelief may be the effect and consequence of Reprobation in this sense as mens delaying and not coming in while the door is open is the cause of the door being shut against them and the door being shut against them is the cause of their abiding still without Wherefore strive to enter in at the straite gate before the good man of the house be risen up and hath shut to the door Luke 13.24 25. While it is called to day lest any of you be hardned through the deceitfulness of sin Heb. 3.13 Answ I wonder why you should think I meant it of Reprobation in time which is not in the decree about which our controversie is but onely the execution of the decree though this be your practise yet I use no such extravagancies as to run from the question which is onely about Reprobation before all time and therefore this requiring no other answer I proceed to that where you hit the nail on the head for thus you write But I do partly believe that his meaning by reprobation in his argument is that which is generally held amongst them That Gods will and decree before any thing was brought forth in order or before man had any being is the onely and alone cause of Reprobation and so consequently of sin and unbelief and the rejecting of the means of salvation and that no other fruits at any time can be brought forth by them notwithstanding all that they can do but that these things must unavoydably follow they being bound up thereunto by the decree of God and that which doth make me inclinable to believe that his meaning is so is because I find his Arguments tend much to the maintaining of such a thing Answ All this I stedfastly believe saving an ill-favoured expression that is interwoven viz. That being bound up thereunto by the decree of God which in my subsequent discourse shall be clearly refused But as though that in thus affirming I had maintained some formidable doctrine abhorrent to the Churches of the Saints he seems to bless himself from it thus But as I tender the honour and glory of God in the exaltation of his Psal 145.8 9. tender mercies over all his works and the purity of that truth and sincerity that is in himself together with his faithfulness in his upright and sincere dealings towards the sons of men and also when I think upon the excellency of
salvation But I wonder much what vertigo possessed this mans brains when he writes thus of the wisdome of God Is it not below the wisdome that is in men of the world c. do they expect grapes when they plant nothing but brambles do they look for an harvest of wheat in that field in which they sow nothing but tares c. Reverend Sir be serious and tell me who own such a doctrine as teacheth that God plants brambles and soweth tares No Sir for the brambles and tares they were never of Gods planting and sowing but the envious man i. e. the Devil did it and mans nature freely contributed assent unto it we say with Solomon Eccles 7.29 God made man righteous but they have found out many inventions The decree of reprobation implants no evil what it finds not but it doth onely deny to remove that evil that it doth find God in that decree sows no tares but as a righteous Judge he appoints the tares to be bound in bundles and cast into the fire and now let those that have understanding judge what nerves or sinews there are in this your crimination Neither is there much more in that of yours which follows thus But God that excelleth in wisdome doth not so read and consider Isa 5.1 2 3 4 5 6 7. and see what the Lord himself saith ver 4. what could have been done more to my vineyard that I have not done in it wherefore when I looked that it should bring forth grapes brought it forth wild grapes See also vers 7. and he looked for judgment but behold oppression for righteousness but behold a cry See also Ier. 2.21 Yet I had planted thee a noble vine wholly a right seed how then art thou turned into the degenerate plant of a strange vine unto me Answ But I pray kind Sir what would you infer from these places by you alledged for you have drawn no conclusion thence but suspend it wholly upon the readers good liking and therefore by your good licence I will take the boldness to thrust my sickle into your harvest and thence glean these not inforced consectaries 1. That here hence the doctrine of absolute non-election or negative reprobation is strongly confirmed in that those who are so reprobated notwithstanding all the outward means used towards them yet they will not cannot believe or repent but continue in their sins 2. That nothing more on Gods part could be expected either of desert or of right then what he had done to his vineyard onely this that God did do more to that part of the vineyard which he did make fruitful then towards that part which remained barren and that in order to and that antecedently to its fruitfulness 3. That something more was necessary to the conversion of them that were not converted it manifestly appears from hence because that God beyond that which was common to all made a reservation of some according to the election of grace Rom. 9.19 and 11.4 5. viz. by taking away the vail from off their hearts 2 Cor. 3.45 Isa 25.7 and by giving of them a new heart and a new Spirit and writing his laws in their heart Ier. 31.33 Ezek. 11.19 and 36.26 27. 4. That howsoever it be taken yet might God well demand of those unprofitable and disobedient people what could he do more then he had done that he might make them fruitful 1. Because he owed them no more nor so much in exact justice though he might have done more of meer grace and favour 2. Because those means already used were the chiefest in respect of outward means 3. Because they had not done so much as by reason of the means they both ought and might have done 4. Because that none of them herein appealing to their own consciences had askt any thing more of God which he had not granted to them And this I hope will be satisfactory to the ingenuous and from hence I could willingly proceed to his exceptions against my third argument and pass a slur upon some of his frivolous objections and answers wherein he doth onely verba dare wasts time and spoils clean paper with nothing but vapour and smoke But because it may be pretended 1 Cor. 3.12 that there was something substantial in it what wood hay stubble I can find in it I will bring it to the fire that it may be burnt The first objection is thus languaged But it may be objected that God knew that such effects would follow notwithstanding and therefore he could not wait in expectation of better things Answ I deny not but that God in his foreknowledge did know what would come to pass and doth know what men will do before they come to act and yet nothing as from God in respect of his foreknowledge or decree before man had any being doth necessitate or is the cause that doth produce any such effect as a continuance in sin and unbelief c. and therefore I say that the oppression and unrighteousness that was committed by the house of Israel and men of Iudah was not unknown unto God before it was â—ommitted or that it came to pass without or contrary to his knowledge but it was brought forth directly contrary to the mean that God used towards them or afforded unto them which was of such a nature and tendency had it not been abused to b ing foâ—th those good things that God said he looked so but the contrary was b oâ—ght forth by them and upon this aâ—co m iâ— is th t the Lord hath said to Israel Isa 65. 2. I have stâ—eâ—câ—ed forth mâ— hands all the day unto a rebellious people which wâ—â—â—â— in away that was not good after their own thoughts Yea so â—â— w â—th â—â—ouâ—in â—â—â—ce in â—n from being the effect of Gods de râ—â— of reprobation from before the foundation of the world that he plainly saith Ier. 19.5 that he commanded it not nor spake it neither came it into his mind Answ My very good friend what you say as that nothing in the decree of Reprobation did necessitate or was the cause that doth produce any such effect as a continuance in sin and unbelief c. I yield you as to cause and likewise to necessity so far as to co-action and compulsion But as before I have affirmed as it was a decree of the immutable wil of God which changeth not and proceeding likewise from his prescience resting on that decree and so I say again that it was necessary necessitate immutabilitatis et infallibilitatis that such things would follow notwithstanding expectation of better things which word expectation is used by the Prophet but by an anthropopathy after the manner of men for our better apprehension which signifies nothing else but that God expects and requires from us what our debt and duty is which yet nevertheless is done without any frustration of
