13.14 c. Act. 28.26 c. by which it is manifest that the Lord sending vnto this people the light of his Truth by the ministerie of his seruants the places plainely affirmeth that they wincked with their eyes least they should see it For which cause God gaue them vp to this reprobate sence as at large I haue answered vnto the place in Rom. 9. of Gods hardening Pharaohs heart whether I referre you for your full satisfaction how God hardeneth mens hearts and for what cause and not otherwise not willing to relate the particulers heere againe because I would auoyde tediousnes To conclude this of Predestination This opinion of desteny was banished out of Rome because it destroyed the state of a Common-wealth Lib. quest 〈◊〉 nouo â—esta as August declareth in these wordes by what reason saith Augustine were they borne which banished Mathematicos the setters forth of Desteny out of Rome which law was kept and they were but Heathen how were those thinges done by Desteny which maketh against Desteny But surely if there be a Desteny it doth nothing against it selfe saith Augustine for so were Desteny no desteny or at least desteny fighting against it selfe Or to speake the same in those words which the Caluinists by abuse take out of the Scriptures to maintaine the very same matter If it bee Gods Predestination that men should write and speake against his Predestination as I and others doe then is Gods Predestination a Kingdome not onely deuided but a so fiercely fighting against it selfe O miserable absurditie which any man may perceiue must needes follow if all thinges what soeuer come to passe with absolute necessity by Gods Predestination as they teach Of Election Ereunetes FRiend Odegos wee reasoned before concerning Predestination and I must needes confesse you satisfied mee therein throughly Now my harty desire is that you will be pleased to reason of Election after the fall and to resolue mee of the difficulties of the same and of such Scriptures touching the same as in our present conference wee shall meete withall Odeg. I will most willingly doe it as the Grace of GOD shall enable me First therefore tell me what these mens opinion is concerning Election Ereu. Sometimes they doe say that God before the foundation of the world in his Decree Elected some few of Mankinde to saluation who cannot but be saued the rest of Mankinde hee reprobated to be damned and who by no meanes can be saued Sometimes they say that all wenâ— damned in Adam and that some few of those are Elected vnto saluation and that in Christ who doth cure them and this they call Election and they say that the greatest number are left in euill vnto damnation this they call reiection or reprobation this they teach by a similitude thus A certaine Physition doth enter into the house of sicke men where he cureth some and that freely for nothing and those are bound to giue him thankes others hee cureth not yet can they not complaine against him for hee oweth them nothing In like manner they whome God chuseth to heale are bound to giue him thankes and they whome he will not heale cannot iustly complaine for God oweth nothing to any man Odeg. You say true one while they say one thing and another while another thing to the first I shall answer presently and to the second declared by a similitude I say it is a dissimilitude for therein they doe compare a Physition that hath little mercy in him with GOD and CHRIST who are most mercifull that can be imagined in healing but a few and leauing infinite numbers vncured but Christ saith Mat. 11.28 Come vnto me all that are laden and I will ease you therefore if they will vse a similitude let them make choyse of a true similitude thus A good Physition one that is truely mercifull goeth into the house of sicke men there he proclaymeth that hee will cure all those that will take a medicine now some of them take the medicine and are cured but others because the medicine is bitter will not take it and therefore are not cured and in this case you may lawfully say that this Physition hath both power and will to cure them all But why then doth he not cure them all because all will not take the medicine without the which it is not possible they should bee cured And thus wee may speake of CHRIST hee came into the world to cure all men of their sinnes and he is able to doe it but he offereth a bitter medicine * Math. 16.24 which is That we must deny our selues take vp his crosse and follow him So many as refuse to take this medicine cannot be cured but such as receiue it are cured and thuâ— is Christ that blessed Physition to all sicke sinnerâ— that they may be cured being most willing and able to cure them by the meanes that they are curable ☞ but not by the meanes whereby they caÌ„not be cured For his power is herein subiect to his will his will is that they should take the medicine Wherefore to the intent that