to election or Reprobation which are eternal acts before all time and these are transient acts being wrought in time For that of Mar. 16.16 He that believeth and is baptized shall be saved but he that believeth not shall be damned I do readily acknowledge it a point declaratory of the Gospel for the way and means that God himself hath designed for the saving of souls but mark the manner of the discovery it saith He that believeth shall be saved but it saith not he that believeth shall be elected which is the business you are about It shewes that faith or believing is an ingredient and enters into the decree of the means conducing to the end which is salvation but it is not the decree it self of election which all along you shamefully confound jumbling together the decree and the means so that for want either of wit or will you do not at all distinguish between the Decree of election it self of saving a certain company which is the end and the decree of the execution of the means tending to that end And thus any one may see what a fair copy you have drawn of Gods decree of Election and Reprobation by such impertinent proofs which give no light at all to the point controverted Which doth much amaze me that a man that arrogates to himself to be a teacher of a selected company that shall make his brags as I have heard you have done that with his own hands he hath dipt so many should yet feed his over-credulous auditors with such extravagancies as these are Truly Sir if your luck be not better in your popular teachings then you are in this you will neither reap credit nor the people profit And unless you can bring more apposite texts of Scripture to prove your Doctrinals then you do here for the proof of your Polemicals you will make but blew work of it And whereas you say shew us a true copy of it if you can Sir for the satisfying you in this and that my procedure may be the more regular in what shal follow I conceive it will be no digression to give you a preliminary in brief Characters of the Decrees of God of Prescience of Predestination of Election and Reprobation 1. The decree of God is an action of God out of the counsell and purpose of his own will determining all things and all the circumstances and order of all things from eternity in himself certainly and unchangeably and yet freely Acts 2.23 and 4.28 and 11.18 For whatsoever either the creature doth or God about the creature that from eternity was decreed that it should be so done This decree of God we find it under several appellations in the Scripture sometimes styled the Counsel of God Acts 4.28 sometimes the determinate Counsel Acts 2.23 sometimes Good pleasure Ephes 1.9 sometimes Good pleasure of his will Ephes 1.5 sometimes the counsel of his will Ephes 1.11 sometimes the purpose of God Rom. 9.11 2 Tim. 1.9 sometimes foreknowledge of God Rom. 8.29 and 11.2 sometimes the will of God Rom. 9.18 Wherein yet we use that one and accustomed word of Decree to help our weak capacities as being the Judgement Counsel and Will of God which is indeed God himself willing and decreeing Not that we do conceive any ratiocination deliberation and collection from premises to conclusion proceeding from one thing to another which are usually incident to antecede the edicts and decrees of men no we dare not reduce God to such straits for what God herein doth it is by one single simple and eternal act of the will determining and decreeing what himself will do or permit to be done And for those decrees of God such is the freedom and liberty of that will of his which is himself willing that there can be assigned no cause at all either efficient meritorious or final without himself he being the primum movens which moveth all things and is moved of none But if we have a respect to the effects of those Decrees in the creature and so there may be assigned causes both efficient meritorious and final for so hath God decreed to confer salvation and glory on the elect by for and through the merit of Jesus Christ and so likewise eternally to punish the reprobate for their sin both of these to be manifested to the praise of his free grace and justice Having spoken thus of the decrees in general I proceed next to the foreknowledge of God as the effect following its cause I mean not that which is indefinitely called in the Schools simplicis intelligentiae which is the essential knowledge of God and which is extended to all things knowable both possible and impossible but that which is definite and intuitive called Scientia visionis and that is A certain and infallible knowledge of things which are to come to pass of this you may see Acts 15.18 Iob 28.24 Heb. 4.13 Psal 139.2 12. 2 Tim. 2.19 For whereas no forgetfulness can befall the Deity which by his decree he hath determined so is his foreknowledge certain Yet this foreknowledge is so to be understood not that it is dependent on the things that are to come to pass but meerly on the decree of God determining of the futurity of things and this is called practical foreknowledge But whereas all the decrees of God are as himself Immutable as Numb 23.23 1 Sam. 15.29 Psal 33.11 Gen. 14.24 27. Mal. 3.16 Heb. 6.17 as being acted by him that is most wise and Almighty and that this foreknowledge resting on this immutable decree is infallible Hence doth arise a double necessity of the futurition of things but both Hypothetical and conditional the one is a necessity of Immutability as in reference to the decree the other a necessity of infallibility as in reference to the foreknowledge this is clearly gathered out of Luke 24.26 27 44 46. and 1 Cor. 11.15 But this they have in respect of the first agent but in themselves and as by reason of secundary agents or causes they may still continue contingent and free The third in order is Predestination which I define to be an eternal immutable most wise and efficacious decree wherein God according to his meer good pleasure out of the whole lump of mankind fallen and lost in Adam hath decreed to save some by Jesus Christ the mediator to the praise of his most glorious Grace and the rest to leave in that miserable state and at the last for their sins to reward them with eternal punishment for the manifestation of his liberty and justice That this is dependent on the meer good pleasure of God see Matth. 11.26 Even so Father for so it seemed good in thy sight Luke 12.32 It is your fathers good pleasure to give you a kingdom 1 Thes 5.9 the Apostle there comprehends both Election and Reprobation in a few words He hath not appointed us unto wrath but to obtain salvation by our Lord Iesus Christ All which shall
his own will and accountable to none it is lawful for him to do what he will with his own c. Mat. 29.15 Rom. 11.35 As a just Judge and so he punisheth none but for sinne Rom. 1 32. 2 Thess 1.6 And thus having drawn you a fair copy of election and Predestination I am now at leisure to see what you will say to my first Argument which in forme is this If the rise of our election be sounded on the meer mercy and free grace of God then it is not upon Gods foresight of mans embracing the means of salvation But it is founded in the meer mercy and free grace of God therefore not upon the foresight of the embracing the means To which you frame this answer The first proposition or Major he saith is unquestionable and that is all the proof that we have from him for it saying there is but one cause to produce the effect The Minor he bringeth Scripture for the proof of it the truth of which I do not question the Scriptures are Deut. 7.7 8. and 10.15 Matth. 20.15 Luk. 12.32 Rom. 9.11 18 21. Eph. 1.5 11. 2 Tim. 1.9 The Minor it appears you give fair quarter to and let it pass upon its paroll T is the major you quarrel at as having nothing to second it but this saying that there is but one cause to produce the effect and truly Sir I believe that might have been unquestionable to any but you and your comrades who do nodum in scirpo quaerere I had thought it might have past for unquestionable divinity that God is so jealous a God that he will not communicate his glory to any other and that if any act of Grace pass singly and solely from himself that then no other creature could have been a copartner with him and that if of grace then not of works which is nothing else but the embracing of the means And to that foundation which was laid before all time other foundation can no man lay then that is laid especially in time And that as to the foreknowledge of God or his foresight God doth not foresee any thing which he hath not decreed either efficaciously to do or permit to be done So that his foreknowledge should rest upon the decree and at no hand to depend on the things to be done but that all things depend upon that and that God did see nothing in their causes which he did not before see in his decree these I thought had been unquestionable truths till Thomas Faswel calls them into question pretending that though grace may be of free and meer mercy yet there may be a concurrence of mans actings in the embracing of the means And whence doth all this arise but from an embasing of the Majesty of God by measuring his corn by your bushel Isa 55.8 9. making his waies like our waies and his thoughts like our thoughts No Sir I would have you go to school and learn the vast difference between humane and divine knowledge humane knowledge doth depend upon the existence of things and things are the measure thereof but for divine knowledge that is the measure of things and things depend upon that not that on them And certainly unless this be granted the foundation of divine providence must needs come to wrack God could not hold his prerogative royal of being the first cause of all things yea second causes would be made independent in many acts yea consequently in all for how the second cause could work or be appointed to work without the concourse of the first cause it looks like contradictio in objecto Or how else could God certainly foresee such things to come to pass which are supposed onely to be foreseen and not withal to be provided for and preordained For as the things are so is the knowledge of the things and that which hath not certain causes of futurition cannot certainly be foreknown for certainly to foreknow what is not certainly to come to pass is to have a knowledge of a thing not as what it is but as what it is not and what will then become of Gods foreknowledge But whereto tends the designe of the adversary surely that an in let may be made and beds of roses troden out to introduce that great Diana the liberty of the will to choose or refuse what shall be presented to it notwithstanding all prescience or decree and to make that a â—oynt-share with God nay if not to have the greatest predominan y in the whole work of mans salvation so placing nature in the stead and room of grace but let God bâ— true and all men lyars For mine own sake yea even for mine own sake will I do it and I will not give my glory unto another Isa 48.12 You double your alarm against my Major thus But notwithstanding he setteth such a strong guard upon his Major saying it is unquestionable yet I must needs question the the mans meaning in the sequel or consequence of it Then it is not upon Gods foresight of mans embracing the means of salvation Non veniunt e pharetris istae sagittae tuis Answ These notions were not darted out of a weavers shuttle Sir you are too well known then that any man can believe you that you can spit out Greek and speak in a dream of propositions Categorical Hypothetical antecedent consequent Major Minor sequel c. It was not the Serpent that spoke but the Devil in the Serpent Judg. 14.18 Doubtless you plough with another mans heifer Not that I atttribute any such excellency to the piece for as it will appear it is full gorged with abundance of falsities incongruities inconsistencies that no profest Scholler might own it and therefore what Davus soever it was that was your confederate he thought it best to lie coucht under the shadow of your wing and so make you his Bellerophon his packhorse to bear all his absurdities shame and scorn and so you must for I know none else that will proceed as you do Now if his meaning be that God doth not at all respect the embracing of the means of salvation then it is by me denyed for although mans believing and obeying the Gospel or embracing the means of salvation be not to be accounted of as a motive incentive or a procuring ground or cause for which God elects men and women to eternal life yet it hath been the good will and pleasure of our God through his loving kindness and freeness of his grace even when he was at liberty and might have left mankind in that lost and perishing condition that mans sinne had brought him into and have been just in so doing but I say it hath been his pleasure when he was at liberty to engage himself by purpose and decree to elect justifie and save all those men and women that did or should in time embrace the means of salvation which from before the foundation of the world he did intend
creatures who had willingly lost themselves and were irrecoverably miserable that so his name might be had in honour all the world over Eph. 1.6 to the praise of the glory of his Grace c. Rom. 9.23 and 11.35 36. 1 Pet. 2.9 But whereas you say God respecteth not persons t is falsely alledged as from those places and you deal in this as the accuser of the Brethren the Devil did with Christ in citing Psal 19.12 Mat. 4.6 He curtails the words and so do you for look on all those Texts by you mentioned and whereas you say he respects not persons the Scripture hath it he is not a respecter of persons or not an accepter of the face of any man for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signifie the face and t is the usual phrase of the Scripture to accept the face of any one i. e. to do any thing in the favour of another upon a consideration had of the external adjuncts of such which are obvious to the eyes and render him worthy or commendation See Lev. 19.15 Deut. 10.17 1 Sam. 25.35 2 Kings 3.14 Prov. 6.35 and 18.5 The sense of all which is that God takes no account or reckoning of a person in regard of any outward quality whereby he may be moved to do him good before another nor of the unworthiness of any person whereby he may be moved to punish him rather then another And I pray Sir tel me now sadly what you have gotten by you◠own quotations whether your own sword be not thrust into your own bowels and whether I have not beaten you with your own weapons And thus through your own provocation having gored your sides deeper by establishing of the strength of my second Argument I shall put to my hand through Christ that strengthens me to emancipate my third Argument from that captivity yo◠keep it under through the mist of darkness you eclipse it with by your slubbering exceptions My Argument is If the decree of election be absolute without any respect had to faith works or use of means then God did not elect upon the foresight of the embracing of the means But the decree of election is absolute c. Therefore See fo◠proof Rom. 9.11 Rom. 11.5 6 7. Eph. 1.4 to 11. Mat. 10.16 and 22.14 To which you answer that the decree of election is absolute without any respect had to the works of the Law for we shall ground upon Pauls conclusion Rom. 3.28 therefore we conclude that a man is justified by faith without the deeds of the law for he that believeth on him that justifieth the ungodly and continueth in that faith shall absolutely be saved and he that is absolutely justified and saved must needs be absolutely elected For that sort or kind of people that are called and accounted believers in his Son and endure to the end or remain faithful unto death shall absolutely be saved Math. 24.13 and have the crown of life Rev. 2.10 For as I have before shewed the promises flow from the decree of election which is absolute like God himself that cannot change and all that sort of people before spoken of are concerned in it and not one of them shall ever be excluded from it but it is not of persons simply considered as distinct from those qualifications before spoken of as hath been already sufficiently proved Answ Here again no man can be ascertaind either what you affirme or do deny for Diruit aedificat mutat quadrata rotundis that which you build with one hand you pul down quickly with another First you grant the decree of election to be absolute without respect had to works and for a reason of such your concession alledge Rom. 3.28 Therefore we conclude c. And I must tell you Sir we are not acquainted with such sorry waies of proving that which we assert we are upon a business of election and your proof is from matter of justification Sir remember how you are upon the publique stage and by this your Printing you have exposed your self to the censure of all the men in England that have either eyes to see or ears to hear and that you are not now at Cuckolds-pit dictating it there to your Coridons But if you think to mend the matter by saying such are absolutely justified and saved and therefore they are absolutely elected I say the consequence follows on the other hand they are absolutely elected and therefore they are or shall be absolutely justified and saved because that Justification and so salvation transient works of God in time flow from the absoluteness certainty and immutability of Gods immanent and eternal decree of election which was before all time as an effect following its cause as you seem your self to confess saying The promises flow from the decree of election which is absolute as God himself that cannot change and so much for your building up Now for your pulling down But it is not of persons simply considered as Persons distinct from those Qualifications Answ See now whether this doth not quite destroy what before you granted That thing is said to be absolute which is ab alio solutum pure Inconditional not depending on another but if you will have election to be conditional respective and relative to faith or believing and use of means then you utterly hurle down the absoluteness of Gods election it ceases further to be absolute then when it depends singly and solely on the good pleasure of his will which is his decree without respect had to any external motive and where you have proved any such qualifications as essentials to election read it he that can for no such thing is to be found in these your papers You sent up this bundle of exceptions after this manner neither do the Scriptures by him brought prove any such thing for although the Scriptures do exclude the works of the law wholly in that thing as hath been already granted yet they afford us not one word to prove that faith and the use of the means of salvation should be cast out with it for he may as well say That because Ismael was cast out of Abrahams house or family therefore Isaac must be cast out also as to say that because the works of the law or deeds of the law in the business of election justification and salvation of the sons of men is cast out therefore must faith the use of the means of salvation be cast our also Answ Let those Scriptures by me alledged be exactly scand and see whether that with works all other external motives be not alike cast out of doors from having the least stroke either as active or passive in the matter of election and that the disparity and discrimination which is made by electing of me rather then another doth not rest in any prevision or foresight of any condition or qualification to be found in the object either of faith or embracing of the means or of