wee may plainely perceiue what and how Election is let vs consider that similitude of CHRIST concerning those that are inuited to the marriage wherein he speaketh of the Elect and thus it is Mat. 22. cap A certaine King married his Sonne and sâ—nt forth his seruants to call them that were bidden to the wedding but they would not come Againe hee sent forth other seruants saying tell them that are bidden beholde I haue prepared my dinner my Oxen and my faâ—lings are killed and all thinges are ready come vnâ—o the marriage but they made light of it and went their wayes one to his Farme another about his marchandize and the remnant tooke his seruants and intreated them sharpely and slew them But when the King heard it he was wroth and sent forth his Warriers and destroyed those murtherers and burnt vp their Citty then said hee to his seruants truely the wedding is prepared but they that were bidden were not worthy goe yee therefore into the highwayes and as many as ye finde bid them to the marriage So those seruants went out into the high wayes and gathered together all that euer they found both good and bad so the wedding was furnished with guests Then the K ng came in to see the guestes and saw there a man which had not a wedding garment and he said vnto him Friend how camest thou in hither and hast not on a wedding garment and he was speechlesse Then said he King to his seruants binde him hand and foote take him away and cast him into vtter darknes there shall be weeping and gnashing of teeth This is the similitude which so soone as Christ had spoken he addâ—th this sentence For many are called but few are chosen here you see the whole argument of Election or choyse for the better vnderstanding whereof
on them that seeke him by the meanes that hee himselfe appointeth such finde Grace and mercy as Moses and not by our owne willing nor running Exod. 33. nor working as the Iewes Ereu. What is the meaning of the hardning of Pharaoh Vers 17. Odeg. This Pharaoh being a wicked man and hardning his heart against Gods Commaundements and iudgements Exod. 9 34. 1 Sam 6. euen as these Iewes Paul speaketh of did against CHRIST and his Gospell yea making his heart as an Adamant stone as others did Vers 17. Zach. 7.12 so that he would not let the people goe for his cruelty against Gods people in killing their Children and ouertasking them and in not letting them goe for these causes God hardned his heart that is as the holy Ghost explaines it gaue him vp to the hardnes of his owne heart as Psal 81.11 12. euen to Sathan who worketh hardnes of heart against God and his truth in all the Children of disobedience who when the word and Iudgements of God as to Pharaoh and these vnbelieuing Iewes is manifest to them and they dispise them that which was ordained a meanes of humiliation and softening the hart becommeth a meanes of hardning that which is of it selfe and to the belieuers the sweet sauour of Life becoÌ„meth to them the sauour of Death 2. Cor. 2.15.16 Rom. 7.13 and thus doth God harden the harts of the wicked by giuing them vp to Sathan to their own harts lusts to vile affections to reprobate minds RoÌ„ 1.24.26.28 Thus hee hath mercy on whom he will Vers 18. and whom he will he hardeneth his will being to shew mercy on such as Moses that seeke his fauour by his appointed way and hardeneth such as Phoraoh who hardneth their hearts against the same way as those Iewes did of whom Paul speaketh Ereu. How answer you these wordes who hath resisted his will Vers 19. Odeg. I answer them thus Vers 19. Paul in these wordes speaketh as in the person of one of these Iewes or declareth what these Iewes will answer to this Doctrine who hath resisted his will and why doth hee complaine For this was his will that wee should obey these his precepts of the Law which who so doth should liue in them and in sticking to the Law wee haue not resisted his will vnto which th'Apostle giues the answer that man must not plead against God to say why hast thou made me thus that is that I cannot obtaine saluation by the workes of the Law for God seeing the weaknes of the Flesh to obserue the Law * Rom. 8.3 sent his Sonne in the flesh for iustification to euery one that beleeueth prouing plainely to all that both Iewes and Gentiles were vnder sinne and that there was not one righteous by the Law Rom. 3. and therefore their cauill was vaine For Gods will was to saue all that seeke it by the Faith of IESVS and not by the workes of the Law which they did resist and so were iustly conuicted Now the aduersaries exposition of this verse is that God hated Esau so Pharaoh and all the reprobate before they were borne from which hatred he Decreed their damnation and because the will of God is declared to be contrary in the Scriptures therefore they call this his secret will against which will say they no man can resist but the most holy GOD declareth the contrary It is not my will that any man sinne they haue done that which I commaund them not neither came it in my minde c. * Ier. 32.35 neither is it my will that any sinner dye but that hee amend and liue and this I testifie as I liue â—aith the Lord * Ezek. 18. 