any preparation or disposition thereunto but solely in the bosome of the God of heaven who according to the counsel of his own will from all eternity differenceth one person from another Iacob from Esau decreeing and destinating both unto glory as the end and likewise unto saving grace as the means conducing to that end For if besides the act of God thus specifying or distinguishing man should have any stroke as that through his own strength or acting at all Ephes 2.9 Hab. 1.16 1 Cor. 4.7 as to his own being decreed to salvation then a man had whereof to boast then might he sacrifice to his own net and burn incense to his own drag then man had made himself to differ and he had that which he never had received And if those former Scriptures by me alledged seem not to you of full weight Luk. 6.38 take these following to the bargain which doutbtless will make it good measure pressed down shaken together and running over First as to the exclusion of all creature-interests besides the alone will of God which is his decree of election Mat. 11.25 Luke 12.31 Secondly as to the confirming of this grant ad numerum numeratum as to a set definite and known number The Lord knoweth who are his 2 Tim. 2.19 he knows whom he hath chosen Ioh. 13.18 he knows his sheep Ioh. 10.27 yea he knows them by name Ioh. 10.3 their names are written in heaven Luk. 10.20 yea in the spirits book Rev. 13.8 even in the book of life Phil. 4.3 Rev. 21.12 So that having discharged this Argument likewise from the burden you cast upon it by your crude exceptions I am now at liberty to come to the relief of My fourth Argument which is this If faith and works be the fruits and effects of election then they are no waies causes of it for which God should elect But they are fruits and effects Acts 13.48 as many as were ordained to life believed Eph. 2.4 7 8 9 16. To which you answer First See here what ado the man makes with works and causes as the position never mentioneth Answ Sir that I inserted works into any of my Arguments I have given the reason thereof in my defence of my second Argument to wit for the avoiding of vain Tautologies I must refer the Reader and as to causes to my first Argument and though it be true that totidem verbis causes are not exprest in the position yet by an unavoydable consequence they are implied and therefore if the man had holden fast the forme of sound words 2 Tim. 1.13 1 Tim. 6.3 and consented to wholesome words even the words of our Lord Jesus Christ and to the Doctrine which is according to Godliness much of this contest would have been spared The holy Scriptures and this mans learned writings were not calculated for the same meridian they will not easily suite for one hemisphere where find you in all the holy writings such a style as this especially as to matter of election God saw some men embracing the means and those he elected I have not found the like in Scripture whatsoever this man hath done in his rarer observations but sure I believe he laid it purposely as a gin to catch woodcocks no Sir when you set forth any doctrinal truth by way of a position you ought to keep as close to a Scripture-phrase as possibly the subject matter will bear Secondly you answer by way of a demand what ground he hath to say that faith and works be the fruits and effects of election except it be this that because election goeth before and faith and works follow after and by that way of reasoning he may as well say that Abels death was the effect of Cains birth and that may be accounted the cause of it but yet Cains being born had not effected it if he had not afterwards rose up against him and slew him and so he came to his death it being effected by that means so likewise notwithstanding the Decree of election was before man had any being yet faith cometh by hearing and hearing by the word of God Rom. 10.17 as a means appointed by God for the effecting of it that so men might fall under the decree of salvation that is appointed by God to be the portion of believers from before the foundation of the world Answ I shall return upon you in our Saviours language Luk. 19.22 Out of thine own mouth will I judge thee thou wicked servant But even now did you consent Promises did flow from the decree of election and yet though we had not reum confitentem we are not so barren and empty of solid grounds for what we say or do affirm Ephes 1.3 that all those spiritual blessings in heavenly places thâ—â— a believer from first to last is made partaker of they all flow unto us and are conferred on us as fruits and effects of election Rom. 11.7 election hath obtained it that Christ was given of the Father that he was incarnate crucified dead raised from death to life that he ascended up on high and that now he sits on Gods right hand and acteth now daily as an intercessor all these flow from election Gal. 4.4 1 Pet. 1.20 Luk. 24.26 Phil. 2.6 c. That any are effectually called according to purpose t is the effect of election Rom. 8.28 and ver 23.24 c. Justification is from election 8.30 c. Sanctification from election Rom. 6.22 Your fruit unto holiness Ephes 1.4 Chosen that we should be holy All which Graces and priviledges as they are fruits and effects of election so are they all of them in their several stations and relations causes of salvation and every antecedent grace is a cause of its consequent grace and the salvation of the elect which is their consummate Glorification is the common effect both of the first cause as of all the intermediate and secondary causes At last you bid defiance to this Argument by having a fling at that Classical text of Scripture Acts 13.48 retorting it upon me thus To his Greek that he writeth in the margin of his paper from Acts 13.48 As many as were ordained c. I do desire him to look once more into his Greek Testament and then let him as he will be willing to answer it before the Judge of the world the Lord Iesus at his appearing when he shall come in his glory and let him speak according to his conscience upon that account whether he cannot read the same words in the Greek from which the word ordained is translated to be the same with that in 1 Cor. 16.15 from which the word addicted is translated and also I shall appeal to the consciences of reasonable people whether it be not a suitable and an agreeable kinde of reading it being directly contrary to what the Jews did v. 45. they spoke against those things which were spoken by Paul contradicting and blaspheming and so
and means appointed of God for that end and one would think that this man were a little of my mind in this by what falleth from him in the close of this second Argument using these words at least for the moving of God to elect Sir If here where you make mention of any Instrumental cause you intend onely the Instrumental means of salvation then I joyne with you for as I have before asserted That as God hath decreed the end so likewise hath he decreed the means conducing to that end But as there is no external cause at all and therefore none Instrumental for which he doth elect before all time but all arising from within himself even his own love and good pleasure so when that decree comes to be put into execution in time then there are subordinate causes but all set on work by the first cause which is God himself but not as to election but all as tending to salvation And therefore that fell very advisedly from me when I said at least for the moving of God to elect where I place a vast difference between election and salvation God elects without respect had to faith works or use of means as to the decree but yet he saves with by and through faith works and use of means as in respect of the end 2 Thes 2.13 1 Pet. 1.2 You pack up these your fardles of exceptions thus Now if he do not hold that it is some cause by which men come to be more peculiarly interessed into the favour of God by believing then they are without believing why did he not rather say it must not be accounted any cause at all upon any account whatsoever But it is that which the Lord Christ hath said in Ioh. 16.27 which perswadeth me to be of that mind in that he hath said the Father himself loveth you because you have loved me and have believed that I came out from God and therefore If I should say that loving of Jesus Christ and believing in him were no cause at all by which we came to be chosen into the Fathers love I should sin against Christ in speaking contrary to his word But this is more then was in the Position and yet it is no more then truth Answ Sir now I will give you an account why I used that expression at least for the moving of God to elect my meaning was not that any man came to be interested into the first favour and love of God which is the good pleasure of his will immanent and eternal in himself more by believing then without believing For in election God lookt upon men as sinners enemies ungodly in their blood in a doleful plight and the objects of pity and compassion and not as on believers And therefore my words carried this sense that though there were no cause or motive at all why he should elect one rather then another because all were in an equally lost condition yet in the decree of election wherein there was a love unto and a purpose to save some he likewise decreed to save them by such means which in his wisdome he had ordained to be suitable for the attaining of the end so that salvation should have adequate causes for the effecting of it viz. faith works and use of means though election it self had none but singly and simply the love of God arising onely out of his own bosome And therefore it excluded causes as to election but did admit of causes as to the accomplishment of salvation For the rest of this paragraph of yours it trips up the heeles of all the former your seeming fair concessions and plainly discovers the secret guile and fraud of your heart For now you begin to speak plain enough saying If I should say believing were no cause at all by which we come to be chosen into the Fathers love I should sin against Christ Here indeed is plain dealing though all along before you have juggled with me and denyed all causes as to election And this indeed though you are not aware of it moâ—lders to nothing all your former exceptions which have still denied all causes motives c. And now you grant loving and believing to be causes and confirms every argument that I have raised and fortifies every of those absurdities that I have charged upon you as following upon your position to any of which you make not the least appearance of an answer But I tell you as before God in electing lookt upon men as in the corrupt mass and lumpe of perdition regarding nothing what they could be as of themselves for they must unavoidably be in a lost condition till by his own act transient flowing from that of Immanent in himself he made them believers by giving of them faith and all of this for the greater advance of his own free grace which he did not do to others For that place of Ioh. 16.27 brought to confirm their purpose I answer that the love of God hath a two-fold acception The first is amor benevolentiae which is the foundation and fountain of all the good his people have and receive t is the wombe that conceives and sends forth all the good things we do enjoy of which Ier. 31.3 I have loved thee with an everlasting love and so 1 Ioh. 4.10 we love him because he loved us first and of this no cause or reason can be rendred besides the good pleasure of his will The second is amor complacentiae when in time the Lord is delighted with the persons of those that he loved from eternity Ezek. 16.14 thy beauty was perfect through the comeliness I put upon thee Cant. 3.1 Behold thou art fair c. and thus the Lord crowns rewards and delights himself in those graces given to his elect ones and of this love of complacency is this text to be understood and not of the everlasting love spoken of Ier. 31.3 in electing of us before all time and whereof onely this controversie is And now gather up altogether and make up your accounts and see to what an excrescency of advantage your numerous exceptions against my arguments will amount unto and you shall find that the Summa totalis will be just o Hitherto have we fayled in that still river the streams whereof shall make glad the city of God Psal 46.4 Psal 87.7 Rom. 11.33 and from whence all our springs flow viz. Gods electing of us to life eternal But now we are to lanch into that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that unfathomable gulfe of the wisdom and knowledge of God whose judgements are unsearchable and his waies past finding out viz. that of non-election or Reprobation Concerning which this Gentlemans Position did assert this viz. That God saw some men rejecting the means of salvation continuing in sin and unbelief yet haply not without the exact form of godliness but denying the power those he reprobated to everlasting destruction from the foundation of the world But In
infallibility is that whereby God doth certainly and infallibly foresee the futurition of all things for whereas the foreknowledge of God cannot be deceived as resting on an immutable decree therefore whatsoever he necessarily foreknoweth the same must necessarily come to pass Act. 15.18 known unto God are all his works from the beginning of the world Thirdly necessity of coaction or compulsion is that wherein any patient by violence is compelled by an external agent to do this or that which otherwise he is unwilling to do so Matth. 27.32 they compelled Simon to bear the cross of Christ so Luk. 14.23 at the great supper the guests are compelled to go in that the house might be filled so Acts 26.11 Paul compelled some to blaspheme These things thus premised I do hence infer that if the decree of God did produce such an effect as from a proper cause thereof as the continuance in sin and unbelief and the rejecting of the means of salvation by way of coaction or compulsion so that though they would they could not do otherwise then well might you fall into that admiration Where is the tender mercy of our God! But the decree of God leaves not men under such necessity of continuance in sin c. as though it either compelled men or sollicited any unto sinning but those that sin sin as voluntarily and sin is acted as freely by them according to their own perverse wills and desires as though there were no such decree or foresight of God at all And yet it is very true that sins do come to pass according to the decree of God by a necessity first of immutability in as much as they are permitted determined directed and limited by the eternal decree of God which is as himself immutable Secondly by a necessity of infallibility in as much as the foreknowledge of God concerning such future things cannot be deceived But they do by no means come to pass by any decree of God necessarily inforcing infusing perswading or soliciting to sin But Non cuivis homini contingit adire Corinthum all of your complexion are not equally capacitated to digest such notions and therefore Qui potest capere capiat he that is able to receive it let him receive it If these speculations be too sublime for your thick noddle blame not me for it And for that portion of Scripture by you cited it hath come under consideration already and hath received a full answer pag. 17. to which I must refer the Reader onely I shall adde this That non-election or negative Reprobation doth not contract the mercy of God into such strait terms but that every man in the world hath some share in it though not an equal share And if Gods mercy and love may be understood secundum effectum and not secundum affectum I would have you find out any creature in the world which hath conferred so many and so great effects of mercy and love upon his young ones as God did upon Cain Iudas or any other Reprobate and then I le give you leave to say that our Doctrine of Reprobation is destructive to the tender mercies of God No Sir the decree of Reprobation as it relates to the permission of sin in those non-elected argues no want at all of mercy in God though it import a denegation of some mercies even the top and height and bowels of his tender mercies which God had he been so pleased might have bestowed on them but Ratinabiliter negatur quod nulla ratione debetur and with this I shall relax my shoulders from the burden of this gravamen and so proceed to the next which is but the second part to the same tune For thus you write Secondly If God hath brought forth such an effect as a continuance in sin and unbelief c. by his decree before man had any being so as that the greatest part of men must be eternally damned for doing but what they must do and cannot neither ever could do otherwise Then where is the truth of God who hath said Ezek. 18.23 Have I any pleasure at all that the wicked should die and not that he should turn from his waies and live Now if this man should undertake to resolve this question and be true to his own principles he must say there can be no other reason assigned for it either of sin or unbelief and the rejecting of the means but meerly the good will and pleasure of God But God himself whose word I shall believe before this mans arguments hath said Ezek. 18.32 I have no pleasure in the death of him that dieth And if this be not sufficient yet lest men should distrust him he confirmeth it in Ezek. 33.11 say unto them As I live saith the Lord God I have no pleasure at all in the death of the wicked but that the wicked turn from his way and live turn ye turn ye why will ye dye Oh house of Israel Answ Let there be a transposition of the words mercy for truth in these two gravamens and then see whether the subject matter be not the very same I must therefore desire the Reader to receive satisfaction unto this from that before written which howsoever calculated for the meridian of mercy yet may generally serve as an Antidote against all his Gravamens There remains therefore little else to be done as to this onely to examine his texts of Scripture wherein he insists much upon such expressions that the Lord hath no pleasure in the death of him that dieth or in the death of the wicked but that the wicked turn from his way and live c. Now the mind of the Prophet in this place is to stir up such as had declined from God to returne unto him by true repentance and because their iniquities were so many and their offences so great that justly they might have despaired of remission mercy and grace therefore doth the Prophet for the better assuring of those that should repent affirm that God delighteth not in nor willeth the death of the wicked but of what wicked doth the Prophet speak this Doubtless of such wicked that truly should repent and in the death of such wicked God doth not nor never will delight But he delighteth to be known a God that sheweth mercy grace and favour to such as unfeignedly call for and desire the same how grievous soever their former offences have been But such as continue obstinate in their impiety have no part nor portion in these precious promises for them will God destroy and them will he thrust by the power of his word into that fire that never shall be quenched Secondly suppose I say that the death spoken of here is to be extended no further then a temporal death and I am sure it is more then you are ever able to prove that properly and directly it can be applied to eternal death and what will that avail you then as to matter of damnation Thirdly t is true
his end though that be not done which he requireth of us What you write of the means that they were of such a nature and tendency had they not been abused to bring forth those good things that God said he looked for c. I grant it true in respect of the outward means viz. soyle fruitful place fenced stones gathered choycest vine planted tower built and a wine-press in it But all these were but outward graces common to all the Israelites alike for there was that unum necessarium wanting viz. the inward working of his holy spirit in their hearts by changing of their natures and making of them new creatures taking away their stony hearts and instead thereof giving of them hearts of flesh Ezek. 11.19 and 26.26 without which all the other outward means though elevated to the top of Pisgah will prove altogether ineffectual Your progress holds yet further after this manner But that it doth sometimes seem good in the sight of God to hide the things concerning the kingdome of God and the name of Jesus from the wise and prudent men of this world according to the Scripture by him quoted out of Matth. 11.25 26. I freely grant as he did hide these things from the men of Corazin Bethsaida and Capernaum as a great woe unto them or as the just and righteous judgement of God upon them because they repented not for proof thereof read ver 20. and so downwards Then began he to upbraid the cities wherein most of his mighty works were done Because they repented not and it doth appear that as mighty works were done amongst them and great means given forth of God by Jesus Christ unto them the greater is their condemnation because they embraced it not Answ I wonder Sir what your meaning is to take cognisance of a text of Scripttre by me quoted and yet not to give the least colour of answer to it but onely to pervert the scope of the place and the truth of the thing 1. The scope of that portion of Scripture is an expression of a consolation wherein Christ supports himself as in reference to the Incredulity of the Jews The consolation is raised from the good pleasure of Gods will which had so appointed it It seemed so good unto thee which you altogether obscure without taking notice of it 2. The truth of the thing is by you concealed which rests principally in the distinguishing of persons into two ranks and that arising meerly from the will of God it so seemed good unto him 1. Because to some it is said that it is revealad to others not and that not so much by the preaching of the Gospel for that was common to them both alike but by the inward illumination of their minds by the spirit of God 2. Because the discrimination that is made in the rendring of it to some and hiding of it from others is attributed to Gods separating those parties in the decree of election and reprobation 3. The prime and chief cause of that separation is placed in the good pleasure of Gods will which is the alone foundation and cause of election and non-election Eph. 1.4 5. Rom. 2.11 c. And upon this account was it that the place was by me quoted and so by you slubbered over And the like fair dealing I find in that which followes in your English thus And thus I do confess that God giveth to men the spirit of slumber darkeneth and blindeth their eyes not outwardly but inwardly as this man hath said and also hardeneth and maketh fat their heart but not from before the foundation of the world or from eternity as some do vainly imagine but as the just and righteous judgement of God upon them in time when they come to shut their own eyes and harden their own hearts against the truth in their day of grace see the words of Christ Luk. 19.42 saying If thou hadst known even thou at least in this thy day the things that belong unto thy peace but now they are hid from thine eyes Also read and consider well for the better clearing of this truth Ps 81.11 to the end Luk. 13.34 35. Rom. 1.24 to the end and mind well the 26. ver for this cause God also gave them them up to vile affections and also ver 28. and even as they did not like to believe God in their knowledge God gave them over to a reprobate mind And in this sense I do not deny but that sin unbelief may be an effect and consequence of reprobation but this reprobation or being given over of God to a rep obate mind is not solely and singly to be ascribed to the will or decree of God from before the foâ—ndation of the world without any other ground or cause being assigned thereunto by the holy Spirit in the Scripture for there we may see that mans default in not improving what he hath received oâ— may obtain if he be not wanting to himself in good eaâ—nest to seek the grace that God doth so freely tender to the sons of men by Jesus Christ in the Gospel is a cause of it Answ Sir you that have such rare notions who ere did imagine that God from eternity should give men up to a spirit of slumber darkness and blindness of mind that he should harden and make fat hearts T is but one of your slanders which your dull-sighted proselytes will to easily swallow Yet this I do affirm that what you say that God doth all these things in time as a just and righteous judgement So I say all these things did God decree that he would do or permit to be done before all time for there is no new Immanent act in God but all whatsoever he in time doth or that he doth permit others to do those very samethings are so decreed by God to be done and likewise so decreed to be permitted to be done by others Ruminate on this and for the rest I may dismiss without contradiction having not much to say to reprobation in time Your next objection that you make to your self is this Obj. But this tendeth to the exaltation of the creature Ans That indeed is that false report that is cast upon us in these dayes and upon the truth that we profess but I know not what gâ—ound they have for it except it be this because we sometime use the word self in our speaking or writing but upon that acâ—ount they may as well say that Peter was a Free-willer or one that exalted the creature because he said Acts 2.40 save your selves from this untoward generation and also they may as well charge the same upon Paul because he said 1 Tim. 4.16 Take heed unto thy self and to thy doctrine continue in them for in so doing thou shalt both save thy self and them that hear thee But we are so far from setting up any wisdome strength or power of our own that we do aâ—knowledge that we 1 Cor. 4.7 have