33. Chap But if he will not amend but continue in sin as Pharaoh these Iewes others him will I punish in my iust Iudgement wherefore if any suffer iustly for his trespasse he ought not to accuse GOD as our aduersaries doe saying that God decreed him yeâ— by power compelled him to trespasse and so to suffer â— and say who can resist his Will Gods will is that all repent and beleeue the Gospell which may be and is resisted and also his will is that they who will not repent and belieue â—e damned which caÌ„not be resisted This his will is iust full of mercy and thus I haue sufficiently answered these words Ereu. What say you to these wordes Hath not the Potter power of the Clay to make of the same lumpe one vessell to honor another to dishonor Vers 21. Odeg. For the better vnderstanding of these wordes let vs reade the 18 Chaâ— Vers 21. of the Prophet Ieremie from whence th'Apostle hath these words And we shall see through the Grace of GOD that that making of the clay in the Potters hand is not in creation but in vocation the wordes are these O House of Israell cannot I doe with you as this Potter saith the Lord Behold as the clay is in the Potters hand so are you in my hand O house of Israell GOD is this Potter the House of Israell is the Clay And Vers 7. I will speake against a Nation or against a Kingdome to plucke it vp to roote it out and to destroy it That is to make it a vessell of dishonor But Vers 8. If this Nation against whom I haue pronounced turne from their wickednes I will repent of the plague that I thought to bring vpon them Again Vers 9. And I will speake concerning a Kingdome and concerning a Nation to build it and to plant it and so make them vessels of Honor. But Vers 10. If it doe euill in my sight and heare not my voice I will repent of the good that I thought to doe for them Therefore Vers 11. Thus saith the Lord vnto the men of Iudah and Inhabitants of Ierusalem Beholde I prepare a plague for you and purpose a thing against you returne you therefore euery one from his euill way c. This doth th' Ap stle apply to the thing in hand proclayming from this glorious Potter that all that seekes saluation by Faith and obedience to the Gospell as the Gentiles did he will make them vessels of mercy prepared for Glory but those that seeke it by the Flesh or by workes of the Law as the Iewes did he will make them vessels of dishonor prepared for destruction Thus doth God make vâ—seâ—s of Honor and Dishonor and not otherwise for in Creation hee made Man good and in vocation he saith As hee liueth he would haue him good by turning vnto him from his wicked way which if he will not then he maketh him a vessell of dishonor by bâ—inging vpon him as a iust recompence of reward dishonor and confusion and thus the Apostle alludeth to this Scripture in this place for hee wished the saluation of the Isralites whom God had planted a noble vine with the best plantes Esa 5. doing vnto it what he could doe
Pitcher attribute this to God that in word he forbiddeth Adam and all men to sinne and in very deed willeth sinne hath so decreed it that it cannot be auoyded Is not this high blasphemie to make God an hypocrite who so hateth hypocrites Now to proue that God decreed not nor laid an necessity that Adam should fall consider God did not leaue him vnfurnished with any thing that might support him in that estate in which hee created him as first that God prouided him a most delectable place Paradice secondly that hee prouided all manner food sufficient for his conseruation besides the tree of knowledge so that he was no way forced to eate of that tree thirdly he had a most fit helpe and comfort for him his wife Heuah fourthly he had domination ouer the creatures fiftly God left him not idle but appointed him worke least Satan should thereby fill him with inuentions for want of imployment * Math. 13.24 as he doth at such times sixtly he gaue him a holy Lawe the penaltie for the breach whereof was death seauenthly and lastly he gaue him will power not to haue eaten as the contrary minded confesse all which manifestly proueth against all gainesayers that God did neither decree or laid any necessitie vpon Adam to transgresse and so fall from that estate If any obiect that if God would not that Adam should fall he would not haue giuen him a Lawe to ensnare him I answer that the giuing of the Lawe was that God might retaine his Soueraigntie ouer man and that man might testifie his dutifull subiection to his Lord and Creator and also that God might be iust in punishing transgression and mercifull in forgiuing through repentance and faith in Christ and therefore I conclude with th'Apostle Rom. 7.12 wherfore euery Law of God is holy and the Commandement holy and iust good and God doth no more intend to ensnare any man by any of his righteous Lawes then a iust King doth intend to ensnare any by making iust Lawes against malefactors Further I demaund if Adam was not created the Sonne of God Ereu. Yea for Luke saith it plainely in reckoning the Genealogie of Iesus Christ Luke 3. Odeg. Christ argueth thus * Mat. 7.11 If you which are euill doe good vnto your Children how much more shall your heauenly Father From whence I reason If euill men haue so much goodnes that they would not beget Children to misery what impietie is it to thinke such a thing of God as that hee created Adam his owne sonne to sinne and so to misery and that of necessitie And besides Nature teacheth in all the workes of God that there is naturally in euery creature Loue towards those that are begotten by them which proceedeth from their Creator and therefore it must needes follow that God is endued with the same good if out of the fountaine of his owne Loue hee impart that qualitie vnto other thinges Ereu. I thinke that cannot be denyed Odeg But to create Adam vnto misery and wretchednes is no signe of loue but of hatred Moses writeth thus Let vs make Man in our owne Image like vnto vs who may gouerne c. Tell me nowe is sinne the Image of God Ereu. No but the defacing of the Image of God Odeg. Therefore if man were created vnto the Image of God surely he was created vnto righteousnes and not vnto sinne Now concerning the Lordship that God giueth him ouer the Earth and liuing Creatures is that sinne Ereu. No in no case for by sinne not onely this Soueraigne power is abolished but euen the life of Man * Rom. 6.23 for the reward of sinne is death Odeg. You say very right Now that saying Let vs make man in our Image is his Creation and that saying which may rule is his Destination or the thing whereunto in creation he is appointed now if both of them be vnto righteousnes and not vnto sinne surely it followeth that sinne hath his beginning neither from Creation nor Destination Moreouer God himselfe witnessing that all whatsoeuer hee had made was very good doth shew also that man was very good also God placed him in Paradice * 2 Cor. 12 4. Reuel 2.7 a figure of that blessed life Therefore it is manifest Adam was Created placed and destined vnto righteousnes and happines and not to sinne and misery Ereu. How then came he to sinne and misery Odeg. Not by Gods Creation or Destination but by his owne disobedience of the most righteous Law of God Thou shalt not eate c. Ereu. Could not God that made him vnto righteousnes and blessednes haue made him also that he could not bee depriued of that estate For this is it that troubleth all men therefore they conclude that because hee sinned and God hindred him not it was Gods will yea and decree that hee should sinne for nothing can bee done against his will say they Odeg. Two thinges I must heere manifest 1. In what estate God made Adam which I desire may be well obserued 2. That many thinges bee done against the will of God For the first I answer it is an ignorant conceite of theirs for if God had made Adam that he could not but continue righteous he must haue made him God like himselfe vnchangeable or if God had made him that he could not but sinne what was he then but as the Deuils now are vnchangeable But God in making Man made a very good creature yet subiect to change by hauing his will brought to submit vnto euill through the Deuils temptations so that I may conclude that God could not make Man otherwise then he made him a reasonable creature yet mutable able to obey his righteous precepts which if he did hee would continue him in that blessed estate bee created him in if not he would bring vpon him his iudgements God not forcing him either way Further if God had made Adam vnchangeably good that he could not breake his righteous Law then it had bene to no purpose to set a penaltie to that law which could not bee transgressed And then had those most holy attributes of God his Iustice to punish sinne and his Mercy to pardon vpon repentance beene vtterly without vse towards man but if any obiect God making man changeable it proueth that God decreed he should fall that he might make way for these his attributes I answer it is a false conclusion for although God did know Adam would sinne and prouided meanes of mercy for his sinne yet hee did not decree and force him to sinne for the cause aforesaide as also himselfe testifieth As he liueth hee would haue no man transgresse and so come vnder the execution of his Iustice * Ezek. 18. 33. Secondly Adam against the will of God eate of the Tree of knowledge Pharaoh against the will of God would not let the people goe The Isralites often and many times rebelled against Gods will yea they did thinges