to say such a thing was not exprest in the position those who are acquainted not onely with the Anabaptists but likewise with the Arminians and Socinians of both which you have a tange know so much You say it is not expresly which doth admit that it is comprehended in it implicitly which is as much as I look for if it may be deduced thence Howsoever the best of it is that I have reum confitentem that rejecting the means of salvation continuing in sin and unbelief are in some measure the cause of Reprobation but where you have proved these to be the causes he that hath eyes to see let him see I am sure I cannot find it You conclude what you have to say against this Argument thus 3. To the Scripture which he quoteth out of Rom. 9.14 I have spoken to it already and to that in Rom. 11.33 34. it speaketh not at all to that particular business of Reprobation but of that great love and tender respect that God yet hath to Israel for their fathers sake as doth appear from ver 25. and so forward and of the great things which shall be done for them in the latter dayes when their deliverer shall come out of Sion and shall turn away ungodliness from Iacob which great work of God in respect of the manner of it is much mysterious inasmuch as there is so much of the depth of the riches both of the wisdom and knowledge of God that his judgements to us are unsearchable and his waies therein past finding out until the fulness of time shall come that the earth shall be full of the knowledge of the Lord as the waters cover the sea Isa 11.9 the Lord shal set again his hand the second time to recover the remnant of his people which shall be left from Assyria and from Egypt and from Pathros and from Cush and from Elam and from Shiner and from Hamath and from the Islands of the sea c. ver 11. to the end But here I must break off from saying any more of these things at present for my leisure will not serve and it is likely this man will call this Millenarianism as he calleth the other Pelagianism Answ T is very right Sir you have spoken to that place of Rom. 9.14 but at so pitiful a rate and to so little purpose that the Reader will find it would have stood more with your credit if you had holden your peace And for that place of Rom. 11.33 34. howsoever it mentioneth not Reprobation yet it is a solemn conclusion of the things before delivered in the ninth tenth and eleventh Chapter For the Apostle having spoken of many difficult points as Election Reprobation rejection of the Jews calling of the Gentiles recalling of the Jews and having answered many questions prevented many cavils satisfied many doubts he now sets a period to this discourse with a sad exclamation O the depth c. whereby he signifies that he was driven into a wonderful admiration of the wisdom and knowledge of God in the administration of his love to the elect and displeasure to the Reprobate As a man wading into a deep river that is not fordable when he comes up to the neck and feels the water begins to heave him up and his feet to fail him cries out O the depth c. and goes back so the Apostle having waded so far as he could by the leading of the Spirit in those unfordable mysteries and being almost swallowed up with admiration at Gods administrations unable to pass any further into that bottomless gulf he silenceth himself because the Spirit ceaseth to give him further discoveries and resolves to enter upon no more questions but to admire the depth of the wisdom and knowledge of God whose mind i. e. his will and pleasure is no waies to be known of us but by the effects and consequents And I pray learned Sir did I alledge this place to any other purpose then that whereas you and other bold baiards will desperately undertake to assign reasons and external causes for those immanent actings of God we do with fear and reverence ascribe all to the good will and pleasure of God because by that and no way else hath he discovered himself in his word We do plainly see by the effect of it that it was his will so to be else had it not been and therefore we say it was appointed and ordained to be so by his good will and pleasure as for other reasons or causes we see and know none and surely Sir you limit this too narrowly straitning it to the recalling of the Jews which would the scope and purpose of the Apostle beare it yet would it serve sufficiently for my purpose neither should I make any scruple thereby of your turning Millenary for to that and a hundred more of other unstable doctrines are such men of your temper inclined unto being constant onely in inconstancy persisting in nothing but change But whereas you seem to put Millenarianism into the scales as to poise against Pelagianism Sir herein thâ—s far I shall discover my judgement upon them both that a man may be a Millenary I mean in so much as the reign of Christ upon the earth for a thousand years and yet with a charitable interpretation hold all the Articles of the Christian faith and so be eternally saved I know many learned good and gracious men have been of that judgement but for Pelagianism their doctrine is so gross in the whole lump yea so destructive to and inconsistent with the fundamentals of Christian Religion that to be a Pelagian in all their known profest tenets and to live and die so I do much doubt whether any one of them can be saved But what have I to do to judge another mans servant to his own Master he standeth or falleth Rom. 14.4 I have enough to do to attend my own calling but in the mean time to wait what great matters will flow from your wisdom in the rear of all I mean what you have to say to my fourth and last Argument which is as followeth Arg. 4. If the foresight of sin and unbelief and the rejecting of the means of salvation be the causes of Reprobation then these absurdities will follow 1. That no child dying in infancy can possibly be Reprobated 2. Neither such Gentiles or Turks Indians and Savages that never head of Christ who never enjoyed the Gospel nor ever had the means tendred unto them for how can they believe in him of whom they never heard Rom. 10. and how can they reject that which was never tendred unto them as many nations in the world who are strangers from the life of God Ephes 2.12 3. If the foresight of sin should be the cause of Reprobation then the Elect should be equally lyable to the decree of Reprobation as the Reprobates themselves they all being alike in the corrupt mass and lump of Adams Transgression Rom.
because he loved him less than he did Iacob Gen. 29.31 Thus Leah was said to be hated by Iacob comparatively with the love shewed to Rachel because she was less beloved then Rachel so he that serves two masters will hate the one and love the other i. e. will love him less then the other And thus God loves the reprobates less than he doth the elect but it cannot hence be concluded that the Lord doth absolutely hate any creature of his own making â—en 1.31 for they were all good yea very good and Wisd 11.24 thou lovest all things that are and abhorrest nothing that thou hast made T is true God hates sin because he made it not and this hatred hath an influx upon the sinner as he is a sinner because God made him not so But God hates not a non-elected person or a reprobate as he is a reprobate neither doth he condemne him or decree to condemne him for his negative reprobation which is Gods act Isa 55.8 but for his sin which is mans act Secondly I say that this hatred in God his wayes not being like our waies is not to be considered as to hold proportion with the passions and affections of men in their hatred For this confusion or indistinct consideration or comparison of divine things with humane is that great witchcraft that puts such a stumbling-bloâ—k in the way to the knowledge of things that we cannot discover the truth thereof with so discerning an eye as otherwise we might And therefore though I do attribute hatred to God yet that hatred in God anteceding reprobation or which is assigned as a cause of reprobation is nothing else but Gods absolute will of denying that special benefit of effectual grace and infallible direction unto eternal life and permitting some men by their own defective freewill deservedly to fall under the misery of eternal death And therefore in some sort I may say that the hatred of God is as much visible and doth as sensibly discover it self in the denyal of effectual grace as in the inflicting of the torments of hell For God the Father wounded bruised tormented the soul of his dear Son for our sins without any diminution of his love unto him But he never denied him effectual grace whereby he had an immunity from sin And therefore say some It is more desirable to have the benefit of effectual grace whereby we are preserved safe in the love of God than to obtain an immunity from the torments of hell Christ was not exempted from this last though he was never excluded from the former Thirdly I would here distinguish of the hatred of God as it signifies in him first his affection or secondly his effection if I may use such a word or otherwise the effects of his affection though I do confess that these affections as of love hatred anger c. are not properly in God but are attributable to him ex anthropopathia by similitude and resemblance First for the hatred of God as it is an affection so it doth precede Reprobation it being the will and purpose of God to deny grace to such whom he will not elect which is that whith we call reprobation Secondly the hatred of God as it signifies an effect to wit the execution of that hatred anger wrath inflicted on sinners and so it follows reprobation To summe up all in a few words that God bare less love to his creature Esau then to Iacob is manifest That that lesser degree of love which he bare to Esau may comparatively to that manifested to Iacob be called hatred That God may deny some grace to one that he bestowes upon another without injustice that equall grace is not given to Esau as to Iacob That those who from the love of God are not elected by a necessary consequence must be reprobated or not elected Ephes 1.4 5 6 7. 2.4 5. or loved with a lesser love The love of God was the cause of our election and therefore the lesser love or hatred the cause of our reprobation And now Sir if you peruse this what I have here said you may easily answer your own frivolous question And yet I must withal tell you that though I do affirm that God reprobated Esau or did not elect him onely because he would not it was not the good pleasure of his will so to do or it was his wil absolute not to do it that he denied that favour to him that he shewed to Iacob and so may be said to hate him without any external cause lookt upon as in Esau why he should be reprobated rather than Iacob neither of them having done either good or evil yet there was an internal cause of the hatred or reprobation namely the good pleasure of Gods most holy will for the manifestation of his own glory in his power and justice And therefore God cannot without blasphemy be compared to the envious Jews who howsoever they hated the man Christ Jesus without a cause yet God had a cause motive or incentive from within himself even the manifestation of his own glory in shewing his power and justice on those so reprobated which glory of his is more precious and to be prefered before the saving and preserving from the torments of hell the persons of all both men and Angels and yet withal I say that the vindictive punishment of God or positive reprobation which is Gods appointing to torments and hatred of God as it is an effect of the former is never inflicted without a just and meritorious cause viz. the sin of man And thus much to what you answer to the first objection to the second you write thus To the second I have already shewed that Paul directed his words to the Jew who rested in the law and made his boast of God and was confident that he was in the way of God and thence it was that he said thou wilt say unto me who hath resisted his will But Paul had more than the single term sin to assigne as a cause of their being reprobated blinded or broken off from their own olive-tree to wit a continuance in sin and unbelief and rejecting the means of salvation when the hands of the Lord were stretched forth unto them all the day long and yet they were a disobedient and gainsaying people Answ To this I have already answered pag. 115. that the words were directed to the Gentiles to which I refer the Reader And whereas afterwards you say that Paul had more then that single term to assigne as a cause of their being reprobated blinded broken off c. to wit a continuance in sin and unbelief and rejecting the means of salvation Sir this is but gratis dictum you onely say but cannot prove it shew me any such expression in this whole chapter wherein this text alledged lies yea or any where else in all the Scripture It is true those words of yours of the Lords hands stretched
being kinds of spiritual death and a degree of eternal death and so Adam was spiritually dead whiles he lived as the damned are said to live in death 1. Whether the scope of the Apostle in 1 Cor. 15. from v. 35. to ver 51. be not onely to shew with what manner of bodies we shall arise viz. incorruptible glorious powerful and spiritual but no mention at all either of natural or spiritual death 2. Whether that in that treatise of the resurrection he doth not prove by an Antithesis that as we have our animal or natural life from the first Adam by a natural generation so we have our spiritual life from the second Adam Jesus Christ by a spiritual regeneration but that the order and manner thereof is this we have and enjoy first our natural life by propagation but our spiritual life afterwards by infusion of the spirit 1. Whether the Almighty power of God is not as much exerted in raising of a sinner from the death of sin unto the life of righteousness as it was either in the bringing of Christ from the dead as Eph. 1.20 or in the raising of the body of dead Lazarus from the grave 2. Whether that in both those resurrections viz. either to a spiritual life or to a natural life such who are so raised are not alike passive in their resurection contributing nothing of themselves as to their resurrection 3. Whether that such as do ascribe a liberty to the will for the choosing of good when it is tendered in the outward proposalls of the Gospel do not attribute too much of power and strength and sufficiency to themselves contrary to these places 2 Cor. 3.5 Phil. 2.13 1. Whether God the Father had any other end or designe in giving of or sending his son into the world but onely that he should give eternal life to as many as were given to him of the Father Ioh. 17.2 who were not every mothers son in the world but a peculiar people Tit. 2.14 and to those he shewed his love being his own Ioh. 13.1 and for those he laid down his life Ioh. 15.13 and unto those did he manifest his fathers name Ioh. 17.6 and for those he prayed Ioh. 17.9 and for their sakes was he stricken Isa 53.1 and for their sakes did he sanctifie himself Ioh. 17.19 1. Whether any other than the elect can in any warrantable construction be understood under the term of this word world in these places following viz. Rom. 11.12 2 Cor. 5.19 1 Ioh. 4.14 Ioh. 1.29 Ioh. 3.16 17. Ioh. 4.42 Ioh. 6.33 51. 2. Whether can be understood any other than the reprobate of the world in these places following viz. Ioh. 14.17 22. Ioh. 15.18 19. and 16.20 23. and 17.9 14 25. 1 Cor. 11.32 2 Pet. 2.2 5. 1 Ioh. 3.11 13. 3. Whether the flesh of Christ when dead or Lazarus in the grave were able to resist the omnipotent power of God when either Christ was quickened by the spirit 1 Pet. 3.11 or when the word of command was spoken Lazarus come forth Ioh. 11.43 1. Whether the Scriptures by way of allusion do not make an alike proportion between the necessity of the putting forth an omnipotent power which cannot be resisted Rom. 9.19 in the converting of a sinner unto God or giving them to believe Phil. 1.29 and the raising of one from a natural death to a natural life See Eph. 1.19 20. Rom. 6.4 13. and 8.11 and 11.15 1. Pet. 1.21 2. Whether cannot Omnipotency which said at first let there be light and there was light and gave a creature being out of nothing say as well let there be a will unto conversion and there shall be such a will and by an invincible perswasion remove all reluctancies and oppositions in the will 3. Whether whatsoever God doth or permitteth to be done in time he did not decree to do or permit to be done in the same manner measure and circumstances of time place and persons as they are done before all time 4. Whether that upon a supposition that Peter Paul Iames Iohn c. are absolutely and actually justified and saved in time did not God decree absolutely and actually to justifie and save them before all time 1. Whether those words in the Gospel He that believeth shall be saved and he that believeth not shall be damned was not a secret kept hid from the Angels themselves especially for the clear manifestation of it untill that Christ was manifested in the flesh 2. Whether those words are not held forth onely as a Gospel-declaration how a man may know himself capacitated for salvation viz. by believing and that it is no wayes mentioned as to be the substance of the decrees of God though whatsoever therein comes to pass was in reality decreed by God 3. Whether the foreappointing or determining of men to a certain end be not the substance of Predestination 4. Whether all men be not foreappointed or predestinated to a certain end 5. Whether there be any such decrees to be found in the whole Scripture he that believeth shall be elected or he that believeth not shall be reprobated 6. Whether believing be not the effect or part of the execution of the decree of election from eternity and not a cause or a condition drawing after it the decree of election 7. Whether not believing rejecting of the means of salvation and continuing in sin and unbelief be not faults voluntarily proceeding out of the wicked hearts of men who are reprobated from eternity not foreseen as causes of their negative reprobation but onely as causes of their positive reprobation or judicial condemnation 8. Whether that upon a supposition that there were no other decrees of election and non-election then this He that believeth shall be saved and he that believeth not shall be damned might it not so come to pass there intervening no irresistible power of God but man left to the supposed liberty of his own will that either no man might be saved or else that no man might be damned 1. Whether God may not in righteousness judge such to blindness who have put out their own eyes 2. Whether God may not in righteousness expect a return of that talent to him which he at first committed to man and if man hath misimployed it or squandred it away may not God in righteousness judge and condemn man for it 3. Whether man in the state of innocency had not a power to do whatsoever God did require of him 4. Whether that power was not onely given to Adam himself but likewise in him to all his posterity had they continued in obedience to the command of God 5. Whether Adam lost not that power both to himself and all his posterity by eating of the forbidden fruit and therefore it is said that in him we have all sinned Rom. 5.18 19. 6. Whether are not the Saints carried on to believe by the Fathers drawing of them to Jesus Christ Iohn 6.44 yet such a